Ezra 2:13-24 · Bible study
Ezra 2:13-24 Commentary: The Exiles' Return
Hebrew · 7 what the commentators say
Meaning in one sentence
Explore the significance of the list of returning exiles in Ezra 2:13-24, families, towns, and the number 666.
Research Summary
- Meaning: A census of exiles returning from Babylon, listing families and towns with their adult male numbers.
- Key words: “descendants of” (benei), “men of” (anshei), and the numbers (e.g., “six hundred sixty-six”).
- Main debate: Whether the number 666 carries symbolic weight, and how to account for numeral differences with Nehemiah 7.
- Theological theme: God’s faithfulness in restoring His people, known individually and gathered into community.
- Best use: Demonstrating the historical grounding of the return and the value God places on each person in His covenant.
Translation Comparison
BSB Berean Standard Bible 2020
13the descendants of Adonikam, 666;
14the descendants of Bigvai, 2,056;
15the descendants of Adin, 454;
16the descendants of Ater (through Hezekiah), 98;
17the descendants of Bezai, 323;
18the descendants of Jorah, 112;
19the descendants of Hashum, 223;
20the descendants of Gibbar, 95;
21the men of Bethlehem, 123;
22the men of Netophah, 56;
23the men of Anathoth, 128;
24the descendants of Azmaveth, 42;
WEB World English Bible 2000
13The children of Adonikam, six hundred sixty-six.
14The children of Bigvai, two thousand fifty-six.
15The children of Adin, four hundred fifty-four.
16The children of Ater, of Hezekiah, ninety-eight.
17The children of Bezai, three hundred twenty-three.
18The children of Jorah, one hundred twelve.
19The children of Hashum, two hundred twenty-three.
20The children of Gibbar, ninety-five.
21The children of Bethlehem, one hundred twenty-three.
22The men of Netophah, fifty-six.
23The men of Anathoth, one hundred twenty-eight.
24The children of Azmaveth, forty-two.
KJV King James Version 1769
13The children of Adonikam, six hundred sixty and six.
14The children of Bigvai, two thousand fifty and six.
15The children of Adin, four hundred fifty and four.
16The children of Ater of Hezekiah, ninety and eight.
17The children of Bezai, three hundred twenty and three.
18The children of Jorah, an hundred and twelve.
19The children of Hashum, two hundred twenty and three.
20The children of Gibbar, ninety and five.
21The children of Beth–lehem, an hundred twenty and three.
22The men of Netophah, fifty and six.
23The men of Anathoth, an hundred twenty and eight.
24The children of Azmaveth, forty and two.
ASV American Standard Version 1901
13The children of Adonikam, six hundred sixty and six.
14The children of Bigvai, two thousand fifty and six.
15The children of Adin, four hundred fifty and four.
16The children of Ater, of Hezekiah, ninety and eight.
17The children of Bezai, three hundred twenty and three.
18The children of Jorah, a hundred and twelve.
19The children of Hashum, two hundred twenty and three.
20The children of Gibbar, ninety and five.
21The children of Beth-lehem, a hundred twenty and three.
22The men of Netophah, fifty and six.
23The men of Anathoth, a hundred twenty and eight.
24The children of Azmaveth, forty and two.
YLT Young's Literal Translation 1898
13Sons of Adonikam, six hundred sixty and six.
14Sons of Bigvai, two thousand fifty and six.
15Sons of Adin, four hundred fifty and four.
16Sons of Ater of Hezekiah, ninety and eight.
17Sons of Bezai, three hundred twenty and three.
18Sons of Jorah, a hundred and twelve.
19Sons of Hashum, two hundred twenty and three.
20Sons of Gibbar, ninety and five.
21Sons of Beth-Lehem, a hundred twenty and three.
22Men of Netophah, fifty and six.
23Men of Anathoth, a hundred twenty and eight.
24Sons of Azmaveth, forty and two.
Darby Darby Bible 1890
13The children of Adonikam, six hundred and sixty-six.
14The children of Bigvai, two thousand and fifty-six.
15The children of Adin, four hundred and fifty-four.
16The children of Ater of [the family of] Hezekiah, ninety-eight.
17The children of Bezai, three hundred and twenty-three.
18The children of Jorah, a hundred and twelve.
19The children of Hashum, two hundred and twenty-three.
20The children of Gibbar, ninety-five.
21The children of Bethlehem, a hundred and twenty-three.
22The men of Netophah, fifty-six.
23The men of Anathoth, a hundred and twenty-eight.
24The children of Azmaveth, forty-two.
Douay-Rheims Douay-Rheims Bible 1899
13The children of Adonicam, six hundred sixty-six.
14The children of Beguai, two thousand fifty-six.
15The children of Adin, four hundred fifty-four.
16The children of Ather, who were of Ezechias, ninety-eight.
17The children of Besai, three hundred and twenty-three.
18The children of Jora, a hundred and twelve.
19The children of Hasum, two hundred twenty-three.
20The children of Gebbar, ninety-five.
21The children of Bethlehem, a hundred twenty-three.
22The men of Netupha, fifty-six.
23The men of Anathoth, a hundred twenty-eight.
24The children of Azmaveth, forty-two.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Ezra 2:13
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this passage records a census of Jewish exiles returning from Babylon under Zerubbabel. The Cambridge Bible treats each entry as names of households or families, noting that many of these names recur in later lists such as Ezra 8, Nehemiah 7, and Nehemiah 10. Wesley and Clarke observe that places like Bethlehem are listed by their inhabitants, not just family heads. Jamieson-Fausset-Brown highlights Anathoth's biblical history and its restoration as a sign of changed hearts. On the number 666 for Adonikam (v.13), no supplied commentator assigns symbolic weight; it appears as a plain factual count. The list mixes family names ("the children of") with town names ("the men of"), and several numbers differ from the parallel in Nehemiah 7. The shared view is that this is a practical register establishing identity and property rights for the restored community.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Straight census reading: The numbers are factual counts for administrative purposes; parallels in Nehemiah 7 confirm the list's historical nature.
- Scribal variation view: Differences between Ezra and Nehemiah suggest transmission variants, with no theological weight; the 666 is incidental.
What is clear: The list documents the returning community, establishing identity and rights through a mix of family and town names, and stands as a witness to God's restoration of His people.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Purpose of the list | It is a genuine census of the first returned exiles, serving to verify identity and allocate resources. | Some see it as a purely administrative document; others view it as a theological statement of restoration. |
| Significance of the number 666 | The number represents the count of adult male descendants of Adonikam at the time of return. | Most scholars see no symbolic meaning; a few note its later resonance in Revelation 13, but agree the context here is non-symbolic. |
| Variation with Nehemiah 7 | Both lists record the same event and have the same overall structure. | The differences in specific numbers (e.g., Adonikam: 666 vs 667) are explained by scribal transmission or different counting methods; some argue one list is drawn from another. |
| Inclusion of towns alongside families | The mix of family names and town names shows both lineage-based and geography-based identity. | Some suggest the towns are all within the tribe of Judah; others see them as including Benjaminite towns like Anathoth, reflecting broader resettlement. |
| Theological meaning | The list underscores God's faithfulness in fulfilling His promise to bring His people home. | Christians differ on whether to read typologically (the return as a foreshadowing of the gospel gathering) or as a strictly historical record. |
Historical & Cultural Context
These verses sit within Ezra 2, a census of the first wave of returnees from Babylon after Cyrus's decree in 538 BC. Zerubbabel and Jeshua led the group, and the list served multiple purposes: verifying each person's claim to belong to Israel, laying the foundation for land allocation, and organizing temple worship. The shift from listing families (vv.13-20) to towns (vv.21-24) reflects a two-stage identity: who you belong to and where you live. Towns like Bethlehem, Netophah, and Anathoth carried deep historical memory. Bethlehem was David's city and later the Messiah's birthplace. Netophah had priestly residents. Anathoth, Jeremiah's hometown, had been devastated by Assyrian conquest but now saw its people return, a fulfillment of hope. The number 666 appears simply as the count of Adonikam's adult male descendants. Its difference from the 667 in Nehemiah 7:18 likely results from scribal variation or a slightly different counting method. In this context no ominous meaning was intended; the number was a matter of administrative record. The entire register gave the returning community a tangible link to their past and a legal basis for their future.
Textual Notes
The consulted sources note no significant textual variants within the Hebrew manuscripts of Ezra 2:13-24. However, the parallel list in Nehemiah 7 shows several numerical differences: Adonikam's total is 667 instead of 666, Bigvai's total is 2,067 instead of 2,056, and Bezai's total is 324 instead of 323. These are best explained as scribal errors in transmission or as reflecting different stages in the counting process. No variant affects the passage's overall meaning.
Reception History
This genealogical register has been read across church history primarily as a testimony to God's covenant faithfulness. The early church saw in the return from exile a pattern of God gathering His scattered people, a promise fulfilled ultimately in Christ. Medieval commentators like Rashi emphasized the literal restoration of Israel. Protestant Reformers such as Matthew Henry highlighted the careful preservation of names as evidence of God's attention to His people. In modern times, the passage has been used to affirm the historical reliability of Ezra and to encourage believers that God knows each of His children by name, no matter how small their number.
Preaching This Verse
Three-point outline
- God knows His people by name and number. Every name in this list matters to God. No one is lost in the crowd, not even the smallest group of forty-two (v.24).
- The restoration includes both families and places. God rebuilds communities not just individuals. The list ties people to their ancestral towns, grounding faith in real geography.
- Small numbers can carry great significance. Anathoth returns with just 128 people, but that town gave us Jeremiah. God works through remnants, not just multitudes.
Five-point outline
- Historical continuity: The list connects the post-exilic community to pre-exilic Israel.
- The importance of genealogies: They verify identity and preserve covenant heritage.
- God's faithfulness: He promised restoration, and here are the numbers proving it happened.
- Variety of responses: Some families sent many, others few. Every returnee made a choice.
- The hope of restoration: What was lost is being rebuilt, one name at a time.
Illustration hooks
- A town's census after a natural disaster: each name represents a family that chose to come back and rebuild.
- A family reunion where relatives gather from far away, bringing different numbers but all belong.
- A church directory: names and addresses on a page, but each stands for a real person with a story.
Questions your congregation is asking
- Why does the Bible include so many lists? Is this just ancient bureaucracy?
- Does the number 666 have any hidden meaning here?
- How do we know these numbers are accurate when Nehemiah gives different totals?
Leading a Discussion
This list of names and numbers can feel like dry data. But every entry represents real people who left everything familiar to return to a ruined land. They trusted God's promise. Use the questions below to see past the statistics to the faith behind them.
Discussion questions
- What patterns do you notice in the way this list is organized? Which entries are families, and which are towns?
- Why do you think the list shifts from “the children of” to “the men of” starting at verse 21?
- Compare the number for Adonikam in Ezra (666) with the parallel in Nehemiah 7:18 (667). What might explain the difference? Does it affect your confidence in the text?
- Bethlehem is listed with just 123 people. What does this say about the size of the returning community? How does God’s work through small groups encourage you?
- Anathoth was Jeremiah’s hometown, a place that had rejected God’s word. Why is its inclusion here a sign of hope?
- What does it mean to you that God records His people by name? How does this shape your sense of identity?
- How can we, like these returnees, take practical steps to rebuild what has been broken in our own communities?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Ezra 8:13 | Of the sons of Adonikam, who were the last, their names are: Eliphelet, Jeuel, and Shemaiah; and with them sixty males. |
| Nehemiah 7:18 | The children of Adonikam: six hundred sixty-seven. |
| Ezra 8:14 | Of the sons of Bigvai, Uthai and Zabbud; and with them seventy males. |
| Nehemiah 7:19 | The children of Bigvai: two thousand sixty-seven. |
| Ezra 8:6 | Of the sons of Adin, Ebed the son of Jonathan; and with him fifty males. |
| Nehemiah 7:20 | The children of Adin: six hundred fifty-five. |
| Nehemiah 7:21 | The children of Ater: of Hezekiah, ninety-eight. |
| Nehemiah 7:23 | The children of Bezai: three hundred twenty-four. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
6 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
The children of Beth-lehem - The inhabitants: see before.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible Schools commentary explains that the names listed are not the leading men who traveled with Zerubbabel, but titles of families or clans. These titles were probably taken from the founders and were of great antiquity. The same names appearing with Ezra show that only part of each household returned while others remained in Babylon.
Geneva Bible Notes Reformed 1599
The Geneva Notes simply record the exact census figures for each family group returning from exile. They present the numbers without comment or interpretation, treating the detailed count as a straightforward factual record of those who made the journey.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB finds it striking that so many citizens of Anathoth returned from exile, because the same town had fiercely rejected Jeremiah’s warnings and brought destruction on itself. That they now came back in repentance and rebuilt the city shows a remarkable change of heart.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry sees this lengthy list of returning exiles as a living testimony to God's covenant faithfulness. Every name and number proves that God preserved a remnant and brought them back to their land, fulfilling His promises. The careful count shows each family was known and valued by God.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley points out that Bethlehem had only a handful of survivors left—hardly more than a remnant of a city. Yet from this insignificant place, overlooked among the thousands of Judah, the Messiah was destined to come.