Ezra 2:22
the men of Netophah, 56;
the men of
This phrase indicates a specific group of people, emphasizing their identity and belonging. In the context of ancient Israel, lineage and tribal affiliation were crucial for maintaining cultural and religious identity. The Hebrew word for "men" is "אֲנָשִׁים" (anashim), which can refer to men in a general sense but often implies a group with a shared purpose or heritage. This highlights the communal aspect of the Israelites' return from exile, as they sought to reestablish their society according to God's covenant.

Netophah
Netophah was a small town near Bethlehem, mentioned in several Old Testament passages. The name "Netophah" is derived from the Hebrew root "נָטַף" (nataf), meaning "to drip" or "to distill," possibly referring to the area's agricultural fertility. Historically, Netophah is noted for its association with the mighty men of David (2 Samuel 23:28-29), indicating its inhabitants' valor and loyalty. The mention of Netophah in Ezra 2:22 underscores the continuity of Israel's history and the fulfillment of God's promises to restore His people to their land.

56
The number "56" represents the specific count of men from Netophah who returned from the Babylonian exile. In biblical numerology, numbers often carry symbolic significance. While "56" does not have a widely recognized symbolic meaning, its inclusion reflects the meticulous record-keeping of the returning exiles. This attention to detail underscores the importance of each individual in God's plan and the collective effort required to rebuild the nation. It serves as a reminder that every person, regardless of their number or status, plays a vital role in the community of faith.

Persons / Places / Events
1. Netophah
A small town or village in the region of Judah. It is mentioned in the context of the return of the exiles from Babylon. The men of Netophah were part of the group that returned to Jerusalem and Judah to rebuild the temple and restore the community.

2. The Return from Exile
This event marks the return of the Jewish people from Babylonian captivity, a significant moment in Jewish history. It was a fulfillment of God's promise to restore His people to their land.

3. The Census of the Exiles
Ezra 2 provides a detailed list of the families and individuals who returned from exile. This census underscores the importance of community and identity among the returning exiles.
Teaching Points
The Importance of Community
The mention of the men of Netophah highlights the role of small communities in God's larger plan. Each group, no matter how small, contributes to the fulfillment of God's promises.

Faithfulness in Small Things
The seemingly insignificant number of 56 men from Netophah reminds us that God values faithfulness, regardless of size or prominence.

Heritage and Identity
The detailed genealogies and lists in Ezra emphasize the importance of knowing and preserving one's heritage and identity in the faith community.

God's Faithfulness to His Promises
The return from exile is a testament to God's faithfulness in fulfilling His promises, encouraging believers to trust in His word.
Bible Study Questions
1. What does the inclusion of small communities like Netophah in the list of returning exiles teach us about God's view of community and individual contributions?

2. How can we apply the principle of faithfulness in small things to our daily lives and service in the church?

3. In what ways does understanding our spiritual heritage and identity strengthen our faith and commitment to God's work?

4. How does the return from exile demonstrate God's faithfulness, and how can this encourage us in times of waiting for God's promises to be fulfilled?

5. What other biblical examples can you find where God uses small or seemingly insignificant groups or individuals to accomplish His purposes? How do these examples inspire you in your walk with God?
Connections to Other Scriptures
1 Chronicles 9:16
This verse also mentions Netophah, providing a connection to the genealogies and the importance of lineage and heritage in the Jewish community.

Nehemiah 7:26
Nehemiah's account of the return from exile includes a similar list, emphasizing the continuity and consistency of the historical record.

Jeremiah 31:16-17
These verses speak of the hope and future restoration for Israel, which is embodied in the return from exile.
Spiritual SignificancesW. Clarkson Ezra 2:1-67
Men Forsaking the Worldly LifeJ.S. Exell Ezra 2:1-70
A Suggestive RecordWilliam Jones.Ezra 2:2-64
Religious ServiceWilliam Jones.Ezra 2:2-64
People
Akkub, Ami, Asaph, Asnah, Ater, Baanah, Bakbuk, Barkos, Barzillai, Bazluth, Besai, Bigvai, Bilshan, Darkon, Delaiah, Gahar, Gazzam, Giddel, Habaiah, Hagab, Hagabah, Hakkoz, Hakupha, Hanan, Harhur, Harsha, Hasupha, Hatipha, Hatita, Hattil, Hezekiah, Hodaviah, Immer, Israelites, Jaalah, Jedaiah, Jeshua, Joab, Jorah, Kadmiel, Keros, Koz, Lebanah, Mehida, Mehunim, Meunim, Mizpar, Mordecai, Nebuchadnezzar, Nehemiah, Nekoda, Nephusim, Neziah, Padon, Pahathmoab, Parosh, Paseah, Pashur, Peruda, Phaseah, Pochereth, Reaiah, Reelaiah, Rehum, Rezin, Seraiah, Shallum, Shalmai, Shephatiah, Shobai, Siaha, Sisera, Solomon, Sophereth, Sotai, Tabbaoth, Talmon, Thamah, Tobiah, Tobijah, Uzza, Zaccai, Zattu, Zerubbabel, Ziha
Places
Ai, Anathoth, Azmaveth, Babylon, Babylonia, Beeroth, Bethel, Bethlehem, Cherub, Geba, Hadid, Immer, Jericho, Jerusalem, Kiriath-arim, Lod, Michmas, Nebo, Netophah, Ono, Ramah, Tel-harsha, Tel-melah
Topics
56, Fifty-six, Netophah, Neto'phah, Six
Dictionary of Bible Themes
Ezra 2:1-65

     5249   census

Ezra 2:1-67

     7230   genealogies

Library
Altar and Temple
'And when the seventh month was come, and the children of Israel were in the cities, the people gathered themselves together as one man to Jerusalem. 2. Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt offerings thereon, as it is written in the law of Moses the man of God. 3. And they set the altar upon his bases; for fear was upon them because of the people of those
Alexander Maclaren—Expositions of Holy Scripture

The Apocalypse.
On the Lit. and life of John, see §§ 40 and 41 (this vol.); on the authorship of the Apoc. and the time of composition, § 37 (this vol.); § 41 (this vol.); and § 84 (this vol.) 1. Modern Critical, works of German and French scholars on the Apocalypse: Lücke (Voltständige Einleitung, etc., 2d ed., 1852; 1,074 pages of introductory matter, critical and historical; compare with it the review of Bleek in the "Studien and Kritiken" for 1854 and 1855); DeWette Com., 1848,
Philip Schaff—History of the Christian Church, Volume I

Barzillai
BY REV. GEORGE MILLIGAN, M.A., D.D. "There is nothing," says Socrates to Cephalus in the Republic, "I like better than conversing with aged men. For I regard them as travellers who have gone a journey which I too may have to go, and of whom it is right to learn the character of the way, whether it is rugged or difficult, or smooth and easy" (p. 328 E.). It is to such an aged traveller that we are introduced in the person of Barzillai the Gileadite. And though he is one of the lesser-known characters
George Milligan—Men of the Bible; Some Lesser-Known

The Historical Books.
1. In the Pentateuch we have the establishment of the Theocracy, with the preparatory and accompanying history pertaining to it. The province of the historical books is to unfold its practiced working, and to show how, under the divine superintendence and guidance, it accomplished the end for which it was given. They contain, therefore, primarily, a history of God's dealings with the covenant people under the economy which he had imposed upon them. They look at the course of human events on the
E. P. Barrows—Companion to the Bible

The Old Testament Canon from Its Beginning to Its Close.
The first important part of the Old Testament put together as a whole was the Pentateuch, or rather, the five books of Moses and Joshua. This was preceded by smaller documents, which one or more redactors embodied in it. The earliest things committed to writing were probably the ten words proceeding from Moses himself, afterwards enlarged into the ten commandments which exist at present in two recensions (Exod. xx., Deut. v.) It is true that we have the oldest form of the decalogue from the Jehovist
Samuel Davidson—The Canon of the Bible

And thou, Bethlehem Ephratah, too little to be among the thousands of Judah
"And thou, Bethlehem Ephratah, too little to be among the thousands of Judah, out of thee shall come forth unto Me (one) [Pg 480] to be Ruler in Israel; and His goings forth are the times of old, the days of eternity." The close connection of this verse with what immediately precedes (Caspari is wrong in considering iv. 9-14 as an episode) is evident, not only from the [Hebrew: v] copulative, and from the analogy of the near relation of the announcement of salvation to the prophecy of disaster
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Ezra-Nehemiah
Some of the most complicated problems in Hebrew history as well as in the literary criticism of the Old Testament gather about the books of Ezra and Nehemiah. Apart from these books, all that we know of the origin and early history of Judaism is inferential. They are our only historical sources for that period; and if in them we have, as we seem to have, authentic memoirs, fragmentary though they be, written by the two men who, more than any other, gave permanent shape and direction to Judaism, then
John Edgar McFadyen—Introduction to the Old Testament

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