What number verse is Nehemiah 7:67 in the Bible?

Nehemiah 7:67 is the 12,488th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Nehemiah 7:67 sits at position 12,488.

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

Translation

King James Version

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.

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KJV (with Strong's)

Beside their manservants ^H5650 and their maidservants ^H519, of whom there were seven ^H7651 thousand ^H505 three ^H7969 hundred ^H3967 thirty ^H7970 and seven ^H7651: and they had two hundred ^H3967 forty ^H705 and five ^H2568 singing men ^H7891 and singing women ^H7891.

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Complete Jewish Bible

not including their male and female slaves, of whom there were 7,337. They also had 245 male and female singers.

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Berean Standard Bible

in addition to their 7,337 menservants and maidservants, as well as their 245 male and female singers.

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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 forty and five singing men and singing women.

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World English Bible Messianic

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

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Geneva Bible (1599)

Besides their seruantes and their maydes, which were seuen thousand, three hundreth and seuen and thirtie: and they had two hundreth and fiue and fourtie singing men and singing women.

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Young's Literal Translation

apart from their servants and their handmaids--these are seven thousand three hundred thirty and seven; and of them are singers and songstresses, two hundred forty and five.

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Study This Verse

Summary

Nehemiah 7:67 concludes a meticulous census of the Jewish community that returned from Babylonian exile, specifically itemizing the number of their domestic servants—seven thousand three hundred thirty-seven—and their professional musicians—two hundred forty-five singing men and singing women. This precise enumeration underscores the comprehensive nature of the post-exilic restoration, highlighting not only the physical rebuilding of Jerusalem but also the reconstitution of a vibrant, socially structured, and spiritually devoted community, with every segment contributing to the re-establishment of Israelite life in the land.

Context

Literary Context

Nehemiah 7:67 serves as the penultimate verse in a lengthy and detailed genealogical register (Nehemiah 7:6-67), which meticulously lists the families, clans, and individuals who returned with Zerubbabel from Babylon. This extensive census is nearly identical to the one recorded in Ezra 2, emphasizing its authoritative and foundational importance for the post-exilic community's identity and organization. The chapter begins with Nehemiah's strategic decision, prompted by divine inspiration, to conduct a census of the people after the wall was rebuilt, aiming to organize the community and assign responsibilities, particularly for those involved in temple service (Nehemiah 7:4-5). The careful accounting in this verse provides a specific tally for two distinct, yet vital, groups within this returning population—servants and musicians—immediately preceding the grand total for the entire assembly in Nehemiah 7:68-69.

Historical & Cultural Context

The return from Babylonian exile, following a 70-year period of captivity prophesied by Jeremiah (Jeremiah 29:10), marked a pivotal moment in Jewish history. The community was tasked with re-establishing itself in a land that had suffered desolation for decades, all under the overarching authority of the Persian Empire. The inclusion of "manservants and maidservants" in the census is a reflection of the socio-economic realities of the ancient Near East, where possessing a significant number of domestic laborers indicated a degree of wealth, social standing, and the capacity for large-scale rebuilding and sustenance of households. These individuals would have performed essential domestic, agricultural, and construction tasks. The specific mention of "singing men and singing women" highlights the profound cultural and religious priorities of the returning exiles. Music was an indispensable element of ancient Israelite worship, especially in the temple, and these individuals were likely professional liturgical musicians, trained to lead the community in praise, lament, and thanksgiving, ensuring the restoration of the sacred musical traditions that were central to Israel's identity before the exile.

Key Themes

Nehemiah 7:67 contributes significantly to several overarching themes present in the book of Nehemiah and the broader post-exilic narrative. Firstly, it powerfully illustrates the theme of Comprehensive Restoration. The meticulous accounting of every segment of the population—from leaders and priests to ordinary families, their servants, and specialized musicians—underscores a holistic effort to reconstitute a fully functioning society, extending beyond mere physical reconstruction to encompass the entire social and spiritual fabric of Jewish life. Secondly, the explicit mention of "singing men and singing women" emphasizes the Centrality of Worship in the restored community. Their presence signifies that spiritual and liturgical restoration was considered as vital as the physical rebuilding of walls and homes, echoing the joyful sounds of praise heard during the laying of the temple's foundation in Ezra 3:11. Finally, the very existence of this diverse and capable returning remnant serves as a profound testimony to God's Faithfulness and Preservation. Despite decades of exile and the immense challenges of resettlement, God remained true to His covenant, preserving His people and bringing them back to fulfill His promises, demonstrating His unwavering love and sovereign care.

Exposition and Analysis

Key Word Analysis

Manservants ʻebed' H5650

This term refers to male servants or slaves. In ancient Near Eastern societies, servants were often acquired through various means (birth, debt, war) and formed an integral part of a household's economic and social structure. Their presence indicated the wealth and capacity of the family or community they served. The significant number of manservants (part of the 7,337 total) among the returnees suggests that many exiles were not impoverished but had managed to retain or acquire substantial resources, which would be crucial for the arduous task of rebuilding Jerusalem and re-establishing their lives.

Maidservants ʼâmâh' H519

This term denotes female servants or slaves, fulfilling roles similar to manservants but often more focused on domestic duties. Like their male counterparts, maidservants were a common feature of ancient households, contributing to the daily operations and economic productivity. Their inclusion in the census alongside manservants further highlights the comprehensive nature of the returning population and their established social structures, indicating a degree of stability and resourcefulness necessary for the monumental task of resettlement and reconstruction.

Singing Men and Singing Women shîyr' H7891

This phrase specifically identifies professional musicians, individuals dedicated to the art of singing, particularly in a liturgical context. In ancient Israel, temple musicians played a vital role in communal worship, leading congregational praise, lament, and thanksgiving. Their inclusion in this census, distinct from the general populace and servants, underscores the community's profound commitment to restoring the full complement of temple services and the indispensable role of music in their spiritual life, reminiscent of David's meticulous organization of temple musicians in 1 Chronicles 25:7.

Verse Breakdown

"Beside their manservants and their maidservants, of whom [there were] seven thousand three hundred thirty and seven"

This clause provides a precise numerical account of the domestic servants who accompanied the exiles returning to Judah. The substantial figure of 7,337 indicates that a significant portion of the returnees possessed considerable wealth and established households, allowing them to support a large retinue of servants. This suggests a degree of economic stability and social organization among the leading families and individuals, which was absolutely essential for undertaking the monumental task of rebuilding Jerusalem and re-establishing the community.

"and they had two hundred forty and five singing men and singing women."

This clause specifies the number of professional musicians among the returnees. The presence of such a dedicated group of 245 individuals highlights the community's profound prioritization of organized worship and the arts. These musicians were crucial for re-establishing the musical aspects of temple service, ensuring that sounds of praise and adoration would once again resonate in Jerusalem. Their inclusion signifies not only physical restoration but also a deep commitment to spiritual revival and the re-institution of the liturgical practices central to Israel's identity.

Literary Devices

Nehemiah 7:67, consistent with the broader chapter, primarily employs Enumeration and Census as its core literary devices. The meticulous listing of precise numbers for servants and musicians underscores the comprehensive and orderly nature of the post-exilic community's re-establishment. This precision lends an air of historical accuracy and divine oversight to the narrative, emphasizing the thoroughness with which the community was being reconstituted. Furthermore, the verse demonstrates Inclusivity by explicitly mentioning these two distinct groups—servants and professional musicians—alongside the general family units, priests, and Levites. This highlights that the restoration was not limited to specific classes or roles but encompassed all facets of society, each contributing to the collective well-being. There is also a subtle Juxtaposition, as the practical, labor-oriented role of servants is listed immediately before the spiritual, aesthetic role of the singers. This pairing subtly underscores the holistic nature of the restored community, where both physical sustenance and spiritual expression were deemed essential and interconnected for a flourishing society.

Theological and Thematic Connections

Nehemiah 7:67 powerfully articulates the meticulous care of God for His people and the comprehensive nature of His redemptive plan. The detailed accounting of every segment of the returning community, down to servants and musicians, reveals that God's restoration is holistic, addressing not only physical structures but also the social fabric and spiritual life of His chosen people. It underscores the theological truth that every member, regardless of their societal role, is valuable in God's eyes and contributes to the flourishing of His kingdom. The emphasis on "singing men and singing women" particularly highlights the enduring importance of worship as a central expression of faith and gratitude within the covenant community, demonstrating that spiritual vitality is paramount to true restoration and that God delights in the praise of His people.

Ezra 2:64-65 1 Chronicles 25:7 Psalm 150:3-6

Reflection and Application

Nehemiah 7:67 offers profound insights for contemporary believers, reminding us that every individual within the community of faith has a vital and valued role to play, regardless of how seemingly humble or prominent. Just as the servants provided essential labor and the singers brought spiritual vibrancy to the post-exilic community, so too does the body of Christ thrive when diverse gifts and callings are recognized, valued, and utilized for the common good and God's glory. This verse encourages us to appreciate the often-unseen contributions of those who serve diligently behind the scenes and to prioritize the corporate expression of worship, recognizing its profound power to unify, uplift, and glorify God. It challenges us to foster a community where both practical service and joyful praise are celebrated as indispensable elements of our collective spiritual journey, demonstrating that true restoration and flourishing involve the holistic engagement of all members in both their practical and spiritual capacities, reflecting God's comprehensive design for His people.

Questions for Reflection

How does the inclusion of both servants and musicians in this census challenge our modern perceptions of value and contribution within a community of faith?
In what specific ways does your local church or community of faith intentionally recognize and affirm the diverse "servants" and "singers" among its members?
What does the emphasis on "singing men and singing women" teach us about the enduring importance of worship, musical expression, and the arts in our spiritual lives today?
How can we, like the returning exiles, intentionally prioritize both practical service and joyful praise in our personal and communal walk with God, ensuring a holistic approach to our faith?

FAQ

Why is it important that the census includes both servants and singing men and women?

The inclusion of both servants and singing men and women in the census is crucial for several reasons, providing a comprehensive snapshot of the returning community. First, it highlights the social and economic structure of the exiles. The presence of a large number of servants (7,337) indicates that the returnees were not a homogeneous group of impoverished individuals but included those with significant resources, capable of supporting a substantial workforce for the rebuilding efforts. This demonstrates a degree of stability and organization essential for the monumental task ahead. Second, the specific mention of professional musicians (245 singing men and women) underscores the community's profound commitment to restoring not only the physical temple and city but also its spiritual and liturgical functions. It demonstrates that worship, music, and the arts were considered integral to their identity and future, signaling a holistic approach to restoration that encompassed both practical needs and spiritual devotion. This detailed accounting emphasizes the divine providence that preserved a diverse and capable remnant for the task of re-establishing God's people in the land and their worship.

Christ-Centered Fulfillment

Nehemiah 7:67, with its meticulous accounting of diverse community members, including servants and worshipers, finds its ultimate fulfillment in the person and work of Jesus Christ and the nature of the New Covenant community. Christ Himself is the quintessential Servant, who "did not come to be served, but to serve, and to give his life as a ransom for many" (Mark 10:45). He fully embodies the selfless dedication seen in the faithful servants, taking on the very nature of a servant (Philippians 2:7) to accomplish God's redemptive plan. Furthermore, Jesus is the Head of the Church, the new spiritual temple, where all believers are called to be both servants and worshipers. Under the New Covenant, the distinction between professional "singing men and singing women" and the general populace is transcended, as all believers are made "a royal priesthood" (1 Peter 2:9), empowered by the Holy Spirit to offer spiritual sacrifices of praise and worship (Hebrews 13:15). The ultimate fulfillment of the "singing men and singing women" is found in the heavenly choir, where a multitude from every tribe, tongue, people, and nation sings a new song of praise to the Lamb who was slain (Revelation 5:9-10), culminating in the eternal worship of God and the Lamb in the new heavens and new earth (Revelation 21:3-4). Thus, Nehemiah 7:67 foreshadows the comprehensive and worship-centered community established by Christ, where every member serves and praises God in unity and truth.

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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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Cross-References

Ezra 2:65
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.
Isaiah 45:1
¶ Thus saith the LORD to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut;
Isaiah 45:2
I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron:
Jeremiah 27:7
And all nations shall serve him, and his son, and his son's son, until the very time of his land come: and then many nations and great kings shall serve themselves of him.