Ezra 9:9

Ezra 9:9 in Multiple Translations

Berean Standard Bible BSB

Though we are slaves, our God has not forsaken us in our bondage, but He has extended to us grace in the sight of the kings of Persia, giving us new life to rebuild the house of our God and repair its ruins, and giving us a wall of protection in Judah and Jerusalem.

King James Version KJV

For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem.

American Standard Version ASV

For we are bondmen; yet our God hath not forsaken us in our bondage, but hath extended lovingkindness unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the ruins thereof, and to give us a wall in Judah and in Jerusalem.

Bible in Basic English BBE

For we are servants; but our God has not been turned away from us in our prison, but has had mercy on us before the eyes of the kings of Persia, to give us new strength to put up again the house of our God and to make fair its waste places, and to give us a wall in Judah and Jerusalem.

Free Bible Version FBV

Though we are slaves, our God did not abandon us in our slavery, but he showed us his trustworthy love by making the kings of Persia kind to us, by reviving us so we could rebuild the Temple of our God and repair its ruined state, and by giving us a wall of protection around Judah and Jerusalem.

Geneva Bible 1599 GNV

For though we were bondmen, yet our God hath not forsaken vs in our bondage, but hath enclined mercy vnto vs in the sight of the Kings of Persia, to giue vs life, and to erect the house of our God, and to redresse the places thereof, and to giue vs a wall in Iudah and in Ierusalem.

Young's Literal Translation YLT

for servants we [are], and in our servitude our God hath not forsaken us, and stretcheth out unto us kindness before the kings of Persia, to give to us a quickening to lift up the house of our God, and to cause its wastes to cease, and to give to us a wall in Judah and in Jerusalem.

World English Bible WEB

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.

Noah Webster Bible WBS

For we were bond-men; yet our God hath not forsaken us in our bondage, but hath extended mercy to us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations of it, and to give us a wall in Judah and in Jerusalem.

Douay-Rheims 1899 DRV

For we are bondmen, and in our bondage our God hath not forsaken us, but hath extended mercy upon us before the king of the Persians, to give us life, and to set up the house of our God, and rebuild the desolations thereof, and to give us a fence in Juda and Jerusalem.

Translation for Translators T4T

We were slaves, but you did not abandon us. Instead, because you faithfully love us, you caused the kings of Persia to be very kind to us. You have allowed us to continue to live and to rebuild your temple which had been completely destroyed. You have allowed us to start to live safely here in Jerusalem and in other towns in Judah.

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Berean Amplified Bible — Ezra 9:9

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 9:9 Interlinear (Deep Study)

BIB

HEB כִּֽי עֲבָדִ֣ים אֲנַ֔חְנוּ וּ/בְ/עַבְדֻ֔תֵ/נוּ לֹ֥א עֲזָבָ֖/נוּ אֱלֹהֵ֑י/נוּ וַֽ/יַּט עָלֵ֣י/נוּ חֶ֡סֶד לִ/פְנֵי֩ מַלְכֵ֨י פָרַ֜ס לָֽ/תֶת לָ֣/נוּ מִֽחְיָ֗ה לְ/רוֹמֵ֞ם אֶת בֵּ֤ית אֱלֹהֵ֨י/נוּ֙ וּ/לְ/הַעֲמִ֣יד אֶת חָרְבֹתָ֔י/ו וְ/לָֽ/תֶת לָ֣/נוּ גָדֵ֔ר בִּֽ/יהוּדָ֖ה וּ/בִ/ירוּשָׁלִָֽם

כִּֽי kîy H3588 for Conj

עֲבָדִ֣ים ʻebed H5650 servant/slave N-mp

אֲנַ֔חְנוּ ʼănachnûw H587 we Pron

וּ/בְ/עַבְדֻ֔תֵ/נוּ ʻabdûwth H5659 slavery Conj | Prep | N-fs | Suff

לֹ֥א lôʼ H3808 not Part

עֲזָבָ֖/נוּ ʻâzab H5800 Forsaken V-Qal-Perf-3ms | Suff

אֱלֹהֵ֑י/נוּ ʼĕlôhîym H430 God N-mp | Suff

וַֽ/יַּט nâṭâh H5186 to stretch Conj | V-Hiphil-ConsecImperf-3ms

עָלֵ֣י/נוּ ʻal H5921 upon Prep | Suff

חֶ֡סֶד chêçêd H2617 kindness N-ms

לִ/פְנֵי֩ pânîym H6440 face Prep | N-cp

מַלְכֵ֨י melek H4428 King's N-mp

פָרַ֜ס Pâraç H6539 Persia N-proper

לָֽ/תֶת nâthan H5414 to give Prep | V-Qal-Inf-a

לָ֣/נוּ Prep | Suff

מִֽחְיָ֗ה michyâh H4241 recovery N-fs

לְ/רוֹמֵ֞ם rûwm H7311 to exalt Prep | V-m-Inf-a

אֶת ʼêth H853 Obj. DirObjM

בֵּ֤ית bayith H1004 place N-ms

אֱלֹהֵ֨י/נוּ֙ ʼĕlôhîym H430 God N-mp | Suff

וּ/לְ/הַעֲמִ֣יד ʻâmad H5975 to stand Conj | Prep | V-Hiphil-Inf-a

אֶת ʼêth H853 Obj. DirObjM

חָרְבֹתָ֔י/ו chorbâh H2723 desolation N-fp | Suff

וְ/לָֽ/תֶת nâthan H5414 to give Conj | Prep | V-Qal-Inf-a

לָ֣/נוּ Prep | Suff

גָדֵ֔ר gâdêr H1447 wall N-ms

בִּֽ/יהוּדָ֖ה Yᵉhûwdâh H3063 Judah Prep | N-proper

וּ/בִ/ירוּשָׁלִָֽם Yᵉrûwshâlaim H3389 Jerusalem Conj | Prep | N-proper

Hebrew Word Study

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Hebrew Word Reference — Ezra 9:9

כִּֽי kîy H3588 "for" Conj

A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.

Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore

Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.

עֲבָדִ֣ים ʻebed H5650 "servant/slave" N-mp

This word refers to a servant or slave, often in the context of serving God or a human master. It can also describe a prophet or Levite. The KJV translates it as bondage, bondman, or servant.

Definition: 1) slave, servant 1a) slave, servant, man-servant 1b) subjects 1c) servants, worshippers (of God) 1d) servant (in special sense as prophets, Levites etc) 1e) servant (of Israel) 1f) servant (as form of address between equals) Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)

Usage: Occurs in 714 OT verses. KJV: [idiom] bondage, bondman, (bond-) servant, (man-) servant. See also: Genesis 9:25; Exodus 11:3; 1 Samuel 8:16.

אֲנַ֔חְנוּ ʼănachnûw H587 "we" Pron

A Hebrew word for we or us, used for emphasis, like when Moses said we will follow God's commands, emphasizing the community's commitment.

Definition: we (first pers. pl. -usually used for emphasis)

Usage: Occurs in 115 OT verses. KJV: ourselves, us, we. See also: Genesis 13:8; 1 Chronicles 11:1; Psalms 20:8.

וּ/בְ/עַבְדֻ֔תֵ/נוּ ʻabdûwth H5659 "slavery" Conj | Prep | N-fs | Suff

This Hebrew word means slavery or servitude, describing a state of being bound to someone or something. It is used to describe the Israelites' bondage in Egypt. The concept appears in various books, including Exodus and Deuteronomy.

Definition: servitude, bondage

Usage: Occurs in 3 OT verses. KJV: bondage. See also: Ezra 9:8; Ezra 9:9; Nehemiah 9:17.

לֹ֥א 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.

עֲזָבָ֖/נוּ ʻâzab H5800 "Forsaken" V-Qal-Perf-3ms | Suff

Forsaken means to loosen or relinquish something, often implying abandonment. In the Bible, the word appears in Psalm 22:1, where David cries out to God, saying my God, why have you forsaken me. The term signifies a sense of desperation and isolation.

Definition: This name means to restore, repair Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)

Usage: Occurs in 206 OT verses. KJV: commit self, fail, forsake, fortify, help, leave (destitute, off), refuse, [idiom] surely. See also: Genesis 2:24; Nehemiah 5:10; Psalms 9:11.

אֱלֹהֵ֑י/נוּ ʼĕlôhîym H430 "God" N-mp | Suff

The Hebrew word for God, elohim, refers to the one supreme God, and is sometimes used to show respect to judges or magistrates. It is also used to describe angels or mighty beings. This word is closely related to the name of the Lord, Yahweh, and is often translated as God or gods in the Bible.

Definition: This name means "gods" (plural intensive-singular meaning), "God" Another name of ye.ho.vah (יהוה "LORD" H3068G)

Usage: Occurs in 2246 OT verses. KJV: angels, [idiom] exceeding, God (gods) (-dess, -ly), [idiom] (very) great, judges, [idiom] mighty. See also: Genesis 1:1; Genesis 22:12; Exodus 3:11.

וַֽ/יַּט nâṭâh H5186 "to stretch" Conj | V-Hiphil-ConsecImperf-3ms

To stretch or spread out, often used to describe physical movement, but also moral deflection, as seen in the story of Israel's decline in the book of Judges.

Definition: 1) to stretch out, extend, spread out, pitch, turn, pervert, incline, bend, bow 1a) (Qal) 1a1) to stretch out, extend, stretch, offer 1a2) to spread out, pitch (tent) 1a3) to bend, turn, incline 1a3a) to turn aside, incline, decline, bend down 1a3b) to bend, bow 1a3c) to hold out, extend (fig.) 1b) (Niphal) to be stretched out 1c) (Hiphil) 1c1) to stretch out 1c2) to spread out 1c3) to turn, incline, influence, bend down, hold out, extend, thrust aside, thrust away

Usage: Occurs in 207 OT verses. KJV: [phrase] afternoon, apply, bow (down, -ing), carry aside, decline, deliver, extend, go down, be gone, incline, intend, lay, let down, offer, outstretched, overthrown, pervert, pitch, prolong, put away, shew, spread (out), stretch (forth, out), take (aside), turn (aside, away), wrest, cause to yield. See also: Genesis 12:8; Psalms 31:3; Psalms 17:6.

עָלֵ֣י/נוּ ʻal H5921 "upon" Prep | Suff

This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.

Definition: prep 1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against 1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards 1b) above, beyond, over (of excess) 1c) above, over (of elevation or pre-eminence) 1d) upon, to, over to, unto, in addition to, together with, with (of addition) 1e) over (of suspension or extension) 1f) by, adjoining, next, at, over, around (of contiguity or proximity) 1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion) 1h) to (as a dative)

Usage: Occurs in 4493 OT verses. KJV: above, according to(-ly), after, (as) against, among, and, [idiom] as, at, because of, beside (the rest of), between, beyond the time, [idiom] both and, by (reason of), [idiom] had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through(-out), to, touching, [idiom] with. See also: Genesis 1:2; Genesis 24:13; Genesis 41:33.

חֶ֡סֶד chêçêd H2617 "kindness" N-ms

This word refers to kindness, mercy, or pity, often used to describe God's loving actions towards humanity. It is translated as 'favour', 'kindness', or 'mercy' in the KJV. It emphasizes God's loving character.

Definition: goodness, kindness, faithfulness

Usage: Occurs in 241 OT verses. KJV: favour, good deed(-liness, -ness), kindly, (loving-) kindness, merciful (kindness), mercy, pity, reproach, wicked thing. See also: Genesis 19:19; Psalms 51:3; Psalms 5:8.

לִ/פְנֵי֩ pânîym H6440 "face" Prep | N-cp

This word means face or presence, like being in front of someone or something. It's used in many contexts, like in Genesis, Exodus, and Psalms, to describe interactions and relationships.

Definition: : face 1) face 1a) face, faces 1b) presence, person 1c) face (of seraphim or cherubim) 1d) face (of animals) 1e) face, surface (of ground) 1f) as adv of loc/temp 1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before 1g) with prep 1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of

Usage: Occurs in 1891 OT verses. KJV: [phrase] accept, a-(be-) fore(-time), against, anger, [idiom] as (long as), at, [phrase] battle, [phrase] because (of), [phrase] beseech, countenance, edge, [phrase] employ, endure, [phrase] enquire, face, favour, fear of, for, forefront(-part), form(-er time, -ward), from, front, heaviness, [idiom] him(-self), [phrase] honourable, [phrase] impudent, [phrase] in, it, look(-eth) (-s), [idiom] me, [phrase] meet, [idiom] more than, mouth, of, off, (of) old (time), [idiom] on, open, [phrase] out of, over against, the partial, person, [phrase] please, presence, propect, was purposed, by reason of, [phrase] regard, right forth, [phrase] serve, [idiom] shewbread, sight, state, straight, [phrase] street, [idiom] thee, [idiom] them(-selves), through ([phrase] -out), till, time(-s) past, (un-) to(-ward), [phrase] upon, upside ([phrase] down), with(-in, [phrase] -stand), [idiom] ye, [idiom] you. See also: Genesis 1:2; Genesis 43:31; Exodus 30:16.

מַלְכֵ֨י melek H4428 "King's" N-mp

This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.

Definition: King's (Valley) (Gen.14.17)

Usage: Occurs in 1919 OT verses. KJV: king, royal. See also: Genesis 14:1; Joshua 10:39; 1 Samuel 16:1.

פָרַ֜ס Pâraç H6539 "Persia" N-proper

This word refers to the ancient country of Persia, which included a vast territory from India to Egypt. The Bible mentions Persia in the books of Ezra and Nehemiah, where it plays a significant role in the history of the Israelites.

Definition: § Persia = "pure" or "splendid" the empire Persia; encompassed the territory from India on the east to Egypt and Thrace on the west, and included, besides portions of Europe and Africa, the whole of western Asia between the Black Sea, the Caucasus, the Caspian and the Jaxartes on the north, the Arabian desert, the Persian Gulf and the Indian Ocean on the south Persia proper was bounded on the west by Susiana or Elam, on the north by Media, on the south by the Persian Gulf and on the east by Carmania Persian, of Persia "pure" or "splendid"

Usage: Occurs in 24 OT verses. KJV: Persia, Persians. See also: 2 Chronicles 36:20; Esther 1:3; Daniel 11:2.

לָֽ/תֶת nâthan H5414 "to give" Prep | V-Qal-Inf-a

This word means to give, put, or set something, with a wide range of applications. It appears in many books, including Genesis and Exodus, describing God's actions and human interactions. The word is used to convey giving, selling, or exchanging something.

Definition: : give/deliver/send/produce 1) to give, put, set 1a) (Qal) 1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend 1a2) to put, set, put on, put upon, set, appoint, assign, designate 1a3) to make, constitute 1b) (Niphal) 1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned 1b2) to be set, be put, be made, be inflicted 1c) (Hophal) 1c1) to be given, be bestowed, be given up, be delivered up 1c2) to be put upon

Usage: Occurs in 1816 OT verses. KJV: add, apply, appoint, ascribe, assign, [idiom] avenge, [idiom] be (healed), bestow, bring (forth, hither), cast, cause, charge, come, commit, consider, count, [phrase] cry, deliver (up), direct, distribute, do, [idiom] doubtless, [idiom] without fail, fasten, frame, [idiom] get, give (forth, over, up), grant, hang (up), [idiom] have, [idiom] indeed, lay (unto charge, up), (give) leave, lend, let (out), [phrase] lie, lift up, make, [phrase] O that, occupy, offer, ordain, pay, perform, place, pour, print, [idiom] pull, put (forth), recompense, render, requite, restore, send (out), set (forth), shew, shoot forth (up), [phrase] sing, [phrase] slander, strike, (sub-) mit, suffer, [idiom] surely, [idiom] take, thrust, trade, turn, utter, [phrase] weep, [phrase] willingly, [phrase] withdraw, [phrase] would (to) God, yield. See also: Genesis 1:17; Genesis 40:21; Exodus 30:12.

לָ֣/נוּ "" Prep | Suff

מִֽחְיָ֗ה michyâh H4241 "recovery" N-fs

This word means to preserve life or provide sustenance, it is about keeping someone or something alive. It can also refer to the quick or tender flesh, and is used in various contexts in the Bible.

Definition: 1) preservation of life, sustenance 1a) preservation of life 1b) sustenance 1c) reviving 1d) the quick of the flesh, live flesh, tender or raw flesh

Usage: Occurs in 8 OT verses. KJV: preserve life, quick, recover selves, reviving, sustenance, victuals. See also: Genesis 45:5; Judges 17:10; Ezra 9:9.

לְ/רוֹמֵ֞ם rûwm H7311 "to exalt" Prep | V-m-Inf-a

This verb can mean to lift something or someone up, like a parent lifting a child, or to exalt oneself in pride. In the Bible, it's used to describe God lifting up the humble and bringing down the proud.

Definition: 1) to rise, rise up, be high, be lofty, be exalted 1a) (Qal) 1a1) to be high, be set on high 1a2) to be raised, be uplifted, be exalted 1a3) to be lifted, rise 1b) (Polel) 1b1) to raise or rear (children), cause to grow up 1b2) to lift up, raise, exalt 1b3) to exalt, extol 1c) (Polal) to be lifted up 1d) (Hiphil) 1d1) to raise, lift, lift up, take up, set up, erect, exalt, set on high 1d2) to lift up (and take away), remove 1d3) to lift off and present, contribute, offer, contribute 1e) (Hophal) to be taken off, be abolished 1f) (Hithpolel) to exalt oneself, magnify oneself Aramaic equivalent: rum (רוּם "to rise" H7313)

Usage: Occurs in 184 OT verses. KJV: bring up, exalt (self), extol, give, go up, haughty, heave (up), (be, lift up on, make on, set up on, too) high(-er, one), hold up, levy, lift(-er) up, (be) lofty, ([idiom] a-) loud, mount up, offer (up), [phrase] presumptuously, (be) promote(-ion), proud, set up, tall(-er), take (away, off, up), breed worms. See also: Genesis 7:17; Psalms 46:11; Psalms 3:4.

אֶת ʼêth H853 "Obj." DirObjM

In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.

Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)

Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.

בֵּ֤ית bayith H1004 "place" N-ms

The Hebrew word for house refers to a dwelling place, including a family home, temple, or even the human body. It appears in various contexts, such as the temple in Jerusalem or the household of a family. In the Bible, it is often used to describe a place of worship or a family's living space.

Definition: nm place, origin, between

Usage: Occurs in 1712 OT verses. KJV: court, daughter, door, [phrase] dungeon, family, [phrase] forth of, [idiom] great as would contain, hangings, home(born), (winter) house(-hold), inside(-ward), palace, place, [phrase] prison, [phrase] steward, [phrase] tablet, temple, web, [phrase] within(-out). See also: Genesis 6:14; Exodus 8:5; Numbers 1:45.

אֱלֹהֵ֨י/נוּ֙ ʼĕlôhîym H430 "God" N-mp | Suff

Definition: This name means "gods" (plural intensive-singular meaning), "God" Another name of ye.ho.vah (יהוה "LORD" H3068G)

Usage: Occurs in 2246 OT verses. KJV: angels, [idiom] exceeding, God (gods) (-dess, -ly), [idiom] (very) great, judges, [idiom] mighty. See also: Genesis 1:1; Genesis 22:12; Exodus 3:11.

וּ/לְ/הַעֲמִ֣יד ʻâmad H5975 "to stand" Conj | Prep | V-Hiphil-Inf-a

Means 'to stand' in a strong sense, like in Exodus 17:12 where Moses stood with his arms up to help Israel win a battle.

Definition: : stand/stop/establish 1) to stand, remain, endure, take one's stand 1a) (Qal) 1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of 1a2) to stand still, stop (moving or doing), cease 1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast 1a4) to make a stand, hold one's ground 1a5) to stand upright, remain standing, stand up, rise, be erect, be upright 1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against 1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid 1b) (Hiphil) 1b1) to station, set 1b2) to cause to stand firm, maintain 1b3) to cause to stand up, cause to set up, erect 1b4) to present (one) before (king) 1b5) to appoint, ordain, establish 1c) (Hophal) to be presented, be caused to stand, be stood before

Usage: Occurs in 497 OT verses. KJV: abide (behind), appoint, arise, cease, confirm, continue, dwell, be employed, endure, establish, leave, make, ordain, be (over), place, (be) present (self), raise up, remain, repair, [phrase] serve, set (forth, over, -tle, up), (make to, make to be at a, with-) stand (by, fast, firm, still, up), (be at a) stay (up), tarry. See also: Genesis 18:8; Joshua 21:44; 1 Chronicles 6:17.

אֶת ʼêth H853 "Obj." DirObjM

Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)

Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.

חָרְבֹתָ֔י/ו chorbâh H2723 "desolation" N-fp | Suff

This word refers to a place that has been laid waste or destroyed, often due to war or disaster. In the Bible, it is used to describe the consequences of sin and disobedience. The prophet Ezekiel used this word to describe a desolate city.

Definition: a place laid waste, ruin, waste, desolation

Usage: Occurs in 42 OT verses. KJV: decayed place, desolate (place, -tion), destruction, (laid) waste (place). See also: Leviticus 26:31; Jeremiah 27:17; Psalms 9:7.

וְ/לָֽ/תֶת nâthan H5414 "to give" Conj | Prep | V-Qal-Inf-a

לָ֣/נוּ "" Prep | Suff

גָדֵ֔ר gâdêr H1447 "wall" N-ms

The Hebrew word for wall or fence, used to describe a barrier or enclosure, is found in various Bible translations as fence, hedge, or wall.

Definition: fence, wall Also means: ge.der (גֶּדֶר "wall" H1444)

Usage: Occurs in 10 OT verses. KJV: fence, hedge, wall. See also: Numbers 22:24; Isaiah 5:5; Psalms 62:4.

בִּֽ/יהוּדָ֖ה Yᵉhûwdâh H3063 "Judah" Prep | N-proper

Judah is the name of the tribe descended from Judah, the son of Jacob. It is also the name of the region where the tribe lived. The name means 'praised' and is first mentioned in Genesis.

Definition: § Judah = "praised" the tribe descended from Judah the son of Jacob

Usage: Occurs in 754 OT verses. KJV: Judah. See also: Genesis 29:35; 1 Samuel 23:3; 2 Kings 14:13.

וּ/בִ/ירוּשָׁלִָֽם Yᵉrûwshâlaim H3389 "Jerusalem" Conj | Prep | N-proper

Jerusalem is the capital city of Palestine, also known as the city of peace. It was the chief city of the united kingdom and the nation of Judah after the split.

Definition: § Jerusalem = "teaching of peace" the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split

Usage: Occurs in 600 OT verses. KJV: Jerusalem. See also: Joshua 10:1; 2 Kings 22:14; 2 Chronicles 24:6.

Study Notes — Ezra 9:9

Show Verse Quote Highlights

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

Context — Ezra’s Prayer of Confession

7From the days of our fathers to this day, our guilt has been great. Because of our iniquities, we and our kings and priests have been delivered into the hands of the kings of the earth and subjected to the sword and to captivity, to pillage and humiliation, as we are this day. 8But now, for a brief moment, grace has come from the LORD our God to preserve for us a remnant and to give us a stake in His holy place. Even in our bondage, our God has given us new life and light to our eyes.

9Though we are slaves, our God has not forsaken us in our bondage, but He has extended to us grace in the sight of the kings of Persia, giving us new life to rebuild the house of our God and repair its ruins, and giving us a wall of protection in Judah and Jerusalem.

10And now, our God, what can we say after this? For we have forsaken the commandments 11that You gave through Your servants the prophets, saying: ‘The land that you are entering to possess is a land polluted by the impurity of its peoples and the abominations with which they have filled it from end to end.

Cross References

	Reference	Text (BSB)
1	Psalms 136:23–24	He remembered us in our low estate His loving devotion endures forever. and freed us from our enemies. His loving devotion endures forever.
2	Ezra 7:6	this Ezra came up from Babylon. He was a scribe skilled in the Law of Moses, which the LORD, the God of Israel, had given. The king had granted Ezra all his requests, for the hand of the LORD his God was upon him.
3	Psalms 106:45–46	And He remembered His covenant with them, and relented by the abundance of His loving devotion. He made them objects of compassion to all who held them captive.
4	Zechariah 4:6–10	So he said to me, “This is the word of the LORD to Zerubbabel: Not by might nor by power, but by My Spirit, says the LORD of Hosts. What are you, O great mountain? Before Zerubbabel you will become a plain. Then he will bring forth the capstone accompanied by shouts of ‘Grace, grace to it!’” Then the word of the LORD came to me, saying, “The hands of Zerubbabel have laid the foundation of this house, and his hands will complete it. Then you will know that the LORD of Hosts has sent me to you. For who has despised the day of small things? But these seven eyes of the LORD, which scan the whole earth, will rejoice when they see the plumb line in the hand of Zerubbabel.”
5	Zechariah 2:5	For I will be a wall of fire around it, declares the LORD, and I will be the glory within it.’”
6	Haggai 1:9	You expected much, but behold, it amounted to little. And what you brought home, I blew away. Why? declares the LORD of Hosts. Because My house still lies in ruins, while each of you is busy with his own house.
7	Ezra 7:11–28	This is the text of the letter King Artaxerxes had given to Ezra the priest and scribe, an expert in the commandments and statutes of the LORD to Israel: Artaxerxes, king of kings. To Ezra the priest, the scribe of the Law of the God of heaven: Greetings. I hereby decree that any volunteers among the Israelites in my kingdom, including the priests and Levites, may go up with you to Jerusalem. You are sent by the king and his seven counselors to evaluate Judah and Jerusalem according to the Law of your God, which is in your hand. Moreover, you are to take with you the silver and gold that the king and his counselors have freely offered to the God of Israel, whose dwelling is in Jerusalem, together with all the silver and gold you may find in all the province of Babylon, as well as the freewill offerings of the people and priests to the house of their God in Jerusalem. With this money, therefore, you are to buy as many bulls, rams, and lambs as needed, together with their grain offerings and drink offerings, and offer them on the altar at the house of your God in Jerusalem. You and your brothers may do whatever seems best with the rest of the silver and gold, according to the will of your God. You must deliver to the God of Jerusalem all the articles given to you for the service of the house of your God. And if anything else is needed for the house of your God that you may have occasion to supply, you may pay for it from the royal treasury. I, King Artaxerxes, decree to all the treasurers west of the Euphrates: Whatever Ezra the priest, the scribe of the Law of the God of heaven, may require of you, it must be provided promptly, up to a hundred talents of silver, a hundred cors of wheat, a hundred baths of wine, a hundred baths of olive oil, and salt without limit. Whatever is commanded by the God of heaven must be done diligently for His house. For why should wrath fall on the realm of the king and his sons? And be advised that you have no authority to impose tribute, duty, or toll on any of the priests, Levites, singers, doorkeepers, temple servants, or other servants of this house of God. And you, Ezra, according to the wisdom of your God which you possess, are to appoint magistrates and judges to judge all the people west of the Euphrates—all who know the laws of your God. And you are to teach these laws to anyone who does not know them. If anyone does not keep the law of your God and the law of the king, let a strict judgment be executed against him, whether death, banishment, confiscation of property, or imprisonment. Blessed be the LORD, the God of our fathers, who has put into the heart of the king to so honor the house of the LORD in Jerusalem, and who has shown me favor before the king, his counselors, and all his powerful officials. And because the hand of the LORD my God was upon me, I took courage and gathered the leaders of Israel to return with me.
8	Ezekiel 11:16	Therefore declare that this is what the Lord GOD says: ‘Although I sent them far away among the nations and scattered them among the countries, yet for a little while I have been a sanctuary for them in the countries to which they have gone.’
9	Daniel 9:25	Know and understand this: From the issuance of the decree to restore and rebuild Jerusalem, until the Messiah, the Prince, there will be seven weeks and sixty-two weeks. It will be rebuilt with streets and a trench, but in times of distress.
10	Isaiah 5:2	He dug it up and cleared the stones and planted the finest vines. He built a watchtower in the middle and dug out a winepress as well. He waited for the vineyard to yield good grapes, but the fruit it produced was sour!

Ezra 9:9 Summary

[Ezra 9:9 shows us that even when we are in difficult circumstances, God is still with us and can bring good out of them, as seen in Romans 8:28. The Israelites were slaves, but God gave them the opportunity to rebuild the temple and restore their community. This verse reminds us that God is always working to bring about His good purposes, even when we can't see it. We can trust in His sovereignty and provision, just like the Israelites did, and know that He will give us the strength and courage we need to face whatever challenges come our way, as promised in Philippians 4:13.]

Frequently Asked Questions

What is the significance of the Israelites being slaves in Ezra 9:9?

The Israelites being slaves in Ezra 9:9 refers to their subjugation to the Persian Empire, but despite this, God has not abandoned them, as seen in His provision and protection, similar to the experiences of the Israelites in Exodus 1:13-14 and Deuteronomy 28:68.

How did God extend grace to the Israelites in the sight of the kings of Persia?

God extended grace to the Israelites by influencing the hearts of the Persian kings, such as Cyrus and Darius, to allow the Israelites to return to Jerusalem and rebuild the temple, as recorded in Ezra 1:1-4 and 6:1-5.

What is the wall of protection mentioned in Ezra 9:9?

The wall of protection in Ezra 9:9 likely refers to the physical and spiritual protection God provided for the Israelites as they returned to Jerusalem and rebuilt the temple, similar to the wall of fire that protected the Israelites in Zechariah 2:5.

How does Ezra 9:9 relate to the concept of God's sovereignty?

Ezra 9:9 demonstrates God's sovereignty over all nations and kingdoms, as He is able to extend grace and protection to His people even in the midst of bondage and oppression, as seen in Isaiah 46:10 and Daniel 4:35.

Reflection Questions

What are some ways in which God has extended grace to me in my own life, despite my circumstances?
How can I, like the Israelites, trust in God's sovereignty and provision even in the midst of difficulty and oppression?
What are some areas of my life where I need God to give me 'new life' and 'light to my eyes', as mentioned in Ezra 9:8-9?
In what ways can I, like the Israelites, use my experiences of God's grace and protection to encourage and strengthen others?

Gill's Exposition on Ezra 9:9

For we were bondmen,.... To the Chaldeans when in Babylon, which was more than the Jews in the times of Christ would own, John 8:33, yet our God hath not forsaken us in our bondage; had not left them

Jamieson-Fausset-Brown on Ezra 9:9

For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and

Matthew Poole's Commentary on Ezra 9:9

We were bondmen, i.e. in greater bondage than that in which we now are. Hath extended mercy unto us in the sight of the kings of Persia, i.e. hath given us to find favour in their eyes. To give us a reviving; to recover us from the grave of dreadful calamities, in which we lay like dead men and dry bones, , &c. To repair the desolations thereof, to wit, of the temple; either, 1. To build the house, where there was only a heap of the ruins of the old temple. Or rather, 2. To frequent and celebrate the worship of God in that place, which hath long lain like a desolate and neglected place. For the building of the house was mentioned in the next foregoing words. To give us a wall, Heb. a hedge, or a fence; either, 1. The wall built about Jerusalem. But it is probable that was not yet built, as we shall see by the following history. Besides, this fence is intimated to be as much a fence to the rest of Judah as to Jerusalem. Or, 2. The favour and protection of the kings of Persia, whose edicts on their behalf were under God their security against all those enemies wherewith they were encompassed. Or, 3. The powerful and gracious providence of God, which had brought them together, and planted them in their own land, and watched over them from time to time.

Trapp's Commentary on Ezra 9:9

Ezra 9:9 For we [were] bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem.Ver. 9. For we were bondmen] Heb. servants; and so wholly and only at the pleasure of another; for a servant is not αυτοματος, saith Aristotle, one that moveth absolutely of himself; but he is the master’ s underling and instrument, καιολωςεκεινου, wholly at his disposal. The saints may say all as much, We were bondmen, slaves to sin, drudges to the devil, driven about by him at his pleasure, having as many lords as lusts, Titus 3:3, and thereby exposed to a thousand mischiefs and miseries; the heathens’ Pistrinum, the Turk’ s galleys, Bajazet’ s iron cage, the Indian mines, are nothing to it. This we should frequently recognize; and remembering that our God hath not forsaken us in our bondage, but brought us from darkness to light, "and from the power of Satan unto God, that we might receive forgiveness of sins, and inheritance among them which are sanctified," Acts 26:18; we should blush and bleed in the sense of our unthankfulness, saying, as Ezra 9:14, Should we again break thy commandments, &c. Yet our God hath not forsaken us in our bondage] As he may seem to do his prisoners of hope, when he leaves them in the enemy’ s hand, or under some pressing affliction, and seems to forget them, that they may the better remember themselves. But God had remembered these returned captives "in their low estate: for his mercy endureth for ever." And had "redeemed them from their enemies: for his mercy endureth for ever," Psalms 136:23-24. Their sin therefore was the greater, since against so much mercy; and God might justly have said unto them, as Ezekiel 22:20, "I will gather you in my anger and in my fury, and will leave you there." A grievous judgment indeed! for woe be unto you when I forsake you, Hosea 9:12. Lord, leave us not, Jeremiah 17:17. Forsake us not utterly, Psalms 119:8. To give us a reviving] See Ezra 9:8. To set up the house of our God, and to repair, &c.] He reciteth and celebrateth God’ s favours to that people, not in the lump only and by wholesale, as we say; but entereth into particulars, and reckoneth them up one by one. So doth Moses, Exodus 18:8. So doth David, Psalms 136:1-26 So must we, that we may shame and shent ourselves, as here, for our unthankfulness: and be inrited and incited thereby to better obedience. God, for this cause, crumbleth his mercies unto us (saith one): we have his blessings by retail, that we may make our utmost of them.

Ellicott's Commentary on Ezra 9:9

(5-15) Ezra’s prayer of confession and deprecation. (5) And at the evening sacrifice I arose up.—Until the afternoon Ezra had sat silent and in grief before the Temple, and in presence of the people. Then, amidst the solemnities of the sacrifice, he uttered the prayer which he had been meditating. (6) And said, O my God.—The confession begins with “O my God;” but Ezra is the representative of the people, and it proceeds “O our God” (Ezra 9:10), without once returning to the first person. (7) Since the days of our fathers have we been in a great trespass.—In these Common Prayers of Ezra, Nehemiah, and Daniel, the race of Israel is regarded as one, and national sins as one “great trespass.” The repetition of “this day” at the beginning and at the end of the verse is to be observed: in the former place in reference to the sin; in the latter in reference to the punishment. (8) A little space.—The “little” here and at the close of the sentence are emphatic. All the present tokens of mercy are said at the conclusion of the prayer (Ezra 9:14) to be conditional in their continuance. The little space from the time of Cyrus was nearly two generations; but it was a moment only in relation to the past and the possible future. The idea is inverted in Isaiah 54:7 : “For a small moment have I forsaken thee.” Nail in his holy place.—The Temple was itself the sure nail on which all their hopes hung. A little reviving.—Literally, make us a little life. The present revival was but the beginning, and still by manifold tokens precarious. (9) We were bondmen.—Better, we are bondmen. In this lies the emphasis of the appeal. A wall.—Like “the nail,” a figurative expression for security. The literal wall was not yet rebuilt. This completes the description of Divine mercy: first, the people were a delivered remnant; the Temple was a sure nail for the future of religion; and their civil estate was made secure. (10) After this.—But all was a mercy for which there had been no adequate return. (11) Saying.—In the later Old Testament Scriptures the quotation of the earlier is often of this character, giving the substance of many passages. The same style is observable in the New Testament. (12) Give not your daughters.—See Deuteronomy 7:3, the only place where the interdict includes both daughters and sons. It is observable that the giving of daughters in marriage to heathens is not mentioned either in Ezra or in Nehemiah. Nor seek their peace.—An evident echo of that most stern injunction in Deuteronomy 23:6. (15) O Lord God of Israel, thou art righteous.—The solemn invocation shows that this is a summary of the whole prayer: God’s righteousness is magnified, as accompanied by the grace which had preserved them, although as only a remnant; and as such covered with their trespasses; and especially with “this” the present trespass, the guilt of which underlies all.

Cambridge Bible on Ezra 9:9

9. For we were bondmen] R.V. For we are bondmen. Ezra explains his words ‘in our bondage’. The bondage is not past. The Jews are still bondmen, in servitude to the king of Persia. yet our God, &c.] The hand of God’s mercy could be discerned in the events of past history. extended mercy] Cf. Ezra 7:28. to give us … to set up … to repair] God, by the kings of Persia, gave the ‘reviving’; through their favour the Jews had been able ‘to set up’ the Temple and ‘to repair’ its ruins; the royal favour acted as a fence to the Jews against the neighbouring nations. the desolations] R.V. the ruins. Marg. waste places. Isaiah 44:26 ‘I will raise up the waste places thereof’, Isaiah 61:4 ‘And they shall build the old wastes’. Here where the word is applied to the house and is found in connexion with the ‘repair’ (lit. ‘cause to stand’ or ‘set up’ as in Nehemiah 6:1) ‘ruins’ seems the best English equivalent. a wall] So also R.V. text. R.V. marg. ‘a fence’. The Hebrew word (‘gâdêr’) is specially used of a fence round a vineyard. It is used by Isaiah ‘I will break down the fence thereof’ (Isaiah 5:5) in the celebrated allegory in which Israel is the vineyard. It occurs also in the Psalm (Psalms 80:12) ‘Why hast thou broken down her fences?’, where the same image of the sacred vine is employed. The use of the word here is perhaps an allusion to these well-known passages. It is not a literal ‘fence’ or ‘wall’, but ‘protection’ and ‘defence’. in Judah and in Jerusalem] Cf. Ezra 2:1, Ezra 4:6, Ezra 5:1.

Barnes' Notes on Ezra 9:9

We were bondmen - Rather, “we are bondmen” (compare the marginal reference). The Israelites, though returned from the captivity, were still “bondmen.” The Persian monarch was their absolute lord and master.

Whedon's Commentary on Ezra 9:9

9. We were bondmen — Having been subject to Assyrian, Babylonian, and Persian kings. Kings of Persia — Especially Cyrus, Darius, and Artaxerxes.

Sermons on Ezra 9:9

	Sermon	Description
	The Divine Rememberer by A.W. Pink	A.W. Pink emphasizes God's unwavering memory and faithfulness towards humanity, contrasting it with our tendency to forget Him. He reflects on the biblical instances where God reme
	Our Condition - God's Mercy! by James Smith	James Smith preaches on the poetic records of God's mercy in the Psalms, reflecting on Israel's history as a mirror of our own spiritual journey. He emphasizes our low condition du
	Prayer That Is Pleasing to the Lord by David Wilkerson	In this sermon, the speaker addresses the issue of complicated prayer and emphasizes the importance of delighting in the Lord. He criticizes the idea of filling up prayer time with
	From Babylon to Jerusalem - (Ezra) ch.7 - ch.10 by Zac Poonen	Zac Poonen explores the transition of Ezra and the people from Babylon to Jerusalem, emphasizing the significance of Ezra's leadership and his commitment to God's Word. He highligh
	Recovery - Part 2 of 4 by T. Austin-Sparks	In this sermon, the speaker emphasizes the importance of being committed to God's purpose. He highlights the need for a specific and personal vision of God's plan in the present ti
	The Greatest Danger This World Faces Today by Keith Daniel	This sermon emphasizes the importance of seeking God desperately for revival, drawing parallels from the stories of King Josiah and Ezra in the Bible. It highlights the need for th
	(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.