Ezra 9 9

Ezra 9:9 kjv

For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem.

Ezra 9:9 nkjv

For we were slaves. Yet our God did not forsake us in our bondage; but He extended mercy to us in the sight of the kings of Persia, to revive us, to repair the house of our God, to rebuild its ruins, and to give us a wall in Judah and Jerusalem.

Ezra 9:9 niv

Though we are slaves, our God has not forsaken us in our bondage. He has shown us kindness in the sight of the kings of Persia: He has granted us new life to rebuild the house of our God and repair its ruins, and he has given us a wall of protection in Judah and Jerusalem.

Ezra 9:9 esv

For we are slaves. Yet our God has not forsaken us in our slavery, but has extended to us his steadfast love before the kings of Persia, to grant us some reviving to set up the house of our God, to repair its ruins, and to give us protection in Judea and Jerusalem.

Ezra 9:9 nlt

For we were slaves, but in his unfailing love our God did not abandon us in our slavery. Instead, he caused the kings of Persia to treat us favorably. He revived us so we could rebuild the Temple of our God and repair its ruins. He has given us a protective wall in Judah and Jerusalem.

Ezra 9 verses

Ezra 9 9 Meaning

Ezra 9:9 articulates the paradoxical state of the returned exiles: although they remain subservient ("slaves") to the Persian Empire, God, in His profound faithfulness, has not abandoned them. Instead, He has remarkably shown them favor and "extended mercy" through the very foreign rulers who held them in subjugation. This divine intervention served a twofold purpose: to bring them "revival," indicating a spiritual and national resurgence, and to provide them with "a wall in Judah and Jerusalem," symbolizing security, protection, and the re-establishment of their distinct identity and covenant relationship with God in their homeland.

Ezra 9 9 Context

Ezra chapter 9 records Ezra's profound prayer of confession, uttered upon hearing about the returned exiles' egregious sin of intermarriage with the pagan peoples of the land, directly violating God's specific commands in the Law. This was a grave affront to their covenant identity and purity, threatening to dilute the very distinctness God intended for His chosen people. The verses leading up to verse 9 describe Ezra's visceral distress, his tearing of garments, and his public lament over this spiritual catastrophe. Within this agonizing prayer, Ezra looks back to God's past mercy and faithfulness as a basis for present hope and appeal. He recounts the cycle of God's righteous judgment (exile as a punishment for their sins) and His steadfast love (returning them to the land). Verse 9 particularly highlights God's grace in the midst of their humbling servitude, setting the stage for Ezra's plea for renewed intervention despite their current disobedience. Historically, this period follows the initial return from Babylonian exile under Zerubbabel and Joshua, and precedes the rebuilding of the Jerusalem wall under Nehemiah, emphasizing an ongoing process of spiritual and physical restoration for a remnant of Judah.

Ezra 9 9 Word analysis

• For we are slaves;

  • slaves: Hebrew ʿăvādim (עֲבָדִים), denoting servitude, often involuntary. It refers to their political subjugation under Persia. It implies a condition of powerlessness and dependence on an earthly master, contrasting sharply with their identity as God's chosen people. This also echoes Israel's foundational narrative of slavery in Egypt (Ex 13:3), reminding them of God's delivering power even from more severe bondage.
  • we are: A stark acknowledgment of their reality, grounding the prayer in their humble state. It also shows a corporate self-identification with this low status.

• yet in our slavery our God has not forsaken us,

  • yet: Indicates a sharp contrast or divine paradox. Despite their humiliating state of servitude, God's nature transcends their circumstances.
  • not forsaken us: Hebrew lō'-ʿăzaḇānû (לֹא־עֲזָבָנוּ), a strong affirmation of God's faithfulness and covenant loyalty. It emphasizes that God did not withdraw His presence or His care from His people even in judgment and dispersion. This is a core promise throughout the Abrahamic covenant and mosaic law (Deut 31:6).
  • our God: Personal and possessive, stressing their unique relationship with YHWH, even when feeling distant. This highlights His ongoing proprietorship over them.

• but has extended mercy to us

  • extended mercy: Hebrew nāṭāh ḥesed (נָטָה חֶסֶד). nāṭāh literally means "to stretch out," "to incline," or "to spread forth," signifying a deliberate act of benevolence. ḥesed is a rich theological term meaning steadfast love, covenant loyalty, mercy, and kindness. It describes God's gracious commitment to His people, not based on their merit, but on His character and covenant. This ḥesed is foundational to Israel's survival.

• in the sight of the kings of Persia,

  • kings of Persia: Refers primarily to Cyrus, Darius, and Artaxerxes, who issued decrees permitting the Jews to return, rebuild the Temple, and maintain their religious practices. This emphasizes God's sovereignty over Gentile rulers, even those with immense worldly power, using them as instruments to achieve His redemptive purposes (Is 45:1). It is a testimony visible to the Gentile world.

• to revive us,

  • to revive us: Hebrew ləhaḥayothenu (לְהַחֲיוֹתֵנוּ), from the root hayah (to live). It means "to give us life," "to keep us alive," "to restore life to us." This goes beyond mere physical survival; it signifies national and spiritual resuscitation, a return to vitality and vigor. It implies a renewal of hope, purpose, and spiritual identity after a period of dormancy or decline. This ḥayyah speaks to resurrection power in a broader spiritual sense.

• to give us a wall in Judah and Jerusalem.

  • to give us a wall: Hebrew lātēt lānû gāḏēr (לָתֶת לָנוּ גָדֵר). gader typically means a protective hedge, fence, or wall, often temporary. Here, it is symbolic rather than immediately literal for a massive city wall, which came later under Nehemiah. This 'wall' represents:
    • Security and Protection: A sense of safety from their enemies and external threats.
    • Boundary and Identity: Re-establishment of distinctness from surrounding idolatrous peoples, enabling the restoration of their covenant purity and unique societal structure.
    • Stability: The re-establishment of their national existence in the land of Judah and Jerusalem. This implied permission from the Persian kings for some form of self-governance or community autonomy within the empire.
    • Divine Presence: Zech 2:5 later reveals God Himself as a wall of fire around Jerusalem, showing that ultimately the wall is divine protection.

Ezra 9 9 Bonus section

The "wall" referenced here by Ezra, though potentially symbolic, strongly foreshadows the actual physical rebuilding of Jerusalem's walls under Nehemiah (Neh 2:17), about 13 years after Ezra's arrival. This indicates a progression in God's restoration plan: first the Temple (under Zerubbabel and Joshua), then spiritual order and the Law (under Ezra), and finally physical protection and civic re-establishment (under Nehemiah). This sequential work demonstrates God's holistic approach to the restoration of His people—spiritual revival and structural security are intricately linked and divinely orchestrated. The ultimate source of the "wall," whether physical or metaphorical, is recognized as divine provision, enabling a space for holiness and distinctness in a hostile world.

Ezra 9 9 Commentary

Ezra 9:9 captures the profound theological tension at the heart of Israel's post-exilic experience: human subjugation juxtaposed with divine liberation and steadfast love. Though physically "slaves" to an earthly empire, the people remained spiritually liberated by God's enduring ḥesed. This mercy was not passive but actively demonstrated through the very hands of Gentile kings, showing God's sovereign control over world powers to fulfill His covenant promises.

The dual outcome—"to revive us" and "to give us a wall"—highlights God's comprehensive restoration work. "Revival" speaks to the renewal of the community's inner spiritual life, purpose, and relationship with Him, reminiscent of dry bones coming to life (Ezekiel 37). It's a re-infusion of national vitality. "A wall" symbolizes the re-establishment of secure boundaries, both physical (future actual city wall) and spiritual, protecting their unique identity, covenant distinctiveness, and worship in the land. It means security against threats and purity from surrounding pagan influences. Ezra recognizes that even this modest measure of security and renewed life is a gift of divine grace, not an achievement of their own. This foundational act of God's unfailing commitment served as a beacon of hope for Ezra, even amidst the dire circumstances of the current generation's disobedience, proving God never forsakes His people.