Ezra 10:2

KJV

And Shechaniah the son of Jehiel, [one] of the sons of Elam, answered and said unto Ezra, We have trespassed against our God, and have taken strange wives of the people of the land: yet now there is hope in Israel concerning this thing.

KJV (with Strong's)

And Shechaniah {H7935} the son {H1121} of Jehiel {H3171}, one of the sons {H1121} of Elam {H5867}, answered {H6030} and said {H559} unto Ezra {H5830}, We have trespassed {H4603} against our God {H430}, and have taken {H3427} strange {H5237} wives {H802} of the people {H5971} of the land {H776}: yet now there is {H3426} hope {H4723} in Israel {H3478} concerning this thing.

Complete Jewish Bible

Sh'khanyah the son of Yechi'el, one of the descendants of 'Eilam, spoke up and said to 'Ezra, "We have acted treacherously toward our God by marrying foreign women from the peoples of the land. But in spite of this, there is still hope for Isra'el.

Berean Standard Bible

Then Shecaniah son of Jehiel, an Elamite, said to Ezra: “We have been unfaithful to our God by marrying foreign women from the people of the land, yet in spite of this, there is hope for Israel.

American Standard Version

And Shecaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra, We have trespassed against our God, and have married foreign women of the peoples of the land: yet now there is hope for Israel concerning this thing.

Commentary

### SUMMARY
Ezra 10:2 marks a pivotal moment in the post-exilic community of Israel, as Shechaniah, a leader among the people, steps forward to acknowledge the widespread sin of intermarriage with foreign women. His words serve as a collective confession of unfaithfulness against God, yet remarkably, they also articulate a profound declaration of hope, suggesting that despite the gravity of their transgression, a path to repentance and restoration remains open for the nation. This verse initiates the process of national cleansing and a renewed commitment to God's covenant.

### CONTEXT
* **Literary Context:** Ezra 10:2 immediately follows Ezra's profound lament and prayer of confession in [Ezra 9](/ezra/9 "Ezra's Prayer of Confession"). In chapter 9, Ezra, upon learning of the widespread intermarriage among the returned exiles, tears his garments, pulls out his hair, and falls prostrate before God, expressing deep shame and grief over the people's disobedience. This public display of repentance and his impassioned prayer, which acknowledges the historical pattern of Israel's rebellion and God's just judgment, moves the gathered assembly to weep bitterly. Shechaniah's statement in [Ezra 10:2](/ezra/10-2 "Ezra 10:2 - Shechaniah's Confession and Hope") is a direct response to this atmosphere of conviction and sorrow, signaling a shift from lament to a proposal for concrete action. It sets the stage for the covenant renewal described in the remainder of [Ezra 10](/ezra/10 "Ezra 10 - The Covenant to Put Away Foreign Wives"), where the people resolve to put away their foreign wives and children.

* **Historical & Cultural Context:** The events of Ezra 10:2 unfold in Jerusalem during the post-exilic period, specifically after the second wave of Jewish exiles returned from Babylon under the leadership of Ezra, approximately 60 years after the first return led by Zerubbabel. The people of Israel had been exiled due to their persistent idolatry and covenant unfaithfulness, as detailed in books like [2 Kings](/2_kings/25 "2 Kings 25 - The Fall of Jerusalem and Exile") and [Jeremiah](/jeremiah/52 "Jeremiah 52 - The Fall of Jerusalem"). Upon their return, the imperative was to re-establish their identity as God's holy people and rebuild the temple and the community according to the Mosaic Law. The sin of intermarriage with the "peoples of the land" (Canaanites, Hittites, Perizzites, Jebusites, Ammonites, Moabites, Egyptians, and Amorites, as listed in [Ezra 9:1](/ezra/9-1 "Ezra 9:1 - The Sin of Intermarriage")) was a direct violation of God's explicit commands in the Torah, such as those found in [Deuteronomy 7:3-4](/deuteronomy/7-3 "Deuteronomy 7:3-4 - Prohibition of Intermarriage") and [Exodus 34:15-16](/exodus/34-15 "Exodus 34:15-16 - Warnings Against Idolatry and Intermarriage"). These prohibitions were not based on racial prejudice but on the spiritual danger of idolatry and syncretism that foreign alliances and marriages would inevitably introduce, thus corrupting Israel's unique covenant relationship with Yahweh.

* **Key Themes:** This verse powerfully contributes to several key themes prevalent in the book of Ezra and the broader Old Testament narrative. Firstly, it underscores the theme of **corporate sin and responsibility**, as Shechaniah confesses "We have trespassed," acknowledging a collective national guilt rather than individual isolated acts. This highlights that the sin of a few can impact the entire community, necessitating communal repentance. Secondly, it emphasizes the **gravity of covenant unfaithfulness**, as intermarriage was a direct breach of the covenant stipulations designed to maintain Israel's distinctiveness and purity before God. This act threatened their very identity as the chosen people, echoing warnings found in [Leviticus 18:24-30](/leviticus/18-24 "Leviticus 18:24-30 - Abominations of the Nations"). Thirdly, and most strikingly, it introduces the theme of **hope in the midst of despair**. Despite the severe transgression, Shechaniah's declaration, "yet now there is hope in Israel concerning this thing," reveals a profound belief in God's mercy and the possibility of restoration through genuine repentance and obedience, aligning with prophetic calls for return to God like [Isaiah 55:7](/isaiah/55-7 "Isaiah 55:7 - God's Abundant Pardon"). Finally, it foreshadows the theme of **radical repentance and reformation**, as Shechaniah's words are not merely an admission but a call to decisive action to rectify the wrong, setting the stage for the difficult but necessary measures taken in the subsequent verses of [Ezra 10](/ezra/10 "Ezra 10 - The Covenant to Put Away Foreign Wives").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Trespassed (Hebrew, _ma'al'_):** This verb signifies more than a simple sin or mistake; it denotes an act of unfaithfulness, treachery, or a breach of trust, particularly in relation to sacred things or a covenant. It carries the connotation of acting deceitfully or violating a sacred obligation, often involving a misappropriation of what belongs to God. In this context, it underscores that intermarriage was not merely a social error but a profound spiritual betrayal of their covenant with Yahweh, a direct affront to His holiness and their identity as His set-apart people.
* **Strange wives (Hebrew, _nashim nokhriyot'_):** This phrase refers to foreign women, specifically those who did not belong to the covenant community of Israel and did not worship Yahweh. The danger was not their ethnicity per se, but their idolatrous practices and their potential to lead the Israelites away from the exclusive worship of the one true God, corrupting the spiritual purity of the community and introducing pagan influences, as warned in [Nehemiah 13:23-27](/nehemiah/13-23 "Nehemiah 13:23-27 - Nehemiah's Action Against Intermarriage").
* **Hope (Hebrew, _tikvah'_):** This word conveys a strong expectation, an assured confidence, or a firm belief in the possibility of a favorable outcome, often rooted in God's character, promises, and mercy. It is not a naive optimism but a conviction that even after severe transgression, a path to reconciliation with God remains open through genuine repentance and obedience. Shechaniah's declaration of "hope" indicates a belief that God's covenant faithfulness and capacity for forgiveness are greater than the depth of their sin, provided they turn back to Him.

#### Verse Breakdown
* **"And Shechaniah the son of Jehiel, [one] of the sons of Elam, answered and said unto Ezra":** This introduces Shechaniah as a specific individual, identifying him by his lineage. His willingness to speak publicly to Ezra, a revered figure and leader, in a moment of national crisis, highlights his courage and perhaps his position of influence among the people. His "answer" is not a rebuttal but a response to Ezra's prayer and the people's lament, signaling a readiness to address the problem.
* **"We have trespassed against our God, and have taken strange wives of the people of the land":** This is a direct and unequivocal corporate confession of sin. The use of "we" indicates a shared responsibility and acknowledgment of the collective nature of the transgression. "Trespassed against our God" emphasizes that their sin was primarily against Yahweh and His covenant, not merely a social misstep. The specific sin, "taken strange wives of the people of the land," directly names the violation of God's commands regarding intermarriage, which threatened the spiritual integrity of the returned community.
* **"yet now there is hope in Israel concerning this thing":** This is the striking and pivotal declaration of the verse. Despite the gravity of the confessed sin, Shechaniah expresses a profound belief in the possibility of restoration. This hope is not born of denial or presumption but likely from an understanding of God's covenant mercy and His willingness to forgive those who genuinely repent and turn back to Him. It suggests that the situation, though dire, is not irredeemable, and a path to reconciliation exists.

#### Literary Devices
Ezra 10:2 employs several key literary devices that amplify its impact. The most prominent is **Confession**, where Shechaniah openly acknowledges the collective sin of the people, "We have trespassed against our God." This direct admission is crucial for initiating repentance and restoration. The phrase "yet now there is hope" functions as a powerful **Antithesis**, contrasting the dire reality of their transgression with the unexpected possibility of divine mercy and restoration. This creates a sense of dramatic tension and offers a glimmer of light in a moment of deep despair. Furthermore, Shechaniah acts as a **Catalyst**, his words serving as the turning point that moves the narrative from lament and grief (in [Ezra 9](/ezra/9 "Ezra's Prayer of Confession")) to decisive action and reformation (in [Ezra 10](/ezra/10 "Ezra 10 - The Covenant to Put Away Foreign Wives")). His statement is also a form of **Rhetorical Appeal**, designed to rally the people towards a path of repentance and obedience, demonstrating leadership through honest acknowledgment and hopeful initiative.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 10:2 profoundly illustrates the biblical principle that genuine repentance begins with honest confession and is met with divine hope. Even in the face of widespread and grievous sin, the possibility of restoration remains open because of God's enduring covenant faithfulness and mercy. Shechaniah's declaration of hope is not a cheap grace but an invitation to radical obedience, demonstrating that God's grace always provides a way back for those who truly turn from their iniquity. This verse underscores the corporate nature of sin and its consequences, but also the corporate potential for repentance and renewal when leaders and people respond with humility and resolve. It serves as a powerful reminder that God desires not the destruction of the wicked, but their turning from sin and living.

* [Proverbs 28:13](/proverbs/28-13 "Proverbs 28:13 - Confession and Mercy")
* [Isaiah 1:18](/isaiah/1-18 "Isaiah 1:18 - God's Invitation to Reason")
* [Lamentations 3:21-23](/lamentations/3-21 "Lamentations 3:21-23 - God's Mercies are New Every Morning")

### REFLECTION AND APPLICATION
Shechaniah's courageous confession and declaration of hope in Ezra 10:2 offer timeless lessons for individuals and communities today. His willingness to acknowledge collective sin, even when personally implicated, demonstrates the humility and moral courage required for true spiritual healing. It reminds us that avoiding or minimizing sin only prolongs its destructive effects, whereas honest confession, both individually and corporately, is the essential first step toward reconciliation with God and restoration within the community. Furthermore, the "hope" he speaks of is not a passive wish but an active expectation rooted in God's character and a catalyst for decisive action. This hope empowers us to confront difficult truths and undertake painful but necessary steps to align our lives with God's will, trusting in His abundant mercy to forgive and restore. It challenges us to consider what "strange wives"—any compromising influences or allegiances that draw us away from singular devotion to God—we might need to put away in our own lives, whether they are relationships, habits, or worldly values, so that we can fully embrace the hope of holiness and renewed fellowship with Him.

#### Questions for Reflection
* **What specific areas of my life or our community's life require an honest "we have trespassed" confession before God?**
* **How does Shechaniah's declaration of "hope" in the face of severe sin encourage me in my own struggles with sin or in observing the failures of others?**
* **What "strange wives"—compromises or influences—might be subtly drawing me or my community away from full devotion to God, and what concrete steps can be taken to address them?**
* **In what ways can I, like Shechaniah, be a catalyst for confession and hope within my sphere of influence, even when it involves difficult truths?**

### FAQ

**What was the "trespass" mentioned in Ezra 10:2, and why was it so serious?**

Answer: The trespass was the widespread practice among the returned Jewish exiles of taking "strange wives" (foreign women) from the surrounding pagan nations. This was a direct and severe violation of God's explicit commands in the Mosaic Law (e.g., [Deuteronomy 7:3-4](/deuteronomy/7-3 "Deuteronomy 7:3-4 - Prohibition of Intermarriage"), [Exodus 34:15-16](/exodus/34-15 "Exodus 34:15-16 - Warnings Against Idolatry and Intermarriage")). It was serious not merely because of ethnicity, but because these marriages inevitably led to idolatry and syncretism, corrupting Israel's spiritual purity and distinctiveness as God's covenant people. The very reason for their exile had been unfaithfulness and idolatry, making this recurrence particularly grievous as it threatened to undermine the spiritual renewal they had returned to achieve.

**How could there be "hope" in Israel despite such a serious sin?**

Answer: Shechaniah's declaration of "hope" was rooted in a profound understanding of God's character and covenant faithfulness. While God is holy and demands obedience, He is also merciful and willing to forgive those who genuinely repent. This hope was not a naive optimism that God would overlook their sin, but a conviction that if the people turned back to Him with true confession and decisive action, God would respond with grace and provide a path to restoration. It reflects the biblical principle that God desires repentance and life, not just judgment (e.g., [Ezekiel 18:23](/ezekiel/18-23 "Ezekiel 18:23 - God's Desire for Repentance")). The hope lay in God's readiness to forgive a repentant people, as demonstrated throughout Israel's history.

### CHRIST-CENTERED FULFILLMENT
Ezra 10:2, with its stark confession of sin and surprising declaration of hope, points forward to the ultimate solution for humanity's trespasses found in Jesus Christ. The "trespass" of taking "strange wives" represented Israel's spiritual unfaithfulness and tendency to compromise their covenant with God, a pattern of sin that pervades human history. While the Law, delivered through Moses, perfectly revealed God's righteous standards and exposed humanity's inability to perfectly keep them, it could not provide the ultimate remedy for sin. It is in Christ that the "hope" declared by Shechaniah finds its fullest and most perfect realization. Jesus, the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), became the perfect sacrifice, taking upon Himself the "trespass" of humanity, bearing the penalty for our unfaithfulness on the cross (as described in [2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). Through His atoning work, the way to reconciliation with God is not merely hoped for, but fully secured. The "hope in Israel" of Ezra's day was a conditional hope, contingent on the people's obedience; however, the hope offered in Christ is an [unshakeable, living hope](/1_peter/1-3 "1 Peter 1:3 - A Living Hope") grounded in His finished work and resurrection ([Romans 5:8](/romans/5-8 "Romans 5:8 - God Demonstrates His Love")). Furthermore, the call to put away "strange wives" foreshadows the New Testament call for believers to be [holy and set apart](/1_peter/1-15 "1 Peter 1:15 - Be Holy, For I Am Holy"), to put off the old self and its sinful desires, and to be exclusively devoted to Christ, who is the true "husband" of His church ([Ephesians 5:25-27](/ephesians/5-25 "Ephesians 5:25-27 - Christ Loves the Church")). In Christ, we find not just hope for forgiveness, but the power to live a life of genuine purity and faithfulness to God.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Nehemiah 13:27

Shall we then hearken unto you to do all this great evil, to transgress against our God in marrying strange wives?

Ezra 9:2

For they have taken of their daughters for themselves, and for their sons: so that the holy seed have mingled themselves with the people of [those] lands: yea, the hand of the princes and rulers hath been chief in this trespass.

Exodus 34:12

Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee:

Jeremiah 3:12

¶ Go and proclaim these words toward the north, and say, Return, thou backsliding Israel, saith the LORD; [and] I will not cause mine anger to fall upon you: for I [am] merciful, saith the LORD, [and] I will not keep [anger] for ever.

Jeremiah 3:13

Only acknowledge thine iniquity, that thou hast transgressed against the LORD thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the LORD.

Ezra 10:26

And of the sons of Elam; Mattaniah, Zechariah, and Jehiel, and Abdi, and Jeremoth, and Eliah.

Isaiah 55:6

¶ Seek ye the LORD while he may be found, call ye upon him while he is near: