Peter H.W. Lau, «Gentile Incorporation into Israel in Ezra - Nehemiah?», Vol. 90 (2009) 356-373
In contrast to other texts dated to the post-exilic period, Ezra – Nehemiah is well known for its separatist policy towards gentiles. Two exceptions in EN are the possible participation of foreigners in the Passover ceremony (Ezra 6,19-21) and the community pledge to follow the Torah (Neh 10,29[28]). An examination of antecedent Passover celebrations reveals that participation in the Passover marks out those who are members of ‘true’ Israel. This article argues that these cases indeed exhibit an anomalous inclusiveness, and discusses how it can be understood within the wider ethno-theological thrust of EN.
370 Peter H.W. Lau
within a context of group identity liminality and a heightened sense of
external threat (58). The dilemma facing the returned exiles is deciding
whether Israelite identity has a religious or genetic basis. This in turn
may be influenced by political factors: the edict of Artaxerxes pro-
vides Ezra with a mandate to establish a religious community (Ezra
7,11-26) (59).
In order to solve the dilemma the Torah is drawn upon for guid-
ance. Yet this raises two problems: finding the relevant legislation;
and applying it to a concrete situation. By comparing the return from
Exile with the Exodus from Egypt, the author/editor of EN parallels
the Mosaic restrictions on mixed marriages in Deut 7,1-5 with the
current situation in Yehud (60). By combining this with legislation
from Lev 19, he produces an interpretation and application based
solely on genetic purity. The possibility that a ‘foreign wife’ can be a
follower of YHWH is not entertained (61); to be a non-Israelite is to be
involved in false worship.
Nonetheless, although the concern for genealogy dominates in
EN, the religious component does not completely disappear. After all,
the goal and climax of EN is the presentation of a holy community,
joyfully worshipping YHWH (Neh 12,27-43) (62). In this sense, the ulti-
mate aim of genetic purity is religious purity (63).
a) Nehemiah 10,29-30[28-29]
The location of Neh 10,29-30[28-29] towards the end of EN with
its counterpart in Ezra 6,21 functions to ‘bookend’ the concept of gen-
(58) M.A. HOGG – D. ABRAMS, Social Identifications. A Social Psychology of
Intergroup Relations and Group Processes (London 1988) 77, suggest that ethno-
centrism, or ‘own-group-enhancing stereotypical differences’, tend to be accen-
tuated under conditions in which ‘intergroup distinctiveness is perceived to be
becoming eroded and insecure’.
(59) WILLIAMSON, Ezra, Nehemiah, 160.
(60) Cf. W.J. DUMBRELL, “The Purpose of the Books of Chroniclesâ€, JETS 27
(1984) 259; JAPHET, “Peopleâ€, 112-113.
(61) Cf. WILLIAMSON, Ezra, Nehemiah, 161.
(62) So, inter alios, CLINES, Ezra, Nehemiah, 228; WILLIAMSON, Ezra, Ne-
hemiah, 376-377.
(63) Pace C.E. HAYES, Gentile Impurities and Jewish Identities. Intermar-
riage and Conversion from the Bible to the Talmud (New York, NY 2002), who
adds the category ‘genealogical impurity’ to ‘ritual’ and ‘moral’ impurity. Since,
using her categorization, moral purity would be the goal of genealogical purity,
it would be better to understand genealogical purity as a subset of moral purity.
For a discussion of distinct kinds of impurity, see also J. KLAWANS, Impurity and
Sin in Ancient Judaism (Oxford 2000).