TRV
Translation
Berean Standard Bible
the descendants of Uzza, the descendants of Paseah, the descendants of Besai,
World English Bible Messianic
the children of Uzza, the children of Paseah, the children of Besai,
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In the KJVVerse 12,077 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 2:49 is a precise entry within the extensive register of those who returned to Judah from Babylonian exile, specifically naming "The children of Uzza, the children of Paseah, the children of Besai." This verse is part of a larger section (Ezra 2:43-54) dedicated to the Nethinim, a group of non-Israelite temple servants. Its inclusion underscores the meticulous nature of the post-exilic community's re-establishment, highlighting God's faithfulness in gathering every component of His people, regardless of their background or perceived status, to rebuild and restore the worship life of Israel and establish a new foundation for the covenant community.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Ezra 2:49, and indeed throughout much of Ezra chapter 2, is List/Genealogy. This meticulous enumeration of names and family lines serves several crucial functions in ancient Near Eastern literature: it establishes legitimacy, validates claims to land and status, and provides a historical record of a community's foundation. In Ezra, it underscores the careful and divinely orchestrated re-establishment of Israel after exile, demonstrating God's faithfulness in preserving His people and their social and religious structures. The Repetition of the phrase "the children of" (בְּנֵי, b'nei) before each name emphasizes the familial units as the foundational building blocks of the returning community and highlights the methodical and exhaustive nature of the census. This repetition also lends a rhythmic quality to the list, reinforcing the comprehensive nature of the record. Furthermore, the use of "children of" can be seen as a form of Metonymy or Synecdoche, where the ancestral head or a prominent individual's name stands in for the entire clan or family descended from them, simplifying the extensive record while still conveying the full scope of the returning population and their collective identity.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 2:49, though seemingly a dry list of names, carries profound theological weight. It demonstrates God's meticulous care for every individual and family within His covenant community, even those in less prominent or non-Israelite roles like the Nethinim. The very act of recording these names signifies that every person, every contribution, and every family unit is seen and valued by God in His grand redemptive plan. This attention to detail reflects a God who is intimately involved in the lives of His people, ensuring their restoration and the proper functioning of His worship. It reminds us that in God's economy, there are no insignificant roles; every part contributes to the whole, and every individual is precious in His sight. This divine particularity assures us that God's faithfulness extends to every member of His household.
REFLECTION AND APPLICATION
The inclusion of names like Uzza, Paseah, and Besai in Ezra's meticulous register serves as a powerful reminder that in God's grand design, every individual and every family, no matter how seemingly minor or specialized their role, is valued and has a place. The painstaking record-keeping reflects God's attention to detail and His remembrance of all who serve Him, even those whose contributions might be behind the scenes. For believers today, this passage encourages us to appreciate the diverse roles within the body of Christ, recognizing that every contribution, from the most visible to the most hidden, is vital for the flourishing of God's work. Just as the Nethinim were essential to the functioning of the temple, so are all members essential to the church, each with their unique gifts and calling. We are called to honor and esteem every member, understanding that our identity and value are not based on earthly status but on our belonging to God's family and our dedication to His purposes. This passage challenges us to look beyond perceived hierarchies and embrace the profound truth that every person, by virtue of being created in God's image and called into His service, possesses inherent dignity and contributes uniquely to His kingdom.
Questions for Reflection
FAQ
Who were the Nethinim, and why are they listed here?
Answer: The Nethinim (Hebrew: נְתִינִים, Netinim) were a class of temple servants whose name literally means "given ones" or "dedicated ones." They were non-Israelites who had been assigned to perform various manual tasks and support services for the Tabernacle and later the Temple, such as cutting wood, drawing water, and assisting the Levites. Their origin is often traced back to groups like the Gibeonites, who were made "woodcutters and water carriers for the congregation and for the altar of the Lord" (Joshua 9:27). They are listed in Ezra 2 because, despite their non-Israelite descent, they were an integral and necessary part of the temple's functioning. Their return from exile, alongside the priests, Levites, and other Israelites, underscored the comprehensive nature of the restored community and the commitment to re-establishing all aspects of temple worship. Their inclusion highlights that God's plan of restoration encompassed all who were dedicated to His service, not just those of a particular lineage, demonstrating the breadth of His redemptive purposes.
Why is such a detailed list of names important in the Bible?
Answer: Detailed lists of names, genealogies, and censuses, like the one in Ezra 2, served multiple crucial purposes in ancient Israelite society and within the biblical narrative. Historically and legally, they were vital for establishing identity, confirming tribal affiliations, validating claims to ancestral land, and determining eligibility for specific roles, particularly in the priesthood and temple service. Theologically, these lists demonstrate God's faithfulness in preserving His covenant people through generations, even through periods of exile and dispersion. They show how God meticulously keeps track of individuals and families, fulfilling His promises to build a nation and restore His people. Furthermore, such lists underscore the importance of every individual within God's plan, emphasizing that each person, even those in seemingly minor roles, has a place and a purpose in the unfolding of divine history. They provide concrete evidence of God's sovereign hand guiding and restoring His community, ensuring that the lineage leading to the Messiah would be preserved and that the temple worship could be properly re-established.
CHRIST-CENTERED FULFILLMENT
The meticulous record-keeping in Ezra 2:49, listing the "children of Uzza, Paseah, and Besai" among the Nethinim, finds profound Christ-centered fulfillment. These temple servants, though not of Israelite lineage, were "given" or "dedicated" to the service of God's house, foreshadowing the radical inclusivity of the New Covenant. In Christ, the dividing wall of hostility between Jew and Gentile is broken down (Ephesians 2:14), and all who believe, regardless of their earthly lineage or background, are brought near to God and become part of His spiritual house (1 Peter 2:5). Jesus, as the ultimate Temple (John 2:19-21), fulfills the very purpose for which the Nethinim served. His sacrifice on the cross is the perfect and final temple service, making direct access to God possible for all who come to Him by faith (Hebrews 9:11-14). The Nethinim, serving in the earthly temple, prefigure the diverse body of believers—the Church—who are now called to be living sacrifices, dedicated to serving the living God in the power of the Holy Spirit (Romans 12:1). Just as their names were carefully recorded for the earthly restoration, so too are the names of all believers "written in the Lamb's book of life" (Revelation 21:27), signifying their eternal belonging and their vital place in God's eternal kingdom, all made possible through the saving work of Christ, who perfectly gathers and redeems His people from every tribe and nation.