Ezra / Chapter 5

Ezra 5

17 verses • Westminster Leningrad Codex

Translator's Introduction

What This Chapter Is About

The prophets Haggai and Zechariah stir Zerubbabel and Jeshua to resume building the Temple. Tattenai, the governor of the province Beyond the River, and his associates arrive and question who authorized the construction. God's protective eye is on the Jewish elders, and Tattenai does not force them to stop while he sends a letter to King Darius requesting a search of the royal archives for Cyrus's original decree. The letter reports the Jews' claim that Cyrus authorized the rebuilding and returned the Temple vessels to Sheshbazzar.

What Makes This Chapter Remarkable

This chapter presents a strikingly different kind of opposition compared to chapter 4. Tattenai is not hostile — he is a competent administrator doing his job, asking legitimate questions about building permits. His letter to Darius is factual and even-handed, a marked contrast to Rehum's inflammatory accusations. The narrator credits the prophets Haggai and Zechariah with restarting the project, and their prophetic books confirm this: Haggai 1:1 is dated to the second year of Darius (520 BCE), and he explicitly rebukes the people for living in paneled houses while the Temple lies in ruins. The chapter's theological claim is encapsulated in the phrase 'the eye of their God was upon the elders of the Jews' (verse 5) — divine protection manifests not as miraculous intervention but as bureaucratic patience. God works through the empire's own procedural safeguards.

Translation Friction

The entire chapter is in Aramaic, continuing the Aramaic section that began at 4:8. Tattenai (Aramaic: Tattenai; possibly the 'Tattannu' mentioned in a Babylonian text as governor of Beyond the River) asks the Jews for their authorization. The Jews' response (verses 11-16) provides a theological history lesson — they explain the exile as divine judgment, Cyrus's decree as divine reversal, and Sheshbazzar as the authorized builder. The reference to Sheshbazzar laying the foundation (verse 16) creates tension with 3:8-10, which credits Zerubbabel. We render both accounts as given, without harmonizing.

Connections

The prophetic impetus for rebuilding connects directly to the books of Haggai and Zechariah, both datable to 520-518 BCE. Haggai 1:2-4 provides the prophetic rebuke that motivates the resumed construction. Zechariah's night visions (Zechariah 1-6) provide the theological framework — especially Zechariah 4:6-10, which promises that Zerubbabel's hands will complete the Temple. The appeal to Cyrus's decree (verse 13) reaches back to chapter 1 and forward to chapter 6, where Darius will locate and confirm the original document.

Ezra 5:1

וְהִתְנַבִּ֞י חַגַּ֣י נְבִיאָ֗ה וּזְכַרְיָ֤ה בַר־עִדּוֹא֙ נְבִ֣יאַיָּ֔א עַל־יְה֣וּדָיֵ֔א דִּ֥י בִיה֖וּד וּבִירוּשְׁלֶ֑ם בְּשֻׁ֛ם אֱלָ֥הּ יִשְׂרָאֵ֖ל עֲלֵיהֽוֹן׃

Then the prophets — Haggai the prophet and Zechariah son of Iddo — prophesied to the Jews in Judah and Jerusalem in the name of the God of Israel, who was over them.

KJV Then the prophets, Haggai the prophet, and Zechariah the son of Iddo, prophesied unto the Jews that were in Judah and Jerusalem in the name of the God of Israel, even unto them.

Notes & Key Terms

Translator Notes

  1. The text is in Aramaic. Zechariah is identified as bar Iddo ('son of Iddo'), though Zechariah 1:1 calls him 'son of Berechiah son of Iddo' — bar may mean 'grandson' or the genealogy may be compressed. The phrase be-shum Elah Yisrael alehon ('in the name of the God of Israel, upon them') can mean either that they prophesied in God's name over the Jews, or that the God of Israel was present over/with them. The ambiguity is productive — the prophets spoke God's word and God's presence accompanied the speaking.
Ezra 5:2

בֵּאדַ֣יִן קָ֗מוּ זְרֻבָּבֶ֤ל בַּר־שְׁאַלְתִּיאֵל֙ וְיֵשׁ֣וּעַ בַּר־יוֹצָדָ֔ק וְשָׁרִ֣יו לְמִבְנֵ֔א בֵּ֥ית אֱלָהָ֖א דִּ֣י בִירוּשְׁלֶ֑ם וְעִמְּה֛וֹן נְבִיאַיָּ֥א דִֽי־אֱלָהָ֖א מְסָעֲדִ֥ין לְהֽוֹן׃

Then Zerubbabel son of Shealtiel and Jeshua son of Jozadak rose up and began rebuilding the house of God in Jerusalem, with the prophets of God supporting them.

KJV Then rose up Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and began to build the house of God which is at Jerusalem: and with them were the prophets of God helping them.

Notes & Key Terms

Translator Notes

  1. The Aramaic mesa'adin lehon ('supporting/sustaining them') uses a word meaning 'to uphold, prop up, assist.' The prophets did not merely inspire the work with words — they remained present as ongoing supporters. Haggai's prophecies are dated to specific days in the second year of Darius, showing sustained engagement over months (Haggai 1:1; 2:1; 2:10; 2:20).
Ezra 5:3

בֵּהּ־זִמְנָ֣א אֲתָ֣א עֲלֵיה֡וֹן תַּ֠תְּנַ֠י פַּחַ֨ת עֲבַר־נַהֲרָ֜ה וּשְׁתַ֤ר בּוֹזְנַי֙ וּכְנָוָ֣תְה֔וֹן וְכֵן֙ אָמְרִ֣ין לְה֔וֹם מַן־שָׂ֥ם לְכֹ֖ם טְעֵ֑ם בַּיְתָ֤א דְנָה֙ לִבְנֵ֔א וְאֻשַּׁרְנָ֥א דְנָ֖ה לְשַׁכְלָלָֽה׃

At that time Tattenai, governor of the province Beyond the River, along with Shethar-bozenai and their associates, came to them and said, 'Who gave you authorization to build this house and complete this structure?'

KJV At the same time came to them Tatnai, governor on this side the river, and Shetharboznai, and their companions, and said thus unto them, Who hath commanded you to build this house, and to make up this wall?

Notes & Key Terms

Translator Notes

  1. Tattenai (Tattenay) holds the title pechat Avar Naharah ('governor of Beyond the River') — the highest Persian authority in the region west of the Euphrates. His question is procedural, not hostile: man sam lekhem te'em ('who placed for you a decree?'). He wants to see paperwork. Shethar-bozenai may be a title rather than a name, possibly meaning 'star of splendor' in Persian. The word usharna ('structure, wall, timber-frame') refers to the building's structural framework.
Ezra 5:4

אֱדַ֛יִן כְּנֵ֥מָא אֲמַ֖רְנָא לְהֹ֑ם מַן־אִנּ֣וּן שְׁמָהָ֔ת גֻּבְרַיָּ֕א דִּי־דְנָ֥ה בִנְיָנָ֖א בָנַֽיִן׃

They also asked them, 'What are the names of the men who are doing this construction?'

KJV Then said we unto them after this manner, What are the names of the men that make this building?

Notes & Key Terms

Translator Notes

  1. The demand for names was standard imperial procedure — the administration needed to identify who was responsible. Some manuscripts and versions read 'they said to them' rather than 'we said to them,' which would mean the narrator is quoting from the perspective of Tattenai's letter (verse 7 onward). The WLC reads amarna ('we said'), which places this in the voice of the letter writers.
Ezra 5:5

וְעֵ֣ין אֱלָ֣הֲהֹ֗ם הֲוָת֙ עַל־שָׂבֵ֣י יְהוּדָיֵ֔א וְלָא־בַטִּ֣לוּ הִמּ֔וֹ עַד־טַעְמָ֖א לְדָרְיָ֣וֶשׁ יְהָ֑ךְ וֶאֱדַ֛יִן יְתִיב֥וּן נִשְׁתְּוָנָ֖א עַל־דְּנָֽה׃

But the eye of their God was on the elders of the Jews, and they were not stopped while the report traveled to Darius and a written reply was returned concerning the matter.

KJV But the eye of their God was upon the elders of the Jews, that they could not cause them to cease, till the matter came to Darius: and then they returned answer by letter concerning this matter.

Notes & Key Terms

Translator Notes

  1. The phrase ein Elahahom havat al savei Yehudaye ('the eye of their God was upon the elders of the Jews') is the chapter's theological key. God's 'eye' is a metaphor for watchful protection (compare Psalm 33:18; Deuteronomy 11:12). The protection operates through bureaucratic channels — Tattenai defers rather than enforces, filing a report rather than issuing a shutdown. Divine providence works within, not against, the imperial system.
Ezra 5:6

פַּרְשֶׁ֣גֶן אִגַּרְתָּ֗א דִּֽי־שְׁלַ֞ח תַּתְּנַ֣י ׀ פַּחַ֣ת עֲבַר־נַהֲרָ֗ה וּשְׁתַ֤ר בּוֹזְנַי֙ וּכְנָוָתֵ֔הּ אֲפַ֨רְסְכָיֵ֔א דִּ֖י בַּעֲבַ֣ר נַהֲרָ֑ה עַל־דָּרְיָ֖וֶשׁ מַלְכָּֽא׃

This is a copy of the letter that Tattenai, governor of the province Beyond the River, Shethar-bozenai, and his associates — the officials in the province Beyond the River — sent to King Darius.

KJV The copy of the letter that Tatnai, governor on this side the river, and Shetharboznai, and his companions the Apharsachites, which were on this side the river, sent unto Darius the king:

Notes & Key Terms

Translator Notes

  1. The Aramaic Afarsakhaye ('officials, inspectors') likely designates Persian administrative personnel stationed in the provinces — possibly related to the Old Persian *frasakara ('investigator'). The letter is addressed directly to Darius the king, bypassing the regional chain of command, indicating the matter's seriousness.
Ezra 5:7

פִּתְגָמָ֖א שְׁלַ֣חוּ עֲל֑וֹהִי וְכִדְנָ֗ה כְּתִ֤יב בְּגַוַּהּ֙ לְדָרְיָ֣וֶשׁ מַלְכָּ֔א שְׁלָמָ֖א כֹֽלָּא׃

They sent him a report, and this was written in it: 'To King Darius — complete peace.

KJV They sent a letter unto him, wherein was written thus; Unto Darius the king, all peace.

Notes & Key Terms

Translator Notes

  1. The greeting shlama kholla ('complete peace, total well-being') is the standard Aramaic diplomatic salutation. Unlike Rehum's hostile letter in chapter 4, Tattenai's letter opens with a neutral, respectful greeting and will proceed to present the facts without editorial hostility.
Ezra 5:8

יְדִ֣יעַ ׀ לֶהֱוֵ֣א לְמַלְכָּ֗א דִּי֩ אֲזַ֨לְנָא לִיה֜וּד מְדִינְתָּ֗א לְבֵית֙ אֱלָהָ֣א רַבָּ֔א וְה֤וּא מִתְבְּנֵא֙ אֶ֣בֶן גְּלָ֔ל וְאָ֕ע מִתְּשָׂ֖ם בְּכֻתְלַיָּ֑א וַעֲבִ֥ידְתָּא דָ֛ךְ אׇסְפַּ֥רְנָא מִתְעַבְּדָ֖א וּמַצְלַ֥ח בְּיֶדְהֽוֹם׃

Let the king be informed that we went to the province of Judah, to the house of the great God. It is being built with large cut stones, and timber is being set into the walls. This work is being carried out with diligence and is progressing well under their hands.

KJV Be it known unto the king, that we went into the province of Judea, to the house of the great God, which is builded with great stones, and timber is laid in the walls, and this work goeth fast on, and prospereth in their hands.

Notes & Key Terms

Translator Notes

  1. Tattenai calls the Temple beit Elaha rabba ('the house of the great God') — a respectful acknowledgment from a Persian official. The construction method described — even gelal ('large rolling/hewn stones') with wood set in the walls — matches the technique of Solomon's Temple (1 Kings 6:36) and the specification in Cyrus's decree (6:4). The word osparna ('diligently, with urgency') is a Persian loanword suggesting energetic progress.
Ezra 5:9

אֱדַ֗יִן שְׁאֵ֙לְנָא֙ לְשָׂבַיָּ֣א אִלֵּ֔ךְ כְּנֵ֖מָא אֲמַ֣רְנָא לְהֹ֑ם מַן־שָׂ֤ם לְכֹם֙ טְעֵ֔ם בַּיְתָ֤א דְנָה֙ לְמִבְנֵ֔א וְאֻשַּׁרְנָ֥א דְנָ֖ה לְשַׁכְלָלָֽה׃

Then we questioned those elders and said to them, 'Who gave you authorization to build this house and complete this structure?'

KJV Then asked we those elders, and said unto them thus, Who commanded you to build this house, and to make up these walls?

Notes & Key Terms

Translator Notes

  1. Tattenai repeats his original question (from verse 3) verbatim in his report to the king, showing that his letter is a factual transcript of the exchange. The term savaya ('elders') indicates he addressed the leadership rather than the general workforce.
Ezra 5:10

וְאַ֗ף שְׁמָהָתְהֹם֙ שְׁאֵ֣לְנָ֔א לְהֹ֖ם לְהוֹדָעוּתָ֑ךְ דִּ֛י נִכְתֻּ֥ב שֻׁם־גֻּבְרַיָּ֖א דִּ֥י בְרָאשֵׁיהֽוֹם׃

We also asked their names, so that we could inform you and write down the names of the men who lead them.

KJV We asked their names also, to certify thee, that we might write the names of the men that were the chief of them.

Notes & Key Terms

Translator Notes

  1. The purpose of gathering names is explicitly stated: le-hoda'utkakh ('to inform you') — Tattenai is creating a proper administrative record. The names of the leaders would allow Darius to verify their claims and hold specific individuals accountable.
Ezra 5:11

וּכְנֵ֖מָא פִּתְגָמָ֣א הֲתִיב֑וּנָא לֵאמֹ֗ר אֲנַ֣חְנָא הִמּ֡וֹ עַבְדוֹהִי֩ דִּֽי־אֱלָ֨הּ שְׁמַיָּ֜א וְאַרְעָ֗א וּ֠בָנַ֠יִן בַּיְתָ֞א דִּי־הֲוָ֤א בְנֵה֙ מִקַּדְמַ֣ת דְּנָ֔ה שְׁנִ֥ין שַׂגִּיאָ֖ן וּמֶ֥לֶךְ לְיִשְׂרָאֵ֛ל רַ֖ב בְּנָ֥הִי וְשַׁכְלְלֵֽהּ׃

They answered us as follows: 'We are servants of the God of heaven and earth, and we are rebuilding the house that was built many years ago, which a great king of Israel constructed and completed.

KJV And thus they returned us answer, saying, We are the servants of the God of heaven and earth, and build the house that was builded these many years ago, which a great king of Israel builded and set up.

Notes & Key Terms

Translator Notes

  1. The elders' self-identification as avdohi di Elah shemaya ve-ar'a ('servants of the God of heaven and earth') expands the standard Persian-period title to include 'earth' — a more universal claim than merely 'God of heaven.' The 'great king of Israel' is Solomon, though he is not named. The phrase min qadmat denah ('from before this, long ago') indicates the ancient pedigree of the Temple.
Ezra 5:12

לָהֵ֗ן מִן־דִּ֞י הַרְגִּ֤זוּ אֲבָהֲתַ֙נָא֙ לֶאֱלָ֣הּ שְׁמַיָּ֔א יְהַ֣ב הִמּ֗וֹ בְּיַ֛ד נְבוּכַדְנֶצַּ֥ר מֶֽלֶךְ־בָּבֶ֖ל כַּשְׂדָּיָ֑א וּבַיְתָ֤ה דְנָה֙ סַתְרֵ֔הּ וְעַמָּ֥ה הַגְלִ֖י לְבָבֶֽל׃

But because our ancestors provoked the God of heaven, he handed them over to Nebuchadnezzar king of Babylon, the Chaldean, who destroyed this house and deported the people to Babylon.

KJV But after that our fathers had provoked the God of heaven unto wrath, he gave them into the hand of Nebuchadnezzar the king of Babylon, the Chaldean, who destroyed this house, and carried the people away into Babylon.

Notes & Key Terms

Translator Notes

  1. The elders provide a remarkable theological confession to a Persian official: they attribute their own exile to divine judgment, not merely to Babylonian military superiority. The verb hargizu ('provoked, angered') is an honest admission of ancestral guilt. They present the exile as God's act (yehav himmo be-yad, 'he gave them into the hand of'), with Nebuchadnezzar as the instrument. This theological interpretation of history is the same framework used by the prophets (Jeremiah 25:8-11; 2 Kings 21:10-15).
Ezra 5:13

בְּרַ֗ם בִּשְׁנַ֤ת חֲדָה֙ לְכ֣וֹרֶשׁ מַלְכָּ֣א דִּ֣י בָבֶ֔ל כּ֚וֹרֶשׁ מַלְכָּ֔א שָׂ֣ם טְעֵ֔ם בֵּ֥ית אֱלָהָ֖א דְּנָ֥ה לִבְנֵֽא׃

However, in the first year of Cyrus king of Babylon, King Cyrus issued a decree to rebuild this house of God.

KJV But in the first year of Cyrus the king of Babylon, the same king Cyrus made a decree to build this house of God.

Notes & Key Terms

Translator Notes

  1. Cyrus is called 'king of Babylon' (malka di Bavel) because after conquering Babylon in 539 BCE, he adopted the title as part of his royal titulary. The elders cite the specific year and the specific authority — they are making a legal argument, not merely a historical one. The emphasis on Cyrus is strategic: they invoke a prior king's decree, which under Persian law carried binding authority on subsequent rulers.
Ezra 5:14

וְ֠אַ֠ף מָאנַיָּ֣א דִי־בֵ֣ית אֱלָהָ֡א דִּי֩ דַהֲבָ֨ה וְכַסְפָּ֜א דִּ֣י נְבוּכַדְנֶצַּ֗ר הַנְפֵּק֙ מִן־הֵיכְלָ֣א דִּ֣י בִירוּשְׁלֶ֔ם וְהֵיבֵ֣ל הִמּ֔וֹ לְהֵיכְלָ֖א דִּ֣י בָבֶ֑ל הַנְפֵּ֨ק הִמּ֜וֹ כּ֣וֹרֶשׁ מַלְכָּ֗א מִן־הֵֽיכְלָא֙ דִּ֣י בָבֶ֔ל וִיהִ֙יבוּ֙ לְשֵׁשְׁבַּצַּ֣ר שְׁמֵ֔הּ דִּ֥י פֶחָ֖ה שָׂמֵֽהּ׃

Also, the gold and silver vessels of the house of God that Nebuchadnezzar had taken from the Temple in Jerusalem and brought to the temple in Babylon — King Cyrus removed them from the temple in Babylon and gave them to one named Sheshbazzar, whom he had appointed as governor.

KJV And the vessels also of gold and silver of the house of God, which Nebuchadnezzar took out of the temple that was in Jerusalem, and brought them into the temple of Babylon, those did Cyrus the king take out of the temple of Babylon, and they were delivered unto one, whose name was Sheshbazzar, whom he had made governor:

Notes & Key Terms

Translator Notes

  1. Sheshbazzar is here called pechah ('governor'), a title different from the nasi ('prince') of 1:8. The Persian title pechah designates a provincial administrator — Cyrus apparently gave Sheshbazzar formal governmental authority over the returnee community. The chain of custody for the Temple vessels is carefully documented: Nebuchadnezzar took them from Jerusalem to Babylon; Cyrus took them from Babylon and gave them to Sheshbazzar.
Ezra 5:15

וַאֲמַר־לֵ֓הּ אֵ֚לֶּה מָ֣אנַיָּ֔א שַׂ֕א אֵ֥זֶל אֲחֵ֖ת הִמּ֣וֹ בְּהֵיכְלָ֑א דִּ֣י בִירוּשְׁלֶ֔ם וּבֵ֥ית אֱלָהָ֖א יִתְבְּנֵ֥א עַל־אַתְרֵֽהּ׃

He said to him, 'Take these vessels, go, and deposit them in the Temple in Jerusalem. Let the house of God be rebuilt on its original site.'

KJV And said unto him, Take these vessels, go, carry them into the temple that is in Jerusalem, and let the house of God be builded in his place.

Notes & Key Terms

Translator Notes

  1. Cyrus's command as reported by the elders is direct and personal: sa ('take'), ezel ('go'), achet ('place'). The phrase al atreh ('on its site/place') insists on geographic continuity — the new Temple must stand where the old one stood. The elders present this as eyewitness tradition, transmitted through their community.
Ezra 5:16

אֱדַ֗יִן שֵׁשְׁבַּצַּ֤ר דֵּךְ֙ אֲתָ֔א יְהַ֣ב אֻשַּׁיָּ֔א דִּי־בֵ֥ית אֱלָהָ֖א דִּ֣י בִירוּשְׁלֶ֑ם וּמִן־אֱדַ֣יִן וְעַד־כְּעַ֔ן מִתְבְּנֵ֖א וְלָ֥א שְׁלִֽם׃

Then Sheshbazzar came and laid the foundations of the house of God in Jerusalem. From that time until now it has been under construction, and it is not yet finished.'

KJV Then came the same Sheshbazzar, and laid the foundation of the house of God which is in Jerusalem: and since that time even until now hath it been in building, and yet it is not finished.

Notes & Key Terms

Translator Notes

  1. The elders credit Sheshbazzar with laying the foundation, while 3:8-10 credits Zerubbabel. Several explanations exist: Sheshbazzar may have begun the work ceremonially before Zerubbabel continued it, they may be the same person, or the elders may be citing Sheshbazzar because he was the officially recognized governor who received Cyrus's authorization. The phrase min edayin ve-ad ke'an ('from that time until now') glosses over the sixteen-year gap during which construction was halted.
Ezra 5:17

וּכְעַ֞ן הֵ֧ן עַל־מַלְכָּ֣א טָ֗ב יִ֠תְבַּקַּ֠ר בְּבֵ֨ית גִּנְזַיָּ֜א דִּי־מַלְכָּ֣א תַּמָּה֮ דִּ֣י בְבָבֶל֒ הֵ֣ן אִיתַ֗י דִּֽי־מִן־כּ֤וֹרֶשׁ מַלְכָּא֙ שִׂ֣ים טְעֵ֔ם לְמִבְנֵ֛א בֵּ֥ית אֱלָהָ֖א דֵּ֣ךְ בִּירוּשְׁלֶ֑ם וּרְע֥וּת מַלְכָּ֛א עַל־דְּנָ֖ה יִשְׁלַ֥ח עֲלֶֽינָא׃

Now, if it pleases the king, let a search be made in the royal archives there in Babylon to determine whether King Cyrus indeed issued a decree to rebuild this house of God in Jerusalem. And let the king send us his decision on this matter.'

KJV Now therefore, if it seem good to the king, let there be search made in the king's treasure house, which is there at Babylon, whether it be so, that a decree was made of Cyrus the king to build this house of God at Jerusalem, and let the king send his pleasure to us concerning this matter.

Notes & Key Terms

Translator Notes

  1. Tattenai's letter concludes not with a recommendation but with a request for verification — he asks the king to check the archives. The phrase beit ginzaya ('treasury/archive house') refers to the royal archives where official decrees were stored. This procedural approach reflects the Persian Empire's reliance on written records and precedent. The phrase re'ut malka ('the will/pleasure of the king') defers to royal authority without prejudging the outcome. Tattenai's neutrality will be rewarded: Darius will find the decree and not only confirm it but expand it (6:1-12).
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