^9:1Now when these things had been completed, the leaders approached me and said, “The people of Israel, the priests, and the Levites have not separated themselves from the local residents¹ who practice detestable things similar to those of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites. ^9:2Indeed, they have taken some of their daughters as wives for themselves and for their sons, so that the holy race² has become intermingled with the local residents. Worse still, the leaders and the officials have been at the forefront of all of this!”

^9:3When I heard this report, I tore my tunic and my robe and ripped out some of the hair from my head and beard. Then I sat down, quite devastated. ^9:4Everyone who held the words of the God of Israel in awe³ gathered around me because of the unfaithful acts of the people of the exile.⁴ Devastated, I continued to sit there until the evening offering.

^9:5At the time of the evening offering I got up from my self-abasement,⁵ with my tunic and robe torn, and then dropped to my knees and spread my hands to the Lord my God. ^9:6I prayed,⁶

“O my God, I am ashamed and embarrassed to lift my face to you, my God! For our iniquities have climbed higher than our heads, and our guilt extends to the heavens. ^9:7From the days of our fathers until this very day our guilt has been great. Because of our iniquities we, along with our kings and⁷ priests, have been delivered over by the local kings⁸ to sword, captivity, plunder, and embarrassment—right up to the present time.

^9:8“But now briefly⁹ we have received mercy from the Lord our God, in that he has left us a remnant and has given us a secure position¹⁰ in his holy place. Thus our God has enlightened our eyes¹¹ and has given us a little relief in our time of servitude. ^9:9Although we are slaves, our God has not abandoned us in our servitude. He has extended kindness to us in the sight of the kings of Persia, in that he has revived us¹² to restore the temple of our God and to raise¹³ up its ruins and to give us a protective wall in Judah and Jerusalem.¹⁴

^9:10“And now what are we able to say after this, our God? For we have forsaken your commandments ^9:11which you commanded us through your servants the prophets with these words:¹⁵ ‘The land that you are entering to possess is a land defiled by the impurities of the local residents!¹⁶ With their abominations they have filled it from one end to the other with their filthiness. ^9:12Therefore do not give your daughters in marriage to their sons, and do not take their daughters in marriage for your sons. Do not ever seek their peace or welfare, so that you may be strong and may eat the good of the land and may leave it as an inheritance for your children¹⁷ forever.’

^9:13“Everything that has happened to us has come about because of our wicked actions and our great guilt. Even so, our God, you have exercised restraint¹⁸ toward our iniquities and have given us a remnant such as this. ^9:14Shall we once again break your commandments and intermarry with these abominable peoples? Would you not be so angered by us that you would wipe us out, with no survivor or remnant? ^9:15O Lord God of Israel, you are righteous, for we are left as a remnant this day. Indeed, we stand before you in our guilt. However, because of this guilt¹⁹ no one can really stand before you.”

The People Confess Their Sins

^10:1While Ezra was praying and confessing, weeping and throwing himself to the ground before the temple of God, a very large crowd of Israelites—men, women, and children alike—gathered around him. The people wept loudly.¹^10:2Then Shecaniah son of Jehiel, from the descendants of Elam,² addressed Ezra:

“We have been unfaithful to our God by marrying³ foreign women from the local peoples.⁴ Nonetheless, there is still hope for Israel in this regard.⁵^10:3Therefore let us enact⁶ a covenant with our God to send away all these women and their offspring, in keeping with your counsel, my lord,⁷ and that of those who respect⁸ the commandments of our God. And let it be done according to the law. ^10:4Get up, for this matter concerns you. We are with you, so be strong and act decisively!”

^10:5So Ezra got up and made the leading priests and Levites and all Israel take an oath to carry out this plan.⁹ And they all took a solemn oath. ^10:6Then Ezra got up from in front of the temple of God and went to the room of Jehohanan son of Eliashib. While he stayed¹⁰ there, he did not eat food or drink water, for he was in mourning over the infidelity of the exiles.

^10:7A proclamation¹¹ was circulated¹² throughout Judah and Jerusalem¹³ that all the exiles were to be assembled in Jerusalem. ^10:8Everyone who did not come within three days would thereby forfeit all his property, in keeping with the counsel of the officials and the elders. Furthermore, he himself would be excluded from the assembly of the exiles.

^10:9All the men of Judah and Benjamin were gathered in Jerusalem within the three days. (It was in the ninth month, on the twentieth day of that month.) All the people sat in the square at the temple of God, trembling because of this matter and because of the rains.

^10:10Then Ezra the priest stood up and said to them, “You have behaved in an unfaithful manner by taking foreign wives! This has contributed to the guilt of Israel. ^10:11Now give praise to the Lord God of your fathers, and do his will. Separate yourselves from the local residents¹⁴ and from these foreign wives.”

^10:12All the assembly replied in a loud voice: “We will do just as you have said!¹⁵^10:13However, the people are numerous and it is the rainy season.¹⁶ We are unable to stand here outside. Furthermore, this business cannot be resolved in a day or two, for we have sinned greatly in this matter. ^10:14Let our leaders take steps¹⁷ on behalf of all the assembly. Let all those in our towns who have married foreign women come at an appointed time, and with them the elders of each town and its judges, until the hot anger of our God is turned away from us in this matter.”

^10:15Only Jonathan son of Asahel and Jahzeiah son of Tikvah were¹⁸ against this, assisted by Meshullam and Shabbethai the Levite. ^10:16So the exiles proceeded accordingly. Ezra the priest separated out¹⁹ by name men who were leaders in their family groups.²⁰ They sat down to consider this matter on the first day of the tenth month, ^10:17and on the first day of the first month they finished considering all the men who had married foreign wives.

Those Who Had Taken Foreign Wives

^10:18It was determined²¹ that from the descendants of the priests, the following had taken foreign wives: from the descendants of Jeshua son of Jozadak, and his brothers: Maaseiah, Eliezer, Jarib, and Gedaliah. ^10:19(They gave their word²² to send away their wives; their guilt offering was a ram from the flock for their guilt.)

^10:20From the descendants of Immer: Hanani and Zebadiah.

^10:21From the descendants of Harim: Maaseiah, Elijah, Shemaiah, Jehiel, and Uzziah.

^10:22From the descendants of Pashhur: Elioenai, Maaseiah, Ishmael, Nethanel, Jozabad, and Elasah.

^10:23From the Levites: Jozabad, Shimei, Kelaiah (also known as Kelita), Pethahiah, Judah, and Eliezer.

^10:24From the singers: Eliashib. From the gatekeepers: Shallum, Telem, and Uri.

^10:25From the Israelites: from the descendants of Parosh: Ramiah, Izziah, Malkijah, Mijamin, Eleazar, Malkijah, and Benaiah.

^10:26From the descendants of Elam: Mattaniah, Zechariah, Jehiel, Abdi, Jeremoth, and Elijah.

^10:27From the descendants of Zattu: Elioenai, Eliashib, Mattaniah, Jeremoth, Zabad, and Aziza.

^10:28From the descendants of Bebai: Jehohanan, Hananiah, Zabbai, and Athlai.

^10:29From the descendants of Bani: Meshullam, Malluch, Adaiah, Jashub, Sheal, and Jeremoth.

^10:30From the descendants of Pahath-Moab: Adna, Kelal, Benaiah, Maaseiah, Mattaniah, Bezalel, Binnui, and Manasseh.

^10:31From²³ the descendants of Harim: Eliezer, Ishijah, Malkijah, Shemaiah, Shimeon, ^10:32Benjamin, Malluch, and Shemariah.

^10:33From the descendants of Hashum: Mattenai, Mattattah, Zabad, Eliphelet, Jeremai, Manasseh, and Shimei.

^10:34From the descendants of Bani:²⁴ Maadai, Amram, Uel, ^10:35Benaiah, Bedeiah, Keluhi, ^10:36Vaniah, Meremoth, Eliashib, ^10:37Mattaniah, Mattenai, and Jaasu.

^10:38From²⁵ the descendants of Binnui: Shimei, ^10:39Shelemiah, Nathan, Adaiah, ^10:40Machnadebai, Shashai, Sharai, ^10:41Azarel, Shelemiah, Shemariah, ^10:42Shallum, Amariah, and Joseph.

^10:43From the descendants of Nebo: Jeiel, Mattithiah, Zabad, Zebina, Jaddai, Joel, and Benaiah.

^10:44All these had taken foreign wives, and some of them also had children by these women.²⁶

Read in Logos

Footnotes

1 Heb “the peoples of the lands.” So also in v. 2.
2 Heb “the holy seed,” referring to the Israelites as God’s holy people.
3 Heb “who trembled at the words of the God of Israel.”
4 Heb “the exile”; the words “the people” are not in the Hebrew text, but are supplied in the translation for clarity.
5 The Hebrew word used here is a . It refers to the self-abasement that accompanies religious sorrow and fasting.
6 Heb “I said.”
7 The lacks “and” here, but see the and .
8 Heb “the kings of the lands.”
9 Heb “according to a little moment.”
10 Heb “a peg” or “tent peg.” The imagery behind this word is drawn from the experience of nomads who put down pegs as they pitched their tents and made camp after times of travel.
11 Heb “to cause our eyes to shine.” The expression is a figure of speech for “to revive.” See 1:160 אור Hi.7.
12 Heb “has granted us reviving.”
13 Heb “to cause to stand.”
14 For location see ; ; ; ; ; ; ; ; .
15 Heb “through your servants the prophets, saying.”
16 Heb “the peoples of the lands.”
17 Heb “sons”; cf. , , , “children”; , “descendants.”
18 Heb “held back downwards from”; “hast punished us less than our iniquities deserve” (, , all similar).
19 Heb “this”; the referent (the guilt mentioned previously) has been specified in the translation for clarity.
1 Heb “with much weeping.”
2 The translation reads with the Qere, many medieval Hebrew , the , the , and עֵילָם (’elam, “Elam”) rather than the reading עוֹלָם (’olam, “eternity”) found in the .
3 Heb “in that we have given a dwelling to.” So also in vv. 14, 17, 18.
4 Heb “the peoples of the lands.”
5 Heb “upon this.”
6 Heb “cut.”
7 The vocalizes this word as a plural, which could be understood as a reference to God. But the context seems to suggest that a human lord is intended. The apparatus of suggests repointing the word as a singular (“my lord”), but this is unnecessary. The plural (“my lords”) can be understood in an honorific sense even when a human being is in view. Most English versions regard this as a reference to Ezra, so the present translation supplies “your” before “counsel” to make this clear.
8 Heb “who tremble at”; , “who fear.”
9 Heb “to do according to this plan.”
10 The translation reads וַיָּלֶן (vayyalen, “and he stayed”) rather than the reading וַיֵּלֶךְ (vayyelekh, “and he went”) of the . Cf. the .
11 Heb “voice.”
12 Heb “they sent.”
13 For location see ; ; ; ; ; ; ; ; .
14 Heb “the peoples of the land.”
15 Heb “thus according to your word [singular = Qere] concerning us, to do.”
16 Heb “the time [is] rain showers.”
17 Heb “stand.”
18 Heb “stood.”
19 The translation reads the Hiphil singular וַיַּבְדֵּל לוֹ (vayyavdel lo, “separated for himself”) rather than the Niphal plural וַיִּבָּדְלוּ (vayyibbadélu, “were separated”) of the .
20 Heb “the heads of the fathers, to the house of their fathers, and all of them by name.”
21 Heb “found.”
22 Heb “hand.”
23 The translation reads with many medieval Hebrew and ancient versions וּמִבְּנֵי (umibbéne, “and from the sons of”) rather than the reading ubene (“and the sons of”) found in the .
24 The name “Bani” appears in both v. 29 and v. 34. One of these names has probably undergone alteration in the transmission process, but it is not clear exactly where the problem lies or how it should be corrected.
25 The translation reads וּמִבְּנֵי בִנּוּי (umibbéney vinnuy, “and from the sons of Binnui”) rather than the reading וּבָנִי וּבִנּוּי (uvani uvinnuy, “and Bani and Binnui”) of the .
26 The final statement in v. 44 is difficult in terms of both its syntax and its meaning. The present translation attempts to make sense of the . But the passage may have undergone corruption in the transmission process. One proposal is that the text should be emended to read “and they sent these wives and children away” (cf. , , , ).