What number verse is Nehemiah 7:53 in the Bible?

Nehemiah 7:53 is the 12,474th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Nehemiah 7:53 sits at position 12,474.

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

Translation

King James Version

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

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KJV (with Strong's)

The children ^H1121 of Bakbuk ^H1227, the children ^H1121 of Hakupha ^H2709, the children ^H1121 of Harhur ^H2744,

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Complete Jewish Bible

descendants of Bakbuk, descendants of Hakufa, descendants of Harhur, 1138

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Berean Standard Bible

the descendants of Bakbuk, the descendants of Hakupha, the descendants of Harhur,

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American Standard Version

the children of Bakbuk, the children of Hakupha, the children of Harhur,

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World English Bible Messianic

the children of Bakbuk, the children of Hakupha, the children of Harhur,

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Geneva Bible (1599)

The sonnes of Bakbuk, the sonnes of Hakupha, the sonnes of Harhur,

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Young's Literal Translation

sons of Bakbuk, sons of Hakupha, sons of Harhur,

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In the KJVVerse 12,474 of 31,102 · 40.1%

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Study This Verse

Summary

Nehemiah 7:53 is a concise yet profoundly significant verse embedded within a comprehensive genealogical record of those who returned to Judah from Babylonian exile. It meticulously lists "The children of Bakbuk, the children of Hakupha, the children of Harhur," identifying specific families among the Nethinim, a dedicated class of temple servants. Their inclusion in this precise census underscores the divine recognition of every individual's vital role, regardless of perceived status, in the monumental task of restoring God's covenant community, rebuilding Jerusalem, and re-establishing proper worship in the post-exilic era.

Context

Literary Context

Nehemiah 7:53 is situated within a lengthy and detailed census that spans from Nehemiah 7:6 to Nehemiah 7:69. This chapter functions as a critical administrative and historical document, meticulously recording the families, priests, Levites, singers, gatekeepers, and Nethinim who returned from Babylonian captivity to resettle in Jerusalem and other cities of Judah. The list is remarkably similar, almost verbatim, to the one found in Ezra 2, highlighting its foundational importance for the re-established community. The primary purpose of this precise register was to affirm the identity, lineage, and assigned roles of the returnees, ensuring the purity of the priesthood, the proper functioning of temple service, and the orderly reconstruction of the nation. This detailed accounting immediately follows the triumphant completion of the wall in Nehemiah 6, setting the stage for the internal organization and spiritual renewal of the people as they prepared for the public reading of the Law in Nehemiah 8.

Historical & Cultural Context

The historical backdrop for Nehemiah 7:53 is the post-exilic period, specifically the second wave of returnees from Babylon to Judah under Nehemiah's leadership, following the initial return led by Zerubbabel and Jeshua. The Babylonian exile, a seventy-year period of divine judgment and purification prophesied by Jeremiah (Jeremiah 29:10), had scattered the Jewish people and profoundly disrupted their religious, national, and cultural identity. The return was an act of divine restoration, aimed at rebuilding not only the physical city and temple but also the spiritual and social fabric of Israel. The Nethinim, to whom Bakbuk, Hakupha, and Harhur belonged, were a distinct class of temple servants. Their name, derived from the Hebrew root natan ("to give"), literally means "the given ones," suggesting they were dedicated or assigned to temple service. Historically, many Nethinim were likely descendants of non-Israelite captives (such as the Gibeonites mentioned in Joshua 9:27) or foreigners who had converted and were assigned to perform menial but essential tasks like drawing water, hewing wood, and general upkeep of the temple precincts. Their inclusion in this vital census highlights their recognized and indispensable role in the restored community's religious life and the functioning of the Second Temple.

Key Themes

Nehemiah 7:53, though a mere listing of names, contributes significantly to several overarching themes in Nehemiah and the broader post-exilic narrative. Firstly, it underscores the theme of Divine Order and Meticulous Record-Keeping. The detailed genealogical lists, including even the Nethinim families, demonstrate God's precise orchestration of the restoration and the paramount importance placed on identity, lineage, and accountability within His covenant community. This meticulousness ensures the purity of the priesthood and the proper functioning of temple worship, as seen in the broader context of Nehemiah 7. Secondly, it highlights the Inclusivity of Service within God's kingdom. Even those in seemingly humble or less prominent roles, such as the Nethinim, were vital to the functioning of the temple and the spiritual life of the nation. Their names are preserved alongside priests and nobles, emphasizing that every contribution to God's work is valued and remembered, echoing the New Testament concept of the diverse yet essential parts of the body of Christ in 1 Corinthians 12. Finally, the verse contributes to the theme of the Restoration of Community. The return from exile was not merely about rebuilding physical structures but about reconstituting a people, confirming who belonged to the covenant community and their specific roles in the re-established nation, thereby reaffirming their identity as God's chosen people, a process foundational to the spiritual revival that follows in Nehemiah 8.

Exposition and Analysis

Key Word Analysis

children bên' H1121

This word, meaning "son" or "child," is used broadly to denote descendants, members of a family, or even those belonging to a particular group or class. In Nehemiah 7:53, its repeated use emphasizes the familial and generational continuity of the Nethinim, highlighting that these were established lineages returning from exile. It underscores the importance of family identity and heritage in the re-establishment of the Israelite community, where each "child" or descendant contributed to the collective identity and purpose of the nation.

Bakbuk Baqbûwq' H1227

This is a proper noun, identifying a specific family line among the Nethinim. The name itself means "bottle" or "flask." While its etymology doesn't carry direct theological meaning, its inclusion signifies the meticulous nature of the census. It ensures that even families with less common or seemingly mundane names were precisely accounted for in the divine record of the returning exiles, affirming their unique identity and legitimate place within the restored community.

Harhur Charchûwr' H2744

Another proper noun, identifying a distinct family of Nethinim. The meaning is uncertain, possibly related to "inflammation" or "fever." As with Bakbuk, the theological weight is not in the etymology of the name but in its presence in the sacred record. Its inclusion affirms the full recognition and inclusion of all who contributed to the re-establishment of Israel's worship and national life, emphasizing that every family, regardless of their background or assigned role, was known and valued by God.

Verse Breakdown

"The children of Bakbuk"

This phrase identifies a specific family lineage that belonged to the Nethinim. Their inclusion in this official register confirms their legitimate return from exile and their recognized place within the covenant community. It underscores the meticulousness of the census, which sought to account for every family unit contributing to the restoration, ensuring that no one who belonged was overlooked.

"the children of Hakupha"

Similar to Bakbuk, this clause identifies another distinct family line among the Nethinim. The repetition of "the children of" emphasizes the familial and generational continuity of those returning, highlighting the importance of heritage and collective identity in the post-exilic period. Each family, no matter its perceived status, was a vital thread in the intricate fabric of the re-established nation, contributing to its strength and spiritual integrity.

"the children of Harhur"

This final phrase in the verse completes the list of three Nethinim families. The enumeration of these specific names, rather than a generic reference, demonstrates the divine and human commitment to preserving the record of all who participated in the sacred work of rebuilding. It reinforces the idea that every individual and family, even those in supportive, behind-the-scenes roles, was known, valued, and essential to God's grand scheme of restoration for Israel.

Literary Devices

The primary literary device at play in Nehemiah 7:53, and indeed throughout much of Nehemiah 7, is Enumeration or Listing. The verse presents a simple, declarative list of three family names. This technique serves to create a comprehensive and authoritative record, emphasizing the meticulousness with which the returnees were cataloged. The sheer volume and detail of the names across the chapter lend an air of authenticity and historical precision to the account, reinforcing the legitimacy of the restored community. Beyond mere listing, there is an implicit Symbolism of inclusivity. By naming these specific Nethinim families alongside priests, Levites, and nobles, the text symbolically affirms that every member, regardless of their social standing or assigned task, was essential to the reconstituted community and equally valued in the eyes of God. This detailed record-keeping also functions as a form of Historical Documentation, providing a foundational roster for the re-establishment of Israelite society and worship, ensuring that future generations would know their heritage and the divine faithfulness that brought them home.

Theological and Thematic Connections

Nehemiah 7:53, though seemingly a dry list of names, carries profound theological weight. It speaks to the divine order and meticulous care with which God oversees the affairs of His people, down to the individual family. The inclusion of the Nethinim, who performed the most humble tasks in the temple, highlights God's valuing of all contributions to His kingdom, regardless of their perceived prominence. This principle transcends the Old Testament, finding resonance in the New Testament's emphasis on the diverse yet indispensable roles within the body of Christ. It reminds us that God's plan for restoration and spiritual renewal is comprehensive, encompassing every facet of community life and every individual within it. The act of returning and being counted was an affirmation of identity, heritage, and renewed covenant relationship with God, establishing the foundation for future generations and demonstrating God's faithfulness to His promises.

Ezra 2:58 1 Corinthians 12:22-24 Matthew 10:42

Reflection and Application

Nehemiah 7:53 serves as a powerful reminder that in God's economy, every person and every task, no matter how seemingly insignificant, holds immense value and divine purpose. The meticulous record-keeping of these Nethinim families, whose primary role was to perform the menial labor of the temple, challenges our human tendency to prioritize visible, prominent roles over quiet, behind-the-scenes service. It teaches us that true significance is found not in the applause of others or the perceived status of our work, but in faithfulness to the calling God has placed upon us, whether it is leading a congregation, teaching a Sunday school class, or cleaning the church building. This verse encourages us to embrace humility, recognizing that the body of Christ thrives when every member contributes their unique gifts and efforts, knowing that God sees and honors every act of service done for His glory. It instills confidence that our lives are not overlooked by a God who meticulously records the names of those who serve Him, assuring us that our faithfulness, even in the quietest corners, is eternally significant and contributes to His grand redemptive narrative.

Questions for Reflection

How does the inclusion of "humble" servants like the Nethinim in this sacred list challenge my perception of what is truly valuable or important in God's kingdom?
In what ways might I be overlooking or devaluing the "behind-the-scenes" contributions of others, or even my own, in my spiritual community or daily life?
What does God's meticulous attention to detail in this census reveal about His personal care for every individual, and how does that comfort or challenge me today?

FAQ

Why are these specific family names listed in the Bible, and what is their significance?

These specific family names—Bakbuk, Hakupha, and Harhur—are listed in Nehemiah 7:53 because they represent families of the Nethinim, a class of temple servants who returned from Babylonian exile. Their inclusion in this detailed census, which parallels Ezra 2, is highly significant for several reasons. Firstly, it underscores the meticulous nature of God's plan for the restoration of His people, demonstrating that every family, regardless of their perceived status or role, was accounted for and had a place in the re-established community. This precision was crucial for re-establishing the social and religious order after the disruption of exile. Secondly, it highlights the divine value placed on all forms of service within God's house. The Nethinim performed essential, often menial, tasks necessary for the temple's operation, such as drawing water and hewing wood. Their names being preserved alongside priests and nobles emphasizes that all contributions to God's work are seen, remembered, and valued by Him. This list was vital for establishing identity, lineage, and roles in the post-exilic community, ensuring the proper functioning of the temple and the purity of the covenant people as they rebuilt Jerusalem and re-established their spiritual life under God's watchful eye.

Christ-Centered Fulfillment

While Nehemiah 7:53 is a historical record of temple servants, it profoundly foreshadows truths fully realized in Christ. The meticulous accounting of every family, even those in humble service, points to the ultimate Shepherd who knows each of His sheep by name and calls them out (John 10:3). The Nethinim, "the given ones" dedicated to temple service, prefigure the New Testament believer, who is "given" to Christ by the Father (John 6:37) and dedicated to serving in His spiritual temple, the Church (1 Peter 2:5). Just as every Nethinim family was essential for the physical temple's function, so too is every member of the body of Christ indispensable for the spiritual temple's mission, each contributing to the growth and building up of the whole (Ephesians 4:16). Christ Himself, the ultimate servant, did not come to be served but to serve and to give His life as a ransom for many (Mark 10:45). He elevates humble service, declaring that even a cup of cold water given in His name will not lose its reward (Matthew 10:42). Thus, the inclusion of Bakbuk, Hakupha, and Harhur in God's sacred record affirms that in Christ, all who faithfully serve, regardless of their earthly status or the perceived prominence of their tasks, are eternally valued, known, and celebrated in the kingdom of God, their names written in the Book of Life (Revelation 20:12).

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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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