What number verse is Ezra 2:35 in the Bible?

Ezra 2:35 is the 12,063rd verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Ezra 2:35 sits at position 12,063.

“Register of the Lay Israelites”· Ezra 2:3–35

Translation

King James Version

The children of Senaah, three thousand and six hundred and thirty.

Ask

KJV (with Strong's)

The children ^H1121 of Senaah ^H5570, three ^H7969 thousand ^H505 and six ^H8337 hundred ^H3967 and thirty ^H7970.

Ask

Complete Jewish Bible

descendants of S'na'ah

Ask

Berean Standard Bible

and the descendants of Senaah, 3,630.

Ask

American Standard Version

The children of Senaah, three thousand and six hundred and thirty.

Ask

World English Bible Messianic

The children of Senaah, three thousand six hundred thirty.

Ask

Geneva Bible (1599)

The sonnes of Senaah, three thousand, sixe hundreth and thirtie.

Ask

Young's Literal Translation

Sons of Senaah, three thousand and six hundred and thirty.

Ask

Study This Verse

Summary

Ezra 2:35 precisely records the return of "the children of Senaah," a distinct family or communal group numbering three thousand six hundred and thirty individuals, as part of the initial wave of Jewish exiles repatriating to Judah from Babylonian captivity. This verse is a specific entry within the comprehensive administrative list presented in Ezra chapter 2, meticulously detailing the various families and their numerical strength, all of whom collectively formed the foundational community for the re-establishment of Jerusalem and the rebuilding of the Temple following King Cyrus's liberating decree.

Context

Literary Context

Ezra 2:35 is an integral component of a meticulously compiled register that spans the entirety of Ezra 2. This chapter functions as a vital administrative document, enumerating the families and their respective numbers who returned from Babylonian exile under the leadership of Zerubbabel and Jeshua. The preceding verses (Ezra 2:1-34) meticulously list various groups, often identified by ancestral towns or family names, while the subsequent verses (Ezra 2:36-67) continue with categories such as priests, Levites, temple servants, and others, culminating in a grand total of returnees. The chapter's strategic placement immediately following the decree of Cyrus in Ezra 1 underscores its purpose: to document the tangible fulfillment of God's promise of return and to identify the human resources available for the monumental task of rebuilding the city and the Temple, a process vividly detailed in subsequent chapters like Ezra 3.

Historical & Cultural Context

The return described in Ezra 2 occurred around 538 BC, following King Cyrus's decree, which permitted the exiled Jews to return to their homeland after approximately 70 years of Babylonian captivity, thereby fulfilling ancient prophecies such as that found in Jeremiah 29:10. In ancient Near Eastern societies, and particularly within Israelite culture, meticulously kept genealogies and administrative lists were not mere demographic data but crucial legal and social documents. Such records were essential for establishing tribal identity, verifying claims to ancestral lands, determining eligibility for priestly or Levitical service (as strikingly illustrated later in Ezra 2:61-63), and confirming the legitimacy and heritage of individuals within the community. The inclusion of groups like "the children of Senaah" underscores the diverse origins of the returning exiles, representing various families and regions of pre-exilic Israel, all united in their desire to re-establish their covenant relationship with God in the Promised Land.

Key Themes

The meticulous enumeration in Ezra 2, including the specific entry for "the children of Senaah," contributes significantly to several overarching themes within the book of Ezra and the broader biblical narrative. Firstly, it powerfully illustrates the theme of Restoration and Return, showcasing God's unwavering faithfulness in orchestrating the repatriation of His people to their land, a profound testament to His covenant promises. Secondly, it emphasizes Identity and Continuity, highlighting the enduring importance of Jewish identity and the preservation of the covenant community despite generations of displacement and assimilation. The detailed lists ensured the continuity of lineage and heritage. Thirdly, the very existence of such a precise and organized return points to Divine Providence; even in what appears to be a dry administrative record, the sovereign hand of God is undeniably evident in orchestrating every detail of His people's return and the preservation of their heritage. Finally, these returning individuals were the essential Foundation for Rebuilding, providing the human capital necessary for the enormous task of restoring the Temple, the city of Jerusalem, and the religious life of the community, as described in subsequent chapters like Ezra 3 and the eventual completion in Ezra 6.

Exposition and Analysis

Key Word Analysis

Children bên H1121

The Hebrew term בֵּן (bên), appearing here in its plural construct form, is a common idiom used to denote descendants, members of a family, or inhabitants associated with a particular place. In this context, "the children of Senaah" refers to the collective body of individuals who traced their lineage or origin back to a person or place named Senaah, emphasizing their shared identity and familial or regional connection within the returning community. This term highlights the importance of family and communal identity in ancient Israel.

Senaah Çᵉnâʼâh H5570

The name שְׂנָאָה (Çᵉnâʼâh) likely refers either to a specific family line or, more commonly in these administrative lists, to a geographical location or town from which these individuals originated. Its precise geographical location remains uncertain, but its consistent appearance in the lists of returnees (Nehemiah 7:38) confirms its significance as an identifiable group. The inclusion of Senaah, alongside other named groups, underscores the diverse geographical and familial origins of the exiles, all of whom were now united in the common purpose of returning and rebuilding the nation of Judah.

Thousand ʼeleph H505

The Hebrew word אֶלֶף (ʼeleph) signifies "a thousand" and is a fundamental numerical unit in the census. Its use here, along with other precise numbers, highlights the meticulous record-keeping of the ancient scribes and the administrative importance of these lists. The exact count for each family or group was crucial for allocating resources, determining land claims, and organizing the community for the monumental tasks of rebuilding. It also testifies to the substantial number of people who participated in this initial return, demonstrating the scale of God's work in bringing His people back to their land.

Verse Breakdown

"The children of Senaah"

This opening clause precisely identifies a specific contingent of returnees by their ancestral or geographical affiliation. It signifies their collective identity and their distinct place within the broader community of exiles returning to Judah. The emphasis here is on their lineage or origin, which was paramount for establishing their rights, roles, and communal standing in the re-established society.

"three thousand and six hundred and thirty"

This numerical specification quantifies the exact size of the "children of Senaah" group. It provides concrete, verifiable data on the human resources available for the monumental task of rebuilding Jerusalem and the Temple. The precision of the number underscores the administrative and historical accuracy intended by the biblical author, reinforcing the legitimacy and substantial scale of the return from exile.

Literary Devices

The primary literary device employed throughout Ezra 2, and distinctly evident in Ezra 2:35, is Enumeration or Cataloging. The entire chapter functions as a detailed list of names and numbers, systematically cataloging the various groups of returnees. This device serves to convey a profound sense of completeness, order, and historical accuracy, lending credibility to the narrative of restoration. The repetitive structure of "The children of X, Y number" throughout the chapter exemplifies Repetition, which reinforces the administrative nature of the text and emphasizes the importance of each individual entry in the grand scheme of the return. While seemingly dry, this meticulous repetition of format underscores the divine attention to detail and the value placed on every family and person participating in God's redemptive plan. The list itself, as a whole, functions as a powerful Symbolism of God's faithfulness in preserving His people and fulfilling His promises, transforming a dispersed and exiled population into a foundational community for a new era.

Theological and Thematic Connections

Ezra 2:35, though a single line in an extensive list, carries profound theological significance. It is far more than a mere demographic record; it stands as a powerful testament to God's meticulous faithfulness and His active, sovereign involvement in the history of His people. The precise enumeration of "the children of Senaah" and other groups demonstrates that God's promises of restoration were fulfilled not in a vague, general sense, but through specific individuals and families, each known and accounted for by Him. This divine attention to detail underscores the covenant relationship, where God remembers His people and orchestrates their return to their land, providing the human foundation for the rebuilding of the Temple and the re-establishment of their national and spiritual identity. It highlights that every individual, no matter how seemingly small their contribution, plays a vital and indispensable role in God's grand redemptive narrative, for He is a God who counts and cares for each one.

Jeremiah 29:10 Psalm 139:1-4 Numbers 1:2

Reflection and Application

While Ezra 2:35 might initially appear as a dry historical record, its inclusion in the inspired Word of God offers profound and enduring lessons for believers today. It serves as a powerful reminder that God is a God of order, precision, and unwavering faithfulness, even in the seemingly mundane and administrative details of life. Just as He meticulously accounted for every family returning from exile, He knows each of us intimately—our heritage, our journey, our unique circumstances, and our specific place in His grand redemptive plan. This verse encourages us to value our spiritual heritage in Christ, understanding that we are part of a continuous, living story of God's faithfulness to His people across generations. It challenges us to recognize that every individual, regardless of their perceived significance or role, is called to participate in God's ongoing work of building His kingdom, whether through grand, visible acts or through faithful, everyday contributions. The "children of Senaah" were simply one group among many, yet their presence was absolutely essential for the restoration of a nation and the rebuilding of God's house, demonstrating that every part of the body is vital.

Questions for Reflection

How does God's meticulous care for "the children of Senaah" and other returning exiles encourage you regarding His attention to detail in your own life and circumstances?
In what ways does understanding your spiritual heritage as a believer, rooted in God's faithfulness throughout history, provide strength, identity, and purpose for you today?
Considering that every individual in Ezra 2 played a part in a monumental undertaking, how can you see your unique gifts, background, and calling contributing to God's ongoing work of building His kingdom today?

FAQ

Why is this list in Ezra 2 so detailed, including specific numbers like for the "children of Senaah"?

The detailed nature of this list, including the precise count for groups like the "children of Senaah," served several crucial purposes. Administratively, it functioned as a vital census to organize the returning population for the massive task of rebuilding Jerusalem and the Temple. Legally, these lists were indispensable for verifying tribal identity and lineage, which was essential for claiming ancestral lands and ensuring eligibility for priestly or Levitical service, as strikingly seen in the case of those whose lineage could not be verified in Ezra 2:61-63. Theologically, the meticulous record-keeping underscores God's faithfulness in fulfilling His prophetic promises of return, demonstrating that His work of restoration involved specific, identifiable people. It also highlights the divine orchestration of the return, showing that every individual was accounted for in God's sovereign plan.

Who were "the children of Senaah"?

"The children of Senaah" refers to a specific family group or the descendants of a particular place named Senaah who were among the Jewish exiles returning from Babylon to Judah. While the exact geographical location of Senaah is not definitively known today, its inclusion in this detailed register (and in parallel lists like Nehemiah 7:38) signifies their distinct identity and their significant numerical contribution to the returning community. They represent one of the many diverse contingents that collectively formed the new foundation for the re-established Israelite society and the rebuilding of the Temple.

What is the theological significance of the precise numbers mentioned in Ezra 2, such as the 3,630 for Senaah?

The precise numbers carry profound theological weight. Firstly, they underscore God's meticulous care and intimate involvement in the lives of His people; He knows and accounts for every individual, demonstrating His personal relationship with His covenant community. Secondly, they testify to the substantial scale and historical reality of the return from exile, demonstrating the tangible fulfillment of prophetic promises. This was not a small, insignificant movement but a substantial repatriation orchestrated by divine providence. Thirdly, the numbers highlight the human resources available for the rebuilding efforts, emphasizing that God uses His people, in their specific groupings and numbers, to accomplish His purposes. It shows that the restoration was a concrete, historical event with verifiable participants, all part of God's grand design.

Christ-Centered Fulfillment

The meticulous record of returnees in Ezra 2, including "the children of Senaah," finds its ultimate fulfillment and deeper meaning in the person and redemptive work of Jesus Christ. The physical return from Babylonian exile profoundly foreshadows the spiritual exodus from the bondage of sin and death that Christ accomplishes for all who believe. Just as the exiles were brought back to their land to rebuild the Temple and re-establish their identity as God's people, so too does Christ gather a new people, not based on physical lineage or geographical origin, but on spiritual regeneration and new birth. The genealogies in the New Testament, such as those found in Matthew 1:1-17 and Luke 3:23-38, underscore the importance of lineage leading directly to Christ, demonstrating His rightful claim as the Messiah who brings the ultimate and eternal restoration. Through His atoning sacrifice on the cross and His glorious resurrection, Jesus establishes a new covenant, infinitely superior to the old, making us "fellow citizens with the saints and members of the household of God" (Ephesians 2:19). We, the church, are now the spiritual house, the living Temple, built on the unshakeable foundation of the apostles and prophets, with Christ Jesus Himself as the chief cornerstone (1 Peter 2:4-5). The divine precision seen in Ezra's list of returnees points to the even greater divine precision in God's eternal plan of salvation, where every believer is known by name, perfectly placed within the body of Christ, and uniquely contributes to the building of His everlasting kingdom.

Copy as

Public-domain commentary

Matthew Henry

From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezra 2:1–35.

1662–1714 · 35 verses

Passage under commentEzra 2:1–35

1¶ Now these are the children of the province that went up out of the captivity, of those which had been carried away, whom Nebuchadnezzar the king of Babylon had carried away unto Babylon, and came again unto Jerusalem and Judah, every one unto his city;

2Which came with Zerubbabel: Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, Baanah. The number of the men of the people of Israel:

3The children of Parosh, two thousand an hundred seventy and two.

4The children of Shephatiah, three hundred seventy and two.

5The children of Arah, seven hundred seventy and five.

6The children of Pahathmoab, of the children of Jeshua and Joab, two thousand eight hundred and twelve.

7The children of Elam, a thousand two hundred fifty and four.

8The children of Zattu, nine hundred forty and five.

9The children of Zaccai, seven hundred and threescore.

10The children of Bani, six hundred forty and two.

11The children of Bebai, six hundred twenty and three.

12The children of Azgad, a thousand two hundred twenty and two.

13The children of Adonikam, six hundred sixty and six.

14The children of Bigvai, two thousand fifty and six.

15The children of Adin, four hundred fifty and four.

16The children of Ater of Hezekiah, ninety and eight.

17The children of Bezai, three hundred twenty and three.

18The children of Jorah, an hundred and twelve.

19The children of Hashum, two hundred twenty and three.

20The children of Gibbar, ninety and five.

21The children of Bethlehem, an hundred twenty and three.

22The men of Netophah, fifty and six.

23The men of Anathoth, an hundred twenty and eight.

24The children of Azmaveth, forty and two.

25The children of Kirjatharim, Chephirah, and Beeroth, seven hundred and forty and three.

26The children of Ramah and Gaba, six hundred twenty and one.

27The men of Michmas, an hundred twenty and two.

28The men of Bethel and Ai, two hundred twenty and three.

29The children of Nebo, fifty and two.

30The children of Magbish, an hundred fifty and six.

31The children of the other Elam, a thousand two hundred fifty and four.

32The children of Harim, three hundred and twenty.

33The children of Lod, Hadid, and Ono, seven hundred twenty and five.

34The children of Jericho, three hundred forty and five.

35The children of Senaah, three thousand and six hundred and thirty.

We may observe here, 1. That an account was kept in writing of the families that came up out of captivity, and the numbers of each family. This was done for their honour, as part of their recompence for their faith and courage, their confidence in God and their affection to their own land, and to stir up others to follow their good example. Those that honour God he will thus honour. The names of all those Israelites indeed that accept the offer of deliverance by Christ shall be found, to their honour, in a more sacred record than this, even in the Lamb's book of life. The account that was kept of the families that came up from the captivity was intended also for the benefit of posterity, that they might know from whom they descended and to whom they were allied. 2. That they are called children of the province. Judah, which had been an illustrious kingdom, to which other kingdoms had been made provinces, subject to it and dependent on it, was now itself made a province, to receive laws and commissions from the king of Persia and to be accountable to him. See how sin diminishes and debases a nation, which righteousness would exalt. But by thus being made servants (as the patriarchs by being sojourners in a country which was theirs by promise) they were reminded of the better country, that is, the heavenly (Heb 11:16), a kingdom which cannot be moved, or changed into a province. 3. That they are said to come every one to his city, that is, the city appointed them, in which appointment an eye, no doubt, was had to their former settlement by Joshua; and to that, as near as might be, they returned: for it does not appear that any others, at least any that were able to oppose them, had possessed them in their absence. 4. That the leaders are first mentioned, v. 2. Zerubbabel and Jeshua were their Moses and Aaron, the former their chief prince, the latter their chief priest. Nehemiah and Mordecai are mentioned here; some think not the same with the famous men we afterwards meet with of those names: probably they were the same, but afterwards returned to court for the service of their country. 5. Some of these several families are named from the persons that were their ancestors, others from the places in which they had formerly resided; as with us many surnames are the proper names of persons, others of places. 6. Some little difference there is between the numbers of some of the families here and in Neh. 7, where this catalogue is repeated, which might arise from this, that some who had given in their names at first to come afterwards drew back - said, I go, Sir, but went not, which would lessen the number of the families they belonged to; others that declined, at first, afterwards repented and went, and so increased the number. 7. Here are two families that are called the children of Elam (one Ezr 2:7, another Ezr 2:31), and, which is strange, the number of both is the same, 1254. 8. The children of Adonikam, which signifies a high lord, were 666, just the number of the beast (Rev 13:18), which is there said to be the number of a man, which, Mr. Hugh Broughton thinks, has reference to this man. 9. The children of Bethlehem (Ezr 2:21) were but 123, though it was David's city; for Bethlehem was little among the thousands of Judah, yet there must the Messiah arise, Mic 5:2. 10. Anathoth had been a famous place in the tribe of Benjamin and yet here it numbered but 128 (v. 23), which is to be imputed to the divine curse which the men of Anathoth brought upon themselves by persecuting Jeremiah, who was of their city. Jer 11:21, Jer 11:23, There shall be no remnant of them, for I will bring evil upon the men of Anathoth. And see Isa 10:30, O poor Anathoth! Nothing brings ruin on a people sooner than persecution.

Copy as

Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

Copy as

Continue studying Ezra 2:35 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.