Apologetics Bible

Ezra 9:1

Hebrew

וּכְכַלּוֹת אֵלֶּה נִגְּשׁוּ אֵלַי הַשָּׂרִים לֵאמֹר לֹֽא־נִבְדְּלוּ הָעָם יִשְׂרָאֵל וְהַכֹּהֲנִים וְהַלְוִיִּם מֵעַמֵּי הָאֲרָצוֹת כְּתוֹעֲבֹֽתֵיהֶם לַכְּנַעֲנִי הַחִתִּי הַפְּרִזִּי הַיְבוּסִי הָֽעַמֹּנִי הַמֹּאָבִי הַמִּצְרִי וְהָאֱמֹרִֽי׃

vkhekhalvot-'eleh-nigeshv-'elay-hashariym-le'mor-lo'-nivedelv-ha'am-yishera'el-vehakhohaniym-vehaleviyim-me'amey-ha'aratzvot-khetvo'avoteyhem-lakhena'aniy-hachitiy-haferiziy-hayevvsiy-ha'amoniy-hamo'aviy-hamitzeriy-veha'emoriy

KJV: Now when these things were done, the princes came to me, saying, The people of Israel, and the priests, and the Levites, have not separated themselves from the people of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.

AKJV: Now when these things were done, the princes came to me, saying, The people of Israel, and the priests, and the Levites, have not separated themselves from the people of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.

ASV: Now when these things were done, the princes drew near unto me, saying, The people of Israel, and the priests and the Levites, have not separated themselves from the peoples of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.

YLT: And at the completion of these things, drawn nigh unto me have the heads, saying, `The people of Israel, and the priests, and the Levites, have not been separated from the peoples of the lands, as to their abominations, even the Canaanite, the Hittite, the Perizzite, the Jebusite, the Ammonite, the Moabite, the Egyptian, and the Amorite,

Exposition: Ezra 9:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now when these things were done, the princes came to me, saying, The people of Israel, and the priests, and the Levites, have not separated themselves from the people of the lands, doing according to their abomination...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Ezra 9:2

Hebrew

כִּֽי־נָשְׂאוּ מִבְּנֹֽתֵיהֶם לָהֶם וְלִבְנֵיהֶם וְהִתְעָֽרְבוּ זֶרַע הַקֹּדֶשׁ בְּעַמֵּי הָאֲרָצוֹת וְיַד הַשָּׂרִים וְהַסְּגָנִים הָֽיְתָה בַּמַּעַל הַזֶּה רִאשׁוֹנָֽה׃

khiy-nashe'v-mivenoteyhem-lahem-veliveneyhem-vehite'arevv-zera'-haqodesh-ve'amey-ha'aratzvot-veyad-hashariym-vehaseganiym-hayetah-vama'al-hazeh-ri'shvonah

KJV: For they have taken of their daughters for themselves, and for their sons: so that the holy seed have mingled themselves with the people of those lands: yea, the hand of the princes and rulers hath been chief in this trespass.

AKJV: For they have taken of their daughters for themselves, and for their sons: so that the holy seed have mingled themselves with the people of those lands: yes, the hand of the princes and rulers has been chief in this trespass.

ASV: For they have taken of their daughters for themselves and for their sons, so that the holy seed have mingled themselves with the peoples of the lands: yea, the hand of the princes and rulers hath been chief in this trespass.

YLT: for they have taken of their daughters to them, and to their sons, and the holy seed have mingled themselves among the peoples of the lands, and the hand of the heads and of the seconds have been first in this trespass.'

Exposition: Ezra 9:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For they have taken of their daughters for themselves, and for their sons: so that the holy seed have mingled themselves with the people of those lands: yea, the hand of the princes and rulers hath been chief in this...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Ezra 9:3

Hebrew

וּכְשָׁמְעִי אֶת־הַדָּבָר הַזֶּה קָרַעְתִּי אֶת־בִּגְדִי וּמְעִילִי וָאֶמְרְטָה מִשְּׂעַר רֹאשִׁי וּזְקָנִי וָאֵשְׁבָה מְשׁוֹמֵֽם׃

vkheshame'iy-'et-hadavar-hazeh-qara'etiy-'et-vigediy-vme'iyliy-va'emeretah-mishe'ar-ro'shiy-vzeqaniy-va'eshevah-meshvomem

KJV: And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down astonied.

AKJV: And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down astonished.

ASV: And when I heard this thing, I rent my garment and my robe, and plucked off the hair of my head and of my beard, and sat down confounded.

YLT: And at my hearing this word, I have rent my garment and my upper robe, and pluck out of the hair of my head, and of my beard, and sit astonished,

Exposition: Ezra 9:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down astonied.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Ezra 9:4

Hebrew

וְאֵלַי יֵאָסְפוּ כֹּל חָרֵד בְּדִבְרֵי אֱלֹהֵֽי־יִשְׂרָאֵל עַל מַעַל הַגּוֹלָה וַאֲנִי יֹשֵׁב מְשׁוֹמֵם עַד לְמִנְחַת הָעָֽרֶב׃

ve'elay-ye'asefv-khol-chared-vediverey-'elohey-yishera'el-'al-ma'al-hagvolah-va'aniy-yoshev-meshvomem-'ad-leminechat-ha'arev

KJV: Then were assembled unto me every one that trembled at the words of the God of Israel, because of the transgression of those that had been carried away; and I sat astonied until the evening sacrifice.

AKJV: Then were assembled to me every one that trembled at the words of the God of Israel, because of the transgression of those that had been carried away; and I sat astonished until the evening sacrifice. ¶

ASV: Then were assembled unto me every one that trembled at the words of the God of Israel, because of the trespass of them of the captivity; and I sat confounded until the evening oblation.

YLT: and unto me are gathered every one trembling at the words of the God of Israel, because of the trespass of the removal, and I am sitting astonished till the present of the evening.

Exposition: Ezra 9:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then were assembled unto me every one that trembled at the words of the God of Israel, because of the transgression of those that had been carried away; and I sat astonied until the evening sacrifice.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Ezra 9:5

Hebrew

וּבְמִנְחַת הָעֶרֶב קַמְתִּי מִתַּֽעֲנִיתִי וּבְקָרְעִי בִגְדִי וּמְעִילִי וָֽאֶכְרְעָה עַל־בִּרְכַּי וָאֶפְרְשָׂה כַפַּי אֶל־יְהוָה אֱלֹהָֽי׃

vveminechat-ha'erev-qametiy-mita'aniytiy-vveqare'iy-vigediy-vme'iyliy-va'ekhere'ah-'al-virekhay-va'efereshah-khafay-'el-yehvah-'elohay

KJV: And at the evening sacrifice I arose up from my heaviness; and having rent my garment and my mantle, I fell upon my knees, and spread out my hands unto the LORD my God,

AKJV: And at the evening sacrifice I arose up from my heaviness; and having rent my garment and my mantle, I fell on my knees, and spread out my hands to the LORD my God,

ASV: And at the evening oblation I arose up from my humiliation, even with my garment and my robe rent; and I fell upon my knees, and spread out my hands unto Jehovah my God;

YLT: And at the present of the evening I have risen from mine affliction, and at my rending my garment and my upper robe, then I bow down on my knees, and spread out my hands unto Jehovah my God,

Exposition: Ezra 9:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And at the evening sacrifice I arose up from my heaviness; and having rent my garment and my mantle, I fell upon my knees, and spread out my hands unto the LORD my God,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Ezra 9:6

Hebrew

וָאֹמְרָה אֱלֹהַי בֹּשְׁתִּי וְנִכְלַמְתִּי לְהָרִים אֱלֹהַי פָּנַי אֵלֶיךָ כִּי עֲוֺנֹתֵינוּ רָבוּ לְמַעְלָה רֹּאשׁ וְאַשְׁמָתֵנוּ גָדְלָה עַד לַשָּׁמָֽיִם׃

va'omerah-'elohay-voshetiy-venikhelametiy-lehariym-'elohay-fanay-'eleykha-khiy-'avnoteynv-ravv-lema'elah-ro'sh-ve'ashematenv-gadelah-'ad-lashamayim

KJV: And said, O my God, I am ashamed and blush to lift up my face to thee, my God: for our iniquities are increased over our head, and our trespass is grown up unto the heavens.

AKJV: And said, O my God, I am ashamed and blush to lift up my face to you, my God: for our iniquities are increased over our head, and our trespass is grown up to the heavens.

ASV: and I said, O my God, I am ashamed and blush to lift up my face to thee, my God; for our iniquities are increased over our head, and our guiltiness is grown up unto the heavens.

YLT: and say, `O my God, I have been ashamed, and have blushed to lift up, O my God, my face unto Thee, for our iniquities have increased over the head, and our guilt hath become great unto the heavens.

Exposition: Ezra 9:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And said, O my God, I am ashamed and blush to lift up my face to thee, my God: for our iniquities are increased over our head, and our trespass is grown up unto the heavens.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Ezra 9:7

Hebrew

מִימֵי אֲבֹתֵינוּ אֲנַחְנוּ בְּאַשְׁמָה גְדֹלָה עַד הַיּוֹם הַזֶּה וּבַעֲוֺנֹתֵינוּ נִתַּנּוּ אֲנַחְנוּ מְלָכֵינוּ כֹהֲנֵינוּ בְּיַד ׀ מַלְכֵי הָאֲרָצוֹת בַּחֶרֶב בַּשְּׁבִי וּבַבִּזָּה וּבְבֹשֶׁת פָּנִים כְּהַיּוֹם הַזֶּֽה׃

miymey-'avoteynv-'anachenv-ve'ashemah-gedolah-'ad-hayvom-hazeh-vva'avnoteynv-nitanv-'anachenv-melakheynv-khohaneynv-veyad- -malekhey-ha'aratzvot-vacherev-vasheviy-vvavizah-vvevoshet-faniym-khehayvom-hazeh

KJV: Since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day.

AKJV: Since the days of our fathers have we been in a great trespass to this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day.

ASV: Since the days of our fathers we have been exceeding guilty unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to plunder, and to confusion of face, as it is this day.

YLT: `From the days of our fathers we are in great guilt unto this day, and in our iniquities we have been given--we, our kings, our priests--into the hand of the kings of the lands, with sword, with captivity, and with spoiling, and with shame of face, as at this day.

Exposition: Ezra 9:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captiv...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Ezra 9:8

Hebrew

וְעַתָּה כִּמְעַט־רֶגַע הָיְתָה תְחִנָּה מֵאֵת ׀ יְהוָה אֱלֹהֵינוּ לְהַשְׁאִיר לָנוּ פְּלֵיטָה וְלָתֶת־לָנוּ יָתֵד בִּמְקוֹם קָדְשׁוֹ לְהָאִיר עֵינֵינוּ אֱלֹהֵינוּ וּלְתִתֵּנוּ מִֽחְיָה מְעַט בְּעַבְדֻתֵֽנוּ׃

ve'atah-khime'at-rega'-hayetah-techinah-me'et- -yehvah-'eloheynv-lehashe'iyr-lanv-feleytah-velatet-lanv-yated-vimeqvom-qadeshvo-leha'iyr-'eyneynv-'eloheynv-vletitenv-micheyah-me'at-ve'avedutenv

KJV: And now for a little space grace hath been shewed from the LORD our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage.

AKJV: And now for a little space grace has been showed from the LORD our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage.

ASV: And now for a little moment grace hath been showed from Jehovah our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage.

YLT: `And now, as a small moment hath grace been from Jehovah our God, to leave to us an escape, and to give to us a nail in His holy place, by our God's enlightening our eyes, and by giving us a little quickening in our servitude;

Exposition: Ezra 9:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And now for a little space grace hath been shewed from the LORD our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in ou...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Ezra 9:9

Hebrew

כִּֽי־עֲבָדִים אֲנַחְנוּ וּבְעַבְדֻתֵנוּ לֹא עֲזָבָנוּ אֱלֹהֵינוּ וֽ͏ַיַּט־עָלֵינוּ חֶסֶד לִפְנֵי מַלְכֵי פָרַס לָֽתֶת־לָנוּ מִֽחְיָה לְרוֹמֵם אֶת־בֵּית אֱלֹהֵינוּ וּלְהַעֲמִיד אֶת־חָרְבֹתָיו וְלָֽתֶת־לָנוּ גָדֵר בִּֽיהוּדָה וּבִירוּשָׁלָֽ͏ִם׃

khiy-'avadiym-'anachenv-vve'avedutenv-lo'-'azavanv-'eloheynv-vayat-'aleynv-chesed-lifeney-malekhey-faras-latet-lanv-micheyah-lervomem-'et-veyt-'eloheynv-vleha'amiyd-'et-charevotayv-velatet-lanv-gader-viyhvdah-vviyrvshalaim

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.

AKJV: For we were slaves; yet our God has not forsaken us in our bondage, but has 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 thereof, and to give us a wall in Judah and in Jerusalem.

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.

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.

Exposition: Ezra 9:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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 desol...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Ezra 9:10

Hebrew

וְעַתָּה מַה־נֹּאמַר אֱלֹהֵינוּ אֽ͏ַחֲרֵי־זֹאת כִּי עָזַבְנוּ מִצְוֺתֶֽיךָ׃

ve'atah-mah-no'mar-'eloheynv-'acharey-zo't-khiy-'azavenv-mitzevteykha

KJV: And now, O our God, what shall we say after this? for we have forsaken thy commandments,

AKJV: And now, O our God, what shall we say after this? for we have forsaken your commandments,

ASV: And now, O our God, what shall we say after this? for we have forsaken thy commandments,

YLT: `And now, what do we say, O our God, after this? for we have forsaken Thy commands,

Exposition: Ezra 9:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And now, O our God, what shall we say after this? for we have forsaken thy commandments,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Ezra 9:11

Hebrew

אֲשֶׁר צִוִּיתָ בְּיַד עֲבָדֶיךָ הַנְּבִיאִים לֵאמֹר הָאָרֶץ אֲשֶׁר אַתֶּם בָּאִים לְרִשְׁתָּהּ אֶרֶץ נִדָּה הִיא בְּנִדַּת עַמֵּי הָאֲרָצוֹת בְּתוֹעֲבֹֽתֵיהֶם אֲשֶׁר מִלְאוּהָ מִפֶּה אֶל־פֶּה בְּטֻמְאָתָֽם׃

'asher-tziviyta-veyad-'avadeykha-haneviy'iym-le'mor-ha'aretz-'asher-'atem-va'iym-lerishetah-'eretz-nidah-hiy'-venidat-'amey-ha'aratzvot-vetvo'avoteyhem-'asher-mile'vha-mifeh-'el-feh-vetume'atam

KJV: Which thou hast commanded by thy servants the prophets, saying, The land, unto which ye go to possess it, is an unclean land with the filthiness of the people of the lands, with their abominations, which have filled it from one end to another with their uncleanness.

AKJV: Which you have commanded by your servants the prophets, saying, The land, to which you go to possess it, is an unclean land with the filthiness of the people of the lands, with their abominations, which have filled it from one end to another with their uncleanness.

ASV: which thou hast commanded by thy servants the prophets, saying, The land, unto which ye go to possess it, is an unclean land through the uncleanness of the peoples of the lands, through their abominations, which have filled it from one end to another with their filthiness:

YLT: that Thou hast commanded by the hands of thy servants the prophets, saying, The land into which ye are going to possess it, is a land of impurity, by the impurity of the people of the lands, by their abominations with which they have filled it--from mouth unto mouth--by their uncleanness;

Exposition: Ezra 9:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Which thou hast commanded by thy servants the prophets, saying, The land, unto which ye go to possess it, is an unclean land with the filthiness of the people of the lands, with their abominations, which have filled i...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Ezra 9:12

Hebrew

וְעַתָּה בְּֽנוֹתֵיכֶם אַל־תִּתְּנוּ לִבְנֵיהֶם וּבְנֹֽתֵיהֶם אַל־תִּשְׂאוּ לִבְנֵיכֶם וְלֹֽא־תִדְרְשׁוּ שְׁלֹמָם וְטוֹבָתָם עַד־עוֹלָם לְמַעַן תֶּחֶזְקוּ וַאֲכַלְתֶּם אֶת־טוּב הָאָרֶץ וְהוֹרַשְׁתֶּם לִבְנֵיכֶם עַד־עוֹלָֽם׃

ve'atah-venvoteykhem-'al-titenv-liveneyhem-vvenoteyhem-'al-tishe'v-liveneykhem-velo'-tidereshv-shelomam-vetvovatam-'ad-'volam-lema'an-techezeqv-va'akhaletem-'et-tvv-ha'aretz-vehvorashetem-liveneykhem-'ad-'volam

KJV: Now therefore give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace or their wealth for ever: that ye may be strong, and eat the good of the land, and leave it for an inheritance to your children for ever.

AKJV: Now therefore give not your daughters to their sons, neither take their daughters to your sons, nor seek their peace or their wealth for ever: that you may be strong, and eat the good of the land, and leave it for an inheritance to your children for ever.

ASV: now therefore give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace or their prosperity for ever; that ye may be strong, and eat the good of the land, and leave it for an inheritance to your children for ever.

YLT: and now, your daughters ye do not give to their sons, and their daughters ye do not take to your sons, and ye do not seek their peace, and their good--unto the age, so that ye are strong, and have eaten the good of the land, and given possession to your sons unto the age.

Exposition: Ezra 9:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now therefore give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace or their wealth for ever: that ye may be strong, and eat the good of the land, and leave it for...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Ezra 9:13

Hebrew

וְאַֽחֲרֵי כָּל־הַבָּא עָלֵינוּ בְּמַעֲשֵׂינוּ הָרָעִים וּבְאַשְׁמָתֵנוּ הַגְּדֹלָה כִּי ׀ אַתָּה אֱלֹהֵינוּ חָשַׂכְתָּֽ לְמַטָּה מֵֽעֲוֺנֵנוּ וְנָתַתָּה לָּנוּ פְּלֵיטָה כָּזֹֽאת׃

ve'acharey-khal-hava'-'aleynv-vema'asheynv-hara'iym-vve'ashematenv-hagedolah-khiy- -'atah-'eloheynv-chashakheta-lematah-me'avnenv-venatatah-lanv-feleytah-khazo't

KJV: And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our iniquities deserve, and hast given us such deliverance as this;

AKJV: And after all that is come on us for our evil deeds, and for our great trespass, seeing that you our God have punished us less than our iniquities deserve, and have given us such deliverance as this;

ASV: And after all that is come upon us for our evil deeds, and for our great guilt, seeing that thou our God hast punished us less than our iniquities deserve, and hast given us such a remnant,

YLT: `And after all that hath come upon us for our evil works, and for our great guilt (for Thou, O our God, hast kept back of the rod from our iniquities, and hast given to us an escape like this),

Exposition: Ezra 9:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our iniquities deserve, and hast given us such deliverance as this;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Ezra 9:14

Hebrew

הֲנָשׁוּב לְהָפֵר מִצְוֺתֶיךָ וּלְהִתְחַתֵּן בְּעַמֵּי הַתֹּעֵבוֹת הָאֵלֶּה הֲלוֹא תֶֽאֱנַף־בָּנוּ עַד־כַּלֵּה לְאֵין שְׁאֵרִית וּפְלֵיטָֽה׃

hanashvv-lehafer-mitzevteykha-vlehitechaten-ve'amey-hato'evvot-ha'eleh-halvo'-te'enaf-vanv-'ad-khaleh-le'eyn-she'eriyt-vfeleytah

KJV: Should we again break thy commandments, and join in affinity with the people of these abominations? wouldest not thou be angry with us till thou hadst consumed us, so that there should be no remnant nor escaping?

AKJV: Should we again break your commandments, and join in affinity with the people of these abominations? would not you be angry with us till you had consumed us, so that there should be no remnant nor escaping?

ASV: shall we again break thy commandments, and join in affinity with the peoples that do these abominations? wouldest not thou be angry with us till thou hadst consumed us, so that there should be no remnant, nor any to escape?

YLT: do we turn back to break Thy commands, and to join ourselves in marriage with the people of these abominations? art not Thou angry against us--even to consumption--till there is no remnant and escaped part?

Exposition: Ezra 9:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Should we again break thy commandments, and join in affinity with the people of these abominations? wouldest not thou be angry with us till thou hadst consumed us, so that there should be no remnant nor escaping?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Ezra 9:15

Hebrew

יְהוָה אֱלֹהֵי יִשְׂרָאֵל צַדִּיק אַתָּה כִּֽי־נִשְׁאַרְנוּ פְלֵיטָה כְּהַיּוֹם הַזֶּה הִנְנוּ לְפָנֶיךָ בְּאַשְׁמָתֵינוּ כִּי אֵין לַעֲמוֹד לְפָנֶיךָ עַל־זֹֽאת׃

yehvah-'elohey-yishera'el-tzadiyq-'atah-khiy-nishe'arenv-feleytah-khehayvom-hazeh-hinenv-lefaneykha-ve'ashemateynv-khiy-'eyn-la'amvod-lefaneykha-'al-zo't

KJV: O LORD God of Israel, thou art righteous: for we remain yet escaped, as it is this day: behold, we are before thee in our trespasses: for we cannot stand before thee because of this.

AKJV: O LORD God of Israel, you are righteous: for we remain yet escaped, as it is this day: behold, we are before you in our trespasses: for we cannot stand before you because of this.

ASV: O Jehovah, the God of Israel, thou art righteous; for we are left a remnant that is escaped, as it is this day: behold, we are before thee in our guiltiness; for none can stand before thee because of this.

YLT: `O Jehovah, God of Israel, righteous art Thou, for we have been left an escape, as it is this day; lo, we are before Thee in our guilt, for there is none to stand before Thee concerning this.'

Exposition: Ezra 9:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'O LORD God of Israel, thou art righteous: for we remain yet escaped, as it is this day: behold, we are before thee in our trespasses: for we cannot stand before thee because of this.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.