Ezra 10:33

KJV

Of the sons of Hashum; Mattenai, Mattathah, Zabad, Eliphelet, Jeremai, Manasseh, [and] Shimei.

KJV (with Strong's)

Of the sons {H1121} of Hashum {H2828}; Mattenai {H4982}, Mattathah {H4992}, Zabad {H2066}, Eliphelet {H467}, Jeremai {H3413}, Manasseh {H4519}, and Shimei {H8096}.

Complete Jewish Bible

of the descendants of Hashum: Matnai, Matatah, Zavad, Elifelet, Yeremai, M'nasheh and Shim'i;

Berean Standard Bible

From the descendants of Hashum: Mattenai, Mattattah, Zabad, Eliphelet, Jeremai, Manasseh, and Shimei.

American Standard Version

Of the sons of Hashum: Mattenai, Mattattah, Zabad, Eliphelet, Jeremai, Manasseh, Shimei.

Commentary

### SUMMARY
Ezra 10:33 is a specific entry within a comprehensive list of men from the post-exilic Jewish community who had taken foreign wives, a practice explicitly forbidden by God's Law. This verse, naming Mattenai, Mattathah, Zabad, Eliphelet, Jeremai, Manasseh, and Shimei from the sons of Hashum, serves as a tangible record of the widespread sin of intermarriage and the subsequent, difficult, but necessary act of corporate repentance and spiritual cleansing undertaken by the people under Ezra's leadership. It underscores the pervasive nature of the transgression and the meticulous accountability required for the community's restoration to covenant fidelity and spiritual purity.

### CONTEXT
* **Literary Context:** Ezra 10:33 is nestled within a lengthy register of names (Ezra 10:18-43) that meticulously documents the individuals who had committed the sin of intermarriage with foreign women. This list follows a powerful scene of national repentance in [Ezra 9](/ezra/9 "Ezra 9 - Ezra's Prayer of Confession") and the people's solemn vow in [Ezra 10:1-17](/ezra/10-1 "Ezra 10:1-17 - The Covenant to Put Away Foreign Wives") to rectify their disobedience. The preceding verses detail the assembly at Jerusalem, the confession of sin, and the establishment of a formal process to deal with the issue. The inclusion of specific names, including those in Ezra 10:33, transforms a general decree into a concrete, personal act of accountability, demonstrating the pervasive nature of the problem and the thoroughness of the community's response. It serves as a historical record validating the painful but vital spiritual reformation that took place.

* **Historical & Cultural Context:** The events of Ezra 10 occur during the Second Temple period, specifically after the first wave of Jewish exiles returned to Judah from Babylon, led by Zerubbabel and later by Ezra. The community was small, vulnerable, and struggling to re-establish its identity and worship in the ancestral land. Intermarriage with the surrounding peoples (Canaanites, Hittites, Perizzites, Jebusites, Ammonites, Moabites, Egyptians, and Amorites, as mentioned in [Ezra 9:1](/ezra/9-1 "Ezra 9:1 - The Sin of Intermarriage")) posed a severe threat to their distinctiveness as God's covenant people. Such marriages often led to syncretism, the adoption of foreign religious practices, and the erosion of their monotheistic faith, as seen in Israel's past history (e.g., [Numbers 25](/numbers/25 "Numbers 25 - Baal of Peor Incident")). The drastic measure of putting away foreign wives and their children, though seemingly harsh by modern standards, was viewed as an essential act to preserve the spiritual and ethnic purity of the remnant and prevent a repeat of the idolatry that had led to the Babylonian exile.

* **Key Themes:** The naming of individuals in Ezra 10:33, along with the broader list, powerfully illustrates several key themes central to the book of Ezra and the post-exilic narrative. Foremost is the theme of **Covenant Fidelity and Obedience**. The people's willingness to undertake such a difficult measure signifies a renewed commitment to God's Law, particularly the prohibitions against intermarriage found in passages like [Deuteronomy 7:3-4](/deuteronomy/7-3 "Deuteronomy 7:3-4 - Command Against Intermarriage") and [Exodus 34:15-16](/exodus/34-15 "Exodus 34:15-16 - Warning Against Covenants with Inhabitants of the Land"). This act was a tangible demonstration of their dedication to the covenant made at Sinai. Closely related is the theme of **Purity and Separation**, emphasizing the need for Israel to remain distinct from the surrounding nations to fulfill its role as a holy nation set apart for God. Finally, the meticulous enumeration highlights **Accountability and Corporate Repentance**. Each name represents an individual's public acknowledgment of sin and participation in a collective act of repentance, underscoring both personal responsibility and the communal effort required to restore righteousness and God's favor to the nation.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Hashum (Hebrew, _ḥāšum_):** This is the name of a family or clan from which the men listed in this verse originate. The name itself means "rich" or "hushed/silent." In this context, its primary significance is not its etymology but its function as an identifier, linking these specific individuals to a recognized lineage within the community. The fact that multiple men from the "sons of Hashum" are listed underscores that the problem of intermarriage was not isolated but pervasive, affecting various families and clans within Israel.
* **Sons (Hebrew, _bənê_):** The phrase "sons of Hashum" emphasizes the patriarchal structure of ancient Israelite society and the communal nature of identity and responsibility. While the individuals are named, their association with their father or family head highlights that their actions and subsequent repentance had implications for their entire household and lineage. This collective identity meant that the sin of a few could affect the many, and conversely, the repentance of individuals contributed to the corporate cleansing of the nation.

#### Verse Breakdown
* **"Of the sons of Hashum;"**: This introductory phrase identifies the family or clan to which the subsequent individuals belong. It serves to categorize the men, indicating that the sin of intermarriage was not confined to one social group but had permeated various segments of the returned community, necessitating a comprehensive response.
* **"Mattenai, Mattathah, Zabad, Eliphelet, Jeremai, Manasseh, [and] Shimei."**: This is a direct enumeration of seven specific men from the clan of Hashum who had taken foreign wives. The listing of their names serves several purposes: it provides a concrete record of those involved in the transgression and the subsequent repentance; it highlights the individual accountability required in this corporate act of cleansing; and it underscores the pervasive nature of the problem, as numerous individuals from various families were implicated. Each name represents a personal commitment to the covenant made under Ezra's leadership.

#### Literary Devices
The most prominent literary device in Ezra 10:33, and indeed throughout Ezra 10:18-43, is **Enumeration** (or listing). This meticulous cataloging of names serves a crucial purpose beyond mere record-keeping. It emphasizes the **Pervasiveness** of the sin of intermarriage, demonstrating that it was not an isolated incident but a widespread issue affecting numerous families and clans within the returned community. Furthermore, the act of naming each individual underscores **Accountability**; these men were publicly identified, signifying their personal responsibility in the transgression and their public commitment to the painful but necessary act of repentance. This detailed list also lends **Credibility and Authority** to the historical account, showing the thoroughness of the reformation process and validating the seriousness with which the community addressed the breach of covenant. The very act of listing names transforms an abstract problem into a concrete, human reality, making the repentance tangible and deeply personal for the community.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 10:33, as part of the larger list of those who had intermarried, speaks profoundly to the biblical emphasis on covenant fidelity, holiness, and the consequences of disobedience. The drastic measures taken, though difficult, reflect a deep understanding of Israel's unique calling as God's chosen people, set apart to bear His name and witness to the nations. This act of separation was not merely ethnic but primarily theological, aimed at preserving the spiritual purity necessary for their continued relationship with a holy God and preventing the idolatry that had plagued their ancestors. The meticulous naming of individuals highlights the principle that corporate sin is often the sum of individual transgressions, and corporate repentance requires individual accountability and action. It underscores that true repentance is not just sorrow for sin but a decisive turning away from it, even when it involves painful sacrifices.

* [Deuteronomy 7:3-4](/deuteronomy/7-3 "Deuteronomy 7:3-4 - Command Against Intermarriage"): Explicit command against intermarriage with foreign nations, detailing the spiritual dangers of such unions.
* [Nehemiah 13:23-27](/nehemiah/13-23 "Nehemiah 13:23-27 - Nehemiah's Action Against Intermarriage"): Nehemiah's later enforcement of similar measures, showing the persistent challenge of intermarriage and the ongoing need for spiritual vigilance.
* [2 Corinthians 6:14-18](/2_corinthians/6-14 "2 Corinthians 6:14-18 - Do Not Be Unequally Yoked"): A New Testament echo of the principle of separation, urging believers not to be unequally yoked with unbelievers, emphasizing spiritual purity and distinctiveness.

### REFLECTION AND APPLICATION
The specific context of Ezra 10:33, dealing with intermarriage in post-exilic Israel, may seem far removed from contemporary life, yet the underlying principles of covenant faithfulness, spiritual purity, and radical obedience remain profoundly relevant. This passage challenges believers today to examine their own lives for areas where compromise with worldly values or practices might be eroding their commitment to God. Just as the Israelites were called to make difficult choices to preserve their distinct identity as God's people, so too are believers called to guard their hearts and lives against influences that could lead to spiritual compromise or idolatry. True repentance often involves painful separation from cherished things or relationships that hinder our walk with God. This narrative reminds us that genuine spiritual revival often begins with a sober assessment of sin, a heartfelt confession, and decisive actions to align our lives with God's revealed will, fostering a deeper and more authentic relationship with Him.

#### Questions for Reflection
* **What "foreign influences" or compromises in my life might be subtly eroding my spiritual purity or commitment to God?**
* **In what areas of my life might God be calling me to a more radical act of obedience or separation, even if it feels difficult or costly?**
* **How does the corporate nature of repentance in Ezra 10 inform my understanding of the church's responsibility to address sin within its community?**

### FAQ
**Why is such a detailed list of names, including those in Ezra 10:33, included in the biblical text?**

Answer: The inclusion of a detailed list of names, such as those in [Ezra 10:33](/ezra/10-33 "Ezra 10:33 - List of Men Who Had Taken Foreign Wives"), serves several crucial purposes. First, it provides a concrete historical record, demonstrating the pervasive nature of the sin of intermarriage within the returned Jewish community. It shows that this was not an isolated issue but a widespread problem affecting various families and clans. Second, it highlights individual accountability; each named person publicly acknowledged their transgression and participated in the painful act of repentance. This meticulous enumeration underscores the seriousness with which the community, under Ezra's leadership, addressed the breach of God's covenant. Finally, it validates the thoroughness of the spiritual reformation, showing that the community was committed to a complete cleansing to restore their relationship with God and prevent future idolatry.

**Does the command to "put away foreign wives" still apply to believers today, particularly regarding interfaith marriage?**

Answer: While the specific command in [Ezra 10](/ezra/10 "Ezra 10 - The Covenant and Action Against Intermarriage") to "put away foreign wives" was a unique, drastic measure for post-exilic Israel to preserve their distinct covenant identity and prevent idolatry, its underlying principle of spiritual purity and avoiding spiritual compromise remains relevant. The New Testament does not command divorce for interfaith marriages but rather encourages believers to marry "in the Lord" ([1 Corinthians 7:39](/1_corinthians/7-39 "1 Corinthians 7:39 - Marry in the Lord")) and warns against being "unequally yoked with unbelievers" ([2 Corinthians 6:14-18](/2_corinthians/6-14 "2 Corinthians 6:14-18 - Do Not Be Unequally Yoked")). The emphasis shifts from ethnic purity to spiritual unity and shared faith in Christ. The lesson from Ezra is the seriousness of spiritual compromise and the need for believers to prioritize their devotion to God above all else, ensuring that their relationships draw them closer to Christ, not away from Him.

### CHRIST-CENTERED FULFILLMENT
Ezra 10:33, with its painful record of separation to achieve purity, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The Old Testament covenant, with its rigid laws and the constant struggle for Israel to maintain its holiness, pointed to a deeper need for a radical transformation that external measures alone could not achieve. Jesus, the true [Lamb of God](/john/1-29 "John:1-29 - Jesus, the Lamb of God"), perfectly fulfilled the Law and offered Himself as the ultimate sacrifice, not to cleanse a nation from specific external impurities, but to purify the hearts of all who believe from the pervasive sin that separates humanity from God ([Hebrews 9:14](/hebrews/9-14 "Hebrews 9:14 - Christ's Blood Cleanses Conscience")). Through His atoning work, believers are not merely separated *from* sin but are made truly holy and united *to* Christ, becoming part of a new covenant people, the Church, whose identity is found not in ethnic lineage or adherence to external laws, but in spiritual union with Him ([Galatians 3:28](/galatians/3-28 "Galatians 3:28 - No Jew or Gentile in Christ")). The painful "putting away" in Ezra foreshadows the joyful reality that in Christ, we are given a new heart and a new spirit ([Ezekiel 36:26](/ezekiel/36-26 "Ezekiel 36:26 - A New Heart and Spirit")), enabling us to live in true spiritual purity, empowered by the indwelling Holy Spirit, as a people set apart for God's glory ([1 Peter 2:9-10](/1_peter/2-9 "1 Peter 2:9-10 - A Chosen Race, a Holy Nation")).

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 2:19

The children of Hashum, two hundred twenty and three.

Nehemiah 7:22

The children of Hashum, three hundred twenty and eight.