What number verse is Ezra 10:37 in the Bible?

Ezra 10:37 is the 12,290th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Ezra 10:37 sits at position 12,290.

Translation

King James Version

Mattaniah, Mattenai, and Jaasau,

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KJV (with Strong's)

Mattaniah ^H4983, Mattenai ^H4982, and Jaasau ^H3299,

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Complete Jewish Bible

Mattanyah, Matnai, Ya'asai,

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Berean Standard Bible

Mattaniah, Mattenai, and Jaasu.

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American Standard Version

Mattaniah, Mattenai, and Jaasu,

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World English Bible Messianic

Mattaniah, Mattenai, and Jaasu,

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Geneva Bible (1599)

Mattaniah, Mattenai, and Iaasau,

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Young's Literal Translation

Mattaniah, Mattenai, and Jaasau,

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In the KJVVerse 12,290 of 31,102

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SUMMARY

Ezra 10:37 meticulously records the names of Mattaniah, Mattenai, and Jaasau, three individuals identified among those who had taken foreign wives in the post-exilic community of Judah. Their inclusion within this detailed administrative list underscores the gravity of the sin of intermarriage and the profound commitment to corporate repentance and purification undertaken by the people under Ezra's leadership, highlighting both individual accountability and the collective effort to restore covenant fidelity and spiritual purity to the returned remnant.

CONTEXT

Literary Context: Ezra 10:37 is situated within a crucial and climactic section of the book of Ezra (chapters 9-10) that details the spiritual crisis of intermarriage and the subsequent national repentance. Following Ezra's discovery of this widespread sin and his profound lament and prayer of confession in Ezra 9, the people, led by Shecaniah, propose a solemn covenant to put away their foreign wives and children (Ezra 10:2-4). A solemn assembly is then convened in Ezra 10:9-17, where the people agree to this drastic and painful measure. Verses Ezra 10:18-43 provide an exhaustive, almost administrative, roster of the men who had committed this offense, organized by family and priestly lineage. The listing of Mattaniah, Mattenai, and Jaasau in verse 37 is part of this comprehensive record, emphasizing the thoroughness and individual accountability within this corporate act of purification and covenant renewal.
Historical & Cultural Context: The return from Babylonian exile, as chronicled in Ezra, marked a pivotal moment for the Jewish people to re-establish their identity and covenant relationship with God in the land of Israel. A significant and recurring threat to this identity was intermarriage with the surrounding pagan nations, a practice explicitly forbidden by God's law (e.g., Deuteronomy 7:3-4). This prohibition was not merely about ethnic purity but about preserving spiritual purity and preventing the adoption of idolatrous practices that had led to the previous exile. The post-exilic community was particularly vulnerable to assimilation, and Ezra's drastic measures reflected a deep understanding that spiritual compromise through intermarriage could undermine the very purpose of their return and the covenant God had established with them at Sinai. The meticulous listing of names underscores the real, personal impact of this cultural and religious crisis on individual families and the nation as a whole, highlighting the immense pressure to conform to God's standards despite personal cost.
Key Themes: The verse, as part of the broader narrative of Ezra 10, contributes to several overarching themes in the book of Ezra. Firstly, it highlights the theme of Covenant Fidelity and Purity, emphasizing the people's renewed commitment to God's law and their distinctiveness as His holy nation, set apart from the nations around them. This was crucial for preventing a relapse into the idolatry that led to the exile. Secondly, it powerfully illustrates Corporate Repentance and Reformation, showing a community-wide acknowledgment of sin and a collective willingness to undertake painful but necessary steps for spiritual restoration. The public nature of the repentance, as seen in Ezra 10:9-12, underscores the depth of their commitment. Thirdly, the detailed enumeration of names underscores Individual Accountability within Collective Action, demonstrating that while the sin was widespread, each person involved was identified and held responsible for their part in the breach of the covenant, reinforcing the Bible's commitment to historical accuracy and personal participation in significant events. This meticulous record serves as a testament to the seriousness with which the community approached their spiritual cleansing.

EXPOSITION AND ANALYSIS

Key Word Analysis

Mattaniah (Hebrew, Mattanyâh', H4983): This name, meaning "Gift of Yah" or "Gift of the Lord," is a common theophoric name, incorporating "Yah" (a shortened form of Yahweh, God's personal name). The irony of a man named "Gift of Yahweh" being listed among those who had violated God's covenant through intermarriage is subtle but poignant, highlighting the human capacity for disobedience even when bearing a name that testifies to divine blessing. Its inclusion here, along with other similar names, underscores the pervasive nature of the sin, affecting even those whose very names proclaimed their connection to God and His blessings.
Mattenai (Hebrew, Mattᵉnay', H4982): This name, derived from the same root as Mattaniah, also carries the connotation of "liberal" or "gift." Its presence alongside Mattaniah might suggest a familial connection or simply another individual bearing a name with similar theological overtones, emphasizing the widespread nature of the intermarriage. Like Mattaniah, Mattenai's inclusion emphasizes the individual nature of the transgression and the meticulous record-keeping of the reform movement, ensuring that each person involved was accounted for in this corporate act of purification.
Jaasau (Hebrew, Yaʻăsûw', H3299): This name, derived from a root meaning "they will do" or "to make," implies action or agency. Its inclusion, alongside the more common "Mattaniah" and "Mattenai," further demonstrates the comprehensive nature of the list. The specific naming of these individuals, rather than a generic statement, lends historical weight and gravity to the account, affirming that these were real people involved in a real, painful, but necessary act of repentance and obedience to the covenant. The name itself, "they will do," resonates with the action taken by these men to put away their foreign wives.

Verse Breakdown

"Mattaniah": The first name listed in this verse, indicating a specific individual from the lineage of Bani (as per Ezra 10:29). His inclusion signifies his personal involvement in the sin of intermarriage and his subsequent agreement to participate in the covenant of separation. The very act of naming him underscores the individual responsibility inherent in the corporate repentance, demonstrating that even within a large-scale community reform, personal accountability was paramount.
"Mattenai": The second name, also from the lineage of Bani, further emphasizes the detailed and comprehensive nature of the record. The listing of multiple individuals, even within the same verse, reinforces that the problem was widespread and that the solution required the participation of many, each held accountable for their specific actions. This highlights the painstaking effort made by Ezra and the leaders to ensure a thorough and equitable process of purification.
"and Jaasau": The final name in this specific verse, again from the lineage of Bani, completes the trio. The cumulative effect of these named individuals within a longer list (Ezra 10:18-43) is to convey the magnitude of the challenge faced by Ezra and the community, as well as the thoroughness of their response. These names are not merely placeholders but represent real lives, real families, and real sacrifices made in the pursuit of spiritual purity and covenant fidelity, demonstrating the painful cost of obedience.

Literary Devices

Ezra 10:37, as part of the broader enumeration in Ezra 10:18-43, primarily employs the literary device of Catalogue or List. This technique serves to provide a comprehensive, verifiable, and almost legalistic record of the individuals involved in the covenant violation and subsequent repentance. The Specificity of naming each person—Mattaniah, Mattenai, Jaasau—lends historical credibility and emphasizes individual accountability. It transforms an abstract problem into a concrete reality involving specific members of the community, highlighting that sin has personal faces and consequences. Furthermore, the Repetition of this pattern of listing names throughout the chapter reinforces the widespread nature of the sin and the meticulous, almost administrative, process of purification undertaken by the community. This detailed record highlights the gravity of the situation and the thoroughness of the reform, underscoring the seriousness with which God's covenant was to be upheld.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezra 10:37, by naming specific individuals, provides a stark reminder that sin, while often having corporate dimensions and widespread impact, always involves individual choices and carries personal consequences. The willingness of these men to be publicly identified and to take painful action to rectify their transgression speaks to the power of true repentance and the transformative nature of costly obedience to God's covenant. This event foreshadows the ongoing need for God's people to maintain spiritual purity and separation from practices that compromise their devotion to Him, underscoring that genuine faith demands costly obedience and a willingness to sever ties that hinder one's walk with God. The meticulous record-keeping also reflects God's own attention to detail, His knowledge of each individual, and His expectation of fidelity from those who bear His name and claim His covenant promises. This passage serves as a timeless example of a community striving for holiness.

REFLECTION AND APPLICATION

The inclusion of names like Mattaniah, Mattenai, and Jaasau in Ezra 10:37, though seemingly a dry administrative detail, carries profound implications for contemporary believers. It reminds us that our faith is not merely theoretical but demands concrete, often difficult, actions of obedience and repentance. Just as these men were called to sever ties that compromised their spiritual integrity and the purity of the Israelite community, we too are called to identify and eliminate anything in our lives—be it relationships, habits, allegiances, or even subtle compromises—that draws us away from complete and undivided devotion to God. This passage challenges us to consider the seriousness with which God views our spiritual purity and the integrity of our covenant relationship with Him. It underscores that true repentance often involves personal sacrifice, a willingness to confront painful realities, and a readiness to be held accountable, not just in private, but sometimes within the community of faith, for the sake of corporate spiritual health and the witness of the church. Our individual choices have ripple effects, and this verse powerfully illustrates the need for each believer to contribute to the holiness of the whole.

Questions for Reflection

What "foreign wives" or compromising allegiances might exist in my life today that challenge my full devotion to God, and what steps am I willing to take to address them?
How willing am I to undergo personal sacrifice for the sake of spiritual purity and obedience to God's commands, even when it is painful or unpopular?
In what ways does my individual obedience or disobedience impact the spiritual health and witness of my community or church?
How can I cultivate a deeper sense of accountability in my walk with God, both personally and within my faith community, fostering an environment of genuine repentance and growth?

FAQ

Why are individual names like Mattaniah, Mattenai, and Jaasau specifically listed in Ezra 10:37 and the surrounding verses?

Answer: The specific listing of individual names in Ezra 10:37 and throughout Ezra 10:18-43 serves several critical purposes. Firstly, it lends historical authenticity and credibility to the narrative, demonstrating that this was a real event involving real people, not a generalized or mythical account. This meticulous record-keeping underscores the historical reliability of the biblical text. Secondly, it emphasizes the principle of individual accountability; while the sin of intermarriage was widespread, each person was identified and called to account for their specific transgression. This highlights that corporate sin is ultimately composed of individual choices and that God holds individuals responsible. Thirdly, it underscores the thoroughness and seriousness of the purification process undertaken by the community under Ezra's leadership. The meticulous record-keeping reflects the gravity with which they viewed their covenant obligations and their commitment to restoring spiritual purity. Finally, it serves as a powerful testament to the painful but necessary sacrifices made by individuals for the sake of the spiritual health and distinct identity of the entire nation, ensuring their adherence to God's law as outlined in passages like Deuteronomy 7:3-4, which explicitly forbade such unions.

CHRIST-CENTERED FULFILLMENT

Ezra 10:37, with its detailed list of individuals making costly sacrifices for covenant purity, finds its ultimate fulfillment in Jesus Christ. The names like "Mattaniah," meaning "Gift of Yahweh," subtly point to the true and ultimate "Gift of Yahweh" to humanity: Jesus Christ Himself, who came not to separate from foreign wives, but to separate His people from the dominion of sin and death, thereby establishing a new covenant based on His perfect obedience and sacrifice. While Ezra's reforms addressed external purity through painful separation from compromising relationships, Christ accomplishes an internal, spiritual purification, cleansing His bride, the Church, by His blood and making her holy and blameless (Ephesians 5:25-27). The meticulous record of names in Ezra foreshadows God's meticulous knowledge of all those who belong to Him, whose names are eternally written in the Lamb's Book of Life. Jesus is the ultimate covenant-keeper, fulfilling the law's demands for holiness and providing the means for true reconciliation with God, not through the putting away of human relationships, but through the putting away of sin itself, allowing all who believe, regardless of their former associations or ethnic background, to be united to Him as one pure and holy people (Galatians 3:28). He is the true temple, the true Israel, and the ultimate source of purification.

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Commentary on Ezra 10 verses 15–44

15 ¶ Only Jonathan the son of Asahel and Jahaziah the son of Tikvah were employed about this matter: and Meshullam and Shabbethai the Levite helped them.

16 And the children of the captivity did so. And Ezra the priest, with certain chief of the fathers, after the house of their fathers, and all of them by their names, were separated, and sat down in the first day of the tenth month to examine the matter.

17 And they made an end with all the men that had taken strange wives by the first day of the first month.

18 And among the sons of the priests there were found that had taken strange wives: namely, of the sons of Jeshua the son of Jozadak, and his brethren; Maaseiah, and Eliezer, and Jarib, and Gedaliah.

19 And they gave their hands that they would put away their wives; and being guilty, they offered a ram of the flock for their trespass.

20 And of the sons of Immer; Hanani, and Zebadiah.

21 And of the sons of Harim; Maaseiah, and Elijah, and Shemaiah, and Jehiel, and Uzziah.

22 And of the sons of Pashur; Elioenai, Maaseiah, Ishmael, Nethaneel, Jozabad, and Elasah.

23 Also of the Levites; Jozabad, and Shimei, and Kelaiah, (the same is Kelita,) Pethahiah, Judah, and Eliezer.

24 Of the singers also; Eliashib: and of the porters; Shallum, and Telem, and Uri.

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

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

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

28 Of the sons also of Bebai; Jehohanan, Hananiah, Zabbai, and Athlai.

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

30 And of the sons of Pahathmoab; Adna, and Chelal, Benaiah, Maaseiah, Mattaniah, Bezaleel, and Binnui, and Manasseh.

31 And of the sons of Harim; Eliezer, Ishijah, Malchiah, Shemaiah, Shimeon,

32 Benjamin, Malluch, and Shemariah.

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

34 Of the sons of Bani; Maadai, Amram, and Uel,

35 Benaiah, Bedeiah, Chelluh,

36 Vaniah, Meremoth, Eliashib,

37 Mattaniah, Mattenai, and Jaasau,

38 And Bani, and Binnui, Shimei,

39 And Shelemiah, and Nathan, and Adaiah,

40 Machnadebai, Shashai, Sharai,

41 Azareel, and Shelemiah, Shemariah,

42 Shallum, Amariah, and Joseph.

43 Of the sons of Nebo; Jeiel, Mattithiah, Zabad, Zebina, Jadau, and Joel, Benaiah.

44 All these had taken strange wives: and some of them had wives by whom they had children.

The method of proceeding in this matter being concluded on, and the congregation dismissed, that each in his respective place might gain and give intelligence to facilitate the matter, we are here told, 1. Who were the persons that undertook to manage the matter and bring the causes regularly before the commissioners - Jonathan and Jahaziah, two active men, whether of the priests or of the people does not appear; probably they were the men that made that proposal (Ezr 10:13, Ezr 10:14) and were therefore the fittest to see it pursued; two honest Levites were joined with them, and helped them, Ezr 10:15. Dr. Lightfoot gives a contrary sense of this: only (or nevertheless) Jonathan and Jahaziah stood against this matter (which reading the original will very well bear), and these two Levites helped them in opposing it, either the thing itself or this method of proceeding. It was strange if a work of this kind was carried on and met with no opposition. 2. Who were the commissioners that sat upon this matter. Ezra was president, and with him certain chief men of the fathers who were qualified with wisdom and zeal above others for this service, Ezr 10:16. It was happy for them that they had such a man as Ezra to head them; they could not have done it well without his direction, yet he would not do it without their concurrence. 3. How long they were about it. They began the first day of the tenth month to examine the matter (Ezr 10:16), which was but ten days after this method was proposed (Ezr 10:9), and they finished in three months, Ezr 10:17. They sat closely and minded their business, otherwise they could not have despatched so many causes as they had before them in so little time; for we may suppose that all who were impeached were fairly asked what cause they could show why they should not be parted, and, if we may judge by other cases, provided the wife were proselyted to the Jewish religion she was not to be put away, the trial of which would require great care. 4. Who the persons were that were found guilty of this crime. Their names are here recorded to their perpetual reproach; many of the priests, nay, of the family of Jeshua, the high priest, were found guilty (Ezr 10:18), though the law had particularly provided, for the preserving of their honour in their marriages, that being holy themselves they should not marry such as were profane, Lev 21:7. Those that should have taught others the law broke it themselves and by their example emboldened others to do likewise. But, having lost their innocency in this matter, they did well to recant and give an example of repentance; for they promised under their hand to put away their strange wives (some think that they made oath to do so with their hands lifted up), and they took the appointed way of obtaining pardon, bringing the ram which was appointed by the law for a trespass offering (Lev 6:6), so owning their guilt and the desert of it, and humbly suing for forgiveness. About 113 in all are here named who had married strange wives, and some of them, it is said (Ezr 10:44), had children by them, which implies that not many of them had, God not crowning those marriages with the blessing of increase. Whether the children were turned off with the mothers, as Shechaniah proposed, does not appear; it should seem not: however it is probable that the wives which were put away were well provided for, according to their rank. One would think this grievance was now thoroughly redressed, yet we meet with it again (Neh 13:23 and Mal 2:11), for such corruptions are easily and insensibly brought in, but not without great difficulty purged out again. The best reformers can but do their endeavour, but, when the Redeemer himself shall come to Sion, he shall effectually turn away ungodliness from Jacob.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–44. Public domain.

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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

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