Ezra 9:1

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Ezra 9:1 in Multiple Translations

Berean Standard Bible BSB

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.

King James Version KJV

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.

American Standard Version ASV

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.

Bible in Basic English BBE

Now after these things were done, the captains came to me and said, The people of Israel and the priests and Levites have not kept themselves separate from the people of the lands, but have taken part in the disgusting ways of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.

Free Bible Version FBV

Some time later after all this had happened, the leaders came and told me, “The people of Israel, including the priests and Levites, have not kept themselves separate from the people around us whose disgusting religious practices are similar to those of the Canaanites, Hittites, Perizzites, Jebusites, Ammonites, Moabites, Egyptians, and Amorites.

Geneva Bible 1599 GNV

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 YLT

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,

World English Bible WEB

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.

Noah Webster Bible WBS

Douay-Rheims 1899 DRV

And after these things were accomplished, the princes came to me, saying: The people of Israel, and the priests and Levites have not separated themselves from the people of the lands, and from their abominations, namely, of the Chanaanites, and the Hethites, and the Pherezites, and the Jebusites, and the Ammonites, and the Moabites, and the Egyptians, and the Amorrhites.

Translation for Translators T4T

Some time later, the Jewish leaders came to me and said, “Many Israelis, and even some priests and other men who are descendants of Levi who work in the temple, have not kept themselves from doing what the other people who are living in this land do. They are practicing the detestable things that the Canaan, Heth, Periz, Jebus, Ammon, and Amor people-groups, and the people from Moab and Egypt do.

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Berean Amplified Bible — Ezra 9:1

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Ezra 9:1 Interlinear (Deep Study)

BIB

HEB וּ/כְ/כַלּ֣וֹת אֵ֗לֶּה נִגְּשׁ֨וּ אֵלַ֤/י הַ/שָּׂרִים֙ לֵ/אמֹ֔ר לֹֽא נִבְדְּל֞וּ הָ/עָ֤ם יִשְׂרָאֵל֙ וְ/הַ/כֹּהֲנִ֣ים וְ/הַ/לְוִיִּ֔ם מֵ/עַמֵּ֖י הָ/אֲרָצ֑וֹת כְּ֠/תוֹעֲבֹֽתֵי/הֶם לַ/כְּנַעֲנִ֨י הַ/חִתִּ֜י הַ/פְּרִזִּ֣י הַ/יְבוּסִ֗י הָֽ/עַמֹּנִי֙ הַ/מֹּ֣אָבִ֔י הַ/מִּצְרִ֖י וְ/הָ/אֱמֹרִֽי

וּ/כְ/כַלּ֣וֹת kâlâh H3615 to end Conj | Prep | V-Piel-Inf-a

אֵ֗לֶּה ʼêl-leh H428 these Pron

נִגְּשׁ֨וּ nâgash H5066 to approach V-Niphal-Perf-3cp

אֵלַ֤/י ʼêl H413 to(wards) Prep | Suff

הַ/שָּׂרִים֙ sar H8269 ruler Art | N-mp

לֵ/אמֹ֔ר ʼâmar H559 to say Prep | V-Qal-Inf-a

לֹֽא lôʼ H3808 not Part

נִבְדְּל֞וּ bâdal H914 to separate V-Niphal-Perf-3cp

הָ/עָ֤ם ʻam H5971 Amaw Art | N-ms

יִשְׂרָאֵל֙ Yisrâʼêl H3478 Israel N-proper

וְ/הַ/כֹּהֲנִ֣ים kôhên H3548 priest Conj | Art | N-mp

וְ/הַ/לְוִיִּ֔ם Lêvîyîy H3881 Levi Conj | Art | Ngmpa

מֵ/עַמֵּ֖י ʻam H5971 Amaw Prep | N-mp

הָ/אֲרָצ֑וֹת ʼerets H776 land Art | N-cp

כְּ֠/תוֹעֲבֹֽתֵי/הֶם tôwʻêbah H8441 abomination Prep | N-fp | Suff

לַ/כְּנַעֲנִ֨י Kᵉnaʻanîy H3669 Canaanitess Prep | Ngmsa

הַ/חִתִּ֜י Chittîy H2850 Hittite Art | Ngmsa

הַ/פְּרִזִּ֣י Pᵉrizzîy H6522 Perizzite Art | Ngmsa

הַ/יְבוּסִ֗י Yᵉbûwçîy H2983 Jebus Art | Ngmsa

הָֽ/עַמֹּנִי֙ ʻAmmôwnîy H5984 Ammon Art | Ngmsa

הַ/מֹּ֣אָבִ֔י Môwʼâbîy H4125 Moabite Art | Ngmsa

הַ/מִּצְרִ֖י Mitsrîy H4713 Egyptian Art | Ngmsa

וְ/הָ/אֱמֹרִֽי ʼĔmôrîy H567 Amorite Conj | Art | Ngmsa

Hebrew Word Study

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Hebrew Word Reference — Ezra 9:1

וּ/כְ/כַלּ֣וֹת kâlâh H3615 "to end" Conj | Prep | V-Piel-Inf-a

This Hebrew word means to finish or end something, like completing a task or using up a resource, as seen in Genesis 2:2 where God finished creating the heavens and earth.

Definition: : finish 1) to accomplish, cease, consume, determine, end, fail, finish, be complete, be accomplished, be ended, be at an end, be finished, be spent 1a) (Qal) 1a1) to be complete, be at an end 1a2) to be completed, be finished 1a3) to be accomplished, be fulfilled 1a4) to be determined, be plotted (bad sense) 1a5) to be spent, be used up 1a6) to waste away, be exhausted, fail 1a7) to come to an end, vanish, perish, be destroyed 1b) (Piel) 1b1) to complete, bring to an end, finish 1b2) to complete (a period of time) 1b3) to finish (doing a thing) 1b4) to make an end, end 1b5) to accomplish, fulfil, bring to pass 1b6) to accomplish, determine (in thought) 1b7) to put an end to, cause to cease 1b8) to cause to fail, exhaust, use up, spend 1b9) to destroy, exterminate 1c) (Pual) to be finished, be ended, be completed

Usage: Occurs in 199 OT verses. KJV: accomplish, cease, consume (away), determine, destroy (utterly), be (when... were) done, (be an) end (of), expire, (cause to) fail, faint, finish, fulfil, [idiom] fully, [idiom] have, leave (off), long, bring to pass, wholly reap, make clean riddance, spend, quite take away, waste. See also: Genesis 2:1; 2 Chronicles 29:17; Psalms 18:38.

אֵ֗לֶּה ʼêl-leh H428 "these" Pron

This Hebrew word is used to point out specific people or things, like saying 'these' or 'those'. It appears in the book of Genesis, where God says 'let there be light' and separates the light from the darkness.

Definition: 1) these 1a) used before antecedent 1b) used following antecedent Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)

Usage: Occurs in 697 OT verses. KJV: an-(the) other; one sort, so, some, such, them, these (same), they, this, those, thus, which, who(-m). See also: Genesis 2:4; Exodus 35:1; Deuteronomy 1:35.

נִגְּשׁ֨וּ nâgash H5066 "to approach" V-Niphal-Perf-3cp

To approach or draw near, like Moses to the burning bush, and can also mean to worship or present an argument, as in Genesis 18:23.

Definition: : approach 1) to draw near, approach 1a) (Qal) to draw or come near 1a1) of humans 1a1a) of sexual intercourse 1a2) of inanimate subject 1a2a) to approach one another 1b) (Niphal) to draw near 1c) (Hiphil) to cause to approach, bring near, bring 1d) (Hophal) to be brought near 1e) (Hithpael) to draw near Also means: na.gash (נָגַשׁ ": bring" H5066H)

Usage: Occurs in 112 OT verses. KJV: (make to) approach (nigh), bring (forth, hither, near), (cause to) come (hither, near, nigh), give place, go hard (up), (be, draw, go) near (nigh), offer, overtake, present, put, stand. See also: Genesis 18:23; 1 Samuel 28:25; Psalms 91:7.

אֵלַ֤/י ʼêl H413 "to(wards)" Prep | Suff

This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.

Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)

Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.

הַ/שָּׂרִים֙ sar H8269 "ruler" Art | N-mp

A leader or person in charge, like a prince or captain, as seen in the Bible with King David and other rulers.

Definition: 1) prince, ruler, leader, chief, chieftain, official, captain 1a) chieftain, leader 1b) vassal, noble, official (under king) 1c) captain, general, commander (military) 1d) chief, head, overseer (of other official classes) 1e) heads, princes (of religious office) 1f) elders (of representative leaders of people) 1g) merchant-princes (of rank and dignity) 1h) patron-angel 1i) Ruler of rulers (of God) 1j) warden

Usage: Occurs in 368 OT verses. KJV: captain (that had rule), chief (captain), general, governor, keeper, lord,(-task-)master, prince(-ipal), ruler, steward. See also: Genesis 12:15; 1 Kings 22:32; 2 Chronicles 32:21.

לֵ/אמֹ֔ר ʼâmar H559 "to say" Prep | V-Qal-Inf-a

This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.

Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)

Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.

לֹֽא lôʼ H3808 "not" Part

The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.

Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)

Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.

נִבְדְּל֞וּ bâdal H914 "to separate" V-Niphal-Perf-3cp

This verb means to separate or divide, and is used in various contexts, including to set apart or make a distinction. It is translated as divide, separate, or difference in the KJV.

Definition: 1) to divide, separate 1a) (Hiphil) 1a1) to divide, separate, sever 1a2) to separate, set apart 1a3) to make a distinction, difference 1a4) to divide into parts 1b) (Niphal) 1b1) to separate oneself from (reflexive of 1a2) 1b2) to withdraw from 1b3) to separate oneself unto 1b4) to be separated 1b5) to be excluded 1b6) to be set apart

Usage: Occurs in 40 OT verses. KJV: (make, put) difference, divide (asunder), (make) separate (self, -ation), sever (out), [idiom] utterly. See also: Genesis 1:4; Deuteronomy 29:20; Isaiah 56:3.

הָ/עָ֤ם ʻam H5971 "Amaw" Art | N-ms

A people or nation is what this Hebrew word represents, like the nation of Israel in Exodus 33:13. It can also mean a tribe, troops, or attendants, and is used to describe a group of people gathered together. The word is often used to refer to the people of God.

Definition: This name means nation, people

Usage: Occurs in 1655 OT verses. KJV: folk, men, nation, people. See also: Genesis 11:6; Exodus 16:4; Leviticus 17:9.

יִשְׂרָאֵל֙ Yisrâʼêl H3478 "Israel" N-proper

Israel is the symbolic name of Jacob, also referring to his descendants. Jacob, son of Isaac and Rebekah, had 12 sons who became the tribes of Israel, as told in Genesis 25:26. His story is crucial to the Bible's narrative.

Definition: A man living at the time of the Patriarchs, first mentioned at Gen.25.26; son of: Isaac (H3327) and Rebekah (H7259); brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A); father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently § Israel = "God prevails" 1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel 2) the name of the descendants and the nation of the descendants of Jacob 2a) the name of the nation until the death of Solomon and the split 2b) the name used and given to the northern kingdom consisting of the 10 tribes under Jeroboam; the southern kingdom was known as Judah 2c) the name of the nation after the return from exile

Usage: Occurs in 2231 OT verses. KJV: Israel. See also: Genesis 32:29; Exodus 13:18; Exodus 40:38.

וְ/הַ/כֹּהֲנִ֣ים kôhên H3548 "priest" Conj | Art | N-mp

In the Bible, a priest is a person who serves God and leads others in worship, like the Levitical priests in Exodus. They were responsible for making sacrifices and following God's laws. This term is also used to describe Jesus as a priest-king.

Definition: 1) priest, principal officer or chief ruler 1a) priest-king (Melchizedek, Messiah) 1b) pagan priests 1c) priests of Jehovah 1d) Levitical priests 1e) Zadokite priests 1f) Aaronic priests 1g) the high priest Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)

Usage: Occurs in 653 OT verses. KJV: chief ruler, [idiom] own, priest, prince, principal officer. See also: Genesis 14:18; Leviticus 13:33; Numbers 17:2.

וְ/הַ/לְוִיִּ֔ם Lêvîyîy H3881 "Levi" Conj | Art | Ngmpa

A Levite is a descendant of Levi, one of Jacob's 12 sons, mentioned in Genesis 29:34. Levi's brothers include Reuben, Simeon, and Judah. His descendants played a key role in Israel's spiritual life.

Definition: Someone from the tribe of Levi living at the time of the Patriarchs, first mentioned at Gen.29.34; son of: Israel (H3478) and Leah (H3812); brother of: Reuben (H7205), Simeon (H8095), Judah (H3063), Issachar (H3485), Zebulun (H2074) and Dinah (H1783); half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); father of: Gershon (H1648), Kohath (H6955), Merari (H4847) and Jochebed (H3115) Another name of le.vi (לֵוִי "Levi" H3878) § Levite, of Levi "joined to" 1) the descendants of Levi, the 3rd son of Jacob by Leah 1a) the tribe descended from Levi specially set aside by God for His service

Usage: Occurs in 258 OT verses. KJV: Leviite. See also: Exodus 4:14; 1 Chronicles 6:33; Ezra 6:20.

מֵ/עַמֵּ֖י ʻam H5971 "Amaw" Prep | N-mp

Definition: This name means nation, people

Usage: Occurs in 1655 OT verses. KJV: folk, men, nation, people. See also: Genesis 11:6; Exodus 16:4; Leviticus 17:9.

הָ/אֲרָצ֑וֹת ʼerets H776 "land" Art | N-cp

The land or earth refers to the soil or ground, and can also mean a country, territory, or region. In the Bible, it is used to describe the earth and its inhabitants, and is often translated as 'land' or 'country'.

Definition: : soil 1) land, earth 1a) earth 1a1) whole earth (as opposed to a part) 1a2) earth (as opposed to heaven) 1a3) earth (inhabitants) 1b) land 1b1) country, territory 1b2) district, region 1b3) tribal territory 1b4) piece of ground 1b5) land of Canaan, Israel 1b6) inhabitants of land 1b7) Sheol, land without return, (under) world 1b8) city (-state) 1c) ground, surface of the earth 1c1) ground 1c2) soil 1d) (in phrases) 1d1) people of the land 1d2) space or distance of country (in measurements of distance) 1d3) level or plain country 1d4) land of the living 1d5) end(s) of the earth 1e) (almost wholly late in usage) 1e1) lands, countries 1e1a) often in contrast to Canaan

Usage: Occurs in 2190 OT verses. KJV: [idiom] common, country, earth, field, ground, land, [idiom] natins, way, [phrase] wilderness, world. See also: Genesis 1:1; Genesis 18:18; Genesis 42:13.

כְּ֠/תוֹעֲבֹֽתֵי/הֶם tôwʻêbah H8441 "abomination" Prep | N-fp | Suff

The Hebrew word for abomination refers to something disgusting, like idolatry or unclean food, and is often used to describe wickedness in the Bible.

Definition: 1) a disgusting thing, abomination, abominable 1a) in ritual sense (of unclean food, idols, mixed marriages) 1b) in ethical sense (of wickedness etc)

Usage: Occurs in 112 OT verses. KJV: abominable (custom, thing), abomination. See also: Genesis 43:32; Proverbs 26:25; Psalms 88:9.

לַ/כְּנַעֲנִ֨י Kᵉnaʻanîy H3669 "Canaanitess" Prep | Ngmsa

A Canaanitess was a woman from the land of Canaan, known for being merchants and traders. The term is used in the Bible to describe a woman who was a mother of one of the tribe of Benjamin, as seen in Genesis and other books.

Definition: Describing a woman living at the time of the Patriarchs, first mentioned at Gen.46.10; mother of: Shaul (H7586H) § a merchant, trader

Usage: Occurs in 71 OT verses. KJV: Canaanite, merchant, trafficker. See also: Genesis 10:18; Joshua 11:3; Proverbs 31:24.

הַ/חִתִּ֜י Chittîy H2850 "Hittite" Art | Ngmsa

A Hittite is a descendant of Heth, a man who lived during the time of the Patriarchs, first mentioned in Genesis 10:15. The Hittites were a group of people related to the Canaanites and other nearby tribes. They are often mentioned in the Bible, including in the book of Joshua.

Definition: Someone descended from Heth who was a man living at the time of the Patriarchs, first mentioned at Gen.10.15; son of: Canaan (H3667); brother of: Sidon (H6721), Jebusite (H2983), Amorite (H0567), Girgashite (H1622), Hivite (H2340), Arkite (H6208), Sinite (H5513), Arvadite (H0721), Zemarite (H6786) and Hamathite (H2577); also called Hittite (KJV: "of Heth") frequently Group of chet (חֵת "Heth" H2845) § Hittite = "descendant of Heth" the nation descended from Heth, the 2nd son of Canaan; once inhabitants of central Anatolia (modern Turkey), later in north Lebanon

Usage: Occurs in 47 OT verses. KJV: Hittite, Hittities. See also: Genesis 15:20; Joshua 24:11; Ezekiel 16:45.

הַ/פְּרִזִּ֣י Pᵉrizzîy H6522 "Perizzite" Art | Ngmsa

A Perizzite was a member of a Canaanite tribe, first mentioned in Genesis 13:7, that lived in southern Canaan before the conquest. They were one of the groups the Israelites encountered. The name likely means 'belonging to a village'.

Definition: Someone descended from Periz(?), first mentioned at Gen.13.7 § Perizzite = "belonging to a village" a people who inhabited southern Canaan prior to the conquest

Usage: Occurs in 23 OT verses. KJV: Perizzite. See also: Genesis 13:7; Joshua 9:1; Nehemiah 9:8.

הַ/יְבוּסִ֗י Yᵉbûwçîy H2983 "Jebus" Art | Ngmsa

A Jebusite is a person who lives in Jebus, the early name for Jerusalem. They are descendants of Jebus, a son of Canaan. The KJV translates it as 'Jebusite'.

Definition: Jebusite = "descendants of Jebus" descendants of the 3rd son of Canaan who lived in or around the site of Jebus, the early name for Jerusalem Another spelling of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)

Usage: Occurs in 39 OT verses. KJV: Jebusite(-s). See also: Genesis 10:16; Joshua 24:11; Zechariah 9:7.

הָֽ/עַמֹּנִי֙ ʻAmmôwnîy H5984 "Ammon" Art | Ngmsa

An Ammonite is someone from the land of Ammon, descended from Lot. The term is used in the Bible to describe the people and their culture. The Ammonites are mentioned in the books of Judges and Samuel.

Definition: Someone from Ammon, Ammonite, of Ammon "tribal" descendants of Ammon and inhabitants of Ammon Another name of am.mon (עַמּוֹן "Ammon" H5983)

Usage: Occurs in 17 OT verses. KJV: Ammonite(-s). See also: Deuteronomy 2:20; 2 Chronicles 20:1; Nehemiah 13:23.

הַ/מֹּ֣אָבִ֔י Môwʼâbîy H4125 "Moabite" Art | Ngmsa

A Moabite is a person from the land of Moab, descended from the son of Lot. In the book of Ruth, Ruth is a Moabite who marries an Israelite and becomes part of King David's ancestry.

Definition: Someone from Moab, a Moabite = "from father: what father?" 1) a citizen of Moab 2) an inhabitant of the land of Moab Another name of mo.av (מוֹאָב "Moab" H4124G)

Usage: Occurs in 16 OT verses. KJV: (woman) of Moab, Moabite(-ish, -ss). See also: Deuteronomy 2:11; Ruth 4:5; Nehemiah 13:23.

הַ/מִּצְרִ֖י Mitsrîy H4713 "Egyptian" Art | Ngmsa

In the Bible, this word refers to an Egyptian, someone from the country of Egypt. It appears in the Old Testament, describing people from this northeastern African nation. Egyptians are mentioned in books like Genesis and Exodus.

Definition: Group of mits.ra.yim (מִצְרַ֫יִם "Egypt" H4714G) § Egyptian, of Egypt "double straits" Egyptian-an inhabitant or citizen of Egypt an Egyptian

Usage: Occurs in 67 OT verses. KJV: Egyptian, of Egypt. See also: Genesis 12:12; Exodus 8:17; Ezra 9:1.

וְ/הָ/אֱמֹרִֽי ʼĔmôrîy H567 "Amorite" Conj | Art | Ngmsa

An Amorite is a member of a Canaanite tribe, first mentioned in Genesis 10:16, descended from Canaan. The Israelites displaced them as they entered the Promised Land.

Definition: Someone descended from Amor(?), first mentioned at Gen.10.16; descended from Canaan (H3667); along with Sidon (H6721), Heth (H2845), Jebusite (H2983), Girgashite (H1622), Hivite (H2340), Arkite (H6208), Sinite (H5513), Arvadite (H0721), Zemarite (H6786) and Hamathite (H2577) § Amorite = "a sayer" one of the peoples of east Canaan and beyond the Jordan, dispossessed by the Israelite incursion from Egypt

Usage: Occurs in 86 OT verses. KJV: Amorite. See also: Genesis 10:16; Joshua 9:1; Psalms 135:11.

Study Notes — Ezra 9:1

Show Verse Quote Highlights

Context
Cross References
Ezra 9:1 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Ezra 9:1
Jamieson-Fausset-Brown on Ezra 9:1
Matthew Poole's Commentary on Ezra 9:1
Trapp's Commentary on Ezra 9:1
Ellicott's Commentary on Ezra 9:1
Adam Clarke's Commentary on Ezra 9:1
Cambridge Bible on Ezra 9:1
Barnes' Notes on Ezra 9:1
Whedon's Commentary on Ezra 9:1
Sermons on Ezra 9:1

Context — Intermarriage with Neighboring Peoples

1After 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.

2Indeed, the Israelites have taken some of their daughters as wives for themselves and their sons, so that the holy seed has been mixed with the people of the land. And the leaders and officials have taken the lead in this unfaithfulness!” 3When I heard this report, I tore my tunic and cloak, pulled out some hair from my head and beard, and sat down in horror.

Cross References

	Reference	Text (BSB)
1	Leviticus 18:24–30	Do not defile yourselves by any of these practices, for by all these things the nations I am driving out before you have defiled themselves. Even the land has become defiled, so I am punishing it for its sin, and the land will vomit out its inhabitants. But you are to keep My statutes and ordinances, and you must not commit any of these abominations—neither your native-born nor the foreigner who lives among you. For the men who were in the land before you committed all these abominations, and the land has become defiled. So if you defile the land, it will vomit you out as it spewed out the nations before you. Therefore anyone who commits any of these abominations must be cut off from among his people. You must keep My charge not to practice any of the abominable customs that were practiced before you, so that you do not defile yourselves by them. I am the LORD your God.”
2	Nehemiah 9:2	Those of Israelite descent separated themselves from all the foreigners, and they stood and confessed their sins and the iniquities of their fathers.
3	Romans 2:17–25	Now you, if you call yourself a Jew; if you rely on the law and boast in God; if you know His will and approve of what is superior because you are instructed by the law; if you are convinced that you are a guide for the blind, a light for those in darkness, an instructor of the foolish, a teacher of infants, because you have in the law the embodiment of knowledge and truth— you, then, who teach others, do you not teach yourself? You who preach against stealing, do you steal? You who forbid adultery, do you commit adultery? You who abhor idols, do you rob temples? You who boast in the law, do you dishonor God by breaking the law? As it is written: “God’s name is blasphemed among the Gentiles because of you.” Circumcision has value if you observe the law, but if you break the law, your circumcision has become uncircumcision.
4	Ezra 10:10–11	Then Ezra the priest stood up and said to them, “You have been unfaithful by marrying foreign women, adding to the guilt of Israel. Now, therefore, make a confession to the LORD, the God of your fathers, and do His will. Separate yourselves from the people of the land and from your foreign wives.”
5	Exodus 33:16	For how then can it be known that Your people and I have found favor in Your sight, unless You go with us? How else will we be distinguished from all the other people on the face of the earth?”
6	Deuteronomy 12:30–31	be careful not to be ensnared by their ways after they have been destroyed before you. Do not inquire about their gods, asking, “How do these nations serve their gods? I will do likewise.” You must not worship the LORD your God in this way, because they practice for their gods every abomination which the LORD hates. They even burn their sons and daughters in the fire as sacrifices to their gods.
7	Psalms 106:35	but they mingled with the nations and adopted their customs.
8	Deuteronomy 18:9	When you enter the land that the LORD your God is giving you, do not imitate the detestable ways of the nations there.
9	Jeremiah 26:16	Then the officials and all the people told the priests and prophets, “This man is not worthy of death, for he has spoken to us in the name of the LORD our God!”
10	Jeremiah 26:10	When the officials of Judah heard these things, they went up from the king’s palace to the house of the LORD and sat there at the entrance of the New Gate.

Ezra 9:1 Summary

[This verse is saying that the people of Israel were not following God's commands to be separate from the sinful practices of the people around them, as stated in Leviticus 18:3 and Deuteronomy 7:3-4. They were supposed to be different and holy, but instead they were adopting the same sinful practices as the people around them. This is a reminder to us today to be careful about the influences we allow into our lives, and to seek to be separate from the world's sinful practices, as taught in 2 Corinthians 6:14-18 and 1 Peter 1:14-16. By doing so, we can maintain our spiritual purity and integrity, and be a positive influence on the world around us.]

Frequently Asked Questions

What is the main issue that the leaders are bringing to Ezra's attention in this verse?

The main issue is that the people of Israel, including the priests and Levites, have not kept themselves separate from the surrounding peoples and their abominable practices, as warned in Deuteronomy 7:3-4 and Leviticus 18:3.

Who are the surrounding peoples mentioned in this verse?

The surrounding peoples mentioned are the Canaanites, Hittites, Perizzites, Jebusites, Ammonites, Moabites, Egyptians, and Amorites, all of whom were known for their idolatrous and sinful practices, as seen in Genesis 15:19-21 and Exodus 34:11-17.

Why is it significant that the people of Israel have not kept themselves separate from these peoples?

It is significant because God had commanded the Israelites to be separate and holy, as stated in Leviticus 20:26, and their failure to do so would lead to spiritual corruption and judgment, as seen in Numbers 25:1-9 and Deuteronomy 23:3-6.

How does this verse relate to the concept of being 'in the world but not of the world'?

This verse illustrates the importance of being separate from the world's sinful practices, as taught in John 17:14-19 and 2 Corinthians 6:14-18, in order to maintain our spiritual purity and integrity as believers.

Reflection Questions

What are some ways in which I may be compromising my faith by conforming to the values and practices of the world around me?
How can I practically apply the principle of separation from the world's sinful practices in my daily life, as commanded in Romans 12:1-2 and 1 John 2:15-17?
What are some potential consequences of failing to maintain our spiritual purity and separation from the world, as warned in Revelation 18:4 and 2 Peter 2:20-22?
In what ways can I seek to be a positive influence on the world around me, while avoiding its corrupting influences, as taught in Matthew 5:13-16 and 1 Corinthians 5:9-13?

Gill's Exposition on Ezra 9:1

Now when these things were done,.... When the captives with Ezra had refreshed themselves, and weighed the money and vessels they brought, and put them into the hands of proper persons, and offered

Jamieson-Fausset-Brown on Ezra 9:1

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

Matthew Poole's Commentary on Ezra 9:1

EZRA CHAPTER 9 Ezra and others, hearing of the unlawful marriage of the people with strangers, mourn for it, . He prayeth unto God, and confesseth their sins, and particularly this, . The princes; who feared God, and understood that Ezra was come with large commission from the king, and with this design, to reform all disorders, whereof this was not the least. From the people of the lands, i.e. from the heathen nations round about them, which God had expressly commanded them to do, ,3. Doing according to their abominations, to wit, either, 1. Marrying promiscuously whomsoever they liked, as the heathens used to do; or, 2. Imitating them in their idolatrous or other wicked practices, into which they were drawn by their heathenish affinities; although they are not charged with any other crime besides their marriage in the following account of it.

Trapp's Commentary on Ezra 9:1

Ezra 9:1 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.Ver. 1. Now when these things were done] Here are post maxima gaudia luctus, Heaven’ s joys are without measure or mixture; but this present life is overspread with sins and miseries, as with a filthy morphew. Of good Ezra, we may say as Pliny doth of Metellus, Metellus infelix dici non debet, felix non potest, Unhappy we may not call him, happy we cannot; witness the doleful discourse of this chapter. The princes came to me] The better sort of them, that were sensible of the abuses, crept in, and desired a reformation. For some of the princes also and rulers had their hands elbow deep in the wickedness complained of, Ezra 9:2. The people of Israel] The many, the common sort, that shallow-brained but many headed beast, that loves to follow the herd and do as the most do, though thereby they be utterly undone for ever. And the priests, and the Levites] This was much; for these knew the law, and made their boast of it, Romans 2:18; Romans 2:23. They could not be ignorant of the unlawfulness of this mixing themselves in marriage with heathens not proselyted. Now sins against knowledge and conscience are of a double dye, of a crimson colour; and make a great breach, a deep gash in a man’ s spirit, Isaiah 59:11-12. What was it that brought such roarings and troubles on them, and that when salvation was looked for? Our iniquities testify to our faces, and we know them. Have not separated themselves] The separation of the saints from the wicked is a wonderful separation, Exodus 33:16, such as was that of light from darkness in the creation. God hath brought them out of darkness into his marvellous light, 1 Peter 2:9. Why then should they be unequally yoked together with unbelievers? what communion hath light with darkness? &c., 2 Corinthians 6:14. Doing according to their abominations] How should they choose but do so when so matched and married? What is the reason the pope will not dispense in Spain or Italy, if a Papist marry a Protestant? yet here they will, but in hope thereby to draw more to them. The brown bread in the oven will be sure to fleece from the white; not that from it. So in married couples: seldom is the worse bettered by the good, but the contrary. See Nehemiah 13:26.

Ellicott's Commentary on Ezra 9:1

IX.(1) Now when these things were done.—The remainder of the book is occupied with the execution of Ezra’s function as a moral reformer. One chief disorder is mentioned, that of the mixed marriages (Ezra 9:2), which the new lawgiver evidently regarded as fatal to the purity of the Divine service, and to the design of God in separating for a season this peculiar people. (1-4) The report of the abuse of mixed marriages is formally brought before Ezra. (1) The princes—Heads of tribes, native rulers of Jerusalem, as distinguished from the satraps and governors. Zerubbabel’s office had no successor; and the term princes expressed rather their eminence than their authority, which had been powerless to check the abuses they complain of. Doing according to their abominations.—Rather, as it regards their abominations. They are not charged with abandonment to idolatry, but with that peculiar laxity which appears in the sequel. The Ammonites.—It is remarkable that all the ancient proscribed races are mentioned, and not the specific nations by the names of which the Samaritans were known, as if to make the case as hateful as possible. At the same time, many of these races still lingered in the neighbourhood of Judæa.(2) The holy seed.—The “holy nation” or “peculiar people” of Exodus 19:6 is called the “holy seed” by Isaiah (Ezra 6:13), with reference to its being preserved and kept holy amidst judgments; and here the same term is used with reference to its desecration by being made common among the nations. The princes and rulers.—The upper classes, whether priests and Levites or laymen. This trespass.—There is no question as to the unlawfulness of these intermarriages, nor any palliation on account of necessity. The rulers report it, and Ezra receives the report as evidence that the whole purpose of God with regard to the people was, at the very outset of their new economy, in course of being defeated by the guilt of the heads of Israel. Their delinquency as such is admitted on all hands.(3) I rent my garment and my mantle.—The actions of Ezra betoken his horror and grief. But both the rending of the outer and inner garment and the plucking the hair were symbolical acts, teaching their lesson to the people who witnessed, and, as we see, were deeply impressed.(4) Trembled.—In fear of the Divine judgments. Transgression of those that had been carried away.—The usual name of the people at this time. During their captivity, however, they had not been thus guilty. It was the aggravation of their guilt that they committed the trespass now.

Adam Clarke's Commentary on Ezra 9:1

CHAPTER IX The princes inform Ezra that many of the people now settled in the had married heathen wives; and several of the rulers were principal offenders in this thing, 1, 2. He is greatly afflicted, 3, 4. His prayer to God on thus account, 5-15. NOTES ON CHAP. IX Verse 1. The people of Israel] These were they who had returned at first with Zerubbabel, and were settled in the land of Judea and whom Ezra found on his arrival to be little better than the Canaanitish nations from whom God had commanded them ever to keep separate.

Cambridge Bible on Ezra 9:1

Commencement of the Religious ReformChap. Ezra 9:1-4. The Sin of the People1. Now when these things were done] Cf. 2 Chronicles 31:1. A very indefinite note of time. We have two dates given by which we can conjecture the length of the interval that had occurred since the events narrated at the close of the previous chapter. (1) The sacred gifts had been handed over to the care of the priests and Levites on the 4th day of the fifth month, ch. Ezra 7:8, Ezra 8:33. (2) The summons for the general assembly, convened to enquire into the people’s sin was sent out on the 27th date of the ninth month, ch. Ezra 10:8-9.—On the one hand, it is said, not very much time could have elapsed since Ezra’s arrival; for otherwise neither the subject of the complaint could have escaped his observation, nor the information have affected him with such astonishment. On the other hand, if, as is likely, the mention of ‘these things’ refers to the communication of the king’s commissions to the neighbouring satraps and governors, Ezra himself may at first have been occupied in these trans actions and perhaps have been absent from Jerusalem, attending in person at the courts of the local governors, to claim the Jewish privileges and exemptions. Furthermore Ezra would have made his ground secure with the princes of the people (Ezra 10:6), before proceeding to meet the question that had arisen with strong measures. We therefore conjecture that the report of ‘the princes’ described in this verse was made about four months after the events described in ch. Ezra 8:31-35, and a week or two before the summons of the general assembly. the princes] the leaders of the people, the chiefs of the fathers’ houses. The term does not mean the whole number, but rather representatives of the class. Many princes were implicated in the charge. came to me] R.V. drew near unto me: more literally. The people of Israel, and the priests, and the Levites] The three divisions of the Jewish settlement. ‘The people, namely Israel’ are the laity as distinguished from the priests and Levites. See Ezra 6:16, Ezra 7:13. have not separated themselves] The explanation is given in Ezra 9:2. Compare also Ezra 6:21, ‘all such as had separated themselves unto them from the filthiness of the heathen of the land’. Idolatry was the inevitable evil attendant upon the mixed marriages with the heathen. from the people of the lands] R.V. from the peoples of the lands—referring especially to the heathen of the neighbouring countries. See note on Ezra 6:21. doing according to their abominations] The phrase ‘the abominations of the heathen’ (haggôyyim) is very familiar. Deuteronomy 18:9 : 1 Kings 14:24 : 2 Kings 16:3; 2 Kings 21:2 : 2 Chronicles 28:3; 2 Chronicles 33:2; 2 Chronicles 36:14. ‘The heathen’, thus usually found in connexion with this phrase, can hardly differ from ‘the peoples of the lands’.

Barnes' Notes on Ezra 9:1

Abominations - The mixed marriages had prevented that complete separation of the people of God from the idolatrous rites, or “abominations,” which the Law required, and which was necessary for purity of religion.

Whedon's Commentary on Ezra 9:1

ISRAEL’S SIN OF HEATHEN MADE KNOWN TO EZRA, Ezra 9:1-2. 1. When these things were done — Namely, the treasures delivered, the burnt offerings offered, and the king’s commissions handed to the satraps

Sermons on Ezra 9:1

	Sermon	Description
	Through the Bible - 1&2 Chronicles, Ezra by Zac Poonen	In this sermon, the speaker focuses on the book of Chronicles, specifically the first nine chapters. The speaker mentions that these chapters provide a list of people who were take
	(Rebuilding the House of the Lord) 4. a New Phase as Ezra Appears by Roy Hession	In this sermon, the speaker discusses the journey of the Israelites from Babylon to Jerusalem, which took them four months on foot. Despite the risks of being robbed or ambushed, t
	(Through the Bible) 1 & 2 Chronicles, Ezra by Zac Poonen	The sermon covers the journey of the children of Israel from Babylon back to Jerusalem after 70 years of captivity, focusing on the building of the temple and the challenges faced.
	Our Daily Homily - Ezra by F.B. Meyer	F.B. Meyer emphasizes the divine stirring of Cyrus as a fulfillment of prophecy, highlighting the importance of prayer and obedience in responding to God's call. He reflects on the
	The People Have Not Separated Themselves. by F.B. Meyer	F.B. Meyer addresses the issue of the Israelites' failure to separate themselves from surrounding nations, highlighting the consequences of intermarriage and the dilution of their
	Bible Survey - Malachi by Peter Hammond	Peter Hammond preaches on the Book of Malachi, the last Book of the Old Testament, which serves as a bridge to the New Testament. Malachi, God's messenger, delivers the last Word o
	The Message of Joshua by G. Campbell Morgan	G. Campbell Morgan emphasizes that 'The Lord is a Man of War,' illustrating God's ongoing battle against sin and the necessity of faith for the righteous. He explains that God's ac