Ezra 10:44

“All these had taken strange wives, etc.] In all about one hundred and thirteen: and some of them had wives by whom they had children; and yet they put them away, which made it the more difficult for them to do; and those that had none, it is thought to be a mark of God’s displeasure at such marriages. No mention being made of the children being put away, as Shechaniah proposed, (<151003>Ezra 10:3), it may be concluded they were not, but were taken care of, to be educated in the true religion, and entered proselytes at a proper time; and the rather, as Ezra gave no orders about their putting away, (<151011>Ezra 10:11). FOOTNOTES ft1 - Origen apud Euseb. Hist. Eccl. l. 6. c. 25. Hieron. Opera,…”

“Compare with the list in Ezra 2:0. Ezra 10:19 They gave their hands - i. e., “solemnly pledged themselves” (compare the marginal references). Ezra 10:44 The guilty persons, it would seem, were 113 in number. They comprised 4 members of the high priest’s family, 13 other priests, 10 Levites, and 86 lay Israelites belonging to at least 10 distinct families. The fact noted in the second clause of the verse must have increased the difficulity of Ezra’s task. return to 'Top of Page' Footnotes: Copyright Statement These files are public domain. Bibliographical Information Barnes, Albert. "Commentary on Ezra 10". "Barnes' Notes on the Whole Bible".…”

“Had children - This implies that most of their wives were barren. Which came to pass by God's special providence, to manifest his displeasure against such matches, and that the putting them away might not be encumbered with too many difficulties. One would think this grievance altogether removed. Yet we meet with it again, Neh 13:22. Such corruptions are easily and insensibly brought in, tho' not easily purged out. The best reformers can but do their endeavour. It is only the Redeemer himself, who when he cometh to Sion, will effectually turn away ungodliness from Jacob. Next: Nehemiah Chapter 1”

“10:44 and some even had children by these wives: The couples who had children had probably married before Ezra came back to Jerusalem; even they were not excused from the decree.”

“strange wives: Pro 2:16, Pro 5:3, Pro 5:20 and some of them: This observation was probably intended to shew that only a few of them had children, and also how rigorously the law was put in execution. According to a passage in Justin Martyr's Dialogue with Trypho, a Jew, Ezra offered a paschal lamb on this occasion, and addressed the people thus: "And Ezra said to the people, This pass-over is our Saviour and our Refuge; and if ye will be persuaded of it, and let it enter into your hearts, that we are to humble to Him in a sign, and afterwards shall believe in Him, this place shall not be destroyed forever, saith the Lord of hosts; but, if ye will not believe in Him, nor hearken to his…”

“Ezr 10:44 contains the statement with which the account of this transaction closes. The Chethiv נשׂאיּ seems to be an error of transcription for נשׂאוּ (the Keri), which the sense requires. וגו מהם וישׁ, "and there were among them women who had brought forth sons." מהם must be referred to women, notwithstanding the masculine suffix. ישׂימוּ, too, can only be referred to נשׁים, and cannot be explained, as by J. H. Mich.: unde etiam filios susceperant seu procreaverant. The gender of the verb is adapted to the form of the word נשׁים, an incorrectness which must be attributed to the increasing tendency of the language to use the masculine instead of the feminine, or to renounce a distinction of…”