Ezra 10 39

Ezra 10:39 kjv

And Shelemiah, and Nathan, and Adaiah,

Ezra 10:39 nkjv

Shelemiah, Nathan, Adaiah,

Ezra 10:39 niv

Shelemiah, Nathan, Adaiah,

Ezra 10:39 esv

Shelemiah, Nathan, Adaiah,

Ezra 10:39 nlt

Shelemiah, Nathan, Adaiah,

Ezra 10 verses

Ezra 10 39 Meaning

Ezra 10:39 records a specific group of individuals, members of the family of Bani, who were identified as having taken foreign wives. This verse is part of a larger list detailing those in the post-exilic community who publicly confessed their sin of intermarriage and committed to the radical act of divorcing their foreign spouses and any children born from these unions. It highlights the serious nature of the community's commitment to covenant fidelity and purity before God, representing a concrete step in the spiritual restoration initiated by Ezra.

Ezra 10 39 Context

Ezra chapter 10 records the practical implementation of the repentance stirred by Ezra's prayer in chapter 9. Overwhelmed by the widespread sin of intermarriage with foreign peoples (a violation of Mosaic Law meant to preserve Israel's spiritual purity and distinctness), the community publicly grieved and covenanted before God to put away their foreign wives. This action was seen as vital for the survival and integrity of the "holy seed" that had returned from Babylonian exile. Ezra 10:18-44 provides a detailed roster of men, listed by their family lineages, who had engaged in this forbidden practice and now committed to a painful yet necessary separation. Verse 39, specifically mentioning "Maadai, Amram, Uel, Benaiah, Bedeiah, Cheluhi" from the family of Bani, lists these men as individuals who participated in this collective act of repentance and obedience. The historical context is a vulnerable post-exilic Jewish community attempting to rebuild their national and religious identity under the Mosaic Law, emphasizing adherence to the covenant to avoid previous divine judgments.

Ezra 10 39 Word analysis

• Of Bani: The Hebrew word here is mibne (מִבְּנֵי), meaning "from the sons of" or "of the sons of." Bani (בָּנִי) is a clan name, likely representing a significant family or lineage within the returned exiles. It appears multiple times in Ezra and Nehemiah, sometimes as an individual name, sometimes as a family. Here, it signifies the patriarchal head or ancestral line, emphasizing collective identity and shared responsibility within that lineage. Their prominent inclusion in this list suggests a potentially larger or more influential group.
• Maadai: (מַעֲדַי - Ma'aday) This individual name means "Adornment of Yah" or "Ornament of Yahweh." The name carries a positive theological connotation, which underscores the profound personal sacrifice of giving up his foreign wife to adorn the name of God.
• Amram: (עַמְרָם - ‘Amram) A name meaning "exalted people" or "people of the Most High." It is a notable name, as it was also the name of Moses’ father, symbolizing a link to a foundational period of covenant law and identity. For this "Amram" to divorce his wife implies a deep commitment to restore that foundational purity.
• Uel: (אוּאֵל - U’el) Meaning "Will of God" or "Desire of God." For a man bearing this name, the act of putting away his foreign wife would be seen as an ultimate demonstration of aligning his will with God's divine command.
• Benaiah: (בְּנָיָה - Benayah) This popular Hebrew name means "Yahweh has built" or "Yahweh has established." Given the context of rebuilding Jerusalem and the nation, a name signifying divine establishment carries particular weight, implying a dedication to building God's community according to His will.
• Bedeiah: (בְּדֵיָה - Bedeayah) Meaning "Servant of Yahweh" or "in the service of Yahweh." This name directly expresses dedication to God, making the decision to follow God’s command regarding foreign wives a literal fulfillment of his very identity.
• Cheluhi: (כְּלוּהִי - Keluchi) The meaning of this name is less certain but may be related to completion or "his completion." The uniqueness of this name among the biblical records perhaps indicates its less common usage.
• Words-group Analysis: The grouping of these six specific names "Maadai, Amram, Uel, Benaiah, Bedeiah, Cheluhi" under "of Bani" underscores the communal accountability within family units in ancient Israel. The meticulous recording of these names signifies both the seriousness of the sin and the commitment to specific, costly obedience. This public accounting also served as a means of ensuring compliance and discouraging future transgressions, solidifying the national resolve for covenant fidelity. This systematic listing implies the careful due diligence of the spiritual leaders (Ezra and the appointed officials) in overseeing the cleansing process, affirming the tangible manifestation of communal repentance and purification that scholars recognize was foundational for the remnant's continued existence.

Ezra 10 39 Bonus section

The very act of meticulously listing the names in Ezra 10 (verses 18-44) suggests a careful, perhaps almost legalistic, approach to communal repentance. This was not a general spiritual awakening but a systematic purge of practices that had led to national judgment in the past. Such lists served multiple purposes in ancient Near Eastern societies: legal record, proof of compliance, and a historical memory for future generations. For the people of Judah, these lists affirmed their seriousness about rebuilding a community based on divine law rather than the syncretic influences that had plagued their ancestors. The emphasis on family lines ("of Bani") shows that the commitment to purity extended beyond the individual to the household and tribal units, underscoring the corporate nature of sin and repentance in ancient Israelite thought. Furthermore, this painful action reflects a polemic against the pagan fertility cults and syncretistic practices often associated with foreign nations, reinforcing the exclusive worship of Yahweh and maintaining the boundaries of a distinct, holy people set apart by God.

Ezra 10 39 Commentary

Ezra 10:39 is more than a mere listing of names; it serves as a historical record of painful yet resolute obedience in the face of widespread spiritual compromise. The detailed accounting reflects the gravity of the sin of intermarriage, which jeopardized the distinct identity and covenant relationship of the returning exiles. Each name represents a person who, along with his community, wrestled with a difficult commandment, ultimately prioritizing divine law over personal attachment. The theological meanings embedded in several of these names (e.g., "Will of God," "Yahweh has built," "Servant of Yahweh") amplify the significance of their actions, showing individuals whose very identities were called to reflect their ultimate loyalty to God. This passage embodies a decisive turning point for post-exilic Israel, where painful separation from cultural assimilation became necessary for true spiritual restoration and the preservation of the "holy seed" of Abraham. It is a stark reminder that sometimes, profound cleansing requires radical obedience that affects even the closest personal relationships for the greater good of the community and the glory of God's covenant. For instance, in current contexts, this could be likened to individuals making difficult choices to separate from partnerships or lifestyles that fundamentally contradict their core Christian beliefs, ensuring their actions align with their confession of faith, or a community disassociating from practices that dilute its spiritual integrity.