What number verse is Nehemiah 7:72 in the Bible?

Nehemiah 7:72 is the 12,493rd verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Nehemiah 7:72 sits at position 12,493.

“Summary of the Population and Wealth”· Nehemiah 7:66–72

Translation

King James Version

And 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.

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KJV (with Strong's)

And that which the rest ^H7611 of the people ^H5971 gave ^H5414 was twenty ^H8147 thousand ^H7239 drams ^H1871 of gold ^H2091, and two thousand ^H505 pound ^H4488 of silver ^H3701, and threescore ^H8346 and seven ^H7651 priests ^H3548' garments ^H3801.

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Complete Jewish Bible

The rest of the people gave 20,000 gold darkmonim, 2,000 silver manim [about one-and-a-quarter tons] and sixty-seven tunics for the cohanim.

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Berean Standard Bible

The rest of the people gave a total of 20,000 darics of gold, 2,000 minas of silver, and 67 priestly garments.

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American Standard Version

And that which the rest of the people gave was twenty thousand darics of gold, and two thousand pounds of silver, and threescore and seven priests’ garments.

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World English Bible Messianic

That which the rest of the people gave was twenty thousand darics of gold, and two thousand minas of silver, and sixty-seven priests’ garments.

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Geneva Bible (1599)

And the rest of the people gaue twentie thousand drammes of golde, and two thousande pieces of siluer, and three score and seuen Priestes garments.

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Young's Literal Translation

And that which the rest of the people have given is of gold, drams two myriads, and of silver, pounds two thousand, and of priests coats, sixty and seven.

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In the KJVVerse 12,493 of 31,102 · 40.2%

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Study This Verse

Summary

Nehemiah 7:72 concludes the extensive census of returning exiles by meticulously detailing the collective and widespread generosity of the general populace. This verse records their substantial contributions of twenty thousand drams of gold, two thousand pounds of silver, and sixty-seven priests' garments, thereby underscoring the community's profound commitment and sacrificial investment in the monumental task of rebuilding Jerusalem and re-establishing the sacred temple worship after the long years of Babylonian captivity.

Context

Literary Context

This verse serves as the financial capstone to the extensive census recorded in Nehemiah 7:4-69. Following the detailed enumeration of families, leaders, and their specific numbers, Nehemiah shifts focus from who returned to what they contributed. This transition highlights that the restoration project was not merely a matter of presence but of profound financial and material commitment. The inclusion of these offerings immediately after the roster of returnees demonstrates that the re-establishment of Jerusalem and its spiritual life required not only people but also significant resources, solidifying the community's collective investment in God's work. The entire chapter functions as a vital bridge between the completion of the wall in Nehemiah 6 and the subsequent spiritual revival and covenant renewal in Nehemiah 8, illustrating the practical means by which the spiritual infrastructure was supported and prepared for renewed worship.

Historical & Cultural Context

The contributions detailed in Nehemiah 7:72 reflect the economic realities and spiritual priorities of the post-exilic Jewish community under Persian rule. The "drams of gold" (darics) were Persian imperial coinage, indicating the integration of the Jewish economy within the broader Achaemenid Empire and the significant value of these donations. For a community recently returned from seventy years of exile, still struggling to re-establish itself in a desolate land, such substantial contributions of precious metals and specialized garments were extraordinary. They signify a deep-seated desire to honor God and rebuild their national and religious identity, even amidst hardship. The specific mention of priests' garments underscores the immediate need to equip the Levitical priesthood for the resumption of proper temple sacrifices and rituals, which were central to their covenant relationship with God and their identity as His people. This act of giving was a tangible expression of their commitment to the Mosaic Law and the restoration of their unique identity as God's chosen nation.

Key Themes

Nehemiah 7:72 powerfully articulates several core themes central to the book of Nehemiah and the broader post-exilic narrative. These include Generosity and Sacrifice, demonstrated by the significant value of the gold, silver, and priestly garments. This reflects a profound spirit of self-sacrifice and generosity among the people, indicating their willingness to part with valuable resources for the sake of God's house and city. This echoes principles of giving found throughout the Old Testament, where offerings were an integral part of worship and covenant fidelity, as seen in the offerings for the tabernacle in Exodus 35. Another key theme is Collective Responsibility, as the phrase "the rest of the people" is crucial, emphasizing that the burden and privilege of rebuilding were shared by the entire community, not just leaders or wealthy individuals. This collective participation fostered unity and a shared sense of ownership in the divine project, reinforcing the idea that God's work is a corporate endeavor, requiring the combined efforts and resources of all His people, much like the unified effort described in Nehemiah 4:6. Finally, the passage highlights Provision for God's Work, as the donations were not for personal gain but specifically for the work of God – the rebuilding of Jerusalem's infrastructure and, crucially, the support of the temple service. The inclusion of priests' garments highlights the people's dedication to restoring proper worship and ensuring the functionality of the Levitical priesthood, demonstrating a holistic view of restoration, encompassing both the physical city and its spiritual institutions.

Exposition and Analysis

Key Word Analysis

Drams (Persian, darkᵉmôwn', H1871): This term refers to the Persian daric, a gold coin of high purity (approximately 8.4 grams of gold) that served as the standard currency of the Achaemenid Empire. Its mention here signifies the substantial value of the contribution and the economic context of the post-exilic period, where Persian currency was in circulation in Judah. Twenty thousand darics represented an immense sum, indicating the significant wealth and deep commitment of the contributors to the restoration project.
Pound (Hebrew, mâneh', H4488): The "pound" here translates the Hebrew unit of weight, the maneh (or mina), which typically weighed about 50 shekels, or roughly 1.25 pounds (approximately 0.57 kg) of silver. Two thousand such pounds of silver constituted a very significant amount, further emphasizing the scale of the collective offering. This substantial silver contribution complemented the gold, providing additional resources for the extensive rebuilding and operational costs of the nascent community and the re-established temple.
Priests' garments (Hebrew, kᵉthôneth', H3801): These were the specialized vestments required for the Levitical priests to perform their sacred duties in the temple. The fact that sixty-seven sets of these garments were donated indicates a focused intent to re-establish and properly equip the temple service, which had been disrupted during the exile. These garments were not merely clothing but sacred attire, essential for the holiness and proper conduct of worship, underscoring the community's commitment to spiritual restoration and adherence to the Mosaic Law.

Verse Breakdown

"And [that] which the rest of the people gave"

This phrase is pivotal, emphasizing that the contributions were not solely from the leaders or specific wealthy families previously mentioned in the census, but from the broader, general populace. It highlights the widespread participation and collective commitment of the entire community to the restoration effort, demonstrating a unified purpose and shared burden in the work of God.

"[was] twenty thousand drams of gold, and two thousand pound of silver"

This clause specifies the monetary value of the contributions, detailing significant quantities of precious metals. The mention of gold and silver underscores the substantial financial investment made by the people. These resources were crucial for funding the ongoing construction, purchasing materials, supporting the various needs of the nascent community, and ensuring the continued operation of the re-established temple.

"and threescore and seven priests' garments"

This final part of the verse specifies a unique and highly significant contribution: sixty-seven sets of priestly vestments. These were not common items but specialized, sacred attire necessary for the proper functioning of the temple and its rituals. Their inclusion indicates a clear focus on the re-establishment of the spiritual infrastructure and the support of the Levitical priesthood, demonstrating the community's dedication to restoring proper worship and adherence to God's commands.

Literary Devices

Nehemiah 7:72 primarily employs Enumeration and Symbolism. The precise listing of "twenty thousand drams of gold, and two thousand pound of silver, and threescore and seven priests' garments" is a clear example of enumeration, providing a detailed and concrete account of the contributions. This meticulous cataloging lends credibility and weight to the narrative, emphasizing the tangible nature and significant scale of the community's generosity. Beyond mere numbers, the items themselves carry profound symbolism. Gold and silver represent wealth, value, and sacrifice, symbolizing the people's willingness to give their most precious possessions to God. The "priests' garments" are particularly symbolic, representing the restoration of sacred worship, the re-establishment of the priesthood, and the community's commitment to spiritual order and covenant fidelity. Together, these devices paint a vivid picture of a devoted people investing their all in God's redemptive work.

Theological and Thematic Connections

Nehemiah 7:72 beautifully illustrates the biblical principle that God's work is advanced through the willing and sacrificial contributions of His people. It demonstrates that true spiritual renewal is often accompanied by tangible acts of generosity, reflecting a heart devoted to God's purposes. The collective nature of the giving underscores the concept of community responsibility in supporting the kingdom, where every member's contribution, regardless of size, plays a vital role. This act of giving was not merely charity but an act of worship, a tangible expression of their gratitude, faith, and commitment to the covenant. It serves as a timeless reminder that resources are not ends in themselves but means to facilitate God's redemptive plans in the world, whether through rebuilding physical structures or supporting spiritual ministries.

Exodus 35:20-29 1 Chronicles 29:6-9 2 Corinthians 9:7

Reflection and Application

Nehemiah 7:72 offers a profound challenge and encouragement for believers today regarding stewardship and community engagement. The passage reminds us that the advancement of God's kingdom, whether in local churches, global missions, or personal ministries, often requires the generous and willing contributions of His people. Just as the returning exiles understood their collective responsibility to rebuild Jerusalem and its spiritual life, so too are believers called to participate actively and sacrificially in the work of God in their generation. This is not merely about financial giving, but about dedicating our time, talents, and treasures to His glory. Our contributions, whether large or small, tangible or intangible, are acts of worship that demonstrate our faith and commitment to God's purposes, enabling the church to fulfill its mission and bear witness to His truth in the world. It calls us to consider how our personal resources can be stewarded to support the spiritual and physical needs of God's people and the spread of His gospel, fostering a corporate spirit of generosity that reflects God's own abundant provision.

Questions for Reflection

How does the collective generosity of "the rest of the people" in Nehemiah 7:72 challenge my understanding of individual versus corporate responsibility in supporting God's work today?
What specific "drams of gold," "pounds of silver," or "priests' garments" (i.e., resources, talents, time) might God be calling me to contribute to His kingdom work in my current context?
In what ways can my giving, beyond monetary contributions, reflect a heart of worship and commitment to God's purposes, similar to the people in Nehemiah?
How does the emphasis on equipping the priesthood (priests' garments) inform my view on supporting spiritual leadership and ministries within the church?

FAQ

What was the significance of the specific items contributed by the people?

The items contributed—gold, silver, and priests' garments—held deep significance for the returning exiles. The gold and silver represented substantial wealth and served as the primary financial backing for the immense rebuilding project in Jerusalem, covering costs for materials, labor, and the general sustenance of the community. These precious metals were universally recognized as valuable and symbolized the people's willingness to make a significant financial sacrifice for God's work. The "threescore and seven priests' garments" (sixty-seven sets of sacred vestments) were particularly symbolic and practical. They were essential for the proper functioning of the Levitical priesthood and the resumption of temple worship, which had been suspended during the Babylonian exile. Their donation underscored the community's profound commitment not only to physical reconstruction but, more importantly, to the spiritual restoration of their covenant relationship with God through renewed sacrificial and ritual practices, as detailed in books like Leviticus and the detailed instructions for priestly attire in Exodus 28.

Christ-Centered Fulfillment

Nehemiah 7:72, with its depiction of a people sacrificially giving to rebuild the physical and spiritual infrastructure of God's dwelling place, finds its ultimate fulfillment and profound redefinition in the person and work of Jesus Christ. While the exiles gave their precious metals and garments to restore a physical temple and its services, Christ himself is the ultimate and perfect temple, the dwelling place of God among humanity (John 2:19-21). His entire life, culminating in his sacrificial death on the cross, represents the ultimate act of giving, where he, though rich, became poor for our sake, that we through his poverty might become rich (2 Corinthians 8:9). The collective generosity of the people in Nehemiah foreshadows the new covenant community, the church, which is built not with gold and silver, but by the precious blood of Christ (1 Peter 1:18-19). In Christ, the need for physical priestly garments is superseded by his eternal priesthood (Hebrews 7:23-28), and believers themselves become a "royal priesthood" (1 Peter 2:9), offering spiritual sacrifices (Romans 12:1). Thus, the spirit of sacrificial giving for God's work, exemplified in Nehemiah, is transformed and empowered by the cross, enabling believers to participate in the building of Christ's spiritual kingdom, which is eternal and universal, reflecting the boundless generosity of God himself.

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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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