Nehemiah 11:21 — Word Study
WLCוְהַנְּתִינִ֖ים יֹשְׁבִ֣ים בָּעֹ֑פֶל וְצִיחָ֥א וְגִשְׁפָּ֖א עַל־ הַנְּתִינִֽים׃ פ
BSAThe temple servantsNâthîyn [Nethinim, helpers of the Levites] livedyâshab on [the hill of] OphelʻÔphel [fortified ridge, a specific location in Jerusalem] with ZihaTsîychâʼ [an Israelite officer] and GishpaGishpâʼ△ [overseeing the temple slaves] overʻal [them]Nâthîyn [in charge, having authority]
| Greek | English | Parsing |
|---|---|---|
| וְהַנְּתִינִ֖ים | and the temple servants | Conjunction, particle, noun common masculine plural absolute |
| יֹשְׁבִ֣ים | [were] dwelling | Verb, Qal, participle (active) masculine plural |
| בָּעֹ֑פֶל | on Ophel | Preposition, noun proper |
| וְצִיחָ֥א | and Ziha | Conjunction, noun proper masculine |
| וְגִשְׁפָּ֖א | and Gishpa | Conjunction, noun proper masculine |
| עַל־ | [were] over | Preposition |
| הַנְּתִינִֽים׃ פ | the temple servants | Particle, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The temple servants lived on the hill of Ophel, with Ziha and Gishpa over them. |
| KJV | But the Nethinims dwelt in Ophel: and Ziha and Gispa were over the Nethinims. |
| ASV | But the Nethinim dwelt in Ophel: and Ziha and Gishpa were over the Nethinim. |
| YLT | and the Nethinim are dwelling in Ophel, and Ziha and Gishpa [are] over the Nethinim. |
| WEB | But the temple servants lived in Ophel; and Ziha and Gishpa were over the temple servants. |
| BBE | But the Nethinim were living in the Ophel; and Ziha and Gishpa were over the Nethinim. |
All translations agree on the term for the temple servants — see How Translations Differ.
The sentence is straightforward, with a main clause followed by prepositional phrases that provide additional context.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbיָשַׁב
The sentence as the grammar sees it Open the tree ›
1 of 7 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Nehemiah 11:21
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Organization of the Temple Servantsgenerated
Nehemiah 11:21 describes the temple servants, known as Nethinim, who lived on the hill of Ophel. This verse highlights their role and the structure of authority among them, with Ziha and Gishpa overseeing their duties. The context is part of the larger narrative of the returning exiles and their re-establishment in Jerusalem, as seen throughout the book of Nehemiah.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Nehemiah 3:26–31 | and the temple servants living on the hill of Ophel made repairs opposite the Water Gate toward the east and the tower that juts out. |
| 2 | 2 Chronicles 27:3 | Jotham rebuilt the Upper Gate of the house of the LORD, and he worked extensively on the wall at the hill of Ophel. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — נְתִינִים, Nathiyngenerated
The term נְתִינִים (Nathiyn) refers specifically to the temple servants who assisted the Levites and priests in their duties. It derives from a root meaning 'given,' indicating those who were assigned to this service. The parsing as a masculine plural noun shows it refers to a group, emphasizing their collective role in the temple.
The Nethinim were essential to the functioning of the temple, performing various tasks that supported the religious activities. Their designation as temple servants highlights their importance in the worship and maintenance of the sanctuary.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb in this verse is יֹשְׁבִ֣ים, [were] dwelling, which governs the subject and the prepositional phrase. The structure indicates that the temple servants are the subject, with their location specified by the prepositional phrase בָּעֹ֑פֶל, on Ophel.
The clause structure shows that the verse presents a clear statement about the dwelling of the temple servants, with additional information about the officers overseeing them.
In plain words — the whole versegenerated
Nehemiah 11:21 tells us that the temple servants, called Nethinim, lived on the hill of Ophel. Ziha and Gishpa were in charge of them, overseeing their work. This verse highlights the organization of the temple servants and their important role in the community.
Frequently Asked Questionsgenerated
The Nethinim were temple servants assigned to assist the Levites and priests in their duties within the temple.
Ophel is a fortified ridge in Jerusalem, indicating a strategic location for the temple servants to reside.
Ziha and Gishpa were officers overseeing the temple servants, indicating a structure of authority among them.
Understanding the organization of the temple servants helps us see how the community was structured and how worship was facilitated in post-exilic Jerusalem.
Reflection Questionsgenerated
- How can I serve in my community like the Nethinim served in the temple?
- What responsibilities do I have in my own life that require oversight or authority?
- In what ways can I contribute to the spiritual life of my community?
- What does it mean to be given a role or duty in a community setting?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Nehemiah 11:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut the Nethinims dwelt in Ophel,.... An high place or tower on the wall of Jerusalem, see 2 Chronicles 27:3, and Ziha, and Gispa, were over the Nethinims; had the oversight of them, and took care
Read John Gill on Nehemiah 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAll the Levites in the holy city were two hundred fourscore and four. No JFB commentary on these verses.
Read Robert Jamieson on Nehemiah 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNehemiah 11:21 But the Nethinims dwelt in Ophel: and Ziha and Gispa [were] over the Nethinims.Ver. 21. Dwelt in Ophel] See Nehemiah 3:26. Some will have it to be not a tower, but a village, near to Jerusalem.
Read John Trapp on Nehemiah 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) Ophel.—The Nethinims on the promontory of Ophel were either within or without the city, according as the one wall or the other was taken. Here they are regarded as outside.
Read Charles John Ellicott on Nehemiah 11 →CambridgeThe Cambridge Bible for Schools and Colleges21. the Nethinims] R.V. the Nethinim. in Ophel] See Nehemiah 3:26. Their quarters were on the summit of the Hill or Mound, S. of the Temple height. Ziha and Gispa (R.V. Gishpa)] Ziha’s name occurs at the head of the Nethinim in Ezra 2:43; Nehemiah 7:46; and there can be little doubt that ‘Gishpa’ is to be identified with ‘Hasupha’ in the same list.
Read Cambridge on Nehemiah 11 →Albert Barnes1798–1870Barnes' Notes on the BibleOphel, the southern spur of the temple hill, having a wall of its own Nehemiah 3:27 might be reckoned either in Jerusalem or outside it. Here it is made a separate place.
Read Albert Barnes on Nehemiah 11 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible21. Dwelt in Ophel — See on Nehemiah 3:26.
Read Daniel Denison Whedon on Nehemiah 11 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The temple servants lived on the hill of Ophel, with Ziha and Gishpa over them.
But the temple servants lived in Ophel; and Ziha and Gishpa were over the temple servants.
The temple servants lived on the hill of Ophel, with Ziha and Gishpa over them.
The temple attendants were living on Ophel, and Ziha and Gishpa were over them.
Tyndale line
But the Nethinims dwelt in Ophel: and Ziha and Gispa were over the Nethinims.
But the Nethinim dwelt in Ophel: and Ziha and Gishpa were over the Nethinim.
But the Nethinim dwelt in Ophel: and Ziha and Gishpa were over the Nethinim.
But the Nethinims dwelt in Ophel: and Ziha and Gispa were over the Nethinims.
And the Nethinims dwelt in the fortresse, and Ziha, and Gispa was ouer the Nethinims.
Strictly literal
And the Nethinim dwelt in Ophel; and Ziha and Gispa were over the Nethinim.
and the Nethinim are dwelling in Ophel, and Ziha and Gishpa [are] over the Nethinim.
and the Nethinim are dwelling in Ophel, and Ziha and Gishpa [are] over the Nethinim.
But the temple-servants dwelt in the hill-fort; and Zicha and Gishpa were over the temple-servants.
The temple workers lived in Ophel, and Ziha and Gishpa were in charge of them.
From the Latin
And the Nathinites, that dwelt in Ophel, and Siaha, and Gaspha of the Nathinites.
Simplified
The Temple servants lived on the hill of Ophel. Ziha and Gishpa were in charge of them.
But the Nethinim were living in the Ophel; and Ziha and Gishpa were over the Nethinim.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree, with 6 of the 7 words matched. The Septuagint's wording may differ in order, but the essential content regarding the temple servants is preserved.
וְהַנְּתִינִ֖ים יֹשְׁבִ֣ים בָּעֹ֑פֶל וְצִיחָ֥א וְגִשְׁפָּ֖א עַל־ הַנְּתִינִֽים׃ פ
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Nehemiah 11:21
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
נְתִינִים (Nathiyn) refers to the Nethinim, a group of temple servants assigned to assist the Levites and priests in the sanctuary. The term is derived from the root meaning 'given,' indicating those who were given to this duty. It appears in the context of temple service, particularly in Ezra 8:17.
נְתִינִים n.m.pl. Nethinim (prop. those given to the service of the sanctuary)
base
H5411 נְתִינִים, נָתִין, נָתוּן
5411 Nathiyn naw-theen'
or Nathuwn (Ezra 8:17) {naw-thoon'} (the proper form as
passive participle), from 5414; one given, i.e. (in the plural
only) the Nethinim, or Temple-servants (as given to that
duty):--Nethinims.
see HEBREW for 05414
נְתִינִים (na.tin) — temple servant.
1) Nethinims
1a) temple slaves assigned to the Levites and priests for service in the sanctuary
Aramaic equivalent: ne.tin (נְתִין "temple servant" H5412)
Conj | Art | N-mp — Conjunction · particle · noun common masculine plural absoluteHC/Td/Ncmpa
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
עֹ֫פֶל, transliterated as Ophel, refers to a mound or hill, specifically a ridge in Jerusalem that served as an acropolis for the city. The term emphasizes its role in defense, indicating a fortified area. The entries consistently identify it as a geographical feature without significant disagreement.
עֹ֫פֶל n.[m.] mound, hill, only as acropolis
base
H6077 עֹ֫פֶל, עֹפֶל
6077 `Ophel o'-fel
the same as 6076; Ophel, a ridge in Jerusalem:--Ophel.
see HEBREW for 06076
עֹ֫פֶל (o.phel) — Ophel.
§ Ophel = "hill"
a ridge of hills in Jerusalem, fortified for defense of the city
Prep | N-proper — Preposition · noun properHRd/Npl
o'-fel (ha-`ophel (2Ch 27:3; 33:14; Ne 3:26 f; 11:21; and without article, Isa 32:14 and Mic 4:8; also 2Ki 5:24)):
1. Meaning of Name:
There has been considerable divergence of opinion with regard to the meaning of this name. Thus, in all the references given above with the article, the Revised Version (British and American) has simply "Ophel," but the King James Version adds in margin "the tower"; in Isa 32:14, "the hill" with margin "Ophel," but the King James Version "the forts," margin "clifts"; Mic 4:8, "the…
Ophel
Hill; mound, the long, narrow, rounded promontory on the southern slope of the temple hill, between the Tyropoeon and the Kedron valley (2 Chr. 27:3; 33:14; Neh. 3:26, 27). It was surrounded by a separate wall, and was occupied by the Nethinim after the Captivity. This wall has been discovered by the engineers of the Palestine Exploration Fund at the south-eastern angle of the temple area. It is 4 feet below the present surface. In 2 Kings 5:24 this word is translated “tower” (R.V., “hill”), denoting probably some eminence near Elisha’s house.
(hill), a part of ancient Jerusalem. Ophel was the swelling declivity by which the mount of the temple slopes on its southern side into the valley of Hinnom--a long, narrowish rounded spur or promontory, which intervenes between the mouth of the central valley of Jerusalem (the Tyropoeon) and the Kidron, or valley of Jehoshaphat. Halfway down it on its eastern face is the ("Fount of the Virgin," so called; and at its foot the lower outlet of the same spring--the Pool of Siloam. In (2 Chronicles 27:3) Jotham is said to have built much "on the wall of Ophel." Manasseh, among his other defensive works, "compassed about Ophel." Ibid. (2 Chronicles 33:14) It appears to have been near the "water-gate," (Nehemiah 3:26) and the "great…
A quarter of Jerusalem adjacent to the temple, and therefore occupied by the Nethinim, Ne 3:26,27 11:21. It appears to have been enclosed by a wall, and fortified by a strong tower, 2Ch 27:3 33:14; and is thought to be meant by the Hebrew OPHEL, translated" strong-hold," in Mic 4:8. There can be little doubt that the name belongs to the lower ridge into which Mount Moriah sinks, south of the area of the mosque. It is one hundred yards wide, and extends six hundred yards to the south, terminating in a bluff forty or fifty feet high above the pool of Siloam. It is separated from Mount Zion on the west by the valley called Tyropoeon, and is now devoted to the culture of olives, figs, and other fruit.
צִיחָא (Tsiycha') refers to a man named Ziha, associated with the Nethinim, a group of temple servants. The name is linked to the meaning "parched" and appears in the context of the Exile and Return, specifically in Ezra 2:43 and Nehemiah 11:21. The entries indicate that Ziha was both an ancestor of a family of temple slaves and a chief in Ophel.
צִיחָא n.pr.m. an overseer of Nethinim
base
H6727 צִיחָא
6727 Tsiycha' tsee-khaw'
or Tsicha( {tsee-khaw'}; as if feminine of 6704; drought;
Tsicha, the name of two Nethinim:--Ziha.
see HEBREW for 06704
צִיחָא (tsi.ach) — Ziha.
A man living at the time of Exile and Return, first mentioned at Ezr.2.43
§ Ziha = "parched"
1) ancestor of a family of temple slaves who returned from exile in Babylon with Zerubbabel
2) a chief of the temple slaves in Ophel in the time of Nehemiah
צִיחָא (tsi.ach) — Ziha.
A man living at the time of Exile and Return, only mentioned at Neh.11.21
§ Ziha = "parched"
1) ancestor of a family of temple slaves who returned from exile in Babylon with Zerubbabel
2) a chief of the temple slaves in Ophel in the time of Nehemiah
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
zi'-ha (tsicha', tsicha' (Ne 7:46), meaning unknown): An overseer of Nethinim (Ne 11:21) who are called (Ezr 2:43; Ne 7:46) "the children (or sons) of Ziha." The Septuagint's Codex Vaticanus and Alexandrinus omit Ne 11:20 f; the Septuagint has Sial, Lucian Siaau; in Ne 7:46; the Septuagint Codex Vaticanus Sea; Codex Alexandrinus has Oiaa; Lucian has Soulai; in Ezr 2:43 the Septuagint's Codex Vaticanus has Southia; Codex Alexandrinus has Souaa; Lucian has Souddaei.
Ziha
Drought. (1.) The name of a family of Nethinim (Ezra 2:43; Neh. 7:46). (2.) A ruler among the Nethinim (Neh. 11:21).
(parched). The children of Ziha were a family of Nethinim who returned with Zerubbabel. (Ezra 2:43; Nehemiah 7:46) (B.C. 536.) Chief of the Nethinim in Ophel. (Nehemiah 11:21) The name is probably identical with the preceding.
brightness; whiteness; drought
גִּשְׁפָּא (Gishpa') refers to a male name, specifically an officer among the temple slaves during the time of the Exile and Return, mentioned in Nehemiah 11:21. Its derivation is uncertain, and one entry suggests the meaning 'caress.' The word is primarily identified with a single individual.
גִּשְׁפָּא n.pr.m. named after צִיחָא as an officer of Nethinim Ne 11:21
ref
H1658 גִּשְׁפָּא
1658 Gishpa' ghish-paw'
of uncertain derivation; Gishpa, an Israelite:--Gispa.
גִּשְׁפָּא (gish.pa) — Gishpa.
A man living at the time of Exile and Return, only mentioned at Neh.11.21
§ Gispa = "caress"
an officer of the temple slaves returning from exile with Nehemiah
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
נְתִינִים (Nathiyn) refers to the Nethinim, a group of temple servants assigned to assist the Levites and priests in the sanctuary. The term is derived from the root meaning 'given,' indicating those who were given to this duty. It appears in the context of temple service, particularly in Ezra 8:17.
נְתִינִים n.m.pl. Nethinim (prop. those given to the service of the sanctuary)
base
H5411 נְתִינִים, נָתִין, נָתוּן
5411 Nathiyn naw-theen'
or Nathuwn (Ezra 8:17) {naw-thoon'} (the proper form as
passive participle), from 5414; one given, i.e. (in the plural
only) the Nethinim, or Temple-servants (as given to that
duty):--Nethinims.
see HEBREW for 05414
נְתִינִים (na.tin) — temple servant.
1) Nethinims
1a) temple slaves assigned to the Levites and priests for service in the sanctuary
Aramaic equivalent: ne.tin (נְתִין "temple servant" H5412)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa