TRV
Translation
Berean Standard Bible
the descendants of Bazluth, the descendants of Mehida, the descendants of Harsha,
American Standard Version
the children of Bazluth, the children of Mehida, the children of Harsha,
World English Bible Messianic
the children of Bazluth, the children of Mehida, the children of Harsha,
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In the KJVVerse 12,080 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 2:52 is part of a meticulous census detailing the first wave of Jewish exiles returning from Babylon to Jerusalem under Zerubbabel. This specific verse lists three family lines—the children of Bazluth, Mehida, and Harsha—who belonged to the Nethinim, a group dedicated to supporting the temple. Its inclusion underscores the divine attention to detail in the restoration of Israel, highlighting the importance of every individual and family, regardless of their perceived prominence, in God's overarching plan for rebuilding the community, re-establishing worship, and affirming the identity of His covenant people in their homeland.
CONTEXT
Literary Context: Ezra 2 functions as a crucial register within the book of Ezra, immediately following the pivotal decree of King Cyrus of Persia, which permitted the Jewish exiles to return to Jerusalem and rebuild the temple (Ezra 1:1-4). This chapter provides a comprehensive and detailed list of the initial wave of returnees, meticulously itemizing them by family, tribal affiliation, and specific roles, including priests, Levites, singers, gatekeepers, and temple servants. Verses 43-54 specifically enumerate the Nethinim, followed by the children of Solomon's servants (verses 55-58), underscoring their distinct yet indispensable place within the nascent, restored community. The inclusion of such a precise census was vital for establishing legitimate identity, lineage, and assigned roles for the monumental task of rebuilding the temple and re-establishing the nation's religious and social fabric. This detailed list is notably paralleled in Nehemiah 7:6-60, emphasizing its critical importance for both historical record and communal organization in the post-exilic era.
Historical & Cultural Context: The return from the seventy-year Babylonian exile, a period prophesied by Jeremiah (Jeremiah 29:10), marked a profound turning point in Israelite history. It signified the fulfillment of divine promises and the re-establishment of God's covenant people in their ancestral land. For a community emerging from generations of foreign captivity, the meticulous documentation of lineage was paramount. Such records were essential for reclaiming ancestral lands, verifying eligibility for sacred priestly and Levitical service, and asserting Jewish identity in a world where their national and religious distinctiveness had been severely challenged. The Nethinim, a distinct class of temple servants, were likely descendants of non-Israelites (such as the Gibeonites whom Joshua dedicated to temple service in Joshua 9:27) who had been "given" or "dedicated" to the sanctuary. Their inclusion in this census highlights the diverse composition of the returning community and the necessity of all roles, even those considered supportive or subordinate, for the proper functioning of the temple and the re-established society.
Key Themes: The meticulous record-keeping in Ezra 2, including the enumeration of families like those in Ezra 2:52, profoundly contributes to several key themes. Firstly, it underscores Divine Providence and Restoration, demonstrating God's unwavering faithfulness in fulfilling His promises to bring His people back to their land and restore their worship, even down to the individual family level. This detailed accounting reveals God's active hand in orchestrating the return. Secondly, it emphasizes the Importance of Identity and Lineage for the post-exilic community, as clear records were crucial for establishing legitimacy, land claims, and participation in the sacred services, thereby rebuilding their national and religious life on firm foundations. The lists served as a tangible link to their past and a blueprint for their future. Thirdly, the inclusion of the Nethinim highlights the Value of Service and Inclusivity in God's kingdom. Every function, no matter how seemingly minor or behind-the-scenes, was essential for the proper operation of the temple and the community. This illustrates that all who contribute faithfully are vital to God's work, emphasizing that God's plan incorporates and values diverse contributions from all who are dedicated to Him, as seen in the broader narrative of the return to Jerusalem (Ezra 3:1-7).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezra 2:52, as an excerpt from a larger genealogical and administrative record, primarily employs the literary device of Catalog or List. This technique is used to provide a comprehensive and systematic enumeration of the returning exiles, emphasizing order, thoroughness, and the meticulous nature of the record-keeping essential for the re-establishment of the community. The inclusion of specific family names, even obscure ones, lends an air of historical authenticity and precision to the narrative, grounding the spiritual restoration in tangible, verifiable details. Furthermore, the deliberate Repetition of the phrase "The children of..." serves to underscore the paramount importance of lineage and family units as the fundamental building blocks of the restored community. This repetition reinforces the idea that the return was not merely a collection of individuals but a re-establishment of a divinely ordered society founded on established family lines. The entire list, including this verse, functions as a powerful Symbolism of divine faithfulness and the re-establishment of covenant identity, demonstrating God's meticulous care for every detail of His people's restoration and the orderly fulfillment of His promises.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 2:52, though seemingly a simple list of names, carries profound theological weight, underscoring God's meticulous care and the inherent value of every individual within His redemptive plan. The inclusion of these obscure families of Nethinim, servants "given" to the temple, highlights that God's restoration is comprehensive, encompassing all who are called to serve, regardless of their perceived status or prominence. It teaches us that in God's kingdom, every role is vital, and every person is known and valued. This meticulous record-keeping reflects a divine attention to detail, assuring us that God oversees every aspect of His work and remembers those who faithfully contribute, even in the background. It challenges the human tendency to value only the prominent, reminding us that true significance lies in faithfulness to God's call, no matter how humble or unseen.
REFLECTION AND APPLICATION
The seemingly mundane listing of names in Ezra 2:52 offers a powerful spiritual mirror for contemporary believers. It reminds us that in God's grand narrative of redemption, there are no "insignificant" parts. Just as the children of Bazluth, Mehida, and Harsha were essential to the physical and spiritual rebuilding of Jerusalem and its temple, so too is every individual's contribution vital to the ongoing work of God's kingdom today. This verse encourages us to embrace our unique roles, however humble or unseen they may seem, with diligence and faithfulness. It challenges us to look beyond human recognition and find our validation in God's meticulous awareness and appreciation of our service. In a world that often celebrates only the prominent, Ezra 2:52 calls us to value the quiet, consistent faithfulness that lays foundational groundwork, trusting that God sees, knows, and uses every detail for His glory and the flourishing of His people. Our service, whether public or private, is eternally significant when offered to Him.
Questions for Reflection
FAQ
Who were the Nethinim, and why are they listed here?
Answer: The Nethinim (Hebrew: nətînîm, meaning "given ones" or "dedicated ones") were a class of temple servants who were not of Levitical descent. They were likely descendants of non-Israelites who had been assigned to perform various support tasks for the sanctuary, such as gathering wood, drawing water, and other manual labor. A prominent example often associated with their origin is the Gibeonites, whom Joshua made "hewers of wood and drawers of water for the congregation and for the altar of the Lord" (Joshua 9:27). They are listed in Ezra 2 because, despite their non-Israelite origin and their supportive roles, they were considered an integral and necessary part of the returning community. Their inclusion was crucial for establishing their legitimate place and function in the re-established temple service and ensuring that all necessary personnel for the proper operation of the sanctuary were accounted for and organized.
Why does the Bible include such detailed lists of names?
Answer: The inclusion of detailed lists of names and genealogies, like the one in Ezra 2, serves several critical purposes in the biblical narrative. Firstly, it provides historical accuracy and verification, demonstrating the real, tangible nature of God's interaction with specific people and communities throughout history. Secondly, for the post-exilic community, these lists were vital for legal and genealogical purposes, allowing individuals to prove their lineage for land claims, inheritance rights, and, most importantly, eligibility for priestly or Levitical service, as seen with those whose lineage was unclear (Ezra 2:61-63). Thirdly, and most profoundly, these meticulous records underscore God's meticulous care and sovereignty over His people's history. They show that God knows His people by name, orchestrates their movements, and remembers every individual who plays a part in His redemptive plan, even those in seemingly minor roles. It emphasizes that God is a God of order, precision, and personal involvement in the lives of His covenant people.
CHRIST-CENTERED FULFILLMENT
The meticulous census in Ezra 2, including the seemingly obscure families of Nethinim like Bazluth, Mehida, and Harsha, finds its ultimate fulfillment in the all-encompassing and inclusive kingdom established by Jesus Christ. Just as these families were vital, albeit behind-the-scenes, servants in the earthly temple's restoration, so too does Christ's new covenant establish a spiritual temple where every believer, regardless of their background or perceived status, has a crucial role. Jesus, as the ultimate Lamb of God who takes away the sin of the world, fulfills the sacrificial system that the Nethinim served. Through His perfect sacrifice, He inaugurates a new covenant where all who believe are made "a chosen generation, a royal priesthood, a holy nation, His own special people" (1 Peter 2:9). The detailed lists of Ezra foreshadow the ultimate "census" of God's people—those whose names are written in the Lamb's Book of Life. In Christ, the distinctions between "priest," "Levite," and "Nethinim" are transcended, as all are called to serve Him, the Son of Man who came not to be served but to serve, and to give their lives as a living sacrifice. The precise accounting of the returning exiles points to the divine intention that no one is forgotten in God's plan, culminating in the perfect and complete redemption found in Christ, who gathers all His people into His eternal kingdom, where every member is valued and essential (Ephesians 4:11-16).