What number verse is Ezra 2:57 in the Bible?

Ezra 2:57 is the 12,085th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Ezra 2:57 sits at position 12,085.

2:562:56

Ezra 2:57

Q: Who were "Solomon's servants" and why are they listed here?

"Solomon's servants" (Hebrew: 'abdê Šlōmōh) were the descendants of non-Israelite peoples whom King Solomon had conscripted for various labor tasks, particularly in the construction and maintenance of the Temple and other royal buildings, as described in 1 Kings 9:20-21. Over centuries, these families became integral, albeit in a subordinate role, to the temple service, performing essential, often manual, duties. They are listed in Ezra 2 (specifically Ezra 2:55-58) because they were a recognized group with established roles in the pre-exilic temple system. Their inclusion in the census of returnees demonstrates the comprehensive nature of the restoration: all who had a legitimate connection to the Temple and the community, regardless of their original ethnic background or social standing, were brought back to re-establish the nation and its worship.

2:582:58

“The Priests, Levites, and Temple Staff”· Ezra 2:36–58

Translation

King James Version

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

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KJV (with Strong's)

The children ^H1121 of Shephatiah ^H8203, the children ^H1121 of Hattil ^H2411, the children ^H1121 of Pochereth of Zebaim ^H6380, the children ^H1121 of Ami ^H532.

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Complete Jewish Bible

descendants of Sh'fatyah, descendants of Hatil, descendants of Pokheret-Hatzvayim, and descendants of Ami.

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Berean Standard Bible

the descendants of Shephatiah, the descendants of Hattil, the descendants of Pochereth-hazzebaim, and the descendants of Ami.

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American Standard Version

the children of Shephatiah, the children of Hattil, the children of Pochereth-hazzebaim, the children of Ami.

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World English Bible Messianic

the children of Shephatiah, the children of Hattil, the children of Pochereth Hazzebaim, the children of Ami.

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Geneva Bible (1599)

The sonnes of Shephatiah, the sonnes of Hattil, the sonnes of Pochereth Hazzebaim, the sonnes of Ami.

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Young's Literal Translation

Sons of Shephatiah, sons of Hattil, sons of Pochereth of Zebaim, sons of Ami.

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Study This Verse

Summary

Ezra 2:57 is a precise entry within the comprehensive register of Jewish exiles who returned to Jerusalem from Babylon under Zerubbabel's leadership. This verse meticulously enumerates four distinct family groups—the children of Shephatiah, Hattil, Pochereth of Zebaim, and Ami—all explicitly identified as descendants of "Solomon's servants." Their inclusion underscores the diverse composition of the returning community, highlighting the divine intention to restore all segments of God's people, regardless of their social standing or historical origin, to participate actively in the monumental task of rebuilding the Temple and re-establishing the nation in Judah.

Context

Literary Context

Ezra 2:57 is meticulously placed within a lengthy and detailed roster of individuals and families who constituted the first wave of returnees from Babylonian exile to Judah, following King Cyrus's decree in 538 BC. This chapter serves as a foundational record, establishing the identity, legitimacy, and communal structure of those tasked with rebuilding the Temple and re-establishing the community in Jerusalem. Specifically, verses 55-58 enumerate the "children of Solomon's servants" alongside the Nethinim (temple servants), distinguishing them from the more prominent priestly, Levitical, and tribal families listed earlier in Ezra 2. The meticulous nature of this list underscores the paramount importance of lineage and communal identity in the post-exilic period, ensuring that all who returned had a recognized place and a defined role in the nascent society.

Historical & Cultural Context

The return from Babylonian exile marked a pivotal moment in Israelite history, initiating the Second Temple period. King Cyrus's decree, recorded in Ezra 1:1-4, granted the exiled Jews permission to return and rebuild their Temple. In post-exilic Judah, lineage and tribal affiliation were crucial for establishing land claims, priestly rights, and overall community membership. "Solomon's servants" likely refers to the descendants of non-Israelite peoples whom King Solomon had conscripted for various labor projects, particularly the construction of the Temple and other royal buildings, as detailed in 1 Kings 9:20-21. Over centuries, these families had become integral to the temple service, performing essential, often manual, tasks. Their inclusion in Ezra's register signifies their continued, albeit humble, role in the sacred life of the community and highlights the comprehensive nature of the restoration effort.

Key Themes

The meticulous listing in Ezra 2, particularly the inclusion of groups like "Solomon's servants," contributes significantly to several key themes within Ezra and the broader post-exilic narrative. Firstly, it emphatically underscores the inclusivity of God's people; the restoration was not exclusively for the elite or the "purest" lineages but embraced all who had a legitimate connection to Israel, even those with non-Israelite origins who had historically served the Temple. Secondly, it highlights divine faithfulness and meticulous care; God's plan of restoration was comprehensive, remembering and bringing back every segment of His people, down to the seemingly obscure families. This divine attention to detail reflects God's intimate knowledge and covenant commitment to His people, as seen in passages like Psalm 139:1-4. Finally, the inclusion of these service-oriented families emphasizes the theme of restoration of community and sacred service. Rebuilding the Temple and the nation required not just priests and nobles, but also those who performed the vital, often unseen, work of maintenance and support, demonstrating that every role is essential for a thriving, worship-centered society, echoing the later New Testament teaching on the body of Christ in 1 Corinthians 12.

Exposition and Analysis

Key Word Analysis

children bên H1121

From the root meaning "to build," this word signifies a son or descendant, often implying one who "builds" or perpetuates the family name. In its widest sense, it refers to a literal or figurative relationship, encompassing grandsons, subjects, nations, or even qualities. Here, the repeated use of "children" (H1121) emphasizes the familial and generational continuity of these groups, indicating that the return was not merely of individuals but of established family units, vital for the re-establishment of the Israelite community where lineage determined rights, responsibilities, and land allocations.

Pochereth of Zebaim Pôkereth Tsᵉbâyîym H6380

This unique name (H6380) combines "Pochereth," derived from an unused root meaning "to entrap," with "Zebaim," which means "gazelles" or "roes." The phrase "trap of gazelles" could indicate a geographical origin—a place known for gazelles—or a descriptive nickname for the family, perhaps relating to their skill in hunting or their swiftness. Its inclusion highlights the meticulous detail of the census, providing specific identifiers even for these less prominent families, which was crucial for distinguishing individuals and groups in a time when precise lineage was paramount for establishing rights and roles within the returning community.

Verse Breakdown

"The children of Shephatiah"

This clause introduces the first family group, descendants of an individual named Shephatiah. As part of "Solomon's servants," this family would have performed specific duties related to the Temple's auxiliary services.

"the children of Hattil"

This identifies the second family group, also descendants of Solomon's servants, indicating another distinct lineage contributing to the temple's support and maintenance.

"the children of Pochereth of Zebaim"

This third group is uniquely identified with a descriptive epithet, "of Zebaim," suggesting a more specific or notable origin or characteristic for this particular family among Solomon's servants. Their precise identification underscores the detailed nature of the census.

"the children of Ami"

This final clause lists the fourth specific family group of Solomon's servants mentioned in this verse, completing the entry. Their presence, like the others, affirms the comprehensive scope of the return and the value placed on all who contributed to the sacred life of the restored nation.

Literary Devices

The primary literary device at play in Ezra 2:57, and indeed throughout much of Ezra 2, is List or Genealogy. This meticulous cataloging of names and family groups serves several crucial functions: it establishes the historical legitimacy of the returning community, validates their claims to land and temple service, and demonstrates the continuity of God's covenant people despite the exile. The pervasive Repetition of "the children of" (Hebrew: bənê) before each family name powerfully reinforces the emphasis on lineage and collective identity, highlighting that the restoration was a communal, familial undertaking rather than merely an individual one. This repetitive structure lends a rhythmic, almost liturgical quality to the list, underscoring the divine order and precision in the re-gathering of Israel and the re-establishment of its social and religious fabric.

Theological and Thematic Connections

Ezra 2:57, though seemingly a dry enumeration of names, carries profound theological weight. It demonstrates God's meticulous care for His people, even those in the most humble or historically complex positions. The deliberate inclusion of "Solomon's servants" alongside priests and nobles reveals that God's plan of restoration is comprehensive and inclusive, valuing every individual and every contribution to the building of His kingdom. It challenges human tendencies to categorize and elevate certain roles while diminishing others, reminding us that in God's eyes, all who serve Him faithfully are significant. This detailed record-keeping also testifies to God's faithfulness in preserving a remnant and fulfilling His promises, even through the crucible of exile, demonstrating His unwavering commitment to His covenant people.

Nehemiah 7:59Provides a parallel, though not entirely identical, list of the same groups, reinforcing the historical accuracy and importance of these records for establishing community identity and legitimacy.

1 Corinthians 12:27Illustrates the New Testament concept that every member of the body of Christ, regardless of perceived status or function, is vital and indispensable to the whole, echoing the necessity of all roles in Ezra's census.

Psalm 139:1-4Affirms God's intimate knowledge of every individual, knowing our names and our paths, echoing the meticulous detail of the census in Ezra and providing comfort in God's personal care.

Reflection and Application

Ezra 2:57 serves as a powerful reminder that in God's economy, no one is insignificant, and every contribution, no matter how humble or "behind-the-scenes," is valued and necessary for the flourishing of His kingdom. Just as the descendants of Solomon's servants were essential for the re-establishment of Temple worship in post-exilic Judah, so too are all members of the body of Christ today. This verse encourages us to look beyond superficial distinctions of status or visibility and to appreciate the diverse gifts and services that build up the church. It cultivates a spirit of humility, recognizing that true greatness in God's eyes often lies in faithful, quiet service. Furthermore, the meticulous record of names assures us of God's personal and intimate knowledge of each of His children. He knows our name, our history, and our place in His grand redemptive narrative, offering profound comfort and security in His divine plan. This should inspire us to serve faithfully wherever God has placed us, knowing our work is seen and valued by Him.

Questions for Reflection

How does the inclusion of "Solomon's servants" in this list challenge our modern tendencies to value visible leadership over quiet service in the church?
In what practical ways can we better affirm and honor those who serve in less prominent, "behind-the-scenes" roles within our faith communities?
What comfort or challenge do you find in the idea that God keeps such meticulous records of His people, knowing each one by name and lineage?

FAQ

Who were "Solomon's servants" and why are they listed here?

"Solomon's servants" (Hebrew: 'abdê Šlōmōh) were the descendants of non-Israelite peoples whom King Solomon had conscripted for various labor tasks, particularly in the construction and maintenance of the Temple and other royal buildings, as described in 1 Kings 9:20-21. Over centuries, these families became integral, albeit in a subordinate role, to the temple service, performing essential, often manual, duties. They are listed in Ezra 2 (specifically Ezra 2:55-58) because they were a recognized group with established roles in the pre-exilic temple system. Their inclusion in the census of returnees demonstrates the comprehensive nature of the restoration: all who had a legitimate connection to the Temple and the community, regardless of their original ethnic background or social standing, were brought back to re-establish the nation and its worship.

Why is there such a detailed list of names in Ezra 2?

The detailed list of names in Ezra 2 served several crucial purposes in the post-exilic community. Firstly, it provided a legitimate record of those who had returned, establishing their identity as part of the covenant people of Israel. This was vital for distinguishing them from those who had remained in the land or intermarried with foreign populations. Secondly, it was essential for establishing lineage and tribal affiliation, which determined rights to ancestral land, participation in temple worship, and eligibility for priestly or Levitical service. Without such a record, the social and religious order of the returning community could not be properly re-established. Finally, the list functions as a testimony to God's faithfulness in preserving a remnant of His people and fulfilling His promises to restore them to their land, even down to the individual families and their specific roles, underscoring His meticulous care for His covenant.

Christ-Centered Fulfillment

The meticulous record of names in Ezra 2:57, highlighting the inclusion of all, even the humble "Solomon's servants," finds its ultimate fulfillment in Jesus Christ. While Ezra's list was concerned with earthly lineage and temple service, Christ's kingdom transcends such boundaries. He is the ultimate Shepherd who "calls his own sheep by name" and leads them, demonstrating an intimate knowledge and personal care that far surpasses any earthly census. In Christ, the distinctions of Jew and Gentile, master and servant, noble and humble, are dissolved, for "there is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" (Galatians 3:28). The inclusivity seen in Ezra's list foreshadows the radical inclusivity of the Gospel, where all who believe are adopted into God's family, becoming heirs with Christ. Furthermore, Christ elevates all forms of faithful service, teaching that even the smallest acts done for "the least of these" are done for Him (Matthew 25:40). He is the one who meticulously records the names of His redeemed in the "Lamb's book of life", ensuring their eternal place in the ultimate, perfect restoration of all things, where every member, no matter their earthly status, is vital to the completed body of Christ (Ephesians 1:10).

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Public-domain commentary

Matthew Henry

From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezra 2:36–63. His three-level outline is real structure in the source text, so it is rendered as structure.

1662–1714 · 28 verses

Passage under commentEzra 2:36–63

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

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

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

39The children of Harim, a thousand and seventeen.

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

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

42The 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.

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

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

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

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

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

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

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

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

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

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

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

54The children of Neziah, the children of Hatipha.

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

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

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

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

59And 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:

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

61And 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:

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

63And 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.

I. II. Main points1. 2. Sub-points(1.) (2.) Details

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.

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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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