Ezra 10 2

Ezra 10:2 kjv

And Shechaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra, We have trespassed against our God, and have taken strange wives of the people of the land: yet now there is hope in Israel concerning this thing.

Ezra 10:2 nkjv

And Shechaniah the son of Jehiel, one of the sons of Elam, spoke up and said to Ezra, "We have trespassed against our God, and have taken pagan wives from the peoples of the land; yet now there is hope in Israel in spite of this.

Ezra 10:2 niv

Then Shekaniah son of Jehiel, one of the descendants of Elam, said to Ezra, "We have been unfaithful to our God by marrying foreign women from the peoples around us. But in spite of this, there is still hope for Israel.

Ezra 10:2 esv

And Shecaniah the son of Jehiel, of the sons of Elam, addressed Ezra: "We have broken faith with our God and have married foreign women from the peoples of the land, but even now there is hope for Israel in spite of this.

Ezra 10:2 nlt

Then Shecaniah son of Jehiel, a descendant of Elam, said to Ezra, "We have been unfaithful to our God, for we have married these pagan women of the land. But in spite of this there is hope for Israel.

Ezra 10 verses

Ezra 10 2 Meaning

Ezra 10:2 states that Shecaniah, despite being connected to those who had sinned, bravely addressed Ezra, admitting their profound unfaithfulness to God. He acknowledged that they had broken faith by marrying foreign women from the surrounding peoples, a clear violation of God's covenant commands. However, he declared that even in this dire situation, there remained hope for the nation of Israel if they acted decisively in repentance and returned to God's ways.

Ezra 10 2 Context

Ezra chapter 10 follows Ezra's profound lament and prayer in chapter 9, where he was overwhelmed with grief and shame upon learning of the widespread intermarriage between the returned exiles and the pagan peoples of the land. This sin violated explicit divine commands (e.g., Deut 7) and threatened the purity of Israel's faith and identity, a pattern that had previously led to God's judgment and exile. While Ezra was in utter despair, Shecaniah's statement in 10:2 marks a critical turning point. He represents the people, acknowledging their corporate guilt but surprisingly introducing a glimmer of hope that sincere action can still prevent complete destruction. Historically, the returned exiles were striving to re-establish a holy community centered on temple worship, and mixed marriages represented a grave compromise to this sacred mission.

Ezra 10 2 Word analysis

• Shecaniah: Hebrew: שְׁכַנְיָה (Shkhan-yah). Name means "Dweller with Yah" or "Yah has caused to dwell." It is ironic given the unfaithfulness discussed, yet significant that someone from a family directly involved in the sin steps forward. This indicates a genuine, insider-driven repentance and demonstrates leadership even from those implicated.
• son of Jehiel, of the sons of Elam: Identifies Shecaniah's lineage. This specificity grounds the account historically and emphasizes that prominent families, not just isolated individuals, were involved, making their confession weighty. The sons of Elam are mentioned later as among those who married foreign wives.
• addressed Ezra: This signifies that the people recognized Ezra's spiritual authority and leadership, approaching him for guidance rather than attempting to resolve the crisis themselves. It shows deference and readiness for correction.
• We have broken faith: Hebrew: מָעַלְנוּ (ma'alnu), from the root מָעַל (ma'al). This word signifies an act of treachery or profound disloyalty, often related to violation of a covenant, betrayal, or misappropriation of holy things. It is a very strong term indicating a deep breach of trust against God, not merely a mistake but a rebellious turning away from faithfulness. It implies guilt and responsibility before God.
• with our God: This phrase explicitly names the recipient of their faithlessness. The "our" emphasizes their covenant relationship with Yahweh, highlighting the personal nature of the betrayal. It wasn't just a social custom but a spiritual offense.
• and have married: This highlights the specific action that constituted the "breaking faith." It was not just an attitude but a concrete deed.
• foreign women: Hebrew: נָשִׁים נָכְרִיּוֹת (nashim nakhriyoth). These were women from other ethnic and, crucially, religious backgrounds. The primary concern was not racial purity but the threat of idolatry and syncretism that such marriages consistently introduced into Israel's religious life, defiling the pure worship of Yahweh and corrupting the covenant community.
• from the peoples of the land: Hebrew: עַמֵּי הָאָרֶץ (ammei ha'aretz). This refers to the non-Israelite inhabitants dwelling in the land of Judah after the exile. They often practiced pagan religions, posing a spiritual danger to the fragile post-exilic community dedicated to restoring Yahwism.
• but even now there is hope: Hebrew: וְעַתָּה יֵשׁ־תִּקְוָה (v'attah yesh-tikvah). "Tikvah" (hope) suggests an expectation or ground for confidence. This is a dramatic shift, injecting light into Ezra's deep despair. It is not a passive hope but one born from the possibility of action and God's mercy. It underscores that repentance, even for severe sin, can open the door to restoration.
• for Israel in spite of this: This phrase means "concerning this," indicating that despite the profound guilt and consequences of their actions, a way forward is possible. The hope is conditional, predicated on addressing "this"—the very sin they confessed. It emphasizes the communal nature of both the sin and the potential for recovery for the whole nation.

Ezra 10 2 Bonus section

The Hebrew word "tikvah" (hope) here is critical. It often carries the connotation of a "cord" or "line," signifying a connection or lifeline that prevents one from being completely lost. In this context, it suggests that even though they were on the precipice, there was still a connection to God's covenant mercies if they chose to grasp it. Shecaniah's surprising intervention as a man whose family was directly involved (cf. Ezra 10:26) underscores the transformative power of the Holy Spirit to move individuals, even those entangled in sin, to lead others towards confession and restoration. This verse demonstrates a form of teshuvah (return/repentance) that is not only inward contrition but demands outward action and communal reform, highlighting the comprehensive nature of biblical repentance.

Ezra 10 2 Commentary

Ezra 10:2 serves as the pivot in the narrative of Israel's return from exile. Shecaniah's courageous confession marks the moment when genuine repentance moves from private grief to public action. The gravity of "breaking faith" (ma'al) underscores the severe breach of covenant they committed by intermarrying. This was not merely a social misstep but an act of spiritual treason against God, jeopardizing their unique identity as His chosen people and threatening to repeat the idolatry that led to their initial exile. However, the declaration "even now there is hope for Israel" introduces a powerful biblical truth: God's mercy is available even in the direst circumstances, provided there is sincere confession and a commitment to radical change. This hope is not a cheap grace but requires painful, decisive action, laying the groundwork for the painful but necessary divorces that followed. It teaches that confession must be paired with genuine repentance, leading to a visible turning away from sin to restore relationship with God and the purity of the community.

• Example 1: A believer who has fallen into serious sin might feel complete despair, similar to Ezra's lament. This verse reminds them that like Shecaniah, acknowledging the specific nature of the "broken faith" to God (not just generally, but "we have broken faith by doing this") is the first step.
• Example 2: A church community struggling with a compromise of biblical principles. This verse illustrates that even deep-seated problems within the community can find "hope" for restoration if there is a collective confession and commitment to practical steps of repentance, however difficult.