(1) A descendant of Pahath-Moab guilty of marrying foreign women (Ezra 10:30). (2) The head of Harim’s priestly family in the days of Joiakim (Neh. 12:15).

(1) A priestly gatekeeper at the time of the early postexilic period (Ezra 2:42; Neh. 7:45). He and his associates were stationed east at the King’s Gate (1 Chron. 9:17). (2) One of the temple servants who returned with Zerubbabel (Ezra 2:45). (3) A priestly gatekeeper at the time of Ezra and Nehemiah (Neh. 11:19; 12:25). (4) A Levitical teacher of the law (Neh. 8:7) at the time of Ezra (conceivably identified with the Akkub of Ezra 2:45). (5) A descendant of David through Jehoiakim and Zerubbabel in the period after the exile (1 Chron. 3:24).

(1) Son of Meraioth, a Levite descendant of Kohath through the line of Aaron and Eleazar; the father of Ahitub (1 Chron. 6:7, 52). (2) Son of the priest who served in Solomon’s temple, Azariah, a Levite descendant of Kohath through the line of Aaron and Eleazar; the father of Ahitub (1 Chron. 6:11; see also Ezra 7:3). (3) The second son of Hebron, a Levite; Moses’ cousin (1 Chron. 23:19; 24:23). (4) The chief priest in Jerusalem during the reign of Jehoshaphat (2 Chron. 19:11). (5) A priest who, along with others, assisted Kore with the distribution of the contributions made to God and the consecrated gifts during the reign of Hezekiah (2 Chron. 31:14–15). (6) A descendant of Binnui who agreed to divorce his foreign wife during the time of Ezra (Ezra 10:42). (7) One of the priests who sealed the covenant to keep the law during the time of Nehemiah (Neh. 10:3). (8) An ancestor of the provincial leader Athaiah, who settled in Jerusalem during the time of Nehemiah (Neh. 11:4). (9) A priest who returned to Jerusalem with Zerubbabel in the postexilic period (Neh. 12:2). (10) An ancestor of Zephaniah the prophet (Zeph. 1:1).

An Israelite priest who returned to Jerusalem from exile with Zerubbabel (Neh. 12:7) and was the father of Eber (Neh. 12:20).

A Levite chosen to return and serve in Jerusalem following the exile. Bakbukiah served as a leader of thanksgiving and prayer (Neh. 11:17; 12:9) and as a gatekeeper to the storerooms (12:25).

(1) The fifteenth of twenty-four heads of priestly families whom David assigned for temple service by lot (1 Chron. 24:14). (2) A priest who returned to Jerusalem with Zerubbabel and Joshua (Neh. 12:5, 18), possibly also called Bilgai (10:8).

(1) The father of Noadiah, a Levitical contemporary of Ezra (Ezra 8:33). (2) A descendant of Pahath-Moab who was among those guilty of marrying foreign women (Ezra 10:30). (3) The ancestor of thirteen men who were guilty of marrying foreign women (Ezra 10:38 [but see NIV mg.]). (4) Son of Henadad, he completed two sections of Nehemiah’s wall (Neh. 3:18 [“Bavvai” in some versions; see NIV mg.], 24). He was one of the Levites who ratified the document of rededication (Neh. 10:9). (5) The head of a family from which 648 returnees accompanied Zerubbabel to Jerusalem (Neh. 7:15 [probably “Bani” in Ezra 2:10]). (6) One of the Levitical leaders who returned to Jerusalem with Zerubbabel (Neh. 12:8). See also Bavai.

The evidence is clear that the books of Ezra and Nehemiah originally formed a single book. It is not until the Middle Ages that manuscripts show a division between the two. Furthermore, the material in Neh. 8 (and perhaps also chaps. 9–10) is a continuation of the material that follows the story of Ezra begun in Ezra 7–10. Thus, some of the discussion that follows is also relevant for the book of Nehemiah.

The book of Ezra is named after Ezra, a self-described priest and teacher (7:11) of the Lord. This man was commissioned by the Persian king Artaxerxes I (r. 464–424 BC) to reestablish the law of the Lord in the land of Judah.

Author and Date

The issue of the author and date of Ezra must include the evidence of Nehemiah, since they were originally a single composition. These books are unique among the theological histories of the OT in that they contain large portions that are written in the form of memoirs, first-person accounts of people who participated in the events that are narrated. Ezra, for instance, speaks in the first person in parts of Ezra 7–10. However, the memoir is set within the framework of a form more typical to the histories of the OT: third-person omniscient narration. So, although traditionally the authorship of Ezra is associated with Ezra, there is no claim that the book as a whole was written by him; thus, this book, like so many of the histories of Israel, is anonymous.

As for the date of composition, we need to differentiate the memoirs, which come from the time of Ezra (his ministry begins in 458 BC) and the time of Nehemiah (his work begins in 445 BC), and the time of the third-person narrative that incorporates these memoirs. The latter contains no date, but none of the events narrated took place after around 400 BC, and perhaps the final composition of the book took place around this time and no later than 300 BC.

Genre and Structure

The book of Ezra is a theological history, a book that intends to communicate what actually happened in space and time but is selective, with the purpose of showing how God was working among the people of God in the postexilic period. As a theological history in the OT, however, Ezra and Nehemiah are unique in that they contain the memoirs of Ezra and Nehemiah (as detailed by the first outline below). The structure of the book of Ezra makes sense only when paired with Nehemiah, since, again, they were an original unity. The structure may be explained on the basis of its sources as follows:

I. A Historical Review (Ezra 1–6)

II. Ezra’s Memoirs, Part 1 (Ezra 7–10)

III. Nehemiah’s Memoirs, Part 1 (Neh. 1–7)

IV. Ezra’s Memoirs, Part 2 (Neh. 8–10)

V. Nehemiah’s Memoirs, Part 2 (Neh. 11–13)

Or on the basis of the contents as follows:

I. Zerubbabel and Sheshbazzar Lead the People in Rebuilding the Temple (Ezra 1–6)

II. Ezra Leads the People by Reestablishing the Law (Ezra 7–10)

III. Nehemiah Leads the People in Rebuilding the Wall of Jerusalem (Neh. 1:1–7:3)

IV. Renewal, Celebration, Remaining Problems (Neh. 7:4–13:31)

Theological Message

The book of Ezra begins where Chronicles ends, with the decree by King Cyrus of Persia that the Jews be allowed to return to the land. The first six chapters narrate the events of the first phase of that return, from 539 until 515 BC. Zerubbabel and Sheshbazzar are the leaders of the people at this time, and their initial goal is to rebuild the temple. Once they start, however, opposition sets in, and the work stops. However, motivated in large part, as we know, by the prophets Haggai and Zechariah, the people finish the work, and the second temple becomes functional.

Nonetheless, over fifty years later, when the story of Ezra begins (Ezra 7–10), the condition of the people of God is not promising. King Artaxerxes of Persia allows Ezra, a priest and teacher, to lead a return back to Judah with the express purpose of reestablishing the law in the land. When he arrives, he finds that there are sinful practices such as illegitimate intermarriage between Jews and Gentiles, and he works to reestablish the purity of the people. The story of Ezra continues in the book of Nehemiah, where he is seen leading the people in a great renewal of the covenant as they reaffirm their commitment to obey God’s law (Neh. 8–10).

Contemporary Significance

The book of Ezra narrates two periods of return to the promised land from exile with two different primary purposes. The first group, led by Zerubbabel and Sheshbazzar, has as its main purpose the rebuilding of the temple. The primacy of the temple building is an indication of the importance of worship. The second group returns under the leadership of Ezra, whose purpose is to reestablish the observance of the law among God’s people. God’s word plays a central role in Ezra’s reform, and reading about his ancient ministry reminds God’s people today of the importance of Scripture.

Ezra’s style of leadership also provides a model for contemporary leadership. Ezra is sensitive and empathetic. He takes the shortcomings and failures of God’s people on himself. When the people sin, he tears out his own hair and sheds tears of disappointment. That this is not the only possible style of leadership is seen in the next book as we observe Nehemiah at work.

The work of Zerubbabel and Ezra (as well as Nehemiah) also illustrates that at times separation from pagan influences is necessary. Granted, Jesus breaks down the barrier between Jews and Gentiles (Gal. 3:28), but his followers should be distinguished by their new life in him (Gal. 4:8–11; 5:16–26).

Nehemiah son of Hakaliah is one of the most colorful figures in OT history. He is passionate and aggressive; he works hard to achieve the goals that God has set for him. He does not tolerate the sins of others and fights his way through the obstacles that people set in his path. In many ways, he is a study in contrasts with Ezra, his near contemporary. When Ezra discovers sin among his fellow Judeans, he pulls his hair out. When Nehemiah encounters the same problem, he pulls out the hair of the sinners.

The books of Ezra and Nehemiah were originally a single composition, not broken into two parts until the Middle Ages. Thus, many issues, such as date and authorship, are discussed in the introduction to the article on the book of Ezra. Here, the conclusions will be stated for ease of reference, but the evidence is presented in the article on Ezra. The additional details to follow are particularly relevant to the study of Nehemiah.

Literary Considerations

Author and date. Ezra-Nehemiah is an anonymous composition that reached its present form sometime between 400 and 300 BC.

Genre and structure. Ezra-Nehemiah is a theological history, a book that intends to communicate what actually happened in space and time but is selective, with the purpose of showing how God was working among his people in the postexilic period. As a theological history in the OT, however, Ezra (and Nehemiah) are unique in that they contain the memoirs of Ezra and Nehemiah as detailed by the first outline below. The structure of the book of Ezra makes sense only when paired with the book of Nehemiah, again since they were originally a unit. The structure may be explained on the basis of its sources, as follows:

I. A Historical Review (Ezra 1–6)

II. Ezra’s Memoirs, Part 1 (Ezra 7–10)

III. Nehemiah’s Memoirs, Part 1 (Neh. 1–7)

IV. Ezra’s Memoirs, Part 2 (Neh. 8–10)

V. Nehemiah’s Memoirs, Part 2 (Neh. 11–13)

Or it may be explained on the basis of its content:

I. Zerubbabel and Sheshbazzar Lead the People in Rebuilding the Temple (Ezra 1–6)

II. Ezra Leads the People by Reestablishing the Law (Ezra 7–10)

III. Nehemiah Leads the People in Rebuilding the Wall of Jerusalem (Neh. 1:1–7:3)

IV. Renewal, Celebration, Remaining Problems (Neh. 7:4–13:31)

Theological Message

The book begins with Nehemiah serving as the cupbearer of King Artaxerxes of Persia. Nehemiah hears a distressing report from his ancestral homeland in Judah and feels called to return to Jerusalem. Receiving permission from Artaxerxes to go back to Judah, he arrives intent on building the walls of the city, thus completing the physical reconstruction of the city. In spite of the efforts of neighboring groups and provinces to block their efforts, the Jews under Nehemiah’s leadership are remarkably successful at accomplishing their task. In this, the postexilic people of God surely must have recognized that the prophecies of salvation in Isaiah, Jeremiah, and Ezekiel were coming to fulfillment.

The book of Nehemiah also records Ezra’s leadership in guiding the people to reaffirm their commitment to Yahweh and his law. They confess their sin. One might think of the physical wall that Nehemiah built not only as protection but also as a means of physical separation from the Gentiles. Also, then, Ezra’s reestablishment of the law of God would serve as a spiritual separation from the lawless Gentiles.

Even with all the success, the book of Nehemiah ends in chapter 13 on a note of disappointment. Nehemiah recounts the strenuous efforts that the faithful under his leadership have made to get right with God, but many people persisted in their sin.

Contemporary Significance

Ezra narrates two returns: first under Zerubbabel and Sheshbazzar to rebuild the temple, and second under Ezra to reestablish the law. In the first part, the book of Nehemiah focuses on a third return under Nehemiah to build the walls and thus complete the physical reconstruction of the city. Nehemiah’s leadership provides an alternative model of leadership to that of Ezra. Nehemiah is more assertive and demanding. It is not that one mode of leadership is right or wrong; the contemporary Christian leader looking to Ezra and Nehemiah for a model of leadership should read the situation to know what will best accomplish God’s purposes. Also, the purpose of building the walls was a matter of military defense, but it was also a matter of separation. True, Christ breaks down the wall of separation between Jews and Gentiles (Eph. 2:14–18), but the NT also recognizes that Christians (whether from a Jewish or a Gentile background) must lead holy and distinct lives.

Surprisingly, the book of Nehemiah does not end with a sense of completion, a feeling of mission accomplished. The last chapter finds Nehemiah in prayer for the continuing sin of the people, reminding contemporary readers that repentance is not a onetime act, but a lifestyle.

The tenth and longest book of the twelve Minor Prophets. Zechariah’s prophecy is one of the most intriguing in the OT, beginning with eight chapters of night visions and ending with six additional chapters of oracles. The second part of the book is quite obscure and apparently more randomly presented than the first part.

Zechariah’s importance to a Christian audience is highlighted by two facts: first, no other OT book is quoted more often in the Gospel passion narratives; second, it influenced the book of Revelation.

Historical Background

The superscription (1:1) names Zechariah son of Berekiah, the son of Iddo, as the source of the oracles that follow. Little is known about who Zechariah was, though some speculate that he came from a priestly family, on the assumption that his ancestor Iddo is to be identified with the priest of the same name who came back to Judah with Zerubbabel (Neh. 12:4).

On the other hand, the text is unambiguous about the date of Zechariah’s prophecies, at least those in the first eight chapters. Table 13 lists and analyzes the dated oracles by Zechariah and by his contemporary Haggai. Haggai and Zechariah are unusually precise in the dates that they give the oracles in their books. They are dated to a fairly brief period during the reign of the Persian king Darius.

Table 13. The Dated Oracles of Zechariah and Haggai

Hag. 1:1 – Year 2, Month 6, Day 1 of Darius (Aug. 29, 520 BC) – Temple to be built

Hat. 1:5 – Year 2, Month 6, Day 24 of Darius (Sept. 21, 520 BC) – Work on temple resumed

Hag. 2:1 – Year 2, Month 7, Day 21 of Darius (Oct. 17, 520 BC) –Glory of the temple

Zech. 1:1 – Year 2, Month 8 of Darius (Oct./Nov. 520 BC) – Zechariah’s authority

Hag. 2:10, 20 – Year 2, Month 9, Day 24 of Darius (Dec. 18, 520 BC) – Zerubbabel as God’s signet

Zech. 1:7 – Year 2, Month 11, Day 24 of Darius (Feb. 15, 519 BC) – First night vision

Zech. 7:1 – Year 4, Month 9, Day 4 of Darius (Dec. 7, 518 BC) – An issue about fasting

(Ezra 6:15) – Year 6, Month 12, Day 3 of Darius (Mar. 12, 515 BC) – Temple completed

The opening verse of Zechariah refers to the second year of King Darius of Persia, which points to 520 BC. This date fits well with the purpose of the prophecies of the first eight chapters, which serve to encourage the returnees to resume rebuilding the temple.

This historical background to the book begins in 539 BC with the Persian defeat of the Babylonians, who had exiled the Judeans. Cyrus then issued a decree (2 Chron. 36:22–23; Ezra 1:1–4) that allowed Judeans to return and rebuild Jerusalem. The first waves of Judeans to return came under the leadership of Sheshbazzar and Zerubbabel, both of whom are in turn credited with rebuilding the foundation to the temple in the 530s BC. However, due to external pressure as well as economic hardship, the people stopped their reconstruction of the holy site. The ministry of Zechariah (and Haggai, his contemporary) had as its purpose in large part to inspire the people to resume rebuilding the temple (see Ezra 5:1–2), which was begun in 520 BC and finished in 515 BC.

Although the date of Zech. 1–8 is uncontroversial, there is considerable disagreement about the date of the oracles in Zech. 9–14. These chapters are less concerned with immediate issues of the postexilic community and more interested in the far-distant future.

Literary Considerations and Outline

Zechariah begins by situating his words in the tradition of the “earlier prophets” (see 1:2–6). The book is a fascinating collection of prophetic visions that take place at night as well as other types of judgment and salvation oracles. Zechariah, especially chapters 9–14, has often been compared to apocalyptic books like Daniel, which use bizarre imagery to describe the end of history.

I. Superscription (1:1)

II. The Prophet Calls on God’s People to Repent (1:2–6)

III. Eight Night Visions (1:7–6:8)

IV. A Crown for Joshua, the High Priest (6:9–15)

V. The Prophet Answers a Question about Fasting (7:1–8:23)

VI. Oracle: The Coming of the King (9:1–11:17)

VII. Oracle: The Future of the People of God (12:1–14:21)

Theological Message

The night visions of chapters 1–8 fit in with their historical setting. The people and their leaders had been discouraged by internal economic concerns and pressures from external forces that did not want them to flourish. Zechariah spoke of divine visions that expressed God’s intention to protect the people and to lead them to a new level of prosperity. Accordingly, the people should complete the construction of the temple, whose foundation had been laid (4:1–14). The visions also address the need for continual purification from the type of sin that led to the exile in the first place (3:1–10; 5:1–11).

Chapters 9–14 culminate in a vision of God’s ultimate victory over those who continue to resist his will. This section includes oracles against foreign nations (9:1–8) as well as a vision of a new king in Zion (9:9–13). Chapter 14, the final chapter, describes a final battle in which God will come as a warrior to save his people and judge their enemies.

New Testament Connections

The book of Zechariah, with its night visions, has an atmosphere different from that of many of the other prophets. Even so, most of its core concerns are similar. Zechariah speaks to his audience, both ancient and modern, with a warning about the dangers and consequences of sin, as well as with encouragement about God’s ultimate triumph over evil. Zechariah urgently appeals to his contemporaries to rebuild the temple, showing the importance of institutional worship, but he also clearly states that compassion and mercy toward the vulnerable must undergird religious devotion (7:1–14).

For the Christian, Zechariah’s vision of a coming king and an ultimate divine victory over evil points not only to Christ’s earthly ministry but also to his ultimate return as described in the book of Revelation. This association was not lost on the NT authors. They saw Christ as fulfilling the expectation of a messianic king who makes a humble appearance, bringing righteousness and salvation to Jerusalem while riding on a donkey (Zech. 9:9; cf. Matt. 21:5; John 12:15), betrayed and pierced (Zech. 11:12–13; 12:10; cf. Matt. 26:15 pars.; 27:9–10; John 19:34, 37). But it is this king who will subdue the nations (Zech. 12:8–9) and establish his kingdom on earth (14:3–9).

The common Hebrew word for “scroll” is seper (Exod. 17:14; Num. 5:23; Deut. 17:18). The later term megillah can also refer to a scroll (Jer. 36:6; Ezek. 3:3). In a few cases megillah is combined with seper and translated as “scroll” (Ps. 40:7; Jer. 36:2; Ezek. 2:9).

The LXX commonly translates the Hebrew word seper (scroll) with the Greek word biblion (“scroll” or “book”), and the NT uses the same word. When Paul wrote to Timothy asking him to bring the parchments, he also requested that he bring ta biblia, “the books” (2 Tim. 4:13; NIV: “scrolls”). English translations often are inconsistent in the way they translate the Hebrew term seper or the Greek biblion.

Books and scrolls in antiquity. During Old and New Testament times, the two most common writing materials for ancient books or scrolls were papyrus and parchment. Papyrus was made from the papyrus reed stalk that grew abundantly in Egypt and around the Mediterranean. Two thin layers of the pith were laid at right angles to each other and pressed together, then the sheets or leaves were pasted together to form a roll. The other common type of writing material, parchment, was made of leather that had been scraped and stretched.

Text was written on the parchment or papyrus in columns, and the scroll was unrolled and rolled back up as one read through the columns. Jeremiah’s first edition of prophecy was written on a parchment scroll (Jer. 36). Parchment was also the common material used to write documents at Qumran. Scrolls made of parchment were more expensive than those made of papyrus.

It is in fact anachronistic when English translations refer to a scroll as a “book.” A “book” with pages (or leaves) and bound along the side did not appear until well after the third century BC. This new type of writing medium was called a “codex,” and its origin most likely came from wooden tablets covered with wax and bound together. Later papyrus or parchment leaves were folded and sewn together to form an inexpensive personal “notebook.” Letters and notes often were written on this early type of book.

In the Roman world the earliest codex to contain literary works dates to the first century AD. In 1930 the American collector Chester Beatty acquired a group of Greek papyrus manuscripts on the antiquities market. The collection contained portions of seven codices from the OT (Genesis, Numbers, Deuteronomy, Isaiah, Jeremiah, Daniel, Esther, Ecclesiastes) and three from the NT (the Gospels with Acts, the Pauline Epistles, Revelation). These important codices were copied in the second and third centuries AD.

Perhaps because the papyrus codex was cheaper to make, the early Christian church adopted it and made it popular. No codices have been found among the DSS. Scrolls continued to be the dominant medium for biblical books in the Jewish world until the tenth century AD. Only Torah scrolls are used in synagogues today. (See also Writing Implements and Materials.)

Books mentioned in the Bible. The Bible refers to a large number of distinct books that existed at various times and places. Unfortunately, these extrabiblical books did not survive, but the authors of Scripture knew about them and may have quoted them or employed them in writing biblical history. Below is a list of nonbiblical literary works mentioned in the Bible.

• The Book of the Covenant (Exod. 24:7; 2 Kings 23:2, 21; 2 Chron. 34:30).

• The Book of the Law (Deut. 30:10; 31:26; Josh. 1:8; 8:34; 2 Kings 22:8; Gal. 3:10). This is also called the Book of the Law of Moses (Josh. 23:6; cf. Mark 12:26) and the Book of the Law of God (Josh. 24:26).

• The Book of the Wars of the Lord (Num. 21:14). Quotations from this source may include Num. 21:14b–15, 17–18, 27–30.

• The Book of Jashar (Josh. 10:13; 2 Sam. 1:18). This text contained David’s lament for Saul and Jonathan (2 Sam. 1:19–27) and most likely Joshua’s statement (Josh. 10:12).

• The scroll of Joshua (Josh. 18:9).

• The book of the annals of Solomon (1 Kings 11:41).

• The book of the annals of the kings of Israel (1 Kings 14:19). This source is mentioned eighteen times in 1–2 Kings.

• The book of the annals of the kings of Judah (1 Kings 14:29). This scroll is mentioned fifteen times in 1–2 Kings.

• Genealogical records from the reigns of Jotham king of Judah and Jeroboam king of Israel (1 Chron. 5:17).

• The book of the kings of Israel and Judah (1 Chron. 9:1; 2 Chron. 27:7).

• The book of the kings of Israel, which includes the annals of Jehu son of Hanani (2 Chron. 20:34). This may be the same as the book of the kings of Israel and Judah in 1 Chron. 9:1 (see ESV, NRSV).

• The book of the annals of King David (1 Chron. 27:24).

• The records of Samuel the seer (1 Chron. 29:29).

• The records of Nathan the prophet (1 Chron. 29:29; 2 Chron. 9:29).

• The records of Gad the seer (1 Chron. 29:29).

• The prophecy of Ahijah the Shilonite (2 Chron. 9:29).

• The visions of Iddo the seer (2 Chron. 9:29).

• The records of Shemaiah the prophet and of Iddo the seer (2 Chron. 12:15).

• The annotations of the prophet Iddo (2 Chron. 13:22).

• The book of the kings of Judah and Israel (2 Chron. 16:11). This includes information on Hezekiah’s reign in the vision of the prophet Isaiah son of Amoz (2 Chron. 32:32).

• The annotations on the book of the kings (2 Chron. 24:27).

• The annals of the kings of Israel (2 Chron. 33:18).

• The records of the seers (2 Chron. 33:19).

• The genealogical record of those who had been the first to return (Neh. 7:5).

• The book of the annals (Neh. 12:23). This contained genealogical data and possibly other historical material on the returning exiles.

• The book of the annals of the kings of Media and Persia (Esther 10:2; cf. Esther 2:23; 6:1; Ezra 4:15).

• The book of life (Ps. 69:28; Phil. 4:3; Rev. 3:5; 13:8; 17:8; 20:12, 15; 21:27; cf. Exod. 32:32–33; Ps. 139:16).

• The Book of Truth (Dan. 10:21).

• The scroll of remembrance (Mal. 3:16).

Several Medo-Persian kings are named “Darius.” Three are mentioned in the OT books of the exilic and postexilic eras.

(1) Darius the Mede. He appears in the book of Daniel. Belshazzar, king of the Babylonians, was killed (we are not told how) after seeing the famous writing on the wall and exalting Daniel for interpreting the words (5:1–29). During his reign, Darius installed 120 satraps, who were accountable to three administrators, one of whom was Daniel. Daniel’s success made the satraps and other administrators jealous, and they incited Darius to issue an edict that anyone praying to anyone other than Darius over a thirty-day period would be thrown into the lions’ den. Upon hearing the decree, Daniel prayed openly and was arrested, which distressed Darius. After Daniel’s miraculous deliverance, Daniel’s accusers and their families were thrown into the lions’ den, with deadly results, but Daniel prospered (6:1–28).

There is some ambiguity, however, about the historical identity of “Darius the Mede.” Outside the OT there is no Median king named “Darius.” Also, it is the Persian king Cyrus who defeated the Babylonians. They did not fall as a result of a Median invasion, a fact attested to in ancient Greek and Babylonian sources. Still, prophecies such as Isa. 13:17–18 and Jer. 51:11 refer to Babylon falling to Medes, not to mention the reference to Belshazzar’s kingdom falling to the Medes and Persians in Dan. 6:28. This is a classic example where biblical and extrabiblical sources seem to clash.

One solution is to suggest that in fact a Median king named “Darius” did conquer Babylon, thus to follow the biblical report at face value and discount external evidence. Others suggest that the Medes are simply inserted into the biblical narrative to account for the biblical prophecies mentioned above (and others). Still others suggest that the name may refer to Gubaru, the governor whom the Persian king Cyrus put in charge of the Babylonian territories. He was from Gutium, which seems to have been known at the time as part of Media. This does not settle the matter of why he is called “Darius” in the OT, but Gubaru of Gutium seems to provide the best way forward in reconciling the biblical and extrabiblical evidence. It also addresses the notion that “Darius” and Cyrus ruled simultaneously (Dan. 6:28).

(2) Darius I (r. 521–486 BC), also known as Darius the Great. His rise to power is debated among historians, in part because the principal historical source is his own writing. He is the king under whom the temple was rebuilt (Ezra 4–6; Haggai; Zech. 1–8). He unified the Persian Empire and expanded it far to the west, nearly invading mainland Greece (he was defeated by the Athenians at the famous battle at Marathon in 490 BC). He was also a skilled administrator. He divided the empire into twenty provinces for purposes of governance and tax collection. He also instituted a system of weights and measures and introduced the daric, a gold coin.

(3) Darius the Persian. He is mentioned in the OT only in Neh. 12:22. His identity is debated. He is considered to be either Darius III Codamannus (r. 336–331 BC) or Darius II Nothus (r. 423–404 BC). If biblical chronology has any say in the matter, the latter is the only option to coincide with the ministry of Nehemiah. He is best known for having aided Sparta in winning the Peloponnesian War.

(1) A descendant of Shem, son of Shelah, father of Peleg, and ancestor to Jesus (Gen. 10:21–31; 11:14–17; 1 Chron. 1:18–25; Luke 3:35). As hinted in Gen. 10:21, Eber seems to be the source for the name “Hebrew” for that particular line of Semitic people (a name similarly derived from “Shem”). (2) A descendant of Jacob in the tribe of Gad (1 Chron. 5:13). (3) A son of Elpaal in the tribe of Benjamin (1 Chron. 8:12). (4) A son of Shashak in the tribe of Benjamin (1 Chron. 8:22–25). (5) The head of the postexilic priestly family of Amok (Neh. 12:20).

(1) A son of Elioenai, a descendant of David in the postexilic period (1 Chron. 3:24). (2) The Levite leader of the eleventh priestly division, set apart by David (1 Chron. 24:12). (3) The father of the high priest Jehohanan, who provided a room for Ezra to spend the night during his mourning over Israel’s unfaithfulness (Ezra 10:6). (4) A singer who agreed to divorce his foreign wife during the time of Ezra (Ezra 10:24). (5) A descendant of Zattu who agreed to divorce his foreign wife during the time of Ezra (Ezra 10:27). (6) A descendant of Bani who agreed to divorce his foreign wife during the time of Ezra (Ezra 10:36). (7) The high priest who, along with his fellow priests, rebuilt the Sheep Gate during the time of Nehemiah (Neh. 3:1). Eliashib returned to Jerusalem with Zerubbabel after the exile, and he is described as the son of Joiakim and the father of Joiada (Neh. 12:10). Eliashib’s grandson (Joiada’s son) married into the house of Sanballat the Horonite, Nehemiah’s adversary (Neh. 13:28). (8) The priest placed in charge of the storerooms who provided Tobiah with a large room (Neh. 13:4–9).

One who guards entrances into the city (at the gates), the palace, or the temple. Temple gatekeepers always were priests, who were charged to maintain the purity of the sacred area (1 Chron. 9:17–32; 2 Chron. 34:13; 35:15; Neh. 12:25). See also Doorkeeper.

(1) The son of Azzur from Gibeon, he was a false prophet in the time of the prophet Jeremiah. He took the yoke off the neck of Jeremiah and broke it, saying that the “yoke of Babylon” would be broken, which is contrary to Jeremiah’s prophecy. Because Hananiah led people to believe lies, he died in the seventh month of that year in accordance with the prediction of Jeremiah (Jer. 28). (2) One of three godly companions of Daniel. His name was changed to “Shadrach” by the Babylonians (Dan. 1:6–7, 11, 19; 2:17). (3) The father of Zedekiah, he was one of the officials during Jehoiakim’s reign (Jer. 36:12). (4) A grandfather of Irijah, who was the captain of the guard who arrested Jeremiah (Jer. 37:13–15).

(5) A son of Zerubbabel, grandson of King Jehoiachin, who was a descendant of David (1 Chron. 3:19, 21). (6) A postexilic Benjamite, a son of Shashak (1 Chron. 8:24). (7) One of fourteen sons of Heman, he was a postexilic musician and chief of the sixteenth of the twenty-four groups of musicians trained and skilled in music for the Lord (1 Chron. 25:4, 23). (8) One of the royal officials under King Uzziah of Judah (2 Chron. 26:11).

(9) A son of Bebai, he put away his foreign wife under Ezra’s leadership (Ezra 10:28). (10) A perfume maker who helped to rebuild the wall of Jerusalem under the leadership of Nehemiah (Neh. 3:8). (11) A son of Shelemiah, he helped repair the wall of Jerusalem under the leadership of Nehemiah (Neh. 3:30). (12) The commander of the citadel in charge of the whole city of Jerusalem along with Hanani, Nehemiah’s brother, because “he was a man of integrity and feared God more than most people do” (Neh. 7:2). (13) One of the leaders of the people who sealed the covenant with Nehemiah (Neh. 10:23). (14) The head of the priestly family of Jeremiah in the time of Joiakim the high priest, he was present at the dedication of the wall of Jerusalem in the time of Nehemiah (Neh. 12:12, 41).

(1) A Levite from the family of Merari. He was the son of Amaziah and the father of Malluk, and his descendant Ethan was a priestly musician in the time of King David (1 Chron. 6:45). (2) A Levite from the family of Merari. He was the son of Bunni and the father of Azrikam, and his descendant Shemaiah was among the first to resettle in Jerusalem after the exile (1 Chron. 9:14; Neh. 11:15). (3) A priestly musician during David’s reign. He played under the supervision of his father, Jeduthun, one of the three chief musicians under King David’s direct oversight (1 Chron. 25:3, 19). (4) The leader of the Hebronite family charged with the religious and governmental affairs west of the Jordan River during David’s reign (1 Chron. 26:30). (5) The son of Kemuel, he was an officer over the tribe of Levi (1 Chron. 27:17). (6) A Levitical chief who participated in the great Passover of King Josiah (2 Chron. 35:9).

(7) A Levite from the family of Merari, he journeyed with Ezra from Babylon to Jerusalem and assisted in the transportation of gold and silver for the temple (Ezra 8:19, 24). (8) The ruler of the half-district of Keilah. He helped Nehemiah rebuild the wall of Jerusalem (Neh. 3:17). He may be the same person as in Ezra 8:19, 24–25. (9) A Levite leader listed among those who signed the covenant of national renewal with Nehemiah (Neh. 10:11; 12:24). He may be the same person as in Ezra 8:19, 24. (10) The son of Mattaniah and the father of Bani, his grandson Uzzi was the chief officer of the Levites in Jerusalem under Nehemiah’s governance (Neh. 11:22). (11) The head of the priestly family of Hilkiah when Joiakim was high priest (Neh. 12:21).

(1) A descendant of Zerubbabel, and a son of Shemaiah or Shekaniah (1 Chron. 3:22). Irregularities in the text might indicate that Hattush was the brother of Shemaiah and son of Shekaniah (cf. Ezra 8:2; 1 Esd. 8:29). He was the head of David’s descendants who accompanied Ezra from Babylon. (2) The son of Hashabneiah who helped rebuild Jerusalem during Nehemiah’s time (Neh. 3:10). (3) A leader who signed the covenant of renewal during the days of Ezra (Neh. 10:4). (4) A priest who accompanied Zerubbabel and Shealtiel in returning to Jerusalem (Neh. 12:2), probably the same person as Neh. 10:4.

The head of the priestly family of Meremoth during the high priesthood of Joiakim and the governorship of Nehemiah (Neh. 12:15).

(1) The father of Eliakim the official of Hezekiah (2 Kings 18:18–37; Isa. 22:20; 36:3). (2) The son of Shallum (1 Chron. 6:13; Ezra 7:1–2), he was the high priest during Josiah’s reign who found the law book (2 Kings 22:4–23:24; 2 Chron. 34:9–22). (3) A Levite, the son of Amzi (1 Chron. 6:45–46). (4) A gatekeeper, a son of Hosah (1 Chron. 26:11). (5) One of twelve men standing with Ezra as he read the law (Neh. 8:4). (6) A leader of the priests who returned from exile with Zerubbabel (Neh. 12:7). (7) A priest of Anathoth and the father of Jeremiah the prophet (Jer. 1:1). (8) The father of Gemariah, who delivered Jeremiah’s letter to the Babylonian exiles (Jer. 29:1–3).

The name translated as “Iddo” is spelled in several different ways in Hebrew. (1) A Manassite official in David’s administration (1 Chron. 27:21). With a significant change in spelling, this may be the same person listed as the father of an official in the administration of Solomon (1 Kings 4:14). (2) A descendant of Levi through Gershon (1 Chron. 6:21; called Adaiah in 1 Chron. 6:41). (3) A priest or group of priests who returned to the land along with Zerubbabel (Neh. 12:4, 16). (4) A priestly leader living in exile at Kasiphia with whom Ezra had correspondence (Ezra 8:17). (5) The grandfather or ancestor of the prophet Zechariah (Ezra 5:1; 6:14; Zech. 1:1, 7). (6) The author of a chronicle or book of prophecies known to the author of Chronicles (2 Chron. 9:29 [as read in the Masoretic tradition]; 12:15; 13:22). This Iddo is described as a “seer” or a “prophet” and is cited in connection with the late tenth-century kings Solomon, Jeroboam, Rehoboam, and Abijah (Abijam). His literary work is described as “visions,” “words,” and as a “midrash” (a study or commentary). He may have collaborated with Shemaiah (2 Chron. 12:15).

(1) One of the “leaders of the people” who sealed the renewal of the covenant with God following Ezra’s public reading of the law (Neh. 10:21). (2) A high priest in the postexilic period (Neh. 12:11, 22). Jaddua is also known to Josephus (Ant. 11.306).

(1) A clan leader and member of the tribe of Simeon (1 Chron. 4:37). (2) A priest and clan leader who was among the first people to resettle in Jerusalem after returning from the Babylonian captivity with Zerubbabel (1 Chron. 9:10; Ezra 2:36; Neh. 7:39; 12:7). (3) Another priest and clan leader among the first people to resettle in Jerusalem after returning with Zerubbabel (Neh. 12:6). (4) A descendant of Aaron, and one of the priests during the reign of David (1 Chron. 24:7). (5) A person who worked on a section of the wall under the direction of Nehemiah (Neh. 3:10). (6) The son of Joiarib (Neh. 11:10). He may be the same person as in 1 Chron. 9:10; Ezra 2:36; Neh. 7:39; 12:7. (7) A priest working in the temple during the time of Zechariah (Zech. 6:9–15).

(1) The son (or grandson) of Eliashib who provided Ezra with a room during his fasting and prayer concerning Jewish intermarrying with foreigners (Ezra 10:6). The names “Eliashib” and “Jehohanan” are common enough that this person may simply be a private citizen. However, if he is the same person as the one in Neh. 12:22, then he is the grandson of the high priest Eliashib. This is significant for the chronology of Ezra-Nehemiah because it would suggest, based on certain Elephantine papyri, that Ezra, a contemporary of Jehohanan, is chronologically after Nehemiah the governor. It is also possible, however, that the room or chamber to which Ezra retired got its name after the historical event and was simply called this by the author of Ezra.

(2) A Levite and grandson of Asaph, he was one of the temple gatekeepers appointed by David (1 Chron. 26:3). (3) One of Jehoshaphat’s army leaders from Judah who was a “commander of units of 1,000.” He commanded 280,000 men (2 Chron. 17:14–15). Based on the reference in v. 14 to “families,” he may have been a tribal leader of Jehoshaphat’s conscripted army rather than a career military person. (4) The father of Ishmael, who was one of the “commanders of units of a hundred” that supported the high priest Jehoiada in his removal of the queen Athaliah and the successful placing of Joash on the throne (2 Chron. 23:1). It is possible that this is the same person as in 2 Chron. 17:15.

(5) An Ephraimite leader who encouraged Israel’s victorious army to release its Judahite prisoners of war because of the prophet Oded’s warning that Israel had committed the same sins for which Judah had just been punished (2 Chron. 28:12). (6) One of the descendants of Bebai named among the Israelites guilty of marrying a foreign wife during the time of Ezra (Ezra 10:28). (7) The son of Tobiah the Ammonite, who opposed Nehemiah in building the wall (Neh. 6:18). He was married to the Jewish daughter of Meshullam, who had helped Nehemiah build the wall. (8) One of the priestly heads of family during the time of Joiada. He was the head of Amariah’s family (Neh. 12:13). (9) One of the priests who celebrated the dedication of the wall of Jerusalem (Neh. 12:42).

(1) One of the Levites commissioned by King Jehoshaphat to teach the “Book of the Law of the Lord” to the people of Judah (2 Chron. 17:8–9), which apparently was part of Jehoshaphat’s reform and restoration of Yahweh worship in Judah (cf. 2 Chron. 19:4–11). (2) One of the heads of a priestly family during the high priesthood of Joiakim and the governorship of Nehemiah (Neh. 12:18). (3) An official in charge of the storehouses during the reign of David (1 Chron. 27:25 KJV [NIV, NRSV: “Jonathan”]).

(1) A leader of the half-tribe of Manasseh (1 Chron. 5:24). (2, 3, 4) Three warriors in David’s army (1 Chron. 12:4, 10, 13).

(5) A major prophet who lived to see Judah exiled to Babylon. Jeremiah is one of the most colorful and transparent figures in the Bible. Not only does the book that bears his name describe his actions against the backdrop of the great events of his day, but also the prophet himself shares his emotions with depth and passion. He is known to many as the “weeping prophet” because of the grief he feels over the sin and judgment of his people. He could also be called the “angry prophet” because of his reaction to the harsh treatment he received at the hands of the people of Judah. He was also in turmoil in his relationship with God, upset that God made him the messenger of hard news to his compatriots (Jer. 20:1–18).

Jeremiah was a priest who grew up in the priestly town of Anathoth, about four miles northeast of Jerusalem. The superscription to the book does not tell us when he was born, but it does say that he began his prophetic ministry in the thirteenth year of Josiah (626 BC), and that it continued until the eleventh year of Zedekiah (586 BC), which we also know as the year that the Babylonians defeated the city of Jerusalem. We do have stories associated with Jeremiah after that time into the period of the exile (Jer. 40–44).

Jeremiah was commissioned as a prophet (Jer. 1:4–10) to bring a message of judgment and restoration to his people and also to the nations. By far most of his recorded oracles are judgment oracles, but at the heart of the book (chaps. 30–33) are important messages of salvation, the section often referred to as the Book of Consolation.

The year of his calling was a pivotal moment. In this year, Babylon, under its king Nabopolassar, initiated a revolt against Assyria, which had dominated it and much of the Near East for many years. In Judah the good king Josiah ruled, and Jeremiah surely supported his religious reforms. Josiah was killed in battle, however, in 609 BC, and he was replaced by kings who did not care about God or the message of the prophet. In particular, Jehoiakim (r. 609–597 BC) and Zedekiah (r. 597–586 BC) were opponents of Jeremiah and the object of many of his prophetic denunciations.

Though warned by the prophet of coming judgment, Judah and its leaders did not repent but continued to resist God. In 586 BC God allowed the Babylonian army to defeat Jerusalem. Nebuchadnezzar exiled many of its leading citizens and destroyed the temple, palace, and walls of the city. He had heard of Jeremiah and the prophet’s teaching that Judah should surrender to Babylon, so he treated him kindly. He allowed Jeremiah to choose whether to go to Babylon or to stay in Judah. Jeremiah chose the latter, supporting the provisional government under the leadership of the Babylonian-appointed Jewish governor Gedaliah, who later was assassinated by Jewish insurgents. A number of the remaining Jews grew frightened of the expected Babylonian reprisal. Against God’s word as mediated through Jeremiah, they fled to Egypt, forcibly taking Jeremiah with them. The Bible does not narrate Jeremiah’s death, but tradition says that he died in Egypt.

(6) The father of Hamutal, the mother of King Jehoahaz (r. 609 BC) and King Zedekiah (r. 597–586 BC) and the wife of King Josiah (r. 640–609 BC), from Libnah (2 Kings 23:31; 24:18). (7) A priest from the time of Zerubbabel (after 539 BC) (Neh. 12:1, 12). (8) A priest from the time of Nehemiah (after 445 BC) (Neh. 10:2; 12:34).

There are difficulties in distinguishing the numerous individuals in the OT named “Jeshua” (see also Joshua), which is also a place name. (1) The head of a Levitical family given by lot the ninth priestly division of temple duties (1 Chron. 24:11). (2) A priest who, during the religious reforms of Hezekiah, helped distribute the freewill offerings for other priests (2 Chron. 31:15). (3) The son of Jozadak, the high priest during the time of Zerubbabel (Ezra 3:2; Neh. 12:26). In many Bible versions, he is referred to as “Jeshua” in Ezra and Nehemiah and “Joshua (son of Jehozadak)” in Haggai and Zechariah (see Hag. 1:1; Zech. 6:11). See Joshua. (4) A key family within the clan of Pahath-Moab, some of whose descendants were officially listed among the returned exiles (Ezra 2:6; Neh. 7:11). (5) A family of priests descended from Jedaiah (Ezra 2:36; Neh. 7:39). (6) A family of Levites descended from Hodaviah (Ezra 2:40; Neh. 7:43; possibly also Neh. 12:8). (7) The father of Jozabad, a Levite (Ezra 8:33). He is perhaps the same person as in 1 Chron. 24:11. (8) The father of Ezer, who ruled Mizpah and helped repair the walls of Jerusalem (Neh. 3:19). (9) A Levite, the son of Azaniah, who helped Ezra explain the law to the people who could not understand the Hebrew language of the Scriptures. He also took part in the signing of a covenant-renewal document (Neh. 8:7; 9:4–5; 10:9). (10) The son of Kadmiel and a leader of the Levites (Neh. 12:24). (11) A village in the south of Judah (Neh. 11:26), perhaps to be identified with Shema (Josh. 15:26) and Sheba (Josh. 19:2). The site is thought to be Tell es-Saweh, twelve miles east-northeast of Beersheba.

(1) An army officer who survived the conquest of Judah by King Nebuchadnezzar (2 Kings 25:23). In Jeremiah he plays a significant role among the remnant of Jews who were not carried off into exile. Loyal to Gedaliah, who was appointed by the Babylonians as administrator of Judah in 587 BC (Jer. 40:8), Johanan unsuccessfully warned him of an assassination plot by Ishmael (Jer. 40:13–16; 41:1–3). Having saved a group of Jews from further treachery by Ishmael, Johanan subsequently became their leader (Jer. 41:11–18). He and the rescued Jews, however, refused to obey the word of God that came through Jeremiah to remain in the land and instead went down into Egypt, forcibly taking Jeremiah with them (Jer. 42:1–43:7).

(2) The firstborn son of King Josiah, he perhaps died prematurely, since he did not succeed his father (1 Chron. 3:15). (3) The fifth son of Elioenai, listed as a descendant of David (1 Chron. 3:24). (4) A priest who served in Solomon’s temple (1 Chron. 6:9–10). (5) One of several Benjamite soldiers who joined David at Ziklag after he went there to escape Saul. These soldiers were noted for their loyalty to David (coming from the same tribe as Saul) and ambidextrous use of weaponry (1 Chron. 12:4). (6) The eighth of eleven Gadite army commanders who were loyal to David when he was banished by Saul (1 Chron. 12:12). These soldiers were distinguished by their superior fighting qualities and remarkable feats of bravery and strength (1 Chron. 12:8, 14–15). (7) One of the Jewish family heads who returned from exile with Ezra, he brought with him 110 people (Ezra 8:12). (8) A postexilic high priest descended from Eliashib mentioned in connection with the official registration of priests (Neh. 12:22–23).

(1) The son of Paseah, he repaired the Jeshanah (or Old) Gate in the walls of Jerusalem under the direction of Nehemiah (Neh. 3:6 [KJV: “Jehoiada”]). (2) A postexilic high priest and son of Eliashib (Neh. 12:10, 11, 22). An unnamed son of Joiada married the daughter of Sanballat (a notorious opponent to rebuilding Jerusalem), which was a flagrant breach of the law against mixed marriage. He was subsequently banished by Nehemiah (13:28). See also Jehoiada.

(1) One of nine Jewish men, distinguished for their learning, sent by Ezra to Iddo to procure Levites for service in the temple (Ezra 8:16). (2) A descendant of the tribe of Judah who volunteered to settle in Jerusalem after the return from the Babylonian exile (Neh. 11:5). (3) A priest who settled in Jerusalem after the exile (Neh. 11:10; 12:6, 19). See also Jehoiarib.

(1) A priest who served the idolatrous shrine at Dan. According to the best textual traditions, he was a descendant of Moses, though the MT changes “Moses” to “Manasseh” out of embarrassment at the association (Judg. 18:30).

(2) The oldest son of Saul, the first king of Israel. As such, he would have been heir to the throne, but his father’s actions compromised the dynasty (1 Sam. 13:13–14). Jonathan’s great integrity throws into contrast his father’s meanness, particularly in regard to David. Jonathan’s military skill and bravery were notable. He led his father’s army in victory against the Philistine garrison at Geba (1 Sam. 13:1–7). Even though he was a loyal son, his paranoid father treated him poorly and even suspected him of collaborating with his enemy David (1 Sam. 20:30–33).

Although David and Jonathan were fast friends, they did not conspire against Saul, so Jonathan helped David escape his father’s murderous plans. Indeed, Jonathan expressed his deep love for David by handing over to him his robe, tunic, sword, bow, and belt, a gift that may even have indicated his belief that David, not he, should be the next king (1 Sam. 18:4). Even so, Jonathan stayed with his father until the end. Jonathan died at his father’s side as they fought the Philistines at Mount Gilboa (1 Sam. 31:1–3). David deeply mourned the loss of his dear friend, whose love was “more wonderful than that of women” (2 Sam. 1:26).

(3) The son of Abiathar, who was high priest at the time of David. Jonathan functioned as a spy for David during the rebellion of Absalom (2 Sam. 15:27, 36; 17:17, 20). He and his father sided with the Adonijah faction, so when Solomon became king, they were disenfranchised from the high priesthood in favor of Zadok (1 Kings 1:42–45).

(4) A nephew of David who killed an unnamed but fearsome Philistine warrior (2 Sam. 21:21; 1 Chron. 20:7). (5) One of David’s thirty mighty warriors (2 Sam. 23:32; 1 Chron. 11:34). (6) From the tribe of Judah, he was a descendant of Jerahmeel (1 Chron. 2:32–33). (7) The son of Uzziah, he was an official during David’s reign in charge of “storehouses in the outlying districts, in the towns, the villages and the watchtowers” (1 Chron. 27:25 [KJV: “Jehonathan”]). (8) David’s uncle, known as “a counselor, a man of insight and a scribe” (1 Chron. 27:32). (9) The father of Ebed, a family head who came to Jerusalem with Ezra (Ezra 8:6).

(10) The son of Asahel, he was one of four men who opposed Ezra’s mandate for men to separate from their foreign wives (Ezra 10:15). (11) A (high?) priest in the period after the exile (Neh. 12:11). (12) The head of a priestly family in the period after the exile (Neh. 12:14). (13) The father of Zechariah, a musician when the wall of Jerusalem was dedicated during the time of Nehemiah (Neh. 12:35). (14) A secretary during the administration of Zedekiah in whose home Jeremiah was imprisoned (Jer. 37:15, 20). (15) A son of Kareah who, with Johanan his brother, swore allegiance to Gedaliah, the governor of Judah appointed by Babylon and supported by Jeremiah (Jer. 40:8).

A priest deported to Babylon by Nebuchadnezzar (1 Chron. 6:14–15; Hag. 1:1, 12, 14; 2:2, 4; Zech. 6:11). His father, the high priest Seraiah, was executed by Nebuchad-nez-zar following the fall of Jerusalem (2 Kings 25:18–21). Nevertheless, Jozadak’s son Joshua (sometimes called “Jeshua”) returned from the Babylonian captivity, became high priest, and played a significant role in the rebuilding of the temple (Ezra 3:2, 8; 5:2; 10:18; Neh. 12:26; Zech. 6:11). Jozadak is also called “Jehozadak” (e.g., Hag. 1:1; Zech. 6:11 ESV, NASB) and in some versions “Josedech” (KJV).

(1) The fourth son of Jacob (Gen. 35:23). The meaning of his name is debated, but his mother, Leah, links it to “praise” (29:35). He persuaded his brothers to sell Joseph instead of killing him (37:26–27). He also guaranteed the safety of Benjamin when the brothers returned to Egypt to purchase food (43:1–10). In spite of his despicable behavior with his daughter-in-law Tamar (Gen. 38), his father’s blessing included the promise of kingship (49:10). (2) A Levite and the ancestor of a family that worked on the postexilic temple (Ezra 3:9; cf. 2:40 KJV, ESV, NASB; NIV: “Hodaviah”). (3) A Levite among those who married a foreign woman (Ezra 10:23). (4) The son of Hassenuah, he was in charge of the second district in postexilic Jerusalem (Neh. 11:9). (5) A Levite who had returned from the exile with Zerubbabel and was in charge of the songs of thanksgiving (Neh. 12:8). (6) An official of Judah who participated in the dedication of the walls of Jerusalem (Neh. 12:34). (7) A musician and priest who participated in the dedication of the walls of Jerusalem (Neh. 12:36). (8) An ancestor of Jesus (Luke 3:30). See also Judah, Kingdom of; Judah, Tribe of.

The head of a priestly family who returned from exile at the time of the high priest Joiakim (Neh. 12:20).

An ancestor of a clan of priests during the time of the high priest Joiakim (Neh. 12:17). Some identify the name with Maadiah (Neh. 12:5; e.g., NIV).

(1) Great-grandfather of Ethan, one of the Levite musicians appointed by David to minister in the tabernacle (1 Chron. 6:44). (2, 3) Two of those who were guilty of marrying foreign women in the time of Ezra (Ezra 10:29, 32). (4, 5) Two of those who signed the covenant renewal with Nehemiah (Neh. 10:4, 27). The first of these may be the same priest mentioned in Neh. 12:2 (see #6). (6) One of the priests and Levites who returned with Zerubbabel and Joshua (Neh. 12:2). In Neh. 12:14, Malluk’s family is included among the priestly families during the time of the high priest Joiakim. The spelling “Malluchi” (see 12:14 ESV, NASB, NRSV) may be a transcriptional error (the LXX has Malouch [“Malluch”] and the Qere suggests Melichu [KJV; NKJV]).

(1) Great-grandfather of Ethan, one of the Levite musicians appointed by David to minister in the tabernacle (1 Chron. 6:44). (2, 3) Two of those who were guilty of marrying foreign women in the time of Ezra (Ezra 10:29, 32). (4, 5) Two of those who signed the covenant renewal with Nehemiah (Neh. 10:4, 27). The first of these may be the same priest mentioned in Neh. 12:2 (see #6). (6) One of the priests and Levites who returned with Zerubbabel and Joshua (Neh. 12:2). In Neh. 12:14, Malluk’s family is included among the priestly families during the time of the high priest Joiakim. The spelling “Malluchi” (see 12:14 ESV, NASB, NRSV) may be a transcriptional error (the LXX has Malouch [“Malluch”] and the Qere suggests Melichu [KJV; NKJV]).

(1) An uncle of King Jehoiachin. King Nebuchadnezzar of Babylon installed Mattaniah as king over Judah and changed his name to “Zedekiah” (2 Kings 24:17). (2) The son of Mika and descendant of Asaph, he was one of the first Levites to resettle the land of Judah after the Babylonian exile (1 Chron. 9:15; Neh. 11:17, 22; 12:8, 35). (3) One of fourteen sons of Heman the musician, he was chosen to minister at the temple with music (1 Chron. 25:4, 16). (4) An ancestor of Jahaziel son of Zechariah (2 Chron. 20:14). (5) A Levite who worked to reopen the temple during Hezekiah’s time (2 Chron. 29:13). (6, 7, 8, 9) Four men, descendants of Elam, Zattu, Pahath-Moab, and Bani, who were guilty of marrying foreign women during the time of Ezra (Ezra 10:26, 27, 30, 37). (10) A gatekeeper after the Israelite return from captivity (Neh. 12:25). (11) Grandfather of Hanan, an assistant to those in charge of the temple storerooms under Nehemiah (Neh. 13:13). He may be the same Mattaniah as in 1 Chron. 9:15; Neh. 11:17, 22; 12:8, 35.

(1, 2) Descendants of Hashum and Bani who were guilty of marrying foreign women during the time of Ezra (Ezra 10:33, 37). (3) The head of Joiarib’s priestly family during the time of the high priest Joiakim (Neh. 12:19).

(1) Great-grandfather of Ethan, one of the Levite musicians appointed by David to minister in the tabernacle (1 Chron. 6:44). (2, 3) Two of those who were guilty of marrying foreign women in the time of Ezra (Ezra 10:29, 32). (4, 5) Two of those who signed the covenant renewal with Nehemiah (Neh. 10:4, 27). The first of these may be the same priest mentioned in Neh. 12:2 (see #6). (6) One of the priests and Levites who returned with Zerubbabel and Joshua (Neh. 12:2). In Neh. 12:14, Malluk’s family is included among the priestly families during the time of the high priest Joiakim. The spelling “Malluchi” (see 12:14 ESV, NASB, NRSV) may be a transcriptional error (the LXX has Malouch [“Malluch”] and the Qere suggests Melichu [KJV; NKJV]).

A postexilic priest under the high priest Joiakim (Neh. 12:12). He was a contemporary of Ezra and Nehemiah (Neh. 12:26), and so his ministry can be dated to the mid-fifth century BC.

(1) A priest who was an ancestor of Azariah, who served as chief priest in Solomon’s temple (1 Chron. 6:6–10). He is also an ancestor of Ezra (Ezra 7:3). (2) A priest who was the son of Ahitub and the father of Zadok (1 Chron. 9:11; Neh. 11:11). (3) A priestly family of the second temple during the high priesthood of Joiakim in the fifth century BC (Neh. 12:15).

(1) The son of Uriah, he was a priest during the time of Ezra and Nehemiah who weighed the silver, gold, and temple vessels returned after the exile (Ezra 8:33), assisted with rebuilding the walls of Jerusalem (Neh. 3:4, 21), and witnessed the covenant renewal (Neh. 10:5). (2) A priest who returned from the exile with Zerubbabel (Neh. 12:3). (3) An Israelite who sent away his foreign wife during the reforms of Ezra (Ezra 10:36).

(1) The father of Azaliah and grandfather of Shaphan, the secretary of King Josiah (2 Kings 22:3). (2) A son of Zerubbabel (1 Chron. 3:19). (3) The head of a clan in the tribe of Gad who resided in Bashan (1 Chron. 5:13). (4) A son of Elpaal, a Benjamite (1 Chron. 8:17). (5) The father of Sallu, a Benjamite clan leader who lived in Jerusalem after returning from the exile (1 Chron. 9:7; Neh. 11:7). (6) The son of Shephatiah, he was a Benjamite clan leader who lived in Jerusalem after returning from the exile (1 Chron. 9:8). (7) The father of Hilkiah, he was a member of the priestly line of Zadok (1 Chron. 9:11). (8) The father of Jahzerah and the son of Meshillemith, he was a member of the priestly Zadokite line (1 Chron. 9:12). (9) A descendant of Kohath appointed by King Josiah to oversee the temple repairs (2 Chron. 34:12).

(10) One of the leaders sent by Ezra to procure Levites to serve in the temple after the return from the exile (Ezra 8:16). He was one of the four men who opposed Ezra’s call to divorce foreign women (10:15) and probably also was the son of Bani listed as one of those who had married a foreign woman (10:29). (11) The son of Berekiah, he helped to repair the walls of Jerusalem (Neh. 3:4, 30). His daughter married Tobiah’s son Jehohanan (Neh. 6:18). (12) The son of Besodeiah, he helped to repair the Jeshanah Gate as part of Nehemiah’s rebuilding of Jerusalem (Neh. 3:6).

(13) One of the seven men who stood at Ezra’s left hand during the reading of the Book of the Law to the people of Jerusalem (Neh. 8:4). (14) A priest who, along with Nehemiah, other priests, and chiefs of the people, sealed the covenant renewal after the return from the exile (Neh. 10:7). (15) A chief of the people of Jerusalem who sealed the covenant renewal after the return from the exile (Neh. 10:20). (16) The head of the priestly house of Ezra during the time of the high priest Joiakim (Neh. 12:13). (17) The head of the priestly house of Ginnethon during the time of the high priest Joiakim (Neh. 12:16). (18) A gatekeeper who guarded the storerooms at the gates of Jerusalem in the time of high priest Joiakim (Neh. 12:25). (19) A leader of Judah who participated in the procession at the dedication ceremony for the rebuilt walls of Jerusalem (Neh. 12:33).

(1) A priest contemporary with David who was assigned the sixth of twenty-four positions in the priestly order of service (1 Chron. 24:9). (2) A priest who returned from exile with Zerubbabel (Neh. 12:5). (3) One of the priests who signed the covenant renewal following Ezra’s public reading of the law (Neh. 10:7). (4) One of the Israelites (not a priest or Levite) who agreed to divorce their foreign wives at Ezra’s prompting (Ezra 10:25).

(1) A priest contemporary with David who was assigned the sixth of twenty-four positions in the priestly order of service (1 Chron. 24:9). (2) A priest who returned from exile with Zerubbabel (Neh. 12:5). (3) One of the priests who signed the covenant renewal following Ezra’s public reading of the law (Neh. 10:7). (4) One of the Israelites (not a priest or Levite) who agreed to divorce their foreign wives at Ezra’s prompting (Ezra 10:25).

(1) A Levite of Hezekiah’s day (2 Chron. 31:15). (2) A family of priests in Nehemiah’s time, during the high priesthood of Joiakim (Neh. 12:17). (3) A priest in the time of Nehemiah who participated in the dedication of the wall of Jerusalem (Neh. 12:41).

An ancestor of a clan of priests during the time of the high priest Joiakim (Neh. 12:17). Some identify the name with Maadiah (Neh. 12:5; e.g., NIV).

(1) The son of Hakaliah, he was a prominent leader of the people of God in the late postexilic period (Neh. 1:1–7:73; 8:9–10; 10:1–13:31). He returned to Jerusalem from the Persian capital, Susa, in order to rebuild the wall of Jerusalem and to fortify the morale of its citizens.

Before his return to Jerusalem, Nehemiah worked as the cupbearer to the king of Persia, Artaxerxes. There are three kings by that name during the history of the Persian Empire, but scholars are generally agreed that Nehemiah worked for Artaxerxes I (r. 464–424 BC). The job of the cupbearer was an important one. The king needed to rely on a close confidante to serve him his drink, since poisoning was an occupational hazard for ancient kings.

Although he was in a powerful position in Persia, Nehemiah was deeply saddened to hear the condition of Jerusalem from his visiting brother Hanani. In particular, the city’s walls were torn down and its gates were burned. While we might assume that the condition of the gates was the result of the Babylonian incursion into the city decades before (587/586 BC), it is possible, though not provable, that a more recent event was responsible.

In either case, Nehemiah could not hide his grief as he served Artaxerxes. Artaxerxes then granted him permission to return to Jerusalem and see to the restoration of the city. The king appointed Nehemiah governor of the Persian province of Yehud (Judah), and he returned to Jerusalem in the king’s twentieth year (445 BC).

Even though Nehemiah had the support of the Persian king, the inhabitants of the land and its leaders, notably Sanballat, did everything they could to undermine his efforts. These people were Samaritans from the north who were the descendants of intermarriage between the people of the north and those whom the Assyrians forced to immigrate there after their defeat of the northern kingdom of Israel in 722 BC. In spite of this opposition, Nehemiah successfully led the people in their efforts to rebuild the walls. In doing so, he showed great leadership skills and courage.

Although they are not often mentioned together, Nehemiah’s work in Jerusalem overlapped with that of Ezra. Both men were passionately concerned about the integrity and faithfulness of the people. Both of them at different times confronted Jewish men who divorced their wives and married pagan women. Nehemiah forcefully compelled them to divorce these foreign wives out of fear that the wives would lead their Jewish husbands to worship false gods.

Nehemiah worked hard, and God blessed him and his efforts in many ways. Even so, the account of Nehemiah’s work ends on a note of continuing problems as the people continued sinning (Neh. 13).

(2) A man who returned to Jerusalem from Babylon along with Zerubbabel in 539 BC (Ezra 2:2).

(3) The son of Azbuk, ruler of a half-district of Beth Zur, he helped rebuild the walls and gates of Jerusalem under the direction of Nehemiah son of Hakaliah (Neh. 3:16).

There are at least seven and perhaps as many as ten different people with the name “Nethanel.” (1) The son of Zuar and head of the tribe of Issachar during the wandering in the wilderness, he was chosen to help Moses with the Israelite census (Num. 1:8; 2:5; 7:18, 23; 10:15). (2) King David’s older brother, the fourth son of Jesse (1 Chron. 2:14). (3) A Levite trumpeter who was part of the group that brought the ark of the covenant to Jerusalem (1 Chron. 15:24). (4) The father of the scribe Shemaiah, a Levite who recorded the names of the Levites (1 Chron. 24:6). He may be the same person as the Nethanel of 1 Chron. 15:24. (5) A Levite gatekeeper, a descendant of Asaph, the son of Obed-Edom (1 Chron. 26:4). He may be the same person as the Nethanel of 1 Chron. 15:24. (6) An official sent by King Jehoshaphat to teach people in Judah the Book of the Law (2 Chron. 7:17). (7) A Levite during Josiah’s reign who celebrated Passover with large offerings (2 Chron. 35:9). (8) A priest listed among those who had married a foreign wife (Ezra 10:22). (9) The head of a priestly family during Nehemiah’s governorship (Neh. 12:21). (10) A musician who played at the dedication of Jerusalem’s wall (Neh. 12:36). He may be the same person as the Nethanel of Neh. 12:21.

(1) The palace keeper for King Ahab of Israel. Obadiah hid one hundred prophets from persecution under Jezebel. In 1 Kings 18:1–16 he is caught in the middle of Ahab’s hunt for Elijah when the prophet asks him to summon Ahab. (2) A descendant of David (1 Chron. 3:21). (3) A son of Izrahiah, he was a clan chief of the tribe of Issachar (1 Chron. 7:3). (4) A son of Azel and a descendant of King Saul (1 Chron. 8:38; 9:44). (5) A Levite, the son of Shemaiah, he was among the first to resettle in Judah after the Babylonian exile (1 Chron. 9:16). (6) One of the military elite from the tribe of Gad who aided David at his outpost in Ziklag (1 Chron. 12:9). (7) A Zebulunite whose son, Ishmaiah, was a tribal officer under King David (1 Chron. 27:19). (8) One of the members of a commission sent by King Jehoshaphat to travel across Judah teaching the law (2 Chron. 17:7–9). (9) A Levite from the Merari family who helped supervise the rebuilding of the temple during the reign of King Josiah (2 Chron. 34:12). (10) A son of Jehiel and a descendant of Joab who journeyed from Babylon to Jerusalem with Ezra (Ezra 8:9). (11) One of the leaders who joined Nehemiah in placing his seal on the covenant of national renewal (Neh. 10:5). He may be the same person as in Ezra 8:9. (12) A gatekeeper who guarded the storerooms in the days of Joiakim the priest (Neh. 12:25). (13) The fourth of the twelve Minor Prophets (Obad. 1:1).

The head of Moadiah’s priestly family (Neh. 12:17). Moadiah returned to Judea with Zerubbabel (12:5), and Piltai lived in Judea in the subsequent generation.

(1) A Levite leader who returned with Zerubbabel to Jerusalem after the exile (Ezra 2:2; Neh. 12:3 [cf. Neh. 7:7, where Nehum is likely the same person]). (2) A commanding officer identified as one “of the enemies of Judah and Benjamin” (Ezra 4:1) whose offer of help to Zerubbabel was rejected. He, along with Shimshai, wrote a letter to Artaxerxes asking him to command the discontinuation of the temple building, which he did (Ezra 4:6–24). (3) The son of Bani, he helped in the rebuilding of the wall of Jerusalem under the direction of Nehemiah (Neh. 3:17). He is likely the same person as the Rehum of Ezra 2:2; Neh. 12:3. (4) One of the leaders who signed the covenant renewal at the time of Ezra and Nehemiah (Neh. 10:25). He is likely the same person as the Rehum of Ezra 2:2; Neh. 12:3.

A descendant of the Benjamite tribe who returned from the exile to resettle in Jerusalem (Neh. 11:8). Some versions also spell the name of the priest in Neh. 12:20 as “Sallai,” but the NIV spells it as “Sallu.”

(1) The son of Meshullam from the tribe of Benjamin, he resettled in Jerusalem after the Babylonian exile (1 Chron. 9:7; Neh. 11:7). (2) A priest who returned with Zerubbabel and Jeshua after the exile (Neh. 12:7). He is called “Sallai” in some versions of Neh. 12:20.

(1) A royal secretary in the court of David (2 Sam. 8:17; he is called “Sheva” in 2 Sam. 20:25, “Shavsha” in 1 Chron. 18:16, and “Shisha” in 1 Kings 4:3). (2) The son of Tanhumeth the Netophathite, he was one of the Judean army officers who joined the Babylonian-appointed governor Gedaliah at Mizpah (2 Kings 25:23; Jer. 40:8). (3) The second son of Kenaz and the brother of Othniel, his son was Joab, “the father of Ge Harashim” (1 Chron. 4:13–14). See Ge Harashim. (4) A Simeonite, the son of Asiel and the grandfather of Jehu (1 Chron. 4:35). (5) The son of Azariah and the father of Jozadak, a descendant of Aaron (1 Chron. 6:14). A high priest executed at Riblah by Nebuchadnezzar (2 Kings 25:18–21; Jer. 52:24–27). (6) An ancestor of Ezra the scribe (Ezra 7:1). (7) One of the returnees to Jerusalem with Zerubbabel (Ezra 2:2). (8) One of the priests who sealed the postexilic covenant renewal with Nehemiah (Neh. 10:2). (9) A priest and a descendant of Hilkiah, he was a supervisor in the house of God (Neh. 11:11). (10) One of the twenty-two “leaders of the priests” (Neh. 12:7) who accompanied Zerubbabel and Jeshua out of exile (Neh. 12:1). (11) The son of Azriel, he was one of the officers of King Jehoiakim sent to arrest Jeremiah and Baruch (Jer. 36:26). (12) The son of Neriah and the brother of Baruch (cf. Jer. 32:12), he was an official who went with King Zedekiah into exile in Babylon. Jeremiah gave him a scroll containing his prophecy of destruction upon Babylon and commanded him to read it aloud and then sink it with a stone in the Euphrates, symbolizing the fall of Babylon (Jer. 51:59–64).

(1) The representative of the tribe of Reuben among the twelve spies sent by Moses to scout the promised land (Num. 13:4). (2) The first of eleven children born to David while he reigned in Jerusalem (2 Sam. 5:14; 1 Chron. 3:5 [“Shimea” NIV mg.]; 14:4). (3) The father of Abda, a Levite who resettled in Jerusalem in the postexilic period (Neh. 11:17). (4) The head of a priestly family during the time of Ezra (Neh. 12:18).

(1) One of several priestly musicians appointed by David to blow trumpets in the procession of the ark of the covenant (1 Chron. 15:24). (2) A Levite who led public worship during Ezra’s reforms (Neh. 9:4–5). (3, 4) Two Levites named in Neh. 10:10, 12. (5) A priest who signed the covenant in Neh. 10:4, possibly named “Shekaniah” in Neh. 12:3.

(1) A descendant of David and Hananiah (1 Chron. 3:21–22). (2) A priest whose family was assigned temple service during the time of David (1 Chron. 24:11). (3) One of the priests who distributed freewill offerings during the time of Hezekiah (2 Chron. 31:15). (4) The ancestor of a family group that returned from exile with Ezra (Ezra 8:3). (5) The family head of a group that returned from exile with Ezra (Ezra 8:5). (6) The son of Jehiel, he suggested that he and the other men guilty of marrying foreign wives make a covenant to send them away (Ezra 10:2). (7) The father of Shemaiah, one of the men who helped in Nehemiah’s rebuilding of the Jerusalem wall (Neh. 3:29). (8) The father-in-law of Tobiah, a man who opposed Nehemiah (Neh. 6:18). (9) One of the priests who returned from exile with Zerubbabel (Neh. 12:3).

(1) A descendant of David and Hananiah (1 Chron. 3:21–22). (2) A priest whose family was assigned temple service during the time of David (1 Chron. 24:11). (3) One of the priests who distributed freewill offerings during the time of Hezekiah (2 Chron. 31:15). (4) The ancestor of a family group that returned from exile with Ezra (Ezra 8:3). (5) The family head of a group that returned from exile with Ezra (Ezra 8:5). (6) The son of Jehiel, he suggested that he and the other men guilty of marrying foreign wives make a covenant to send them away (Ezra 10:2). (7) The father of Shemaiah, one of the men who helped in Nehemiah’s rebuilding of the Jerusalem wall (Neh. 3:29). (8) The father-in-law of Tobiah, a man who opposed Nehemiah (Neh. 6:18). (9) One of the priests who returned from exile with Zerubbabel (Neh. 12:3).

(1) A prophet who delivered God’s word to King Rehoboam regarding Jeroboam (1 Kings 12:22–24; 2 Chron. 11:2–4) and the cause of the invasion by King Shishak of Egypt (2 Chron. 12:5, 7). He also recorded the events of Rehoboam’s reign (2 Chron. 12:15). (2) A Judean and a descendant of Zerubbabel (1 Chron. 3:22). (3) An individual who assisted in the postexilic repair of the Jerusalem wall (Neh. 3:29), possibly the same person as #2. (4) A Simeonite chief, the father of Shimri (1 Chron. 4:37). (5) A Reubenite chief, the son of Joel (1 Chron. 5:4). (6) A Merarite Levite in Nehemiah’s time, the son of Hasshub (1 Chron. 9:14; Neh. 11:15).

(7) A Levite, a descendant of Jeduthun, and the father of Obadiah (1 Chron. 9:16). (8) A Kohathite Levite in David’s time, chief of the sons of Elizaphan (1 Chron. 15:8, 11–15). (9) A Levite and scribe in David’s time, the son of Nethanel (1 Chron. 24:6). (10) A Korahite Levite, the firstborn son of Obed-Edom (1 Chron. 26:4, 6–7). (11) One of the Levites sent by King Jehoshaphat to teach God’s word to the people (2 Chron. 17:8). (12) A Levite who helped cleanse the temple in Hezekiah’s time, a descendant of Jeduthun (2 Chron. 29:14). (13) One of six Levites who assisted in the distribution of the freewill offerings in Hezekiah’s time (2 Chron. 31:15). (14) One of the Levite leaders who gave generous Passover offerings in Josiah’s time (2 Chron. 35:9).

(15) A descendant of Adonikam who returned to Judah with Ezra (Ezra 8:13). (16) One of the leaders sent by Ezra to recruit the Levites (Ezra 8:16). (17) A descendant of Harim, he was a priest who had married a foreign wife and pledged to divorce her (Ezra 10:21). (18) A descendant of Harim, he was an Israelite who had married a foreign wife and pledged to divorce her (Ezra 10:31). (19) A false prophet hired by Tobiah and Sanballat to discredit Nehemiah (Neh. 6:10). (20) One of the priests who sealed the covenant with Nehemiah (Neh. 10:8) and returned from exile with Zerubbabel (Neh. 12:6).

(21) A leader present at the dedication of the Jerusalem wall (Neh. 12:34). (22) A musician present at the dedication of the Jerusalem wall (Neh. 12:36). (23) A Levite musician present at the dedication of the Jerusalem wall (Neh. 12:42). (24) A descendant of Asaph, he was a grandfather of the priest Zechariah (Neh. 12:35). (25) The father of Uriah the prophet (Jer. 26:20). (26) A Nehelamite false prophet against whom Jeremiah prophesies God’s punishment (Jer. 29:31). (27) The father of Delaiah, an official of King Jehoiakim and a contemporary of Jeremiah (Jer. 36:12).

(1) A Levite sent to accompany Ezra (Ezra 8:18). Sherebiah was one of twelve men entrusted with carrying temple treasure to Jerusalem (8:24). This may be the same person listed in Neh. 10:12 and 12:24. The Sherebiah contemporary with Ezra who assisted with the interpretation of the law (Neh. 8:7) and with public worship (Neh. 9:4–5) is also likely the same person mentioned in Ezra 8:18. (2) A Le-vite who returned with Zerubbabel (Neh. 12:8).

(1) A priestly gatekeeper at the time of the early postexilic period (Ezra 2:42; Neh. 7:45). He and his associates were stationed on the east at the King’s Gate (1 Chron. 9:17). (2) A priestly gatekeeper at the time of Ezra and Nehemiah (Neh. 11:19; 12:25).

(1) A Levite musician and gatekeeper at the time of David appointed to play the harp “according to alamoth” (cf. Ps. 46 superscription), perhaps a tuning, melody, or style (1 Chron. 15:18, 21). (2) A Levite singer who returned to Jerusalem with Zerubbabel. He “stood opposite” the singers of thanksgiving, perhaps indicating that he sang responsively (Neh. 12:9). “Unni” is a scribal emendation (Qere) of the name that is written (Kethib) in the MT, “Unno” (NRSV).

(1) A Levite musician and gatekeeper at the time of David appointed to play the harp “according to alamoth” (cf. Ps. 46 superscription), perhaps a tuning, melody, or style (1 Chron. 15:18, 21). (2) A Levite singer who returned to Jerusalem with Zerubbabel. He “stood opposite” the singers of thanksgiving, perhaps indicating that he sang responsively (Neh. 12:9). “Unni” is a scribal emendation (Qere) of the name that is written (Kethib) in the MT, “Unno” (NRSV).

(1) The son of Bukki and the father of Zerahiah, listed in Aaron’s and Ezra’s genealogies (1 Chron. 6:6–7; Ezra 7:4). (2) A son of Tola, he was one of the family heads in the tribe of Issachar (1 Chron. 7:2–3). (3) A son of Bela, he was one of the family heads in the tribe of Benjamin (1 Chron. 7:7). (4) The son of Mikri, he was a Benjamite among the returning Babylonian exiles (1 Chron. 9:8). (5) A Levitical chief officer chosen to live in Jerusalem (Neh. 11:22). (6) The head of the priestly family of Jedaiah (Neh. 12:19). He may be the same person as the Uzzi of Neh. 11:22. (7) One of the leaders who participated in the dedication of the Jerusalem wall (Neh. 12:42). He may be the same person as the Uzzi of Neh. 11:22; 12:19.

(1) A king of Israel, the son of Jeroboam II (2 Kings 14:29). His reign was cut short at six months due to his assassination by Shallum (15:8–12). (2) The maternal grandfather of King Hezekiah (2 Kings 18:2; 2 Chron. 29:1). (3) A Reubenite listed between Jeiel the chief and Bela son of Azaz (1 Chron. 5:7). (4) A son of Meshelemiah, he was a gatekeeper at the tent of meeting during the reign of David (1 Chron. 9:21; 26:2). He was assigned the North Gate and was considered a wise individual (1 Chron. 26:14).

(5) The ninth of the ten sons of Jeiel and Maakah, in the genealogy of Saul (1 Chron. 9:37). He is called “Zeker” in 1 Chron. 8:31. (6) A Levitical musician who played lyre and harp during the reign of David (1 Chron. 15:18, 20; 16:5). (7) A son of Ishiah (1 Chron. 24:25). (8) The fourth son of Hosah, a gatekeeper (1 Chron. 26:11). (9) The father of Iddo, officer over the half-tribe of Manasseh in Gilead (1 Chron. 27:21).

(10) One of the five officials sent by King Jehoshaphat to teach the law in Judah (2 Chron. 17:7). (11) The father of the prophet Jahaziel (2 Chron. 20:14). (12) A son of King Jehoshaphat (2 Chron. 21:2). (13) A prophet, the son of Jehoiada the priest (2 Chron. 24:20). During the reign of Joash, he was stoned after prophesying against the people. He probably is the person mentioned in Matt. 23:35 // Luke 11:51, even though there is confusion about his genealogy. (14) A prophet who instructed King Uzziah in reverence and obedience to God (2 Chron. 26:5). (15) A Levite during the reign of Hezekiah, descended from Asaph (2 Chron. 29:13). (16) A Kohathite Levite who supervised temple repairs during the reforms of King Josiah (2 Chron. 34:12). (17) A temple administrator under King Josiah (2 Chron. 35:8).

(18) A prophet contemporary with Haggai and Ezra (Ezra 5:1). He was the son of Berekiah, a grandson of Iddo, and the head of Iddo’s priestly line (Zech. 1:1; Ezra 5:1; Neh. 12:16). His career as a prophet began in the second year of Darius (Zech. 1:1). (See also Zechariah, Book of.) (19) Returned from exile with Ezra and 150 men from the descendants of Parosh (Ezra 8:3). (20) The son of Bebai, he returned from exile with Ezra and twenty-eight men of the descendants of Bebai (Ezra 8:11). (21) One of the nine leaders sent by Ezra to Kasiphia to bring Levites back to Jerusalem to serve in the temple (Ezra 8:16). He is probably also one of the thirteen men who stood beside Ezra for the reading of the law (Neh. 8:4).

(22) One of the descendants of Elam listed among those guilty of marrying a foreign woman during the time of Ezra (Ezra 10:26). (23) An ancestor of Athaiah, one of the Judahite provinicial leaders who returned from exile (Neh. 11:4). (24) An ancestor of Maaseiah, one of the Judahite provinicial leaders who returned from exile (Neh. 11:5). (25) An ancestor of Adaiah, one of the family heads among the priests who returned from exile (Neh. 11:12). (26) The son of Jonathan, he was one of the priests who played trumpets at the dedication of the Jerusalem wall at the time of Nehemiah (Neh. 12:35, 41).

(1) The third of the three sons of Izhar the Levite (Exod. 6:21). (2) The second of the nine sons of Shimei the Benjamite (1 Chron. 8:19). (3) The fifth of the eleven sons of Shashak the Benjamite (1 Chron. 8:23). (4) The sixth of the six sons of Jeroham the Benjamite (1 Chron. 8:27). (5) The son of Asaph the Levite (1 Chron. 9:15). (6) One of the sons of Eliezer the Levite, he was among those in charge of treasuries for “things dedicated” by King David (1 Chron. 26:25). (7) The father of Eliezer, officer over the Reubenites during the reign of King David (1 Chron. 27:16). (8) The father of Amasiah the Judahite, commander of a family of warriors in the service of King Jehoshaphat (2 Chron. 17:16). (9) The father of Elishaphat, a unit commander among those who collaborated with the priest Jehoiada to return the monarchy to the house of David (2 Chron. 23:1). (10) An Ephraimite warrior in King Pekah’s army who killed King Ahaz’s son Maaseiah and two of his high-ranking officials, Azrikam and Elkanah (2 Chron. 28:7). (11) The father of Joel, a Benjamite provincial leader (Neh. 11:9). (12) The head of the priestly family of Abijah in the days of Joiakim (Neh. 12:17).

(1) The third of the three sons of Izhar the Levite (Exod. 6:21). (2) The second of the nine sons of Shimei the Benjamite (1 Chron. 8:19). (3) The fifth of the eleven sons of Shashak the Benjamite (1 Chron. 8:23). (4) The sixth of the six sons of Jeroham the Benjamite (1 Chron. 8:27). (5) The son of Asaph the Levite (1 Chron. 9:15). (6) One of the sons of Eliezer the Levite, he was among those in charge of treasuries for “things dedicated” by King David (1 Chron. 26:25). (7) The father of Eliezer, officer over the Reubenites during the reign of King David (1 Chron. 27:16). (8) The father of Amasiah the Judahite, commander of a family of warriors in the service of King Jehoshaphat (2 Chron. 17:16). (9) The father of Elishaphat, a unit commander among those who collaborated with the priest Jehoiada to return the monarchy to the house of David (2 Chron. 23:1). (10) An Ephraimite warrior in King Pekah’s army who killed King Ahaz’s son Maaseiah and two of his high-ranking officials, Azrikam and Elkanah (2 Chron. 28:7). (11) The father of Joel, a Benjamite provincial leader (Neh. 11:9). (12) The head of the priestly family of Abijah in the days of Joiakim (Neh. 12:17).

A leader in the tribe of Benjamin who agreed to live in Jerusalem along with Sallai (cf. Neh. 12:20) after the return from exile (Neh. 11:8). The Hebrew text is problematic, and some prefer to translate it as “and his brothers [we’ekhayw] Gabbai, Sallai” (NRSV) instead of “and after him [we’akhrayw] Gabbai, Sallai” (MT; so also LXX; cf. NIV: “his followers, Gabbai and Sallai”).

(1) One of the returning priests from the Babylonian exile and presumably one of the heads of a priestly family (1 Chron. 9:9–11). He is listed as part of the tribe of Benjamin. He may be the same person as Joiarib in Neh. 11:10; 12:6, 19, based on the genealogies given there. (2) The head of a division of priests during the time of David. He was a descendant of Eleazar, one of Aaron’s four sons (1 Chron. 24:7).

(1) The son of Nun and the servant of Moses. Joshua appears thirty-three times in Exodus, Numbers, Deuteronomy, and Judges. He is the principal human character of the OT book that bears his name.

As a military commander, Joshua fought against the Amalekites (Exod. 17:8–13). He became an assistant to Moses and accompanied him up and then down the mountain of God (24:13; 32:17). Joshua also kept watch over the tent of meeting (33:11).

Moses sent Joshua, Caleb, and ten others as spies to explore the land of Canaan (Num. 13). At this point, Moses also changed his name from “Hoshea” to “Joshua” (13:8, 16). Because Joshua and Caleb trusted that God would help Israel conquer Canaan, God vowed that only these two of that rebellious generation would enter the promised land (14:30). God also commanded Moses to commission Joshua as his successor. So in the presence of all Israel Moses laid his hands upon Joshua and set him apart for the task (27:15–23).

God commanded Moses to strengthen and encourage Joshua (Deut. 1:38; 3:28). Later, Moses charged Joshua with the specific task of bringing the people into the promised land (31:7, 23). Since Moses had laid his hands upon him, and he was filled with the spirit of wisdom, the children of Israel agreed to obey Joshua (34:9).

Joshua’s character as a leader is demonstrated throughout the book that bears his name. Among other things, Joshua served as a brilliant military leader (Josh. 1–12), an administrator (Josh. 13–21), and a religious leader (Josh. 24). He led the Israelites across the Jordan and presided at the allotment of land. In all of this, Joshua was “strong and courageous” (1:6), just as God and the people encouraged him to be (1:6–7, 9, 18). At the end of his life he was called, like Moses, “the servant of the Lord” (24:29). The people served God throughout the lifetime of Joshua (Judg. 2:7).

(2) The owner of the field in Beth Shemesh where the ark stopped after it returned from the Philistines (1 Sam. 6:14).

(3) The governor of Jerusalem during Josiah’s reign (2 Kings 23:8).

(4) A high priest and one of the leaders of Israel who survived the Babylonian captivity and was permitted by an edict of Cyrus to return to Jerusalem (Ezra 2:2; Neh. 7:7). He was a contemporary of Haggai and Zechariah. In many Bible versions, he is referred to as “Jeshua son of Jozadak” in Ezra and Nehemiah (e.g., Ezra 3:2; Neh. 12:26) and “Joshua son of Jehozadak” in Haggai and Zechariah (e.g., Hag. 1:1; Zech. 6:11) (the NIV standardizes his name to “Joshua son of Jozadak” throughout).

Together with Zerubbabel, Joshua helped to restore worship for the returned exiles (Ezra 3:2) and with the sometimes hazardous work of rebuilding the temple (Ezra 3:8–9; 4:3; 5:2). The high priests descended from him are listed in Neh. 12:10, but other descendants are named as guilty of intermarriage with foreign wives (Ezra 10:18). In the book of Zechariah he is the subject of two visions where he serves as a representative of Israel (Zech. 3:1–10) and as a type of Christ (6:9–15).

(5) An ancestor of Jesus in Luke’s genealogy (Luke 3:29).

A priest deported to Babylon by Nebuchadnezzar (1 Chron. 6:14–15; Hag. 1:1, 12, 14; 2:2, 4; Zech. 6:11). His father, the high priest Seraiah, was executed by Nebuchad-nez-zar following the fall of Jerusalem (2 Kings 25:18–21). Nevertheless, Jozadak’s son Joshua (sometimes called “Jeshua”) returned from the Babylonian captivity, became high priest, and played a significant role in the rebuilding of the temple (Ezra 3:2, 8; 5:2; 10:18; Neh. 12:26; Zech. 6:11). Jozadak is also called “Jehozadak” (e.g., Hag. 1:1; Zech. 6:11 ESV, NASB) and in some versions “Josedech” (KJV).

A priest deported to Babylon by Nebuchadnezzar (1 Chron. 6:14–15; Hag. 1:1, 12, 14; 2:2, 4; Zech. 6:11). His father, the high priest Seraiah, was executed by Nebuchad-nez-zar following the fall of Jerusalem (2 Kings 25:18–21). Nevertheless, Jozadak’s son Joshua (sometimes called “Jeshua”) returned from the Babylonian captivity, became high priest, and played a significant role in the rebuilding of the temple (Ezra 3:2, 8; 5:2; 10:18; Neh. 12:26; Zech. 6:11). Jozadak is also called “Jehozadak” (e.g., Hag. 1:1; Zech. 6:11 ESV, NASB) and in some versions “Josedech” (KJV).

(1) The son of Nun and the servant of Moses. Joshua appears thirty-three times in Exodus, Numbers, Deuteronomy, and Judges. He is the principal human character of the OT book that bears his name.

As a military commander, Joshua fought against the Amalekites (Exod. 17:8–13). He became an assistant to Moses and accompanied him up and then down the mountain of God (24:13; 32:17). Joshua also kept watch over the tent of meeting (33:11).

Moses sent Joshua, Caleb, and ten others as spies to explore the land of Canaan (Num. 13). At this point, Moses also changed his name from “Hoshea” to “Joshua” (13:8, 16). Because Joshua and Caleb trusted that God would help Israel conquer Canaan, God vowed that only these two of that rebellious generation would enter the promised land (14:30). God also commanded Moses to commission Joshua as his successor. So in the presence of all Israel Moses laid his hands upon Joshua and set him apart for the task (27:15–23).

God commanded Moses to strengthen and encourage Joshua (Deut. 1:38; 3:28). Later, Moses charged Joshua with the specific task of bringing the people into the promised land (31:7, 23). Since Moses had laid his hands upon him, and he was filled with the spirit of wisdom, the children of Israel agreed to obey Joshua (34:9).

Joshua’s character as a leader is demonstrated throughout the book that bears his name. Among other things, Joshua served as a brilliant military leader (Josh. 1–12), an administrator (Josh. 13–21), and a religious leader (Josh. 24). He led the Israelites across the Jordan and presided at the allotment of land. In all of this, Joshua was “strong and courageous” (1:6), just as God and the people encouraged him to be (1:6–7, 9, 18). At the end of his life he was called, like Moses, “the servant of the Lord” (24:29). The people served God throughout the lifetime of Joshua (Judg. 2:7).

(2) The owner of the field in Beth Shemesh where the ark stopped after it returned from the Philistines (1 Sam. 6:14).

(3) The governor of Jerusalem during Josiah’s reign (2 Kings 23:8).

(4) A high priest and one of the leaders of Israel who survived the Babylonian captivity and was permitted by an edict of Cyrus to return to Jerusalem (Ezra 2:2; Neh. 7:7). He was a contemporary of Haggai and Zechariah. In many Bible versions, he is referred to as “Jeshua son of Jozadak” in Ezra and Nehemiah (e.g., Ezra 3:2; Neh. 12:26) and “Joshua son of Jehozadak” in Haggai and Zechariah (e.g., Hag. 1:1; Zech. 6:11) (the NIV standardizes his name to “Joshua son of Jozadak” throughout).

Together with Zerubbabel, Joshua helped to restore worship for the returned exiles (Ezra 3:2) and with the sometimes hazardous work of rebuilding the temple (Ezra 3:8–9; 4:3; 5:2). The high priests descended from him are listed in Neh. 12:10, but other descendants are named as guilty of intermarriage with foreign wives (Ezra 10:18). In the book of Zechariah he is the subject of two visions where he serves as a representative of Israel (Zech. 3:1–10) and as a type of Christ (6:9–15).

(5) An ancestor of Jesus in Luke’s genealogy (Luke 3:29).

(1) The fourth son of Jacob (Gen. 35:23). The meaning of his name is debated, but his mother, Leah, links it to “praise” (29:35). He persuaded his brothers to sell Joseph instead of killing him (37:26–27). He also guaranteed the safety of Benjamin when the brothers returned to Egypt to purchase food (43:1–10). In spite of his despicable behavior with his daughter-in-law Tamar (Gen. 38), his father’s blessing included the promise of kingship (49:10). (2) A Levite and the ancestor of a family that worked on the postexilic temple (Ezra 3:9; cf. 2:40 KJV, ESV, NASB; NIV: “Hodaviah”). (3) A Levite among those who married a foreign woman (Ezra 10:23). (4) The son of Hassenuah, he was in charge of the second district in postexilic Jerusalem (Neh. 11:9). (5) A Levite who had returned from the exile with Zerubbabel and was in charge of the songs of thanksgiving (Neh. 12:8). (6) An official of Judah who participated in the dedication of the walls of Jerusalem (Neh. 12:34). (7) A musician and priest who participated in the dedication of the walls of Jerusalem (Neh. 12:36). (8) An ancestor of Jesus (Luke 3:30). See also Judah, Kingdom of; Judah, Tribe of.

(1) Great-grandfather of Ethan, one of the Levite musicians appointed by David to minister in the tabernacle (1 Chron. 6:44). (2, 3) Two of those who were guilty of marrying foreign women in the time of Ezra (Ezra 10:29, 32). (4, 5) Two of those who signed the covenant renewal with Nehemiah (Neh. 10:4, 27). The first of these may be the same priest mentioned in Neh. 12:2 (see #6). (6) One of the priests and Levites who returned with Zerubbabel and Joshua (Neh. 12:2). In Neh. 12:14, Malluk’s family is included among the priestly families during the time of the high priest Joiakim. The spelling “Malluchi” (see 12:14 ESV, NASB, NRSV) may be a transcriptional error (the LXX has Malouch [“Malluch”] and the Qere suggests Melichu [KJV; NKJV]).

(1) A descendant of David and Hananiah (1 Chron. 3:21–22). (2) A priest whose family was assigned temple service during the time of David (1 Chron. 24:11). (3) One of the priests who distributed freewill offerings during the time of Hezekiah (2 Chron. 31:15). (4) The ancestor of a family group that returned from exile with Ezra (Ezra 8:3). (5) The family head of a group that returned from exile with Ezra (Ezra 8:5). (6) The son of Jehiel, he suggested that he and the other men guilty of marrying foreign wives make a covenant to send them away (Ezra 10:2). (7) The father of Shemaiah, one of the men who helped in Nehemiah’s rebuilding of the Jerusalem wall (Neh. 3:29). (8) The father-in-law of Tobiah, a man who opposed Nehemiah (Neh. 6:18). (9) One of the priests who returned from exile with Zerubbabel (Neh. 12:3).

(1) A king of Israel, the son of Jeroboam II (2 Kings 14:29). His reign was cut short at six months due to his assassination by Shallum (15:8–12). (2) The maternal grandfather of King Hezekiah (2 Kings 18:2; 2 Chron. 29:1). (3) A Reubenite listed between Jeiel the chief and Bela son of Azaz (1 Chron. 5:7). (4) A son of Meshelemiah, he was a gatekeeper at the tent of meeting during the reign of David (1 Chron. 9:21; 26:2). He was assigned the North Gate and was considered a wise individual (1 Chron. 26:14).

(5) The ninth of the ten sons of Jeiel and Maakah, in the genealogy of Saul (1 Chron. 9:37). He is called “Zeker” in 1 Chron. 8:31. (6) A Levitical musician who played lyre and harp during the reign of David (1 Chron. 15:18, 20; 16:5). (7) A son of Ishiah (1 Chron. 24:25). (8) The fourth son of Hosah, a gatekeeper (1 Chron. 26:11). (9) The father of Iddo, officer over the half-tribe of Manasseh in Gilead (1 Chron. 27:21).

(10) One of the five officials sent by King Jehoshaphat to teach the law in Judah (2 Chron. 17:7). (11) The father of the prophet Jahaziel (2 Chron. 20:14). (12) A son of King Jehoshaphat (2 Chron. 21:2). (13) A prophet, the son of Jehoiada the priest (2 Chron. 24:20). During the reign of Joash, he was stoned after prophesying against the people. He probably is the person mentioned in Matt. 23:35 // Luke 11:51, even though there is confusion about his genealogy. (14) A prophet who instructed King Uzziah in reverence and obedience to God (2 Chron. 26:5). (15) A Levite during the reign of Hezekiah, descended from Asaph (2 Chron. 29:13). (16) A Kohathite Levite who supervised temple repairs during the reforms of King Josiah (2 Chron. 34:12). (17) A temple administrator under King Josiah (2 Chron. 35:8).

(18) A prophet contemporary with Haggai and Ezra (Ezra 5:1). He was the son of Berekiah, a grandson of Iddo, and the head of Iddo’s priestly line (Zech. 1:1; Ezra 5:1; Neh. 12:16). His career as a prophet began in the second year of Darius (Zech. 1:1). (See also Zechariah, Book of.) (19) Returned from exile with Ezra and 150 men from the descendants of Parosh (Ezra 8:3). (20) The son of Bebai, he returned from exile with Ezra and twenty-eight men of the descendants of Bebai (Ezra 8:11). (21) One of the nine leaders sent by Ezra to Kasiphia to bring Levites back to Jerusalem to serve in the temple (Ezra 8:16). He is probably also one of the thirteen men who stood beside Ezra for the reading of the law (Neh. 8:4).

(22) One of the descendants of Elam listed among those guilty of marrying a foreign woman during the time of Ezra (Ezra 10:26). (23) An ancestor of Athaiah, one of the Judahite provinicial leaders who returned from exile (Neh. 11:4). (24) An ancestor of Maaseiah, one of the Judahite provinicial leaders who returned from exile (Neh. 11:5). (25) An ancestor of Adaiah, one of the family heads among the priests who returned from exile (Neh. 11:12). (26) The son of Jonathan, he was one of the priests who played trumpets at the dedication of the Jerusalem wall at the time of Nehemiah (Neh. 12:35, 41).

(1) A king of Israel, the son of Jeroboam II (2 Kings 14:29). His reign was cut short at six months due to his assassination by Shallum (15:8–12). (2) The maternal grandfather of King Hezekiah (2 Kings 18:2; 2 Chron. 29:1). (3) A Reubenite listed between Jeiel the chief and Bela son of Azaz (1 Chron. 5:7). (4) A son of Meshelemiah, he was a gatekeeper at the tent of meeting during the reign of David (1 Chron. 9:21; 26:2). He was assigned the North Gate and was considered a wise individual (1 Chron. 26:14).

(5) The ninth of the ten sons of Jeiel and Maakah, in the genealogy of Saul (1 Chron. 9:37). He is called “Zeker” in 1 Chron. 8:31. (6) A Levitical musician who played lyre and harp during the reign of David (1 Chron. 15:18, 20; 16:5). (7) A son of Ishiah (1 Chron. 24:25). (8) The fourth son of Hosah, a gatekeeper (1 Chron. 26:11). (9) The father of Iddo, officer over the half-tribe of Manasseh in Gilead (1 Chron. 27:21).

(10) One of the five officials sent by King Jehoshaphat to teach the law in Judah (2 Chron. 17:7). (11) The father of the prophet Jahaziel (2 Chron. 20:14). (12) A son of King Jehoshaphat (2 Chron. 21:2). (13) A prophet, the son of Jehoiada the priest (2 Chron. 24:20). During the reign of Joash, he was stoned after prophesying against the people. He probably is the person mentioned in Matt. 23:35 // Luke 11:51, even though there is confusion about his genealogy. (14) A prophet who instructed King Uzziah in reverence and obedience to God (2 Chron. 26:5). (15) A Levite during the reign of Hezekiah, descended from Asaph (2 Chron. 29:13). (16) A Kohathite Levite who supervised temple repairs during the reforms of King Josiah (2 Chron. 34:12). (17) A temple administrator under King Josiah (2 Chron. 35:8).

(18) A prophet contemporary with Haggai and Ezra (Ezra 5:1). He was the son of Berekiah, a grandson of Iddo, and the head of Iddo’s priestly line (Zech. 1:1; Ezra 5:1; Neh. 12:16). His career as a prophet began in the second year of Darius (Zech. 1:1). (See also Zechariah, Book of.) (19) Returned from exile with Ezra and 150 men from the descendants of Parosh (Ezra 8:3). (20) The son of Bebai, he returned from exile with Ezra and twenty-eight men of the descendants of Bebai (Ezra 8:11). (21) One of the nine leaders sent by Ezra to Kasiphia to bring Levites back to Jerusalem to serve in the temple (Ezra 8:16). He is probably also one of the thirteen men who stood beside Ezra for the reading of the law (Neh. 8:4).

(22) One of the descendants of Elam listed among those guilty of marrying a foreign woman during the time of Ezra (Ezra 10:26). (23) An ancestor of Athaiah, one of the Judahite provinicial leaders who returned from exile (Neh. 11:4). (24) An ancestor of Maaseiah, one of the Judahite provinicial leaders who returned from exile (Neh. 11:5). (25) An ancestor of Adaiah, one of the family heads among the priests who returned from exile (Neh. 11:12). (26) The son of Jonathan, he was one of the priests who played trumpets at the dedication of the Jerusalem wall at the time of Nehemiah (Neh. 12:35, 41).

(1) The third of the three sons of Izhar the Levite (Exod. 6:21). (2) The second of the nine sons of Shimei the Benjamite (1 Chron. 8:19). (3) The fifth of the eleven sons of Shashak the Benjamite (1 Chron. 8:23). (4) The sixth of the six sons of Jeroham the Benjamite (1 Chron. 8:27). (5) The son of Asaph the Levite (1 Chron. 9:15). (6) One of the sons of Eliezer the Levite, he was among those in charge of treasuries for “things dedicated” by King David (1 Chron. 26:25). (7) The father of Eliezer, officer over the Reubenites during the reign of King David (1 Chron. 27:16). (8) The father of Amasiah the Judahite, commander of a family of warriors in the service of King Jehoshaphat (2 Chron. 17:16). (9) The father of Elishaphat, a unit commander among those who collaborated with the priest Jehoiada to return the monarchy to the house of David (2 Chron. 23:1). (10) An Ephraimite warrior in King Pekah’s army who killed King Ahaz’s son Maaseiah and two of his high-ranking officials, Azrikam and Elkanah (2 Chron. 28:7). (11) The father of Joel, a Benjamite provincial leader (Neh. 11:9). (12) The head of the priestly family of Abijah in the days of Joiakim (Neh. 12:17).