Ezra10
English Standard Version
1While and , and casting himself the of , a of , , and , to him of , the .
2And the of , the of , : We have with our and have the of the , but even there for in of .
3 let us a with our to and their , according to the of my and of those who at the of our , and let it be according to the .
4 , it , and we are you; be and it.
5Then and the and and take an that they would as had been . So they took the .
6Then the of and to the of the of , he spent the , , he was the of the .
7And a was throughout and to the that they should ,
8and that if did within , by of the and the his should be , and he himself the of the .
9Then the of and at within the . It was the , on the day of the . And the in the open before the of , of this and because of the heavy .
10And the and to them, You have and , and so the of .
11 then to the Lord, the of your and his . yourselves the of the and the .
12Then the with a , It is ; we must as you have .
13 the are , and it is a of heavy ; we in the . is this a for for , we have in .
14 our for the . Let in our who have at , and them the and of every , the of our is away us.
15 the of and the of , and and the them.
16Then the . the , of ’ , according to their ’ houses, each designated by . On the of the they to the ;
17and the of the they had come to the of the who had .
18Now there were the of the had : , , , and , the of the of and his .
19They to their , and their was a of the their .
20 the of : and .
21 the of : , , , , and .
22 the of : , , , , , and .
23 the : , , (that is, ), , , and .
24 the : . the : , , and .
25And : the of : , , , , , , and .
26 the of : , , , , , and .
27 the of : , , , , , and .
28 the of were , , , and .
29 the of were , , , , , and .
30 the of : , , , , , , , and .
31 the of : , , , , ,
32 , , and .
33 the of : , , , , , , and .
34 the of : , , ,
35 , , ,
36 , , ,
37 , , .
38Of the of : ,
39 , , ,
40 , , ,
41 , , ,
42 , , and .
43 the of : , , , , , , and .
44 had , and of the even .
Study Guide
Public-domain commentary and original-language notes for Ezra 10.
Chapter Summary
In this chapter: Ezra encourages to reformation. (1–5). He assembles the people. (6–14). Reformation effected. (15–44).
vv1-5
Shechaniah owned the national guilt. The case is sad, but it is not desperate; the disease threatening, but not incurable. Now that the people begin to lament, a spirit of repentance seems to be poured out; now there is hope that God will forgive, and have mercy. The sin that rightly troubles us, shall not ruin us. In melancholy times we must observe what makes for us, as well as against us. And there may be good hopes through grace, even where there is the sense of great guilt before God. The case is plain; what has been done amiss, must be undone again as far as possible; nothing less than this is true repentance. Sin must be put away, with a resolution never to have any thing more to do with it. What has been unjustly got, must be restored. Arise, be of good courage. Weeping, in this case, is good, but reforming is better. As to being unequally yoked with unbelievers, such marriages, it is certain, are sinful, and ought not to be made; but now they are not null, as they were before the gospel did away the separation between Jews and Gentiles.
vv6-14
There is hope concerning people, when they are convinced, not only that it is good to part with their sins, but that it is necessary; we must do it, or we are undone. So rich is the mercy, and so plenteous the redemption of God, that there is hope for the vilest who hear the gospel, and are willing to accept of free salvation. When sinners mourn for their sins, and tremble at the word of God, there is hope that they will forsake them. To affect others with godly sorrow or love to God, we must ourselves be affected. It was carefully agreed how this affair should be carried on. That which is hastily resolved on seldom proves lasting.
vv15-44
The best reformers can but do their endeavour; when the Redeemer himself shall come to Zion, he shall effectually turn away ungodliness from Jacob. And when sin is repented of and forsaken, God will forgive it; but the blood of Christ, our Sin-offering, is the only atonement which takes away our guilt. No seeming repentance or amendment will benefit those who reject Him, for self-dependence proves them still unhumbled. All the names written in the book of life, are those of penitent sinners, not of self-righteous persons, who think they have no need of repentance.
Key Words
עֶזְרָא: Ezra, an Israelite
פָּלַל: to judge (officially or mentally); by extension, to intercede, pray
יָדָה: physically, to throw (a stone, an arrow) at or away; especially to revere or worship (with extended hands); intensively, to bemoan (by wringing the hands)
בָּכָה: to weep; generally to bemoan
נָפַל: to fall, in a great variety of applications (intransitive or causative, literal or figurative)
פָּנִים: the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposition (before, etc.)
בַּיִת: a house (in the greatest variation of applications, especially family, etc.)
אֱלֹהִים: gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative
מְאֹד: properly, vehemence, i.e. (with or without preposition) vehemently; by implication, wholly, speedily, etc. (often with other words as an intensive or superlative; especially when repeated)
רַב: abundant (in quantity, size, age, number, rank, quality)
Cross References
Ezra 10Ezra's authority to reform is rooted in the Persian king's decree detailed in chapter 7.
Supported by Matthew Poole, JFB
New Testament marital instructions contrast with the absolute nullification/separation required under the Law.
Supported by Matthew Henry
The reform is initiated by those who 'tremble' at the word of God, echoing Isaiah's description.
Supported by Matthew Henry
The guilty priests offer a ram as a trespass offering in accordance with Levitical law.
Supported by JFB
Proverbs warns against being joined to 'strange' women, the very transgression examined here.
Supported by Matthew Henry
Ezra's public confession and weeping parallel Daniel's model of corporate confession.
Supported by Matthew Poole
The Mosaic Law explicitly forbade marrying Canaanite/idolatrous women.
Supported by Matthew Poole
The assembly is composed of those who trembled at God's words in the previous chapter.
Supported by Matthew Poole
Nehemiah addresses the recurring, deeply-rooted crisis of intermarriage with foreign wives.
Supported by Matthew Henry
The returned community later enters a solemn covenant oath to put away foreign wives.
Supported by JFB
The holy seed, specifically including priests and rulers, had mingled themselves with foreign peoples.
Supported by JFB
Giving/pledging their hands was an established cultural gesture of submitting and swearing fidelity.
Supported by JFB
Johanan/Jehohanan and Eliashib are prominent figures in the high-priestly lineage.
Supported by JFB
Forfeited property ('devoted') was permanently dedicated to the Lord under Levitical law.
Supported by Matthew Poole
Illustrates the heavy, cold winter rains characteristic of the region during the ninth month.
Supported by JFB
Shechaniah's own relatives from the line of Elam are listed among the offenders.
Supported by Matthew Poole