What number verse is Nehemiah 7:9 in the Bible?

Nehemiah 7:9 is the 12,430th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Nehemiah 7:9 sits at position 12,430.

“The Register of Returnees”· Nehemiah 7:6–38

Translation

King James Version

The children of Shephatiah, three hundred seventy and two.

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KJV (with Strong's)

The children ^H1121 of Shephatiah ^H8203, three ^H7969 hundred ^H3967 seventy ^H7657 and two ^H8147.

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Complete Jewish Bible

descendants of Sh'fatyah 372

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Berean Standard Bible

the descendants of Shephatiah, 372;

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American Standard Version

The children of Shephatiah, three hundred seventy and two.

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World English Bible Messianic

The children of Shephatiah, three hundred seventy-two.

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Geneva Bible (1599)

The sonnes of Shephatiah, three hundreth seuentie and two.

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Young's Literal Translation

Sons of Shephatiah: three hundred seventy and two.

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Study This Verse

Summary

Nehemiah 7:9 is a precise entry within a comprehensive genealogical register of the Jewish people who returned to Judah from Babylonian exile, specifically identifying "The children of Shephatiah" and their number as "three hundred seventy and two." This verse, part of a larger census nearly identical to that found in Ezra 2, transcends mere historical record, serving as a profound testament to God's unwavering faithfulness in preserving His covenant people and meticulously orchestrating their return to their ancestral land. It lays foundational groundwork for the re-establishment of their national identity, civic order, and spiritual life in Jerusalem.

Context

Literary Context

Nehemiah 7 immediately follows the triumphant completion of Jerusalem's walls, a monumental achievement detailed in Nehemiah 6. With the city's physical defenses secured, Nehemiah's focus strategically shifts to the internal strength and organization of the community. This chapter presents a detailed genealogical register of those who returned from the Babylonian captivity, serving as a foundational document for the post-exilic community. Its near-verbatim parallel with Ezra 2 underscores its authoritative and foundational nature, establishing the legitimate inhabitants and their lineage for purposes of land inheritance, civic organization, and crucially, eligibility for Temple service. The meticulous census provides the demographic backbone and structural integrity necessary for the spiritual revival and re-establishment of the Law that vividly unfolds in Nehemiah 8.

Historical & Cultural Context

The return from Babylonian exile (circa 538 BC) was a pivotal moment in Israelite history, marking a tangible fulfillment of prophetic promises, such as those found in Jeremiah 29:10. After seventy years in a foreign land, the decree of Cyrus the Great, recorded in Ezra 1:1-4, permitted the Jews to return to their homeland. In ancient Israelite society, meticulous record-keeping of family lineages was paramount, particularly for land ownership, tribal affiliation, and religious roles. For the returned exiles, these genealogies confirmed their identity as true Israelites, distinguishing them from those who had remained in the land or foreign peoples who had settled there. This census was not merely an administrative task; it was a profound theological declaration of continuity and restoration, affirming the preservation of God's chosen people despite the devastation and dispersion of the exile.

Key Themes

The meticulous enumeration in Nehemiah 7, including the specific entry in Nehemiah 7:9, contributes to several overarching themes evident throughout Nehemiah and the broader post-exilic narrative. Firstly, it powerfully highlights Restoration and Return, demonstrating the tangible reality of God bringing His people back to their land as promised. Each name and number represents an individual or family participating in this divine act of re-gathering. Secondly, it emphasizes Identity and Lineage, which were crucial for the re-establishment of a distinct Jewish community. Knowing one's family group, such as "the children of Shephatiah," confirmed one's place within the covenant people and validated claims to land and Temple service. Thirdly, the chapter powerfully illustrates God's Faithfulness and Preservation. Despite the judgment of exile, God preserved a faithful remnant and meticulously orchestrated their return, fulfilling His covenant promises. Finally, the census underscores Order and Accountability, providing the necessary framework for the repopulation of Jerusalem, the organization of civic life, and the proper functioning of the Temple and its services, paving the way for the profound spiritual reforms detailed in subsequent chapters, such as the public reading of the Law.

Exposition and Analysis

Key Word Analysis

children bên' H1121

Derived from the root meaning "to build," this term (H1121) refers not exclusively to young offspring but broadly to descendants, members of a family, or a clan. In the context of "the children of Shephatiah," it signifies the continuity of a family line, emphasizing the preservation of distinct family units through generations, even amidst the disruption of exile. This collective identity was vital for maintaining tribal connections, land inheritance, and the overall social fabric of post-exilic Israel. The term highlights the familial and communal aspect of the return, showing that entire households, not just individuals, were part of God's restoration.

Shephatiah Shᵉphaṭyâh' H8203

This proper name (H8203) means "Yahweh has judged" or "Yahweh has defended." The name itself carries significant theological weight within the narrative of the return from exile. After a period of profound divine judgment that led to the Babylonian captivity, the return to Jerusalem signifies God's act of defense and restoration for His people. Thus, the family name "Shephatiah" serves as a subtle, yet powerful, testimony to God's overarching sovereignty—His judgment led to their dispersion, and His faithful defense orchestrated their miraculous return.

Verse Breakdown

"The children of Shephatiah"

This opening phrase precisely identifies a specific family or clan unit that participated in the return from Babylonian exile. The emphasis on "children" (descendants) underscores the continuity of lineage and the preservation of distinct family identities, which was paramount for the social, economic, and religious structure of post-exilic Israel. This family was one of many listed, each contributing a vital piece to the re-establishment of the nation and the repopulation of Jerusalem.

"three hundred seventy and two"

This precise numerical count indicates the total number of individuals belonging to the family of Shephatiah who were part of the initial wave of returning exiles. The specificity of the number highlights the meticulous nature of the census, reflecting a careful and accurate accounting of the returning remnant. This detailed information was crucial for planning the repopulation of Jerusalem, allocating resources, organizing the community for its future, and ensuring the proper functioning of the Temple and civic life. It implicitly speaks to the immense logistical undertaking of the return and the divine value placed on each individual and family unit.

Literary Devices

While a numerical census entry might initially appear devoid of literary artistry, Nehemiah 7, and this verse within it, subtly employs several devices to convey deeper meaning and impact. The most prominent is Catalog or List, where a detailed enumeration of items—in this case, families and their precise numbers—serves to convey a sense of thoroughness, order, and historical accuracy. This device emphasizes the tangible reality of the return and the meticulous re-establishment of the community. The Repetition of the structure "The children of [Name], [Number]" throughout the chapter creates a rhythmic, almost liturgical effect, reinforcing the systematic nature of the record and highlighting the collective identity of the returning remnant. Furthermore, the entire list can be understood as a form of Symbolism, where the very act of counting and listing represents God's meticulous care for His people, His faithfulness in preserving them, and the tangible fulfillment of His promises of restoration. Each number, though seemingly mundane, symbolizes a life that has been brought back from exile into God's redemptive plan, underscoring the divine hand in every detail of their return.

Theological and Thematic Connections

Nehemiah 7:9, as an integral part of the larger census, profoundly illustrates God's meticulous faithfulness and His unwavering commitment to His covenant promises. It stands as a powerful testament to the fact that God remembers His people, even through periods of severe judgment and dispersion, and actively works to restore them. The careful counting of each family and individual underscores the divine value placed on every member of the community, demonstrating that God's grand redemptive plans are not abstract but involve real people and specific, intricate details. This census serves as a tangible fulfillment of prophecies concerning the return from exile, solidifying the identity of the remnant who would rebuild Jerusalem and re-establish the worship of Yahweh. It highlights the enduring importance of identity, lineage, and community in God's redemptive plan, setting the stage for the profound spiritual renewal that follows.

Ezra 2:3 Isaiah 43:5-6 Jeremiah 29:10

Reflection and Application

While Nehemiah 7:9 appears to be a simple numerical entry, it offers profound spiritual lessons for contemporary believers. It serves as a powerful reminder that God is a God of order, precision, and meticulous care. He knows each of us by name, values every individual, and orchestrates the intricate details of our lives within His grand redemptive plan. Just as the "children of Shephatiah" had a specific place and purpose in the restoration of Israel, so too does every believer have a unique and divinely appointed role in God's ongoing work in the world. This verse encourages us to embrace our spiritual heritage and identity in Christ, understanding that we are part of a larger, divinely purposed community, the very body of Christ. It calls us to participate faithfully in the rebuilding and restoration efforts of God's kingdom today, whether in our families, churches, or communities, trusting that even seemingly small contributions are significant and eternally valued in God's eyes.

Questions for Reflection

How does the meticulous record-keeping in Nehemiah 7:9 challenge or affirm your understanding of God's attention to detail in your own life?
In what ways does knowing your spiritual identity in Christ (e.g., adopted child of God, member of His body) parallel the importance of lineage for the returning exiles?
What "rebuilding" or "restoration" work is God calling you to participate in within your sphere of influence, and how does this verse encourage your faithful participation?

FAQ

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

The detailed list in Nehemiah 7, including Nehemiah 7:9, is crucial for several reasons. Historically, it authenticates the return from Babylonian exile, providing a verifiable record of those who came back to rebuild Jerusalem and Judah. Theologically, it demonstrates God's unwavering faithfulness in preserving a remnant of His people and fulfilling His covenant promises to bring them back to their land after seventy years of exile (e.g., Jeremiah 29:10). Culturally, it was vital for establishing legitimate claims to land, determining tribal affiliations, and identifying those eligible for priestly and Levitical service in the re-established Temple. It underscores the importance of identity, order, and accountability within the community as they sought to restore their national and spiritual life under God's Law.

Christ-Centered Fulfillment

While Nehemiah 7:9 is a historical census entry, its underlying themes find profound Christ-centered fulfillment. The meticulous counting of the "children of Shephatiah" and other families foreshadows God's precise and intentional plan of salvation, culminating in Christ. Just as this list validated the identity of the returning exiles, the genealogies of Jesus in Matthew 1 and Luke 3 meticulously establish His identity as the promised Messiah, the true Son of David, and the one through whom all God's promises are fulfilled. The physical return from Babylonian exile points to the greater spiritual liberation from the exile of sin and death, which Jesus accomplished through His atoning sacrifice on the cross. He is the ultimate Deliverer who gathers His people from spiritual bondage, bringing them into a new covenant community, the Church, which is His body (Ephesians 1:22-23). The restoration of Jerusalem and its inhabitants prefigures the establishment of the heavenly Jerusalem, where believers, redeemed by the Lamb of God, who takes away the sin of the world, will dwell eternally with God (Revelation 21:2). Thus, this seemingly mundane list entry ultimately testifies to God's faithfulness in meticulously orchestrating history for the coming of His Son and the redemption of His 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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