Ezra 2:65

KJV

Beside their servants and their maids, of whom [there were] seven thousand three hundred thirty and seven: and [there were] among them two hundred singing men and singing women.

KJV (with Strong's)

Beside their servants {H5650} and their maids {H519}, of whom there were seven {H7651} thousand {H505} three {H7969} hundred {H3967} thirty {H7970} and seven {H7651}: and there were {H428} among them two hundred {H3967} singing men {H7891} and singing women {H7891}.

Complete Jewish Bible

not including their male and female slaves, of whom there were 7,337. They also had 200 male and female singers.

Berean Standard Bible

in addition to their 7,337 menservants and maidservants, as well as their 200 male and female singers.

American Standard Version

besides their men-servants and their maid-servants, of whom there were seven thousand three hundred thirty and seven: and they had two hundred singing men and singing women.

Commentary

### SUMMARY
Ezra 2:65 concludes the detailed census of those returning from Babylonian exile, specifically enumerating a significant number of servants and maids, alongside a distinct group of two hundred professional singing men and women. This verse highlights the comprehensive nature of the post-exilic community, underscoring the diverse social strata present and, notably, the foundational importance of worship and liturgical music in the re-establishment of Israelite life in Judah.

### CONTEXT
* **Literary Context:** Ezra 2:65 is the penultimate verse in a meticulously detailed census found in [Ezra 2](/ezra/2 "Ezra 2 - Census of the Returnees from Exile"). This chapter provides a comprehensive list of the families, individuals, and groups who returned to Judah from Babylonian captivity under the leadership of Zerubbabel and Jeshua. The chapter begins by setting the stage for the returnees' arrival (verses 1-2) and then systematically lists the descendants of various family lines (verses 3-35), followed by priests (verses 36-39), Levites (verses 40-42), temple servants (Nethinim, verses 43-54), and the sons of Solomon's servants (verses 55-58). Verses 59-63 address those whose lineage was uncertain, and verses 64-67 provide a summary of the total number of returnees, their animals, and the specific groups mentioned in verse 65. Thus, Ezra 2:65 serves to include the "ancillary" but vital components of the returning community—those who provided labor and those who facilitated worship—before the final grand total is given.
* **Historical & Cultural Context:** The return described in Ezra occurred after approximately seventy years of Babylonian captivity, a period prophesied by [Jeremiah](/jeremiah/25-11 "Jeremiah 25:11 - Prophecy of Babylonian Captivity"). This repatriation was made possible by the decree of King Cyrus of Persia, as recorded in [Ezra 1:1-4](/ezra/1-1 "Ezra 1:1-4 - Cyrus's Decree for Temple Rebuilding"), marking a pivotal moment in Israel's post-exilic history. In ancient Near Eastern societies, the presence of servants and maids was common, indicating a functioning social hierarchy and providing essential labor for various tasks, particularly in a context of rebuilding a devastated land. The "singing men and singing women" were professional musicians, distinct from the main body of Levites, though some Levites were also singers. These individuals played a crucial role in the liturgical life of Israel, especially in Temple worship. Their inclusion signifies the profound desire of the returning exiles to restore not only the physical structures of Jerusalem and the Temple but also the spiritual and communal practices, particularly the vibrant worship that was central to their identity.
* **Key Themes:** The detailed accounting throughout [Ezra 2](/ezra/2 "Ezra 2 - Census of the Returnees"), including verse 65, powerfully highlights several key themes. Firstly, it underscores **Divine Faithfulness and Restoration**. The meticulous enumeration demonstrates God's sovereign hand in fulfilling His promises to bring His people back to their land, ensuring every individual and group necessary for the community's re-establishment was accounted for. This precision speaks to God's comprehensive care and His commitment to His covenant, preparing them for the monumental task of rebuilding the altar and Temple, as seen in [Ezra 3:2](/ezra/3-2 "Ezra 3:2 - Rebuilding the Altar"). Secondly, the census emphasizes **Community and Inclusivity**. The inclusion of servants, maids, and specialized musicians alongside the main family lines reveals a holistic view of the restored community. Every role, from manual labor to artistic expression in worship, was deemed valuable and necessary for the re-establishment of a functioning society centered on God. This reflects the biblical principle that a healthy community thrives on diverse contributions. Lastly, the specific mention of "two hundred singing men and singing women" prominently features the theme of **Worship and Joy**. Their presence signals the profound intent to restore full-fledged worship and expresses the joy and gratitude associated with their return and the prospect of resuming sacrifices and praise in Jerusalem, as vividly depicted in [Ezra 3:11](/ezra/3-11 "Ezra 3:11 - Laying the Temple Foundation with Joyful Singing"). This highlights that vibrant worship was central to the identity and purpose of the returning exiles.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Servants (Hebrew, _'ebed_):** This term refers to individuals who served others, often in a household or professional capacity. While it can sometimes denote a slave, in this context, it more broadly encompasses household staff, indentured laborers, or retainers. Their significant number (7,337) indicates a substantial workforce that accompanied the main families, providing essential labor and support for the arduous tasks of resettlement and rebuilding. Their inclusion underscores the social and economic structure of the returning community.
* **Singing Men and Singing Women (Hebrew, _sharim_ and _sharot_):** These terms specifically refer to professional male and female singers. Unlike the Levites who had a broader range of Temple duties, these individuals were specialized musicians whose primary role was to lead congregational singing and provide musical accompaniment for Temple services and public celebrations. Their presence highlights the immediate and profound desire of the returning exiles to re-establish the liturgical and worshipful aspects of their national life, demonstrating that spiritual renewal was as crucial as physical reconstruction.

#### Verse Breakdown
* **"Beside their servants and their maids, of whom [there were] seven thousand three hundred thirty and seven":** This clause provides a specific count of a large group of non-family members who were part of the returning contingent. The phrase "beside their servants" indicates that these individuals were distinct from the enumerated family units but were nevertheless integral to the overall community. Their significant number suggests a substantial support system, likely comprising laborers, household staff, and perhaps even those who had attached themselves to the returning exiles for protection or opportunity. Their inclusion underscores the comprehensive nature of the return, encompassing all necessary social strata for the re-establishment of a functioning society.
* **"and [there were] among them two hundred singing men and singing women":** This second clause highlights a specific, smaller, but highly significant group within the returning population. The "singing men and singing women" were professional musicians, whose role was crucial for leading worship and providing music for Temple services and public celebrations. Their presence demonstrates the profound importance placed on the restoration of liturgical life and joyful worship in the post-exilic community. It signals that the return was not merely about physical rebuilding but also about spiritual renewal and the re-establishment of the vibrant worship of Yahweh.

#### Literary Devices
The meticulous nature of [Ezra 2](/ezra/2 "Ezra 2 - Census of the Returnees") as a whole, and verse 65 in particular, employs several literary devices. The primary device is **Enumeration** or **Census**, which is the detailed listing of individuals and groups. This serves to validate the identity of the returnees, confirm the fulfillment of prophecy, and underscore the comprehensive nature of the community God was restoring. The specific mention of the "singing men and singing women" can be seen as a form of **Emphasis** or **Highlighting**, drawing particular attention to the spiritual and liturgical aspirations of the returnees amidst the practicalities of resettlement. Furthermore, the inclusion of these specialized groups, especially the musicians, acts as a subtle **Symbolism**, representing the restoration of Israel's full identity, which was inextricably linked to its worship of God.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 2:65 profoundly illustrates God's meticulous care and faithfulness in orchestrating the restoration of His people. The detailed accounting, down to the number of servants and professional musicians, reveals that God's redemptive plan is comprehensive, valuing every individual and every role within His community. It teaches us that no contribution is too small or insignificant in the grand tapestry of God's work. The return of the musicians, in particular, emphasizes that true restoration is not merely physical or political but fundamentally spiritual, centered on the re-establishment of authentic worship. God desires a people who will worship Him in spirit and truth, and the presence of these singers signals the joy and intentionality with which the exiles sought to re-engage with the heart of their covenant relationship.

* [Psalm 150:3-5](/psalms/150-3 "Psalm 150:3-5 - Praise with Instruments and Dance")
* [Nehemiah 7:67](/nehemiah/7-67 "Nehemiah 7:67 - Parallel Census in Nehemiah")
* [1 Chronicles 25:1](/1_chronicles/25-1 "1 Chronicles 25:1 - David's Organization of Temple Musicians")

### REFLECTION AND APPLICATION
Ezra 2:65 serves as a powerful reminder that God's kingdom work encompasses all people and all gifts. The inclusion of servants and maids alongside the main family lines challenges us to recognize and value every individual within the community, regardless of their social standing or perceived importance. Every member of the body of Christ has a crucial role to play, whether in foundational labor, support, or specialized ministry. The specific mention of "singing men and singing women" underscores the vital role of worship in our lives and in the life of the church. It reminds us that our response to God's faithfulness should be one of joy and intentional praise. As we rebuild or strengthen our communities, whether physically or spiritually, we must prioritize vibrant, heartfelt worship as a cornerstone of our identity and purpose. This verse encourages us to embrace our unique gifts and contribute them wholeheartedly to God's glory, knowing that every contribution is essential for the flourishing of His people.

#### Questions for Reflection
* **What does the meticulous counting in Ezra 2, including the details in verse 65, reveal about God's character and His care for His people?**
* **How does the inclusion of "servants and maids" alongside the main families challenge our perceptions of who is valuable or essential in God's work?**
* **In what ways does the specific mention of "singing men and singing women" emphasize the centrality of worship in a restored community, and how can we apply this principle to our own lives and churches today?**

### FAQ
**Who were the "singing men and singing women" mentioned in Ezra 2:65?**

Answer: The "singing men and singing women" (Hebrew: _sharim_ and _sharot_) were professional musicians whose primary role was to lead and facilitate musical worship. While some Levites were indeed singers and musicians (e.g., [1 Chronicles 25:1](/1_chronicles/25-1 "1 Chronicles 25:1 - David's Organization of Temple Musicians")), this specific group in Ezra 2:65 appears to be distinct from the enumerated Levites, suggesting they were specialized individuals hired or dedicated for this purpose. Their inclusion among the returnees highlights the profound importance placed on restoring the liturgical and worshipful aspects of Jewish life, not just the physical structures of the Temple. Their presence ensured that the returning community could immediately re-engage in the vibrant praise and musical accompaniment integral to their worship of God.

**Why is the number of servants and maids, and musicians, specifically mentioned?**

Answer: The detailed enumeration in [Ezra 2](/ezra/2 "Ezra 2 - Census of the Returnees") serves multiple crucial purposes. Firstly, it provides a historical record and validates the identity and lineage of the returnees, confirming the fulfillment of God's prophetic promises regarding their return from exile. Secondly, the specific mention of servants and maids (7,337 individuals) underscores the comprehensive nature of the community God was restoring, encompassing various social strata and providing a necessary workforce for the daunting task of rebuilding Jerusalem and the Temple. Thirdly, the specific mention of the 200 singing men and women emphasizes the spiritual aspirations of the returning exiles. It signals that the restoration was not merely about physical reconstruction but also about the re-establishment of vibrant, organized worship, which was central to Israel's identity and covenant relationship with God. This meticulous accounting reflects God's sovereign hand in orchestrating every detail of His redemptive plan, ensuring that all necessary elements for a flourishing community, both practical and spiritual, were present.

### CHRIST-CENTERED FULFILLMENT
The meticulous census in Ezra, particularly the inclusion of diverse roles like servants and musicians in [Ezra 2:65](/ezra/2-65 "Ezra 2:65 - Servants and Singers Return"), foreshadows the comprehensive and inclusive nature of God's new covenant community, the Church. Just as every individual, regardless of social standing or specialized gift, was vital for the restoration of Israel, so too in Christ, all believers are valued members of His body, each endowed with unique gifts for the common good ([1 Corinthians 12:12-27](/1_corinthians/12-12 "1 Corinthians 12:12-27 - The Body of Christ")). The emphasis on the return of professional musicians to lead worship points to the ultimate worship of God through Christ. Jesus is the true Temple, whose body was destroyed and raised again ([John 2:19-21](/john/2-19 "John 2:19-21 - Jesus Predicts His Resurrection as the Temple")), and through His perfect sacrifice, He enables a new, spiritual worship "in spirit and truth" that transcends physical locations ([John 4:23-24](/john/4-23 "John 4:23-24 - Worship in Spirit and Truth")). The return from exile and the restoration of worship find their ultimate fulfillment in Christ's redemptive work, which brings believers into a new kingdom where they are called to be a "holy priesthood" offering "spiritual sacrifices acceptable to God through Jesus Christ" ([1 Peter 2:5](/1_peter/2-5 "1 Peter 2:5 - Living Stones, Holy Priesthood")). The joyful singing of the exiles anticipates the eternal song of redemption sung by the redeemed around the throne, praising the Lamb who has made them "a kingdom and priests to our God" ([Revelation 5:9-10](/revelation/5-9 "Revelation 5:9-10 - The New Song of the Redeemed")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Samuel 19:35

I [am] this day fourscore years old: [and] can I discern between good and evil? can thy servant taste what I eat or what I drink? can I hear any more the voice of singing men and singing women? wherefore then should thy servant be yet a burden unto my lord the king?

Psalms 148:12

Both young men, and maidens; old men, and children:

Psalms 148:13

Let them praise the name of the LORD: for his name alone is excellent; his glory [is] above the earth and heaven.

Psalms 68:25

The singers went before, the players on instruments [followed] after; among [them were] the damsels playing with timbrels.

Nehemiah 7:67

Beside 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.

Exodus 15:20

And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.

Exodus 15:21

And Miriam answered them, Sing ye to the LORD, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.