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Ezra 10

1 While Ezra prayed and made this confession, weeping and lying face down on the ground in front of the Temple of God, a very large crowd of people from Israel-- men, women, and children-- gathered and wept bitterly with him.

2 Then Shecaniah son of Jehiel, a descendant of Elam, said to Ezra, "We have been unfaithful to our God, for we have married these pagan women of the land. But in spite of this there is hope for Israel.

3 Let us now make a covenant with our God to divorce our pagan wives and to send them away with their children. We will follow the advice given by you and by the others who respect the commands of our God. Let it be done according to the Law of God.

4 Get up, for it is your duty to tell us how to proceed in setting things straight. We are behind you, so be strong and take action."

5 So Ezra stood up and demanded that the leaders of the priests and the Levites and all the people of Israel swear that they would do as Shecaniah had said. And they all swore a solemn oath.

6 Then Ezra left the front of the Temple of God and went to the room of Jehohanan son of Eliashib. He spent the night there without eating or drinking anything. He was still in mourning because of the unfaithfulness of the returned exiles.

7 Then a proclamation was made throughout Judah and Jerusalem that all the exiles should come to Jerusalem.

8 Those who failed to come within three days would, if the leaders and elders so decided, forfeit all their property and be expelled from the assembly of the exiles.

9 Within three days, all the people of Judah and Benjamin had gathered in Jerusalem. This took place on December 19, and all the people were sitting in the square before the Temple of God. They were trembling both because of the seriousness of the matter and because it was raining.

10 Then Ezra the priest stood and said to them: "You have committed a terrible sin. By marrying pagan women, you have increased Israel's guilt.

11 So now confess your sin to the LORD, the God of your ancestors, and do what he demands. Separate yourselves from the people of the land and from these pagan women."

12 Then the whole assembly raised their voices and answered, "Yes, you are right; we must do as you say!"

13 Then they added, "This isn't something that can be done in a day or two, for many of us are involved in this extremely sinful affair. And this is the rainy season, so we cannot stay out here much longer.

14 Let our leaders act on behalf of us all. Let everyone who has a pagan wife come at a scheduled time, accompanied by the leaders and judges of his city, so that the fierce anger of our God concerning this affair may be turned away from us."

15 Only Jonathan son of Asahel and Jahzeiah son of Tikvah opposed this course of action, and they were supported by Meshullam and Shabbethai the Levite.

16 So this was the plan they followed. Ezra selected leaders to represent their families, designating each of the representatives by name. On December 29, the leaders sat down to investigate the matter.

17 By March 27, the first day of the new year, they had finished dealing with all the men who had married pagan wives.

18 These are the priests who had married pagan wives: From the family of Jeshua son of Jehozadak and his brothers: Maaseiah, Eliezer, Jarib, and Gedaliah.

19 They vowed to divorce their wives, and they each acknowledged their guilt by offering a ram as a guilt offering.

20 From the family of Immer: Hanani and Zebadiah.

21 From the family of Harim: Maaseiah, Elijah, Shemaiah, Jehiel, and Uzziah.

22 From the family of Pashhur: Elioenai, Maaseiah, Ishmael, Nethanel, Jozabad, and Elasah.

23 These are the Levites who were guilty: Jozabad, Shimei, Kelaiah (also called Kelita), Pethahiah, Judah, and Eliezer.

24 This is the singer who was guilty: Eliashib. These are the gatekeepers who were guilty: Shallum, Telem, and Uri.

25 These are the other people of Israel who were guilty: From the family of Parosh: Ramiah, Izziah, Malkijah, Mijamin, Eleazar, Hashabiah, and Benaiah.

26 From the family of Elam: Mattaniah, Zechariah, Jehiel, Abdi, Jeremoth, and Elijah.

27 From the family of Zattu: Elioenai, Eliashib, Mattaniah, Jeremoth, Zabad, and Aziza.

28 From the family of Bebai: Jehohanan, Hananiah, Zabbai, and Athlai.

29 From the family of Bani: Meshullam, Malluch, Adaiah, Jashub, Sheal, and Jeremoth.

30 From the family of Pahath-moab: Adna, Kelal, Benaiah, Maaseiah, Mattaniah, Bezalel, Binnui, and Manasseh.

31 From the family of Harim: Eliezer, Ishijah, Malkijah, Shemaiah, Shimeon,

32 Benjamin, Malluch, and Shemariah.

33 From the family of Hashum: Mattenai, Mattattah, Zabad, Eliphelet, Jeremai, Manasseh, and Shimei.

34 From the family of Bani: Maadai, Amram, Uel,

35 Benaiah, Bedeiah, Keluhi,

36 Vaniah, Meremoth, Eliashib,

37 Mattaniah, Mattenai, and Jaasu.

38 From the family of Binnui: Shimei,

39 Shelemiah, Nathan, Adaiah,

40 Macnadebai, Shashai, Sharai,

41 Azarel, Shelemiah, Shemariah,

42 Shallum, Amariah, and Joseph.

43 From the family of Nebo: Jeiel, Mattithiah, Zabad, Zebina, Jaddai, Joel, and Benaiah.

44 Each of these men had a pagan wife, and some even had children by these wives.

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The New Living Translation (NLT)

The New Living Translation (NLT) is a modern English translation of the Bible that aims to make the Scriptures accessible and engaging for contemporary readers. First published in 1996 by Tyndale House Publishers, the NLT was conceived as an effort to create a translation that combines both accuracy and readability. Unlike many other translations that focus on a word-for-word rendering of the original texts, the NLT employs a thought-for-thought translation philosophy, also known as dynamic equivalence. This approach prioritizes conveying the meaning and message of the original texts in a way that is natural and understandable in modern English.

One of the defining features of the NLT is its commitment to clarity and simplicity. The translators, a team of over 90 evangelical scholars, aimed to create a text that would be approachable for a wide audience, including those who may find traditional translations challenging to read. The NLT’s language is contemporary and conversational, making it particularly effective for public reading, teaching, and personal study. This emphasis on readability helps ensure that the profound messages of the Bible are easily grasped and retained by readers from various backgrounds and levels of biblical knowledge.

The NLT also incorporates a rich array of study aids designed to enhance the reader’s understanding of the biblical text. These include book introductions, footnotes, cross-references, and explanatory notes that provide historical, cultural, and theological context. These features are particularly useful for readers who seek a deeper comprehension of the Scriptures and their application to modern life. The translation also includes clear and concise headings that help guide readers through the narrative and thematic structure of each book, making it easier to follow and comprehend the overall message.

Despite its many strengths, the New Living Translation has faced some criticism, particularly from those who favor more literal translations. Critics argue that the dynamic equivalence approach, while making the text more readable, can sometimes result in a loss of the precise nuances and literary qualities of the original languages. Some scholars believe that certain theological concepts might be oversimplified in the process of making the text more accessible. Nevertheless, the NLT remains one of the most popular and widely used translations today, valued for its readability, clarity, and ability to convey the timeless truths of the Bible in a way that resonates with contemporary readers.