Ezra 2:44
the descendants of Keros, the descendants of Siaha, the descendants of Padon,
The sons of Keros
The name "Keros" is of uncertain origin, but it is believed to be a Hebrew name. In the context of Ezra, the mention of "the sons of Keros" refers to a family or clan that returned from the Babylonian exile. This highlights the importance of family lineage and heritage in Jewish culture, emphasizing the continuity of God's people despite the challenges of exile. The return of these families signifies a restoration of identity and a fulfillment of God's promises to bring His people back to their land.

The sons of Siaha
The name "Siaha" is also somewhat obscure, with limited information available about its meaning or origin. However, its inclusion in the genealogical record underscores the meticulous nature of the chronicling process undertaken by the returning exiles. Each family, regardless of its prominence or obscurity, is acknowledged as part of the collective effort to rebuild the community and the temple in Jerusalem. This reflects the biblical principle that every individual and family has a role in God's redemptive plan.

The sons of Padon
"Padon" is another name that appears only in the genealogical lists of Ezra and Nehemiah. The mention of "the sons of Padon" serves as a reminder of the diverse backgrounds and experiences of those who returned to Jerusalem. It highlights the unity and cooperation required among the Israelites to accomplish the monumental task of restoration. This unity is a testament to the power of faith and obedience to God's call, as each family contributes to the larger purpose of re-establishing worship and community life according to God's covenant.

Persons / Places / Events
1. Keros
A family or clan listed among the Nethinim, who were temple servants. The name "Keros" may mean "bent" or "crooked," possibly indicating a characteristic or historical event associated with this family.

2. Siaha
Another family or clan of the Nethinim. The name "Siaha" is less clear in meaning, but it is part of the group dedicated to serving in the temple.

3. Padon
A family or clan also listed among the Nethinim. The name "Padon" might mean "ransom" or "redemption," which could symbolize their role in temple service.

4. Nethinim
A group of temple servants assigned to assist the Levites. Their name comes from the Hebrew root "nathan," meaning "to give," indicating their role as those given to serve in the temple.

5. Return from Exile
This list is part of the larger context of the return of the Jewish exiles from Babylon to Jerusalem, highlighting the restoration of worship and community life.
Teaching Points
The Importance of Service in Worship
The Nethinim, though not Levites, played a crucial role in the functioning of the temple. This highlights that every role in worship is significant, and God values all forms of service.

Restoration and Redemption
The return from exile and the listing of these families signify God's faithfulness in restoring His people. It reminds us of the hope and redemption available through God's promises.

Community and Identity
The detailed genealogies emphasize the importance of community and identity in God's plan. Knowing our spiritual heritage can strengthen our faith and commitment.

Faithfulness in Small Things
The Nethinim's seemingly minor role teaches us that faithfulness in small tasks is vital in God's kingdom. Our service, no matter how small, contributes to the greater purpose.
Bible Study Questions
1. How does the role of the Nethinim in temple service reflect the broader biblical theme of servanthood?

2. In what ways can we apply the principle of faithfulness in small tasks to our daily lives and spiritual walk?

3. How does the return from exile and the restoration of temple service in Ezra 2 encourage us in times of personal or communal restoration?

4. What can we learn from the inclusion of non-Israelite groups like the Nethinim in God's plan for worship, and how does this relate to the New Testament teaching on the body of Christ?

5. How does understanding our spiritual heritage and identity in Christ empower us to serve more effectively in our communities and churches?
Connections to Other Scriptures
Nehemiah 7
This chapter provides a parallel list of returnees, including the Nethinim, emphasizing the continuity and importance of temple service in the post-exilic community.

1 Chronicles 9
Chronicles the genealogies and duties of those who returned, including the temple servants, underscoring the restoration of proper worship practices.

Joshua 9
The Gibeonites, who became temple servants, are an early example of non-Israelites serving in the temple, showing God's inclusive plan for worship.
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
Keros, Padon, Siaha, Si'aha, 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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