Nehemiah 7:16–23

Verse-by-Verse Commentary

Nehemiah 7:16 — The children of Bebai: 628. The name Bebai likely derives from a Babylonian personal name, a reminder that some Israelite clans had so thoroughly sojourned in exile that even their ancestral designations carried the imprint of foreign culture. Yet their return is total. The number 628 is notably distinct from the parallel list in Ezra 2:11, which records 623 — a discrepancy that has occupied textual scholars for centuries. Rather than undermining the text's authority, such minor variations reflect the reality that these lists were compiled at different moments of the restoration project (Ezra's initial return and Nehemiah's later census), and that scribal transmission of numerical data in the ancient Near East naturally accumulated small divergences. The theological point remains intact: this family came back.

Nehemiah 7:17 — The children of Azgad: 2,322. Azgad is the largest family unit in this cluster, and with 2,322 returnees represents a substantial tribal presence. The parallel in Ezra 2:12 gives 1,222 — a striking difference of over 1,100 persons. This has led some scholars (cf. Williamson, Ezra, Nehemiah, WBC) to suggest that additional waves of return had occurred between Ezra's and Nehemiah's census, swelling family numbers. The name Azgad ("Gad is strong" or "Gad is a troop") preserves a theophoric memory of Israel's tribal past, a thread of identity stretching back before exile.

Nehemiah 7:18 — The children of Adonikam: 667. Adonikam means "my lord has arisen" — a name carrying an almost prophetic resonance. Some scholars (cf. Blenkinsopp, Ezra-Nehemiah, OTL) have speculated that some members of this family may have been among those who returned in a second wave with Ezra (cf. Ezra 8:13), meaning this number in Nehemiah reflects the family's full reconstitution. The name's meaning anticipates the great theological theme of resurrection and divine vindication that will later find its definitive expression in Christ.

Nehemiah 7:19 — The children of Bigvai: 2,067. Bigvai is a Persian name, attesting once again to the deep cultural penetration of exile. This family appears in Ezra's initial return (Ezra 2:14 gives 2,056) and again in Ezra 8:14 as sending additional members back to the land. Their persistent, multi-generational commitment to return is itself a spiritual testimony.

Nehemiah 7:20 — The children of Adin: 655. The name Adin derives from a root meaning "delicate" or "voluptuous," perhaps originally a term of noble refinement. With 655 returnees (Ezra 2:15 gives 454 — a significant difference suggesting growth through subsequent returns), this clan demonstrates resilience. Representatives of this family will later set their seal to Nehemiah's covenant renewal in chapter 10 (v. 16), showing that the census is not the end of their story but its beginning.

Nehemiah 7:21 — The children of Ater, of Hezekiah: 98. This verse is notable for its double name: the family of Ater is qualified as of Hezekiah, distinguishing it from the priestly family of Ater mentioned earlier in the chapter (v. 45). The number 98 is the smallest in this cluster, yet Nehemiah records it with the same formulaic dignity as the family of Azgad's 2,322. Before God, no remnant is too small to count. The echo of the great King Hezekiah's name grounds even this modest clan in Israel's royal spiritual heritage.

Nehemiah 7:22 — The children of Hashum: 328. Hashum ("wealthy" or "broadened") appears also in Nehemiah 8:4 at the public reading of the Law, suggesting this family was present not merely in body but in active liturgical participation. The census count here (328; cf. Ezra 2:19's 223) again shows growth, a community not stagnant but expanding.

Nehemiah 7:23 — The children of Bezai: 324. Bezai closes this cluster with 324 members (cf. Ezra 2:17's 323). Like Adin's representatives, the family of Bezai will appear among the signatories of the covenant in Nehemiah 10:18. The nearly identical number across both lists may indicate this family experienced little attrition or growth, yet their faithfulness in returning and in covenant-signing is undiminished.

The Typological and Spiritual Senses

The spiritual sense of this passage operates on multiple levels. Literally, it is a bureaucratic census. Allegorically, it is a figure of divine election: God does not save abstractions or crowds but named persons in numbered families. Anagogically, it anticipates the Lamb's Book of Life (Rev. 21:27), the eschatological census in which every soul redeemed by Christ is inscribed. The morally literal sense calls the reader to recognize that belonging to the People of God entails being counted — accepting both the dignity and the accountability of membership in the covenant community.

Catholic tradition illuminates this passage in a way that purely historical-critical reading cannot fully reach. The Church has consistently taught, from the Fathers through the Magisterium, that Sacred Scripture possesses four senses — literal, allegorical, moral, and anagogical — and this passage's richness is found precisely in the interplay of all four (cf. Catechism of the Catholic Church §115–119; Dei Verbum §12).

The Dignity of the Individual within the Community. St. John Chrysostom, preaching on the biblical genealogies, insisted that God's care for names and numbers reveals His intimate knowledge of each soul: "He who numbers the hairs of your head (cf. Mt. 10:30) does not overlook a single family in His register." The Church's teaching on human dignity (cf. Gaudium et Spes §24) finds deep scriptural roots here: every clan counted in Nehemiah 7 represents irreplaceable persons, bearers of the divine image, for whom the exile was a tragedy and the return a grace.

The Church as the New Israel, Gathered and Named. The Second Vatican Council's Lumen Gentium (§9) describes the Church as the "new People of God," gathered from all nations into a covenant community. The post-exilic census prefigures baptismal enrollment: just as each family was listed upon returning to the holy city, so each Christian is inscribed by name in the Church at Baptism. The Rite of Christian Initiation of Adults (RCIA) even preserves the ancient practice of the Enrollment of Names (Scrutinies), a striking liturgical echo of exactly this kind of sacred counting.

The Eschatological Register. Origen (Homilies on Numbers) saw the biblical censuses as foreshadowing the final divine accounting. The Catechism (§1021–1022) affirms that each person faces particular judgment at death — a divine reckoning of one's whole life. The painstaking precision of Nehemiah's list is, in this anagogical light, an icon of a God who forgets no one.

In an age of algorithmic data collection where human beings are reduced to profiles, demographics, and consumer segments, Nehemiah's census offers a profoundly counter-cultural vision: to be counted by God is to be known by God — not as a data point, but as a person with a name, a family, and a history of covenant fidelity.

For the contemporary Catholic, this passage invites a concrete examination of belonging. Are you fully enrolled in your parish community — not merely attending Mass anonymously, but known by name, contributing your gifts, and taking your place in the community's shared life? The families of Adin and Bezai were not content to return to the land in secret; they registered publicly and later signed the covenant (Neh. 10). Their example challenges the modern temptation toward a purely private, individualistic faith.

Furthermore, for Catholics engaged in parish ministry, social work, or family life, these verses affirm that the unglamorous work of administration, record-keeping, and community organization is not beneath the dignity of sacred service. Nehemiah was the governor; he did the counting himself. Faithfulness in small, structural tasks — the 98 of Ater's family counted with the same care as Azgad's 2,322 — is a genuine form of love of neighbor.