TRV
Translation
Berean Standard Bible
the descendants of Lebanah, the descendants of Hagabah, the descendants of Akkub,
American Standard Version
the children of Lebanah, the children of Hagabah, the children of Akkub,
World English Bible Messianic
the children of Lebanah, the children of Hagabah, the children of Akkub,
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In the KJVVerse 12,073 of 31,102
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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.
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SUMMARY
Ezra 2:45 is a precise entry within the comprehensive register of those who returned to Judah from Babylonian exile under Zerubbabel. It meticulously names three specific families—the children of Lebanah, Hagabah, and Akkub—who were part of the Nethinim, a distinct group of temple servants. This detailed enumeration underscores the divine providence and meticulous care involved in the post-exilic restoration, highlighting the importance of every individual and family, regardless of their social standing, in the re-establishment of the community and the temple's operations.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezra 2:45, as part of a larger list, primarily employs Enumeration and Repetition. The entire chapter functions as an extensive Genealogy or Register, serving as a meticulous historical record. The device of Enumeration is evident in the precise listing of each family, emphasizing the comprehensive nature of the return and the thoroughness of the record-keeping. The Repetition of "the children of" before each family name creates a rhythmic structure that underscores lineage and continuity, reinforcing the idea that these were established family units returning to their ancestral land and roles. Furthermore, the very act of including these "lesser" temple servants alongside priests and Levites can be seen as a form of Inclusivity as a literary effect, demonstrating that every segment of the community was vital to the restoration effort and worthy of being recorded. The list itself functions as a Testimony to God's faithfulness in gathering His people and establishing a new order.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 2:45, though seemingly a dry list of names, is profoundly theological. It testifies to God's meticulous care for His people, even down to the seemingly insignificant details of who returned and what their family names were. The inclusion of the Nethinim, who performed the menial tasks of the temple, underscores that in God's economy, every role is essential and every act of service, no matter how humble, is seen and valued. This meticulous record-keeping reflects God's faithfulness in fulfilling His promises of restoration and His desire for an ordered, functioning community dedicated to worship. It reminds us that the success of God's work is not solely dependent on prominent leaders but on the collective, diverse contributions of all His people, each playing their part in God's grand design.
REFLECTION AND APPLICATION
Ezra 2:45 offers a powerful, yet often overlooked, lesson for contemporary believers. In a world that often values prominence, visible achievement, and public recognition, this verse reminds us that God's kingdom operates on radically different principles. It celebrates the "behind-the-scenes" workers, the faithful servants whose contributions might go unnoticed by human eyes but are meticulously recorded and deeply valued by God. The Nethinim were indispensable for the temple's daily functioning, enabling the priests and Levites to perform their sacred duties. This encourages us to embrace and appreciate every role within the body of Christ, recognizing that the church thrives when all members, with their diverse gifts and callings, are honored and integrated. It challenges us to serve faithfully in whatever capacity God has placed us, whether in highly visible leadership or in quiet, consistent service, knowing that our labor is not in vain and that God remembers every act of love and service, no matter how small or hidden. Our worth in God's eyes is not determined by human accolades but by our faithful obedience and willingness to contribute to His purposes.
Questions for Reflection
FAQ
Who were the Nethinim and what was their role in post-exilic Judah?
Answer: The Nethinim (Hebrew: נְתִינִים, nᵉthīnīm, meaning "given ones" or "dedicated ones") were a distinct class of temple servants in ancient Israel, particularly prominent after the Babylonian exile. They were not of priestly or Levitical descent. Their role was to assist the Levites in the more laborious and often menial tasks required for the functioning of the temple, such as drawing water, hewing wood, carrying burdens, and general maintenance. Their origin is often traced back to the Gibeonites, whom Joshua made perpetual servants of the tabernacle (as seen in Joshua 9:27), with other non-Israelites or dedicated individuals likely added to their ranks over time. In post-exilic Judah, as recorded in Ezra 2 and Nehemiah 7, they were crucial for the re-establishment and smooth operation of the Second Temple, ensuring the sacred space remained functional for worship.
Why are these specific, seemingly obscure names listed in Ezra 2:45 and the broader census?
Answer: The meticulous listing of names, including those of the Nethinim like Lebanah, Hagabah, and Akkub, served several critical purposes in post-exilic Judah. Firstly, it was vital for establishing identity and lineage. In a society where tribal affiliation, land rights, and eligibility for temple service (especially for priests and Levites) were determined by ancestry, these detailed records provided legal and social validation for the returning exiles. Secondly, it underscored the comprehensive nature of the restoration. The census was not just about the prominent families but included everyone who contributed to the rebuilding effort, emphasizing that the return was a collective endeavor involving all segments of the community. Thirdly, and most significantly from a theological perspective, it reflects God's meticulous care and faithfulness. Just as God knows each star by name (as in Psalm 147:4), He also knows and remembers every individual, even the "least" of His servants, who played a part in His redemptive plan. Their inclusion validates their contribution and underscores that no faithful service is overlooked by God.
CHRIST-CENTERED FULFILLMENT
The meticulous record of the Nethinim in Ezra 2:45, highlighting the inclusion and value of every servant in the temple's restoration, finds its ultimate fulfillment and transformation in Jesus Christ and the New Covenant. While the Nethinim served in the outer courts, performing menial tasks for the physical temple, Jesus himself came as the ultimate "Servant of all," not to be served but to serve and to give His life as a ransom for many (as declared in Mark 10:45). In Christ, the old distinctions between priest, Levite, and Nethinim are transcended. Through His perfect sacrifice, all believers are made part of a "royal priesthood" and a "holy nation" (as proclaimed in 1 Peter 2:9), called to offer spiritual sacrifices and serve God directly. The New Testament church, the spiritual temple of God (as described in Ephesians 2:19-22), is built not on physical lineage but on faith in Christ, where every member, regardless of their perceived status or role, is an indispensable part of the body (as taught in 1 Corinthians 12:12-27). The meticulous record-keeping in Ezra foreshadows the ultimate record: our names being written in the Lamb's Book of Life (as revealed in Revelation 21:27), a testament to God's personal knowledge and eternal valuing of every individual who belongs to Him through Christ.