TRV
Translation
Berean Standard Bible
the descendants of Rezin, the descendants of Nekoda, the descendants of Gazzam,
American Standard Version
the children of Rezin, the children of Nekoda, the children of Gazzam,
World English Bible Messianic
the children of Rezin, the children of Nekoda, the children of Gazzam,
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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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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.
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SUMMARY
Ezra 2:48 is an integral part of a comprehensive register meticulously detailing the Jewish exiles who returned to Jerusalem from Babylon under the leadership of Zerubbabel and Jeshua, following King Cyrus's liberating decree. Specifically, this verse enumerates three families—the children of Rezin, the children of Nekoda, and the children of Gazzam—who were identified as Nethinim, a distinct class of temple servants. This precise accounting underscores the vital importance of identity, lineage, and the re-establishment of sacred service for the nascent community dedicated to rebuilding their lives, their spiritual heritage, and the Second Temple in Jerusalem.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezra 2:48, like much of the chapter, primarily employs Catalog or List as its overarching literary device. This meticulous enumeration of names and family units serves a crucial purpose: to establish historical accuracy, validate lineage, and provide a foundational record for the returning community, ensuring order and accountability. The repetitive use of Anaphora with "the children of" at the beginning of each clause ("The children of Rezin, the children of Nekoda, the children of Gazzam") creates a rhythmic, almost liturgical, quality to the list. This repetition emphasizes the familial basis of the return and the collective identity of these groups, reinforcing the idea that individuals are part of larger, established lineages. Furthermore, the names themselves function as a form of Metonymy, where "Rezin," "Nekoda," and "Gazzam" stand in for the entire family units and their collective contribution to the Nethinim, rather than just individual persons. The seemingly dry, factual nature of the list belies its profound theological significance, serving as a testament to God's faithfulness in preserving a remnant and the human effort required for restoration.
THEOLOGICAL AND THEMATIC CONNECTIONS
The meticulous listing of names in Ezra 2:48, though seemingly mundane, carries profound theological weight. It speaks to God's sovereign care and attention to detail, demonstrating that no individual or family, no matter how humble or behind-the-scenes their assigned role, is overlooked in His grand plan for redemption and restoration. The inclusion of the Nethinim, a group often of non-Israelite origin, highlights the expansive and inclusive nature of God's work, which transcends ethnic boundaries and embraces all who are "given" or dedicated to His service. This detailed record-keeping underscores the divine commitment to order, identity, and the re-establishment of proper worship, emphasizing that every part of the community, from priests to temple servants, is essential for the flourishing of God's people and the proper functioning of His sanctuary. It reminds us that even in the seemingly ordinary aspects of life and community organization, God's hand is at work, preserving His people and preparing them for His eternal purposes.
REFLECTION AND APPLICATION
Ezra 2:48, a seemingly dry list of names, offers powerful and enduring insights for contemporary faith and community life. It serves as a profound reminder that in God's kingdom, every role, no matter how seemingly small, menial, or behind-the-scenes, is indispensable and valued. Just as the Nethinim were vital for the daily functioning and maintenance of the temple, so too is every member of the body of Christ essential for the church's health, mission, and spiritual vitality. This verse also beautifully illustrates God's meticulous attention to detail and His personal knowledge of each individual. The fact that these families were recorded by name underscores that no one is overlooked or forgotten by God; He knows us intimately, values our unique contributions, and has a specific place for us in His grand narrative. Furthermore, the entire narrative of the return from exile, of which this verse is a crucial part, is a testament to the community's resilience, determination, and collective effort to restore their spiritual heritage. It encourages us to persevere in our own spiritual journeys, to embrace the work of rebuilding and restoration in our lives and communities, trusting that God is faithful to bring His purposes to fruition through every willing heart and hand.
Questions for Reflection
FAQ
Who were the Nethinim and why are they listed here?
Answer: The Nethinim (Hebrew: nĕthînîm) were a specific class of temple servants in ancient Israel, whose name literally means "given ones" or "those who are dedicated." They were responsible for the more menial but essential tasks associated with the temple, such as drawing water, cutting wood, carrying burdens, and other general maintenance duties. This allowed the priests and Levites to focus on their sacred liturgical and teaching responsibilities. While some scholars suggest they may have been descendants of foreign captives or those dedicated to temple service by various kings, a prominent tradition links their origin to the Gibeonites, who were made "woodcutters and water carriers for the congregation and for the altar of the Lord" by Joshua (as recorded in Joshua 9:27). They are listed in Ezra 2:48—and more broadly in Ezra 2:43-58—because they were an essential and recognized part of the returning community. Their presence was vital for the re-establishment and proper functioning of the Second Temple in Jerusalem, highlighting that all roles, even those considered humble, were necessary for the restoration of worship and community life.
CHRIST-CENTERED FULFILLMENT
Ezra 2:48, with its meticulous listing of the Nethinim—these "given ones" dedicated to temple service—finds profound Christ-centered fulfillment in the New Covenant. While the Nethinim served in the earthly temple, Jesus Christ is the ultimate and perfect temple, the true dwelling place of God among humanity, as declared by John, "the Word became flesh and dwelt among us" (John 1:14). Jesus not only fulfills the role of the High Priest, offering the perfect, once-for-all sacrifice for sin (as detailed in Hebrews 9:11-14), but He also establishes a new spiritual temple, His body, the Church, where all believers are now "living stones" being built into a spiritual house, a holy priesthood (1 Peter 2:5). The inclusion of the Nethinim, regardless of their origin, foreshadows the radical inclusivity of the gospel, where in Christ, there is "neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" (Galatians 3:28). Every believer, regardless of their background or earthly status, is now a "given one," dedicated to Christ's service, part of a "royal priesthood" (1 Peter 2:9) called to offer spiritual sacrifices acceptable to God through Jesus Christ. The meticulous record-keeping in Ezra 2:48, affirming the identity and role of each family, points to Christ's perfect knowledge and care for every member of His body, ensuring that none are forgotten in His eternal book of life (Revelation 20:12).