English Standard Version
From the days of our fathers to this day we have been in great guilt. And for our iniquities we, our kings, and our priests have been given into the hand of the kings of the lands, to the sword, to captivity, to plundering, and to utter shame, as it is today.
King James Bible
Since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day.
American Standard Version
Since the days of our fathers we have been exceeding guilty unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to plunder, and to confusion of face, as it is this day.
From the days of our fathers: and we ourselves also have sinned grievously unto this day, and for our iniquities we and our kings, and our priests have been delivered into the hands of the kings of the lands, and to the sword, and to captivity, and to spoil, and to confusion of face, as it is at this day.
English Revised Version
Since the days of our fathers we have been exceeding guilty unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to spoiling, and to confusion of face, as it is this day.
Webster's Bible Translation
Since the days of our fathers have we been in a great trespass to this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day.
Ezra 9:7 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
Information given of the intermingling of Israel with the heathen nations of the land by marriage (Ezra 9:1-4), and Ezra's prayer and confession (Ezra 9:5-15). - Ezra 9:1, Ezra 9:2. "When this was done, the princes came to me, and said, The people of Israel, and the priests, and the Levites, do not separate themselves from the people of the lands, according to their abominations, (even) of the Canaanites; ... for they have taken (wives) of their daughters for themselves and for their sons, and the holy seed have mingled themselves with the people of the lands." What now follows is placed in close chronological sequence with what precedes by the formula אלּה וּככלּות, at the time of the completion of these things; comp. 2 Chronicles 31:1; 2 Chronicles 29:29; 2 Chronicles 7:1. אלּה are the things related Ezra 8:33-36. Of these the delivery of the gifts took place on the fourth day after Ezra's arrival at Jerusalem, i.e., on the fourth or fifth day of the first month (comp. Ezra 8:32, etc., with Ezra 7:9). The sacrifices (Ezra 8:35) would undoubtedly be offered immediately; and the royal orders would be transmitted to the satraps and governors (Ezra 8:36) very soon after. As soon, then, as Ezra received intelligence concerning the illegal marriages, he took the matter in hand, so that all related (Ezra 9:3-10) occurred on one day. The first assemblage of the people with relation to this business was not, however, held till the twentieth day of the ninth month (Ezra 10:9); while on the calling of this meeting, appearance thereat was prescribed within three days, thus leaving apparently an interval of nine whole months between Ezra 8 and Ezra 9:1-15. Hence Bertheau conjectures that the first proclamation of this assembly encountered opposition, because certain influential personages were averse to the further prosecution of this matter (Ezra 10:15). But though Ezra 10:4-7 does not inform us what period elapsed between the adoption of Shecaniah's proposal to Ezra, and the proclamation for assembling the people at Jerusalem, the narrative does not give the impression that this proclamation was delayed for months through the opposition it met with. Besides, Ezra may have received the information concerning the unlawful marriages, not during the month of his arrival at Jerusalem, but some months later. We are not told whether it was given immediately, or soon after the completion of the matters mentioned Ezra 8:33-36. The delivery of the royal commands to the satraps and governors (Ezra 8:36) may have occupied weeks or months, the question being not merely to transmit the king's decrees to the said officials, but to come to such an understanding with them as might secure their favour and goodwill in assisting the newly established community, and supporting the house of God. The last sentence (Ezra 8:36), "And they furthered the people and the house of God," plainly shows that such an understanding with the royal functionaries was effected, by transactions which must have preceded what is related Ezra 9:1-15.
This matter having been arranged, and Ezra being now about to enter upon the execution of his commission to inquire concerning Judah and Jerusalem according to the law of his God (Ezra 7:12), he received information of the illegal marriages. While he was in the temple, the princes (השּׂרים, the princes, are those who give the information, the article being used e.g., like that in הפּליט, Genesis 14:13) came to him, saying: The people (viz., Israel, the priests, and the Levites; the three classes of the Israelite community) do not separate themselves from the people of the lands; comp. Ezra 6:21. כּתעבתיהם, with respect to their abominations, i.e., as Israel should have done with respect to the abominations of these people. The ל to לכּנעני might be regarded as introducing the enumeration of the different nations, and corresponding with מעמּי; it is, however, more likely that it is used merely as a periphrasis for the genitive, and subordinates the names to תּעבתיהם: their, i.e., the Canaanites', etc., abominations, the suffix relating, as e.g., at Ezra 3:12 and elsewhere, to the names following. Give Canaanitish races are here named, as in Exodus 13:5, with this difference, that the Perizzites are here substituted for the Hivites, while in Exodus 3:8; Exodus 23:23, both are enumerated, making six; to these are added in Deuteronomy 7:1 the Girgashites, making, generally speaking, seven nations. Ammonites, Moabites, and Egyptians are here cited besides the Canaanitish races. The non-severance of the Israelites from these nations consisted, according to Ezra 9:2, in the fact of their having contracted marriages with them. In the law, indeed (Exodus 34:16; Deuteronomy 7:3), only marriages with Canaanitish women were forbidden; but the reason of this prohibition, viz., that Israel might not be seduced by them to idolatry, made its extension to Moabites, Ammonites, and Egyptians necessary under existing circumstances, if an effectual check was to be put to the relapse into heathenism of the Israelitish community, now but just gathered out again from among the Gentiles. For during the captivity idolaters of all nations had settled in the depopulated country, and mingled with the remnant of the Israelites left there. By "the people of the lands," however, we are not to understand, with J. H. Michaelis, remnants of the races subjugated by Nebuchadnezzar and carried to Babylon, - who were now, after seventy years, returning, as well as the Jews, to their native lands under Cyrus; in support of which view Mich. incorrectly refers to Jeremiah 25:9, etc. - but those portions, both of the ancient Canaanitish races and of the Moabites and Ammonites, who, escaping the sentence of captivity, remained in the land. נשׂאוּ is naturally completed by נשׁים from the context; comp. Ezra 10:44; 2 Chronicles 11:21, and other passages. The subject of התערבוּ is the collective הקּדשׁ זרע, the holy seed, i.e., the members of the nation called to holiness (Exodus 19:5). The appellation is taken from Isaiah 6:13, where the remnant of the covenant people, preserved in the midst of judgments, and purified thereby, is called a holy seed. The second part of Ezra 9:2 contains an explanatory accessory clause: and the hand of the princes and rulers hath been first in this unfaithfulness (מעל, comp. Leviticus 5:15), i.e., the princes were the first to transgress; on the figurative expression, comp. Deuteronomy 13:10. סגנים is an Old-Persian word naturalized in Hebrew, signifying commander, prefect; but its etymology is not as yet satisfactorily ascertained: see Delitzsch on Isaiah 41:25.
Treasury of Scripture Knowledge
Since the days
for our iniquities
into the hand
as it is this day
1 Kings 8:47
yet if they turn their heart in the land to which they have been carried captive, and repent and plead with you in the land of their captors, saying, 'We have sinned and have acted perversely and wickedly,'
2 Chronicles 29:6
For our fathers have been unfaithful and have done what was evil in the sight of the LORD our God. They have forsaken him and have turned away their faces from the habitation of the LORD and turned their backs.
And after all that has come upon us for our evil deeds and for our great guilt, seeing that you, our God, have punished us less than our iniquities deserved and have given us such a remnant as this,
Both we and our fathers have sinned; we have committed iniquity; we have done wickedness.
Let us lie down in our shame, and let our dishonor cover us. For we have sinned against the LORD our God, we and our fathers, from our youth even to this day, and we have not obeyed the voice of the LORD our God."
And they entered and took possession of it. But they did not obey your voice or walk in your law. They did nothing of all you commanded them to do. Therefore you have made all this disaster come upon them.
because of all the evil of the children of Israel and the children of Judah that they did to provoke me to anger--their kings and their officials, their priests and their prophets, the men of Judah and the inhabitants of Jerusalem.
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Jump to NextAccount Captivity Confusion Delivered Exceeding Face Fathers Great Guilt Guilty Hand Iniquities Kings Lands Open Plunder Priests Shame Spoil Spoiling Sword Trespass
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