What number verse is Nehemiah 7:58 in the Bible?

Nehemiah 7:58 is the 12,479th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Nehemiah 7:58 sits at position 12,479.

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

Translation

King James Version

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

Ask

KJV (with Strong's)

The children ^H1121 of Jaala ^H3279, the children ^H1121 of Darkon ^H1874, the children ^H1121 of Giddel ^H1435,

Ask

Complete Jewish Bible

descendants of Ya'lah, descendants of Darkon, descendants of Giddel,

Ask

Berean Standard Bible

the descendants of Jaala, the descendants of Darkon, the descendants of Giddel,

Ask

American Standard Version

the children of Jaala, the children of Darkon, the children of Giddel,

Ask

World English Bible Messianic

the children of Jaala, the children of Darkon, the children of Giddel,

Ask

Geneva Bible (1599)

The sonnes of Iaala, the sonnes of Darkon, the sonnes of Giddel,

Ask

Young's Literal Translation

sons of Jaala, sons of Darkon, sons of Giddel,

Ask

Study This Verse

Summary

Nehemiah 7:58 meticulously lists three family groups—the children of Jaala, Darkon, and Giddel—who were part of the significant return from Babylonian exile to resettle Jerusalem and Judea. This concise verse is embedded within a comprehensive post-exilic census, underscoring the divine preservation of a faithful remnant, the critical importance of lineage for establishing identity and rights within the covenant community, and the providential re-establishment of Israel in their promised land after a period of judgment and dispersion.

Context

Literary Context

Nehemiah 7:58 is situated within a detailed census that spans Nehemiah 7:6-73. This extensive list immediately follows the completion of the wall of Jerusalem, a monumental achievement signifying security and the re-establishment of the city's defenses (Nehemiah 6:15). The census serves a crucial administrative and theological purpose: to identify the legitimate inhabitants of the land, distinguish them from foreign populations, and ensure proper order for the repopulation of Jerusalem and the surrounding towns. It functions as an official register, validating claims to property, defining community membership, and preparing for the re-institution of temple service and civil governance. The near-identical nature of this list to the one found in Ezra 2 highlights its authoritative status and reinforces the continuity of God's people across different phases of the post-exilic restoration.

Historical & Cultural Context

The historical backdrop is the mid-5th century BCE, a period of profound reordering for the Jewish people after the trauma of the Babylonian captivity. The decree of Cyrus the Great (referenced in Ezra 1:1-4) had permitted the exiles to return, but the process of rebuilding and re-establishing society was arduous. For the returning remnant, identity and lineage were not merely historical curiosities but paramount legal and social necessities. Genealogies served as vital documents that validated claims to ancestral lands, determined eligibility for priestly or Levitical service, and confirmed one's rightful place within the covenant community of Israel. The meticulous inclusion of family names, even those of the Nethinim (temple servants) and the descendants of Solomon's servants, underscores the comprehensive nature of the restoration and the re-establishment of all necessary roles for a functioning society and a renewed system of temple worship.

Key Themes

The meticulous record-keeping evident throughout Nehemiah 7, including verse 58, powerfully illuminates several key themes central to the post-exilic narrative. First, it underscores Divine Providence and Restoration, demonstrating God's unwavering faithfulness in preserving a remnant and orchestrating their return to the land, fulfilling His ancient promises despite Israel's profound disobedience and subsequent exile. Second, it emphasizes the Importance of Heritage and Identity; for the returning exiles, their family lineage was not merely a historical record but a vital validation of their claim to the land, their tribal allocations, and their roles within the newly re-established society and temple service. This meticulous listing ensures that the covenant people are clearly identified, reinforcing their unique status as God's chosen nation, a theme consistently highlighted throughout the Old Testament, from the table of nations in Genesis 10 to the extensive genealogies in 1 Chronicles 1-9.

Exposition and Analysis

Key Word Analysis

children bên H1121

Derived from a root meaning "to build," this term signifies "a son" or "descendant," emphasizing the role of offspring in building and continuing the family name and lineage. In this context, "children of" refers to the family or clan descended from a particular ancestor, highlighting the communal and generational nature of the return from exile and the re-establishment of the covenant community. It underscores the importance of family units in the restoration of Israel.

Jaala Yaʻălâʼ H3279

This proper noun identifies a specific family group among the Nethinim, or temple servants, who returned from exile. While its etymology might relate to "wild goat" or "ascending," its primary significance here is its function as a distinct identifier within the comprehensive census. The inclusion of such a name, even for a family of temple servants, demonstrates the meticulous accounting of all who contributed to the repopulation and re-establishment of Jerusalem.

Giddel Giddêl H1435

This name, derived from a root meaning "to be great" or "to grow," implies "he has become great" or "very great." Like Jaala, Giddel identifies a family group among the Nethinim or "Solomon's servants" who returned. Its presence in the list signifies their participation in God's great work of restoration, emphasizing that even those in service roles were vital and accounted for in the divine plan for His people.

Verse Breakdown

"The children of Jaala"

This clause precisely identifies a specific family or clan that returned from Babylonian exile. Their inclusion in this meticulous census signifies their legitimate claim as part of the covenant community and their participation in the monumental rebuilding efforts of Jerusalem and Judea, particularly in roles related to temple service.

"the children of Darkon"

Similarly, this clause names another distinct family group among the returning exiles. The deliberate repetition of "the children of" emphasizes the familial and communal nature of the return, highlighting that entire households and established lineages, not just isolated individuals, were integral to this significant historical movement of restoration.

"the children of Giddel"

The final clause in this verse completes the listing of these three family units. Together, these names represent a small but vital segment of the returning remnant, whose presence was meticulously recorded to ensure the proper re-establishment of Israelite society, the continuation of their heritage, and the renewed practice of their worship.

Literary Devices

Nehemiah 7:58, as an integral part of a larger census, primarily employs Enumeration, the systematic listing of names or items. This device serves to provide a comprehensive, authoritative, and verifiable record of the returning exiles, emphasizing the meticulous and official nature of the account. The repeated phrase "the children of" functions as a form of Repetition, reinforcing the familial structure of the returning groups and highlighting the paramount importance of lineage and continuity in post-exilic society. Furthermore, the entire chapter, including this verse, is a prime example of Genealogy or a genealogical record, a pervasive literary technique used throughout biblical literature to establish identity, heritage, and the unbroken continuity of God's covenant people. The seemingly dry listing of names, while appearing mundane, carries profound theological weight by affirming the preservation and re-establishment of the chosen nation as part of God's unfolding redemptive plan.

Theological and Thematic Connections

Nehemiah 7:58, though a mere listing of names, powerfully illustrates God's meticulous care for His people and His unwavering faithfulness in fulfilling His covenant promises. The very act of recording these families underscores the divine commitment to preserving a remnant and restoring them to their land, even after severe judgment and dispersion. It speaks to the importance of every individual and family within God's grand redemptive plan, demonstrating that no detail is too small for His sovereign attention. This census is not just a historical record; it is a profound theological statement about God's sovereignty over history and His unwavering purpose to maintain a distinct people through whom His redemptive work would continue to unfold.

Ezra 2:56 1 Chronicles 9:1 Revelation 7:4

Reflection and Application

The inclusion of seemingly obscure names like Jaala, Darkon, and Giddel in a sacred text serves as a profound and enduring reminder that every individual, every family, and every detail matters intimately in God's grand narrative of redemption. Just as these families were integral to the physical restoration of Israel and the re-establishment of temple service, so too are individual believers vital, irreplaceable members of the spiritual body of Christ today. This verse encourages us to deeply value our unique place within the community of faith, recognizing that our specific contributions, however small or hidden they may seem, are part of God's larger, meticulously orchestrated plan. It also challenges us to persevere in our own "restoration" efforts, whether in personal spiritual growth, the faithful discipleship of our families, or the building up of our local church community, trusting that God sees and values our faithfulness, just as He did for these returning exiles.

Questions for Reflection

How does the meticulous record-keeping in Nehemiah 7:58 challenge my perception of what God considers important and worthy of His attention?
In what ways do I see my own identity and belonging affirmed within God's larger story, similar to how these families found their legitimate place in the restored Israel?
What "details" in my life, my family, or my ministry, which might seem insignificant to me, could God be using for His greater purposes, much like the seemingly minor families listed here?

FAQ

Why are these seemingly insignificant names included in the Bible?

The inclusion of names like Jaala, Darkon, and Giddel in Nehemiah 7:58 is far from insignificant; it serves several crucial, interconnected purposes. First, it underscores the meticulous nature of God's dealings with His people and the paramount importance of lineage in ancient Israelite society. These names are part of a comprehensive census that validated the identity and rights of those returning from Babylonian exile, ensuring their legitimate claim to ancestral lands and their rightful roles within the re-established community, particularly in temple service. Second, it powerfully demonstrates God's unwavering faithfulness in preserving a remnant, even after severe judgment and dispersion. Every name represents a family that, by divine providence, survived the exile and returned to participate actively in the rebuilding of Jerusalem and the nation. This detailed record highlights that God's covenant promises are fulfilled through real people, meticulously counted and cared for, a pattern seen consistently in other biblical genealogies like those in Matthew 1:1-17 and Luke 3:23-38.

Christ-Centered Fulfillment

Nehemiah 7:58, with its seemingly dry list of names, finds profound Christ-centered fulfillment in several interconnected ways. The meticulous preservation of these lineages, even down to obscure families of temple servants, underscores God's unwavering commitment to His covenant people, a commitment that ultimately culminates in the coming of the Messiah. The very purpose of many genealogies in the Old Testament was to trace the specific lineage through which the promised Seed, the Christ, would come, fulfilling the protoevangelium of Genesis 3:15 and the Abrahamic promise to "your Seed" in Galatians 3:16. Furthermore, the re-establishment of a physical community based on lineage in Nehemiah profoundly foreshadows the new community formed in Christ, where identity is no longer primarily based on physical descent but on spiritual rebirth and adoption into God's family through faith in Jesus. As John 1:12-13 declares, those who believe in His name are given the right to become children of God. In Christ, the old distinctions of lineage and ethnicity are transcended, 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). Just as these names were recorded in a physical census for earthly restoration, believers today are part of a spiritual census, their names "written in the Lamb's book of life" (Revelation 21:27), signifying their eternal belonging and participation in God's ultimate and perfect restoration through Christ Jesus.

Copy as

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.

Copy as

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.

Copy as

Continue studying Nehemiah 7:58 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.