Ezra 10:25

KJV

Moreover of Israel: of the sons of Parosh; Ramiah, and Jeziah, and Malchiah, and Miamin, and Eleazar, and Malchijah, and Benaiah.

KJV (with Strong's)

Moreover of Israel {H3478}: of the sons {H1121} of Parosh {H6551}; Ramiah {H7422}, and Jeziah {H3150}, and Malchiah {H4441}, and Miamin {H4326}, and Eleazar {H499}, and Malchijah {H4441}, and Benaiah {H1141}.

Complete Jewish Bible

Of Isra'el: of the descendants of Par'osh: Ramyah, Yizziyah, Malkiyah, Miyamin, El'azar, Malkiyah and B'nayah;

Berean Standard Bible

And among the other Israelites, from the descendants of Parosh: Ramiah, Izziah, Malchijah, Mijamin, Eleazar, Malchijah, and Benaiah.

American Standard Version

And of Israel: Of the sons of Parosh: Ramiah, and Izziah, and Malchijah, and Mijamin, and Eleazar, and Malchijah, and Benaiah.

Commentary

### SUMMARY
Ezra 10:25 is a specific entry within a comprehensive list detailing individuals who had taken foreign wives during the post-exilic period and were subsequently compelled to separate from them. This verse meticulously names seven men from the prominent family of Parosh, underscoring the pervasive nature of this spiritual transgression across various strata of the Israelite community that had returned from Babylonian captivity and committed to covenant renewal.

### CONTEXT
* **Literary Context:** Ezra 10:25 is situated within the climactic final chapter of the book of Ezra, which records the drastic measures taken to address the widespread sin of intermarriage. Following Ezra's profound lament and prayer in [Ezra 9](/ezra/9 "Ezra 9 - Ezra's Prayer and Confession"), the people, led by Shecaniah, confessed their sin and proposed a covenant to put away their foreign wives and children ([Ezra 10:1-5](/ezra/10-1 "Ezra 10:1-5 - The People's Confession and Covenant")). The remainder of chapter 10, from [Ezra 10:18](/ezra/10-18 "Ezra 10:18 - List of Those Who Intermarried") onwards, provides a meticulous register of the men who had committed this offense and subsequently complied with the decree. This detailed enumeration, including Ezra 10:25, serves not merely as a historical record but as a testament to the seriousness of the reform and the personal accountability involved in the community's commitment to spiritual purity.
* **Historical & Cultural Context:** The events of Ezra 10 unfold in Jerusalem during the post-exilic period, likely around 458 BC, after the second wave of exiles had returned from Babylon under Ezra's leadership. The Jewish community was striving to re-establish its identity and covenant relationship with Yahweh in the land of Judah. Intermarriage with the surrounding "peoples of the lands" (e.g., Ammonites, Moabites, Egyptians, Amorites, Canaanites, Perizzites, Jebusites) was explicitly forbidden by Mosaic Law (e.g., [Deuteronomy 7:3-4](/deuteronomy/7-3 "Deuteronomy 7:3-4 - Prohibition of Intermarriage")). This prohibition was not based on racial prejudice but on the theological imperative to preserve Israel's spiritual purity and prevent assimilation into idolatrous practices, which had been a primary cause of their earlier exile. The cultural context reveals a community grappling with the temptation to compromise their distinctiveness for social or economic integration, a challenge met with severe measures to reassert covenant fidelity.
* **Key Themes:** This verse, as part of the broader narrative, contributes significantly to several key themes. The most prominent is **Spiritual Purity and Separation**, emphasizing the imperative for God's people to maintain their distinct identity and holiness, avoiding influences that could lead them away from covenant loyalty and into idolatry. The intermarriage was viewed as a direct threat to the spiritual health and very existence of the covenant community. Another crucial theme is **Obedience to God's Law**, as the actions described in Ezra 10 demonstrate a renewed, albeit difficult, commitment to obey God's commandments, even when it demanded personal sacrifice. This act of putting away foreign wives was a tangible expression of repentance and adherence to the Mosaic Law, reflecting a desire to restore right relationship with God. Finally, the **Accountability and Specificity** inherent in the listing of individual names, such as those in Ezra 10:25, underscores personal responsibility within the community and the thoroughness of the reform. It highlights that the purification was not a vague decree but involved specific individuals taking concrete, often painful, steps to align with God's will, contributing to a larger movement of national repentance and renewal.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Parosh (Hebrew, _Par'osh'_):** This is not a personal name but the name of a prominent family or clan, listed first among those who had taken foreign wives in [Ezra 10:25](/ezra/10-25 "Ezra 10:25 - The Sons of Parosh"). The name itself means "flea" or "flea-infested," which is unusual for a clan name but likely refers to an ancestor. More importantly, the sons of Parosh were among the first to return with Zerubbabel ([Ezra 2:3](/ezra/2-3 "Ezra 2:3 - Those Who Returned with Zerubbabel")) and played a significant role in the community, with some even helping to rebuild the wall in Nehemiah's time ([Nehemiah 3:25](/nehemiah/3-25 "Nehemiah 3:25 - Repairers of the Wall")). Their inclusion in this list underscores that the sin of intermarriage was not confined to marginalized groups but affected even leading families, highlighting the pervasive nature of the problem.
* **Eleazar (Hebrew, _'El'azar'_):** Meaning "God has helped" or "God is helper," Eleazar is a common and significant name in Israelite history, perhaps most famously borne by Aaron's son and successor as High Priest ([Numbers 3:32](/numbers/3-32 "Numbers 3:32 - Eleazar, Son of Aaron")). The presence of such a name, carrying a theological meaning, among those who had sinned by intermarriage creates a poignant irony. It serves as a reminder that even individuals whose names declare God's assistance can fall into disobedience, emphasizing the constant need for vigilance and repentance.
* **Benaiah (Hebrew, _Benayah'_):** Meaning "Yahweh has built" or "Yahweh has established," Benaiah is another name with a clear theological connection to God's creative and sustaining power. It was famously the name of one of David's mighty men and Solomon's chief commander ([2 Samuel 23:20](/2_samuel/23-20 "2 Samuel 23:20 - Benaiah, Son of Jehoiada")). Similar to Eleazar, the inclusion of Benaiah in this list highlights the widespread nature of the transgression and the fact that even those whose names reflected a deep connection to God's work were not immune to spiritual compromise. The act of "putting away" their foreign wives was, in a sense, a rebuilding or re-establishing of their covenant relationship with the God who had built them.

#### Verse Breakdown
* **"Moreover of Israel:"** This introductory phrase indicates that the following list pertains to the general population of Israel, distinguishing them from the earlier lists of priests, Levites, and gatekeepers ([Ezra 10:18-24](/ezra/10-18 "Ezra 10:18-24 - Priests, Levites, and Gatekeepers Who Intermarried")). It signifies that the problem of intermarriage was not limited to the religious leadership but extended throughout the broader community, underscoring the national scope of the sin and the subsequent repentance.
* **"of the sons of Parosh;"** This clause specifies the particular family or clan from which the following individuals originated. As noted in the Key Word Analysis, the sons of Parosh were a prominent and numerous group among the returnees. Identifying them by their clan emphasizes the communal nature of the transgression and the collective responsibility within the family unit, even as individual names are listed. It signifies that the reform touched even the most established segments of society.
* **"Ramiah, and Jeziah, and Malchiah, and Miamin, and Eleazar, and Malchijah, and Benaiah."** This is the precise enumeration of seven specific men from the family of Parosh who were found to have taken foreign wives. The meticulous listing of names serves several critical functions: it provides a verifiable record of those who had sinned and subsequently complied with the decree, it highlights personal accountability, and it demonstrates the thoroughness and seriousness of the purification process. Each name represents an individual act of repentance and obedience, contributing to the larger national restoration.

#### Literary Devices
Ezra 10:25 primarily employs **Enumeration** (or **Cataloging**), a common literary device in biblical texts, especially in historical and legal contexts. This device involves the systematic listing of names, places, or items. In this verse, the enumeration of seven specific individuals from the family of Parosh serves to provide a precise and verifiable record. It underscores the **Specificity** and **Accountability** inherent in the reform movement; the problem was not abstract but involved real people, and the solution required concrete actions from individuals. The detailed list also functions as a form of **Historical Record-keeping**, documenting the extent of the transgression and the thoroughness of the community's response. By naming each person, the text emphasizes the personal cost and commitment involved in the national repentance, transforming a general decree into a series of individual acts of obedience.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The specific listing in Ezra 10:25, within the broader context of the intermarriage crisis, powerfully illustrates the Old Testament emphasis on covenant fidelity and the preservation of Israel's distinct identity as God's chosen people. Theologically, the separation from foreign wives was not merely a social or cultural act but a spiritual imperative, safeguarding the purity of the worship of Yahweh and preventing the syncretism that had plagued Israel in previous generations. This painful act underscored the seriousness of God's covenant commands and the consequences of disobedience, while also highlighting the grace of God in providing a path to repentance and restoration. It serves as a stark reminder that true devotion to God often requires difficult choices to separate from anything that compromises one's spiritual integrity or allegiance to Him.

* [Deuteronomy 7:3-4](/deuteronomy/7-3 "God's Command Against Intermarriage")
* [Nehemiah 13:23-27](/nehemiah/13-23 "Nehemiah's Confrontation of Intermarriage")
* [2 Corinthians 6:14-18](/2_corinthians/6-14 "Do Not Be Unequally Yoked")

### REFLECTION AND APPLICATION
While the specific cultural context of intermarriage with pagan nations may differ today, the underlying principles of Ezra 10:25 remain profoundly relevant for believers. This passage calls us to critically examine our own lives and relationships, asking what influences or entanglements might compromise our devotion to God or subtly lead us astray from His Word. The need for spiritual discernment and a willingness to separate from ungodly influences or practices is timeless, extending beyond marital relationships to encompass our choices in friendships, entertainment, business, and values. True repentance often involves difficult decisions and personal sacrifice, requiring us to prioritize God's will above personal comfort or social acceptance. The men in Ezra's time made painful choices to align themselves with God's covenant; similarly, following Christ may require us to forsake certain comforts, relationships, or worldly pursuits for the sake of higher spiritual values and the purity of our walk with Him. The detailed record in Ezra 10 also highlights the importance of accountability within a faith community, reminding us that we are called to encourage one another in righteousness and address sin seriously for the health and integrity of the body of Christ.

#### Questions for Reflection
* **What "foreign influences" or relationships in my life might be subtly compromising my spiritual purity or drawing me away from full devotion to God?**
* **Am I willing to make difficult, even painful, choices to align my life more fully with God's Word, even if it means personal sacrifice?**
* **How can I better participate in or contribute to the spiritual accountability and purity of my faith community?**

### FAQ
**Why is this list of names so important in the book of Ezra?**

Answer: The meticulous listing of names in Ezra 10, including those in Ezra 10:25, serves several crucial purposes. Firstly, it provides a **historical record** of the individuals involved in the widespread sin of intermarriage, confirming the pervasive nature of the problem. Secondly, it emphasizes **personal accountability**; each named individual was personally implicated in the transgression and personally committed to the act of repentance and separation. This specificity underscores that the reform was not a vague decree but a concrete, individual-by-individual process. Thirdly, it highlights the **seriousness and thoroughness** of the purification effort. By documenting every person, the text demonstrates the community's commitment to fully address the sin and restore covenant fidelity, ensuring that the lessons of the exile—which was partly due to idolatry and compromise—were truly learned. It also served as a public testament to their renewed commitment to God's law, as seen in the broader covenant renewal in [Nehemiah 9-10](/nehemiah/9 "Nehemiah 9-10 - Confession and Covenant Renewal").

**Was it fair to make them put away their wives and children?**

Answer: This is one of the most ethically challenging aspects of Ezra's reform for modern readers. From a biblical-theological perspective within the Old Covenant, the command to separate was understood as a necessary, albeit painful, measure to preserve the spiritual purity and very existence of the covenant community. Intermarriage with pagan nations was seen as a direct violation of God's explicit commands (e.g., [Deuteronomy 7:3-4](/deuteronomy/7-3 "Deuteronomy 7:3-4 - Prohibition of Intermarriage")) because it invariably led to idolatry and the corruption of Israel's unique identity as God's chosen people. The previous exile was a direct consequence of such spiritual compromise. Therefore, the drastic action was viewed as a matter of national survival and spiritual integrity, preventing a repeat of past failures and ensuring the preservation of the lineage through which the Messiah would eventually come. While undeniably harsh, it was considered a covenant requirement essential for the nation's spiritual health and its future role in God's redemptive plan.

### CHRIST-CENTERED FULFILLMENT
The painful separation described in Ezra 10:25 and the broader chapter, though rooted in Old Covenant law, ultimately points to the superior and more profound purification found in Christ. While the Israelites sought external purity through separation from foreign wives, Christ offers an internal and spiritual cleansing that transforms the heart. The Old Testament's emphasis on a holy people, set apart from the nations, finds its ultimate fulfillment in the Church, which is called to be a holy bride for Christ ([Ephesians 5:25-27](/ephesians/5-25 "Ephesians 5:25-27 - Christ Sanctifies the Church")). Jesus, the true [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), takes away the sin of the world, providing a perfect sacrifice that cleanses us from all unrighteousness, making external measures of separation secondary to internal transformation by the Spirit ([Hebrews 9:11-14](/hebrews/9-11 "Hebrews 9:11-14 - Christ's Superior Sacrifice")). Believers are now called to be a "holy nation, a people for God's own possession" ([1 Peter 2:9-10](/1_peter/2-9 "1 Peter 2:9-10 - A Chosen Race, a Holy Nation")), not by putting away physical spouses, but by putting off the old self and its sinful desires ([Colossians 3:5-10](/colossians/3-5 "Colossians 3:5-10 - Put Off the Old Self")) and being united to Christ, who is our true purity and identity. The covenant loyalty demanded in Ezra is fulfilled in our unwavering allegiance to Jesus, who has established a new and better covenant through His blood ([Hebrews 8:6-13](/hebrews/8-6 "Hebrews 8:6-13 - The New Covenant")).

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

Ezra 2:3

The children of Parosh, two thousand an hundred seventy and two.

Nehemiah 7:8

The children of Parosh, two thousand an hundred seventy and two.