Ezra 9 15

Ezra 9:15 kjv

O LORD God of Israel, thou art righteous: for we remain yet escaped, as it is this day: behold, we are before thee in our trespasses: for we cannot stand before thee because of this.

Ezra 9:15 nkjv

O LORD God of Israel, You are righteous, for we are left as a remnant, as it is this day. Here we are before You, in our guilt, though no one can stand before You because of this!"

Ezra 9:15 niv

LORD, the God of Israel, you are righteous! We are left this day as a remnant. Here we are before you in our guilt, though because of it not one of us can stand in your presence."

Ezra 9:15 esv

O LORD, the God of Israel, you are just, for we are left a remnant that has escaped, as it is today. Behold, we are before you in our guilt, for none can stand before you because of this."

Ezra 9:15 nlt

O LORD, God of Israel, you are just. We come before you in our guilt as nothing but an escaped remnant, though in such a condition none of us can stand in your presence."

Ezra 9 verses

Ezra 9 15 Meaning

Ezra 9:15 is a profound prayer of confession by Ezra, acknowledging God's inherent justice and the profound unworthiness of the returned remnant of Israel. It articulates their understanding that their very existence as survivors is solely by God's grace, not their merit, and that their persistent sin (specifically, intermarriage) renders them incapable of standing righteously before a holy God. The verse highlights the deep self-abasement and conviction of sin, recognizing that the current dire situation, marked by the breaking of God's commands, prevents them from any rightful claim or defense before the divine presence.

Ezra 9 15 Context

Ezra 9:15 is the concluding verse of Ezra's deeply contrite prayer of confession. The chapter begins with the shocking revelation that despite their return from Babylonian exile, a significant number of the Israelites, including priests, Levites, and leading officials, had taken foreign wives (Ezra 9:1-2), a direct violation of God's commands (Exod 34:15-16; Deut 7:3-4). This sin directly mirrored one of the major reasons for the initial exile and indicated a severe failure to learn from their past.

Overcome with dismay and grief, Ezra publicly displays his mourning, tearing his garment and robe, pulling out his hair and beard (Ezra 9:3). He then spends the evening in a state of profound shame and supplication before God (Ezra 9:4-5), leading to this lengthy and powerful prayer (Ezra 9:6-15). His prayer laments the cumulative sinfulness of Israel, extending back to their ancestors (Ezra 9:7), acknowledges God's previous judgment in the exile (Ezra 9:8-9), and articulates the clear breaking of God's specific commandments given through His servants the prophets (Ezra 9:10-14). Verse 15 thus culminates this desperate appeal, summarizing the community's unworthiness and their utter reliance on God's just character for any continued existence or mercy.

Historically, this event occurs within the post-exilic period (c. 458 BC) after the initial return under Zerubbabel and the rebuilding of the temple. The community was establishing itself back in the land, aiming to restore proper worship and covenant living. The discovery of these widespread intermarriages posed an existential threat to their spiritual identity and distinctiveness as God's holy people. Ezra's prayer is a plea from the depth of communal guilt in the face of imminent divine judgment for covenant disobedience.

Ezra 9 15 Word analysis

• O Lord God of Israel (יְהוָה אֱלֹהֵי יִשְׂרָאֵל, YHWH Elohei Yisrael):
  • YHWH: The covenant name of God, emphasizing His self-existence, eternal nature, and faithfulness to His promises, particularly those made to Israel. Using this name highlights Ezra's appeal to God's covenant relationship despite Israel's failure.
  • Elohei: God, plural majestic form, indicating His supreme power and deity.
  • Yisrael: Israel, the nation chosen by God. The direct address invokes God's specific relationship with His people, acknowledging His claim over them and their accountability to Him. This formulation ("YHWH, the God of Israel") appears frequently in the OT, underscoring the unique covenant.
• You are just (צַדִּיק אַתָּה, tsaddiq 'attah):
  • Tsaddiq: Righteous, just. This asserts God's moral perfection, unchangeable character, and the correctness of all His dealings, including His judgments. It's a foundational theological statement that means God always acts in accordance with His holy nature and His covenant faithfulness. Ezra affirms that even in their current distress and potential future judgment, God remains true to Himself.
• for we are left (כִּי נִשְׁאַרְנוּ, ki nish'arnu):
  • Ki: For, because. Connects God's justice to their current state.
  • Nish'arnu: From sha'ar, to remain, to be left over. Refers to the "remnant," a key biblical concept. It implies survival through judgment, but not necessarily through merit. They acknowledge their continued existence in the land is an act of sheer divine mercy after exile, rather than a right.
• a remnant escaped (פְּלֵיטָה, peletah):
  • Peletah: Escaped, survivor, deliveree. Reinforces the concept of a remnant who narrowly avoided utter destruction. It underscores their fragile status and the fact that their continued existence is an unmerited gift, not an earned position. They recognize they are on borrowed time and grace.
• as it is this day (כַּיּוֹם הַזֶּה, kayyom hazzeh):
  • Emphasizes the present reality and continuity of God's past mercy leading to their current state. It highlights their living proof of God's patience and grace, yet also intensifies the urgency of their renewed sin.
• Behold, we are before You (הִנֵּנוּ לְפָנֶיךָ, hin'nenu l'fanekha):
  • Hin'nenu: Behold us, here we are. A strong exclamation signifying direct self-presentation and submission. It is a posture of humility and openness before God.
  • L'fanekha: Before Your face/presence. Directly implies standing exposed before a holy and omniscient God, with nowhere to hide and nothing to conceal. It’s an admission of total transparency.
• in our guilt (בְאַשְׁמָתֵנוּ, b'ashmateinu):
  • Ashmateinu: From ashmah, guilt, trespass, offense, restitution for sin. This term specifically refers to the objective state of being guilty and also often carries the connotation of an act requiring amends or restitution. It's not just a feeling of shame, but a legal culpability and spiritual uncleanness that has been incurred by their actions.
• for we cannot stand before You (כִּי אֵין לַעֲמוֹד לְפָנֶיךָ, ki ein la'amod l'fanekha):
  • Ein la'amod: Cannot stand. To "stand before" God signifies ability to minister, receive judgment, or simply endure His presence. Due to their accumulated guilt, Ezra declares that they have no leg to stand on, no defense, no righteousness by which they could justifiably remain in God's holy presence or expect favor.
  • This is an absolute declaration of unworthiness, highlighting the severity of their sin against God's holiness. It reflects an understanding that unconfessed and unatoned sin renders one spiritually impotent and alienated from God's favor.
• because of this (עַל־זֹאת, 'al-zot):
  • Refers directly to the "guilt" and specifically the intermarriages discussed in the preceding verses. It grounds their inability to stand in the concrete acts of disobedience, showing that their unworthiness is not a vague notion but a direct consequence of specific violations of God's law.

Ezra 9 15 Bonus section

The Hebrew word peletah (escaped/remnant) carries the sense of something rescued from impending doom, suggesting divine intervention. It reinforces the idea that Israel’s continued existence, even after previous severe judgments (like exile), was not due to their own strength or goodness but solely God’s compassionate preservation. This continuous preservation of a remnant is a key thread in biblical theology, linking to future messianic hopes. Ezra’s prayer also functions as a deep theological statement, a liturgical template for national repentance, and a pastoral call for a people steeped in a new form of idolatry – complacency with sin despite renewed access to God's presence in the rebuilt temple. Ezra doesn't offer solutions here, just raw confession and complete dependence on God, understanding that the only hope for a "stiff-necked" people lies in a righteous and merciful God.

Ezra 9 15 Commentary

Ezra 9:15 is the powerful culmination of Ezra’s confession, distilling Israel's lament into a statement of profound theological truth. It's not merely a feeling of sadness, but a robust acknowledgement of God’s nature and their own compromised state. The statement "You are just" is central; it justifies any action God might take, including further judgment, by grounding it in His righteous character rather than human caprice. This declaration paradoxically opens the door for mercy, as a just God also promises faithfulness to His covenant, even amidst His people’s failings, if they humble themselves.

The description of themselves as "a remnant escaped" highlights both God's preserving grace in bringing them back from exile and their own fragility. They were already beneficiaries of immense grace, yet they continued in sin. Their inability to "stand before You in our guilt" profoundly articulates the gap between human sin and divine holiness. "Standing before God" signifies readiness for judgment, fitness for worship, or eligibility for covenant blessing. By declaring they cannot stand, Ezra expresses utter spiritual bankruptcy, making no excuses, offering no self-justification. This naked confession, stripped of any pretense, becomes their only avenue for hope, implicitly appealing to God’s mercy that accompanies His justice for the truly repentant. It implies that true repentance requires recognizing the depths of one’s unworthiness and relying solely on God's character.

• Example: When individuals or communities acknowledge grievous moral failings not with self-pity or excuses, but with a forthright recognition of their blameworthiness and God's righteous character, they mirror Ezra's profound spiritual integrity. This deep conviction often precedes genuine turning (repentance).