Ezra 10:42

KJV

Shallum, Amariah, [and] Joseph.

KJV (with Strong's)

Shallum {H7967}, Amariah {H568}, and Joseph {H3130}.

Complete Jewish Bible

Shalum, Amaryah and Yosef; and

Berean Standard Bible

Shallum, Amariah, and Joseph.

American Standard Version

Shallum, Amariah, Joseph.

Commentary

### SUMMARY
Ezra 10:42 concludes a lengthy roster of individuals from various priestly, Levitical, and lay families who had taken foreign wives and were now publicly committing to put them away as part of a solemn covenant of repentance and spiritual purification. This concise verse, listing Shallum, Amariah, and Joseph, serves as a testament to the personal and communal commitment required to restore Israel's covenant fidelity and distinct identity before God, underscoring the painful yet necessary steps taken to address the sin of intermarriage that threatened the very fabric of the post-exilic community.

### CONTEXT
* **Literary Context:** Ezra 10:42 is situated at the very end of a comprehensive list of men (Ezra 10:25-43) who had committed the sin of intermarriage with foreign women. This list is the culmination of a deeply emotional and transformative period in the post-exilic community. Following Ezra's profound prayer of confession and lament in [Ezra 9](/ezra/9 "Ezra 9 - Ezra's Prayer of Confession"), the people, led by Shecaniah, made a solemn covenant to separate themselves from their foreign wives and children (Ezra 10:1-5). The preceding verses detail the process: a national assembly was convened (Ezra 10:6-9), a commission was appointed to investigate each case (Ezra 10:10-17), and finally, the names of those who had intermarried were meticulously recorded, starting with the priests and Levites (Ezra 10:18-24) and continuing with the lay Israelites. Ezra 10:42, therefore, provides the final three names in this extensive register, signifying the completion of a painful yet vital act of communal repentance and purification, bringing the chapter to its conclusion.

* **Historical & Cultural Context:** The return from Babylonian exile, chronicled in Ezra, marked a pivotal moment for the Jewish people. They were a remnant, tasked with rebuilding not just the temple but their national and spiritual identity. God's law, particularly the prohibition against intermarriage with pagan nations (e.g., [Deuteronomy 7:3-4](/deuteronomy/7-3 "Deuteronomy 7:3-4 - Prohibition Against Intermarriage")), was designed to preserve Israel's distinctiveness as a holy nation set apart for Yahweh. This command was not based on racial prejudice but on the spiritual danger of idolatry and syncretism that foreign wives and their gods would introduce, which had historically led Israel astray and ultimately contributed to the very exile from which they had just returned (cf. [1 Kings 11:1-8](/1_kings/11-1 "1 Kings 11:1-8 - Solomon's Idolatry Through Foreign Wives")). The act of putting away foreign wives, though culturally shocking and personally agonizing, was viewed as a necessary, drastic measure to prevent a relapse into idolatry and to ensure the spiritual survival and purity of the covenant community in a hostile world.

* **Key Themes:** Ezra 10:42 contributes to several overarching themes within the book of Ezra and the broader post-exilic narrative. Foremost is the theme of **Covenant Fidelity and Purity**. The intermarriage represented a direct violation of God's covenant and a threat to the spiritual distinctiveness of Israel. The drastic measures taken highlight the community's commitment to restoring and maintaining their purity before God, ensuring they remained a people set apart. This ties into the theme of **Repentance and Obedience**, demonstrating that true repentance involves not just confession but decisive action and costly personal sacrifice to align with God's commands. The meticulous listing of names, including Shallum, Amariah, and Joseph, underscores the theme of **Accountability**, both individual and communal, within the covenant community. It emphasizes that the restoration of God's people required a comprehensive and painful reckoning with sin, ensuring that the lessons of the exile regarding the consequences of disobedience (as seen in [Jeremiah 25:11](/jeremiah/25-11 "Jeremiah 25:11 - Prophecy of Babylonian Exile")) were truly learned and acted upon.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Shallum (Hebrew, _Shallum'_):** Meaning "recompense," "retribution," or "peace." This name appears frequently in the Old Testament, often associated with kings or prominent individuals. While its meaning isn't directly tied to the narrative of Ezra 10:42, the name itself, meaning "peace," could ironically highlight the disruption of peace caused by sin and the painful path to true peace through obedience and reconciliation with God.
* **Amariah (Hebrew, _Amariah'_):** Meaning "Yahweh has said" or "Yahweh has promised." This name, like Shallum, is common and carries a strong theological affirmation. It serves as a subtle reminder of God's unchanging word and promises, which stood in stark contrast to the people's disobedience. The very act of being listed in this context implies a return to heeding what "Yahweh has said."
* **Joseph (Hebrew, _Yosef'_)::** Meaning "He (God) will add" or "may He add." This name, famously borne by Jacob's son, carries connotations of increase, blessing, and divine providence. In the context of Ezra 10:42, it might subtly suggest the hope that, through this painful act of purification, God would once again add to and bless His people, restoring their spiritual vitality and growth.

#### Verse Breakdown
* **"Shallum":** The first name listed in this concluding trio. His inclusion signifies his personal participation in the communal act of repentance and separation from foreign wives. As one of the final names, it underscores the comprehensive nature of the purge, reaching individuals across various families and ensuring no one was overlooked in this critical spiritual restoration.
* **"Amariah":** The second name, further emphasizing the breadth of the problem and the depth of the solution. His presence on this list highlights that the sin of intermarriage was widespread, affecting many families, and that the call to repentance was universal within the community, requiring a broad and unified response.
* **"[and] Joseph":** The final name in the entire register of those who had intermarried. The bracketed "and" in the KJV indicates it was added for English readability, not present in the original Hebrew, which simply lists the names consecutively. Joseph's inclusion marks the completion of the arduous process of identifying and publicly acknowledging those who needed to take corrective action, bringing the list, and effectively the resolution of this crisis, to a close.

#### Literary Devices
Ezra 10:42, though brief, employs **Enumeration** as its primary literary device, being the final entry in a long list of names. This enumeration serves a crucial function: it provides a concrete, undeniable record of the individuals who participated in the solemn act of repentance and separation. The sheer volume of names across Ezra 10:25-43, culminating in this verse, underscores the pervasive nature of the sin of intermarriage within the community. The act of listing itself also functions as a form of **Public Accountability**, demonstrating that the commitment to the covenant was not merely a private spiritual decision but a communal, verifiable act. Furthermore, the names, though seemingly mundane, function as a form of **Synecdoche**, where these three individuals stand in for the entire group of men who made this painful sacrifice, representing the collective resolve of the post-exilic community to purify itself before God.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 10:42, as the conclusion of a difficult list, powerfully reinforces the theological imperative for God's people to maintain spiritual distinctiveness and purity. The drastic measures taken to separate from foreign wives underscore the gravity of covenant disobedience and the profound consequences of spiritual compromise. This act was not merely about social separation but about preserving the very identity of Israel as a holy nation, set apart for God's purposes, ensuring they would not repeat the idolatrous patterns that led to their exile. The names listed represent the individual cost of communal repentance, illustrating that true turning from sin often demands painful personal sacrifice to restore a right relationship with God and uphold the integrity of the covenant community.

* [Deuteronomy 7:3-4](/deuteronomy/7-3 "Deuteronomy 7:3-4 - God's Command Against Intermarriage")
* [Nehemiah 9:2](/nehemiah/9-2 "Nehemiah 9:2 - Confession of Sin and Separation")
* [Malachi 2:10-16](/malachi/2-10 "Malachi 2:10-16 - Treachery and Intermarriage")

### REFLECTION AND APPLICATION
While the specific cultural context of Ezra 10:42 and the command regarding intermarriage with foreign nations do not directly translate to New Covenant believers in the same literal way, the underlying principles of spiritual purity, uncompromising obedience, and decisive repentance remain profoundly relevant. This verse challenges us to consider what "foreign influences" or "unequal yokes" might be compromising our spiritual integrity today. It calls us to examine areas where we might be allowing the world's values, desires, or practices to subtly erode our devotion to Christ and our distinctiveness as His people. The painful, public act of separation recorded here reminds us that genuine repentance often requires costly, tangible steps to turn away from sin and align our lives fully with God's revealed will, even when it means going against popular opinion or personal comfort. It is a call to radical obedience and a commitment to maintaining the purity of the church, the body of Christ.

#### Questions for Reflection
* **What "foreign influences" or "unequal yokes" in my life might be compromising my spiritual purity and devotion to God?**
* **Am I willing to take costly, decisive steps of repentance when confronted with sin, even if it involves personal sacrifice or discomfort?**
* **How does my commitment to God's Word manifest in practical, tangible ways in my daily life, especially when it challenges cultural norms?**
* **In what ways can I contribute to the spiritual purity and distinctiveness of my local church community?**

### FAQ
**Why are these specific names listed in Ezra 10:42, and what is their significance?**

Answer: Ezra 10:42 lists Shallum, Amariah, and Joseph as the final three names in a comprehensive register of men who had taken foreign wives and were now publicly committing to put them away. Their significance lies not in any unique individual action, but in their inclusion as part of a collective act of national repentance and purification. The meticulous listing of names throughout [Ezra 10:25-43](/ezra/10-25 "Ezra 10:25-43 - List of Those Who Intermarried") underscores the widespread nature of the sin of intermarriage and the thoroughness of the community's response. It highlights the individual accountability within the covenant community and the painful, personal sacrifice required to restore fidelity to God's commands. While the meanings of the names (Shallum: "peace," Amariah: "Yahweh has said," Joseph: "He will add") carry theological weight, they are not directly tied to the narrative of this verse but reflect common naming practices in ancient Israel.

### CHRIST-CENTERED FULFILLMENT
Ezra 10:42, with its stark depiction of a community undergoing painful purification, finds its ultimate fulfillment and transformation in Jesus Christ. The Old Covenant's emphasis on physical separation and ritual purity to maintain Israel's distinctiveness foreshadows the spiritual purity offered through Christ. While the people of Ezra's day had to put away foreign wives to prevent spiritual contamination, believers in the New Covenant are called to a spiritual separation from the world, not through outward legalistic measures, but through the indwelling Holy Spirit and the transforming power of the gospel. Jesus Himself is the ultimate purifier, the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), whose blood cleanses us from all unrighteousness ([1 John 1:7](/1_john/1-7 "1 John 1:7 - Cleansing by Christ's Blood")). The painful obedience of those listed in Ezra 10 points to Christ's perfect obedience, even to death on a cross ([Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Obedience to Death")), which enables our repentance and reconciliation with God. The concept of not being [unequally yoked with unbelievers](/2_corinthians/6-14 "2 Corinthians 6:14 - Do Not Be Unequally Yoked") in the New Testament shifts the focus from ethnic purity to spiritual alignment, emphasizing that our identity as Christ's bride requires a commitment to holiness that flows from our union with Him, rather than from external regulations. Thus, the painful, yet necessary, purification in Ezra ultimately points to the perfect, complete, and gracious purification found in Christ, who establishes a new covenant community, purified by His blood and set apart for God's glory.

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.