What number verse is Ezra 2:46 in the Bible?

Ezra 2:46 is the 12,074th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Ezra 2:46 sits at position 12,074.

Translation

King James Version

The children of Hagab, the children of Shalmai, the children of Hanan,

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KJV (with Strong's)

The children ^H1121 of Hagab ^H2285, the children ^H1121 of Shalmai ^H8073, the children ^H1121 of Hanan ^H2605,

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Complete Jewish Bible

descendants of Hagav, descendants of Salmai, descendants of Hanan,

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Berean Standard Bible

the descendants of Hagab, the descendants of Shalmai, the descendants of Hanan,

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American Standard Version

the children of Hagab, the children of Shamlai, the children of Hanan,

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World English Bible Messianic

the children of Hagab, the children of Shamlai, the children of Hanan,

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Geneva Bible (1599)

The sonnes of Hagab, the sonnes of Shamlai, the sonnes of Hanan,

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Young's Literal Translation

Sons of Hagab, sons of Shalmai, sons of Hanan,

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In the KJVVerse 12,074 of 31,102

Study This Verse

SUMMARY

Ezra 2:46 is a concise entry within the extensive register of returnees from Babylonian exile, specifically identifying three family lines—Hagab, Shalmai, and Hanan—who were part of the Nethinims. These Nethinims were a distinct group of dedicated Temple servants, whose inclusion in this meticulous census underscores the comprehensive nature of God's post-exilic restoration and the vital, though often humble, contributions required to re-establish a worshipping community in Jerusalem.

CONTEXT

Literary Context: Ezra 2:46 is situated within a lengthy and detailed census that comprises the majority of Ezra chapter 2. This chapter meticulously lists the various groups and families who returned to Jerusalem from Babylonian captivity under the leadership of Zerubbabel and Jeshua. The preceding verses (Ezra 2:1-35) enumerate the various Israelite families, while verses 36-42 list the priests and Levites. Verses 43-54, where Ezra 2:46 is found, specifically detail the Nethinims, followed by the "children of Solomon's servants" (Ezra 2:55-58), and then those whose lineage was uncertain (Ezra 2:59-63). This careful enumeration emphasizes the orderliness of the return and the importance of each group's role in the re-establishment of the community, particularly in relation to the rebuilding of the Temple. The inclusion of the Nethinims, a group dedicated to Temple service, highlights the practical needs of the restored worship life.
Historical & Cultural Context: The return described in Ezra 2 occurred around 538 BC, following King Cyrus's decree allowing the Jews to return to their homeland after seventy years of Babylonian exile (2 Chronicles 36:22-23). This period was marked by immense challenges, including the physical rebuilding of Jerusalem and the Temple, and the spiritual re-establishment of the covenant community. The Nethinims, a term meaning "given ones," were a class of Temple servants, often descendants of foreign captives (like the Gibeonites in Joshua 9:27) or those dedicated to Temple service. They performed the more menial, yet essential, tasks such as fetching water, cutting wood, and general maintenance, thereby freeing the priests and Levites for their more sacred duties. Their presence in the list signifies the diverse composition of the returning community and the necessity of all roles for the functioning of the Temple and the re-establishment of corporate worship in a post-exilic world.
Key Themes: The meticulous listing in Ezra 2 and specifically Ezra 2:46 contributes to several overarching themes. Firstly, it underscores Divine Faithfulness and Remembrance, demonstrating God's precise fulfillment of His promises to restore His people to their land after exile (Jeremiah 29:10). The detailed record-keeping also reflects God's intimate knowledge of and care for each individual, even those in seemingly humble roles, echoing the sentiment of Psalm 139:16. Secondly, the inclusion of the Nethinims highlights the theme of Faithful Service and Humility. These individuals, though not of priestly lineage, dedicated themselves to the essential, often unglamorous, work of the Temple, demonstrating a commitment vital to the community's spiritual renewal. Lastly, the presence of the Nethinims, who were historically non-Israelite in origin, subtly points to Inclusivity within God's People. It illustrates that God's work utilizes individuals from diverse backgrounds and roles, emphasizing that all who willingly serve contribute to the body, a principle later expanded in the New Testament regarding the church (1 Corinthians 12:28).

EXPOSITION AND ANALYSIS

Key Word Analysis

Hagab (Hebrew, Châgâb, H2285): This name, directly translated as "locust" or "grasshopper," is an example of ancient naming conventions that could derive from natural elements. In this context, its primary significance is as a unique identifier for a specific family line among the Nethinims. Its inclusion in this meticulous census underscores the comprehensive nature of the record, ensuring that even families with names of humble or unusual origin were recognized and remembered for their vital role in the post-exilic community.
Shalmai (Hebrew, Shamlay, H8073): This name identifies another distinct family line of Nethinims. While its precise etymology is debated, its function here is to denote a specific group of returnees dedicated to Temple service. The very act of listing these individual family names emphasizes the meticulous detail of the census, highlighting the importance of each household's participation and contribution to the re-establishment of the worshipping community in Jerusalem.
Hanan (Hebrew, Chânân, H2605): This name means "favor" or "gracious." Among the names listed, "Hanan" carries a particularly fitting connotation for a family dedicated to Temple service. It could reflect a family's character, a parent's hope, or even a divine blessing. In the context of the Nethinims, who were "given ones" for the Temple, a name signifying grace or favor might subtly point to the divine provision of such servants or the graciousness required for their humble, yet essential, work.

Verse Breakdown

"The children of Hagab": This phrase identifies the first of three family lines of Nethinims mentioned in this specific verse. "Children of" (Hebrew, bên) is a common Hebrew idiom denoting descendants or members of a particular clan or guild. The listing of this family signifies their participation in the post-exilic return and their designated role as Temple servants, highlighting the precise and comprehensive nature of the census.
"the children of Shalmai": Following the same pattern, this clause introduces the second family line. The repetition of "the children of" underscores the genealogical focus of the list, emphasizing the continuity of these families and their inherited roles within the community of returnees. Their inclusion further reinforces the idea that diverse family units, each with its own history, contributed to the collective effort of rebuilding.
"the children of Hanan": This final clause in the verse names the third family. The cumulative effect of these simple listings is to create a detailed record, not just of individuals, but of family units committed to the restoration of worship. The meticulousness of this record-keeping reflects the importance placed on every contributor, no matter how seemingly minor their role, in the re-establishment of the Temple and the community's spiritual life.

Literary Devices

Ezra 2:46, along with the broader chapter, primarily employs Listing and Genealogy as its core literary devices. The entire chapter functions as a detailed register, and this verse is a specific entry within that comprehensive list. The repetitive phrase "the children of" serves as a form of Anaphora and Parallelism, creating a rhythmic and systematic enumeration that reinforces the meticulous nature of the record. This Repetition emphasizes the distinct identity of each family while simultaneously binding them together under the common designation of "Nethinims." The very act of compiling such a list serves as a Historical Record, validating the returnees' claims to their heritage and roles, and providing an authoritative account for future generations. Furthermore, the inclusion of these names, particularly in a sacred text, imbues them with Symbolism; they represent the countless individuals, known and unknown, whose faithful, often humble, service was indispensable to God's redemptive plan for His people.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezra 2:46, though a simple enumeration, powerfully illustrates God's meticulous care for His people and the value He places on every act of service within His kingdom. The Nethinims, including the families of Hagab, Shalmai, and Hanan, were integral to the functioning of the Temple, performing essential tasks that enabled the priests and Levites to fulfill their sacred duties. Their inclusion in this divinely inspired record signifies that no contribution to God's work is insignificant, and every faithful servant is known and remembered by Him. This passage highlights the principle that the strength of God's community lies in the diverse contributions of all its members, from the most prominent leaders to those performing the most humble tasks.

REFLECTION AND APPLICATION

Ezra 2:46 serves as a profound reminder that God's work thrives on the collective, often unseen, contributions of many. In a world that often values prominence and public recognition, this verse elevates the significance of humble, faithful service. The families of Hagab, Shalmai, and Hanan, as Nethinims, performed the necessary but unglamorous tasks that kept the Temple operational. Their inclusion in the sacred text assures us that God sees and values every act of dedication, no matter how small or hidden. For believers today, this means embracing our roles within the body of Christ with humility and diligence, knowing that our service, whether in the spotlight or behind the scenes, is indispensable to the flourishing of God's kingdom. It encourages us to find dignity and purpose in every calling, trusting that our names, like theirs, are known and cherished by our Heavenly Father.

Questions for Reflection

What "behind-the-scenes" roles in your church or community do you tend to overlook, and how might you better appreciate them?
How does the meticulous record-keeping in Ezra 2:46 encourage you about God's awareness of your own contributions, even when they feel unnoticed by others?
In what ways can you cultivate a spirit of humble service, willing to take on tasks that may not bring public recognition but are essential for the body of Christ?

FAQ

Why are these specific names listed in the Bible?

Answer: These names are listed in Ezra 2:46 as part of a comprehensive census of those who returned from Babylonian exile to Jerusalem. The meticulous record-keeping served several crucial purposes: to establish the identity and lineage of the returnees, to confirm their right to reside in the land and participate in the rebuilding efforts, and to identify individuals designated for specific roles, such as the Nethinims (Temple servants). Listing these names, even those of families performing humble tasks, underscores the divine meticulousness in overseeing the restoration of Israel and the importance of every individual's contribution to God's plan. It also provides a historical and theological anchor, demonstrating God's faithfulness in fulfilling His promises to bring His people back.

CHRIST-CENTERED FULFILLMENT

While Ezra 2:46 primarily functions as a historical record of Temple servants, it subtly points to Christ in several profound ways. The Nethinims, as "given ones" dedicated to the physical Temple, foreshadow the ultimate "given one," Jesus Christ, who perfectly fulfilled the role of servant. He did not come to be served, but to serve, and to give His life as a ransom for many (Mark 10:45). Furthermore, the inclusion of non-Israelite Nethinims in the Temple service prefigures the radical inclusivity of the New Covenant, where all who believe, regardless of ethnic background, become part of God's spiritual Temple, the Church (Ephesians 2:19-22). Just as the Nethinims performed essential, often humble, tasks for the Old Testament Temple, so too does Christ's work establish a new priesthood of all believers, where every member is called to serve in diverse capacities, contributing to the building up of the body of Christ (1 Peter 2:5). Ultimately, the meticulous record of names in Ezra points to the Lamb's Book of Life, where the names of all who are redeemed by Christ are eternally inscribed, known and cherished by God (Revelation 21:27).

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Commentary on Ezra 2 verses 36–63

36 ¶ The priests: the children of Jedaiah, of the house of Jeshua, nine hundred seventy and three.

37 The children of Immer, a thousand fifty and two.

38 The children of Pashur, a thousand two hundred forty and seven.

39 The children of Harim, a thousand and seventeen.

40 The Levites: the children of Jeshua and Kadmiel, of the children of Hodaviah, seventy and four.

41 The singers: the children of Asaph, an hundred twenty and eight.

42 The children of the porters: the children of Shallum, the children of Ater, the children of Talmon, the children of Akkub, the children of Hatita, the children of Shobai, in all an hundred thirty and nine.

43 The Nethinims: the children of Ziha, the children of Hasupha, the children of Tabbaoth,

44 The children of Keros, the children of Siaha, the children of Padon,

45 The children of Lebanah, the children of Hagabah, the children of Akkub,

46 The children of Hagab, the children of Shalmai, the children of Hanan,

47 The children of Giddel, the children of Gahar, the children of Reaiah,

48 The children of Rezin, the children of Nekoda, the children of Gazzam,

49 The children of Uzza, the children of Paseah, the children of Besai,

50 The children of Asnah, the children of Mehunim, the children of Nephusim,

51 The children of Bakbuk, the children of Hakupha, the children of Harhur,

52 The children of Bazluth, the children of Mehida, the children of Harsha,

53 The children of Barkos, the children of Sisera, the children of Thamah,

54 The children of Neziah, the children of Hatipha.

55 The children of Solomon's servants: the children of Sotai, the children of Sophereth, the children of Peruda,

56 The children of Jaalah, the children of Darkon, the children of Giddel,

57 The children of Shephatiah, the children of Hattil, the children of Pochereth of Zebaim, the children of Ami.

58 All the Nethinims, and the children of Solomon's servants, were three hundred ninety and two.

59 And these were they which went up from Telmelah, Telharsa, Cherub, Addan, and Immer: but they could not shew their father's house, and their seed, whether they were of Israel:

60 The children of Delaiah, the children of Tobiah, the children of Nekoda, six hundred fifty and two.

61 And of the children of the priests: the children of Habaiah, the children of Koz, the children of Barzillai; which took a wife of the daughters of Barzillai the Gileadite, and was called after their name:

62 These sought their register among those that were reckoned by genealogy, but they were not found: therefore were they, as polluted, put from the priesthood.

63 And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and with Thummim.

Here is an account, I. Of the priests that returned, and they were a considerable number, about a tenth part of the whole company: for the whole were above 42,000 (Ezr 2:64), and four families of priests made up above 4200 (Ezr 2:36-39); thus was the tenth God's part - a blessed decimation. Three of the fathers of the priests here named were heads of courses, Ch1 24:7, Ch1 24:8, Ch1 24:14. The fourth was Pashur, v. 38. If these were of the posterity of that Pashur that abused Jeremiah (Jer 20:1), it is strange that so bad a man should have so good a seed, and so numerous.

II. Of the Levites. I cannot but wonder at the small number of them, for, taking in both the singers and the porters (Ezr 2:40-42), they did not make 350. Time was when the Levites were more forward to their duty than the priests (Ch2 29:34), but they were not so now. If one place, one family, has the reputation for pious zeal now, another may have it another time. The wind blows where it listeth, and shifts its points.

III. Of the Nethinim, who, it is supposed, were the Gibeonites, given (so their name signifies) by Joshua first (Jos 9:27), and again by David (Ezr 8:20), when Saul had expelled them, to be employed by the Levites in the work of God's house as hewers of wood and drawers of water; and, with them, of the children of Solomon's servants, whom he gave for the like use (whether they were Jews or Gentiles does not appear) and who were here taken notice of among the retainers of the temple and numbered with the Nethinim, Ezr 2:55, Ezr 2:58. Note, It is an honour to belong to God's house, though in the meanest office there.

IV. Of some that were looked upon as Israelites by birth, and others as priests, and yet could not make out a clear title to the honour. 1. There were some that could not prove themselves Israelites (Ezr 2:59, Ezr 2:60), a considerable number, who presumed they were of the seed of Jacob, but could not produce their pedigrees, and yet would go up to Jerusalem, having an affection to the house and people of God. These shamed those who were true-born Israelites, and yet were not called Israelites indeed, who came out of the waters of Judah (Isa 48:1), but had lost the relish of those waters. 2. There were others that could not prove themselves priests, and yet were supposed to be of the seed of Aaron. What is not preserved in black and white will, in all likelihood, be forgotten in a little time. Now we are here told, (1.) How they lost their evidence. One of their ancestors married a daughter of Barzillai, that great man whom we read of in David's time; he gloried in an alliance to that honourable family, and, preferring that before the dignity of his priesthood, would have his children called after Barzillai's family, and their pedigree preserved in the registers of that house, not of the house of Aaron, and so they lost it. In Babylon there was nothing to be got by the priesthood, and therefore they cared not for being akin to it. Those who think their ministry, or their relation to ministers, a diminution or disparagement to them, forget who it was that said, I magnify my office. (2.) What they lost with it. It could not be taken for granted that they were priests when they could not produce their proofs, but they were, as polluted, put from the priesthood. Now that the priests had recovered their rights, and had the altar to live upon again, they would gladly be looked upon as priests. But they had sold their birthright for the honour of being gentlemen, and therefore were justly degraded, and forbidden to eat of the most holy things. Note, Christ will be ashamed of those that are ashamed of him and his service. It was the tirshatha, or governor, that put them under this sequestration, which some understand of Zerubbabel the present governor, others of Nehemiah (who is so called, Neh 8:9, Neh 10:1, and who gave this order when he came some years after); but the prohibition was not absolute, it was only a suspension, till there should be a high priest with Urim and Thummin, by whom they might know God's mind in this matter. This, it seems, was expected and desired, but it does not appear that ever they were blessed with it under the second temple. They had the canon of the Old Testament complete, which was better than Urim; and, by the want of that oracle, they were taught to expect the Messiah the great Oracle, which the Urim and Thummim was but a type of. Nor does it appear that the second temple had the ark in it, either the old one or a new one. Those shadows by degrees vanished, as the substance approached; and God, by the prophet, intimates to his people that they should sustain no damage by the want of the ark, Jer 3:16, Jer 3:17. In those days, when they shall call Jerusalem the throne of the Lord, and all the nations shall be gathered to it, they shall say no more, The ark of the covenant of the Lord, neither shall it come to mind, for they shall do very well without it.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 36–63. Public domain.

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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.

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