Ezra 10 31

Ezra 10:31 kjv

And of the sons of Harim; Eliezer, Ishijah, Malchiah, Shemaiah, Shimeon,

Ezra 10:31 nkjv

of the sons of Harim: Eliezer, Ishijah, Malchijah, Shemaiah, Shimeon,

Ezra 10:31 niv

From the descendants of Harim: Eliezer, Ishijah, Malkijah, Shemaiah, Shimeon,

Ezra 10:31 esv

Of the sons of Harim: Eliezer, Isshijah, Malchijah, Shemaiah, Shimeon,

Ezra 10:31 nlt

From the family of Harim: Eliezer, Ishijah, Malkijah, Shemaiah, Shimeon,

Ezra 10 verses

Ezra 10 31 Meaning

Ezra 10:31 identifies six men from the family of Harim, namely Maaseiah, Elijah, Shemaiah, Jehiel, and Uzziah, who were among those found guilty of taking foreign wives. As a part of the national repentance and covenant renewal initiated by Ezra, these individuals were compelled to put away their non-Israelite spouses and children, a radical act aimed at purifying the returned Jewish community and upholding the distinctiveness of their faith.

Ezra 10 31 Context

Ezra 10:31 is part of a detailed list (Ezra 10:18-44) of Jewish men who, following the return from Babylonian exile, had married foreign women in defiance of Mosaic Law. This list documents their compliance with the solemn covenant made by the entire assembly to put away these wives and any children born from these unions, a measure considered extreme but necessary for the spiritual purification of the remnant of Israel. The preceding events include Ezra's deep lament and prayer of confession (Ezra 9) after hearing of the widespread sin, which prompted national repentance and a commitment to address this grave transgression. The chapter underscores the severity with which the community and its leaders, under Ezra's guidance, viewed anything that compromised their covenantal purity and distinction as God's chosen people, especially given their recent return from exile due to past disobedience. The historical setting is the fragile, post-exilic period, where preserving the spiritual and physical identity of Israel was paramount to fulfilling God's redemptive plan.

Ezra 10 31 Word analysis

• and from the sons of Harim (וּמִבְּנֵי חָרִם, ûmin-bənê Ḥārîm):
  • from: Implies selection or belonging to a specific group within.
  • the sons of Harim: "Harim" refers to a significant family or clan, likely with priestly or prominent lineage, returning from exile (Ezra 2:39; Neh 7:42). Their inclusion indicates the pervasiveness of the sin of intermarriage across different societal levels, even among those expected to be models of adherence to the Law.
• Maaseiah (מַעֲשֵׂיָה, Maʿăśêyāh):
  • Meaning: "Work of Yahweh" or "Deed of Yahweh." It is ironic that a name signifying dedication to God's work is associated with an act of clear disobedience to God's command.
• Elijah (אֵלִיָּה, ʾÊliyyāh):
  • Meaning: "My God is Yahweh." A well-known prophetic name, symbolizing staunch devotion to Yahweh. Its presence among those who sinned highlights how deep the defilement had spread, touching even those whose very names proclaimed allegiance to the Lord.
• Shemaiah (שְׁמַעְיָה, Šəmaʿyāh):
  • Meaning: "Yahweh has heard" or "Heard by Yahweh." Another name commonly found in the Bible, often borne by Levites or priests. The irony continues: one whose name suggests God's attentive ear nevertheless committed an act against His word.
• Jehiel (יְחִיאֵל, Yəḥîʾêl):
  • Meaning: "God lives" or "May God live." A name affirming God's enduring vitality and presence.
• and Uzziah (וְעֻזִּיָּה, wəʿUzziyyāh):
  • Meaning: "My strength is Yahweh" or "Yahweh is my strength." A powerful name denoting reliance on God's might.
• Words-group: "from the sons of Harim, Maaseiah, Elijah, Shemaiah, Jehiel, and Uzziah":
  • This enumeration signifies accountability and transparency. The specific naming of individuals from a prominent clan underscores the public nature of the repentance and the collective responsibility to purge the community of sin. It was a tangible record of who participated in this grave sin and, by implication, who took part in the necessary reform, preventing anonymity for such significant acts.

Ezra 10 31 Bonus section

The painful and drastic measure of dissolving marriages with foreign women, as seen in Ezra 10:31 and the surrounding verses, highlights the unique covenantal context of ancient Israel. Unlike the New Testament's guidance for mixed-faith marriages where a believer should not initiate divorce from an unbelieving spouse (1 Cor 7:12-16), Ezra's actions were driven by a specific Mosaic prohibition against intermarriage with idolatrous nations (Deut 7:3-4). This was not a general condemnation of all foreign peoples, but a direct response to a threat against the spiritual and lineal purity of a chosen nation commissioned to be holy and to preserve the heritage through which the Messiah would eventually come. The listing of specific names reinforced the principle of individual accountability within the community's overall sanctification, a critical lesson after their corporate failure led to exile. This action was about severing ties that inherently brought idolatry and compromised their covenant with God.

Ezra 10 31 Commentary

Ezra 10:31, listing specific individuals from the clan of Harim, serves as a testament to the meticulous and uncompromising nature of the spiritual reform undertaken by the post-exilic community. This act of divorcing foreign wives was not merely a social adjustment but a profound theological response to past sins that led to exile. It aimed to restore Israel's covenant purity, preventing syncretism and preserving the distinct identity essential for their role in God's redemptive plan. The severity of this measure reflects a desperate commitment to eradicate anything that threatened the spiritual survival of the nascent community and its relationship with Yahweh. It emphasizes the collective responsibility for holiness and radical obedience when grave communal sin requires decisive action for reconciliation with God and the restoration of His favor.