Ezra 2:50
the descendants of Asnah, the descendants of Meunim, the descendants of Nephusim,
the descendants of Asnah
This phrase refers to a specific group of people who returned from the Babylonian exile. The name "Asnah" is not widely recognized elsewhere in the Bible, which suggests that this group may have been relatively small or less prominent. The Hebrew root of "Asnah" is uncertain, but it may be related to a place or a family name. The mention of these descendants highlights the inclusivity of the returnees, emphasizing that God’s promise and restoration extended to all Israelites, regardless of their prominence or obscurity. This serves as a reminder of God's faithfulness to His people, fulfilling His covenant promises to bring them back to their land.

the descendants of Meunim
The "Meunim" are another group listed among the returnees. The name "Meunim" might be linked to a people or region mentioned elsewhere in the Old Testament, possibly related to the Meunites, a group mentioned in 2 Chronicles 26:7. This connection suggests that the Meunim were a distinct group, possibly with a unique cultural or geographical background. Their inclusion in the list of returnees underscores the diverse makeup of the post-exilic community and God's ability to gather His people from various backgrounds and experiences. It reflects the unity and diversity within the body of believers, a theme that resonates throughout Scripture.

the descendants of Nephusim
The "Nephusim" are another group whose origins are not clearly defined in the biblical text. The name "Nephusim" may be a variant of "Nephishesim," mentioned in Nehemiah 7:52, indicating a possible scribal variation or a different transliteration of the same group. The presence of such groups in the list of returnees highlights the meticulous record-keeping and the importance of each family and clan in the restoration of Israel. It serves as a testament to the value God places on every individual and family within His covenant community. This inclusion encourages believers to recognize their own place and purpose within the larger narrative of God's redemptive plan.

Persons / Places / Events
1. Asnah
A name mentioned in the genealogical list of temple servants returning from Babylonian exile. The specific identity or historical background of Asnah is not detailed in the Bible, but the mention signifies a family or group dedicated to serving in the temple.

2. Meunim
Another group listed among the temple servants. The name may be related to a people or region known as Maon or Meunites, possibly indicating a connection to a specific geographic or ethnic origin.

3. Nephusim
A group or family of temple servants. Like Asnah and Meunim, they are part of the larger community of returnees committed to the restoration of worship in Jerusalem.
Teaching Points
Faithfulness in Service
The listing of these groups highlights the importance of every role in the community of faith. Each family, regardless of their background, contributed to the worship and functioning of the temple. This teaches us that every service to God, no matter how small it seems, is valuable.

Restoration and Commitment
The return from exile and the dedication of these groups to temple service illustrate a commitment to restoring proper worship. In our lives, we should be committed to restoring and maintaining our relationship with God.

Diversity in Unity
The inclusion of various groups, possibly from different backgrounds, in temple service reflects the unity in diversity within the body of Christ. We are called to embrace and work alongside believers from all walks of life.

Historical Continuity
The genealogical records in Ezra remind us of the importance of understanding our spiritual heritage and the continuity of God's work through generations.
Bible Study Questions
1. What does the inclusion of specific groups like Asnah, Meunim, and Nephusim in the genealogical record teach us about the value of every member in the community of faith?

2. How can we apply the principle of faithfulness in service, as demonstrated by the temple servants, in our own church or community involvement?

3. In what ways does the restoration of temple service after the exile parallel the restoration of our personal relationship with God after a period of spiritual distance?

4. How can the concept of diversity in unity, as seen in the inclusion of various groups in temple service, be applied to modern church communities?

5. Reflect on the importance of historical continuity in your own spiritual journey. How can understanding your spiritual heritage impact your faith today?
Connections to Other Scriptures
Nehemiah 7:52
This verse parallels Ezra 2:50, listing the same groups among the temple servants. It underscores the continuity and importance of these families in the post-exilic community.

1 Chronicles 9:2
Chronicles the return of the Israelites, including priests, Levites, and temple servants, highlighting the broader context of restoration and service.

Exodus 12:48-49
Discusses the inclusion of foreigners who join Israel, which can relate to the diverse origins of some temple servants, emphasizing unity in worship.
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
Asnah, Mehunim, Meunim, Me-u'nim, Nephisim, Nephi'sim, Nephusim, Nephussim, Sons
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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