Ezra 10:27

KJV

And of the sons of Zattu; Elioenai, Eliashib, Mattaniah, and Jeremoth, and Zabad, and Aziza.

KJV (with Strong's)

And of the sons {H1121} of Zattu {H2240}; Elioenai {H454}, Eliashib {H475}, Mattaniah {H4983}, and Jeremoth {H3406}, and Zabad {H2066}, and Aziza {H5819}.

Complete Jewish Bible

of the descendants of Zatu: Elyo'einai, Elyashiv, Mattanyah, Yeremot, Zavad and 'Aziza;

Berean Standard Bible

From the descendants of Zattu: Elioenai, Eliashib, Mattaniah, Jeremoth, Zabad, and Aziza.

American Standard Version

And of the sons of Zattu: Elioenai, Eliashib, Mattaniah, and Jeremoth, and Zabad, and Aziza.

Commentary

### SUMMARY
Ezra 10:27 is a concise yet significant verse within a comprehensive list in the book of Ezra, identifying six specific individuals—Elioenai, Eliashib, Mattaniah, Jeremoth, Zabad, and Aziza—from the clan of Zattu. These men were among those who had taken foreign wives, a practice strictly forbidden by God's Law, and were now undergoing the painful but necessary process of communal repentance and purification, agreeing to separate from these marriages to restore Israel's covenant fidelity and spiritual distinctiveness.

### CONTEXT
* **Literary Context:** Ezra 10:27 is situated within the climactic section of the book of Ezra, specifically in the lengthy register of names found in [Ezra 10:18-44](/ezra/10-18 "Ezra 10:18-44 - List of those who had foreign wives"). This list serves as the concrete outcome of the profound spiritual crisis detailed in [Ezra 9](/ezra/9 "Ezra 9 - Ezra's Prayer of Confession") and the subsequent covenant renewal described in [Ezra 10:1-17](/ezra/10-1 "Ezra 10:1-17 - The Covenant to Put Away Foreign Wives"). Following Ezra's fervent prayer of confession and the people's collective lament, a decision was made to address the widespread intermarriage with foreign women, which threatened the very identity and purity of the returning exiles. The meticulous recording of names, including those in this verse, underscores the gravity of the sin and the painful, personal cost of true repentance and communal restoration.
* **Historical & Cultural Context:** The events of Ezra occur during the post-exilic period, as the Jewish community, having returned from Babylonian captivity, sought to re-establish themselves in Jerusalem and rebuild their temple and society under Persian rule. A critical aspect of their identity as God's chosen people was their separation from the surrounding pagan nations, particularly concerning marriage. God's Law explicitly forbade intermarriage with non-Israelites (e.g., [Deuteronomy 7:3-4](/deuteronomy/7-3 "Deuteronomy 7:3-4 - Prohibition of Intermarriage")), primarily because such unions inevitably led to idolatry and the corruption of Israel's unique covenant relationship with Yahweh. The widespread nature of this sin, even among priests and Levites, indicated a severe spiritual decline that jeopardized the community's future and risked a return to the very idolatry that had led to their exile. The reform initiated by Ezra, therefore, was not merely a social or ethnic cleansing but a desperate spiritual intervention to preserve the distinctiveness and holiness of the covenant people.
* **Key Themes:** The verse, as part of the broader narrative, contributes to several overarching themes in Ezra. Foremost is the theme of **Obedience and Purity**, highlighting the community's renewed commitment to God's covenant laws and their understanding that spiritual purity was paramount for their identity as a holy nation set apart for God, as articulated in passages like [Exodus 19:5-6](/exodus/19-5 "Exodus 19:5:6 - Israel as a Kingdom of Priests and Holy Nation"). Closely related is the theme of **Repentance and Reform**, where the listing of names, including those of the "sons of Zattu," vividly illustrates the concrete, painful, and personal steps taken in collective repentance. This was not a superficial act but a deep, corporate turning from sin, reflecting the call to "rend your hearts and not your garments" found in [Joel 2:13](/joel/2-13 "Joel 2:13 - True Repentance"). Finally, the entire episode underscores the critical importance of **Covenant Fidelity**. The people recognized that their future blessings and their very existence as God's people depended on their unwavering adherence to the terms of their covenant with the Lord, echoing the warnings and promises found throughout [Deuteronomy](/deuteronomy/1 "The Book of Deuteronomy").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Zattu (Hebrew, _Zattû'_):** This name refers to a prominent family or clan among the Jewish exiles who returned from Babylon. The phrase "sons of Zattu" (בְּנֵי זַתּוּא, _b'nei Zattû'_) signifies their lineage and collective identity within the post-exilic community. The inclusion of the clan name before the individual names emphasizes the corporate nature of the sin and the communal responsibility in addressing it, highlighting that the problem of intermarriage was widespread and affected established families.
* **Elioenai (Hebrew, _'eliy`o`eynay'_):** Meaning "unto the Lord are my eyes" or "my eyes are toward the Lord," this name is a common Hebrew theophoric name, reflecting a personal devotion or reliance on God. The irony of such a name appearing in a list of those who had violated God's commands underscores the human propensity to stray from divine will, even when one's very identity is tied to God. It serves as a reminder that outward profession or even a pious name does not guarantee inner fidelity.

#### Verse Breakdown
* **"And of the sons of Zattu;":** This introductory phrase precisely identifies the familial or clan affiliation of the men who follow. In ancient Israelite society, lineage was paramount, especially for the returning exiles who were re-establishing their social structures, land claims, and religious purity. This phrase grounds the individuals within a specific, recognized segment of the community, indicating the systematic nature of the problem and the comprehensive scope of the reform.
* **"Elioenai, Eliashib, Mattaniah, and Jeremoth, and Zabad, and Aziza.":** This is a simple enumeration of six individuals from the Zattu clan. Each name represents a person who had taken a foreign wife and was now participating in the painful but necessary act of repentance and separation. The listing of names, while seemingly mundane, serves a crucial purpose: it personalizes the communal sin, demonstrates the concrete actions taken in response to Ezra's call for reform, and provides a historical record of those who publicly committed to restoring covenant fidelity. It underscores that repentance was not abstract but involved specific individuals making difficult choices.

#### Literary Devices
The primary literary device at play in Ezra 10:27, and indeed throughout [Ezra 10:18-44](/ezra/10-18 "Ezra 10:18-44 - The List of Guilty Men"), is **Catalog** or **List**. This meticulous enumeration of names serves to document the comprehensive nature of the intermarriage problem and the thoroughness of the community's response. The sheer volume of names, broken down by family or clan, emphasizes the widespread nature of the sin and the collective effort required for repentance. Furthermore, the **Repetition** of the structure "And of the sons of [Clan Name]; [List of Individuals]" reinforces the systematic approach taken to identify and address the issue across all segments of society. While not a direct literary device, the names themselves can be seen as a form of **Synecdoche**, where the individual names stand in for the larger body of the community engaged in a painful but necessary act of purification. The very act of naming each person publicly underscored the gravity of their sin and the seriousness of their repentance.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 10:27, as part of the larger list of those who put away foreign wives, powerfully illustrates the Old Testament emphasis on Israel's unique covenant relationship with God and the necessity of holiness. The prohibition against intermarriage was not merely an ethnic or social rule but a theological safeguard designed to preserve the spiritual purity of the chosen people, preventing them from falling into idolatry and syncretism, which had historically led to divine judgment and exile. The painful act of separation, though culturally challenging for modern readers, was understood by the post-exilic community as a vital step in renewing their covenant with Yahweh and ensuring their distinct identity as a people set apart for His purposes. This commitment to purity demonstrates a profound understanding that God's people must reflect His holiness in their lives and relationships, even at great personal cost, to maintain their spiritual integrity and secure divine blessing.

* [Deuteronomy 7:3-4](/deuteronomy/7-3 "Deuteronomy 7:3-4 - Do Not Intermarry")
* [Nehemiah 13:23-27](/nehemiah/13-23 "Nehemiah 13:23-27 - Nehemiah's Confrontation with Intermarriage")
* [Malachi 2:10-16](/malachi/2-10 "Malachi 2:10-16 - Treachery and Divorce")

### REFLECTION AND APPLICATION
While the specific cultural context of putting away foreign wives is unique to ancient Israel's covenant identity, the underlying principles of Ezra 10:27 resonate deeply with the call to holiness and repentance for believers today. This passage challenges us to examine our own lives and relationships for anything that compromises our devotion to God or dilutes our spiritual distinctiveness. True repentance, as exemplified by the men in Ezra, often involves costly and concrete actions—dismantling sinful patterns, severing unholy alliances, and making difficult choices to align our lives fully with God's revealed will. It reminds us that our commitment to God's standards must be unwavering, even when it demands personal sacrifice or goes against cultural norms. Furthermore, the communal nature of this reform highlights the importance of accountability within the body of Christ, where believers support and challenge one another to live lives worthy of the gospel, striving for purity and fidelity to our divine covenant.

#### Questions for Reflection
* **What "foreign influences" or compromises in my life might be diluting my spiritual purity or drawing me away from full devotion to God?**
* **In what areas of my life might God be calling me to a costly, concrete act of repentance or separation for the sake of greater holiness?**
* **How does my understanding of true repentance align with the actions taken by the men in Ezra 10, even when those actions are difficult or painful?**
* **How can I better participate in or contribute to the spiritual accountability and purity of my faith community?**

### FAQ

**Why are these lists of names, like in Ezra 10:27, so important in the Bible?**

Answer: These lists, while seemingly mundane, serve several crucial purposes. First, they provide historical verification, demonstrating that the events described were real and involved specific individuals. Second, they underscore the gravity and widespread nature of the sin being addressed; the problem of intermarriage was not isolated but affected many families and clans. Third, and most importantly, they highlight the concrete and personal nature of repentance. The individuals named publicly acknowledged their sin and committed to a painful but necessary act of obedience, showing that true repentance involves specific actions, not just feelings. Finally, they serve as a record of the community's commitment to covenant fidelity, emphasizing the collective effort required to restore spiritual purity and honor God's Law.

### CHRIST-CENTERED FULFILLMENT
Ezra 10:27, and the broader narrative of putting away foreign wives, points forward to Christ by illuminating the ultimate purity and separation that God desires for His people, fulfilled not through ethnic or legalistic distinctions, but through spiritual union with Him. While the Old Testament command against intermarriage served to preserve the lineage through which the Messiah would come and to prevent the spiritual corruption of Israel, the New Covenant establishes a new basis for purity. In Christ, the dividing wall of hostility has been broken down ([Ephesians 2:14](/ephesians/2-14 "Ephesians 2:14 - Christ Our Peace")), and God's people are now defined by faith, not ethnicity ([Galatians 3:28](/galatians/3-28 "Galatians 3:28 - No Jew or Gentile in Christ")). The church, as the bride of Christ, is called to a spiritual purity and separation from the world's defilements ([2 Corinthians 6:14-18](/2_corinthians/6-14 "2 Corinthians 6:14-18 - Do Not Be Unequally Yoked")), being sanctified and cleansed by the washing of water with the word ([Ephesians 5:25-27](/ephesians/5-25 "Ephesians 5:25-27 - Christ and the Church")). The painful repentance in Ezra foreshadows the radical transformation and new creation that occurs when individuals turn to Christ, putting off the old self and putting on the new ([Colossians 3:9-10](/colossians/3-9 "Colossians 3:9-10 - Put Off the Old Self")). Ultimately, Jesus is the one who truly purifies His people, making them a holy nation and a people for His own possession ([1 Peter 2:9-10](/1_peter/2-9 "1 Peter 2:9-10 - A Chosen Race, a Royal Priesthood")).

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 7:13

The children of Zattu, eight hundred forty and five.

Ezra 2:8

The children of Zattu, nine hundred forty and five.