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Ezra 9-10 New American Bible (Revised Edition) (NABRE)

Chapter 9

The Crisis of Mixed Marriages. When these matters had been concluded, the leaders approached me with this report: “Neither the Israelite laymen nor the priests nor the Levites have kept themselves separate from the peoples of the lands and their abominations—Canaanites, Hittites, Perizzites, Jebusites, Ammonites, Moabites, Egyptians, and Amorites— for they have taken some of their daughters as wives for themselves and their sons, thus intermingling the holy seed with the peoples of the lands. Furthermore, the leaders and rulers have taken a prominent part in this apostasy!”

Ezra’s Reaction. When I had heard this, I tore my cloak and my mantle, plucked hair from my head and beard, and sat there devastated. Around me gathered all who were in dread of the sentence of the God of Israel[a] on the apostasy of the exiles, while I remained devastated until the evening sacrifice. Then, at the time of the evening sacrifice, I rose in my wretchedness, and with cloak and mantle torn I fell on my knees, stretching out my hands to the Lord, my God.

A Penitential Prayer. [b]I said: “My God, I am too ashamed and humiliated to raise my face to you, my God, for our wicked deeds are heaped up above our heads and our guilt reaches up to heaven. From the time of our ancestors even to this day our guilt has been great, and for our wicked deeds we have been delivered, we and our kings and our priests, into the hands of the kings of foreign lands, to the sword, to captivity, to pillage, and to disgrace, as is the case today.

“And now, only a short time ago, mercy came to us from the Lord, our God, who left us a remnant and gave us a stake in his holy place; thus our God has brightened our eyes and given us relief in our slavery. For slaves we are, but in our slavery our God has not abandoned us; rather, he has turned the good will of the kings of Persia toward us. Thus he has given us new life to raise again the house of our God and restore its ruins, and has granted us a protective wall in Judah and Jerusalem. 10 But now, our God, what can we say after all this? For we have abandoned your commandments, 11 which you gave through your servants the prophets: The land which you are entering to take as your possession is a land unclean with the filth of the peoples of the lands, with the abominations with which they have filled it from one end to the other by their uncleanness. 12 Do not, then, give your daughters to their sons in marriage, and do not take their daughters for your sons. Never promote their welfare and prosperity; thus you will grow strong, enjoy the produce of the land, and leave it as an inheritance to your children forever.

13 “After all that has come upon us for our evil deeds and our great guilt—though you, our God, have made less of our sinfulness than it deserved and have allowed us to survive as we do— 14 shall we again violate your commandments by intermarrying with these abominable peoples? Would you not become so angered with us as to destroy us without remnant or survivor? 15 Lord, God of Israel, you are just; yet we have been spared, the remnant we are today. Here we are before you in our sins. Because of all this, we can no longer stand in your presence.”

Chapter 10

Response to the Crisis. While Ezra prayed and acknowledged their guilt, weeping and prostrate before the house of God, a very large assembly of Israelites gathered about him, men, women, and children; and the people wept profusely. Then Shecaniah, the son of Jehiel, one of the descendants of Elam, made this appeal to Ezra: “We have indeed betrayed our God by taking as wives foreign women of the peoples of the land. Yet in spite of this there still remains a hope for Israel. Let us therefore enter into a covenant before our God to dismiss all our foreign wives and the children born of them, in keeping with what you, my lord, advise, and those who are in dread of the commandments of our God. Let it be done according to the law! Rise, then, for this is your duty! We are with you, so have courage and act!”

Ezra stood and demanded an oath from the leaders of the priests, from the Levites and from all Israel that they would do as had been proposed; and they swore it. Then Ezra left his place before the house of God and entered the chamber of Johanan, son of Eliashib,[c] where he spent the night neither eating food nor drinking water, for he was in mourning over the apostasy of the exiles. A proclamation was made throughout Judah and Jerusalem that all the exiles should gather together in Jerusalem, and that whoever failed to appear within three days would, according to the judgment of the leaders and elders, suffer the confiscation of all his possessions, and would be excluded from the assembly of the exiles.

All the men of Judah and Benjamin gathered together in Jerusalem within the three-day period: it was in the ninth month,[d] on the twentieth day of the month. All the people, sitting in the open place before the house of God, were trembling both over the matter at hand and because it was raining. 10 Then Ezra, the priest, stood up and said to them: “Your apostasy in taking foreign women as wives has added to Israel’s guilt. 11 But now, give praise to the Lord, the God of your ancestors, and do his will: separate yourselves from the peoples of the land and from the foreign women.” 12 In answer, the whole assembly cried out with a loud voice: “Yes, it is our duty to do as you say! 13 But the people are numerous and it is the rainy season, so that we cannot remain outside; besides, this is not a task that can be performed in a single day or even two, for those of us who have sinned in this regard are many. 14 Let our leaders represent the whole assembly; then let all those in our cities who have taken foreign women for wives appear at appointed times, accompanied by the elders and magistrates of each city in question, till we have turned away from us our God’s burning anger over this affair.” 15 Only Jonathan, son of Asahel, and Jahzeiah, son of Tikvah, were against this proposal, with Meshullam and Shabbethai the Levite supporting them.

16 [e]The exiles did as agreed. Ezra the priest appointed as his assistants men who were heads of ancestral houses, one for each ancestral house, all of them designated by name. They held sessions to examine the matter, beginning with the first day of the tenth month. 17 By the first day of the first month they had finished dealing with all the men who had taken foreign women for wives.

The List of Transgressors. 18 Among the priests, the following were found to have taken foreign women for wives: Of the descendants of Jeshua, son of Jozadak, and his kinsmen: Maaseiah, Eliezer, Jarib, and Gedaliah. 19 They pledged themselves to dismiss their wives, and as a guilt offering for their guilt they gave a ram from the flock. 20 Of the descendants of Immer: Hanani and Zebadiah; 21 of the descendants of Harim: Maaseiah, Elijah, Shemaiah, Jehiel, and Uzziah; 22 of the descendants of Pashhur: Elioenai, Maaseiah, Ishmael, Nethanel, Jozabad, and Elasah.

23 Of the Levites: Jozabad, Shimei, Kelaiah (also called Kelita), Pethahiah, Judah, and Eliezer.

24 Of the singers: Eliashib; of the gatekeepers: Shallum, Telem, and Uri.

25 Of the people of Israel: Of the descendants of Parosh: Ramiah, Izziah, Malchijah, Mijamin, Eleazar, Malchijah, and Benaiah; 26 of the descendants of Elam: Mattaniah, Zechariah, Jehiel, Abdi, Jeremoth, and Elijah; 27 of the descendants of Zattu: Elioenai, Eliashib, Mattaniah, Jeremoth, Zabad, and Aziza; 28 of the descendants of Bebai: Jehohanan, Hananiah, Zabbai, and Athlai; 29 of the descendants of Bani: Meshullam, Malluch, Adaiah, Jashub, Sheal, and Jeremoth; 30 of the descendants of Pahath-moab: Adna, Chelal, Benaiah, Maaseiah, Mattaniah, Bezalel, Binnui, and Manasseh; 31 of the descendants of Harim: Eliezer, Isshijah, Malchijah, Shemaiah, Shimeon, 32 Benjamin, Malluch, Shemariah; 33 of the descendants of Hashum: Mattenai, Mattattah, Zabad, Eliphelet, Jeremai, Manasseh, Shimei; 34 of the descendants of Begui: Maadai, Amram, Uel, 35 Benaiah, Bedeiah, Cheluhi, 36 Vaniah, Meremoth, Eliashib, 37 Mattaniah, Mattenai, and Jaasu; 38 of the descendants of Binnui: Shimei, 39 Shelemiah, Nathan, and Adaiah; 40 of the descendants of Zachai: Shashai, Sharai, 41 Azarel, Shelemiah, Shemariah, 42 Shallum, Amariah, Joseph; 43 of the descendants of Nebo: Jeiel, Mattithiah, Zabad, Zebina, Jaddai, Joel, Benaiah.

44 [f]All these had taken foreign wives; but they sent them away, both the women and their children.

Footnotes:

  1. 9:4 All who were in dread…God of Israel: lit., “all who trembled”; these people are also mentioned at 10:3, and a similar designation occurs at Is 66:2, 5, a text more or less contemporary with this passage. The allusion may be to a distinct social group of rigorist tendencies who supported Ezra’s marriage reform.
  2. 9:6–15 The prayer attributed to Ezra is a communal confession of sin, of a kind characteristic of the Second Temple period (cf. Neh 9:6–37; Dn 9:4–19; 1QS 1:4–2:1), but adapted to the present situation.
  3. 10:6 Johanan, son of Eliashib: if this Eliashib is identical with the high priest of that name during Nehemiah’s mission (Neh 3:1), it would be difficult to avoid the conclusion that Ezra followed Nehemiah. But Eliashib is a common name, and, on the hypothesis of Nehemiah’s chronological priority, it would be unlikely that Ezra would consort with a family which had “defiled the priesthood” (Neh 13:28–29).
  4. 10:9 The ninth month: Kislev (November–December), during the first of two rainy seasons in Palestine.
  5. 10:16–17 The work of the committee lasted three months, from the first day of the tenth month, Tebeth (December–January), to the first day of the first month, Nisan (March–April), of the following year.
  6. 10:44 Some scholars find the continuation of the account of the marriage reform in Neh 9:1–5, though the date given at Neh 9:1 would fit better after Ezr 10:15; cf. Hg 2:10–14. The abrupt conclusion to Ezr 9–10 suggests that the policy of forced separation from foreign wives, not mandated by any law known to us, did not succeed. Assuming the chronological priority of Ezra, marriage outside the community was still prevalent during Nehemiah’s administration, and the remarkable demographic expansion of Judaism in the following centuries would be difficult to explain if Ezra’s measures had been put into effect.
New American Bible (Revised Edition) (NABRE)

Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

Proverbs 25:15-28 New American Bible (Revised Edition) (NABRE)

15 By patience is a ruler persuaded,
    and a soft tongue can break a bone.
16 [a]If you find honey, eat only what you need,
    lest you have your fill and vomit it up.
17 Let your foot be seldom in your neighbors’ house,
    lest they have their fill of you—and hate you.
18 A club, sword, or sharp arrow—
    the one who bears false witness against a neighbor.
19 A bad tooth or an unsteady foot—
    a trust betrayed in time of trouble.[b]
20 Like the removal of clothes on a cold day, or vinegar on soda,
    is the one who sings to a troubled heart.
21 [c]If your enemies are hungry, give them food to eat,
    if thirsty, give something to drink;
22 For live coals you will heap on their heads,
    and the Lord will vindicate you.
23 The north wind brings rain,
    and a backbiting tongue, angry looks.
24 It is better to dwell in a corner of the housetop
    than in a mansion with a quarrelsome wife.[d]
25 Cool water to one faint from thirst
    is good news from a far country.
26 A trampled fountain or a polluted spring—[e]
    a just person fallen before the wicked.
27 To eat too much honey is not good;
    nor to seek honor after honor.[f]
28 A city breached and left defenseless
    are those who do not control their temper.

Footnotes:

  1. 25:16–17 The two admonitions are complementary, expressing nicely the need to restrain the inclination for delightful things, whether for honey or friendship.
  2. 25:19 “A time of trouble” defeats all plans (cf. 10:2; 11:4). At such times human resources alone are like a tooth that falls out as one bites or a foot that goes suddenly lame.
  3. 25:21–22 A memorable statement of humanity and moderation; such sentiments could be occasionally found even outside the Bible, e.g., “It is better to bless someone than to do harm to one who has insulted you” (Egyptian Papyrus Insinger). Cf. Ex 23:4 and Lv 19:17–18. Human beings should not take it upon themselves to exact vengeance, leaving it rather in God’s hands. This saying has in view an enemy’s vulnerability in time of need, in this case extreme hunger and thirst; such a need should not be an occasion for revenge. The motive for restraining oneself is to allow God’s justice to take its own course, as in 20:22 and 24:17–19. Live coals: either remorse and embarrassment for the harm done, or increased punishment for refusing reconciliation. Cf. Mt 5:44. Rom 12:20 cites the Greek version and interprets it, “Do not be overcome by evil but overcome evil with good.”
  4. 25:24 A humorous saying about domestic unhappiness: better to live alone outdoors than indoors with an angry spouse. Prv 21:9 is identical and 21:19 is similar in thought.
  5. 25:26 “Spring” is a common metaphor for source. The righteous should be a source of life for others. When they fail, it is as if a spring became foul and its water undrinkable. It is not clear whether the righteous person yielded to a scoundrel out of cowardice or was simply defeated by evil. The latter seems more likely, for other proverbs say the just person will never “fall” (lit., “be moved,” 10:30; 12:3). The fall, even temporary, of a righteous person is a loss of life for others.
  6. 25:27 Nor…honor: the text is uncertain.
New American Bible (Revised Edition) (NABRE)

Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

Ephesians 6 New American Bible (Revised Edition) (NABRE)

Chapter 6

Children and Parents. Children, obey your parents [in the Lord], for this is right. “Honor your father and mother.” This is the first commandment with a promise, “that it may go well with you and that you may have a long life on earth.” Fathers, do not provoke your children to anger, but bring them up with the training and instruction of the Lord.

Slaves and Masters. Slaves, be obedient to your human masters with fear and trembling, in sincerity of heart, as to Christ, not only when being watched, as currying favor, but as slaves of Christ, doing the will of God from the heart, willingly serving the Lord and not human beings, knowing that each will be requited from the Lord for whatever good he does, whether he is slave or free. Masters, act in the same way toward them, and stop bullying, knowing that both they and you have a Master in heaven and that with him there is no partiality.

Battle Against Evil. 10 [a]Finally, draw your strength from the Lord and from his mighty power. 11 Put on the armor of God so that you may be able to stand firm against the tactics of the devil. 12 For our struggle is not with flesh and blood but with the principalities, with the powers, with the world rulers of this present darkness, with the evil spirits in the heavens. 13 Therefore, put on the armor of God, that you may be able to resist on the evil day and, having done everything, to hold your ground. 14 So stand fast with your loins girded in truth, clothed with righteousness as a breastplate, 15 and your feet shod in readiness for the gospel of peace. 16 In all circumstances, hold faith as a shield, to quench all [the] flaming arrows of the evil one. 17 And take the helmet of salvation and the sword of the Spirit, which is the word of God.

Constant Prayer. 18 With all prayer and supplication, pray at every opportunity in the Spirit. To that end, be watchful with all perseverance and supplication for all the holy ones 19 and also for me, that speech may be given me to open my mouth, to make known with boldness the mystery of the gospel 20 for which I am an ambassador in chains, so that I may have the courage to speak as I must.

V. Conclusion

A Final Message.[b] 21 So that you also may have news of me and of what I am doing, Tychicus, my beloved brother and trustworthy minister in the Lord, will tell you everything. 22 I am sending him to you for this very purpose, so that you may know about us and that he may encourage your hearts.

23 Peace be to the brothers, and love with faith, from God the Father and the Lord Jesus Christ. 24 Grace be with all who love our Lord Jesus Christ in immortality.

Footnotes:

  1. 6:10–20 A general exhortation to courage and prayer. Drawing upon the imagery and ideas of Is 11:5; 59:16–17; and Wis 5:17–23, Paul describes the Christian in terms of the dress and equipment of Roman soldiers. He observes, however, that the Christian’s readiness for combat is not directed against human beings but against the spiritual powers of evil (Eph 6:10–17; cf. Eph 1:21; 2:2; 3:10). Unique importance is placed upon prayer (Eph 6:18–20).
  2. 6:21–24 Tychicus: the bearer of the letter; see note on Col 4:7. Eph 6:21–22 parallel Col 4:7–8, often word for word. If Ephesians is addressed to several Christian communities (see Introduction), it is understandable that no greetings to individual members of these communities should have been included in it.
New American Bible (Revised Edition) (NABRE)

Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

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