Ezra 2:59
The following came up from Tel-melah, Tel-harsha, Cherub, Addan, and Immer, but could not prove that their families were descended from Israel:
The following came up
This phrase indicates a movement or journey, specifically the return of the exiles to Jerusalem. The Hebrew root for "came up" is "עלה" (alah), which often signifies an ascent, both physically and spiritually. This return is not just a geographical relocation but a spiritual pilgrimage, symbolizing a return to God's promises and a restoration of identity and worship.

from Tel-melah, Tel-harsha, Cherub, Addan, and Immer
These are locations or possibly family names associated with the Babylonian exile. "Tel" in Hebrew means "mound" or "hill," suggesting these were places of settlement during the exile. The mention of these specific names highlights the diverse origins of the returning exiles, emphasizing the widespread dispersion of the Israelites and the miraculous nature of their regathering. Each name carries its own historical and cultural significance, reflecting the varied experiences of the exiled community.

but could not prove
This phrase underscores a significant issue faced by some returnees: the inability to verify their genealogical records. The Hebrew root "נכר" (nakar) means to recognize or acknowledge. In the context of post-exilic Israel, proving one's lineage was crucial for reclaiming land, status, and participation in temple worship. This inability to prove descent highlights the disruption caused by the exile and the challenges of re-establishing a cohesive community.

that their families were descended from Israel
The emphasis on descent from Israel is critical, as it pertains to covenant identity and the fulfillment of God's promises to Abraham, Isaac, and Jacob. The Hebrew word for "families" is "משפחה" (mishpachah), which denotes a clan or extended family unit. This phrase reflects the importance of maintaining a connection to the patriarchal lineage, which was central to the identity and religious life of the Israelites. The struggle to prove descent serves as a reminder of the fragility of human records and the enduring faithfulness of God to His covenant people, despite human limitations.

Persons / Places / Events
1. Tel-melah
A location from which some of the exiles returned. The name means "hill of salt," indicating a possible geographical feature or characteristic of the area.

2. Tel-harsha
Another location associated with the returning exiles. The name means "hill of the forest," suggesting a wooded area.

3. Cherub
Likely a place or a group of people. The name is similar to the Hebrew word for "cherub," a type of angelic being, but here it refers to a location or family group.

4. Addan
A place or family group mentioned among those returning. The name is not well-defined but is part of the list of those whose lineage was uncertain.

5. Immer
A priestly family mentioned elsewhere in the Bible. Here, it refers to a group whose genealogical records were not clear.
Teaching Points
The Importance of Identity
Understanding one's heritage and identity is crucial in the biblical account. For the Israelites, proving descent from Israel was essential for participating in the religious and social life of the community. Today, Christians can reflect on their spiritual identity in Christ and the importance of being part of the body of believers.

God's Faithfulness in Restoration
The return from exile represents God's faithfulness in restoring His people. Despite uncertainties and challenges, God fulfills His promises. Believers can trust in God's faithfulness in their own lives, even when circumstances seem unclear.

The Role of Community
The returning exiles faced the challenge of re-establishing their community. This highlights the importance of community in the life of faith. Christians are encouraged to engage actively in their local church communities, supporting one another in faith and practice.

The Significance of Records and Remembrance
The emphasis on genealogical records in Ezra underscores the importance of remembering and recording God's work in our lives. Believers are encouraged to keep spiritual "records" through journaling, testimonies, and sharing accounts of God's faithfulness.
Bible Study Questions
1. What does the inability to prove descent from Israel signify for the groups mentioned in Ezra 2:59, and how does this relate to the importance of spiritual identity for Christians today?

2. How does the return from exile in Ezra reflect God's faithfulness, and what are some ways you have experienced God's faithfulness in your own life?

3. In what ways can you actively participate in and contribute to your local church community, drawing from the example of the returning exiles?

4. How can keeping a record of God's work in your life strengthen your faith and encourage others in their spiritual journey?

5. Reflect on a time when you faced uncertainty about your identity or place in a community. How did your faith help you navigate that situation, and what biblical principles can you apply to similar challenges in the future?
Connections to Other Scriptures
Nehemiah 7:61-62
This passage parallels Ezra 2:59, listing the same groups and emphasizing the importance of genealogical records for those returning from exile.

1 Chronicles 9:1
Chronicles the genealogies of Israel, highlighting the importance of lineage and heritage in maintaining the identity of God's people.

Numbers 1:18
Describes the process of establishing genealogies, underscoring the significance of proving one's descent from Israel for participation in the community and religious life.
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
Able, Addan, Addon, Belonged, Cherub, Cherub-addan, Declare, Descendants, Descended, Descent, Evidence, Families, Fathers, Father's, Harsha, Households, Houses, Immer, Israelites, Kerub, Melah, Offspring, Prove, Seed, Shew, Tel, Telharsa, Tel-harsa, Tel-harsha, Tel-har'sha, Telmelah, Tel-melah, Tel-me'lah, Though, Whether
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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