Ezra 10 8

Ezra 10:8 kjv

And that whosoever would not come within three days, according to the counsel of the princes and the elders, all his substance should be forfeited, and himself separated from the congregation of those that had been carried away.

Ezra 10:8 nkjv

and that whoever would not come within three days, according to the instructions of the leaders and elders, all his property would be confiscated, and he himself would be separated from the assembly of those from the captivity.

Ezra 10:8 niv

Anyone who failed to appear within three days would forfeit all his property, in accordance with the decision of the officials and elders, and would himself be expelled from the assembly of the exiles.

Ezra 10:8 esv

and that if anyone did not come within three days, by order of the officials and the elders all his property should be forfeited, and he himself banned from the congregation of the exiles.

Ezra 10:8 nlt

Those who failed to come within three days would, if the leaders and elders so decided, forfeit all their property and be expelled from the assembly of the exiles.

Ezra 10 verses

Ezra 10 8 Meaning

Ezra 10:8 declares the severe penalties for those who would not heed the command to assemble in Jerusalem regarding the widespread issue of foreign marriages. The decree, issued under the combined authority of the leaders (princes and elders), stipulated that failure to appear within a strict three-day period would result in the forfeiture of all one's possessions, and the individual would be excommunicated from the covenant community of the returned exiles. This enforced swift and decisive action to preserve the purity and distinct identity of Israel.

Ezra 10 8 Context

Ezra 10:8 follows Ezra's profound public prayer of repentance (Ezra 9), prompted by the discovery of widespread intermarriage among the returning exiles, including priests and Levites. This violation of God's covenant law (e.g., Deut 7:3-4) deeply distressed Ezra, who tore his garment in grief. The people responded with a great lament, recognizing their sin. Shecaniah then proposed making a covenant to put away the foreign wives and their children, confessing their trespass. This verse outlines the specific, decisive action taken to implement this reform: a public summons to Jerusalem with a strict deadline and severe penalties for non-compliance. The gravity of the penalties (forfeiture of possessions and expulsion from the congregation) underscores the perceived existential threat that intermarriage posed to the identity and future purity of the post-exilic Jewish community. It reflects a communal resolve, endorsed by both religious and civil leadership, to enforce the Mosaic Law strictly to prevent further apostasy and secure God's favor.

Ezra 10 8 Word analysis

• And that whosoever: The Hebrew wĕkol (and all) followed by an indefinite pronoun implies universality to the decree, leaving no one within the addressed population (the returnees from exile) exempt from the command or its consequences.
• would not come: Refers to active non-compliance or disobedience to the royal and spiritual summons. It highlights the direct challenge to the authority issuing the decree.
• within three days: A remarkably short and urgent deadline (Hebrew: bĕ-šəlōšət yāmîm). This short timeframe signifies the gravity and immediate necessity of addressing the crisis. It allows no time for lengthy deliberation or resistance, compelling swift action. This rapid response was crucial for effective communal repentance and purity.
• according to the counsel (עֵצָה, ʿēṣâ): The term ʿēṣâ signifies a carefully considered plan or advice. It highlights that the decree was not arbitrary but derived from a well-thought-out deliberation by authoritative figures. It implies consensus and shared responsibility in enacting this difficult reform.
• of the princes (שָׂרִים, śārîm): Refers to the civil authorities, the heads of families or tribes who held positions of secular leadership. Their involvement indicates that the reform had the backing of the civic administration and would be legally enforced.
• and the elders (זְקֵנִים, zĕqēnîm): Refers to the respected leaders of the community, often men of wisdom and experience, typically those who served in judicial and administrative capacities, especially within the religious context. Their participation lent moral and religious weight to the decree. The combined authority of "princes and elders" represents both governmental (civic) and religious (communal) endorsement, ensuring widespread legitimacy and enforcement.
• all his substance (כָּל־רְכוּשׁוֹ, kāl-reḵušō): Encompasses all of one's possessions, including livestock, movable property, and possibly land. This demonstrates a severe economic penalty aimed at deterring disobedience.
• should be forfeited (יֵחָרַם, yēḥāram): This is a critical term derived from the root ḥāram, meaning to devote, put under the ban, or utterly destroy. In this context, it refers to property being irrevocably taken from the owner, often implying a sacred dedication or confiscation for public use (e.g., for the Temple treasury), effectively rendering it inaccessible to the original owner. This form of cherem or 'ban' signifies that the property is treated as something under divine judgment, making it a powerful spiritual and material penalty.
• and himself separated (יִבָּדֵל, yibbāḍēl): From the root nāḍal, meaning to separate oneself or be separated. This refers to social, spiritual, and communal ostracism or excommunication. The individual would lose their place, privileges, and identity within the qāhāl, the assembly of Israel. This was arguably a more profound penalty than property loss for an Israelite whose identity was deeply intertwined with the covenant community.
• from the congregation (מִקְּהַל, miqqəhal): The qāhāl refers to the organized assembly or covenant community of Israel. Exclusion from it meant losing one's heritage, religious rights, social support, and any share in the blessings of the covenant.
• of those that had been carried away (הַגּוֹלָה, hag-gōlāh): Literally "the exiles." This specific identifier reminds the people of their identity as the remnant who had returned, emphasizing their unique status and the divine grace that brought them back. It implies that their very existence as a distinct community depended on adherence to God's law, a purity that was threatened by the intermarriages. Their recent past (exile due to sin) fueled their resolve to prevent a repeat of history.

Ezra 10 8 Bonus section

The severity of the punishment reflects a critical historical juncture. The people had just returned from exile, a direct consequence of past disobedience, including intermarriage and idolatry. There was a strong desire, spearheaded by Ezra, to avoid repeating these ancestral mistakes. The cherem (forfeiture) here is a derivative use of a term usually reserved for dedicating something to God irrevocably, often by destruction, reflecting how serious their communal breach was considered. Furthermore, the exclusion from the congregation echoes Old Testament precedents of being "cut off" from Israel, which carried implications beyond just social banishment; it was a separation from God's covenant blessings and protection. The joint action of "princes and elders" underscores the blend of secular authority (with the likely backing of the Persian king, though not explicitly stated for this particular decree, it's consistent with Ezra's broader commission) and spiritual leadership, indicating a comprehensive, unified approach to upholding God's law. This decision illustrates the deep-seated fear among the returnees that if they failed to maintain strict boundaries against foreign influences, they risked losing their identity and being swallowed up by surrounding pagan cultures, thereby failing in their unique covenantal role.

Ezra 10 8 Commentary

Ezra 10:8 is a testament to the stern resolve of post-exilic Judah to restore and maintain its covenantal purity following the return from Babylon. Faced with the defilement of widespread intermarriage, the leaders enacted a decree demanding immediate assembly, backed by uncompromising penalties. The short "three-day" deadline underscores the urgency, reflecting a decisive commitment to address the spiritual crisis swiftly. The dual punishment—forfeiture of property (cherem, suggesting a sacred dedication/confiscation) and excommunication from the qāhāl (congregation)—highlights the profound significance attached to communal holiness. Loss of property inflicted financial hardship, but expulsion from the assembly of Israel, the gōlāh, meant the loss of identity, spiritual belonging, and social ties for a people whose very existence was defined by their covenant with God. This harsh measure was deemed necessary to purge the evil from their midst, reinforce fidelity to the Mosaic Law, and safeguard the spiritual integrity of the fragile, restored community, aiming to prevent a recurrence of the national sins that led to the earlier exile. It demonstrates that faithfulness to God sometimes requires difficult, radical choices for the preservation of the community and its distinct witness.