1 Then the prophets, H5029 Haggai H2292 the prophet, H5029 and Zechariah H2148 the son H1247 of Iddo, H5714 prophesied H5013 unto H5922 the Jews H3062 that were in Judah H3061 and Jerusalem H3390 in the name H8036 of the God H426 of Israel, H3479 even unto H5922 them.
2 Then H116 rose up H6966 Zerubbabel H2217 the son H1247 of Shealtiel, H7598 and Jeshua H3443 the son H1247 of Jozadak, H3136 and began H8271 to build H1124 the house H1005 of God H426 which is at Jerusalem: H3390 and with them H5974 were the prophets H5029 of God H426 helping H5583 them.
3 At the same time H2166 came H858 to them Tatnai, H8674 governor H6347 on this side H5675 the river, H5103 and Shetharboznai, H8370 and their companions, H3675 and said H560 thus H3652 unto them, H5922 Who H4479 hath commanded H7761 H2942 you to build H1124 this H1836 house, H1005 and to make up H3635 this H1836 wall? H846
4 Then H116 said H560 we unto them after this manner, H3660 What H4479 are H581 the names H8036 of the men H1400 that make H1124 this H1836 building? H1147
5 But the eye H5870 of their God H426 was H1934 upon H5922 the elders H7868 of the Jews, H3062 that they could not H3809 cause H989 them H1994 to cease, H989 till H5705 the matter H2941 came H1946 to Darius: H1868 and then H116 they returned answer H8421 by letter H5407 concerning H5922 this H1836 matter.
6 The copy H6573 of the letter H104 that Tatnai, H8674 governor H6347 on this side H5675 the river, H5103 and Shetharboznai, H8370 and his companions H3675 the Apharsachites, H671 which were on this side H5675 the river, H5103 sent H7972 unto H5922 Darius H1868 the king: H4430
7 They sent H7972 a letter H6600 unto H5922 him, wherein H1459 was written H3790 thus; H1836 Unto Darius H1868 the king, H4430 all H3606 peace. H8001
8 Be it known H1934 H3046 unto the king, H4430 that we went H236 into the province H4083 of Judea, H3061 to the house H1005 of the great H7229 God, H426 which is builded H1124 with great H1560 stones, H69 and timber H636 is laid H7761 in the walls, H3797 and this H1791 work H5673 goeth H5648 fast H629 on, and prospereth H6744 in their hands. H3028
9 Then H116 asked H7593 we those H479 elders, H7868 and said H560 unto them thus, H3660 Who H4479 commanded H7761 H2942 you to build H1124 this H1836 house, H1005 and to make up H3635 these H1836 walls? H846
10 We asked H7593 their names H8036 also, H638 to certify H3046 thee, that we might write H3790 the names H8036 of the men H1400 that were the chief H7217 of them.
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
12 But H3861 after H4481 that our fathers H2 had provoked H7265 the God H426 of heaven H8065 unto wrath, H7265 he gave H3052 them H1994 into the hand H3028 of Nebuchadnezzar H5020 the king H4430 of Babylon, H895 the Chaldean, H3679 who destroyed H5642 this H1836 house, H1005 and carried H1541 the people H5972 away H1541 into Babylon. H895
13 But H1297 in the first H2298 year H8140 of Cyrus H3567 the king H4430 of Babylon H895 the same king H4430 Cyrus H3567 made H7761 a decree H2942 to build H1124 this H1836 house H1005 of God. H426
14 And the vessels H3984 also H638 of H1768 gold H1722 and silver H3702 of the house H1005 of God, H426 which Nebuchadnezzar H5020 took H5312 out of H4481 the temple H1965 that was in Jerusalem, H3390 and brought H2987 them into the temple H1965 of Babylon, H895 those H1994 did Cyrus H3567 the king H4430 take H5312 out of H4481 the temple H1965 of Babylon, H895 and they were delivered H3052 unto one, whose name H8036 was Sheshbazzar, H8340 whom he had made H7761 governor; H6347
15 And said H560 unto him, Take H5376 these H412 vessels, H3984 go, H236 carry H5182 them H1994 into the temple H1965 that is in Jerusalem, H3390 and let the house H1005 of God H426 be builded H1124 in H5922 his place. H870
16 Then H116 came H858 the same H1791 Sheshbazzar, H8340 and laid H3052 the foundation H787 of the house H1005 of God H426 which is in Jerusalem: H3390 and since H4481 that time H116 even until H5705 now H3705 hath it been in building, H1124 and yet it is not H3809 finished. H8000
17 Now H3705 therefore, if H2006 it seem good H2869 to H5922 the king, H4430 let there be search H1240 made in the king's H4430 treasure H1596 house, H1005 which is there H8536 at Babylon, H895 whether H2006 it be H383 so, that a decree H2942 was made H7761 of H4481 Cyrus H3567 the king H4430 to build H1124 this H1791 house H1005 of God H426 at Jerusalem, H3390 and let the king H4430 send H7972 his pleasure H7470 to us concerning H5922 this matter. H1836
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.