the son of Shallum, the son of Zadok, the son of Ahitub,
Parallel Translations
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the son of Shallum, the son of Zadok, the son of Ahitub,
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The son of Shallum, the son of Zadok, the son of Ahitub,
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the son of Shallum, the son of Zadok, the son of Ahitub,
Cross-references (2)
Passages linked to Ezra 7:2 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Samuel 8:17 Zadok the son of Ahitub and Ahimelech the son of Abiathar were priests, Seraiah was scribe,
- 1 Kings 2:35 The king put Benaiah the son of Jehoiada in his place over the army; and the king put Zadok the priest in the place of Abiathar.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (2 sources)
Historical commentary, presented as a primary source — not an endorsement.
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John Trapp 1656 · Public Domain Ezr 7:2 The son of Shallum, the son of…
Ezr 7:2 The son of Shallum, the son of Zadok, the son of Ahitub,
Ver. 2. The son of Shallum] See 1Ch 6:7-10. Of those two Books of Chronicles this same Ezra is held to be the penman: and it is not improbable.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 2-4. This portion of the genealogy agrees exactly…
Vers. 2-4. This portion of the genealogy agrees exactly with that of Jehozadak in 1Ch_6:3-15, excepting in the omission, which has been already noticed, of six names between Azariah and Meraioth. We may gather from 1Ch_9:11 that a Meraioth is also omitted between the Zadok and Ahitub of ver. 2.
EZRA"S JOURNEY FROM BABYLON TO JERUSALEM, WITH DATES (Xerxes 7:6-10). In introducing himself, Ezra seems to regard it 25 of primary importance to state two things
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(1) who he was, and
(2) what place he had in a history of which the main object is to give an account of the return of Israel from captivity. In connection with the former point, he gives, first of all, his genealogy; and, secondly, the account of himself contained in vers. 6 and 10. He describes himself as "a ready scribe one who "had prepared his heart to seek the law of the Lord, and to do it," and also "to teach in Israel statutes and judgments." In connection with the latter, he is careful to put before us at once the fact that he too, like Zerubbabel, "went up from Babylon" to Jerusalem by the permission of the Persian king, and, like Zerubbabel, was accompanied by priests, Levites, both singers and porters, Nethinim, and a number of the people (ver. 7). He adds an exact statement as to the date of both his departure and arrival, very natural in one who is his own biographer, and very interesting to the general historian. He also, without any parade of religious sentiment, acknowledges the baud of God as directing, helping, and sustaining him in all his proceedings, ascribing to the Divine favour, especially, Artaxerxes allowance of his journey, and his safe accomplishment of it within a moderate space of time (vers. 6, 9).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.