in addition to their male servants and their female servants, of whom there were seven thousand three hundred thirty-seven; and they had two hundred singing men and singing women.
Parallel Translations
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in addition to their male servants and their female servants, of whom there were seven thousand three hundred thirty-seven; and they had two hundred singing men and singing women.
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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.
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beside 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.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (10)
Passages linked to Ezra 2:65 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Samuel 19:35 I am eighty years old, today. Can I discern between good and bad? Can your servant taste what I eat or what I drink? Can I hear the voice of singing men and singing women any more? Why then should your servant be a burden to my lord the king?
- Exodus 15:20-21 Miriam the prophetess, the sister of Aaron, took a tambourine in her hand; and all the women went out after her with tambourines and with dances. Miriam answered them, “Sing to Yahweh, for he has triumphed gloriously. The horse and his rider he has thrown into the sea.”
- 2 Chronicles 35:25 Jeremiah lamented for Josiah, and all the singing men and singing women spoke of Josiah in their lamentations to this day; and they made them an ordinance in Israel. Behold, they are written in the lamentations.
- Nehemiah 7:67 in addition to their male servants and their female servants, of whom there were seven thousand three hundred thirty-seven. They had two hundred forty-five singing men and singing women.
- Psalms 68:25 The singers went before, the minstrels followed after, among the ladies playing with tambourines,
- Psalms 148:12-13 both young men and maidens; old men and children: let them praise Yahweh’s name, for his name alone is exalted. His glory is above the earth and the heavens.
- Ecclesiastes 2:8 I also gathered silver and gold for myself, and the treasure of kings and of the provinces. I got myself male and female singers, and the delights of the sons of men: musical instruments, and that of all sorts.
- Isaiah 14:1-2 For Yahweh will have compassion on Jacob, and will yet choose Israel, and set them in their own land. The foreigner will join himself with them, and they will unite with the house of Jacob. The peoples will take them, and bring them to their place. The house of Israel will possess them in Yahweh’s land for servants and for handmaids. They will take as captives those whose captives they were; and they shall rule over their oppressors.
- Matthew 9:23 When Jesus came into the ruler’s house, and saw the flute players, and the crowd in noisy disorder,
- Jeremiah 9:17-18 Yahweh of Armies says, “Consider, and call for the mourning women, that they may come. Send for the skillful women, that they may come. Let them make haste and take up a wailing for us, that our eyes may run down with tears and our eyelids gush out with waters.
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain Ezr 2:65 Beside their servants and their maids, of…
Ezr 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.
Ver. 65. Beside their servants, &c.] Their masters’ necessary instruments, και ολως εκεινων, saith Aristotle, and wholly at their command. See Pro 12:9.
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Two hundred singing men and singing women.] That sang at feasts and funerals. See Ecc 2:8. These perhaps might have been as well spared. Nam ad quod prosunt eiusmodi artes (saith one), et quis eiusmodi hominum eas profitentium usus, nisi ut aliis sint oneri, et cibum potumque egenorum, sicut locustae, praerodant atque consumaut? (Funccius).
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain For women as well as men were devoted to…
For women as well as men were devoted to and employed in this exercise in the temple service, as appears from 1Ch 25:5,6. And the parents of these persons had taken care to instruct and exercise them as far as they could in this art, both for God’s service, and for their own benefit, when Jerusalem and the temple should be rebuilt; which they knew would be done after Jeremiah’s seventy years were expired.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain They gave after their ability unto the treasure of…
They gave after their ability unto the treasure of the world threescore and one thousand drachms of gold,.... These "darcemons or darics" were a Persian coin; one of which, according to Brerewood (k), was of the value of fifteen shillings of our money, and so this quantity of them amounted to 45,750 pounds; but according to Bishop Cumberland (l) they were of the value of twenty shillings and four pence of our money, and so came to upwards of 61,000 pounds; these everyone, according to his ability, put into the common stock or treasury for the work of building the temple; the Vulgate Latin (m) reads 40,000:
and five thousand pounds of silver; and an Hebrew "mina", or pound, being of our money seven pounds, ten shillings, according to Brerewood (n), amounted to 31,250 pounds: but others (o), reckoning a drachm of gold at ten shillings, and a mina or pound of silver at nine pounds, make the whole to amount only to 75,500 pounds of our money:
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and one hundred priests' garments; which, as they were laid up among treasures, so were necessary for the service of the temple.
(k) De Pret. & Ponder. Vet. Num. ch. iii. v. (l) Scripture Weights & Measures, ch. 4. p. 115. (m) Sixtus V. Lovain & MSS. in James ut supra. (Contrariety of Popish Bibles, p. 295) (n) Ut supra, (De Pret. & Ponder. Vet. Num.) ch. iv. v. (o) Universal History, vol. 10. p. 183, marg.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Women - For women as well as men were…
Women - For women as well as men were employed in this exercise in the temple-service.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Joseph Benson 1811 · Public Domain Ezr 2:65. And singing-women — For women as well…
Ezr 2:65. And singing-women — For women as well as men were employed in this exercise, in the temple-service.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Servants. Probably strangers. (Calmet) --- Yet the Hebrews might…
Servants. Probably strangers. (Calmet) --- Yet the Hebrews might renounce their liberty, Exodus xxi. 6. (Haydock) --- Hundred, comprised in the last number; (Calmet) or they belong to Israel, but were different from those mentioned [in] ver. 41. We find 45 more in 2 and 3 Esdras. (Haydock) --- These might be inserted by Nehemias, after they had proved themselves to be of the tribe of Levi. (Tournemine) --- There were in all 49,942. (Haydock) So much was the power of this kingdom now reduced! Sulp Severus says above 50,000 of every sex and rank could not be found. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 65-68. Servants… horses… camels — To some of these…
65-68. Servants… horses… camels — To some of these the returning Jews were helped by their wealthy friends and neighbours who remained in Babylon, (Ezr_1:4; Ezr_1:6;) but probably not a few of the wealthy themselves returned with all their possessions to Judah; and of their substance that they had acquired in the land of exile, they offered freely for the house of God. These wealthy ones were doubtless those who followed the advice of the prophet Jeremiah, and built houses and planted gardens, and made the most of their opportunities to improve and prosper while in exile. Jer_29:5-6; Jer_29:28.
In his place — Rather, upon its foundation; and these were to be lain on the site of the previous temple. On the site of the Solomonic temple, see note at the beginning of 1 Kings 6.
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Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 65. their servants and their maids] R.V. their menservants…
65. their servants and their maids] R.V. their menservants and their maidservants, which is more accurate.
and there were among them] R.V. and they had. The R.V. is certainly right. The meaning is not that singing men and women were included among the servants, but that ‘the whole congregation’ (Ezr_2:64) had in attendance, besides their servants, their troop of singers.
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singing men and singing women] The mention of these has caused some difficulty. (1) Singers have already been mentioned (Ezr_2:41). (2) It has been thought that mention of cattle would be expected by the side of the other beasts. The suggestion has been made that we ought to read ‘oxen’ (sh’vârim) for ‘singing men’ (shôr’rim), that the latter word having been introduced by a copyist’s error, the words ‘and singing women’ were added to give completeness to the verse. The conjecture is ingenious but is based on a misapprehension. (1) The singers mentioned in Ezr_2:41 are a Levitical guild, set apart for the Temple services. The singers mentioned here are professionals employed at banquets, feasts &c., or funerals (2Ch_35:25). Such ‘singing men and singing women’ often belonged to the most degraded class. There is nothing strange then in their being mentioned after the menservants and maidservants. A passage in Ecc_2:7-8 exemplifies their position ‘I bought menservants and maidens …; also I had great possessions of herds and flocks …: I gathered me also silver and gold …: I gat me men singers and women singers and the delights of the sons of men, concubines very many.’ The possession of professional singers was clearly a sign of luxury (cf. 2Sa_19:35). The mention of them shows that there were several very wealthy men among the ‘congregation’. But it is only natural that their place in the list should follow after the mention of the ordinary servants. (2) There is no need here to introduce ‘cattle’. The animals mentioned in the context are beasts of burden (see chap. Ezr_1:4; Ezr_1:6). ‘Oxen’ would be out of place in the list. We are told nothing of the flocks and herds, which the people brought with them. And if it be objected that oxen were used as beasts of burden, it may fairly be answered (a) that they would scarcely be mentioned first in the list, (b) that where they are found in a list (1Ch_12:40) they are mentioned last and by a different name. The number of singers here mentioned is 200. In Neh_7:67 and 1Es_5:42 it is 245, in all probability a copyist’s error whose eye had caught the number ‘245’ in the verse following.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (65) The Rabbis accounted for these “ut lætior esset…
(65) The Rabbis accounted for these “ut lætior esset Israelitarum reditus,” in order that the return of the Israelites might be more joyful; but they were hired for lamentation as well as joy; and here, possibly, to supply the defect of Levites. In Nehemiah (Neh_7:67) there are 245: see for the probable reason of the mistranscription the 245 of the next verse in that chapter.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain THE NUMBER OF THE SLAVES, HORSES, MULES, CAMELS, AND…
THE NUMBER OF THE SLAVES, HORSES, MULES, CAMELS, AND ASSES OF THOSE WHO RETURNED (vers, 65-67). It may seem strange that matters of this trivial character should be recorded with such exactness in Holy Writ; but enumerations similar in character are not unfrequent (see Gen_23:14, Gen_23:15; 2Ch_17:11; Job_42:12) They may perhaps be viewed as teaching the lesson that with God nothing is too trivial for exact knowledge, even "all the hairs of our head" being "numbered". (Mat_10:30) In the present passage the enumeration is not altogether without a further historical value, since it is indicative of the general poverty and low estate of the returning exiles, who had but one slave and one ass to every six of their number, one horse to every sixty, one camel to every hundred, and one mule to every one hundred and seventy-five.
Two hundred singing men and singing women. Nehemiah says two hundred and forty-five, and so the apocryphal Esdras. Perhaps, in the great default of Levites, the services of these persons may have been used to swell the sacred choruses of the time. (Ezr_3:10) Hence, it may be, the mention of this otherwise unimportant fact.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain And some of the chief of the fathers, when…
Ezr_2:65-70
And some of the chief of the fathers, when they came to the house of the Lord which is at Jerusalem, offered freely.
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Possessions and offerings
I. The completion of their journey. They came to the house of the Lord at Jerusalem.
II. The extent of their possessions (Ezr_2:65-67).
III. The presenation of their offerings.
1. The object of their offerings.
2. The spirit of their offerings.
(1) They offered promptly, without delay.
(2) They offered spontaneously, without constraint.
3. The measure of their offerings.
(1) Proportionately.
(2) Liberally.
IV. The settlement in their cities. This suggests--
1. Home after exile.
2. Rest after a long and tedious journey. (William Jones.)
Offering freely
As I was reading my Greek Testament the other day, I was delighted with a discovery concerning the well-known text: God loveth a cheerful giver. The word cheerful is our word for hilarious. And I began to imagine what would happen if the meaning of the word was put into action. Will you give five pounds to missions? Will you contribute a hundred pounds towards our evangelistic work this winter? Ha, ha, ha! I am only too glad for the opportunity to give, since I have so abundantly received. And the hilarious giver writes out a cheque on the spot. How much better that sounds than the doleful, Oh, dear! I am tired with the never-ending calls for money, money, money. But this hilarious giving is not possible except the Spirit is dwelling richly within. For only the Spirit shows the greatness of that salvation which we received through Christ, and the greatness of our consequent obligation. (A. J. Gordon.)
The Church the rallying point of nations
The temple and its worship marked the last days of the kingdom of the Jews anterior to their captivity, and formed the point around which the returning wanderers gathered at their restoration to the home of their fathers. So around the Church, the events of all successive empires have gathered since the day of Pentecost.
I. Every state of importance, alike in ancient, mediaeval, or modern history has gathered round the Church, and has received its shape and definiteness from her. Egypt, Assyria, Persia, Greece, and Rome each became important in their different times in proportion as they were able to bless or to chasten the Church of God. The long dynasties that ruled on the banks of the Nile; the invasion of the Hyksos; the vast undertakings of Rameses or Amasis; the gigantic records of antiquity which rise in such sepulchral magnificence in Egypt from amidst her waste of sand; the high philosophy of one Ptolemy and the literary research of another, proclaim one after the other in successive generations the splendour of an empire whose principal end of existence was to aid in the throes of the early Church; to give a home to the famine.stricken patriarchs; to be a scourge in the successive invasions of Shishak, Pharaoh Hophra, and Pharaoh Necho, and to be the probation of the Jews when God ordained the Chaldean captivity. All these seem to have been the main objects for which Egypt existed as a nation. So in each successive period in after-history the Church became more and more the central body which gave shape to the kingdoms of the world, alike in mediaeval as in modern history. The vast multitudes from the north-east of Europe which swept like a bankless flood over the fertile plains of Italy, arrested by the walls of Constantinople or of Rome, or diverted by the intercession of Ambrose or Gregory, became at length themselves children of the Church whom they had persecuted; and the imaginative genius of the Goth lent mellowness, sublimity, and tone to the architecture and service of the Church. Men who came to persecute remained to pray, and the Gothic invasion formed an era in ecclesiastical history. The kingdom of France beheld a repetition of the acts of Constantine in the conversion of Clovis; and Clotilds and her husband resembled in the story of their conversion Ethelbert, king of Kent, and Bertha his wife. Charlemagne followed in the passage of years, in family as well as name mixed up with those who were giving protection to while they received their own definiteness from the Church of Christ. And the gifts of Pepin became a record to a long after-day of the power which the Church had to give shape to the early civilisation of Europe. From the death of Charlemagne throughout eight following centuries, the interests of Europe became synonymous with those of France or Germany, while they oscillated in alternating supremacy, each of them seeking the recognition of the Church for their claims. The Great Reformation which broke out over Northern and Western Europe bore upon the billows of its tempestuous sea the vessels that carried the destinies of Spain and Austria, France and England, and many of the minor states of Germany; while religious questions became the direct causes which shook the dynasty of the Stuarts, and agitated France through the illustrious periods of Catharine de Medici and Henry the Great and the imbecile reign of Louis XIII; while the names that have rendered so many pages of French history interesting--the Hugonot and Coligni, Conde and Turenne--were immediately brought out by questions connected with the doctrine and discipline of the Church in defence of which each one of them was brought before the notice of history.
II. The Church has in her that principle of vitality which gives her the power to rekindle life where it has been extinct, and to reconstruct the shattered portions of fabrics which have fallen to decay. The children of Israel, leaving their patriarchal government at Goshen to enter upon that developed state of their history which was to issue in the kingly line of David, preserved their nationality and drew together their otherwise scattered forces around the tabernacle, the priesthood, and the lawgiver; and the Church of God became in the wilderness of Sinai the source and fountain of national life and existence to the tribes reseeking their home. A second time the chosen people were called upon to bewail their sins in a long captivity; a second time their national distinctiveness bid fair to be lost, but the voices of Daniel and Ezekiel sounded loudly to penitence and prayer by the Chebar and in Babylon. These were the voices of the Church of God--these represented that eternal principle around which national and individual existence might coil and find compactness. These were the forces from within which kept together the people of the captivity, and were the means of restoring them in their national integrity to their homes. Forlorn and orphaned indeed must the returning tribes have felt; like men who in the chill of the morning wander amid the fading flowers of the banquet of yesterday. At that moment the Church again became the centre of their national revival and around the foundation stones of the temple the scattered people again became a nation. (E. Monro.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Possessions and the Contributions of the Returned Exiles
The Possessions and the Contributions of the Returned Exiles
v. 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, professional singers and musicians, who were employed upon various occasions.
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v. 66. Their horses were seven hundred thirty and six; their mules, two hundred forty and five;
v. 67. their camels, four hundred thirty and five; their asses, six thousand seven hundred and twenty.
v. 68. And some of the chief of the fathers, such of the heads as could afford it, when they came to the house of the Lord which is at Jerusalem, to the site where its ruins were then lying, offered freely for the house of God to set it up in his place, voluntary contributions to rebuild the Temple.
v. 69. They gave after their ability unto the treasure of the work threescore and one thousand drains of gold, that is, Persian darics, and five thousand pounds of silver (almost $400,000 all told), and one hundred priests’ garments.
v. 70. So the priests, and the Levites, and some of the people, and the singers, and the porters, and the Nethinim dwelt In their cities, those assigned to them, and all Israel In their cities. Those who love the worship of the Lord will be found willing, also today, to sacrifice of their money and goods to the Lord. And such willing sacrifices and gifts are well-pleasing to God.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.