Ezra 2:10
the descendants of Bani, 642;
of Bani
The name "Bani" is of Hebrew origin, meaning "built" or "builder." This name appears multiple times in the Old Testament, often associated with individuals who played significant roles in the rebuilding and restoration efforts of Israel. In the context of Ezra, the mention of Bani highlights the importance of family lineage and the collective effort of the Israelites in returning to Jerusalem. The Bani family, like many others listed in this chapter, represents the continuity of God's covenant people and their commitment to rebuilding the temple and reestablishing their community in the Promised Land. This reflects the broader biblical theme of restoration and renewal, emphasizing God's faithfulness in preserving His people through generations.

642
The specific number "642" indicates the number of individuals from the family of Bani who returned to Jerusalem. This precise enumeration underscores the historical accuracy and attention to detail in the biblical record. It also reflects the organized and communal nature of the return from exile, as each family contributed to the collective mission of restoration. The listing of numbers in this chapter serves as a testament to the fulfillment of God's promises, as He brought His people back to their homeland. It also inspires modern readers to consider their own roles within the larger community of faith, encouraging participation in the ongoing work of building and restoring God's kingdom on earth. The faithfulness of these 642 individuals serves as a reminder of the impact that each person can have in the unfolding of God's redemptive plan.

Persons / Places / Events
1. Bani
Bani is a name that appears several times in the Old Testament, often associated with the returnees from the Babylonian exile. The name "Bani" is of Hebrew origin, meaning "built" or "son." In this context, it refers to a family or clan that returned to Jerusalem and Judah after the Babylonian captivity.

2. Return from Exile
This event marks the return of the Jewish people from Babylonian captivity to their homeland, as decreed by King Cyrus of Persia. It is a significant moment in Jewish history, symbolizing restoration and renewal.

3. Babylonian Exile
The period during which the Israelites were taken captive by the Babylonians, leading to a significant shift in their cultural and religious practices. The return from exile is seen as a fulfillment of God's promise to restore His people.

4. Jerusalem
The city to which the exiles returned, central to Jewish identity and worship. The rebuilding of Jerusalem, including the temple, was a primary focus for the returning exiles.

5. Ezra
A scribe and priest who played a crucial role in the spiritual and religious reformation of the Jewish people upon their return. Although not directly mentioned in this verse, Ezra's leadership is central to the account of the book.
Teaching Points
Faithfulness in Small Details
The inclusion of specific family names like Bani underscores the importance of each individual and family in God's plan. God values every person and their role in His redemptive history.

God's Sovereignty and Promise
The return from exile is a testament to God's faithfulness in fulfilling His promises. Believers can trust that God will accomplish His purposes in their lives, even when circumstances seem dire.

Community and Identity
The genealogical records highlight the importance of community and shared identity among God's people. In the church today, fostering a sense of belonging and shared mission is vital.

Restoration and Renewal
Just as the exiles returned to rebuild their lives and worship, believers are called to seek spiritual renewal and restoration in their relationship with God.

Historical Continuity
Understanding the historical context of the Bible enriches our faith and helps us see the continuity of God's work throughout history.
Bible Study Questions
1. What does the inclusion of specific family names, like Bani, teach us about the value of individuals in God's plan?

2. How does the return from exile demonstrate God's faithfulness to His promises, and how can this encourage us in our personal faith journey?

3. In what ways can we foster a sense of community and shared identity within our local church, similar to the post-exilic community?

4. How can the theme of restoration and renewal in Ezra inspire us to seek spiritual renewal in our own lives?

5. How does understanding the historical context of the return from exile enhance our appreciation of God's work in the Bible and in our lives today?
Connections to Other Scriptures
Nehemiah 7:15
This verse also lists the descendants of Bani among those who returned, highlighting the consistency and importance of these genealogical records in the post-exilic community.

1 Chronicles 9:4
Chronicles provides additional genealogical context, showing the continuity of the Israelite community and their heritage.

Isaiah 44:28
This prophecy speaks of Cyrus, who would decree the rebuilding of Jerusalem, connecting the return from exile to God's sovereign plan.

Jeremiah 29:10
Jeremiah's prophecy about the return from exile after seventy years, emphasizing God's faithfulness to His promises.
Spiritual SignificancesW. Clarkson Ezra 2:1-67
Men Forsaking the Worldly LifeJ.S. Exell Ezra 2:1-70
A Suggestive RecordWilliam Jones.Ezra 2:2-64
Religious ServiceWilliam Jones.Ezra 2:2-64
People
Akkub, Ami, Asaph, Asnah, Ater, Baanah, Bakbuk, Barkos, Barzillai, Bazluth, Besai, Bigvai, Bilshan, Darkon, Delaiah, Gahar, Gazzam, Giddel, Habaiah, Hagab, Hagabah, Hakkoz, Hakupha, Hanan, Harhur, Harsha, Hasupha, Hatipha, Hatita, Hattil, Hezekiah, Hodaviah, Immer, Israelites, Jaalah, Jedaiah, Jeshua, Joab, Jorah, Kadmiel, Keros, Koz, Lebanah, Mehida, Mehunim, Meunim, Mizpar, Mordecai, Nebuchadnezzar, Nehemiah, Nekoda, Nephusim, Neziah, Padon, Pahathmoab, Parosh, Paseah, Pashur, Peruda, Phaseah, Pochereth, Reaiah, Reelaiah, Rehum, Rezin, Seraiah, Shallum, Shalmai, Shephatiah, Shobai, Siaha, Sisera, Solomon, Sophereth, Sotai, Tabbaoth, Talmon, Thamah, Tobiah, Tobijah, Uzza, Zaccai, Zattu, Zerubbabel, Ziha
Places
Ai, Anathoth, Azmaveth, Babylon, Babylonia, Beeroth, Bethel, Bethlehem, Cherub, Geba, Hadid, Immer, Jericho, Jerusalem, Kiriath-arim, Lod, Michmas, Nebo, Netophah, Ono, Ramah, Tel-harsha, Tel-melah
Topics
642, Forty, Forty-two, Hundred, Six, Sons
Dictionary of Bible Themes
Ezra 2:1-65

     5249   census

Ezra 2:1-67

     7230   genealogies

Library
Altar and Temple
'And when the seventh month was come, and the children of Israel were in the cities, the people gathered themselves together as one man to Jerusalem. 2. Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt offerings thereon, as it is written in the law of Moses the man of God. 3. And they set the altar upon his bases; for fear was upon them because of the people of those
Alexander Maclaren—Expositions of Holy Scripture

The Apocalypse.
On the Lit. and life of John, see §§ 40 and 41 (this vol.); on the authorship of the Apoc. and the time of composition, § 37 (this vol.); § 41 (this vol.); and § 84 (this vol.) 1. Modern Critical, works of German and French scholars on the Apocalypse: Lücke (Voltständige Einleitung, etc., 2d ed., 1852; 1,074 pages of introductory matter, critical and historical; compare with it the review of Bleek in the "Studien and Kritiken" for 1854 and 1855); DeWette Com., 1848,
Philip Schaff—History of the Christian Church, Volume I

Barzillai
BY REV. GEORGE MILLIGAN, M.A., D.D. "There is nothing," says Socrates to Cephalus in the Republic, "I like better than conversing with aged men. For I regard them as travellers who have gone a journey which I too may have to go, and of whom it is right to learn the character of the way, whether it is rugged or difficult, or smooth and easy" (p. 328 E.). It is to such an aged traveller that we are introduced in the person of Barzillai the Gileadite. And though he is one of the lesser-known characters
George Milligan—Men of the Bible; Some Lesser-Known

The Historical Books.
1. In the Pentateuch we have the establishment of the Theocracy, with the preparatory and accompanying history pertaining to it. The province of the historical books is to unfold its practiced working, and to show how, under the divine superintendence and guidance, it accomplished the end for which it was given. They contain, therefore, primarily, a history of God's dealings with the covenant people under the economy which he had imposed upon them. They look at the course of human events on the
E. P. Barrows—Companion to the Bible

The Old Testament Canon from Its Beginning to Its Close.
The first important part of the Old Testament put together as a whole was the Pentateuch, or rather, the five books of Moses and Joshua. This was preceded by smaller documents, which one or more redactors embodied in it. The earliest things committed to writing were probably the ten words proceeding from Moses himself, afterwards enlarged into the ten commandments which exist at present in two recensions (Exod. xx., Deut. v.) It is true that we have the oldest form of the decalogue from the Jehovist
Samuel Davidson—The Canon of the Bible

And thou, Bethlehem Ephratah, too little to be among the thousands of Judah
"And thou, Bethlehem Ephratah, too little to be among the thousands of Judah, out of thee shall come forth unto Me (one) [Pg 480] to be Ruler in Israel; and His goings forth are the times of old, the days of eternity." The close connection of this verse with what immediately precedes (Caspari is wrong in considering iv. 9-14 as an episode) is evident, not only from the [Hebrew: v] copulative, and from the analogy of the near relation of the announcement of salvation to the prophecy of disaster
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Ezra-Nehemiah
Some of the most complicated problems in Hebrew history as well as in the literary criticism of the Old Testament gather about the books of Ezra and Nehemiah. Apart from these books, all that we know of the origin and early history of Judaism is inferential. They are our only historical sources for that period; and if in them we have, as we seem to have, authentic memoirs, fragmentary though they be, written by the two men who, more than any other, gave permanent shape and direction to Judaism, then
John Edgar McFadyen—Introduction to the Old Testament

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