Ezra 10 35

Ezra 10:35 kjv

Benaiah, Bedeiah, Chelluh,

Ezra 10:35 nkjv

Benaiah, Bedeiah, Cheluh,

Ezra 10:35 niv

Benaiah, Bedeiah, Keluhi,

Ezra 10:35 esv

Benaiah, Bedeiah, Cheluhi,

Ezra 10:35 nlt

Benaiah, Bedeiah, Keluhi,

Ezra 10 verses

Ezra 10 35 Meaning

Ezra 10:35 lists five specific men—Benaiah, Bedeiah, Cheluhi, Vanniah, and Meremoth—who were among those from the sons of Harim found guilty of having taken foreign wives. This verse is part of a larger record detailing the response to Ezra's reform initiative in post-exilic Judah, where the people confessed their sin of intermarriage and committed to putting away their non-Israelite wives and their children, thereby purifying the holy community and reaffirming their covenant with God. The verse underscores the widespread nature of the problem and the precise, individual accountability demanded for rectifying it.

Ezra 10 35 Context

Ezra chapter 10 documents the dramatic response of the returned exiles to Ezra's deep distress and prayer regarding their widespread sin of intermarriage with foreign women, violating God's explicit commands and threatening the unique identity of the Israelite people as a holy seed. The preceding chapter, Ezra 9, reveals Ezra's profound lament and intercession upon discovering this transgression, leading to a public outpouring of grief and repentance. In chapter 10, a man named Shecaniah proposes a covenant to put away these foreign wives and their children. The assembly agrees, leading to a formal investigation. Ezra 10:35 is situated within the lengthy list (verses 18-43) of those individuals who were identified as having committed this sin, specifically from the "sons of Harim." This systematic listing underscores the comprehensive nature of the reform and the commitment to address every specific instance of disobedience to restore the covenantal purity of the community.

Ezra 10 35 Word analysis

• Benaiah (בְּנָיָה - Benâyâh): Hebrew for "Yahweh has built." This name itself carries a positive theological meaning, which stands in stark contrast to the destructive actions of intermarriage with foreign women that Benaiah committed, highlighting the tension between a person's name (often reflecting divine blessing) and their behavior.
• Bedeiah (בְּדֵיָה - Bedêyâh): The meaning is less certain but could be related to "servant of Yahweh" or "in Yahweh's service," or "in the hand of Yah." Like Benaiah, it points to a disconnect between a sacred name and sinful conduct.
• Cheluhi (כְּלוּהִי - Kelûḥı̂): This name is rare and its meaning is uncertain in Hebrew, potentially "complete" or "finished." Its inclusion underscores the specificity of the record, highlighting individual culpability within the broader list of offenders.
• Vanniah (וַנְיָה - Vanyâh): The etymology is debated; it may be connected to "to lament" or be a derivation from a name meaning "God is gracious" or related to 'beauty'. The presence of names with uncertain meanings but distinct identities points to a diligent record-keeping of all involved.
• Meremoth (מְרֵמוֹת - Merêmôth): While listed here in this short grouping, a man named Meremoth, son of Uriah, is mentioned as a priest involved in weighing silver and gold (Ezra 8:33). If this is the same individual, it suggests that even those entrusted with sacred duties were not exempt from the communal sin, making their inclusion here particularly sobering. However, it's also common to have multiple individuals with the same name, so direct identification isn't guaranteed. His being among the sons of Harim here suggests a different Meremoth, unless this points to an even more widespread issue among priestly families.

Words-group analysis:

• "Benaiah, Bedeiah, Cheluhi, Vanniah, Meremoth": This is a direct list of individual names. The primary significance of this listing is accountability and the specific identification of those who were to rectify their transgression. It's not a generic group, but particular people. This demonstrates the painstaking efforts of Ezra and the leaders to address the sin precisely, individually, and comprehensively, without letting anyone slip through due to anonymity. It signifies the principle that corporate sin involves individual sinners who must personally address their actions. The mundane nature of this simple list serves a powerful theological point: God's people are called to specific obedience and precise reckoning for their failures.

Ezra 10 35 Bonus section

The seemingly mundane lists of names in Ezra 10, like the one in verse 35, underscore several critical aspects beyond mere historical record-keeping. Firstly, they demonstrate that Ezra's reform was not just a theoretical pronouncement but was implemented through concrete, individual actions. Each name represents a family, a household, affected by this momentous decision. Secondly, the act of naming publicly served as a record for accountability but also potentially for encouraging communal transparency and repentance. This act of public listing might have fostered a sense of shared responsibility for cleansing the community from sin. Lastly, the severity of the measures taken—the putting away of wives and children—highlights the extreme value placed on maintaining the "holy seed" and avoiding the assimilation that had proved so destructive in Israel's past. While emotionally wrenching, it reflects a deeply held conviction that the very survival and identity of the covenant community depended on uncompromising obedience to God's specific prohibitions, which ultimately pointed to God's singular demand for exclusive worship and devotion.

Ezra 10 35 Commentary

Ezra 10:35, though merely a list of names, is deeply significant within the broader narrative of post-exilic restoration. It highlights the serious nature of the sin of intermarriage, which threatened to dilute the holiness of the returned community and repeat the apostasies that led to the exile. Ezra’s approach was radical: not only a public confession but a specific, household-by-household examination and subsequent removal of foreign wives and their children. This was not a punitive measure out of xenophobia but a theological necessity driven by the covenant. God had forbidden these alliances because they invariably led to idolatry and defilement of His chosen people, jeopardizing their spiritual distinctiveness. The listing of names in Ezra 10, including those in verse 35, demonstrates the thoroughness of the reform. It served as a public record of those who had violated the covenant and subsequently submitted to the necessary disciplinary action for communal purity. This painstaking detail emphasizes that corporate repentance must include individual action and accountability, demonstrating a profound commitment to God's holiness and His law. The principle remains vital: the purity and spiritual health of God's people require intentional separation from practices that compromise their allegiance to Him, even when those practices involve painful personal sacrifice.