Ezra 2:50 kjv
The children of Asnah, the children of Mehunim, the children of Nephusim,
Ezra 2:50 nkjv
the sons of Asnah, the sons of Meunim, the sons of Nephusim,
Ezra 2:50 niv
Asnah, Meunim, Nephusim,
Ezra 2:50 esv
the sons of Asnah, the sons of Meunim, the sons of Nephisim,
Ezra 2:50 nlt
Asnah, Meunim, Nephusim,
Ezra 2 50 Cross References
| Verse | Text | Reference |
|---|---|---|
| Ezra 2:43-54 | The Nethinim...all the Nethinim and the children of Solomon's servants were 392. | Immediate context: lists the Nethinim who returned. |
| Neh 7:52-53 | The children of Nekoda, the children of Gazzam, the children of Uzza, the children of Paseah, the children of Besai...all the Nethinim and the children of Solomon’s servants, 392. | Parallel list: confirms the exact same families returned in Nehemiah's account. |
| Ezra 1:3 | "Whoever is among you of all his people, may his God be with him, and let him go up to Jerusalem..." | God’s call to all His people, including these servants, to return. |
| Ezra 7:24 | "We also inform you that you may not impose tax, tribute, or custom on any of the priests, Levites, singers, doorkeepers, Nethinim, or temple servants." | Nethinim are specifically granted exemption from taxes, highlighting their protected status and importance. |
| Num 31:47 | "From the half belonging to the sons of Israel, Moses took one drawn from every fifty, both of man and of beast, and gave them to the Levites who kept guard over the tabernacle of the LORD." | Earlier precedent of those "given" to the Levites for tabernacle service, similar role to Nethinim. |
| Josh 9:23, 27 | "Therefore, you are cursed, and will never cease to be slaves...to draw water and cut wood for the house of my God.”...he made them woodcutters and water drawers for the congregation and for the altar of the LORD. | Possible origin: Gibeonites made "drawers of water and cutters of wood" for the sanctuary, potentially a precursor to Nethinim. |
| 1 Ki 9:20-21 | "All the people who were left of the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites...who were not of the people of Israel...Solomon conscripted...to labor." | Solomon's practice of using foreign labor for temple construction, potentially forming "Solomon's servants" and associated groups like Nethinim. |
| Eze 44:7 | "By bringing in foreigners, uncircumcised in heart and uncircumcised in flesh, to be in My sanctuary...and you have broken My covenant..." | Contrast: earlier foreign participation in temple rituals was sometimes condemned when impure; here, the Nethinim are faithful servants. |
| Neh 3:26 | "The Nethinim lived on Ophel, as far as the front of the Water Gate toward the east and the projecting tower." | Indicates Nethinim had a distinct residential area near the temple post-exile. |
| Isa 56:6-7 | "And the foreigners who join themselves to the LORD, to minister to Him, to love the name of the LORD...these I will bring to My holy mountain and make them joyful in My house of prayer..." | Prophecy: Gentiles (like Nethinim often were) serving God will find acceptance and joy in His house. |
| Zech 1:3 | "Thus says the LORD of hosts: 'Return to Me,' declares the LORD of hosts, 'that I may return to you.'" | General call to repentance and return for all of Israel, encompassing groups like the Nethinim. |
| Hag 1:7-8 | "Thus says the LORD of hosts: 'Consider your ways. Go up to the hills and bring wood and rebuild the house...'" | Direct encouragement to rebuild the temple, a task in which the Nethinim would be essential. |
| Mt 23:23 | "Woe to you, scribes and Pharisees, hypocrites! For you pay tithe of mint and anise and cummin, and have neglected the weightier matters of the law: justice and mercy and faith. These you ought to have done, without leaving the others undone." | Shows importance of meticulousness (like keeping genealogies) alongside core faith, indirectly connecting to Ezra's detail. |
| Rev 7:9 | "After this I looked, and behold, a great multitude that no one could number, from every nation, tribe, people, and language, standing before the throne and before the Lamb..." | Foreshadows God's ultimate inclusive kingdom, echoing the Nethinim's inclusion in restored Israel. |
| Acts 10:34-35 | "I truly understand that God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him." | Confirms God's acceptance extends beyond traditional ethnic lines to those who serve Him faithfully, reflecting Nethinim's inclusion. |
| Col 3:11 | "Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all." | Spiritual equality in Christ for those who serve God, transcends previous social distinctions similar to Nethinim’s position. |
| Eph 2:19 | "So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God," | Applies to believers as being fully incorporated into God's spiritual household, resonating with the Nethinim’s integration into the returned community. |
| 1 Pet 2:9-10 | "But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you..." | All believers now have a consecrated status for service, similar to specialized temple servants of old, though broader. |
| Isa 43:5-6 | "Fear not, for I am with you; I will bring your offspring from the east, and from the west I will gather you. I will say to the north, ‘Give up,’ and to the south, ‘Do not withhold; bring my sons from afar and my daughters from the end of the earth...'" | God's comprehensive regathering of His people from exile, including all who belonged to Him, such as the Nethinim. |
| Ps 126:1-3 | "When the LORD restored the fortunes of Zion, we were like those who dream...Then it was said among the nations, 'The LORD has done great things for them.' The LORD has done great things for us; we are glad." | Joyful reflection on God's miraculous work of restoration, encompassing the return of all the groups listed in Ezra 2. |
| Ezra 6:8 | "Moreover, I issue a decree as to what you are to do for these elders of the Jews for the building of this house of God..." | Illustrates the king's provision for rebuilding the temple, where Nethinim’s service was directed. |
| Mal 3:18 | "Then once more you shall see the distinction between the righteous and the wicked, between one who serves God and one who does not serve Him." | Emphasizes the importance of serving God, which these individuals were committed to. |
Ezra 2 verses
Ezra 2 50 Meaning
Ezra 2:50 lists five specific family lines – the children of Nekoda, Gazzam, Uzza, Paseah, and Besai – who were among the temple servants known as the Nethinim (נְתִינִים, Netiynim). These individuals and their households chose to return to Judah from Babylonian exile, joining the larger group under Zerubbabel and Jeshua to rebuild the temple and re-establish the covenant community. This meticulous record emphasizes their belonging and vital role in the restored Israelite society.
Ezra 2 50 Context
Ezra 2:50 is found within the detailed registry of individuals and families who returned to Jerusalem from Babylonian exile with Zerubbabel and Jeshua following the decree of King Cyrus (Ezra 1:1-4). This chapter functions as a critical record, authenticating the lineage and roles of those who would rebuild the temple and re-establish the Israelite community in Judah.
Specifically, verse 50 is part of a longer list of "Nethinim" (Ezra 2:43-54), who are then grouped with "the children of Solomon's servants" (Ezra 2:55-58). These were a distinct class of temple servants, generally understood to be non-Levitical and often descended from foreign captives dedicated to service for the sanctuary. Their roles involved humble yet essential tasks, such as drawing water, cutting wood, and other menial duties for the priests and Levites. Their meticulous inclusion in the returning census underscores their importance to the functioning of the re-established temple worship and God's care for all who faithfully served Him. The careful record-keeping throughout the chapter demonstrates the priority given to proper lineage for roles (especially priests) and for claiming former inheritances. The very act of this detailed enumeration confirms God's covenant faithfulness in restoring His people, preserving even those who held the position of humble servants for the sake of His sanctuary.
Historically, the return occurred after seventy years of Babylonian captivity, fulfilling prophetic words (e.g., Jeremiah 29:10). The Persian Empire, under Cyrus the Great, allowed the exiled peoples to return and rebuild their sanctuaries as part of its imperial policy to foster stability. For the Israelite community, this return was not merely a logistical migration but a pivotal act of divine restoration and covenant renewal.
Ezra 2 50 Word analysis
- The children of: This recurring phrase (בְּנֵי, bene) across the list signifies not just individual identity but the collective lineage and household affiliation. It highlights the importance of family units in ancient Israelite society and confirms that entire families returned together, demonstrating communal commitment to the rebuilding effort. Their inclusion legitimizes their hereditary claim to their roles.
- Nekoda (נְקוֹדָא, Neqowda): Meaning "distinguished," "spotted," or "marked." While the precise nuance of the name for this family's history is unknown, its presence marks them as a recognized group. Their return from exile implies that their "distinguished" feature might be their continued service to the Lord even during exile.
- Gazzam (גַּזָּם, Gazzam): Derived from a word meaning "locust" or "devourer" (like a kind of caterpillar). This intriguing name might point to a family trait, historical event, or possibly an ironic naming, or simply be a name common at the time. Its presence shows the diversity of family names within the Nethinim.
- Uzza (עֻזָּא, Uzza): Meaning "strength." This is a significant name, also appearing with the tragic figure who touched the Ark of the Covenant (2 Sam 6:6-7; 1 Chr 13:9-11). For this Nethinim family, it may signify divine strength manifested through humble service, or reflect the physical strength often required for their temple duties like carrying and drawing.
- Paseah (פָּסֵחַ, Paseach): Meaning "lame," or potentially "passing over." The "lame" meaning might suggest a physical characteristic of an ancestor, or even refer to humility. The association with "passing over" (פסח, Pesach, Passover) could also suggest a family link to a significant event or even a redemptive aspect to their role. Their return marks their passing over from exile to restoration.
- Besai (בְּסַי, Besay): Meaning "to tread down," "to despise," or "contemn." This name is more ambiguous. It might have once carried a specific connotation no longer fully understood. In the context of "Nethinim" or "given ones," perhaps it suggests a willingness to "tread down" their own pride in devoted service.
- "The children of Nekoda... Besai" (list of names): This detailed listing within Ezra 2 emphasizes several key points. Firstly, it underscores the comprehensive nature of the return. Every group, regardless of their status (priest, Levite, singer, gatekeeper, Nethinim), was significant enough to be recorded. Secondly, it highlights the orderly and deliberate re-establishment of the community; everyone had a place. Thirdly, the very act of meticulously listing these names speaks to divine recognition. Even the lowliest temple servants were remembered by God and acknowledged in His sacred records, emphasizing that all faithful service to God matters and will not be forgotten. These lists served a practical purpose in validating claims for service or land, but also a theological purpose in affirming God's hand in orchestrating the return of specific people groups for specific roles in His re-established worship. Their continued existence and return from exile also subtly challenge the idea that all who were taken captive simply disappeared; God preserved these lines.
Ezra 2 50 Bonus section
- The Nethinim's faithful return highlights the concept that divine grace extends even to those traditionally seen as "outsiders" or servants within the covenant community, proving that commitment to the Lord, rather than merely birthright, grants a place in God's people.
- The specific number "392" given for all Nethinim and Solomon's servants (Ezra 2:58) demonstrates precise record-keeping, emphasizing the value placed on verifiable lineage for roles and community structure during the restoration period. This reflects the administrative efficiency desired by the Persian rulers, but more significantly, God's perfect order in re-establishing His people.
- Their unwavering loyalty despite their background serves as an example for all believers, showing that sincere devotion and faithful service, however humble, are cherished by God and are indispensable to the functioning of His spiritual house (referencing the church as God's temple in the New Testament).
Ezra 2 50 Commentary
Ezra 2:50 lists five distinct family names among the Nethinim, a group of dedicated temple servants who, despite their typically non-Israelite origins, chose to return from Babylonian exile. This meticulous inclusion in the post-exilic census in Ezra's register signifies their acknowledged status and essential contribution to the restoration of Judah and its temple worship. Their names, whether indicating a quality, origin, or circumstance, are recorded, affirming God's care and recognition for all who serve Him, regardless of their societal standing. It highlights the divine orchestrating of a diverse community to fulfill His purposes, reinforcing that humble and devoted service is vital to the flourishing of God's people and His house. This verse underscores the orderliness of the divine plan and the importance of every segment within the covenant community in God's eyes.