TRV
Translation
Berean Standard Bible
the descendants of Keros, the descendants of Siaha, the descendants of Padon,
World English Bible Messianic
the children of Keros, the children of Siaha, the children of Padon,
See also
See on the biblical-era map
In the KJVVerse 12,072 of 31,102
Study This Verse
Commentary on Ezra 2 verses 36–63
36 ¶ The priests: the children of Jedaiah, of the house of Jeshua, nine hundred seventy and three.
37 The children of Immer, a thousand fifty and two.
38 The children of Pashur, a thousand two hundred forty and seven.
39 The children of Harim, a thousand and seventeen.
40 The Levites: the children of Jeshua and Kadmiel, of the children of Hodaviah, seventy and four.
41 The singers: the children of Asaph, an hundred twenty and eight.
42 The children of the porters: the children of Shallum, the children of Ater, the children of Talmon, the children of Akkub, the children of Hatita, the children of Shobai, in all an hundred thirty and nine.
43 The Nethinims: the children of Ziha, the children of Hasupha, the children of Tabbaoth,
44 The children of Keros, the children of Siaha, the children of Padon,
45 The children of Lebanah, the children of Hagabah, the children of Akkub,
46 The children of Hagab, the children of Shalmai, the children of Hanan,
47 The children of Giddel, the children of Gahar, the children of Reaiah,
48 The children of Rezin, the children of Nekoda, the children of Gazzam,
49 The children of Uzza, the children of Paseah, the children of Besai,
50 The children of Asnah, the children of Mehunim, the children of Nephusim,
51 The children of Bakbuk, the children of Hakupha, the children of Harhur,
52 The children of Bazluth, the children of Mehida, the children of Harsha,
53 The children of Barkos, the children of Sisera, the children of Thamah,
54 The children of Neziah, the children of Hatipha.
55 The children of Solomon's servants: the children of Sotai, the children of Sophereth, the children of Peruda,
56 The children of Jaalah, the children of Darkon, the children of Giddel,
57 The children of Shephatiah, the children of Hattil, the children of Pochereth of Zebaim, the children of Ami.
58 All the Nethinims, and the children of Solomon's servants, were three hundred ninety and two.
59 And these were they which went up from Telmelah, Telharsa, Cherub, Addan, and Immer: but they could not shew their father's house, and their seed, whether they were of Israel:
60 The children of Delaiah, the children of Tobiah, the children of Nekoda, six hundred fifty and two.
61 And of the children of the priests: the children of Habaiah, the children of Koz, the children of Barzillai; which took a wife of the daughters of Barzillai the Gileadite, and was called after their name:
62 These sought their register among those that were reckoned by genealogy, but they were not found: therefore were they, as polluted, put from the priesthood.
63 And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and with Thummim.
Here is an account, I. Of the priests that returned, and they were a considerable number, about a tenth part of the whole company: for the whole were above 42,000 (Ezr 2:64), and four families of priests made up above 4200 (Ezr 2:36-39); thus was the tenth God's part - a blessed decimation. Three of the fathers of the priests here named were heads of courses, Ch1 24:7, Ch1 24:8, Ch1 24:14. The fourth was Pashur, v. 38. If these were of the posterity of that Pashur that abused Jeremiah (Jer 20:1), it is strange that so bad a man should have so good a seed, and so numerous.
II. Of the Levites. I cannot but wonder at the small number of them, for, taking in both the singers and the porters (Ezr 2:40-42), they did not make 350. Time was when the Levites were more forward to their duty than the priests (Ch2 29:34), but they were not so now. If one place, one family, has the reputation for pious zeal now, another may have it another time. The wind blows where it listeth, and shifts its points.
III. Of the Nethinim, who, it is supposed, were the Gibeonites, given (so their name signifies) by Joshua first (Jos 9:27), and again by David (Ezr 8:20), when Saul had expelled them, to be employed by the Levites in the work of God's house as hewers of wood and drawers of water; and, with them, of the children of Solomon's servants, whom he gave for the like use (whether they were Jews or Gentiles does not appear) and who were here taken notice of among the retainers of the temple and numbered with the Nethinim, Ezr 2:55, Ezr 2:58. Note, It is an honour to belong to God's house, though in the meanest office there.
IV. Of some that were looked upon as Israelites by birth, and others as priests, and yet could not make out a clear title to the honour. 1. There were some that could not prove themselves Israelites (Ezr 2:59, Ezr 2:60), a considerable number, who presumed they were of the seed of Jacob, but could not produce their pedigrees, and yet would go up to Jerusalem, having an affection to the house and people of God. These shamed those who were true-born Israelites, and yet were not called Israelites indeed, who came out of the waters of Judah (Isa 48:1), but had lost the relish of those waters. 2. There were others that could not prove themselves priests, and yet were supposed to be of the seed of Aaron. What is not preserved in black and white will, in all likelihood, be forgotten in a little time. Now we are here told, (1.) How they lost their evidence. One of their ancestors married a daughter of Barzillai, that great man whom we read of in David's time; he gloried in an alliance to that honourable family, and, preferring that before the dignity of his priesthood, would have his children called after Barzillai's family, and their pedigree preserved in the registers of that house, not of the house of Aaron, and so they lost it. In Babylon there was nothing to be got by the priesthood, and therefore they cared not for being akin to it. Those who think their ministry, or their relation to ministers, a diminution or disparagement to them, forget who it was that said, I magnify my office. (2.) What they lost with it. It could not be taken for granted that they were priests when they could not produce their proofs, but they were, as polluted, put from the priesthood. Now that the priests had recovered their rights, and had the altar to live upon again, they would gladly be looked upon as priests. But they had sold their birthright for the honour of being gentlemen, and therefore were justly degraded, and forbidden to eat of the most holy things. Note, Christ will be ashamed of those that are ashamed of him and his service. It was the tirshatha, or governor, that put them under this sequestration, which some understand of Zerubbabel the present governor, others of Nehemiah (who is so called, Neh 8:9, Neh 10:1, and who gave this order when he came some years after); but the prohibition was not absolute, it was only a suspension, till there should be a high priest with Urim and Thummin, by whom they might know God's mind in this matter. This, it seems, was expected and desired, but it does not appear that ever they were blessed with it under the second temple. They had the canon of the Old Testament complete, which was better than Urim; and, by the want of that oracle, they were taught to expect the Messiah the great Oracle, which the Urim and Thummim was but a type of. Nor does it appear that the second temple had the ark in it, either the old one or a new one. Those shadows by degrees vanished, as the substance approached; and God, by the prophet, intimates to his people that they should sustain no damage by the want of the ark, Jer 3:16, Jer 3:17. In those days, when they shall call Jerusalem the throne of the Lord, and all the nations shall be gathered to it, they shall say no more, The ark of the covenant of the Lord, neither shall it come to mind, for they shall do very well without it.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 36–63. Public domain.
Copy as
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Ezra 2:44 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Ezra 2:44, a seemingly simple listing of three family names—Keros, Siaha, and Padon—serves as a vital component within the comprehensive census of those who returned from Babylonian exile to Jerusalem. These families are identified as part of the Nethinim, a distinct group of temple servants, whose inclusion underscores the meticulous divine order governing the restoration of God's people and the inclusive nature of service within His covenant community, where every role, no matter how humble, is essential for the flourishing of spiritual life and worship.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezra 2:44, like much of the surrounding chapter, primarily employs Enumeration and Repetition. The entire chapter is essentially a long list, and this verse is a micro-example of that larger literary technique. The Enumeration of specific family names (Keros, Siaha, Padon) serves to create a comprehensive and authoritative record, underscoring the meticulousness and orderliness of the post-exilic community's organization. This detailed listing provides legitimacy and a sense of belonging for the returning exiles, validating their presence and purpose. The Repetition of the phrase "the children of" before each name reinforces the emphasis on lineage and family identity, which was crucial for establishing social and religious order in the restored nation. This repetitive pattern also lends a rhythmic, almost liturgical quality to the census, highlighting the foundational importance of these records for the community's future and God's providential care in preserving His people's heritage.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 2:44, by meticulously naming these Nethinim families, contributes to a profound theological understanding of God's kingdom. It reveals that God's plan for His people is one of order, precision, and radical inclusiveness. Every individual and every family, regardless of their perceived status or the nature of their service, holds intrinsic value and a designated place within His redemptive purposes. The Nethinim, performing the more menial yet essential tasks of temple maintenance, remind us that true service to God is not about prestige or prominence but about faithfulness in the role appointed. This challenges any human tendency to categorize service as "important" or "unimportant," affirming that all contributions, when offered in devotion to God, are equally significant in His eyes and vital for the flourishing of His community. This divine perspective elevates every act of obedience and service.
REFLECTION AND APPLICATION
The detailed listing of families like Keros, Siaha, and Padon in Ezra 2:44 offers a powerful reminder that in God's economy, every person and every task, no matter how seemingly small or mundane, holds intrinsic value and contributes indispensably to the greater work of His kingdom. Just as the Nethinim were essential for the physical maintenance and smooth operation of the Temple, so too are diverse roles and gifts vital for the functioning and flourishing of the church today. This verse encourages us to cultivate an attitude of appreciation and affirmation for those who serve in less visible but equally crucial capacities—the ushers, the cleaners, the administrators, the prayer warriors, the quiet givers—recognizing that God uses all His people, in their unique callings, to accomplish His grand purposes. It calls us to humility in our own service, understanding that true greatness in God's eyes often lies in faithful stewardship of the "unseen" tasks, and to unity, celebrating the diverse tapestry of gifts that make up the body of Christ. Our identity and purpose are found not in what we do, but in whose we are, and our service, however humble, becomes an act of worship.
Questions for Reflection
FAQ
Who were the Nethinim, and why are they included in this list?
Answer: The Nethinim (Hebrew: נְתִינִים, nethinim) were a distinct class of temple servants in ancient Israel, whose name literally means "given ones" or "dedicated ones." They were not priests or Levites, but performed essential manual labor for the upkeep and operation of the Temple, such as drawing water, cutting wood, and other support tasks. They are believed by some scholars to be descendants of the Gibeonites, who were assigned to serve the sanctuary in Joshua 9:27, or other non-Israelite captives dedicated to this service. Their inclusion in the detailed census of Ezra 2, alongside priests, Levites, and other Israelite families, underscores their indispensable role in the re-establishment of the Temple and its worship after the Babylonian exile. It highlights that all who serve God, regardless of their specific role or lineage, are valued and necessary for the functioning of His covenant community, demonstrating God's inclusive nature.
Why is Ezra 2, including this verse, so focused on lists and genealogies?
Answer: The detailed lists and genealogies in Ezra 2 were critically important for the returning exiles for several reasons. Firstly, they served to re-establish the identity and legitimacy of the Jewish community after generations in exile. Knowing one's family and tribal affiliation was paramount for land claims, inheritance, and social order. Secondly, these lists were crucial for reorganizing the community for the massive task of rebuilding Jerusalem and the Temple. They identified who was eligible for specific roles, particularly in temple service (priests, Levites, Nethinim), ensuring that the right people were in the right positions for sacred duties. Thirdly, they provided a legal and historical record, affirming the continuity of God's covenant people despite the disruption of exile. The meticulous nature of the record-keeping reflects a divine concern for order and the preservation of His people's heritage, ensuring that the restoration was authentic and properly constituted, laying a foundation for future generations.
CHRIST-CENTERED FULFILLMENT
Ezra 2:44, with its meticulous listing of the Nethinim families, foreshadows the comprehensive and inclusive nature of God's kingdom in Christ. Just as the Nethinim, though not of the priestly line, were essential for the physical Temple's functioning, so too in the New Covenant, all believers are made part of a spiritual temple, the body of Christ, with diverse gifts and roles. Jesus, the ultimate Lamb of God, fulfills the sacrificial system that the physical Temple served, making direct access to God possible for all who believe, regardless of their earthly lineage or status. The meticulous divine order seen in Ezra's census points to God's precise plan of salvation, perfectly executed in Christ, who came not to abolish the law but to fulfill it (Matthew 5:17). Furthermore, the inclusion of the Nethinim—"given ones"—resonates with the New Testament concept of believers being "given" to Christ by the Father (John 6:37), called to serve in His spiritual house, the Church. In Christ, the distinctions that once separated people are broken down, and all are united as one body, each member indispensable for the building up of the kingdom (Ephesians 2:19-22). The restoration from exile, meticulously cataloged in Ezra, ultimately finds its ultimate and eternal fulfillment in the new creation brought about by Christ's redemptive work, where God's people are fully restored to fellowship with Him, serving Him eternally in the true and heavenly Jerusalem (Revelation 21:1-4).