Ezra 10:44

Translation
King James Version
All these had taken strange wives: and some of them had wives by whom they had children.
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KJV (with Strong's)
All these had taken H5375 H5375 strange H5237 wives H802: and some of them had H3426 wives H802 by whom they had H7760 children H1121.
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Complete Jewish Bible
All these had taken foreign wives, and some of them had wives by whom they had had children.
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Berean Standard Bible
All these men had married foreign women, and some of them had children by these wives.
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American Standard Version
All these had taken foreign wives; and some of them had wives by whom they had children.
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World English Bible Messianic
All these had taken foreign wives; and some of them had wives by whom they had children.
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Geneva Bible (1599)
All these had taken strange wiues: and among them were women that had children.
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Young's Literal Translation
all these have taken strange women, and there are of them women--who adopt sons.
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See also
Ezra 10:3Proverbs 2:16Proverbs 5:20Proverbs 5:3
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In the KJVVerse 12,297 of 31,102

Study This Verse

SUMMARY

Ezra 10:44 serves as the somber, conclusive statement to the detailed list of men in post-exilic Judah who had married foreign women, a direct and grievous violation of God's covenant commands. This verse starkly underscores the pervasive nature of this spiritual compromise, emphasizing that "all these" individuals were implicated across various societal strata. It then highlights the particularly painful and complex dimension of the problem by noting that "some of them had wives by whom they had children," revealing the deeply entrenched consequences of their disobedience and the profound personal cost involved in the subsequent act of national repentance and separation.

CONTEXT

  • Literary Context: Ezra 10:44 brings to a poignant close the extensive and agonizing process of dealing with the widespread intermarriage that had afflicted the returned exiles. The chapter opens with Ezra's profound grief and prayer over the sin of the people, leading to a national confession and a solemn covenant to separate from foreign wives and their children, as detailed in Ezra 10:1-5. Following this, a three-month investigation and judicial process is meticulously described, culminating in the resolution found in Ezra 10:16-17. The bulk of the chapter, from Ezra 10:18-43, meticulously lists the names of the men from various families and priestly lines who were found guilty of this transgression. Verse 44 acts as a concluding summary statement for this entire list, providing a final, stark assessment of the scope and depth of the problem before the book of Ezra transitions to the book of Nehemiah, which continues the narrative of rebuilding and reform in Jerusalem.
  • Historical & Cultural Context: The events of Ezra 10 occur during the post-exilic period, likely around 458 BC, following the return of a Jewish contingent from Babylon under Ezra's leadership. The community was fragile, attempting to re-establish its identity and worship in Jerusalem after seventy years of exile, which had been a direct consequence of their ancestors' idolatry and covenant unfaithfulness. The prohibition against intermarriage with surrounding pagan peoples was deeply rooted in Mosaic Law, particularly in passages like Deuteronomy 7:1-4. This divine command was designed to protect Israel's spiritual purity and prevent assimilation into idolatrous cultures, ensuring their distinct covenant relationship with Yahweh. The fear was that such unions would lead to the adoption of foreign gods and customs, diluting their unique identity. The presence of children from these unions, as explicitly noted in Ezra 10:44, highlights the profound societal and familial entanglement, making the required separation an agonizing and unprecedented act of radical obedience.
  • Key Themes: This verse powerfully encapsulates several key themes prevalent throughout the book of Ezra and the broader Old Testament narrative. Firstly, it underscores the theme of covenant purity and separation, emphasizing God's unwavering demand for His people to remain distinct and undefiled by the pagan practices of surrounding nations. The intermarriage was seen as a direct threat to Israel's identity as a holy nation, a "kingdom of priests" as proclaimed in Exodus 19:6. Secondly, the verse highlights the gravity and pervasive nature of disobedience. The phrase "All these" and the lengthy list preceding it demonstrate that this was not an isolated issue but a widespread spiritual malaise affecting various segments of the community, even the priestly lines. Finally, Ezra 10:44 powerfully illustrates the painful consequences of sin and the cost of true repentance. The fact that children were involved made the act of putting away foreign wives exceptionally difficult, revealing that genuine repentance often demands radical, costly, and emotionally wrenching sacrifices to restore covenant faithfulness.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • taken (Hebrew, nâsâʼ', H5375): The Hebrew verb נָשָׂא (nâsâʼ, H5375) means "to lift, bear, carry, take." In this context, it specifically implies "to take" a wife, which can also carry the nuance of "marry." The use of this verb underscores the deliberate action of these men in forming these unions, which were a direct contravention of God's law. It highlights their active participation in the spiritual compromise that threatened the integrity of the returned community.
  • strange (Hebrew, nokrîy', H5237): The Hebrew adjective נָכְרִיּ (nokrîy, H5237) means "strange, foreign, non-relative, adulterous, different." In the biblical context, "strange" (or foreign) wives were not merely non-Israelite ethnically, but, more critically, they were outside the covenant community of Yahweh. These women typically brought with them their pagan customs and gods, posing a direct threat to the spiritual purity and distinct identity of God's people. The term implies a spiritual and relational alienness that jeopardized Israel's unique relationship with God.
  • children (Hebrew, bên', H1121): The Hebrew noun בֵּן (bên, H1121) primarily means "son," but in its widest sense, it refers to offspring or children. The inclusion of this detail in the verse is profoundly significant. It signifies that the sin of intermarriage had progressed beyond mere marital union to the creation of new family units and generations. These children, by their very existence, were entangled in the spiritual compromise, making the required separation profoundly more complex, emotionally agonizing, and socially disruptive. It underscores the deep and lasting consequences of covenant disobedience that extend beyond the immediate offenders to innocent parties.

Verse Breakdown

  • "All these had taken strange wives": This opening clause serves as a comprehensive summary statement for the preceding list of names (Ezra 10:18-43). The phrase "All these" unequivocally underscores the widespread and pervasive nature of the transgression, indicating that the problem of intermarriage was not isolated to a few individuals but was a deeply ingrained issue affecting a significant portion of the community of returned exiles. It emphasizes the collective failure to uphold the covenant and maintain spiritual purity, setting the stage for the severe and painful measures required for national repentance and restoration.
  • "and [some] of them had wives by whom they had children.": This second clause adds a crucial and poignant detail to the summary. While the first clause states that "all" had taken foreign wives, this specifies that a subset of these unions had progressed to the point of bearing children. This detail highlights the deeply entrenched nature of the sin and its far-reaching, intergenerational consequences. The presence of children made the act of putting away the foreign wives exponentially more difficult and emotionally painful, as it involved breaking apart established families and directly impacting innocent offspring. It underscores the profound cost of disobedience and the radical, uncompromising nature of the repentance demanded by God for the restoration of covenant faithfulness.

Literary Devices

Ezra 10:44 employs several literary devices to convey its powerful and somber message. The most prominent is Summary, as the verse functions as a concise yet comprehensive concluding statement for the lengthy and detailed list of names in the preceding verses, drawing a final, overarching observation about the extent of the problem. The phrase "All these" provides a strong sense of Universality or Scope, emphasizing that the transgression was not limited to a few isolated individuals but was a widespread societal issue among the returned exiles, affecting various levels of the community. The inclusion of the detail about "wives by whom they had children" introduces a stark element of Consequence, highlighting the deeply personal, familial, and intergenerational ramifications of their disobedience. There is also an implicit Irony in the fact that a community recently exiled for unfaithfulness quickly fell back into a similar pattern of spiritual compromise, demonstrating the persistent struggle against assimilation and the human propensity for disobedience. The verse's concise yet impactful nature also lends it a sense of Finality, marking the end of the painful process of identifying the offenders and setting the stage for the drastic actions to follow.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezra 10:44 profoundly illustrates the Old Testament emphasis on covenant fidelity and the severe, far-reaching consequences of spiritual compromise. The prohibition against intermarriage was never merely about ethnicity but about maintaining the distinct, holy identity of Israel as God's chosen people, set apart to bear His name and witness to the nations. The widespread nature of this sin, especially among leaders and priests, revealed a deep spiritual malaise and a failure to learn from the past exilic judgment. The painful reality of children born from these unions underscored that sin's ripple effects extend beyond the individual, impacting families and future generations, necessitating radical and often agonizing measures for true repentance and restoration of covenant purity. This episode serves as a stark reminder that genuine commitment to God's commands sometimes requires painful separation from anything that compromises one's spiritual integrity or identity in Christ.

REFLECTION AND APPLICATION

Ezra 10:44, though set in a specific historical context, offers timeless principles for believers today. It serves as a powerful reminder of the insidious nature of spiritual compromise and the far-reaching consequences of disobedience. Just as Israel was called to be distinct, believers are called to live as a holy people, set apart for God's purposes, avoiding entanglements that could dilute their faith or draw them away from Him. This principle extends beyond marriage to all close relationships, associations, and commitments—whether business partnerships, deep friendships, or even the media we consume. The verse challenges us to consider the "children" of our own compromises—the unintended and often painful outcomes that arise when we prioritize personal desires, cultural norms, or worldly acceptance over God's clear commands. True repentance, as demonstrated by the Israelites, often requires radical, costly, and emotionally difficult actions to sever ties with anything that hinders our full devotion to Christ. It calls for an honest assessment of areas where we might be unequally yoked or where our spiritual integrity is subtly eroding, prompting us to make the necessary, albeit painful, sacrifices for genuine restoration and purity before God.

Questions for Reflection

  • In what areas of my life might I be forming "unequal yokes" or subtly compromising my spiritual distinctiveness as a follower of Christ?
  • What are the "children" or unintended, painful consequences that have arisen from past compromises or disobedience in my life or relationships?
  • What difficult, costly, or emotionally challenging steps might genuine repentance require of me today to restore full obedience and purity before God?
  • How does the community's painful but resolute response in Ezra 10 encourage or challenge my own commitment to radical obedience, even when it's unpopular or personally costly?

FAQ

Why was intermarriage such a serious sin in Ezra's time, and is it still applicable today?

Answer: In Ezra's time, intermarriage was a serious sin because it directly violated God's covenant commands given in the Torah (e.g., Deuteronomy 7:3-4). The primary concern was not ethnic purity but spiritual purity. Marrying outside the covenant community meant bringing foreign gods and idolatrous practices into the Israelite household, which historically led to spiritual apostasy and the dilution of Israel's unique identity as God's chosen people. This was a major reason for their previous exile. Today, while the specific cultural context differs, the underlying principle of spiritual distinctiveness remains vitally important for believers. The New Testament warns against being "unequally yoked" with unbelievers (2 Corinthians 6:14), especially in marriage, because of the potential for spiritual compromise and hindrance to one's walk with Christ. The goal is to maintain purity of faith and devotion to God, ensuring that our closest relationships support, rather than undermine, our spiritual journey and commitment to Christ.

CHRIST-CENTERED FULFILLMENT

Ezra 10:44, with its stark portrayal of the consequences of spiritual compromise and the painful cost of repentance, finds its ultimate fulfillment and resolution in Jesus Christ. The Old Testament's emphasis on Israel's purity and separation foreshadows the spiritual purity and holiness that God desires for His new covenant people, the Church. While the Law demanded a physical separation from foreign wives and their children, a painful tearing apart of families, Christ offers a radical spiritual transformation that cleanses us from within. He is the ultimate Lamb of God, whose sacrifice takes away the sin of the world (John 1:29), making true reconciliation with God possible without the need for such agonizing external measures. In Christ, we are called to a new kind of separation—a separation from the world's values and sinful practices (Romans 12:2), not through physical divorce, but through spiritual renewal and a renewed mind. Our identity is no longer defined by ethnic lineage or adherence to external laws, but by our union with Christ, becoming part of His spiritual family (Galatians 3:28). The "children" of our sin, the painful consequences that ripple through our lives, are ultimately borne by Christ on the cross, offering us forgiveness and the power to live in radical obedience to Him, not out of legalistic compulsion, but out of love and gratitude for His redemptive work (Ephesians 2:4-5).

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Commentary on Ezra 10 verses 15–44

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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