About Ezra

Ezra records the return from exile and the rebuilding of the temple, followed by Ezra's ministry of spiritual restoration.

Author: EzraWritten: c. 450-400 BCReading time: ~2 minVerses: 17
RestorationTemple RebuildingLawPurityPrayerConfession

King James Version

Ezra 5

17 verses with commentary

The Rebuilding Resumed

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.

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KJV Study Commentary

The prophets Haggai and Zechariah emerged during a critical period when temple reconstruction had ceased for approximately 16 years (536-520 BC). The Hebrew phrase 'prophesied unto the Jews' (<em>hitnabbeu al-yehudaya</em>) indicates they spoke authoritatively in God's name, not merely offering human encouragement. The specification 'in the name of the God of Israel' (<em>beshem elohe Yisrael</em>...
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Ellicott’s Commentary for English Readers

V. (1-2) Now occurs the intervention of the two prophets, Haggai and Zechariah, whose testimonies and predictions should at this point be read. They reveal a state of apathy which Ezra does not allude to; such a state of things, in fact, as would have thwarted the whole design of Providence had it not been changed. Hence the abrupt return of the spirit of prophecy, some of the last utterances of w...
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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.

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KJV Study Commentary

The phrase 'then rose up' (<em>wayyaqum</em>) indicates decisive response to prophetic word. Zerubbabel and Jeshua didn't hesitate or deliberate but acted immediately upon receiving divine direction through the prophets. This demonstrates proper relationship between prophecy and leadership—spiritual authority speaks God's word; civil and religious leaders implement it.<br><br>The clause 'and with ...
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Ellicott’s Commentary for English Readers

(2) **Then rose up.**—This does not intimate that they had become indifferent. But the voice of prophecy inspirited them to go on without formal permission of Darius, who was known secretly to favour them already. **The prophets of God helping them.**—In these two prophets we can read the invigorating sayings that encouraged the people almost from day to day and from stage to stage of their work.

Tattenai's Letter to Darius

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?

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KJV Study Commentary

Tatnai, as 'governor on this side the river' (<em>pachath abar nahara</em>), governed the Persian satrapy west of the Euphrates, making him Zerubbabel's superior in the imperial hierarchy. His arrival 'at the same time' as construction commenced suggests intelligence networks informed Persian authorities of the activity. Shethar-boznai likely served as Tatnai's secretary or assistant official.<br>...
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Ellicott’s Commentary for English Readers

(3-17) Tatnai’s appeal to Darius. (3) **Tatnai, governor on this side the river.**—Satrap, or Pechah, of the entire province of Syria and Phœnicia, and therefore with a jurisdiction over Judaea, and over Zerubbabel its Pechah or sub-Satrap. What Shimshai was to the Samaritan Pechah, Rehum, Shethar-boznai seems to be to Tatnai—his secretary. **Who hath commanded you?**—It is obvious that the overth...
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Then said we unto them after this manner, What are the names of the men that make this building? make: Chaldee, build

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KJV Study Commentary

The question "What are the names of the men that make this building?" reflects standard Persian administrative procedure. Officials required identification of project leaders for accountability purposes. The Aramaic text uses <em>shemahath</em> (names) emphasizing that the Persian authorities sought to document individual responsibility. Notably, this question assumes the Jews had proper authoriza...
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Ellicott’s Commentary for English Readers

(4) **Then said we.**—The LXX. must here have read, “then said they.” But there is no need to change the text; the sentence is not a question, but a statement: “we said to the effect, what the names were.” **What are the names of the men** **. . .?**—It is clear that this graphic account is much compressed. We must understand (see Ezra 5:10) that the authorities demanded the names of the chief pro...
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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.

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KJV Study Commentary

<strong>But the eye of their God was upon the elders of the Jews.</strong> The Aramaic phrase <em>ayin elahahon</em> (eye of their God) employs a powerful anthropomorphism expressing divine watchfulness and protection. Unlike human surveillance meant to control, God's "eye" signifies covenant care and sovereign oversight. The elders continued building because God's protective gaze superseded Persi...
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Ellicott’s Commentary for English Readers

(5) **And then they returned answer.**—*And [till] they should receive answer.* It is implied that “the eye of their God” was with special vigilance fixed on the work, and it will appear that His influence was upon the officials of Persia as well as upon the rulers of the Jews. The letter that follows shows this.

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:

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KJV Study Commentary

The formal letter introduction identifies the senders and recipient with precise bureaucratic terminology. Tatnai (<em>Tattenai</em> in Aramaic) served as governor (<em>pechah</em>) of the Trans-Euphrates satrapy—the vast region "on this side the river" encompassing Syria, Phoenicia, and Palestine. Shethar-boznai likely served as his secretary or deputy. The "Apharsachites" (<em>Apharsekaye</em>) ...
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Ellicott’s Commentary for English Readers

(6) **The copy of the letter.**—This letter of Tatnai is introduced much in the same way as Helium’s; but its dispassionateness and good faith are in striking contrast with the latter. **Apharsachites.**—Probably here the same as the Apharsites before, and suggesting some kind of Persian guard. But the reason of their introduction specifically here is obscure.

They sent a letter unto him, wherein was written thus; Unto Darius the king, all peace. wherein: Chaldee, in the midst whereof

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KJV Study Commentary

The letter's salutation "Unto Darius the king, all peace" employs the Aramaic greeting <em>shelama kolla</em> (complete peace). This formal diplomatic opening expressed loyalty and proper respect for royal authority. The greeting mirrors formulas found in other ancient Near Eastern correspondence and establishes the letter's official nature.<br><br>The brief salutation contrasts with the detailed ...
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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. great: Chaldee, stones of rolling

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KJV Study Commentary

Tatnai's report provides remarkable testimony to the temple reconstruction's progress. The phrase "the house of the great God" (<em>beth elaha rabba</em>) acknowledges Yahweh's significance—even this Persian official recognized Israel's God as "great." The construction details—"great stones" and "timber laid in the walls"—describe substantial, permanent construction rather than temporary structure...
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Ellicott’s Commentary for English Readers

(8) **To the house of the great God.**—A solemn tribute to the God of the Jews, which, however, the decree of Cyrus enables us to understand in this official document. Tatnai probably dwelt at Damascus, and when he went to Jerusalem was deeply impressed. But he only gives a statement of the progress which he observed in the Temple. “The walls here are the walls within the Temple, not the city wall...
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Jamieson-Fausset-Brown Bible Commentary

CHAPTER 26 2Ch 26:1-8. Uzziah Succeeds Amaziah and Reigns Well in the Days of Zechariah. **1. Then all the people of Judah took Uzziah--**(See on 2Ki 14:21; 2Ki 15:1).

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

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KJV Study Commentary

The officials' questions sought to establish authorization: "Who commanded you to build this house?" The Aramaic <em>sam teem</em> (gave command/decree) indicates they sought official documentation—a royal decree authorizing construction. Persian law required such authorization for significant building projects, especially those involving fortifications or temples that could serve as centers of p...
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Jamieson-Fausset-Brown Bible Commentary

**2. He built Eloth--**or, "He it was who built Eloth." The account of the fortifications of this port on the Red Sea, which Uzziah restored to the kingdom of Judah (2Ch 33:13), is placed before the chronological notices (2Ch 26:3), either on account of the importance attached to the conquest of Eloth, or from the desire of the historian to introduce Uzziah as the king, who was known as the conque...
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We asked their names also, to certify thee, that we might write the names of the men that were the chief of them.

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KJV Study Commentary

The officials requested names "to certify thee"—that is, to provide the king with documented accountability. The Aramaic <em>lehodautakh</em> (to inform you) indicates the letter's purpose was providing complete information for royal evaluation. Recording "the names of the men that were the chief of them" would enable the king to investigate the leaders' backgrounds and legitimacy.<br><br>This bur...
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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.

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KJV Study Commentary

The Jewish elders' response begins with bold theological confession: "We are the servants of the God of heaven and earth." The Aramaic title <em>elah shemaya ve'ar'a</em> (God of heaven and earth) asserts Yahweh's universal sovereignty over all creation—not merely a local deity but the cosmic Creator. This confession before Persian officials paralleled Daniel's testimony in Babylon, maintaining co...
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Ellicott’s Commentary for English Readers

(11) **And thus they returned us answer.**—The elders of the Jews take the Syrian satrap into their confidence, and give, in a few most pathetic words the record of their national honour, their national infidelity, and their national humiliation. Every word is true to the history, while the whole exhibits their deep humility and holy resolution.

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.

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KJV Study Commentary

The elders' confession of national sin is theologically remarkable: "Our fathers had provoked the God of heaven unto wrath." The Aramaic <em>hargizu</em> (provoked to anger) acknowledges that exile was divine judgment, not merely political misfortune. They accepted responsibility rather than blaming circumstances, demonstrating genuine repentance and covenant understanding.<br><br>Nebuchadnezzar i...
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Ellicott’s Commentary for English Readers

(12) **Gave them into the hand of Nebuchadnezzar the king of Babylon, the Chaldean.**—These words not only show that the people regarded themselves as punished by the sole hand of God, but also remind the overthrowers of the Chaldean power that they also themselves are no more than instruments of the same Divine will.

Jamieson-Fausset-Brown Bible Commentary

**5. he sought God in the days of Zechariah--**a wise and pious counsellor, who was skilled in understanding the meaning and lessons of the ancient prophecies, and who wielded a salutary influence over Uzziah.

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

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KJV Study Commentary

The elders pivoted from judgment to restoration: "But in the first year of Cyrus..." The Aramaic <em>beram</em> (but/however) marks a dramatic transition from exile to return. Cyrus is notably called "king of Babylon"—his title after conquering that empire in 539 BC—emphasizing that the same throne that destroyed the temple now authorized its rebuilding.<br><br>The decree (<em>teem</em>) to rebuil...
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Jamieson-Fausset-Brown Bible Commentary

**6-7. he went forth and warred against the Philistines--**He overcame them in many engagements--dismantled their towns, and erected fortified cities in various parts of the country, to keep them in subjection. **Jabneh--**the same as Jabneel (Jos 15:11).

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; governor: or, deputy

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KJV Study Commentary

The return of temple vessels provided tangible proof of Cyrus's decree. These vessels—sacred implements Nebuchadnezzar had plundered and placed in Babylonian temples (Daniel 1:2; 5:2-3)—symbolized Israel's humiliation. Their restoration reversed that shame. The movement from "temple of Babylon" to "temple that was in Jerusalem" illustrated God's sovereignty over sacred objects and human empires.<b...
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Jamieson-Fausset-Brown Bible Commentary

**6-7. he went forth and warred against the Philistines--**He overcame them in many engagements--dismantled their towns, and erected fortified cities in various parts of the country, to keep them in subjection. **Jabneh--**the same as Jabneel (Jos 15:11).

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.

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KJV Study Commentary

Cyrus's command contained two directives: transport the vessels to Jerusalem and rebuild the temple. The Aramaic <em>hekal</em> (temple) specifically denotes a palace or sanctuary, emphasizing the structure's sacred purpose. The phrase "in his place" (<em>al athreih</em>) required rebuilding on the original site—the threshing floor David purchased (2 Samuel 24:18-25), where Solomon constructed the...
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Ellicott’s Commentary for English Readers

(15) **Take these vessels, go, carry them . . . and let the house of God** **. . .**—The three imperatives in this verse, without a copula, followed by a fourth, vividly express the feeling of the suppliants in the remembrance of the decree: thus we have another note of historical truth.

Jamieson-Fausset-Brown Bible Commentary

**8. the Ammonites gave gifts--**The countries east of the Jordan became tributary to him, and by the rapid succession and extent of his victories, his kingdom was extended to the Egyptian frontier. 2Ch 26:9, 10. His Buildings.

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.

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KJV Study Commentary

Sheshbazzar "laid the foundation" (<em>yahab ushsaya</em>) upon returning to Jerusalem, fulfilling Cyrus's commission. This initial foundation work occurred around 536 BC. The statement "since that time even until now hath it been in building, and yet it is not finished" summarized approximately 16 years of interrupted progress.<br><br>The admission that the temple remained incomplete after years ...
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Ellicott’s Commentary for English Readers

(16) **Since that time.**—No account is taken of the long interruption. Whether these words are part of the answer given to Tatnai by the Jewish leaders, or his own statement to Darius, it is evident that the unfinished building of a house decreed to be built by Cyrus is regarded as demanding investigation as to the nature and validity of the decree itself.

Jamieson-Fausset-Brown Bible Commentary

**9. Uzziah built towers in Jerusalem, &amp;c.--**whence resistance could be made, or missiles discharged against assailants. The sites of the principal of these towers were: at the corner gate (2Ch 25:23), the northwest corner of the city; at the valley gate on the west, where the Joppa gate now is; at the "turning"--a curve in the city wall on the eastern side of Zion. The town, at this point, c...
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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.

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KJV Study Commentary

The chapter concludes with a respectful request: "if it seem good to the king, let there be search made." The Aramaic formula acknowledges royal prerogative while suggesting appropriate action. Tatnai did not prejudge the case but requested archival investigation—a procedurally correct approach that served divine purposes. The "treasure house" (<em>beth ginzaya</em>) in Babylon housed imperial rec...
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Ellicott’s Commentary for English Readers

(17) **Let there be search made.**—All depended on the original decree, which nothing done intermediately by the usurper could cancel. And the request of Tatnai seems to imply that it would be found: although the original was not found in Babylon, as was expected, a copy had been made. Ellicott's Commentary for English Readers Text Courtesy of BibleSupport.com. Used by Permission. Bible Hub

Jamieson-Fausset-Brown Bible Commentary

**10. Also he built towers in the desert--**for the threefold purpose of defense, of observation, and of shelter to his cattle. He dug also a great many wells, for he loved and encouraged all branches of agriculture. Some of these "were in the desert," that is, in the district to the southeast of Jerusalem, on the west of the Dead Sea, an extensive grazing district "in the low country" lying betwe...
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