Ezra 9 1

Ezra 9:1 kjv

Now when these things were done, the princes came to me, saying, The people of Israel, and the priests, and the Levites, have not separated themselves from the people of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.

Ezra 9:1 nkjv

When these things were done, the leaders came to me, saying, "The people of Israel and the priests and the Levites have not separated themselves from the peoples of the lands, with respect to the abominations of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.

Ezra 9:1 niv

After these things had been done, the leaders came to me and said, "The people of Israel, including the priests and the Levites, have not kept themselves separate from the neighboring peoples with their detestable practices, like those of the Canaanites, Hittites, Perizzites, Jebusites, Ammonites, Moabites, Egyptians and Amorites.

Ezra 9:1 esv

After these things had been done, the officials approached me and said, "The people of Israel and the priests and the Levites have not separated themselves from the peoples of the lands with their abominations, from the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.

Ezra 9:1 nlt

When these things had been done, the Jewish leaders came to me and said, "Many of the people of Israel, and even some of the priests and Levites, have not kept themselves separate from the other peoples living in the land. They have taken up the detestable practices of the Canaanites, Hittites, Perizzites, Jebusites, Ammonites, Moabites, Egyptians, and Amorites.

Ezra 9 verses

Ezra 9 1 Meaning

Ezra 9:1 records a grave disclosure to Ezra: the returned exiles, encompassing both the general populace and the religious leadership (priests and Levites), had failed to maintain their distinct identity. They had intermarried and engaged with the surrounding pagan peoples, adopting their "abominations," a term denoting practices detestable to God, especially idolatry and immoral worship. This directly violated God's explicit covenant commands for Israel to remain holy and separate from foreign influences.

Ezra 9 1 Context

Ezra 9:1 marks a sharp turn in the narrative. Chapters 7 and 8 detail Ezra's journey from Babylon to Jerusalem, his arrival, and the establishment of divine order through sacrifices and organization of the temple and people. This verse immediately follows the success of Ezra's mission in bringing the precious vessels and offerings to the temple and restoring temple services (Ezra 8:31-36). The joy and fulfillment of these achievements are suddenly overshadowed by the discovery of widespread spiritual apostasy. Historically, the returned exiles were attempting to re-establish a holy community in the land, a critical component of which was adherence to Mosaic Law, particularly the prohibitions against intermarriage and idolatry that had led to the initial exile. The news delivered to Ezra reveals a deeply ingrained failure to learn from past mistakes and to uphold the covenant, threatening the spiritual purity and very existence of the fragile community.

Ezra 9 1 Word analysis

• Now when these things were finished (k'kallot elleh, כְּכַלּוֹת אֵלֶּה): Indicates a direct sequential link, immediately after the events of Ezra chapter 8, which included Ezra's successful journey, delivery of treasures, and performance of sacrifices. This phrase highlights a transition from accomplishments to profound crisis.
• the leaders (ha-sarim, הַשָּׂרִים): Refers to prominent officials, princes, or magistrates within the returned community. Their coming to Ezra underscores the gravity of the problem and suggests a high-level awareness, possibly even participation, among the governing body.
• came to me (nig'shu elay, נִגְּשׁוּ אֵלַי): Emphasizes Ezra's recognized authority as the expert in the Law and spiritual leader, making him the rightful recipient of such a weighty report.
• saying (lemor, לֵאמֹר): Introduces the direct speech of the leaders, indicating the immediacy and seriousness of their communication.
• The people of Israel (‘am Yisra’el, עַם יִשְׂרָאֵל): Refers to the general Israelite population. This shows the problem was widespread, affecting the broader community.
• and the priests (w'ha-kohanim, וְהַכֹּהֲנִים): Explicitly mentions the priestly class, those consecrated to minister to God. Their involvement signifies a severe breach of holiness within the very heart of religious leadership, which was meant to uphold and teach God's Law.
• and the Levites (w'ha-Lwi'im, וְהַלְוִיִּם): Inculdes the Levites, who were also central to temple service and teaching. Their inclusion further demonstrates the pervasiveness of the sin among those dedicated to God's service.
• have not separated themselves (lo nivdelu, לֹא נִבְדְּלוּ): A critical theological phrase from the root badal, meaning "to separate, divide, or distinguish." This is the failure to maintain their divinely commanded distinctiveness and holiness, which was foundational to Israel's identity as God's covenant people.
• from the peoples of the lands (me’ammê ha’aretzot, מֵעַמֵּי הָאֲרָצוֹת): Refers to the non-Israelite inhabitants dwelling in the surrounding regions, some of whom were descendants of earlier inhabitants and others who were settlers from other parts of the Persian empire.
• with their abominations (b'to'avoteihem, בְּתוֹעֲבֹתֵיהֶם): To'evah is a powerful biblical term for something detestable or abhorrent to God, specifically referring to idolatrous practices, child sacrifice, and sexual immorality, as prohibited in the Torah (e.g., Deut 18:9-12). In this context, it directly implies that the intermarriage led to adoption or participation in these pagan worship practices. This highlights the spiritual pollution associated with forbidden unions.
• from the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites: This extensive list re-emphasizes the diverse nature of the foreign entanglements. It mirrors lists of nations explicitly forbidden for Israel to intermarry with in the Mosaic Law (e.g., Deut 7:1). While some of these groups might have been long gone, the list serves as a theological identifier for pagan inhabitants whose practices led to spiritual defilement. The mention of "Egyptians" reminds Israel of their original deliverance and the prohibition against returning to their ways.

Ezra 9 1 Bonus section

• This verse sets the stage for Ezra's fervent prayer of confession in verses 5-15, which acknowledges the deep sin of the people and calls upon God's mercy despite their disobedience.
• The emphasis on "abominations" connects this sin directly to the historical warnings given to Israel, demonstrating that the lesson of exile had not been fully learned regarding the dangers of spiritual impurity and syncretism.
• The detailed list of peoples, even some historically vanquished, serves as a rhetorical device emphasizing the pervasiveness of the foreign influences and the ongoing nature of Israel's struggle against spiritual assimilation. It highlights a perennial temptation for God's people to compromise their distinctiveness.

Ezra 9 1 Commentary

Ezra 9:1 delivers a devastating report, shifting the book's focus from the physical restoration of the temple and community infrastructure to the far more critical and deeply troubling spiritual compromise of God's people. The "leaders" inform Ezra that the very core of Israel's covenant identity—their holiness and separation from the surrounding pagan nations—has been dangerously breached. This failure to "separate themselves" was manifested in widespread intermarriage, leading to the adoption of "abominations," indicating syncretistic practices and idolatry. The gravity of the situation is underscored by the involvement of all strata of society: the "people of Israel," "the priests," and "the Levites," implying a deep-seated spiritual sickness that pervaded even those meant to exemplify purity and uphold God's Law. This tragic news immediately precipitates Ezra's profound sorrow and prophetic intercession, as he recognizes this compromise as a repetition of the sins that led to the Babylonian exile, jeopardizing the very purpose of their return.