TRV
Translation
Berean Standard Bible
the descendants of Asnah, the descendants of Meunim, the descendants of Nephusim,
American Standard Version
the children of Asnah, the children of Meunim, the children of Nephisim,
World English Bible Messianic
the children of Asnah, the children of Meunim, the children of Nephisim,
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In the KJVVerse 12,078 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 2:50 meticulously lists three specific families—Asnah, Mehunim, and Nephusim—who were part of the Nethinim, a distinct class of temple servants returning from the Babylonian exile. This verse is embedded within a comprehensive census detailing all those who journeyed back to Jerusalem under the leadership of Zerubbabel and Jeshua, underscoring the diverse composition of the post-exilic community and emphasizing the critical role every individual and group played in the re-establishment of the temple and its sacred worship.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Ezra 2:50, and indeed throughout the entire second chapter of Ezra, is List/Genealogy. This meticulous enumeration of names and groups serves a crucial purpose: to establish order, confirm identity, and underscore the comprehensive nature of the return from exile. The repeated phrase "the children of" functions as Repetition, reinforcing the genealogical structure and highlighting the return of established family units rather than just individuals. While the verse itself is a simple list, its inclusion within the broader census carries profound Symbolism. The careful accounting of every group, including the Nethinim—a class of non-Israelite temple servants—symbolizes God's meticulous care for the entire community, His orchestration of the restoration of all necessary functions for worship, and implicitly, His inclusive plan that incorporates diverse peoples into His service, foreshadowing the broader inclusion found in the New Testament.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 2:50, though a seemingly dry enumeration of names, is rich with theological implications. It powerfully illustrates God's meticulous attention to detail and His sovereign hand in orchestrating the return of His people, ensuring that all necessary components for the re-establishment of sacred worship were precisely in place. The inclusion of the Nethinim highlights the divine value placed on every role within God's kingdom, regardless of perceived status, origin, or prominence. It teaches us that even the most seemingly humble or "behind-the-scenes" contributions are vital and indispensable for the proper functioning of God's house and the fulfillment of His grand purposes. This comprehensive record serves as a profound testament to God's unwavering faithfulness in restoring His covenant community and meticulously preparing them for renewed worship and obedience, demonstrating His commitment to every facet of His redemptive plan.
REFLECTION AND APPLICATION
Ezra 2:50, in its simple enumeration of Nethinim families, offers profound and enduring lessons for believers today. It serves as a powerful reminder that in God's kingdom, there are truly no insignificant roles or "unimportant" people. Just as the Nethinim were absolutely crucial for the daily functioning and maintenance of the Temple, every person's contribution, whether prominent and visible or humble and behind-the-scenes, is profoundly valued and utterly necessary for the body of Christ to function effectively and fulfill its divine mission. This passage challenges us to cultivate a deeper appreciation for and actively recognize those who serve in less visible capacities within our communities and churches—the unsung heroes whose faithful labor often goes unnoticed by human eyes but is indispensable to the collective mission and spiritual health of the community. It also reinforces the comforting truth of God's meticulous care for His people and His sovereign plans; He knows each one by name, orchestrates circumstances, and ensures that all necessary components are precisely in place for His work to be done, inviting us to trust in His detailed providence.
Questions for Reflection
FAQ
Who were the Nethinim, and why are they listed in Ezra 2?
Answer: The Nethinim (Hebrew: nəṯînîm, meaning "given ones" or "dedicated ones") were a distinct class of temple servants in ancient Israel. They were primarily responsible for the manual labor associated with the Temple, such as drawing water, cutting wood, and performing other menial but essential tasks necessary for the daily sacrifices and overall maintenance of the sanctuary. Historically, they are widely believed to have been descendants of non-Israelite peoples, such as the Gibeonites, who were made perpetual servants of the tabernacle (see Joshua 9:27). They are listed in Ezra 2 as an integral part of the comprehensive census of those returning from Babylonian exile because their specialized service was absolutely vital for the re-establishment of the Temple and its worship in Jerusalem. Their inclusion underscores the practical necessity of all roles for the functioning of the religious community and highlights God's meticulous care in gathering all who were needed for the restoration of His house and His people.
What is the significance of such detailed lists of names in the Bible?
Answer: Detailed lists of names, like the one found in Ezra 2, serve several profound and significant purposes within the biblical narrative. Firstly, they provide crucial historical veracity and authenticity, grounding the biblical account in real people, specific lineages, and verifiable events. Secondly, they emphasize the immense importance of identity, lineage, and tribal affiliation, particularly for groups like the priests and Levites, ensuring the purity and continuity of sacred offices and tribal inheritances. Thirdly, such lists powerfully demonstrate God's meticulousness and personal knowledge of His people; He knows each one by name and orchestrates their unique roles within His overarching divine plan. Fourthly, they underscore the principles of accountability and order within the community, which were absolutely crucial for the re-establishment of a functioning society and a restored religious system after a period of profound upheaval like the Babylonian exile. Finally, these lists highlight the comprehensive nature of God's redemptive work, showing that every individual and group, no matter how seemingly small or humble their role, contributes indispensably to the larger tapestry of His eternal purposes.
CHRIST-CENTERED FULFILLMENT
The meticulous accounting of the Nethinim in Ezra 2:50, as "given ones" dedicated to the service of the earthly temple, finds its ultimate fulfillment and glorious transformation in the person and work of Jesus Christ. Just as these servants were essential for the functioning of the Old Covenant temple system, Christ is the supreme "given one," the Lamb of God who takes away the sin of the world, who gave Himself as the perfect, once-for-all sacrifice. He is also the ultimate servant, declaring that the Son of Man came not to be served but to serve, and to give his life as a ransom for many. Furthermore, the inclusion of non-Israelite Nethinim in the sacred census powerfully foreshadows the glorious reality of the New Covenant, where through Christ, Gentiles are no longer outsiders but are made fellow citizens with the saints and members of God's household. In Christ, the old temple system is superseded, for He is the true Temple (John 2:19-21), and all believers, regardless of their ethnic or social background, are now a royal priesthood and a holy nation, "given" by God to serve Him and one another in His spiritual temple, the Church. The detailed census of returning exiles points to Christ's work of gathering His church, His spiritual temple, where every member is a vital part, uniquely gifted and called to service for His eternal glory.