1 Now when these things were done, the princes came near to me, saying, “The people of Israel, 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.
2 For they have taken of their daughters for themselves and for their sons, so that the holy offspring have mixed themselves with the peoples of the lands. Yes, the hand of the princes and rulers has been chief in this trespass.”
3 When I heard this thing, I tore my garment and my robe, and pulled the hair out of my head and of my beard, and sat down confounded.
4 Then everyone who trembled at the words of the God of Israel were assembled to me because of the trespass of the exiles; and I sat confounded until the evening offering.
5 At the evening offering I rose up from my humiliation, even with my garment and my robe torn; and I fell on my knees, and spread out my hands to Yahweh my God;
6 and I said, “My God, I am ashamed and blush to lift up my face to you, my God, for our iniquities have increased over our head, and our guiltiness has grown up to the heavens.
7 Since the days of our fathers we have been exceedingly guilty to this day; and for our iniquities we, our kings, and our priests have been delivered into the hand of the kings of the lands, to the sword, to captivity, to plunder, and to confusion of face, as it is this day.
8 Now for a little moment grace has been shown from Yahweh our God, to leave us a remnant to escape, and to give us a stake in his holy place, that our God may lighten our eyes, and revive us a little in our bondage.
9 For we are bondservants; yet our God has not forsaken us in our bondage, but has extended loving kindness to us in the sight of the kings of Persia, to revive us, to set up the house of our God, and to repair its ruins, and to give us a wall in Judah and in Jerusalem.
10 “Now, our God, what shall we say after this? For we have forsaken your commandments,
11 which you have commanded by your servants the prophets, saying, ‘The land to which you go to possess is an unclean land through the uncleanness of the peoples of the lands, through their abominations, which have filled it from one end to another with their filthiness.
12 Now therefore don’t give your daughters to their sons. Don’t take their daughters to your sons, nor seek their peace or their prosperity forever, that you may be strong and eat the good of the land, and leave it for an inheritance to your children forever.’
13 “After all that has come on us for our evil deeds and for our great guilt, since you, our God, have punished us less than our iniquities deserve, and have given us such a remnant,
14 shall we again break your commandments, and join ourselves with the peoples that do these abominations? Wouldn’t you be angry with us until you had consumed us, so that there would be no remnant, nor any to escape?
15 Yahweh, the God of Israel, you are righteous; for we are left a remnant that has escaped, as it is today. Behold, we are before you in our guiltiness; for no one can stand before you because of this.”
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Ezra 9:3–15Hereupon he rent his garment immediately, out of grief, and pulled off the hair of his head and beard, and cast himself upon the ground, … However, all the better sort came running to him, who also themselves wept, and partook of the grief he was under for what had been done. So Esdras rose up from the ground, and stretched out his hands towards heaven, and said that he was ashamed to look towards it, because of the sins which the people had committed, while they had cast out of their memories what their fathers had undergone on account of their wickedness; and he besought God, who had saved a seed and a remnant out of the calamity and captivity they had been in, and had restored them again to Jerusalem, and to their own land, and had obliged the kings of Persia to have compassion on them, that he would also forgive them their sins they had now committed, which, though they deserved death, yet, was it agreeable to the mercy of God, to remit even to these the punishment due to them.
Hereupon he rent his garment immediately, out of grief, and pulled off the hair of his head and beard, and cast himself upon the ground, … However, all the better sort came running to him, who also themselves wept, and partook of the grief he was under for what had been done. So Esdras rose up from the ground, and stretched out his hands towards heaven, and said that he was ashamed to look towards it, because of the sins which the people had committed, while they had cast out of their memories what their fathers had undergone on account of their wickedness; and he besought God, who had saved a seed and a remnant out of the calamity and captivity they had been in, and had restored them again to Jerusalem, and to their own land, and had obliged the kings of Persia to have compassion on them, that he would also forgive them their sins they had now committed, which, though they deserved death, yet, was it agreeable to the mercy of God, to remit even to these the punishment due to them.
Josephus, Antiquities of the Jews, Antiquities 11.5.3; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Ezra 9:6–15It is not properly to be called a prayer, for there is not a word of petition in it; but, if we give prayer its full latitude, it is the offering up of pious and devout affections to God, … His address is a penitent confession of sin, not his own (from a conscience burdened with its own guilt and apprehensive of his own danger), but the sin of his people, from a gracious concern for the honour of God and the welfare of Israel. … And it is observable that, though he himself was wholly clear from this guilt, yet he puts himself into the number of the sinners, because he was a member of the same community - our sins and our trespass. … Ezra begins, O my God! and again in the same breath, My God. The consideration of our covenant-relation to God as ours will help to humble us, and break our hearts for sin, … it will also encourage us to hope for pardon upon repentance. "He is my God, notwithstanding this;" and every transgression in the covenant does not throw us out of covenant.
It is not properly to be called a prayer, for there is not a word of petition in it; but, if we give prayer its full latitude, it is the offering up of pious and devout affections to God, … His address is a penitent confession of sin, not his own (from a conscience burdened with its own guilt and apprehensive of his own danger), but the sin of his people, from a gracious concern for the honour of God and the welfare of Israel. … And it is observable that, though he himself was wholly clear from this guilt, yet he puts himself into the number of the sinners, because he was a member of the same community - our sins and our trespass. … Ezra begins, O my God! and again in the same breath, My God. The consideration of our covenant-relation to God as ours will help to humble us, and break our hearts for sin, … it will also encourage us to hope for pardon upon repentance. "He is my God, notwithstanding this;" and every transgression in the covenant does not throw us out of covenant.
Matthew Henry, Commentary on the Whole Bible, on 9:5–15; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Ezra 9:1–2the people of Israel, and the priests, and the Levites, have not separated themselves from the people of the land: but joined with them, though not in idolatrous practices, yet by marrying with them, which might lead them into them: … affinity with many of these was forbidden by an express law, Deuteronomy 7:1 all but the Moabites, Ammonites, and Egyptians, and from these for the same reason they were to abstain; namely, lest they should be drawn into idolatry; that the priests and Levites should do this, who ought to have known the law, and instructed the people better, was very sad and shocking.
the people of Israel, and the priests, and the Levites, have not separated themselves from the people of the land: but joined with them, though not in idolatrous practices, yet by marrying with them, which might lead them into them: … affinity with many of these was forbidden by an express law, Deuteronomy 7:1 all but the Moabites, Ammonites, and Egyptians, and from these for the same reason they were to abstain; namely, lest they should be drawn into idolatry; that the priests and Levites should do this, who ought to have known the law, and instructed the people better, was very sad and shocking.
John Gill, An Exposition of the Old and New Testament, on 9:1; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Ezra 9:13seeing that our God hast punished us less than our iniquities deserve; for they deserved eternal punishment, whereas it was temporal punishment that was inflicted, and this moderate, and now stopped; the sense is, according to Aben Ezra,"thou hast refrained from writing some of our sins in the book of remembrance, and thou hast let them down below in the earth, according to the sense of thou wilt cast all their sins into the depths of the sea;''but Jarchi better,"thou hast refrained thyself from exacting of us all our sins, and hast exacted of us beneath our sins (or less than they deserve), and hast not taken vengeance on us according to all our sins:"
seeing that our God hast punished us less than our iniquities deserve; for they deserved eternal punishment, whereas it was temporal punishment that was inflicted, and this moderate, and now stopped; the sense is, according to Aben Ezra,"thou hast refrained from writing some of our sins in the book of remembrance, and thou hast let them down below in the earth, according to the sense of thou wilt cast all their sins into the depths of the sea;''but Jarchi better,"thou hast refrained thyself from exacting of us all our sins, and hast exacted of us beneath our sins (or less than they deserve), and hast not taken vengeance on us according to all our sins:"
John Gill, An Exposition of the Old and New Testament, on 9:13; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Ezra 9:6Our - He includes himself in the number of the transgressors, because he himself was guilty of many sins; and because the princes and priests, and so many of the people having done this, the guilt was now become national.
Our - He includes himself in the number of the transgressors, because he himself was guilty of many sins; and because the princes and priests, and so many of the people having done this, the guilt was now become national.
John Wesley, Explanatory Notes upon the Old Testament, on 9:6; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Ezra 9:15Thou art righteous - Thou art merciful; this is one of the many meanings of the word צדק tsedek; and to this meaning St. Paul refers, when he says, God declares his righteousness for the remission of sins that are past, Rom 3:25 … We remain yet escaped - Because of this righteousness or mercy. In our trespasses - We have no righteousness; we are clothed and covered with our trespasses.
Thou art righteous - Thou art merciful; this is one of the many meanings of the word צדק tsedek; and to this meaning St. Paul refers, when he says, God declares his righteousness for the remission of sins that are past, Rom 3:25 … We remain yet escaped - Because of this righteousness or mercy. In our trespasses - We have no righteousness; we are clothed and covered with our trespasses.
Adam Clarke, Commentary on the Holy Bible, on 9:15; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Ezra 9:3–4This information threw Ezra into deep grief and moral consternation. The tearing of the upper and under garments was a sign of heartfelt and grievous affliction (Jos 8:6); … The plucking out of (a portion of) the hair was the expression of violent wrath or moral indignation, comp. Neh 13:25, and is not to be identified with the cutting off of the hair in mourning … While he was sitting thus, there were gathered unto him all who feared the word of God concerning the transgression of those that had been carried away.
This information threw Ezra into deep grief and moral consternation. The tearing of the upper and under garments was a sign of heartfelt and grievous affliction (Jos 8:6); … The plucking out of (a portion of) the hair was the expression of violent wrath or moral indignation, comp. Neh 13:25, and is not to be identified with the cutting off of the hair in mourning … While he was sitting thus, there were gathered unto him all who feared the word of God concerning the transgression of those that had been carried away.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 9:3–4; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Ezra 9
Ezra 9:1–15, World English Bible
Ezra 9 in the Bible · Told in the Story: Chapter 15, Ezra’s Grief
What others have written
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Ezra 9:3–15Hereupon he rent his garment immediately, out of grief, and pulled off the hair of his head and beard, and cast himself upon the ground, … However, all the better sort came running to him, who also themselves wept, and partook of the grief he was under for what had been done. So Esdras rose up from the ground, and stretched out his hands towards heaven, and said that he was ashamed to look towards it, because of the sins which the people had committed, while they had cast out of their memories what their fathers had undergone on account of their wickedness; and he besought God, who had saved a seed and a remnant out of the calamity and captivity they had been in, and had restored them again to Jerusalem, and to their own land, and had obliged the kings of Persia to have compassion on them, that he would also forgive them their sins they had now committed, which, though they deserved death, yet, was it agreeable to the mercy of God, to remit even to these the punishment due to them.
Josephus, Antiquities of the Jews, Antiquities 11.5.3; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Ezra 9:6–15It is not properly to be called a prayer, for there is not a word of petition in it; but, if we give prayer its full latitude, it is the offering up of pious and devout affections to God, … His address is a penitent confession of sin, not his own (from a conscience burdened with its own guilt and apprehensive of his own danger), but the sin of his people, from a gracious concern for the honour of God and the welfare of Israel. … And it is observable that, though he himself was wholly clear from this guilt, yet he puts himself into the number of the sinners, because he was a member of the same community - our sins and our trespass. … Ezra begins, O my God! and again in the same breath, My God. The consideration of our covenant-relation to God as ours will help to humble us, and break our hearts for sin, … it will also encourage us to hope for pardon upon repentance. "He is my God, notwithstanding this;" and every transgression in the covenant does not throw us out of covenant.
Matthew Henry, Commentary on the Whole Bible, on 9:5–15; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Ezra 9:1–2the people of Israel, and the priests, and the Levites, have not separated themselves from the people of the land: but joined with them, though not in idolatrous practices, yet by marrying with them, which might lead them into them: … affinity with many of these was forbidden by an express law, Deuteronomy 7:1 all but the Moabites, Ammonites, and Egyptians, and from these for the same reason they were to abstain; namely, lest they should be drawn into idolatry; that the priests and Levites should do this, who ought to have known the law, and instructed the people better, was very sad and shocking.
John Gill, An Exposition of the Old and New Testament, on 9:1; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Ezra 9:13seeing that our God hast punished us less than our iniquities deserve; for they deserved eternal punishment, whereas it was temporal punishment that was inflicted, and this moderate, and now stopped; the sense is, according to Aben Ezra,"thou hast refrained from writing some of our sins in the book of remembrance, and thou hast let them down below in the earth, according to the sense of thou wilt cast all their sins into the depths of the sea;''but Jarchi better,"thou hast refrained thyself from exacting of us all our sins, and hast exacted of us beneath our sins (or less than they deserve), and hast not taken vengeance on us according to all our sins:"
John Gill, An Exposition of the Old and New Testament, on 9:13; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Ezra 9:6Our - He includes himself in the number of the transgressors, because he himself was guilty of many sins; and because the princes and priests, and so many of the people having done this, the guilt was now become national.
John Wesley, Explanatory Notes upon the Old Testament, on 9:6; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Ezra 9:15Thou art righteous - Thou art merciful; this is one of the many meanings of the word צדק tsedek; and to this meaning St. Paul refers, when he says, God declares his righteousness for the remission of sins that are past, Rom 3:25 … We remain yet escaped - Because of this righteousness or mercy. In our trespasses - We have no righteousness; we are clothed and covered with our trespasses.
Adam Clarke, Commentary on the Holy Bible, on 9:15; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Ezra 9:3–4This information threw Ezra into deep grief and moral consternation. The tearing of the upper and under garments was a sign of heartfelt and grievous affliction (Jos 8:6); … The plucking out of (a portion of) the hair was the expression of violent wrath or moral indignation, comp. Neh 13:25, and is not to be identified with the cutting off of the hair in mourning … While he was sitting thus, there were gathered unto him all who feared the word of God concerning the transgression of those that had been carried away.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 9:3–4; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.