Ezra 2:49
the descendants of Uzza, the descendants of Paseah, the descendants of Besai,
the descendants of Uzza
The name "Uzza" is associated with several individuals in the Old Testament, but here it refers to a family group returning from Babylonian exile. The name means "strength" or "power," which may reflect the character or aspirations of this family. In the context of the return from exile, the descendants of Uzza were part of the larger group of Israelites who were re-establishing their identity and religious practices in Jerusalem. This return was a fulfillment of God's promise to restore His people after the Babylonian captivity, as prophesied in Jeremiah 29:10-14. The inclusion of Uzza's descendants highlights the diverse makeup of the returning exiles, emphasizing that God's covenant community was being reconstituted with a variety of families and tribes.

the descendants of Paseah
The name "Paseah" means "limping" or "lame," which might have been a descriptive name or a family characteristic. This family is also mentioned in Nehemiah 3:6, where a member of the Paseah family is involved in the repair of the Old Gate during the rebuilding of Jerusalem's walls. This connection underscores the active role that the descendants of Paseah played in the physical and spiritual restoration of Jerusalem. Their participation in the rebuilding efforts reflects the broader theme of renewal and redemption that runs throughout the post-exilic period. The return from exile and the rebuilding of the city and temple were seen as acts of faithfulness to God's covenant, and the descendants of Paseah contributed to this significant period in Israel's history.

the descendants of Besai
The name "Besai" is less common, and its meaning is uncertain, though it may be related to the word for "egg" or "swelling." The descendants of Besai are listed among the temple servants in Ezra 2:43-54, indicating their role in supporting the religious functions of the temple. This group, known as the Nethinim, was responsible for various tasks related to temple worship and maintenance. Their inclusion in the list of returnees highlights the importance of worship and the centrality of the temple in the life of the post-exilic community. The descendants of Besai, like other temple servants, played a crucial role in re-establishing the sacrificial system and religious practices that were central to Israel's identity as God's chosen people. This reflects the broader biblical theme of service and dedication to God's purposes, which is exemplified in the life and ministry of Jesus Christ, who came not to be served but to serve (Mark 10:45).

Persons / Places / Events
1. Uzza
A name that appears in the genealogical records of the returning exiles. The name "Uzza" is derived from the Hebrew root (oz), meaning "strength" or "might." This could symbolize the strength of the people in maintaining their identity and faith during the exile.

2. Paseah
Another family listed among the returning exiles. The name "Paseah" comes from the Hebrew root (pasach), which can mean "lame" or "limping." This might reflect a humble or weakened state, yet they are part of the restoration process.

3. Besai
A family group mentioned in the list of exiles. The name "Besai" is less clear in its meaning but is part of the collective memory and identity of the returning community.
Teaching Points
The Importance of Heritage
The genealogies in Ezra remind us of the importance of knowing our spiritual heritage. Just as the Israelites valued their lineage, Christians are encouraged to understand their spiritual ancestry in Christ.

God's Faithfulness in Restoration
The return of the exiles is a testament to God's faithfulness. Despite their past, God restores His people, which is a powerful reminder of His grace and mercy in our lives.

Strength in Weakness
The names listed, such as Paseah, remind us that God often uses those who are weak or humble to accomplish His purposes. Our limitations can be opportunities for God's strength to be displayed.

Community and Identity
The collective return of these families highlights the importance of community in the journey of faith. We are called to support and encourage one another as we walk with God.
Bible Study Questions
1. How does understanding the genealogies in Ezra 2:49 enhance our appreciation of God's faithfulness to His people?

2. In what ways can we relate to the themes of strength and weakness found in the names Uzza and Paseah?

3. How does the return of the exiles in Ezra parallel the spiritual restoration we experience in Christ?

4. What role does community play in our spiritual journey, and how can we foster a sense of belonging and identity within our church family?

5. How can we apply the lessons of heritage and restoration from Ezra 2:49 to our personal walk with God today?
Connections to Other Scriptures
Nehemiah 7
This chapter provides a parallel list of the exiles returning to Jerusalem, reinforcing the importance of these genealogies in preserving the identity and heritage of the Jewish people.

1 Chronicles 9
Chronicles also records genealogies, emphasizing the continuity of God's people and His faithfulness in preserving them through generations.

Isaiah 11:11-12
This passage speaks of the Lord gathering His people from exile, which connects to the theme of restoration and return found in Ezra.
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
Besai, Paseah, Pase'ah, Phaseah, Sons, Uzza
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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