Ezra 10

Some early manuscripts containing the text of this chapter in Hebrew are of the Masoretic Text, which includes Codex Leningradensis (1008).[8][lower-alpha 1]

There is also a translation into Koine Greek known as the Septuagint, made in the last few centuries BCE. Extant ancient manuscripts of the Septuagint version include Codex Sinaiticus (S; BHK: ${\displaystyle {\mathfrak {G}}}$^S; 4th century),[10] Codex Vaticanus (B; ${\displaystyle {\mathfrak {G}}}$^B; 4th century), and Codex Alexandrinus (A; ${\displaystyle {\mathfrak {G}}}$^A; 5th century).[11]

An ancient Greek book called 1 Esdras (Greek: Ἔσδρας Αʹ) containing some parts of 2 Chronicles, Ezra and Nehemiah is included in most editions of the Septuagint and is placed before the single book of Ezra–Nehemiah (which is titled in Greek: Ἔσδρας Βʹ). 1 Esdras 8:91-9:36 is an equivalent of Ezra 10 (Putting away of foreign wives and children).[12][13]

Now while Ezra was praying, and while he was confessing, weeping, and bowing down before the house of God, a very large assembly of men, women, and children gathered to him from Israel; for the people wept very bitterly.[15]

The Hebrew shows that the people were assembling during Ezra's prayer.[16] The Jerusalem Bible describes the prayer of Ezra as "also a sermon".[17]

And Shechaniah the son of Jehiel, one of the sons of Elam, spoke up and said to Ezra, “We have trespassed against our God, and have taken pagan wives from the peoples of the land; yet now there is hope in Israel in spite of this.[18]

The people acknowledged that they been unfaithful to God,[19] in breach of the law. The laws to which Ezra must have referred would have been those found in Exodus 23:31–33, Exodus 34:12–16 and Deuteronomy 7:1–5. These passages contain prohibitions, very similar in character, directed against intermarriage with the nations that dwelt in Canaan, on the ground that such marriages would inevitably lead to idolatry and to the abominations connected with idolatrous worship.[16]

Then Ezra arose, and made the leaders of the priests, the Levites, and all Israel swear an oath that they would do according to this word. So they swore an oath.[20]

Although Ezra has been given Persian authority, his choice of action to make the leaders, priests, Levites, and all Israel "swear an oath" to abide by a covenantal agreement reflects "internal politics", in contrast to Nehemiah, who prefers 'to command and order'.[21]