TRV
Translation
King James Version
¶ Now when these things were done, the princes came to me, saying, The people of Israel, and the priests, and the Levites, have not separated themselves from the people of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.
KJV (with Strong's)
Now when these things were done H3615, the princes H8269 came H5066 to me, saying H559, The people H5971 of Israel H3478, and the priests H3548, and the Levites H3881, have not separated H914 themselves from the people H5971 of the lands H776, doing according to their abominations H8441, even of the Canaanites H3669, the Hittites H2850, the Perizzites H6522, the Jebusites H2983, the Ammonites H5984, the Moabites H4125, the Egyptians H4713, and the Amorites H567.
Complete Jewish Bible
After these things had been done, the leaders approached me and said, "The people of Isra'el, the cohanim and the L'vi'im have not separated themselves from the peoples of the lands and their disgusting practices - the Kena'ani, Hitti, P'rizi, Y'vusi, 'Amoni, Mo'avi, Egyptians and Emori.
Berean Standard Bible
After these things had been accomplished, the leaders approached me and said, “The people of Israel, including the priests and Levites, have not kept themselves separate from the surrounding peoples whose abominations are like those of the Canaanites, Hittites, Perizzites, Jebusites, Ammonites, Moabites, Egyptians, and Amorites.
American Standard Version
Now when these things were done, the princes drew near unto me, saying, The people of Israel, and the priests and the Levites, have not separated themselves from the peoples of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.
World English Bible Messianic
Now when these things were done, the princes drew near to me, saying, “The people of Israel, and the priests and the Levites, have not separated themselves from the peoples of the lands, following their abominations, even those of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.
Geneva Bible (1599)
When as these things were done, the rulers came to me, saying, The people of Israel, and the Priestes, and the Leuites are not separated from the people of the lands (as touching their abominations) to wit, of the Canaanites, the Hittites, the Perizzites, the Iebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.
Young's Literal Translation
And at the completion of these things, drawn nigh unto me have the heads, saying, `The people of Israel, and the priests, and the Levites, have not been separated from the peoples of the lands, as to their abominations, even the Canaanite, the Hittite, the Perizzite, the Jebusite, the Ammonite, the Moabite, the Egyptian, and the Amorite,
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Commentary on Ezra 9 verses 1–4
1 ¶ Now when these things were done, the princes came to me, saying, The people of Israel, and the priests, and the Levites, have not separated themselves from the people of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.
2 For they have taken of their daughters for themselves, and for their sons: so that the holy seed have mingled themselves with the people of those lands: yea, the hand of the princes and rulers hath been chief in this trespass.
3 And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down astonied.
4 Then were assembled unto me every one that trembled at the words of the God of Israel, because of the transgression of those that had been carried away; and I sat astonied until the evening sacrifice.
Ezra, like Barnabas when he came to Jerusalem and saw the grace of God to his brethren there, no doubt was glad, and exhorted them all that with purpose of heart they would cleave to the Lord, Act 11:23. He saw nothing amiss (many corruptions lurk out of the view of the most vigilant rulers); but here is a damp upon his joys: information is brought him that many of the people, yea, and some of the rulers, had married wives out of heathen families, and joined themselves in affinity with strangers. Observe,
I. What the sin was that they were guilty of: it was mingling with the people of those lands (Ezr 9:2), associating with them both in trade and in conversation, making themselves familiar with them, and, to complete the affinity, taking their daughters in marriages to their sons. We are willing to hope that they did not worship their gods, but that their captivity had cured them of their idolatry: it is said indeed that they did according to their abominations; but that (says bishop Patrick) signifies here only the imitation of the heathen in promiscuous marriages with any nation whatsoever, which by degrees would lead them to idolatry. Herein, 1. They disobeyed the express command of God, which forbade all intimacy with the heathen, and particularly in matrimonial contracts, Deu 7:3. 2. They profaned the crown of their peculiarity, and set themselves upon a level with those above whom God had by singular marks of his favour, of late as well as formerly, dignified them. 3. They distrusted the power of God to protect and advance them, and were led by carnal policy, hoping to strengthen themselves and make an interest among their neighbours by these alliances. A practical disbelief of God's all-sufficiency is at the bottom of all the sorry shifts we make to help ourselves. 4. They exposed themselves, and much more their children, to the peril of idolatry, the very sin, and introduced by this very way, that had cone been the ruin of their church and nation.
II. Who were the persons that were guilty of this sin, not only some of the unthinking people of Israel, that knew no better, but many of the priests and Levites, whose office it was to teach the law, and this law among the rest, and in whom, by reason of their elevation above common Israelites, it was a greater crime. It was a diminution to the sons of that tribe to match into any other tribe, and they seldom did except into the royal tribe; but for them to match with heathen, with Canaanites, and Hittites, and I know not whom, was such a disparagement as, if they had had any sense, though not of duty, yet of honour, one would think, they would never have been guilty of. Yet this was not the worst: The hand of the princes and rulers, who by their power should have prevented or reformed this high misdemeanour, was chief in this trespass. If princes be in a trespass, they will be charged as chief in it, because of the influence their examples will have upon others. Many will follow their pernicious ways. But miserable is the case of that people whose leaders debauch them and cause them to err.
III. The information that was given of this to Ezra. It was given by the persons that were most proper to complain, the princes, those of them that had kept their integrity and with it their dignity; they could not have accused others if they themselves had not been free from blame. It was given to the person who had power to mend the matter, who, as a ready scribe in the law of God, could argue with them, and, as king's commissioner, could awe them. It is probable that these princes had often endeavoured to redress this grievance and could not; but now they applied to Ezra, hoping that his wisdom, authority, and interest, would prevail to do it. Those that cannot of themselves reform public abuses may yet do good service by giving information to those that can.
IV. The impression this made upon Ezra (Ezr 9:3): He rent his clothes, plucked off his hair, and sat down astonished. Thus he expressed the deep sense he had, 1. Of the dishonour hereby done to God. It grieved him to the heart to think that a people called by his name should so grossly violate his law, should be so little benefited by his correction, and make such bad returns for his favours. 2. Of the mischief the people had hereby done to themselves and the danger they were in of the wrath of God breaking out against them. Note, (1.) The sins of others should be our sorrow, and the injury done by them to God's honour and the souls of men is what we should lay to heart. (2.) Sorrow for sin must be great sorrow; such Ezra's was, as for an only son or a first-born. (3.) The scandalous sins of professors are what we have reason to be astonished at. We may stand amazed to see men contradict, disparage, prejudice, ruin, themselves. Strange that men should act so inconsiderately and so inconsistently with themselves! Upright men are astonished at it.
V. The influence which Ezra's grief for this had upon others. We may suppose that he went up to the house of the Lord, there to humble himself, because he had an eye to God in his grief and that was the proper place for deprecating his displeasure. Public notice was soon taken of it, and all the devout serious people that were at hand assembled themselves to him, it should seem of their own accord, for nothing is said of their being sent, to, Ezr 9:4. Note, 1. It is the character of good people that they tremble at God's word; they stand in awe of the authority of its precepts and the severity and justice of its threatenings, and to those that do so will God look, Isa 66:2. 2. Those that tremble at the word of God cannot but tremble at the sins of men, by which the law of God is broken and his wrath and curse are incurred. 3. The pious zeal of one against sin may perhaps provoke very many to the like, as the apostle speaks in another case, Co2 9:2. Many will follow who have not consideration, talent, and courage, enough to lead in a good work. 4. All good people ought to own those that appear and act in the cause of God against vice and profaneness, to stand by them, and do what they can to strengthen their hands.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–4. Public domain.
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BedeAD 735
Commentary on Ezra and Nehemiah
After these things were completed, etc. The guilt of this transgression is also clearly described and reproved by prophetic authority in the prophet Malachi; because evidently those who returned from Babylonian captivity, both princes and priests and Levites, as well as the rest of the people, took wives of Israelite descent, who, suffering from the hardship and infirmity of long life, and the fragility of their sex, had been worn out and contracted weakness and deformity of body, and they married foreign women who were either flourishing in age, or more beautiful in body, or daughters of the powerful and rich. This should be understood not about those who were then with Ezra, but about those who had already ascended from captivity with Zerubbabel and Jeshua; for those who had come with Ezra could hardly have so quickly despised the doctrine of such a great leader and prelate, as it is understood, that after scarcely five months in their homeland, they had left their own wives and taken foreign wives; of whom these princes, who brought this crime to Ezra to be punished, were more likely to have been. Nor is it surprising that the people of Israel, along with priests and Levites, are said to have committed this crime, since that transmigration was more from Judah and Benjamin than from the ten tribes which were called Israel. For it should be known that when Israel, that is, the ten tribes, was taken into captivity, the traditional name was also indiscriminately applied to the two tribes of Judah and Benjamin, calling them Israel. Therefore, the people of Israel in this place is to be understood not in the distinction of Judah and the ten tribes of Benjamin, but in the general distinction of the peoples of the lands, understanding the people of God, who polluted the dignity of their heavenly name with the society of earthly ones. For also the same prophet Malachi, whom the Hebrews assert to be Ezra himself, recalls such transgression in his book of prophecy: "Judah has been unfaithful, an abomination has been committed in Israel and in Jerusalem, because Judah has desecrated the sanctuary of the Lord, which he loves, and married the daughter of a foreign god. May the Lord cut off from the tents of Jacob anyone who does this—an advocate or master and student—even though he brings an offering to the Lord Almighty" (Malachi II). Where, referring to Judah, he clearly indicates that the people of the first transmigration were polluted by this crime. And when he adds, "May the Lord cut off from the tents of Jacob anyone who does this—an advocate or master and student," he taught that both the leaders and the people, polluted by this transgression, and if they do not correct it, should be eradicated from the fellowship of saints. And when he added, "Even though he brings an offering to the Lord Almighty," he warns that they offer sacrifices to the Lord in vain, who do not fear to submit themselves to the devil by sinning. Among these, the admirable faith and excellent purpose of the people freed from captivity, who called other nations the peoples of the lands in distinction to themselves, should be noted, so that they clearly implied that they themselves, although born from the earth, believed they had their conversation not on earth, but in heaven, since they believed in the God of heaven above all other nations and hoped to obtain blessings from Him. From this, they rightly grieved that their sanctification was contaminated by people of the nations; and what is more serious, they confessed that their leaders, from whom they should have been corrected, were the first to err. It should be carefully noted, and taken as an example for conduct, that what the leaders sinned and made the people committed to them sin as well, other leaders who lived more sanctly strive to correct. But because they cannot do it by themselves, they refer the cause to the pontiff, that is, their archbishop, by whose authority such a grave, multifaceted, and long-lasting sin would be expiated. No one doubts that foreign wives figuratively represent heresies and superstitious sects of philosophers. When these are incautiously admitted into the Church, they not only contaminate the holy seed of Catholic truth and pure action with their errors, but also all the sins with which the Gentiles are accustomed to be polluted, while Christians are not ashamed to imitate them, become like foreign wives, degenerating from the holy seed of the word of God, by which they were born, as the apostle James says: "He chose to give us birth through the word of truth" (James I); and as if they produce profane offspring from the daughters of foreigners, while following the attractions of those who go astray, they bring forth perverse acts into the knowledge of everyone.
Richard ChallonerAD 1781
Have not separated themselves: This shows how sinful it is to intermarry with those that the Church forbids us, on account of the danger of perversion and falling off from the true faith.
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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SUMMARY
Ezra 9:1 unveils a profoundly distressing spiritual crisis in post-exilic Jerusalem, shattering the initial optimism following Ezra's arrival and the successful re-establishment of temple worship. Despite the community's return from exile and recent efforts to uphold the Mosaic Law, civil leaders report that the people, including the very priests and Levites entrusted with spiritual stewardship, have failed to maintain their covenantal distinctiveness. They have deeply compromised by intermarrying with the surrounding pagan nations and adopting their "abominations," practices explicitly forbidden by God. This grave violation of divine commands threatens Israel's unique identity as a holy nation and sets the stage for Ezra's intense anguish and subsequent call to repentance and reform.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezra 9:1 masterfully employs several literary devices to convey the depth and gravity of the spiritual crisis. Most prominent is Enumeration or Cataloging, evident in the extensive list of nations: "Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites." This detailed catalog not only underscores the widespread nature of the spiritual compromise but also serves as a powerful Echo of the historical warnings given to Israel throughout the Pentateuch, particularly in Deuteronomy, against intermingling with these specific groups and adopting their detestable practices. The very names evoke centuries of struggle and divine judgment. Furthermore, the verse utilizes Juxtaposition, placing the shocking revelation of profound spiritual failure immediately after the preceding chapters' accounts of Ezra's successful, divinely protected journey and the administrative restoration. This stark contrast heightens the sense of dismay and underscores the tragic reality that internal spiritual decay overshadowed external achievements, setting the stage for Ezra's profound lament.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 9:1 profoundly underscores the enduring biblical theme of God's unwavering call to holiness and separation for His covenant people. Israel's identity as Yahweh's chosen nation was inextricably linked to their distinctiveness from the surrounding pagan cultures, a distinctiveness rooted in their unique covenant relationship and their adherence to His divine laws. The failure to "separate themselves" and the adoption of "abominations" represented a direct assault on this foundational identity, threatening to dissolve the sacred boundaries between the holy and the profane. This compromise was not merely a social transgression but a profound theological betrayal, indicating a departure from God's covenant and an embrace of practices that were anathema to His character. The spiritual purity of the community was paramount for their authentic worship, for maintaining their covenant standing, and for fulfilling their role as a light to the nations. This verse vividly illustrates the persistent struggle of God's people throughout history to maintain fidelity in a world prone to idolatry, moral relativism, and assimilation.
REFLECTION AND APPLICATION
Ezra 9:1 serves as a timeless and potent cautionary tale for believers today, underscoring the enduring importance of spiritual purity and separation in a world that relentlessly pressures conformity. Just as ancient Israel was commanded to be distinct from the idolatrous practices of their neighbors, Christians are called to live "in the world but not of the world," maintaining a distinct identity shaped by biblical truth rather than the prevailing cultural currents. This does not advocate for physical isolation but rather a commitment to a counter-cultural lifestyle that rejects the "abominations" of our contemporary age—whether they manifest as pervasive materialism, moral relativism, self-worship, sexual immorality, or any practice that devalues God's absolute standards. The spiritual health and authentic witness of the church, much like that of ancient Israel, hinges on its unwavering willingness to uphold God's holiness and resist the subtle and overt influences that seek to compromise its integrity. We are challenged to prayerfully examine our own lives, our associations, and the values we embrace, ensuring that our spiritual identity in Christ remains unblemished and our devotion to God undivided.
Questions for Reflection
FAQ
Why was intermarriage such a significant issue in Ezra's time, leading to such distress?
Answer: In Ezra's time, intermarriage was far more than a social or ethnic concern; it was a profound theological and covenantal issue with devastating spiritual implications. God had explicitly forbidden intermarriage with the surrounding pagan nations in the Mosaic Law, as seen in passages like Deuteronomy 7:3-4. The primary and overarching reason for this prohibition was the spiritual danger it posed: foreign spouses would inevitably introduce their idolatrous practices, false gods, and immoral customs into the Israelite community, thereby leading the Israelites away from exclusive devotion to Yahweh. This had been a recurring and destructive problem throughout Israel's history, frequently resulting in national apostasy, divine judgment, and moral decay, as tragically illustrated in the narratives of Judges 3:5-6 and the decline of King Solomon's kingdom due to his foreign wives (1 Kings 11:1-8). For the post-exilic community, who had just returned from seventy years of exile—a direct and painful consequence of their idolatry and unfaithfulness—the re-emergence of this very sin was particularly devastating. It threatened to undo all the painstaking efforts of rebuilding, restoring their covenant relationship with God, jeopardizing their very identity as God's chosen people, and compromising the purity of their worship.
CHRIST-CENTERED FULFILLMENT
The Old Testament call for Israel to "separate themselves" from the "abominations" of the nations, so poignantly highlighted in Ezra 9:1, finds its ultimate fulfillment and spiritual depth in Christ Jesus. While ancient Israel repeatedly struggled with maintaining external separation, the New Covenant, inaugurated by Jesus' perfect life, atoning death, and resurrection, provides the divine means for true, internal holiness and distinction. Jesus Himself is the perfectly "separated" one—holy, blameless, and undefiled, set apart from sinners (Hebrews 7:26). Through His once-for-all atoning sacrifice, He cleanses believers from the "abominations" of sin, transforming them into a new creation (2 Corinthians 5:17). Believers are now called to be the "new Israel," a "chosen race, a royal priesthood, a holy nation, a people for God's own possession" (1 Peter 2:9). This New Covenant separation is not primarily physical isolation but a profound spiritual distinction, empowered by the indwelling Holy Spirit, enabling believers to live "in the world but not of the world" (John 17:14-16). We are called to reject the "abominations" of our fallen culture—idolatry, immorality, and ungodliness—and to pursue righteousness and true holiness, reflecting the character of Christ who has set us apart for God's glory and transformed us by the renewing of our minds (Romans 12:2).