What number verse is Ezra 2:60 in the Bible?

Ezra 2:60 is the 12,088th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Ezra 2:60 sits at position 12,088.

Translation

King James Version

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

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KJV (with Strong's)

The children ^H1121 of Delaiah ^H1806, the children ^H1121 of Tobiah ^H2900, the children ^H1121 of Nekoda ^H5353, six ^H8337 hundred ^H3967 fifty ^H2572 and two ^H8147.

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Complete Jewish Bible

descendants of D'layah, descendants of Toviyah, and descendants of N'koda 652

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Berean Standard Bible

the descendants of Delaiah, the descendants of Tobiah, and the descendants of Nekoda, 652 in all.

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American Standard Version

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

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World English Bible Messianic

the children of Delaiah, the children of Tobiah, the children of Nekoda, six hundred fifty-two.

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Geneva Bible (1599)

The sonnes of Delaiah, the sonnes of Tobiah, the sonnes of Nekoda, six hundreth and two and fiftie.

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Young's Literal Translation

sons of Delaiah, sons of Tobiah, sons of Nekoda, six hundred fifty and two.

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Study This Verse

SUMMARY

Ezra 2:60 is a precise entry within the comprehensive register of Jewish exiles who returned from Babylonian captivity to Judah under the leadership of Zerubbabel and Jeshua. This specific verse meticulously records the combined number of individuals belonging to the families of Delaiah, Tobiah, and Nekoda, totaling six hundred fifty-two, serving as a testament to the detailed record-keeping crucial for the re-establishment of the post-exilic community and underscoring the divine faithfulness in fulfilling prophetic promises of return.

CONTEXT

Literary Context: Ezra 2:60 is deeply embedded within a lengthy and meticulously detailed census that spans the entirety of Ezra chapter 2. This chapter functions as a foundational document, meticulously listing the families, their leaders, and their precise numbers who made the initial journey back to Judah from Babylon following the liberating decree of Cyrus. Preceding this verse, the chapter enumerates various crucial groups, including priests, Levites, temple servants, and the "children of Solomon's servants," all contributing to the comprehensive picture of the returning community. The immediate preceding verses, such as Ezra 2:59, highlight the challenge faced by those whose lineage was uncertain, providing a stark contrast to the clear identification of the families in verse 60 and underscoring the critical importance of verifiable ancestry for the re-establishment of both social and religious order. This detailed register culminates in the grand total of returnees, setting the vital human foundation for the monumental rebuilding efforts described in subsequent chapters.
Historical & Cultural Context: The return from Babylonian exile, occurring approximately 70 years after the devastating destruction of Jerusalem and the First Temple (circa 586 BC), was a monumental and divinely orchestrated event in Jewish history, marking the tangible fulfillment of significant prophetic promises, notably those articulated by Jeremiah. For the returning exiles, establishing their precise identity, tribal affiliation, and legitimate land claims was of paramount importance. Lineage determined not only social standing and inheritance rights but also, crucially, eligibility for sacred roles, particularly for priests and Levites who were essential for resuming proper worship. The meticulous record-keeping evident in Ezra 2 reflects a profound cultural value placed on ancestry and purity of descent, which was absolutely crucial for maintaining the distinctiveness of the covenant people and ensuring proper, undefiled worship in the restored Temple. The benevolent policy of the Persian Empire, under the enlightened leadership of Cyrus the Great, allowing conquered peoples to return to their ancestral lands and rebuild their temples, provided the essential political backdrop for this significant and divinely enabled repatriation.
Key Themes: Ezra 2:60, though a seemingly minor detail within a much larger list, contributes significantly to several overarching themes that permeate the book of Ezra and define the entire post-exilic period. First, it powerfully underscores the theme of Identity and Lineage, emphasizing that the re-establishment of the covenant community was intrinsically rooted in a clear and verifiable understanding of who belonged to God's chosen people, particularly after generations spent in a foreign land. The repeated phrase "the children of" throughout the chapter highlights this familial and ancestral foundation. Second, the very act of return and the meticulous documentation of the returnees serve as a powerful illustration of Divine Faithfulness. God had promised to restore His people, and this detailed list stands as tangible, irrefutable evidence of His covenant promises being meticulously fulfilled, bringing a scattered remnant back to their promised land. Finally, these lists are foundational to the overarching theme of Community Rebuilding. They were not mere statistics but represented the living, breathing components of a nation being reborn, providing the essential human resources necessary for rebuilding the Temple, re-establishing proper religious practices, and reorganizing society, as vividly seen in the subsequent chapters detailing the construction of the altar and the laying of the Temple foundation (e.g., Ezra 3).

EXPOSITION AND ANALYSIS

Key Word Analysis

Delaiah (Hebrew, Dᵉlâyâh', H1806): This Hebrew name, derived from the roots for "to draw up" or "to deliver" and "Yah" (a shortened form of Yahweh), means "Yahweh has delivered." Its inclusion in this list subtly reinforces the overarching theological theme of divine intervention and deliverance from exile that permeates the book of Ezra. The name itself serves as a quiet yet profound theological statement, acknowledging God's sovereign hand in bringing His people back to their land.
Tobiah (Hebrew, Ṭôwbîyâh', H2900): This name, meaning "goodness of Jehovah," like Delaiah, points directly to the benevolent character of God. In the profound context of the return from Babylonian exile, the name Tobiah would have served as a powerful and enduring reminder to the original audience of God's inherent goodness, His unwavering faithfulness, and His merciful nature in fulfilling His promises, even after a period of divine judgment and scattering.
Nekoda (Hebrew, Nᵉqôwdâʼ', H5353): This name, derived from a root meaning "marked" or "distinction," implies "distinguished." While the specific reason for this family's distinction is not explicitly given in the text, its prominent inclusion in this vital register suggests a recognized status or importance within the returning community, perhaps related to their contributions, their lineage, or some other notable characteristic. Its presence further emphasizes the meticulous and intentional nature of the record-keeping.

Verse Breakdown

"The children of Delaiah, the children of Tobiah, the children of Nekoda": This clause precisely identifies three distinct family units or clans that were part of the returning exiles. The repeated phrase "the children of" (Hebrew: bên, H1121) profoundly emphasizes the paramount importance of lineage and descent in defining identity and belonging within ancient Israelite society. These were not merely disconnected individuals but recognized members of established families, whose collective return formed a crucial nucleus of the re-established covenant community.
"six hundred fifty and two": This numerical datum provides the exact, precise count of individuals from these three families combined. The meticulous precision of this number highlights the highly organized and detailed nature of the census undertaken by the leaders of the returning exiles. Such detailed record-keeping was absolutely vital for a multitude of administrative purposes, including the equitable allocation of land, the efficient collection of taxation, the strategic organization of labor for the monumental rebuilding projects, and, crucially, for verifying eligibility for various social and sacred religious roles within the re-forming community. It powerfully underscores the practical, organizational effort that complemented the divine orchestration of the return.

Literary Devices

The primary literary device at play in Ezra 2:60, and indeed throughout the entire chapter, is Enumeration or Listing. The verse functions as a direct, factual entry within a comprehensive and highly organized register, characterized by its straightforward and unadorned presentation of names and numbers. This serves to establish the historical veracity and authenticity of the return from exile and highlights the meticulous record-keeping practices of the ancient Israelites. The Repetition of the phrase "the children of" (found consistently throughout the chapter, not just this specific verse) functions as a crucial structural device that powerfully reinforces the emphasis on family lineage, ancestral identity, and the generational continuity of the Israelite people. Furthermore, the inclusion of precise numerical data, such as "six hundred fifty and two," demonstrates a profound commitment to Detail and Accuracy, lending significant authority and credibility to the historical account. While this type of historical record is not rich in elaborate metaphor or simile, the very nature of this precise listing conveys a deep sense of divine orchestration working in tandem with human organization to fulfill God's redemptive plan.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezra 2:60, as an integral part of the larger census of returnees, powerfully illustrates God's unwavering faithfulness to His covenant promises, particularly His commitment to restore His people to their land after the seventy years of Babylonian exile. This seemingly dry list is, in fact, a vibrant testament to the living God who remembers His people, even when they are scattered and seemingly forgotten, and who sovereignly orchestrates their return to fulfill His grand redemptive purposes. It highlights the profound importance of identity within God's covenant community, emphasizing that belonging is rooted in both divine election and verifiable lineage, which was absolutely crucial for the re-establishment of proper worship and societal order in post-exilic Judah. The meticulous record-keeping also reflects God's ordered nature and His sovereign hand in human affairs, ensuring that the right people are in the right place at the right time for His divine plan to unfold perfectly.

REFLECTION AND APPLICATION

While Ezra 2:60 might initially appear to be a mere historical record or a dry genealogical entry, it carries profound and timeless implications for contemporary believers. It serves as a powerful reminder that God is a God of intricate detail and divine precision, who knows each of His children by name and meticulously orchestrates even the seemingly mundane aspects of history to fulfill His grand, overarching purposes. Just as the returning exiles found their identity and purpose intrinsically linked to their lineage and their place within the restored covenant community, so too do believers today find their truest identity and deepest belonging within the spiritual family of God, the Church. This verse profoundly encourages us to value our rich spiritual heritage, to diligently seek to understand our unique place within God's ongoing redemptive story, and to recognize that every individual, no matter how seemingly insignificant their contribution, plays a vital and irreplaceable role in the larger tapestry of God's unfolding plan. It calls us to soberly consider how we, with our unique gifts and resources, can actively contribute to the rebuilding, strengthening, and flourishing of God's community in our own specific context today.

Questions for Reflection

How does the meticulous record-keeping in Ezra 2, including verse 60, affirm God's sovereign control over history and individual lives?
In what ways does finding our identity in Christ parallel or differ from the importance of lineage for the returning exiles in Ezra's time?
What practical steps can we take to contribute to the "rebuilding" of God's community (the Church) in our own context today, recognizing the value of every individual?

FAQ

Why is such a detailed list of names and numbers important in the Bible?

Answer: Such detailed lists, like the one found in Ezra 2:60, are profoundly crucial for several reasons. Historically, they serve to validate the authenticity and historical accuracy of the biblical narrative, demonstrating meticulous record-keeping practices and providing tangible, verifiable evidence of the return from Babylonian exile. Theologically, they powerfully underscore God's unwavering faithfulness in fulfilling His covenant promises to gather and restore His scattered people. Culturally, these lists highlight the paramount importance of lineage for establishing identity, claiming inheritance, and determining eligibility for sacred religious service in ancient Israel. Furthermore, these lists served vital practical purposes, providing the essential basis for community organization, equitable land allocation, and the strategic planning of labor for the monumental rebuilding efforts, ensuring that the right people were available for the right tasks in the re-establishment of the nation and the Temple.

What is the significance of the names "Delaiah," "Tobiah," and "Nekoda" in this context?

Answer: The names themselves carry significant meaning and often reflect the theological beliefs, hopes, or experiences of the parents who bestowed them. "Delaiah" means "Yahweh has delivered," and "Tobiah" means "Yahweh is good." These names, far from being mere identifiers, subtly yet powerfully reinforce the overarching message of God's active involvement, benevolent character, and faithful deliverance in orchestrating the miraculous return from exile. "Nekoda" means "distinguished" or "marked," suggesting a family of some recognized standing or unique characteristic within the community. While not explicitly detailed, the inclusion of these names, each with its own subtle theological or social implication, adds to the rich and diverse tapestry of the returning community, with each family serving as a testament to God's guiding hand in their history.

Are there discrepancies in the numbers listed in Ezra 2 compared to Nehemiah 7?

Answer: Yes, there are indeed minor numerical discrepancies between the list of returnees in Ezra 2 and its parallel account in Nehemiah 7. For instance, while Ezra 2:60 lists 652 individuals for these three specific families (Delaiah, Tobiah, and Nekoda), Nehemiah 7:62 records 642 for the same groups. Scholars offer various plausible explanations for these minor differences, including potential scribal errors that occurred during the copying process of ancient manuscripts, different methods of counting (e.g., counting heads versus counting households), or the possibility that the lists represent slightly different stages or groups of returnees over time. Despite these minor numerical variations, the overall message, historical integrity, and the general scale and composition of the post-exilic community remain robustly intact across both accounts.

CHRIST-CENTERED FULFILLMENT

While Ezra 2:60 is a meticulous historical record of specific families returning from physical exile, it finds a profound and glorious Christ-centered fulfillment in the greater spiritual return and re-gathering orchestrated by God through the person and work of Jesus Christ. The meticulous accounting of lineages in Ezra, underscoring the importance of verifiable descent, powerfully foreshadows the even more precise divine accounting that meticulously ensured Jesus's arrival through the promised Davidic line, as comprehensively detailed in the genealogies presented in Matthew 1 and Luke 3. Just as God faithfully brought a physical remnant back to Jerusalem to rebuild the physical Temple, so too does Christ gather a spiritual remnant—His Church—from every tribe, tongue, and nation, to be living stones in a new, spiritual temple, built on Him as the cornerstone (1 Peter 2:5). The return from Babylon was a liberation from physical captivity, but Christ offers a far greater and eternal liberation from the bondage of sin and death (John 8:36). The re-establishment of a physical community and national identity in Ezra points forward to the new covenant community, the body of Christ, where identity is no longer primarily defined by earthly lineage or ethnic origin but by spiritual birth and adoption into God's family through saving faith in Jesus Christ (Galatians 3:28). Thus, this seemingly dry list ultimately points to God's unwavering commitment to His people, culminating in the ultimate gathering and restoration found in the person and redemptive work of our Lord Jesus Christ, the true and ultimate builder of His Church (Matthew 16:18).

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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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BedeAD 735

Commentary on Ezra and Nehemiah

And from the sons of the priests, the sons of Tobiah, etc. The sons of the exiled act with the same caution towards the priests as they are reported to have acted towards the people. For they took great care that it would be openly revealed without confusion who truly belonged to the people of Israel or to the priestly lineage; but those who were suspected, or who were certainly begotten from the lineage of proselytes, that is, foreigners. Therefore, they removed the suspected priests from the office of the altar, until their origin could be more certainly clarified; but nonetheless preserved them in the society of the exiled with unanimous peace. According to the mystical sense, the sons of the priests, ascending from the Babylonian captivity, seek the record of their genealogy, and not finding it, are ejected from the priesthood; because they themselves, the ministers of the altar, fall into such crimes and such unspeakable doctrines that even if they return to salvation by repenting, they cannot become worthy to be promoted to the sacred rank which they lost, nor to resume the office of teaching the Gospel or administering the sacraments. For these, although they expect eternal life among the faithful, do not find the record of their rank, which they cannot regain, among the perfect priests.

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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