Ezra 10:29

KJV

And of the sons of Bani; Meshullam, Malluch, and Adaiah, Jashub, and Sheal, and Ramoth.

KJV (with Strong's)

And of the sons {H1121} of Bani {H1137}; Meshullam {H4918}, Malluch {H4409}, and Adaiah {H5718}, Jashub {H3437}, and Sheal {H7594}, and Ramoth {H7433}.

Complete Jewish Bible

of the descendants of Bani: Meshulam, Malukh, 'Adayah, Yashuv, Sh'al and Ramot;

Berean Standard Bible

From the descendants of Bani: Meshullam, Malluch, Adaiah, Jashub, Sheal, and Jeremoth.

American Standard Version

And of the sons of Bani: Meshullam, Malluch, and Adaiah, Jashub, and Sheal, Jeremoth.

Commentary

### SUMMARY
Ezra 10:29 is an integral part of a solemn register within the book of Ezra, meticulously documenting the names of Jewish men who, in the post-exilic period, had taken foreign wives in violation of God's law. This verse specifically lists six individuals from the family of Bani—Meshullam, Malluch, Adaiah, Jashub, Sheal, and Ramoth—who publicly committed to a painful but necessary act of repentance by putting away their foreign spouses and the children born of these unions. Their inclusion signifies their personal participation in a national spiritual cleansing aimed at restoring the purity and distinct covenant identity of the Israelite community in Jerusalem.

### CONTEXT
* **Literary Context:** Ezra 10:29 is situated within the climactic section of the book of Ezra, specifically the detailed list of those who confessed and acted upon the sin of intermarriage, spanning [Ezra 10:18-44](/ezra/10-18 "Ezra 10:18-44 - List of Those Who Married Foreign Wives"). This list is the direct outcome of a profound national repentance initiated by Ezra’s passionate prayer and confession in [Ezra 9](/ezra/9 "Ezra's Prayer and Confession"). Upon hearing of the widespread intermarriage, Ezra was deeply grieved, leading to a public assembly where Shecaniah proposed a covenant to put away the foreign wives ([Ezra 10:1-5](/ezra/10-1 "Ezra 10:1-5 - Covenant to Put Away Foreign Wives")). This verse, therefore, serves as a tangible record of individual compliance with that difficult and painful covenant, highlighting the thoroughness of the reform and the personal cost involved in restoring covenant faithfulness.
* **Historical & Cultural Context:** The events of Ezra 10:29 unfold in Jerusalem during the post-exilic period, specifically after the return of Jewish exiles from Babylon, around the time of Ezra's arrival in 458 BC. The returned community was small, vulnerable, and struggling to re-establish its identity and spiritual foundation in the land. Intermarriage with the surrounding pagan peoples—such as the Canaanites, Hittites, Perizzites, Jebusites, Ammonites, Moabites, Egyptians, and Amorites—was a direct violation of long-standing Mosaic Law, explicitly stated in passages like [Deuteronomy 7:1-6](/deuteronomy/7-1 "Deuteronomy 7:1-6 - Warning Against Intermarriage"). This prohibition was not based on racial discrimination but on the theological imperative to preserve Israel's distinct identity as God's holy people, preventing assimilation into idolatrous practices that had historically led to their downfall and exile. The cultural pressure to conform, coupled with the spiritual laxity of some leaders, made this sin particularly pervasive and dangerous to the nascent community's survival.
* **Key Themes:** The inclusion of names like those in [Ezra 10:29](/ezra/10-29 "Ezra 10:29 - The Sons of Bani") underscores several core themes in Ezra. Firstly, **Obedience and Repentance** are paramount; the painful act of putting away wives and children demonstrates a radical, costly commitment to God's commands and a genuine turning away from sin. This was a national act of repentance, signifying a renewed dedication to the covenant. Secondly, **Purity and Separation** are central; the reform aimed to restore Israel's spiritual purity and distinct identity as a holy nation set apart for God. Intermarriage was seen as a primary threat to this holiness, potentially reintroducing idolatry and diluting the covenant line. The drastic measures were deemed necessary for the community's spiritual survival. Lastly, **Accountability and Record-Keeping** are highlighted by the meticulous listing of names. This register served as a public testament to individual responsibility and commitment to the reform, emphasizing that no one, regardless of status or family, was exempt from the requirements of the covenant. It reinforced the gravity of the sin and the seriousness of the community's response.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Bani (Hebrew, _Bānî_):** This name, meaning "my son" or "built," refers to a prominent family or clan within the returned exiles. Several individuals named Bani or associated with the "sons of Bani" appear in the post-exilic records (e.g., [Ezra 2:10](/ezra/2-10 "Ezra 2:10 - Descendants of Bani"), [Nehemiah 3:17](/nehemiah/3-17 "Nehemiah 3:17 - Rebuilding the Wall")). Their inclusion here signifies that even established and perhaps influential families were implicated in the sin of intermarriage and were called to participate in the repentance and reform. The family's willingness to comply underscores the widespread nature of the problem and the comprehensive scope of Ezra's efforts.
* **Meshullam (Hebrew, _Məšullām_):** Meaning "repaid," "peaceful," or "friend," Meshullam is a common name in the Old Testament, particularly in the post-exilic period. The presence of this specific name, along with others, emphasizes the individual nature of the accountability. While the collective action of the "sons of Bani" is noted, the listing of each man by name underscores their personal decision and commitment to the covenant, making their repentance a matter of public record and individual responsibility before God and the community.

#### Verse Breakdown
* **"And of the sons of Bani;":** This phrase identifies the specific family group from which the listed individuals originate. In ancient Israelite society, family and clan identity were paramount, providing a framework for lineage, social standing, and collective responsibility. The phrase indicates that this particular clan, like many others, had members who had transgressed God's law regarding intermarriage, and that these men were now stepping forward to rectify their disobedience.
* **"Meshullam, Malluch, and Adaiah, Jashub, and Sheal, and Ramoth.":** This enumeration of six distinct names underscores the meticulous record-keeping of Ezra's reform. Each name represents an individual who made the difficult and painful choice to comply with the covenant to put away their foreign wives. The listing serves as a public acknowledgment of their repentance and obedience, highlighting the personal cost of faithfulness and the comprehensive nature of the community's commitment to spiritual purity. It emphasizes that the reform was not a mere theoretical decree but involved real people making real sacrifices.

#### Literary Devices
The primary literary device employed in Ezra 10:29, and indeed throughout [Ezra 10:18-44](/ezra/10-18 "Ezra 10:18-44 - List of Those Who Married Foreign Wives"), is the **List** (or **Register**). This is a common feature in ancient Near Eastern literature and biblical texts, serving to establish historical record, legitimacy, and accountability. In this context, the detailed list of names underscores the gravity of the situation and the thoroughness of the reform. The very act of naming each individual emphasizes their personal responsibility and the public nature of their repentance. Furthermore, the **Repetition** of similar lists across Ezra and Nehemiah (e.g., lists of returnees, builders, covenant signers) reinforces the theme of communal identity, shared responsibility, and the meticulousness with which the post-exilic community sought to restore order and covenant faithfulness. The names themselves, while not explicitly symbolic in the narrative, collectively **Symbolize** the painful but necessary process of spiritual purification and the radical obedience required to re-establish the holiness of God's people.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The specific act recorded in Ezra 10:29, while culturally and historically bound, resonates with profound theological principles applicable across the biblical narrative. It illustrates the severe consequences of covenant infidelity and the radical nature of true repentance. The community's willingness to undertake such a painful separation underscores the paramount importance of God's holiness and the necessity for His people to remain distinct from the defiling influences of the world. This was not merely a social reform, but a theological imperative to preserve the lineage and spiritual integrity of the people through whom God's redemptive plan would unfold. The actions of these men, though difficult, demonstrate a profound commitment to God's law over personal preference, a testament to the power of conviction and communal accountability.

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

### REFLECTION AND APPLICATION
Ezra 10:29, though a list of names from a distant past, offers potent lessons for contemporary believers. The radical obedience demonstrated by these men, who made deeply personal and painful sacrifices for the sake of covenant purity, challenges us to examine the areas in our own lives where we might be compromising our faith. While the specific command to put away foreign wives is not directly applicable today, the underlying principle of spiritual separation from ungodly influences remains vital. True repentance often demands costly choices, requiring us to sever ties with anything that compromises our devotion to Christ or hinders our spiritual growth. This might involve re-evaluating relationships, media consumption, financial practices, or career paths. The narrative calls us to a commitment to holiness, recognizing that our identity as God's people requires a distinct way of living that reflects His character and values, rather than conforming to the patterns of the world.

#### Questions for Reflection
* **What "foreign influences" or compromises, subtle or overt, might be hindering my spiritual purity and walk with God today?**
* **What difficult choices, perhaps involving personal sacrifice, might God be calling me to make for the sake of genuine obedience and repentance?**
* **How does my commitment to Christ reflect the same radical obedience and willingness to separate from defiling influences seen in the men of Ezra 10?**

### FAQ
**Was the command to put away foreign wives about racial purity or religious purity?**

Answer: The command was fundamentally about religious and covenantal purity, not racial purity. The Mosaic Law prohibited intermarriage with specific pagan nations (e.g., [Deuteronomy 7:1-6](/deuteronomy/7-1 "Deuteronomy 7:1-6 - Warning Against Idolatry and Intermarriage")) because their idolatrous practices and customs posed a direct threat to Israel's exclusive worship of Yahweh and their distinct identity as God's holy people. The concern was that these unions would lead the Israelites back into idolatry, as had happened repeatedly throughout their history, ultimately resulting in the exile. Ezra's reform was a desperate measure to preserve the theological integrity and future of the covenant community, ensuring they would not repeat the sins that led to their previous judgment.

**Was it truly God's will for these men to divorce their wives and send away their children?**

Answer: This is a complex and painful aspect of the narrative. While God generally permits divorce only in specific, limited circumstances (e.g., [Deuteronomy 24:1-4](/deuteronomy/24-1 "Deuteronomy 24:1-4 - Law Concerning Divorce")), the situation in Ezra was unique and dire. The intermarriages were a direct and widespread violation of God's explicit covenant commands, threatening the very existence of the holy nation and the lineage through which the Messiah would come. The leaders and people understood this as a corporate sin requiring a drastic, painful, and immediate remedy to avert further divine judgment. It was seen as a necessary, albeit tragic, consequence of prior disobedience, prioritizing the survival of the covenant community and its spiritual purity above individual marital arrangements that were, from their inception, contrary to God's revealed will for His people.

### CHRIST-CENTERED FULFILLMENT
The painful but resolute actions of the men in Ezra 10:29, who put away their foreign wives for the sake of covenant purity, find their ultimate fulfillment and transformation in Christ. Their radical obedience, however costly, foreshadows the perfect and ultimate obedience of Jesus, who, without sin, perfectly fulfilled the Law and bore the full cost of humanity's covenant infidelity on the cross ([Romans 5:19](/romans/5-19 "Romans 5:19 - Obedience of Christ")). The need for Israel to be set apart and purified from defiling influences points to the spiritual cleansing that Christ provides for all who believe, not through physical separation from specific people groups, but through the washing of regeneration and renewal by the Holy Spirit ([Titus 3:5](/titus/3-5 "Titus 3:5 - Washing of Regeneration")). In Christ, the dividing wall of hostility is broken down, and a new spiritual Israel is formed, composed of all who are united to Him by faith, regardless of their earthly lineage or background ([Ephesians 2:14-16](/ephesians/2-14 "Ephesians 2:14-16 - Christ Our Peace")). The "putting away" in Ezra, a temporary and specific measure for a particular covenant, is transcended by Christ's work, which brings true spiritual purity and reconciliation, establishing a new covenant where separation is from sin and the world's values, not from fellow human beings ([2 Corinthians 5:17](/2_corinthians/5-17 "2 Corinthians 5:17 - New Creation in Christ")). He is the true temple, the true Israel, in whom all who are purified by His blood are united as one body, a holy dwelling place for God ([Ephesians 2:19-22](/ephesians/2-19 "Ephesians 2:19-22 - Fellow Citizens with God's People")). The call to radical repentance and costly obedience in Ezra thus finds its ultimate expression in the call to discipleship, to take up one's cross and follow Christ, who alone offers true purity and eternal life ([Luke 9:23](/luke/9-23 "Luke 9:23 - Take Up Your Cross")).

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.