11 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.
11 And thus H3660 they returned H8421 us answer, H6600 saying, H560 We H586 are H1994 the servants H5649 of the God H426 of heaven H8065 and earth, H772 and build H1124 the house H1005 that was H1934 builded H1124 these H1836 many H7690 years H8140 ago, H6928 which a great H7229 king H4430 of Israel H3479 builded H1124 and set up. H3635
11 And thus they returned us answer, saying, We are the servants of the God of heaven and earth, and are building the house that was builded these many years ago, which a great king of Israel builded and finished.
11 `And thus they have returned us word, saying, We `are' servants of the God of heaven and earth, and are building the house that was built many years before this, that a great king of Israel built and finished:
11 And thus they returned us answer, saying, We are the servants of the God of the heavens and the earth, and build the house that was built these many years ago; and a great king of Israel built and completed it.
11 Thus they returned us answer, saying, We are the servants of the God of heaven and earth, and are building the house that was built these many years ago, which a great king of Israel built and finished.
11 And they made answer to us, saying, We are the servants of the God of heaven and earth, and we are building the house which was put up in times long past and was designed and made complete by a great king of Israel.
And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD.
And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon's reign over Israel, in the month Zif, which is the second month, that he began to build the house of the LORD. And the house which king Solomon built for the LORD, the length thereof was threescore cubits, and the breadth thereof twenty cubits, and the height thereof thirty cubits. And the porch before the temple of the house, twenty cubits was the length thereof, according to the breadth of the house; and ten cubits was the breadth thereof before the house. And for the house he made windows of narrow lights. And against the wall of the house he built chambers round about, against the walls of the house round about, both of the temple and of the oracle: and he made chambers round about: The nethermost chamber was five cubits broad, and the middle was six cubits broad, and the third was seven cubits broad: for without in the wall of the house he made narrowed rests round about, that the beams should not be fastened in the walls of the house. And the house, when it was in building, was built of stone made ready before it was brought thither: so that there was neither hammer nor axe nor any tool of iron heard in the house, while it was in building.
Then Solomon began to build the house of the LORD at Jerusalem in mount Moriah, where the Lord appeared unto David his father, in the place that David had prepared in the threshingfloor of Ornan the Jebusite. And he began to build in the second day of the second month, in the fourth year of his reign. Now these are the things wherein Solomon was instructed for the building of the house of God. The length by cubits after the first measure was threescore cubits, and the breadth twenty cubits. And the porch that was in the front of the house, the length of it was according to the breadth of the house, twenty cubits, and the height was an hundred and twenty: and he overlaid it within with pure gold. And the greater house he cieled with fir tree, which he overlaid with fine gold, and set thereon palm trees and chains.
I will speak of thy testimonies also before kings, and will not be ashamed.
Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire.
Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.
Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God:
For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.
Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Ezra 5
Commentary on Ezra 5 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 5
Ezr 5:1-17. Zerubbabel and Jeshua Set Forward the Building of the Temple in the Reign of Darius.
1. Then the prophets … prophesied … in the name of the God of Israel—From the recorded writings of Haggai and Zechariah, it appears that the difficulties experienced and the many obstacles thrown in the way had first cooled the zeal of the Jews in the building of the temple, and then led to an abandonment of the work, under a pretended belief that the time for rebuilding it had not yet come (Hag 1:2-11). For fifteen years the work was completely suspended. These two prophets upbraided them with severe reproaches for their sloth, negligence, and worldly selfishness (Hag 1:4), threatened them with severe judgments if they continued backward, and promised that they would be blessed with great national prosperity if they resumed and prosecuted the work with alacrity and vigor.
Zechariah the son of Iddo—that is, grandson (Zec 1:1).
2. Then rose up Zerubbabel … and Jeshua … began to build the house of God—The strong appeals and animating exhortations of these prophets gave a new impulse to the building of the temple. It was in the second year of the reign of Darius Hystaspes that the work, after a long interruption, was resumed.
3, 4. At the same time came to them Tatnai, governor on this side the river—The Persian empire west of the Euphrates included at this time Syria, Arabia, Egypt, Phœnicia, and other provinces subject to Darius. The empire was divided into twenty provinces, called satrapies. Syria formed one satrapy, inclusive of Palestine, Phœnicia, and Cyprus, and furnished an annual revenue of three hundred fifty talents. It was presided over by a satrap or viceroy, who at this time resided at Damascus. Though superior to the native governors of the Jews appointed by the Persian king, he never interfered with their internal government except when there was a threatened disturbance of order and tranquillity. Tatnai, the governor (whether this was a personal name or an official title is unknown), had probably been incited by the complaints and turbulent outrages of the Samaritans against the Jews; but he suspended his judgment, and he prudently resolved to repair to Jerusalem, that he might ascertain the real state of matters by personal inspection and enquiry, in company with another dignified officer and his provincial council.
5-17. But the eye of their God was upon the elders of the Jews, &c.—The unusual presence, the imposing suite, the authoritative enquiries of the satrap appeared formidable, and might have produced a paralyzing influence or led to disastrous consequences, if he had been a partial and corrupt judge or actuated by unfriendly feelings towards the Jewish cause. The historian, therefore, with characteristic piety, throws in this parenthetical verse to intimate that God averted the threatening cloud and procured favor for the elders or leaders of the Jews, that they were not interrupted in their proceedings till communications with the court should be made and received. Not a word was uttered to dispirit the Jews or afford cause of triumph to their opponents. Matters were to go on till contrary orders arrived from Babylon. After surveying the work in progress, he inquired: first, by what authority this national temple was undertaken; and, secondly, the names of the principal promoters and directors of the undertaking. To these two heads of enquiry the Jews returned ready and distinct replies. Then having learned that it originated in a decree of Cyrus, who had not only released the Jewish exiles from captivity and permitted them to return to their own land for the express purpose of rebuilding the house of God, but, by an act of royal grace, had restored to them the sacred vessels which Nebuchadnezzar had carried off as trophies from the former temple, Tatnai transmitted all this information in an official report to his imperial master, accompanying it with a recommendatory suggestion that search should be made among the national archives at Babylon for the original decree of Cyrus, that the truth of the Jews' statement might be verified. The whole conduct of Tatnai, as well as the general tone of his despatch, is marked by a sound discretion and prudent moderation, free from any party bias, and evincing a desire only to do his duty. In all respects he appears in favorable contrast with his predecessor, Rehum (Ezr 4:9).
8. the house of the great God, which is builded with great stones—literally, "stones of rolling"; that is, stones of such extraordinary size that they could not be carried—they had to be rolled or dragged along the ground.
13. Cyrus the king … made a decree—The Jews were perfectly warranted according to the principles of the Persian government to proceed with the building in virtue of Cyrus' edict. For everywhere a public decree is considered as remaining in force until it is revoked but the "laws of the Medes and Persians changed not" [Da 6:8, 12, 15].
16. Then came … Shesh-bazzar … since that time even until now hath it been in building—This was not a part of the Jews' answer—they could not have said this, knowing the building had long ceased. But Tatnai used these expressions in his report, either looking on the stoppage as a temporary interruption, or supposing that the Jews were always working a little, as they had means and opportunities.