What number verse is Nehemiah 7:43 in the Bible?

Nehemiah 7:43 is the 12,464th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Nehemiah 7:43 sits at position 12,464.

“Priests, Levites, and Temple Servants”· Nehemiah 7:39–60

Translation

King James Version

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

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KJV (with Strong's)

The Levites ^H3881: the children ^H1121 of Jeshua ^H3442, of Kadmiel ^H6934, and of the children ^H1121 of Hodevah ^H1937, seventy ^H7657 and four ^H702.

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Complete Jewish Bible

"The L'vi'im: descendants of Yeshua, of Kadmi'el, of the descendants of Hodvah 74

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Berean Standard Bible

The Levites: the descendants of Jeshua (through Kadmiel, through the line of Hodevah), 74.

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American Standard Version

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

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World English Bible Messianic

The Levites: the children of Yeshua, of Kadmiel, of the children of Hodevah, seventy-four.

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Geneva Bible (1599)

The Leuites: the sonnes of Ieshua of Kadmiel, and of the sonnes of Hodiuah, seuentie and foure.

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Young's Literal Translation

The Levites: sons of Jeshua, of Kadmiel: of sons of Hodevah: seventy and four.

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Study This Verse

Summary

Nehemiah 7:43 meticulously records the return of a specific contingent of Levites from Babylonian exile, identifying them by their ancestral heads—Jeshua, Kadmiel, and Hodevah—and specifying their total number as seventy-four. This verse is an integral part of the comprehensive census in Nehemiah chapter 7, which systematically documents the families and individuals who resettled Jerusalem and the surrounding regions after the successful completion of the city wall, underscoring the vital role of these priestly families in the re-establishment of worship and communal order.

Context

Literary Context

Nehemiah 7:43 is situated within a detailed genealogical register that follows the momentous completion of Jerusalem's walls, as celebrated in Nehemiah 6:15. With the physical security of the city established, Nehemiah's focus shifts to the spiritual and social restoration of the community. This chapter functions as a critical census, listing those who returned from Babylonian captivity with Zerubbabel decades earlier, aiming to repopulate Jerusalem and establish proper order for its administration and worship. The list is remarkably similar to the one found in Ezra 2, highlighting its historical veracity and significance for affirming the identity and rightful place of each family within the restored Israelite nation. The inclusion of Levites, specifically, was paramount for the re-establishment of proper Temple worship and service, as they were divinely appointed for these sacred duties.

Historical & Cultural Context

The return from Babylonian exile was a pivotal moment in Israelite history, marking a new phase of covenant renewal and national identity formation. For a people whose identity was deeply rooted in their lineage and tribal affiliations, meticulous genealogical records were not merely administrative but existential. They confirmed one's right to land, inheritance, and, crucially for the Levites, their eligibility for sacred service in the rebuilt Temple. The Levites, as descendants of Levi, were set apart to assist the priests (Aaronites) in the Temple, performing duties ranging from guarding the sanctuary, preparing sacrifices, maintaining the Temple, and leading musical worship (see Numbers 3:6-9). Their presence and verified lineage were essential for the legitimate functioning of the sacrificial system and the entire cultic life prescribed by the Mosaic Law. The act of recording these names and numbers underscored the community's commitment to restoring God's ordained order in every facet of their national life.

Key Themes

Nehemiah 7:43, as part of this broader census, powerfully contributes to several overarching themes within Nehemiah and the post-exilic narrative. Firstly, it emphasizes the importance of lineage and identity, particularly for those designated for sacred service. Verifiable genealogy ensured adherence to divine requirements for roles, preserving the integrity of worship and confirming one's place in the covenant community. Secondly, the inclusion of Levites underscores the restoration of worship and order. Their return was indispensable for the full operation of the rebuilt Temple, signaling a renewed commitment to the sacrificial system, musical worship, and other duties outlined in the Law (e.g., Deuteronomy 10:8). Finally, the meticulous detail of this census, down to specific family heads and precise numbers, highlights God's meticulous care and divine order. It reflects a purposeful and sovereign hand guiding the rebuilding of the nation, demonstrating that even seemingly administrative details are part of God's grand plan for His people's restoration and flourishing.

Exposition and Analysis

Key Word Analysis

Levites Lêvîyîy H3881

This term refers to a descendant of Levi, the son of Jacob. The Levites were a specific tribe in Israel set apart for sacred service, assisting the priests in the tabernacle and later the Temple. Their inclusion here signifies the re-establishment of the divinely ordained religious structure.

Jeshua Yêshûwaʻ H3442

This name, a shortened form of Yehoshua, means "he will save" or "Yahweh is salvation." As an ancestral head of a Levitical family, its meaning implicitly points to God's salvific work in bringing His people back from exile and restoring them, a theme central to the post-exilic books.

Kadmiel Qadmîyʼêl H6934

Meaning "presence of God," this name reflects a profound theological concept. For a Levitical family head, it could signify their role in facilitating the people's encounter with God's presence in the Temple, or perhaps a recognition of God's eternal nature and His pre-eminence.

Hodevah Hôwdᵉvâh H1937

Also appearing as Hodaviah in Ezra 2:40, this name is related to "praise" and can mean "Praise ye the Lord" or "the Lord is my praise." This name beautifully encapsulates the core function of the Levites, who were often responsible for leading the people in praise and worship within the Temple, particularly the Temple musicians and gatekeepers.

Verse Breakdown

"The Levites:"

This initial phrase immediately identifies the specific tribal group being enumerated, emphasizing their unique designation and divinely appointed role within Israelite society. It sets the context for detailing those responsible for sacred service in the re-established community.

"the children of Jeshua, of Kadmiel,"

This clause specifies two of the three ancestral lines or family heads of the Levites who returned from exile. It underscores the critical importance of lineage and family identity in defining an individual's place and function within the post-exilic community, especially for those serving in the Temple.

"[and] of the children of Hodevah,"

This adds the third ancestral line, completing the list of Levitical families being counted in this specific verse. The conjunction "and" links this final group to the preceding ones, indicating a collective return of these distinct Levitical branches.

"seventy and four."

This precise numerical figure provides the total count for the Levites from these three named families. The exactness of the number highlights the meticulous nature of the census, reflecting a concern for divine order, accountability, and the accurate re-establishment of the community's structure and religious personnel.

Literary Devices

Nehemiah 7:43 primarily employs Enumeration and Genealogy. The verse is part of an extensive list, systematically counting and categorizing the returning exiles, a clear example of enumeration. This numerical precision serves to underscore the meticulousness with which the community was being re-established and the divine order governing their return. Furthermore, the identification of individuals as "children of Jeshua, of Kadmiel, and of Hodevah" is a direct use of Genealogy, tracing individuals back to their ancestral heads. This device was crucial for establishing legitimacy, particularly for the Levites whose sacred service was dependent on their verifiable lineage. The repetition of this detailed census list, almost verbatim, in Ezra 2 also demonstrates a form of Repetition, reinforcing the historical accuracy and importance of these records for the post-exilic community's identity and administrative structure.

Theological and Thematic Connections

Nehemiah 7:43, though a seemingly administrative detail, carries profound theological weight. It speaks to God's faithfulness in preserving a remnant of His people and His meticulous care for the re-establishment of His covenant community. The return of the Levites was not merely a logistical necessity but a divine imperative for the restoration of proper worship, signifying a renewed commitment to the Law and the sacred order God had established. This attention to detail, from names to numbers, reflects a God who is intimately involved in the lives of His people, orchestrating their return and providing for the spiritual infrastructure necessary for their flourishing. It underscores the enduring importance of divine order and the continuity of God's covenant promises, even through periods of judgment and exile.

Numbers 1:50 1 Chronicles 9:2 Ezra 2:40

Reflection and Application

The detailed census in Nehemiah, including the listing of the Levites in Nehemiah 7:43, might initially appear as a dry administrative record, yet it offers profound insights for contemporary believers. It reminds us that God is a God of order and purpose, who values every individual and every contribution within His divine plan. Just as the Levites were called to specific, vital roles in the Temple, so too are believers today called to faithful service within the body of Christ, each with unique gifts and responsibilities (see 1 Peter 4:10). The meticulous record-keeping emphasizes the importance of accountability, integrity, and the proper functioning of the community, whether in ancient Israel or the modern church. It teaches us that even seemingly small or administrative details matter to God when they contribute to the faithful execution of His purposes and the building up of His people. Our faithfulness in our designated roles, no matter how humble, contributes to the larger work of God's kingdom.

Questions for Reflection

How does the meticulous detail of this census challenge my perception of what matters to God in the life of His people and the church?
In what ways can I, like the returning Levites, faithfully contribute to the order and spiritual health of my community or church today?
How does understanding the importance of lineage and specific roles in ancient Israel inform my understanding of spiritual identity and calling in Christ?

FAQ

Why was it so important to list the Levites specifically, rather than just a general count of returnees?

Listing the Levites specifically was crucial because they held a unique and indispensable role in the religious life of Israel. According to the Law of Moses, only Levites were permitted to perform certain duties in the Temple, such as assisting the priests, maintaining the sanctuary, and leading worship. Their lineage determined their eligibility for these sacred tasks. This meticulous record ensured that the restored community could re-establish proper Temple worship according to divine command, maintaining the integrity and purity of their religious practices. It wasn't just about numbers; it was about divine order and the continuity of God's covenant with His people, ensuring that those serving were legitimate and properly consecrated for their roles, as outlined in passages like Numbers 3.

Christ-Centered Fulfillment

While Nehemiah 7:43 is a historical record of Levitical families, its underlying themes find profound fulfillment in Christ. The meticulous concern for lineage and order among the Levites, who served in the earthly temple, foreshadows the perfect and eternal High Priesthood of Jesus Christ, who is "a priest forever after the order of Melchizedek" (Hebrews 7:17). The Levites' role in facilitating worship and atonement pointed to the ultimate sacrifice of the Lamb of God, who takes away the sin of the world, Jesus Himself, through whom true access to God is granted. The restoration of order and worship in Nehemiah anticipates the spiritual restoration and new covenant community established by Christ, where believers, through Him, become a "royal priesthood" (1 Peter 2:9), offering spiritual sacrifices acceptable to God. The very name "Jeshua" (Yeshua), meaning "the Lord saves," embedded in this Levitical lineage, directly points to Jesus as the ultimate salvation, the one who perfectly fulfills all the shadows of the Old Testament service and brings about the true and lasting restoration of God's people.

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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 Nehemiah 7:5–73. His four-level outline is real structure in the source text, so it is rendered as structure.

1662–1714 · 69 verses

Passage under commentNehemiah 7:5–73

5¶ And my God put into mine heart to gather together the nobles, and the rulers, and the people, that they might be reckoned by genealogy. And I found a register of the genealogy of them which came up at the first, and found written therein,

6These are the children of the province, that went up out of the captivity, of those that had been carried away, whom Nebuchadnezzar the king of Babylon had carried away, and came again to Jerusalem and to Judah, every one unto his city;

7Who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, Baanah. The number, I say, of the men of the people of Israel was this;

8The children of Parosh, two thousand an hundred seventy and two.

9The children of Shephatiah, three hundred seventy and two.

10The children of Arah, six hundred fifty and two.

11The children of Pahathmoab, of the children of Jeshua and Joab, two thousand and eight hundred and eighteen.

12The children of Elam, a thousand two hundred fifty and four.

13The children of Zattu, eight hundred forty and five.

14The children of Zaccai, seven hundred and threescore.

15The children of Binnui, six hundred forty and eight.

16The children of Bebai, six hundred twenty and eight.

17The children of Azgad, two thousand three hundred twenty and two.

18The children of Adonikam, six hundred threescore and seven.

19The children of Bigvai, two thousand threescore and seven.

20The children of Adin, six hundred fifty and five.

21The children of Ater of Hezekiah, ninety and eight.

22The children of Hashum, three hundred twenty and eight.

23The children of Bezai, three hundred twenty and four.

24The children of Hariph, an hundred and twelve.

25The children of Gibeon, ninety and five.

26The men of Bethlehem and Netophah, an hundred fourscore and eight.

27The men of Anathoth, an hundred twenty and eight.

28The men of Bethazmaveth, forty and two.

29The men of Kirjathjearim, Chephirah, and Beeroth, seven hundred forty and three.

30The men of Ramah and Geba, six hundred twenty and one.

31The men of Michmas, an hundred and twenty and two.

32The men of Bethel and Ai, an hundred twenty and three.

33The men of the other Nebo, fifty and two.

34The children of the other Elam, a thousand two hundred fifty and four.

35The children of Harim, three hundred and twenty.

36The children of Jericho, three hundred forty and five.

37The children of Lod, Hadid, and Ono, seven hundred twenty and one.

38The children of Senaah, three thousand nine hundred and thirty.

39The priests: the children of Jedaiah, of the house of Jeshua, nine hundred seventy and three.

40The children of Immer, a thousand fifty and two.

41The children of Pashur, a thousand two hundred forty and seven.

42The children of Harim, a thousand and seventeen.

43The Levites: the children of Jeshua, of Kadmiel, and of the children of Hodevah, seventy and four.

44The singers: the children of Asaph, an hundred forty and eight.

45The 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, an hundred thirty and eight.

46The Nethinims: the children of Ziha, the children of Hashupha, the children of Tabbaoth,

47The children of Keros, the children of Sia, the children of Padon,

48The children of Lebana, the children of Hagaba, the children of Shalmai,

49The children of Hanan, the children of Giddel, the children of Gahar,

50The children of Reaiah, the children of Rezin, the children of Nekoda,

51The children of Gazzam, the children of Uzza, the children of Phaseah,

52The children of Besai, the children of Meunim, the children of Nephishesim,

53The children of Bakbuk, the children of Hakupha, the children of Harhur,

54The children of Bazlith, the children of Mehida, the children of Harsha,

55The children of Barkos, the children of Sisera, the children of Tamah,

56The children of Neziah, the children of Hatipha.

57The children of Solomon's servants: the children of Sotai, the children of Sophereth, the children of Perida,

58The children of Jaala, the children of Darkon, the children of Giddel,

59The children of Shephatiah, the children of Hattil, the children of Pochereth of Zebaim, the children of Amon.

60All the Nethinims, and the children of Solomon's servants, were three hundred ninety and two.

61And these were they which went up also from Telmelah, Telharesha, Cherub, Addon, and Immer: but they could not shew their father's house, nor their seed, whether they were of Israel.

62The children of Delaiah, the children of Tobiah, the children of Nekoda, six hundred forty and two.

63And of the priests: the children of Habaiah, the children of Koz, the children of Barzillai, which took one of the daughters of Barzillai the Gileadite to wife, and was called after their name.

64These sought their register among those that were reckoned by genealogy, but it was not found: therefore were they, as polluted, put from the priesthood.

65And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and Thummim.

66The whole congregation together was forty and two thousand three hundred and threescore,

67Beside their manservants and their maidservants, of whom there were seven thousand three hundred thirty and seven: and they had two hundred forty and five singing men and singing women.

68Their horses, seven hundred thirty and six: their mules, two hundred forty and five:

69Their camels, four hundred thirty and five: six thousand seven hundred and twenty asses.

70And some of the chief of the fathers gave unto the work. The Tirshatha gave to the treasure a thousand drams of gold, fifty basons, five hundred and thirty priests' garments.

71And some of the chief of the fathers gave to the treasure of the work twenty thousand drams of gold, and two thousand and two hundred pound of silver.

72And that which the rest of the people gave was twenty thousand drams of gold, and two thousand pound of silver, and threescore and seven priests' garments.

73So the priests, and the Levites, and the porters, and the singers, and some of the people, and the Nethinims, and all Israel, dwelt in their cities; and when the seventh month came, the children of Israel were in their cities.

I. II. Main points1. 2. Sub-points(1.) (2.) Details[1.] [2.] Fine details

We have here another good project of Nehemiah's; for wise and zealous men will be always contriving something or other for the glory of God and the edification of his church. He knew very well that the safety of a city, under God, depends more upon the number and valour of the inhabitants than upon the height or strength of its walls; and therefore, observing that the people were few that dwelt in it, he thought fit to take an account of the people, that he might find what families had formerly had their settlement in Jerusalem, but were now removed into the country, that he might bring them back, and what families could in any other way be influenced by their religion, or by their business, to come and rebuild the houses in Jerusalem and dwell in them. So little reason have we to wish that we may be placed alone in the earth, or in Jerusalem itself, that much of our safety and comfort depends upon our neighbours and friends; the more the stronger, the more the merrier. It is the wisdom of the governors of a nation to keep the balance even between the city and country, that the metropolis be not so extravagantly large as to drain and impoverish the country, nor yet so weak as not to be able to protect it. Now observe,

I.Whence this good design of Nehemiah's came.

He owns, My God put it into my heart, Neh 7:5. Note, Whatever good motion is in our minds, either prudent or pious, we must acknowledge it to come from God. It was he that put it into our hearts; for every good gift and every good work are from above. He gives knowledge; he gives grace; all is of him, and therefore all must be to him. What is done by human prudence must be ascribed to the direction of divine Providence; he that teaches the husbandman his discretion (Isa 28:26) teaches the statesman his.

II.What method he took in prosecution of it.

1.He called the rulers together, and the people, that he might have an account of the present state of their families - their number and strength, and where they were settled. It is probable that when he summoned them to come together he ordered them to bring such an account along with them out of their several districts. And I doubt they were not so many but that it might be soon done.

2.He reviewed the old register of the genealogy of those who came up at the first, and compared the present accounts with that; and here we have the repetition of that out of Ezra 2. The title is the same here (Neh 7:6, Neh 7:7) as there (Ezr 2:1): These are the children of the province, etc. Two things are here repeated and recorded a second time from thence - the names and numbers of their several families, and their oblations to the service of the temple. The repetition of these accounts may intimate to us the delight which the great God is pleased to take in the persons, families, and services of his spiritual Israel, and the particular notice he takes of them. He knows those that are his, knows them all, knows them by name, has his eye on the register of those children of the captivity, and does all according to the ancient counsel of his will concerning them.

(1.)Here is an account of the heads of the several families that first came up, v. 6-69. As to this,

[1.]Though it seem of little use to us now, yet then it was of great use, to compare what they had been with what they now were. We may suppose they were much increased by this time; but it would do well for them to remember their small beginnings, that they might acknowledge God in multiplying their families and building them up. By this means likewise their genealogies would be preserved, and the distinction of their families kept up, till the Messiah should come, and then an end be put to all their genealogies, which were preserved for his sake, but afterwards were endless. But,

[2.]There are many differences in the numbers between this catalogue and that in Ezra. Most of them indeed are exactly the same, and some others within a very few under or over (one or two perhaps); and therefore I cannot think, as some do, that that was the number of these families at their first coming and this as they were now, which was at least forty years after (some make it much more); for we cannot suppose so many families to be not at all, or but little, altered in their numbers in all that time; therefore what differences there are we may suppose to arise either from the mistakes of transcribers, which easily happen in numbers, or from the diversity of the copies from which they were taken. Or perhaps one was the account of them when they set out from Babylon with Zerubbabel, the other when they came to Jerusalem. The sum totals are all just the same there and here, except of the singing-men and singing-women, which there are 200, here 245. These were not of such importance as that they should keep any strict account of them.

(2.)Here is an account of the offerings which were given towards the work of God, Neh 7:70, etc. This differs much from that in Ezr 2:68, Ezr 2:69, and it may be questioned whether it refers to the same contribution; here the tirshatha, or chief governor, who there was not mentioned, begins the offering; and the single sum mentioned there exceeds all those here put together; yet it is probable that it was the same, but that followed one copy of the lists, this another; for the last verse is the same here that it was Ezr 2:70, adding Ezr 3:1. Blessed be God that our faith and hope are not built upon the niceties of names and numbers, genealogy and chronology, but on the great things of the law and gospel. Whatever is given to the work of God, he is not unrighteous to forget it; nor shall even a cup of cold water, wherewith he is honoured, go without its reward.

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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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