Ezra 10:27
A focused desk for reading, commentary, cross-references, original language notes, and your own observations.
Ezra 10:27
27 And of the sons of Zattu; Elioenai, Eliashib, Mattaniah, and Jeremoth, and Zabad, and Aziza.
Chapter Context
Ezra 10 is a historical narrative chapter in the Old Testament that explores themes of grace, covenant, faith. Written during the post-exilic return (c. 458-440 BCE), this chapter should be understood within its historical context: The Persian Empire allowed religious freedom while maintaining political control.
The chapter can be divided into several sections:
- Verses 1-5: Introduction and setting the context
- Verses 6-12: Development of key themes
- Verses 13-20: Central message and teachings
- Verses 21-44: Conclusion and application
This chapter is significant because it demonstrates God's faithfulness despite human unfaithfulness. When studying this passage, it's important to consider both its immediate context within Ezra and its broader place in the scriptural canon.
Verse Study
Ezra 10:27
27 And of the sons of Zattu; Elioenai, Eliashib, Mattaniah, and Jeremoth, and Zabad, and Aziza.
Analysis
And of the sons of Zattu; Elioenai, Eliashib, Mattaniah, and Jeremoth, and Zabad, and Aziza. The Zattu (זַתּוּא, Zattu', possibly meaning "olive tree") family contributed six members to the transgression list. Elioenai (אֶלְיוֹעֵינַי, "my eyes are toward Yahweh") and Eliashib (אֶלְיָשִׁיב, "God restores") both contain theophoric elements emphasizing divine focus and restoration, yet their bearers looked to foreign wives rather than covenant faithfulness, seeking restoration through human strategy rather than divine provision.
The name Zabad (זָבָד, "he has given") likely refers to divine gift, while Aziza (עֲזִיזָא, "strong" or "powerful") suggests strength—yet true strength lay in covenant obedience, not in political alliances through intermarriage. The recurrence of Mattaniah and Jeremoth across multiple families indicates these were common names in post-exilic community, showing the sin's pervasiveness cut across social boundaries. The olive tree imagery of Zattu's name evokes covenant blessing (Psalm 128:3), now endangered by syncretistic unfaithfulness.
Historical Context
The Zattu clan numbered 945 members at the return (Ezra 2:8). Six violators from this mid-sized family suggests proportionally significant compromise. The period following the exile (458 BC) saw economic pressure to intermarry with landed populations who had occupied Judah during the captivity. These marriages often represented pragmatic attempts to secure property and social standing rather than faith-driven covenant violations, yet pragmatism proved equally destructive to holy community.
Reflection
- How do names emphasizing "eyes toward Yahweh" challenge believers about whether their actual focus matches their professed devotion?
- What does the tension between divine "restoration" (Eliashib) and human attempts to secure future through compromise teach about faith versus pragmatism?
- In what areas might contemporary Christians compromise covenant faithfulness for economic security or social advantage?
Cross-References
- Parallel theme: Ezra 2:8, Nehemiah 7:13