Ezra 10 3

Ezra 10:3 kjv

Now therefore let us make a covenant with our God to put away all the wives, and such as are born of them, according to the counsel of my lord, and of those that tremble at the commandment of our God; and let it be done according to the law.

Ezra 10:3 nkjv

Now therefore, let us make a covenant with our God to put away all these wives and those who have been born to them, according to the advice of my master and of those who tremble at the commandment of our God; and let it be done according to the law.

Ezra 10:3 niv

Now let us make a covenant before our God to send away all these women and their children, in accordance with the counsel of my lord and of those who fear the commands of our God. Let it be done according to the Law.

Ezra 10:3 esv

Therefore let us make a covenant with our God to put away all these wives and their children, according to the counsel of my lord and of those who tremble at the commandment of our God, and let it be done according to the Law.

Ezra 10:3 nlt

Let us now make a covenant with our God to divorce our pagan wives and to send them away with their children. We will follow the advice given by you and by the others who respect the commands of our God. Let it be done according to the Law of God.

Ezra 10 verses

Ezra 10 3 Meaning

Ezra 10:3 records the resolution of Shecaniah, a member of the post-exilic community, to address the grievous sin of intermarriage with foreign women. It proposes that the community collectively enter into a solemn covenant with God. This covenant involves a radical and painful commitment: to dismiss all foreign wives and their children born from these unions. The decision is to be made according to the wise counsel of Ezra, as their spiritual leader, and those who revere God’s commandments, ensuring adherence to the divine law.

Ezra 10 3 Context

Ezra 10:3 immediately follows Ezra's intense and heartfelt prayer of confession in Ezra 9, where he publicly lamented the sin of intermarriage with foreign peoples among the returned exiles. This sin was a direct violation of God's covenantal laws (Deut 7:3-4) and threatened the unique identity and spiritual purity of the nascent post-exilic community. Shecaniah, though his family was implicated (Ezra 10:2), steps forward to initiate a radical solution. The community had just returned from seventy years of Babylonian exile, precisely because of their ancestors' disobedience, particularly idolatry often linked to foreign influences. This covenant to put away foreign wives and their children was seen as a desperate but necessary measure to avert a similar divine judgment and ensure the preservation of the covenant people and the true worship of Yahweh in the land. The urgency reflects the profound spiritual crisis and the precarious state of the Jewish identity.

Ezra 10 3 Word analysis

• Now therefore (וְעַתָּה, wə·‘at·tāh): This conjunction signifies a logical conclusion drawn from the preceding lament and recognition of sin (Ezra 9). It marks a pivotal turning point, moving from confession to concrete action. It carries a sense of immediate necessity and determination.
• let us make a covenant (נִכְרְתָה בְרִית, nîḵ·rə·ṯāh bə·rîṯ):
  • נִכְרְתָה (nîḵ·rə·ṯāh): A verbal form of the root כרת (karath), "to cut." To "cut a covenant" refers to the ancient practice of slaying animals and passing between the divided parts, symbolizing the solemnity and often the severe consequences of breaking the agreement (Gen 15:9-10). It emphasizes a binding, sacred, and irrevocable commitment.
  • בְּרִית (bə·rîṯ): Hebrew for "covenant." Here, it implies a solemn oath, a formal agreement entered into by mutual consent, binding participants to specific obligations under divine witness. This "cutting" indicates a desperate and deeply serious re-commitment to God. It highlights their resolve to uphold God's law.
• with our God (לֵאלֹהֵינוּ, lê·lō·hê·nū): This stresses that the covenant is primarily directed towards God. It acknowledges His authority and the offense against Him. The "our" emphasizes their collective identity as His people and their unique relationship with Him.
• to put away (לְהוֹצִיא, lə·hō·w·ṣî): Literally "to send out," "to cause to go forth." In this context, it unequivocally means to dismiss, expel, or divorce. It conveys the definitive and complete separation required. This term underscores the finality and decisiveness of the action.
• all these wives (כָּל־הַנָּשִׁים הָאֵלֶּה, kāl-han·nā·šîm hā·’ēl·leh): "All" indicates the sweeping and inclusive nature of the command; no exceptions were to be made, irrespective of personal attachment or social status. "These wives" refers specifically to the foreign women mentioned earlier (Ezra 9:1-2), those from pagan nations with distinct religious and cultural practices that jeopardized Israel's spiritual purity.
• and such as are born of them (וְהַנּוֹלָד מֵהֶם, wə·han·nō·w·lāḏ mê·hem): This phrase extends the command to include the children from these mixed marriages. While deeply tragic for innocent children, their removal was deemed necessary to break completely from the defiling lineage and influences. It prevented the perpetuation of the spiritual impurity within the community. It speaks to the severity of the threat and the holistic nature of the purification.
• according to the counsel of my lord (כַּעֲצַת אֲדֹנִי, ka·‘ă·ṣaṯ ’ă·ḏō·nî): "Counsel" (עֲצַת, ‘atsat) refers to Ezra's wise guidance and spiritual authority. Shecaniah recognizes Ezra's divine calling and spiritual discernment in this crisis. Ezra’s leadership ensured biblical adherence.
• and of those who tremble at the commandment of our God (וְהַחֲרֵדִים בְּמִצְוַת אֱלֹהֵינוּ, wə·ha·ḥă·rê·ḏîm bə·miṣ·waṯ ’ĕ·lō·hê·nū):
  • הַחֲרֵדִים (ha·ḥă·rê·ḏîm): "Those who tremble," derived from the root חרד (kharad), meaning "to fear," "to quake," "to be anxious." This phrase identifies those devout individuals who have a profound and reverential awe of God, expressing a deep sense of responsibility and earnest concern for upholding His laws. It highlights genuine piety.
  • בְּמִצְוַת (bə·miṣ·waṯ): "At the commandment." These are individuals whose lives are governed by divine instruction and who seriously ponder and obey God's commands. Their reverence validates the radical solution.
• and let it be done (וְלָעָשׂוֹת, wə·lā·‘ā·śō·wṯ): This is a call to action, emphasizing implementation and execution of the plan. It signifies their commitment to actual performance rather than mere deliberation.
• according to the law (כַּתּוֹרָה, kat·tō·w·rāh): Refers to the Mosaic Law (Torah). This underscores that the drastic measure, though painful, was considered not a deviation but a return to and strict adherence to God's revealed will regarding Israel's separation and holiness (e.g., Deut 7:1-6; Exod 34:15-16). It ensures the righteousness of their otherwise severe action.

Ezra 10 3 Bonus section

The painful resolution of Ezra 10:3 underscores a unique situation for the post-exilic community. This act, while seeming harsh, stemmed from the imperative of preserving the genealogical lines and the spiritual purity essential for the eventual coming of the Messiah, which relied on the untainted lineage of Israel. The spiritual defilement from intermarriage had historically led Israel into idolatry and ultimately, exile. For this small, fragile remnant, compromised purity meant risking national and spiritual extinction. Their act reflected an acute awareness of their covenant responsibilities and the severe consequences of previous generations' failures. It highlights that certain measures, though seemingly extreme, might be necessary for corporate survival and covenant fidelity when core identity and religious practices are severely threatened by syncretism.

Ezra 10 3 Commentary

Ezra 10:3 presents a watershed moment in the post-exilic community’s efforts to recover their distinct identity and covenant relationship with God. Shecaniah's proposal for a "covenant to cut" is a drastic, painful, and publicly binding act of corporate repentance. This was not a general command for divorce but a specific, radical response to an existential spiritual crisis threatening the very survival of the covenant people and pure worship of Yahweh in a land where foreign influence and paganism were ever-present dangers. The decision to dismiss foreign wives and their children, while deeply difficult and controversial from a modern perspective, was deemed essential for national and spiritual purity according to the Torah. It was an acknowledgment that unholy alliances compromise one's relationship with God, propagate spiritual impurity, and perpetuate idolatry, thus threatening the future of God's redemptive plan. The involvement of Ezra's counsel and the "tremblers at God's command" underscores that this was a biblically informed, devoutly motivated, and lawfully executed act, reflecting a deep reverence for God's holiness and His law as the absolute standard. It illustrates the severe consequences of disobedience and the radical measures sometimes required for true corporate restoration and spiritual fidelity to God's unique covenant people. This collective resolve prioritized God's covenant and holiness above personal ties, demonstrating a profound fear of the Lord.