Ezra 10 15

Ezra 10:15 kjv

Only Jonathan the son of Asahel and Jahaziah the son of Tikvah were employed about this matter: and Meshullam and Shabbethai the Levite helped them.

Ezra 10:15 nkjv

Only Jonathan the son of Asahel and Jahaziah the son of Tikvah opposed this, and Meshullam and Shabbethai the Levite gave them support.

Ezra 10:15 niv

Only Jonathan son of Asahel and Jahzeiah son of Tikvah, supported by Meshullam and Shabbethai the Levite, opposed this.

Ezra 10:15 esv

Only Jonathan the son of Asahel and Jahzeiah the son of Tikvah opposed this, and Meshullam and Shabbethai the Levite supported them.

Ezra 10:15 nlt

Only Jonathan son of Asahel and Jahzeiah son of Tikvah opposed this course of action, and they were supported by Meshullam and Shabbethai the Levite.

Ezra 10 verses

Ezra 10 15 Meaning

Ezra 10:15 states that only four named individuals—Jonathan son of Asahel, Jahzeiah son of Tikvah, Meshullam, and Shabbethai the Levite—either opposed or, by an alternative interpretation, advocated for a specific procedural aspect of the resolution concerning the foreign wives. This verse highlights a moment of internal debate or challenge to the broader assembly's decision to separate from intermarried foreign women. It demonstrates that even a sweeping reform initiative, widely accepted by the people, could face specific resistance or alternative proposals from within the community.

Ezra 10 15 Context

Ezra chapter 10 records the community's response to Ezra's deep distress over the pervasive sin of intermarriage with foreign women, which violated the Mosaic Covenant. After Ezra's prayer of confession (Ezra 9), Shecaniah proposes a covenant to put away the foreign wives and their children. A solemn assembly is called in Jerusalem, gathering all the people of Judah and Benjamin. Faced with rain and the gravity of the matter, the people agree to the proposal. Ezra 10:15 describes a small, named group within this large assembly who held a distinct stance. This verse details either their opposition to the main resolution or their insistence on a specific process for its implementation. The larger historical context is the post-exilic period, where the returned remnant sought to re-establish their covenant relationship with God, restore the temple worship, and rebuild Jerusalem's spiritual and physical identity. Intermarriage was seen as a direct threat to the distinctiveness and purity of the covenant people, a danger that had historically led Israel into idolatry and apostasy. The immediate decision in Ezra 10 was a drastic measure aimed at averting a repeat of past national sins.

Ezra 10 15 Word analysis

• Only: The Hebrew word is raq (רַק), which typically functions as an exclusive particle, meaning "only," "just," or "nevertheless." Its placement here emphasizes the singular nature of this specific group in holding their position, contrasting them with the broader consensus of the assembly.
• Jonathan: Hebrew: Yehonatan (יְהוֹנָתָן), meaning "Yahweh has given." A common name, borne by several figures in the Bible. His exact motivations are not stated but he is grouped as one who "opposed."
• the son of Asahel: Hebrew: `Asah'el (עֲשָׂהאֵל), meaning "God has made" or "act of God." This patronymic identifies Jonathan specifically.
• and Jahzeiah: Hebrew: Yahzeiyah (יַחְזְיָה), meaning "Yahweh sees" or "may Yahweh behold."
• the son of Tikvah: Hebrew: Tiqvah (תִּקְוָה), meaning "hope" or "cord."
• opposed this: The Hebrew phrase is amadal (עָמַד עַל), literally "stood upon" or "stood against." This phrase can carry a nuanced meaning. While it can mean "to oppose" (as in "stand against"), it can also mean "to stand for," "to insist upon," or "to persist in/on." Scholars debate if they opposed the entire decree or merely insisted on a more orderly or proper legal process for such a monumental and sensitive issue, given that it was decreed on the 20th of the ninth month, but the process of examination took place for three months. It suggests they might have advocated for due process rather than immediate, possibly rash, implementation.
• and Meshullam: Hebrew: Meshullam (מְשֻׁלָּם), meaning "paid" or "requited," or "at peace." This name appears frequently in Ezra-Nehemiah, though it is not specified if it's the same Meshullam from other lists.
• and Shabbethai the Levite: Hebrew: Shabbethay (שַׁבְּתַי), meaning "born on the Sabbath." The addition "the Levite" (הַלֵּוִי, ha-levi) is significant. Levites were custodians and teachers of the Law. His participation in the opposition/insistence group could lend weight to their stance, indicating it wasn't just arbitrary defiance but potentially rooted in a legal or procedural point of view, or alternatively, a deviation from the expected role of upholding the law without reservation.
• supported them: The Hebrew phrase hayah `im (הָיָה עִם), literally "were with." This indicates that Meshullam and Shabbethai were in agreement and solidarity with Jonathan and Jahzeiah, endorsing their position, whatever its specific nature was. This implies a coherent, albeit minority, viewpoint.

Ezra 10 15 Bonus section

The mention of Meshullam and Shabbethai "supporting" Jonathan and Jahzeiah indicates that the dissenting viewpoint was not isolated but formed a small, coherent group. This small pocket of resistance or alternative thinking emphasizes the complexities inherent in carrying out God's will in practical community life, particularly when it involves significant personal cost or difficult social implications like the breaking up of families. The silence of the text on their specific arguments leaves room for various interpretations about their motives: perhaps compassion for the wives and children, or concerns about legal due process. Their names being recorded might be for a variety of reasons, including to acknowledge their stand, or to underscore the thoroughness of the biblical record that doesn't shy away from internal disagreements.

Ezra 10 15 Commentary

Ezra 10:15 reveals a subtle but significant tension within the community's commitment to spiritual reform. While the general assembly overwhelmingly agreed to put away foreign wives and children, this verse highlights a specific, named dissent or procedural challenge. The phrase "opposed this" (or "stood upon/for this") is subject to interpretation, ranging from outright opposition to the harshness of the decree to advocating for a more deliberate, legally sound, or systematic implementation process. Given the scale of the task—evaluating some 111 cases of intermarriage over a three-month period (Ezra 10:16-17)—it is plausible that Jonathan and Jahzeiah, supported by Meshullam and the Levite Shabbethai, were not denying the principle of separating from sin, but questioning the expediency or methodology. Their concern might have been for legal precision or humane consideration, ensuring that the process was handled with proper scrutiny rather than sweeping condemnation. The naming of these four suggests their stance was noteworthy. The Levite's involvement is particularly interesting; a Levite would be expected to be zealous for the Law, possibly arguing for a stricter, more correct application or against what might have seemed an overreach or emotional response, despite the decree's overall alignment with God's commandments against intermarriage. This verse serves as a reminder that even in unity for righteousness, diverse perspectives or procedural concerns can arise, challenging leaders to navigate complex communal decisions.