What number verse is Ezra 2:55 in the Bible?

Ezra 2:55 is the 12,083rd verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Ezra 2:55 sits at position 12,083.

2:542:54

Ezra 2:55

Q: Who were "Solomon's servants" and why are they listed among the returning exiles?

"Solomon's servants" (Hebrew: benei avdei Shelomoh) were the descendants of non-Israelite peoples whom King Solomon had conscripted for various building projects, particularly the construction of the First Temple and his royal complexes, as described in 1 Kings 9:20-21. Over the centuries, these families had become integrated into Israelite society, often serving hereditary roles as temple assistants, general laborers, or support staff for the sanctuary. They were distinct from the Nethinim, though both groups performed similar functions (see Ezra 2:43). Their inclusion in the census of returning exiles in Ezra chapter 2 is highly significant. It demonstrates God's comprehensive plan of restoration, which extended beyond ethnic Israelites to include all who had a historical and faithful connection to the service of His house. Their presence underscores that belonging to God's people was not solely based on lineage but also on dedication and service, and that every part of the community, no matter how humble its historical origin, was vital for the re-establishment of the nation and the Temple.

2:562:56

Translation

King James Version

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

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KJV (with Strong's)

The children ^H1121 of Solomon's ^H8010 servants ^H5650: the children ^H1121 of Sotai ^H5479, the children ^H1121 of Sophereth ^H5618, the children ^H1121 of Peruda ^H6514,

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Complete Jewish Bible

The descendants of Shlomo's servants: descendants of Sotai, descendants of Hasoferet, descendants of P'ruda,

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Berean Standard Bible

The descendants of the servants of Solomon: the descendants of Sotai, the descendants of Sophereth, the descendants of Peruda,

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American Standard Version

The children of Solomon’s servants: the children of Sotai, the children of Hassophereth, the children of Peruda,

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World English Bible Messianic

The children of Solomon’s servants: the children of Sotai, the children of Hassophereth, the children of Peruda,

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Geneva Bible (1599)

The sonnes of Salomons seruantes: the sonnes of Sotai, the sonnes of Sophereth, the sonnes of Peruda,

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Young's Literal Translation

Sons of the servants of Solomon: sons of Sotai, sons of Sophereth, sons of Peruda,

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Study This Verse

SUMMARY

Ezra 2:55 serves as a precise entry within the comprehensive census of Jewish exiles returning from Babylonian captivity to Judah, marking a pivotal moment in the post-exilic restoration. This verse specifically enumerates three families—Sotai, Sophereth, and Peruda—who are identified as "the children of Solomon's servants." Their inclusion highlights the meticulous nature of the record-keeping and underscores the diverse composition of the returning community, encompassing not only ethnic Israelites but also those whose families had historically served in supportive roles for the Temple and the royal household, emphasizing the broad scope of God's redemptive work.

CONTEXT

Literary Context: Ezra 2 is a meticulously detailed register of the first wave of Jewish exiles who returned from Babylon to Judah under the leadership of Zerubbabel and Jeshua, following King Cyrus's decree. This chapter serves as a foundational document, establishing the identity and legitimacy of the returning community. It lists various groups, including priests, Levites, common Israelites, and, significantly, temple servants like the Nethinim and "the children of Solomon's servants." The chapter immediately precedes the account of the rebuilding of the altar and the laying of the Temple's foundation in Ezra chapter 3, emphasizing that the return was not merely a migration but a reconstitution of the covenant community centered on worship. The precise enumeration validates their claims to ancestral lands and roles, ensuring proper order and continuity for the restored nation and its sacred institutions.
Historical & Cultural Context: The return described in Ezra occurred after seventy years of Babylonian exile, a period of profound national and spiritual upheaval for the Jewish people. The Persian King Cyrus's decree (c. 538 BC) permitted and even encouraged the Jews to return and rebuild their Temple in Jerusalem, marking a significant turning point in their history. "The children of Solomon's servants" refer to the descendants of non-Israelite peoples whom King Solomon had conscripted for various building projects, particularly the construction of the First Temple and his royal complexes (as detailed in 1 Kings 9:20-21). Over centuries, these families had become integrated into Israelite society, often serving hereditary roles as temple assistants or general laborers for the sanctuary. Their inclusion in this census underscores the comprehensive nature of the return, encompassing not only those of pure Israelite lineage but also those who, through generations of dedicated service, had become intrinsically linked to the worship and life of God's people. This detail reflects the unique social fabric of ancient Israel, where diverse groups could become part of the broader community through their connection to the covenant and its institutions.
Key Themes: The listing of "the children of Solomon's servants" in Ezra chapter 2 contributes significantly to several overarching themes in Ezra and the broader biblical narrative. Firstly, it highlights the inclusivity of God's people, demonstrating that belonging to the covenant community was not solely determined by ethnic origin but also by dedication to God's service and His house. This foreshadows a broader understanding of God's people that would fully blossom in the New Testament. Secondly, it powerfully illustrates divine remembrance and restoration, showing God's meticulous care and faithfulness even to those in historically subordinate or humble roles. Every individual and group, no matter their background, was remembered and given the opportunity to participate in the grand work of national and spiritual rebuilding. Lastly, their willingness to return to a challenging, desolate land underscores the theme of faithfulness in service, as these descendants continued their ancestral duty of supporting the Temple, embodying a commitment that transcended comfort and convenience for the sake of God's kingdom. Their presence signifies that the restoration was a collective effort, requiring the contributions of all segments of the community, much like the diverse contributions required for the rebuilding of the wall in Nehemiah chapter 3.

EXPOSITION AND ANALYSIS

Key Word Analysis

children (Hebrew, bên', H1121): Derived from the root meaning "to build," this word primarily denotes a son but extends broadly to include descendants, members of a group, or even those sharing a common quality or condition. In Ezra 2:55, its repeated use emphasizes the hereditary nature of the families listed, indicating that their identity as "Solomon's servants" was passed down through generations, making them a recognized lineage within the returning community.
servants (Hebrew, ʻebed', H5650): This term refers to a servant, bondman, or slave. While it can denote chattel slavery, in the context of royal or temple service, it often implies a bound, hereditary service rather than mere servitude. These individuals were not necessarily personal slaves but a distinct class dedicated to specific functions, often non-Israelite in origin, who were integral to the functioning of the king's household and, critically, the Temple. Their designation highlights their long-standing, dedicated role.
Solomon (Hebrew, Shᵉlômôh', H8010): Meaning "peaceful," this is the proper name of David's successor, King Solomon. Attributing these servants to Solomon directly links their lineage and service to the foundational period of the First Temple's construction. This connection underscores their ancient and legitimate claim to a role in the sacred institutions of Israel, emphasizing continuity and historical rootedness despite the exile.

Verse Breakdown

"The children of Solomon's servants:": This opening clause identifies a distinct and recognized group within the returning exiles. It sets them apart from the ethnic Israelites, priests, and Levites, yet places them firmly within the legitimate community that is returning to rebuild Jerusalem and the Temple. This designation immediately calls to mind their historical origins and their long-standing, hereditary role in supporting the royal and sacred institutions of Israel, highlighting their unique yet vital place in the nation's fabric.
"the children of Sotai, the children of Sophereth, the children of Peruda,": This enumerates three specific family lines belonging to the broader category of "Solomon's servants." The repetition of "the children of" emphasizes the familial and hereditary nature of their identity and service, reinforcing the idea of a lineage dedicated to this specific role. By naming these specific families, the text highlights the meticulous record-keeping and the importance of each individual lineage in the re-establishment of the community, confirming their legitimate participation in the return and their continued role in the life of the restored nation.

Literary Devices

Ezra 2:55, as part of a larger census, primarily employs the literary device of Enumeration or List. This detailed cataloging serves several critical functions: it establishes Identity and Legitimacy for the returning exiles, validating their claims to land, lineage, and roles within the re-established community. The inclusion of "Solomon's servants" demonstrates Inclusion, broadening the definition of "Israel" beyond purely ethnic lines to encompass those historically integrated through service to God's house. The sheer Emphasis through Detail in the census highlights the divine meticulousness and care for every group and individual involved in the restoration, underscoring that no one was overlooked in God's plan. This comprehensive listing also provides a sense of Continuity with the pre-exilic past, showing that despite the exile, the core components of the Israelite community were being reassembled for a new beginning, emphasizing God's faithfulness across generations.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezra 2:55, by meticulously listing "the children of Solomon's servants," offers profound theological insights into the nature of God's people and His redemptive plan. It underscores that God's covenant community is not exclusively defined by ethnic lineage but also by a shared commitment to His service and His house. The inclusion of these non-Israelite descendants, whose families had served the Temple for centuries, demonstrates God's expansive grace and His desire to gather all who are dedicated to Him. This passage reminds us that every role, no matter how humble or historically defined, is valued in God's kingdom and contributes to His grand purposes of restoration and worship. It challenges narrow definitions of belonging and emphasizes the comprehensive nature of God's call to participate in His work, revealing a divine perspective that values faithful service from all backgrounds.

REFLECTION AND APPLICATION

The inclusion of "the children of Solomon's servants" in the meticulous record of returning exiles offers a powerful lesson for contemporary believers. It reminds us that God's kingdom is a place of radical inclusivity, where every person, regardless of their background, social status, or the perceived "importance" of their role, is valued and has a vital place. Just as these descendants of non-Israelite forced laborers were integral to the physical rebuilding of the Temple and the community, so too does every member of the body of Christ contribute to the ongoing work of God in the world today. This passage encourages us to look beyond superficial distinctions and to recognize the inherent dignity and invaluable contribution of all who serve faithfully, whether in prominent leadership or behind-the-scenes support. It calls us to cultivate a community that celebrates diversity of gifts and backgrounds, fostering an environment where every individual feels seen, valued, and empowered to use their unique contribution for the glory of God and the advancement of His kingdom.

Questions for Reflection

How does the inclusion of "Solomon's servants" challenge our modern assumptions about who "belongs" in the church or in God's work?
What "supporting roles" or "behind-the-scenes" ministries in our own communities or churches might be overlooked, and how can we better honor and value those who serve in them?
In what ways might our own personal history or perceived social standing influence our willingness to serve, and how can we embrace humility and faithfulness in any role God calls us to?

FAQ

Who were "Solomon's servants" and why are they listed among the returning exiles?

Answer: "Solomon's servants" (Hebrew: benei avdei Shelomoh) were the descendants of non-Israelite peoples whom King Solomon had conscripted for various building projects, particularly the construction of the First Temple and his royal complexes, as described in 1 Kings 9:20-21. Over the centuries, these families had become integrated into Israelite society, often serving hereditary roles as temple assistants, general laborers, or support staff for the sanctuary. They were distinct from the Nethinim, though both groups performed similar functions (see Ezra 2:43). Their inclusion in the census of returning exiles in Ezra chapter 2 is highly significant. It demonstrates God's comprehensive plan of restoration, which extended beyond ethnic Israelites to include all who had a historical and faithful connection to the service of His house. Their presence underscores that belonging to God's people was not solely based on lineage but also on dedication and service, and that every part of the community, no matter how humble its historical origin, was vital for the re-establishment of the nation and the Temple.

CHRIST-CENTERED FULFILLMENT

Ezra 2:55, with its meticulous listing of "the children of Solomon's servants" among the returning exiles, finds profound Christ-centered fulfillment in the New Covenant. While these individuals represented those integrated into the Old Covenant community through dedicated service rather than direct lineage, Christ's work radically expands this inclusivity. Jesus, the ultimate Lamb of God whose sacrifice breaks down all dividing walls, fulfills the prophetic vision of a people drawn from every tribe and tongue. Through His atoning death and resurrection, Christ creates a new spiritual Temple, the Church, where distinctions of ethnicity, social status, or historical background are transcended. As Paul declares in Galatians 3:28, "There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus." Every believer, regardless of their past or perceived status, is now a "fellow citizen with God's people and members of God's household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone" (Ephesians 2:19-20). Just as Solomon's servants contributed to the physical Temple, so too does every believer, through the indwelling Holy Spirit, become a living stone in God's spiritual house (1 Peter 2:5), serving as part of a "royal priesthood" (1 Peter 2:9) in the new covenant community established by Christ, fulfilling God's ancient promise of a people for His own possession.

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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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