King James Version

What Does Ezra 10:2 Mean?

Ezra 10:2 in the King James Version says “And Shechaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra, We have trespassed against our G...” — study this verse from Ezra chapter 10 with commentary, cross-references, and original Hebrew word analysis.

“And Shechaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra, We have trespassed against our God, and have taken strange wives of the people of the land: yet now there is hope in Israel concerning this thing.”

Ezra 10:2 · KJV

Hope

Context

1

Now when Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel a very great congregation of men and women and children: for the people wept very sore. wept: Heb. wept a great weeping

2

And Shechaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra, We have trespassed against our God, and have taken strange wives of the people of the land: yet now there is hope in Israel concerning this thing.

3

Now therefore let us make a covenant with our God to put away all the wives, and such as are born of them, according to the counsel of my lord, and of those that tremble at the commandment of our God; and let it be done according to the law. to put: Heb. to bring forth

4

Arise; for this matter belongeth unto thee: we also will be with thee: be of good courage, and do it.

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Commentary

KJV Study Commentary
And Shechaniah the son of Jehiel, one of the sons of Bani, answered and said unto Ezra, We have trespassed against our God, and have taken strange wives of the people of the land: yet now there is hope in Israel concerning this thing. Shechaniah's confession demonstrates covenant awareness. The verb 'trespassed' (ma'alnu, מָעַלְנוּ) indicates breach of trust or faithlessness, not merely rule-breaking. The confession 'we have trespassed against our God' personalizes the offense—sin isn't merely social problem but violation of covenant relationship. The phrase 'strange wives' (nashim nochriyot, נָשִׁים נָכְרִיּוֹת) means 'foreign wives,' specifically pagan women whose religious allegiance threatened Israel's worship.

The crucial phrase 'yet now there is hope' introduces possibility of restoration despite sin. The Hebrew yesh miqwah (יֵשׁ מִקְוָה) means 'there exists hope' or 'there is ground for hope,' suggesting that confession creates opportunity for remedy. Hope doesn't minimize sin but trusts God's covenant mercy to restore upon repentance. This balanced theology acknowledges sin's severity while affirming God's gracious willingness to forgive and restore genuinely repentant sinners.

Theologically, this verse illustrates the gospel pattern: acknowledging sin precedes experiencing grace. Shechaniah didn't excuse ('everyone does it') or minimize ('it's not that bad') but confessed fully while trusting divine mercy. This models Reformed understanding that genuine repentance includes both contrition (sorrow over sin) and faith (trust in God's forgiveness). Hope exists not because sin is minor but because God is merciful.

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Historical & Cultural Context

Intermarriage with Canaanites had been Israel's recurring sin throughout its history. The pattern appears in Judges repeatedly: Israelites marry Canaanites, adopt idolatry, suffer oppression, cry out, and experience deliverance—only to repeat the cycle. The post-exilic community faced the same temptation despite having just returned from exile caused partly by this very sin (Ezra 9:7).

The stringent response to mixed marriages (dissolving them, Ezra 10:3) seems harsh to modern readers but reflected survival necessity. The community was small, vulnerable, and surrounded by paganism. Compromise would lead to assimilation and loss of covenant identity. The issue wasn't ethnic purity but religious faithfulness. Converts to Judaism could and did join Israel (Ezra 6:21), but syncretistic marriages threatened the community's survival.

Shechaniah's willingness to lead confession despite personal cost (his own family included violators, Ezra 10:26) demonstrated courage and covenant loyalty. His leadership helped transform a crisis into a renewal opportunity, showing how individuals can catalyze corporate repentance when they prioritize God's honor over personal comfort or family loyalty.

Reflection Questions

  1. How does Shechaniah's confession model the balance between acknowledging sin's severity and trusting God's mercy?
  2. What does the phrase 'yet now there is hope' teach about the possibility of restoration after serious covenant violation?
  3. How can churches cultivate cultures where confession leads to hope rather than mere condemnation?

Original Language Analysis

Hebrew · 22 words
וַיַּעַן֩1 of 22

“answered”

H6030

properly, to eye or (generally) to heed, i.e., pay attention; by implication, to respond; by extension to begin to speak; specifically to sing, shout,

שְׁכַנְיָ֨ה2 of 22

“And Shechaniah”

H7935

shekanjah, the name of nine israelites

מִבְּנֵ֤י3 of 22

“one of the sons”

H1121

a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or

יְחִיאֵ֜ל4 of 22

“of Jehiel”

H3171

jechiel (or jechavel), the name of eight israelites

מִבְּנֵ֤י5 of 22

“one of the sons”

H1121

a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or

עֵולָם֙6 of 22

“of Elam”

H5867

elam, a son of shem and his descendants, with their country; also of six israelites

וַיֹּ֣אמֶר7 of 22

“and said”

H559

to say (used with great latitude)

לְעֶזְרָ֔א8 of 22

“unto Ezra”

H5830

ezra, an israelite

אֲנַ֙חְנוּ֙9 of 22
H587

we

מָעַ֣לְנוּ10 of 22

“We have trespassed”

H4603

properly, to cover up; used only figuratively, to act covertly, i.e., treacherously

בֵֽאלֹהֵ֔ינוּ11 of 22

“against our God”

H430

gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of

וַנֹּ֛שֶׁב12 of 22

“and have taken”

H3427

properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to dwell, to remain; causatively, to settle, to marry

נָשִׁ֥ים13 of 22

“wives”

H802

a woman

נָכְרִיּ֖וֹת14 of 22

“strange”

H5237

strange, in a variety of degrees and applications (foreign, non-relative, adulterous, different, wonderful)

מֵֽעַמֵּ֣י15 of 22

“of the people”

H5971

a people (as a congregated unit); specifically, a tribe (as those of israel); hence (collectively) troops or attendants; figuratively, a flock

הָאָ֑רֶץ16 of 22

“of the land”

H776

the earth (at large, or partitively a land)

וְעַתָּ֛ה17 of 22
H6258

at this time, whether adverb, conjunction or expletive

יֵשׁ18 of 22

“yet now there is”

H3426

there is or are (or any other form of the verb to be, as may suit the connection)

מִקְוֶ֥ה19 of 22

“hope”

H4723

something waited for, i.e., a collection, i.e., (of water) a pond, or (of men and horses) a caravan or drove

לְיִשְׂרָאֵ֖ל20 of 22

“in Israel”

H3478

he will rule as god; jisral, a symbolical name of jacob; also (typically) of his posterity

עַל21 of 22
H5921

above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications

זֹֽאת׃22 of 22
H2063

this (often used adverb)

Study Guide

Historical Context

This verse is found in the book of Ezra. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Ezra 10:2 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Ezra 10:2 from Treasury of Scripture Knowledge

Nehemiah 13:27Ezra 9:2Exodus 34:12Jeremiah 3:12-13Exodus 34:6-7Isaiah 55:6-7

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