What number verse is Ezra 2:47 in the Bible?

Ezra 2:47 is the 12,075th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Ezra 2:47 sits at position 12,075.

2:462:46

Ezra 2:47

Q: Who were the Nethinims, and why are they listed in Ezra 2:47?

The Nethinims (from the Hebrew nāthîn, meaning "given" or "dedicated ones") were a class of temple servants primarily responsible for the more laborious and menial tasks associated with the sanctuary, such as drawing water, cutting wood, and general upkeep. Their origins are often traced back to non-Israelites, like the Gibeonites who were dedicated to temple service (Joshua 9:27), though some may have been Israelites who dedicated themselves. They are listed in Ezra 2:47, along with other families, to provide a comprehensive and authoritative register of all who returned from Babylonian exile and were eligible to participate in the rebuilding of Jerusalem and the temple. Their inclusion underscores their essential and recognized role in the restored community and highlights the meticulous nature of the census, which valued every contributor to God's work, regardless of their specific task.

2:482:48

Translation

King James Version

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

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KJV (with Strong's)

The children ^H1121 of Giddel ^H1435, the children ^H1121 of Gahar ^H1515, the children ^H1121 of Reaiah ^H7211,

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Complete Jewish Bible

descendants of Giddel, descendants of Gachar, descendants of Re'ayah,

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Berean Standard Bible

the descendants of Giddel, the descendants of Gahar, the descendants of Reaiah,

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American Standard Version

the children of Giddel, the children of Gahar, the children of Reaiah,

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World English Bible Messianic

the children of Giddel, the children of Gahar, the children of Reaiah,

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Geneva Bible (1599)

The sonnes of Giddel, the sonnes of Gahar, the sonnes of Reaiah,

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Young's Literal Translation

Sons of Giddel, sons of Gahar, sons of Reaiah,

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In the KJVVerse 12,075 of 31,102

Study This Verse

SUMMARY

Ezra 2:47 meticulously records the families of Giddel, Gahar, and Reaiah among the Nethinims who returned to Judah from Babylonian captivity. This concise verse, part of a comprehensive register, highlights the vital role of these temple servants in the post-exilic community's restoration. Their inclusion underscores the profound importance of lineage, identity, and the diverse contributions essential for re-establishing both the nation and its sacred worship in Jerusalem.

CONTEXT

Literary Context: Ezra 2 serves as a foundational register, meticulously documenting the initial wave of Jewish exiles who returned to Jerusalem under the leadership of Zerubbabel and Jeshua. This chapter immediately follows King Cyrus's decree permitting the Jews to return and rebuild the temple. Far from a mere census, this list is a crucial document establishing the identity, lineage, and eligibility for temple service of the restored community. Verses 1-35 enumerate families by their patriarchal heads, including priests, Levites, singers, and doorkeepers. Verses 36-42 specifically detail the priestly and Levitical families, emphasizing their indispensable roles in the renewed worship. Ezra 2:47 is situated within verses 43-58, which specifically list the Nethinims and the children of Solomon's servants, highlighting their often-overlooked yet crucial role in the temple's daily operations. This precise record-keeping provided the authoritative basis for the community's structure and the legitimacy of its religious functions.
Historical & Cultural Context: The return from Babylonian exile, a momentous event prophesied by Jeremiah (Jeremiah 29:10), marked a pivotal turning point in Israelite history. After seventy years of displacement, the Persian Empire, under Cyrus the Great, implemented a policy that contrasted sharply with Babylonian practices, allowing conquered peoples to return to their homelands and rebuild their temples. This return occurred in waves, with Zerubbabel leading the first. The meticulous record-keeping in Ezra 2 was culturally imperative for several reasons: to re-establish ancestral land claims, to verify priestly and Levitical lineage for legitimate temple service, and to organize the community for the daunting task of rebuilding. The Nethinims, whose origins were often non-Israelite (e.g., the Gibeonites in Joshua 9), were integrated into temple service, reflecting a long-standing practice of utilizing dedicated servants for the sanctuary's more laborious tasks. Their inclusion in this official register underscores their recognized and essential status within the post-exilic Jewish community.
Key Themes: The meticulous record-keeping in Ezra 2, including the specific mention in Ezra 2:47, underscores several profound themes. Firstly, it powerfully demonstrates Divine Faithfulness and Restoration, illustrating God's unwavering commitment to His covenant promises by bringing His people back from exile, as seen in passages like Isaiah 43:5-6. Secondly, the chapter profoundly emphasizes Identity and Lineage, which were absolutely crucial for the re-establishment of the nation and its religious functions, particularly for roles like the priesthood and temple service. This precise census ensured the purity of the temple service and the proper allocation of resources. Thirdly, the inclusion of the Nethinims, such as the families mentioned in this verse, speaks to Inclusion and Diverse Service. It illustrates that every individual, regardless of their specific role or even their full Israelite lineage, was valued and had a place in God's comprehensive plan for the restored community and the temple's operation. This challenges any notion that only prominent roles hold significance, affirming the dignity and necessity of all contributions to God's work.

EXPOSITION AND ANALYSIS

Key Word Analysis

children (Hebrew, bên', H1121): From the root meaning "to build," this term signifies a son or descendant, emphasizing the continuity and building of a family name. In the context of Ezra 2:47, "children" highlights the genealogical nature of the returning community, underscoring that the return was not merely of individuals but of established family units, preserving their identity and historical connection to the land and the temple. The repetition of this term emphasizes the importance of lineage in the re-establishment of the community and its sacred institutions.
Giddel (Hebrew, Giddêl', H1435): Derived from a root meaning "stout" or "great," Giddel is the name of a family head among the Nethinims. His inclusion in this list signifies the importance of every family, even those performing more humble tasks, in the overall restoration of Israel. The naming of specific family lines like Giddel's validates their historical presence and their ongoing dedication to temple service upon their return from exile.
Reaiah (Hebrew, Rᵉʼâyâh', H7211): This name means "Jah has seen" or "Yahweh has seen." The inclusion of Reaiah's family among the Nethinims, whose name carries such a profound theological meaning, subtly reinforces the theme of God's watchful care and sovereign hand over the returnees. It suggests that even the seemingly minor details of who returned were part of God's divine plan, seen and ordained by Him, further emphasizing the divine oversight of the entire restoration process.

Verse Breakdown

"The children of Giddel": This initial phrase introduces the descendants of the family head Giddel, identifying them as a distinct lineage contributing to the returning exiles. The emphasis on "children" underscores the continuity of generations and the collective identity of the family unit, which was foundational to ancient Israelite society and crucial for the re-establishment of the nation's structure and land claims after the exile.
"the children of Gahar": Following the same pattern, this clause names the family line descended from Gahar. The repetition of "the children of" reinforces the genealogical focus of the entire chapter, highlighting the meticulous record-keeping that ensured proper identification and legitimacy for participation in the rebuilding efforts and temple service. It signifies the breadth of families dedicated to supporting the temple's functions.
"the children of Reaiah": This final clause in the verse completes the listing of three specific Nethinim families. The consistent structure of naming "the children of" before each family head's name emphasizes that the return was not merely of scattered individuals but of organized family units, preserving their ancestral identity and their historical connection to the land and the temple. Their presence among the Nethinims further illustrates the diverse composition of those committed to the monumental task of rebuilding Jerusalem and its temple.

Literary Devices

Ezra 2:47, as an integral part of a larger genealogical register, primarily employs Enumeration and Repetition. The enumeration of specific family names—Giddel, Gahar, and Reaiah—serves to meticulously document the individuals and families who participated in the return from Babylonian exile. This precise listing reinforces the historical accuracy and divine oversight of the restoration process, demonstrating God's faithfulness in fulfilling His promises. The repetition of the phrase "the children of" before each name emphasizes the genealogical continuity and the collective identity of these families, highlighting the importance of lineage in establishing social, religious, and land-ownership rights in the post-exilic community. This repetitive structure is characteristic of ancient Near Eastern census documents, lending authority and weight to the record. Furthermore, the inclusion of these names within the Nethinim section of the list functions as a form of Inclusionary Listing, underscoring that even those performing less prominent but essential tasks were considered vital members of the restored covenant community, demonstrating the comprehensive and holistic nature of God's plan for His people.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezra 2:47, despite its seemingly simple nature as a list of names, profoundly illustrates God's meticulous care for His people and the intrinsic value He places on every individual within His redemptive plan. The inclusion of the Nethinims, often non-Israelite in origin and performing humble tasks, powerfully underscores that God's kingdom values all forms of service and includes a diverse array of individuals. This detailed record-keeping reflects God's unwavering faithfulness in fulfilling His promises of restoration and His commitment to rebuilding His people, not just as a nation, but as a worshipping community where every part contributes to the whole. It teaches us that in God's economy, there are no insignificant roles, only essential ones, all contributing to the greater work of His glory and the establishment of His purposes.

REFLECTION AND APPLICATION

The seemingly mundane list of names in Ezra 2:47 carries a powerful and enduring message for contemporary believers: every individual and every contribution matters immensely in God's grand design. Just as the Nethinims, performing essential but often overlooked tasks, were meticulously recorded and valued in the rebuilding of the temple, so too are our lives and labors, no matter how humble or hidden, known and cherished by God. This verse challenges us to embrace humility in service, recognizing that true significance lies not in the prominence or visibility of our roles but in our faithfulness to God's call, whether we serve in the spotlight or behind the scenes. It encourages us to appreciate the diverse gifts and services within our own communities and churches, fostering a spirit of unity and mutual respect, knowing that God delights in the collective efforts of His people to build His kingdom. Ultimately, it serves as a profound reminder of God's unwavering faithfulness to restore and rebuild, giving us hope and assurance that He is actively at work in our lives and in the world, attending even to the smallest details.

Questions for Reflection

How does the meticulous record-keeping in Ezra 2:47 challenge our modern tendency to value only prominent or visible contributions?
In what ways might we be overlooking or devaluing "behind-the-scenes" roles within our own communities or churches, and how can we better affirm them?
What specific "humble" tasks or services in your life or community do you believe God values, even if they go unnoticed by others?
How does the inclusion of the Nethinims, many of whom were not ethnically Israelite, speak to the inclusiveness of God's plan for His people and the church today?

FAQ

Who were the Nethinims, and why are they listed in Ezra 2:47?

Answer: The Nethinims (from the Hebrew nāthîn, meaning "given" or "dedicated ones") were a class of temple servants primarily responsible for the more laborious and menial tasks associated with the sanctuary, such as drawing water, cutting wood, and general upkeep. Their origins are often traced back to non-Israelites, like the Gibeonites who were dedicated to temple service (Joshua 9:27), though some may have been Israelites who dedicated themselves. They are listed in Ezra 2:47, along with other families, to provide a comprehensive and authoritative register of all who returned from Babylonian exile and were eligible to participate in the rebuilding of Jerusalem and the temple. Their inclusion underscores their essential and recognized role in the restored community and highlights the meticulous nature of the census, which valued every contributor to God's work, regardless of their specific task.

CHRIST-CENTERED FULFILLMENT

The meticulous listing of every family, including the Nethinims, in Ezra 2:47 profoundly foreshadows the comprehensive and inclusive nature of God's new covenant community established through Jesus Christ. Just as every servant, regardless of their specific role, was vital for the functioning of the earthly temple, so too is every believer a cherished and essential member of the spiritual temple, the Church, whose cornerstone is Jesus Christ Himself (Ephesians 2:19-22). Christ, the ultimate servant, who "did not come to be served, but to serve, and to give his life as a ransom for many" (Matthew 20:28), elevates all forms of humble service. In Him, the distinction between "prominent" and "menial" tasks is dissolved, as every act done in faith and love contributes to the building up of His body (1 Corinthians 12:12-27). The divine record-keeping in Ezra anticipates the heavenly book of life, where every name known to God is written, emphasizing that in Christ, every individual is deeply known, supremely valued, and given a unique purpose in His eternal kingdom (Philippians 4:3 and Revelation 20:12).

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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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