When the enemies
The term "enemies" here is significant, as it sets the stage for the opposition faced by the returning exiles. In Hebrew, the word used is "tsar," which can mean adversary or foe. Historically, these were the peoples who had settled in the land during the Jewish exile, including Samaritans and others who had mixed with the local population. Their opposition was not merely political but also spiritual, as they were resistant to the re-establishment of a pure worship of Yahweh.

of Judah and Benjamin
These two tribes represent the Southern Kingdom, which had been taken into Babylonian captivity. The mention of Judah and Benjamin is crucial because it highlights the remnant of Israel that remained faithful to God's covenant. Historically, these tribes were the core of the Kingdom of Judah, and their return signifies the fulfillment of God's promise to restore His people.

heard
The act of hearing in this context implies more than just receiving information; it suggests a reaction or response. The Hebrew word "shama" can mean to hear intelligently, often with the implication of attention and obedience. The enemies' hearing led to a proactive response to thwart the plans of the Israelites, indicating the threat they perceived in the rebuilding of the temple.

that the exiles
The term "exiles" refers to those who had been taken captive to Babylon and were now returning. This return was a significant event in Jewish history, fulfilling prophecies such as those in Jeremiah 29:10. The exiles were not just returning physically but were also spiritually recommitting to their identity as God's chosen people.

were building a temple
The construction of the temple was central to the Jewish faith, as it was the dwelling place of God among His people. The Hebrew word for temple, "bayith," can also mean house, emphasizing the personal and communal relationship between God and Israel. This rebuilding was a tangible sign of the restoration of worship and covenant relationship with God.

for the LORD
The use of "LORD" in all caps indicates the Hebrew name Yahweh, the covenant name of God. This highlights the personal and relational aspect of God with His people. The temple was not just a religious structure but a place dedicated to Yahweh, signifying His presence and favor upon Israel.

the God of Israel
This phrase reaffirms the identity of Yahweh as the God of the covenant people, Israel. It underscores the exclusivity of worship and the distinctiveness of Israel's relationship with God. In the historical context, this was a declaration of faith and identity amidst a pluralistic and often hostile environment. The rebuilding of the temple was a bold statement of allegiance to the God of their forefathers, Abraham, Isaac, and Jacob.

they approached Zerubbabel
The phrase "they approached Zerubbabel" indicates a direct action taken by the adversaries of Judah and Benjamin. Zerubbabel, a key leader in the Jewish community returning from Babylonian exile, is approached by those who are not part of the covenant community. The Hebrew root for "approached" (נָגַשׁ, nagash) often implies a sense of drawing near with a purpose, which in this context is to propose an alliance. Historically, Zerubbabel was a governor and a descendant of David, tasked with rebuilding the temple, making him a significant figure in the restoration of Jewish worship and identity.

and the heads of the families
This phrase refers to the leaders or elders of the Jewish families who returned from exile. The "heads of the families" were responsible for maintaining the spiritual and social order within the community. In the context of ancient Israel, family heads held significant authority and were often involved in decision-making processes. Their involvement in this encounter underscores the importance of the decision at hand, as it pertains to the community's religious and cultural integrity.

and said to them
The act of speaking to Zerubbabel and the family heads signifies an attempt to negotiate or influence. The Hebrew verb "said" (אָמַר, amar) is frequently used in the Old Testament to introduce dialogue, often carrying the weight of intention or persuasion. This dialogue is crucial as it sets the stage for the unfolding narrative of opposition and the Jewish leaders' response to external pressures.

Let us build with you
The offer "Let us build with you" appears to be a gesture of cooperation. However, from a conservative Christian perspective, this proposal is seen as a potential compromise of the Jewish community's purity and mission. The Hebrew word for "build" (בָּנָה, banah) is significant, as it not only refers to physical construction but also to the establishment of a community or legacy. The adversaries' offer to participate in the building of the temple could lead to syncretism, diluting the distinctiveness of Israel's worship of Yahweh.

for like you, we seek your God
This claim of seeking the same God is a critical point of contention. The phrase "for like you, we seek your God" suggests a shared religious interest. However, historical and scriptural context reveals that these adversaries, likely Samaritans, had a syncretistic form of worship, blending elements of Yahweh worship with pagan practices. The Hebrew word for "seek" (דָּרַשׁ, darash) implies a diligent pursuit, yet the sincerity of their pursuit is questionable, as their practices did not align with the covenantal requirements given to Israel.

and we have been sacrificing to Him
The claim "and we have been sacrificing to Him" attempts to establish religious credibility. Sacrificing, in the Hebrew context (זָבַח, zabach), was a central act of worship, signifying devotion and covenant relationship. However, the historical backdrop suggests that these sacrifices were not conducted according to the Mosaic Law, which required specific rituals and a consecrated priesthood. This discrepancy highlights the potential for religious compromise and the importance of maintaining doctrinal purity.

since the time of Esarhaddon king of Assyria, who brought us here
This historical reference to "Esarhaddon king of Assyria" provides insight into the origins of these adversaries. Esarhaddon, who reigned in the early 7th century BC, was known for relocating conquered peoples, including those who would become the Samaritans. The phrase "who brought us here" underscores their foreign origin and the resulting cultural and religious syncretism. From a conservative perspective, this background reinforces the need for the Jewish community to remain distinct and faithful to their covenant with God, resisting external influences that could lead them astray.

But Zerubbabel, Jeshua, and the other heads of the families of Israel replied
This phrase introduces the key leaders of the Jewish community returning from exile. "Zerubbabel" is a significant figure, a descendant of David, symbolizing the continuation of the Davidic line and the hope for messianic restoration. "Jeshua", the high priest, represents the spiritual leadership. Together with the "heads of the families", they embody the collective leadership and unity of the people. Historically, this reflects the post-exilic period when the Jewish community was re-establishing itself in Jerusalem, emphasizing the importance of leadership in maintaining religious and cultural identity.

You have no part with us in building a house for our God
This statement is a firm rejection of the offer from the surrounding peoples to assist in rebuilding the temple. The phrase "no part with us" underscores the exclusivity of the covenant community. Theologically, it highlights the importance of purity and faithfulness to God’s commands, as the returning exiles sought to avoid the syncretism and idolatry that had led to their initial exile. The "house for our God" signifies the temple, the central place of worship and the symbol of God's presence among His people. This decision reflects a commitment to maintaining the sanctity and distinctiveness of their worship.

We alone will build it for the LORD, the God of Israel
The emphasis on "We alone" indicates a determination to fulfill their divine mandate without external influence, ensuring that the temple would be built according to the laws and traditions given to Israel. "The LORD, the God of Israel" reaffirms their covenant relationship with Yahweh, distinguishing Him from the gods of the surrounding nations. This phrase is a declaration of faith and identity, asserting their unique role as God’s chosen people tasked with His worship and service.

as King Cyrus, the king of Persia, has commanded us
This reference to "King Cyrus" highlights the providential role of foreign rulers in God’s plan. Cyrus’s decree, recorded in Ezra 1:1-4, allowed the Jews to return and rebuild the temple, fulfilling Isaiah’s prophecy (Isaiah 44:28). The mention of "commanded us" underscores the legitimacy and authority of their mission, sanctioned by the ruling power of the time. It reflects the historical context of the Persian Empire’s policy of religious tolerance and restoration, which God used to accomplish His purposes for Israel.

Then the people of the land
This phrase refers to the inhabitants of the region surrounding Judah, primarily the Samaritans and other groups who had settled in the area during the Jewish exile. Historically, these people were a mix of various ethnicities brought in by the Assyrian Empire to repopulate the land after the Northern Kingdom of Israel was conquered. Their presence and opposition highlight the ongoing tension between the returning exiles and those who had established themselves in the land during the Jews' absence. This tension is a recurring theme in the post-exilic period, emphasizing the challenges faced by the Jewish community in re-establishing their identity and religious practices.

set out to discourage
The Hebrew root for "discourage" is "רָפָה" (raphah), which can mean to weaken or to cause to lose heart. This action was a deliberate attempt to undermine the morale and determination of the Jewish people. In a spiritual sense, this reflects the broader theme of opposition that God's people often face when undertaking His work. The discouragement was not just physical but also psychological, aiming to sow doubt and fear, which are powerful tools of the enemy to halt progress and obedience to God's commands.

the people of Judah
This phrase identifies the returning exiles, the remnant of the Southern Kingdom of Judah, who had been in Babylonian captivity. Their return to Jerusalem was a fulfillment of God's promise and a significant moment in redemptive history. The people of Judah were tasked with rebuilding the temple, a symbol of God's presence and covenant with His people. Their identity as the people of Judah underscores their connection to the Davidic line and the promises associated with it, including the coming of the Messiah.

and make them afraid
Fear is a common tactic used by adversaries to prevent the fulfillment of God's plans. The Hebrew word for "afraid" is "בָּהַל" (bahal), which conveys a sense of terror or panic. This fear was intended to paralyze the people of Judah, stopping them from rebuilding the temple. In a broader spiritual context, fear is often used by the enemy to deter believers from pursuing God's will. However, Scripture repeatedly encourages God's people to be strong and courageous, trusting in His protection and provision.

to build
The act of building here specifically refers to the reconstruction of the temple in Jerusalem. This was not merely a physical construction project but a spiritual endeavor to restore worship and the centrality of God in the life of the Jewish community. The temple represented God's dwelling place among His people and was essential for the restoration of proper worship and religious practices. The opposition to this building project highlights the spiritual warfare involved in advancing God's kingdom and the need for perseverance and faithfulness in the face of adversity.

They hired counselors against them
The phrase "hired counselors" indicates a deliberate and strategic effort by the adversaries of the Jews to impede their progress. The Hebrew word for "hired" (שָׂכַר, sakar) implies a transactional relationship, suggesting that these counselors were professionals, possibly skilled in legal or political maneuvering. This action reflects the persistent opposition faced by the Israelites, a theme recurrent throughout their history. The adversaries' willingness to invest resources in hiring counselors underscores the intensity of their opposition and the perceived threat of the Jewish community's restoration efforts.

to frustrate their plans
The word "frustrate" (בָּטַל, batal) in Hebrew conveys the idea of nullifying or thwarting. The adversaries aimed to disrupt the rebuilding efforts, which were not merely physical but also spiritual and communal. This opposition can be seen as a broader spiritual battle, where the forces against God's people seek to hinder His purposes. The plans of the Israelites were aligned with God's will, as they were rebuilding the temple, a central place for worship and covenantal relationship with God. The frustration of these plans was an attempt to delay or derail the fulfillment of God's promises to His people.

throughout the reign of Cyrus king of Persia
Cyrus the Great, king of Persia, is a significant figure in biblical history. His decree allowing the Jews to return to Jerusalem and rebuild the temple (Ezra 1:1-4) was a fulfillment of prophecy (Isaiah 44:28, 45:1). The mention of his reign sets a historical context, highlighting the initial support the Jews had from a foreign ruler, which was unprecedented. However, despite this royal decree, the opposition persisted, illustrating the tension between divine providence and human resistance.

and until the reign of Darius king of Persia
The transition from Cyrus to Darius marks a period of continued struggle and perseverance for the Jewish community. Darius I, known for his administrative genius, eventually reaffirmed the decree of Cyrus, allowing the temple's construction to continue (Ezra 6:1-12). This phrase indicates a prolonged period of opposition, yet it also foreshadows eventual victory and divine intervention. The reign of Darius represents a turning point where God's purposes prevail despite prolonged adversity.

At the beginning of the reign of Xerxes
The phrase marks a significant historical transition. Xerxes, known in Hebrew as Ahasuerus, was a Persian king whose reign began around 486 BC. This period is crucial as it follows the reign of Darius I, under whom the temple rebuilding efforts were supported. Xerxes' reign is marked by a shift in political dynamics, reflecting the challenges faced by the Jewish community in maintaining their religious and cultural identity amidst changing imperial policies. The historical context underscores the vulnerability of the Jewish exiles as they navigated the complexities of foreign rule.

an accusation was lodged
The Hebrew root for "accusation" is "sitnah," which conveys hostility and opposition. This term is significant as it reflects the persistent adversarial actions against the Jewish people. The lodging of an accusation suggests a formal complaint, likely intended to halt the progress of the Jewish community in rebuilding their city and temple. This reflects a broader theme in the Bible of spiritual warfare, where God's people often face opposition when fulfilling divine mandates. The act of lodging an accusation is a reminder of the spiritual and physical battles that accompany the pursuit of God's purposes.

against the people of Judah and Jerusalem
This phrase identifies the specific targets of the opposition: the Jewish exiles who had returned to their ancestral homeland. Judah and Jerusalem hold profound theological and historical significance as the heart of Jewish identity and worship. Jerusalem, the city of David, is central to God's covenantal promises. The opposition against Judah and Jerusalem is not merely political but also spiritual, as it represents an attempt to thwart God's redemptive plan through His chosen people. This highlights the enduring nature of God's promises and the resilience required of His people to stand firm in faith amidst adversity.

And in the days of Artaxerxes
The mention of "Artaxerxes" situates this verse in a specific historical context. Artaxerxes I was a Persian king who reigned from 465 to 424 BC. His reign is significant in the biblical narrative as it marks a period of opposition to the rebuilding efforts in Jerusalem. The name "Artaxerxes" itself is of Persian origin, meaning "righteous ruler," which is somewhat ironic given the opposition faced by the Israelites during his reign. This phrase sets the stage for understanding the political and social challenges that the Jewish people faced during this time.

Bishlam, Mithredath, Tabeel
These names represent individuals who were likely local officials or leaders in the Persian Empire. "Bishlam" could be derived from a root meaning "peace" or "welfare," suggesting a possible role as a mediator or someone concerned with the welfare of the region. "Mithredath" is a name of Persian origin, meaning "given by Mithra," a deity in the Zoroastrian religion, indicating the cultural and religious diversity of the Persian Empire. "Tabeel" might be a name of Aramaic origin, meaning "God is good," which could reflect a syncretism of religious beliefs. These individuals were part of the opposition to the rebuilding of Jerusalem, highlighting the complex interplay of politics and religion.

and the rest of his associates
This phrase indicates that there were more individuals involved in the opposition than just those named. It suggests a coalition of local leaders who were united in their efforts to hinder the progress of the Jewish people. The use of "associates" implies a network of influence and power, which would have been formidable for the returning exiles to contend with. This opposition serves as a reminder of the persistent challenges faced by God's people throughout history.

wrote a letter to Artaxerxes
The act of writing a letter to the king underscores the formal and serious nature of the opposition. In the ancient Near East, written communication was a powerful tool for influencing political decisions. This letter was likely crafted to persuade Artaxerxes to halt the rebuilding efforts, reflecting the strategic and calculated approach of the opposition. It also highlights the importance of written records in the administration of the vast Persian Empire.

The letter was written in Aramaic
Aramaic was the lingua franca of the Persian Empire, used for official communication across diverse regions. The use of Aramaic indicates the formal and official nature of the correspondence. It also reflects the cultural and linguistic diversity of the empire, as well as the adaptability of the Jewish people who had to navigate these complexities. The choice of language underscores the seriousness of the opposition's intent to communicate effectively with the Persian administration.

and then translated
The translation of the letter suggests that it was intended for a broader audience, possibly including those who did not speak Aramaic. This could imply that the opposition wanted to ensure that their message was clearly understood by all relevant parties, including the king and his court. The act of translation also highlights the importance of clear communication in matters of state and the lengths to which the opposition went to achieve their goals. This serves as a reminder of the challenges faced by the Jewish people in maintaining their identity and mission amidst external pressures.

Rehum the commander
Rehum, identified as the commander, plays a significant role in the opposition against the rebuilding of Jerusalem. The name "Rehum" is of Hebrew origin, meaning "compassionate" or "merciful," which is somewhat ironic given his opposition to the Israelites' efforts. Historically, commanders like Rehum were often appointed by the ruling empire, in this case, the Persian Empire, to maintain order and oversee local governance. His position indicates a level of authority and influence, suggesting that the opposition to the rebuilding was not merely local but had the backing of the imperial administration.

and Shimshai the scribe
Shimshai, the scribe, is another key figure in this narrative. The role of a scribe in ancient times was crucial, as they were responsible for recording official documents and correspondence. The name "Shimshai" is of uncertain origin, but scribes were typically well-educated and literate, often serving as advisors or bureaucrats. In the context of Ezra 4, Shimshai's involvement underscores the formal and organized nature of the opposition, as it involved official documentation and communication with the Persian authorities.

wrote a letter
The act of writing a letter in this context is significant. It indicates a formal complaint or report being made to higher authorities. In the ancient Near East, letters were a primary means of communication between distant regions and the central government. This letter was likely written on a clay tablet or papyrus, materials commonly used at the time. The content of the letter, as revealed in subsequent verses, was intended to halt the progress of the rebuilding efforts, showing the strategic and bureaucratic approach taken by the opposition.

against Jerusalem
The phrase "against Jerusalem" highlights the target of the opposition's efforts. Jerusalem, the spiritual and political center of the Jewish people, was in the process of being rebuilt after the Babylonian exile. The city's restoration was not only a physical reconstruction but also a symbol of the renewal of the Jewish faith and community. The opposition to this rebuilding was rooted in historical animosities and political concerns, as a restored Jerusalem could potentially challenge the status quo and the control of the surrounding regions.

to Artaxerxes the king
Artaxerxes, the king mentioned here, refers to Artaxerxes I of Persia, who reigned from 465 to 424 BC. His reign was marked by various administrative reforms and efforts to maintain control over the vast Persian Empire. The mention of Artaxerxes underscores the political dimension of the opposition, as the letter was addressed to the highest authority in the land. This appeal to the king reflects the seriousness with which the opposition viewed the rebuilding efforts and their desire to leverage imperial power to achieve their goals.

in the following terms
This phrase introduces the content of the letter, setting the stage for the detailed accusations and arguments that follow. It suggests a formal and structured presentation, typical of official correspondence in the ancient world. The phrase also indicates that what follows is a direct quotation or summary of the letter's contents, providing insight into the strategies and rhetoric used by the opposition to persuade the king to intervene.

From Rehum the commander
Rehum, whose name means "compassionate" in Hebrew, is identified as a commander, indicating a position of authority and influence. In the context of Ezra, Rehum represents the opposition to the rebuilding of the temple in Jerusalem. His role as a commander suggests a military or administrative leadership, which aligns with the historical context of Persian governance, where local leaders were often appointed to maintain order and report to the central authority.

Shimshai the scribe
Shimshai, meaning "sunny" or "bright" in Hebrew, serves as a scribe, a position of significant importance in ancient times. Scribes were responsible for recording official documents and correspondence. In the context of Ezra, Shimshai's role as a scribe highlights the bureaucratic nature of the opposition, as written records and petitions were crucial in influencing the Persian king's decisions.

and the rest of their associates
This phrase indicates a collective effort against the rebuilding of the temple. The term "associates" suggests a coalition of various groups with a common goal. Historically, this reflects the diverse population of the Persian Empire, where different ethnic and political groups often had competing interests.

the judges and officials
Judges and officials were key figures in the administration of justice and governance. Their mention here underscores the formal and organized nature of the opposition. In the Persian Empire, such roles were vital for maintaining the rule of law and order, and their involvement indicates that the opposition was not merely a local disturbance but had official backing.

over Tripolis, Persia, Erech, Babylon, Susa (that is, the Elamites)
This list of locations represents a broad geographical area within the Persian Empire, highlighting the widespread nature of the opposition. Each place has its historical significance:

Tripolis
Although not much is known about this specific reference, it may indicate a region with multiple cities or a coalition of city-states.

Persia
The heart of the empire, representing the central authority and power.

Erech
An ancient city in Mesopotamia, known for its historical and cultural significance.

Babylon
A major city and former empire, symbolizing power and influence.

Susa
The administrative capital of the Persian Empire, indicating the involvement of high-level officials.

Elamites
Referring to the people of Elam, an ancient civilization known for its distinct culture and history. The mention of these locations and peoples illustrates the complexity and diversity of the Persian Empire, as well as the widespread nature of the opposition to the Jewish efforts to rebuild the temple. This opposition was not just a local issue but involved various groups with vested interests in maintaining the status quo.

and the rest of the nations
This phrase refers to the various peoples who were relocated by the Assyrian Empire. Historically, the Assyrians were known for their policy of deporting conquered peoples to prevent rebellion and to assimilate them into their empire. This practice is well-documented in Assyrian records and aligns with the biblical narrative of the Northern Kingdom of Israel's fall. Theologically, this scattering of nations can be seen as a fulfillment of God's warnings to Israel about the consequences of disobedience.

that the great and noble Ashurbanipal
Ashurbanipal was one of the last great kings of the Assyrian Empire, reigning from 668 to 627 BC. Known for his vast library in Nineveh, Ashurbanipal was a powerful ruler who expanded Assyrian influence. The use of "great and noble" highlights his significant status and the might of the Assyrian Empire during his reign. From a biblical perspective, the mention of Ashurbanipal underscores the historical reality of the events described in the Bible, providing a backdrop for understanding the geopolitical forces at play during the time of Ezra.

deported and settled
The Assyrian policy of deportation involved forcibly relocating populations to different parts of the empire. This was intended to break the spirit of the conquered peoples and integrate them into the Assyrian culture. Theologically, this can be seen as a tool used by God to fulfill His purposes, even through the actions of pagan empires. It serves as a reminder of God's sovereignty over nations and history.

in the cities of Samaria
Samaria was the capital of the Northern Kingdom of Israel, which fell to the Assyrians in 722 BC. The resettlement of foreign peoples in Samaria led to the intermingling of cultures and religions, contributing to the development of the Samaritan people, who were often at odds with the Jews of Judah. This historical context is crucial for understanding the tensions between Jews and Samaritans in the New Testament.

and elsewhere beyond the River
The phrase "beyond the River" typically refers to the region west of the Euphrates River, encompassing parts of modern-day Syria, Lebanon, and Israel. This indicates the widespread nature of the Assyrian deportations and the vastness of their empire. In a broader biblical context, it highlights the dispersion of peoples and the complex cultural and political landscape that the returning exiles, like those in Ezra's time, had to navigate.

This is the text of the letter they sent to him
The phrase introduces the content of a formal communication. In the ancient Near Eastern context, letters were a primary means of official communication. The Hebrew word for "letter" (סֵפֶר, sefer) can also mean "book" or "scroll," indicating the importance and formality of the document. This introduction sets the stage for understanding the political and social dynamics at play, as the letter is a strategic move by adversaries of the Jewish people to halt the rebuilding of Jerusalem.

To King Artaxerxes
Artaxerxes I was a Persian king who reigned from 465 to 424 BC. His name in Persian means "whose reign is through truth," reflecting the Persian emphasis on justice and order. The mention of Artaxerxes situates the narrative within the broader context of the Persian Empire, which was known for its administrative efficiency and tolerance of different cultures, yet also for its control over its vast territories. This highlights the political tension between the local authorities and the Jewish exiles returning to rebuild their homeland.

From your servants
The term "servants" (עֲבָדִים, avadim) is used here to denote subordinates or subjects of the king. It reflects a posture of humility and submission, which was customary in addressing a monarch. This phrase underscores the hierarchical nature of the Persian Empire, where local governors and officials were expected to demonstrate loyalty to the king. It also reveals the strategic approach of the letter writers, who aim to align themselves with the king's interests.

the men of Trans-Euphrates
"Trans-Euphrates" (עֵבֶר נַהֲרָה, Ever Naharah) refers to the region west of the Euphrates River, encompassing parts of modern-day Syria, Lebanon, Israel, and Jordan. This geographical designation indicates the administrative district under Persian control. The men of this region were likely a coalition of local leaders and officials who felt threatened by the rebuilding efforts in Jerusalem. Their opposition is rooted in historical animosities and political concerns about the re-establishment of a strong Jewish presence in the area. This phrase highlights the complex interplay of regional politics and the challenges faced by the Jewish community in re-establishing their identity and religious practices.

Let it be known to the king
This phrase serves as a formal introduction to the message being delivered to the king. In the ancient Near Eastern context, such formalities were crucial in diplomatic communications. The phrase underscores the importance of the message and the respect for authority. The Hebrew root for "known" (יָדַע, yada) implies a deep, intimate understanding, suggesting that the writers wanted the king to fully grasp the implications of the Jews' actions.

the Jews who came up from you
This refers to the Jewish exiles who returned from Babylonian captivity. The phrase "came up" is significant, as it reflects the geographical and spiritual ascent to Jerusalem, which is situated on a hill. The return from exile is a fulfillment of God's promise and a pivotal moment in Jewish history, symbolizing restoration and hope.

have returned to us at Jerusalem
The return to Jerusalem is not just a physical relocation but a spiritual homecoming. Jerusalem holds profound significance as the city of God, the center of Jewish worship, and the location of the Temple. The Hebrew name "Jerusalem" (יְרוּשָׁלַיִם, Yerushalayim) is often associated with peace (שָׁלוֹם, shalom), though the city has frequently been a site of conflict.

and are rebuilding that rebellious and wicked city
The description of Jerusalem as "rebellious and wicked" reflects the perspective of the surrounding peoples who opposed the rebuilding efforts. Historically, Jerusalem had been a center of resistance against foreign powers, which is why it was viewed negatively by those who wrote this letter. The Hebrew word for "rebellious" (מָרָד, marad) conveys defiance, while "wicked" (רָע, ra) suggests moral corruption. However, from a biblical perspective, the rebuilding of Jerusalem is an act of obedience to God.

They have completed the walls
The completion of the walls signifies a major milestone in the restoration of Jerusalem. Walls in ancient cities were crucial for protection and symbolized strength and stability. The Hebrew word for "walls" (חוֹמָה, chomah) emphasizes the security and separation from external threats, reflecting God's provision and protection for His people.

and repaired the foundations
Repairing the foundations is a metaphor for restoring the spiritual and communal life of the Jewish people. Foundations (יָסַד, yasad) in the Hebrew context represent the underlying support and strength of a structure. This act of repair is symbolic of re-establishing the covenant relationship with God and laying the groundwork for future generations to build upon.

Furthermore, the king should know
This phrase introduces the letter's intent to inform King Artaxerxes of potential threats. The Hebrew root for "know" is יָדַע (yada), which implies a deep, intimate understanding. The writers of the letter aim to ensure the king is fully aware of the implications of Jerusalem's restoration. Historically, this reflects the political maneuvering of the surrounding peoples who felt threatened by the re-establishment of Jerusalem as a fortified city.

if this city is rebuilt
The term "rebuilt" comes from the Hebrew בָּנָה (banah), meaning to build or establish. This word signifies not just physical reconstruction but also the re-establishment of Jerusalem's identity and influence. The rebuilding of Jerusalem was a significant concern for neighboring regions, as it symbolized the return of Jewish autonomy and religious fervor.

and its walls are restored
The restoration of walls, from the Hebrew חָזַק (chazaq), meaning to strengthen or repair, was crucial for the city's defense and autonomy. Walls in ancient times were symbols of strength and protection. The opposition feared that fortified walls would enable Jerusalem to resist external control and assert its independence.

they will no longer pay tribute, custom, or toll
This phrase highlights the economic implications of Jerusalem's restoration. "Tribute, custom, or toll" refers to taxes and duties that were common in ancient empires. The Hebrew words מִדָּה (middah), בְּלוֹ (belo), and הֲלָךְ (halak) indicate various forms of taxation. The concern was that a fortified Jerusalem would refuse to pay these, impacting the empire's revenue.

and the royal treasury will suffer
The phrase underscores the financial argument against the rebuilding. The "royal treasury" refers to the central financial reserves of the Persian Empire. The Hebrew word אָזַל (azal), meaning to diminish or be depleted, is used here to suggest a significant loss. This appeal to the king's economic interests was a strategic move by the opposition to halt the rebuilding efforts.

Now because
This phrase introduces the rationale behind the actions of the adversaries of Judah and Benjamin. It sets the stage for their argument, indicating a cause-and-effect relationship. In the context of ancient Near Eastern diplomacy, such phrases were often used to present a logical and respectful approach to authority, showing that their actions were not arbitrary but based on a perceived duty or obligation.

we have eaten the salt of the palace
The phrase "eaten the salt" is a metaphorical expression rooted in ancient customs. In the ancient Near East, sharing salt was a symbol of loyalty and covenant. Salt was a valuable commodity, often used in covenants to signify preservation and fidelity. By stating they have "eaten the salt of the palace," the writers are claiming a bond of loyalty and obligation to the king, suggesting that their actions are motivated by a sense of duty to protect the king's interests.

and it is not fitting for us
This phrase reflects a moral and ethical stance. The word "fitting" implies a standard of conduct expected of those who serve the king. In the historical context, those in service to a king were expected to uphold the king's honor and interests. The adversaries are positioning themselves as protectors of the king's dignity, suggesting that their actions are in line with their responsibilities.

to witness the king’s dishonor
The concept of "dishonor" in ancient cultures was significant, as a king's reputation was closely tied to his authority and power. The adversaries are implying that the actions of the Jews in rebuilding Jerusalem could lead to a diminishment of the king's honor. In the historical context, any potential threat to the king's authority would be taken seriously, as it could lead to instability or rebellion.

therefore we are sending to inform the king
This phrase indicates the action taken by the adversaries as a result of their perceived duty. The act of "sending to inform" suggests a formal communication, likely in the form of a letter or official report. In the context of the Persian Empire, such communications were a common way to address concerns and seek the king's intervention. The adversaries are presenting themselves as loyal subjects who are taking proactive steps to protect the king's interests.

so that a search may be made
This phrase suggests a deliberate and thorough investigation. The Hebrew root for "search" (בָּקַשׁ, baqash) implies seeking with intent and purpose. Historically, this reflects the Persian administrative practice of maintaining detailed records, which were often consulted to make informed decisions. The call for a search underscores the importance of truth and evidence in governance, reminding us of the biblical principle that truth is foundational to justice.

in the archives of your fathers
The "archives" refer to the royal records or chronicles, which were meticulously kept by ancient civilizations, including the Persians. The phrase "of your fathers" connects the present with the past, emphasizing the continuity of history and the importance of learning from it. This highlights the biblical theme of generational legacy and the impact of past actions on present circumstances.

In these records you will discover and verify
The act of discovery and verification points to the reliability and authority of written records. The Hebrew concept of "verify" (אָמַן, aman) conveys a sense of faithfulness and trustworthiness. This reflects the biblical value of integrity and the necessity of confirming facts before making judgments, a principle that is vital in both spiritual and secular matters.

that this city is a rebellious city
The term "rebellious" (מָרָד, marad) is significant in the biblical context, often associated with defiance against divine or royal authority. Jerusalem's history of rebellion is well-documented in the Scriptures, where the city frequently strayed from God's commandments. This serves as a cautionary tale about the consequences of disobedience and the importance of aligning with God's will.

harmful to kings and provinces
This phrase indicates the broader impact of Jerusalem's rebellion, affecting not just the city itself but also the surrounding regions and rulers. The historical context reveals that Jerusalem's insurrections often led to instability and conflict, which threatened the peace and prosperity of the entire empire. This underscores the biblical principle that sin and rebellion have far-reaching consequences, affecting not only the individual but also the community.

a place with a long history of revolt
The "long history of revolt" highlights the persistent nature of Jerusalem's defiance. The Hebrew word for "revolt" (פֶּשַׁע, pesha) conveys a sense of willful transgression. This serves as a reminder of the human tendency to resist authority and the need for repentance and renewal. The biblical narrative consistently calls for a return to righteousness and faithfulness to God.

That is why this city was destroyed
The destruction of Jerusalem is presented as a direct consequence of its rebellion. This reflects the biblical theme of divine justice, where sin leads to judgment. However, it also points to the hope of restoration, as God's discipline is always aimed at bringing His people back to Himself. The destruction serves as a sobering reminder of the seriousness of sin, but also as an invitation to seek God's mercy and grace.

We advise the king
This phrase indicates a formal communication to the king, reflecting the political dynamics of the time. The advisors are likely local officials or governors who have vested interests in maintaining their power and influence. Historically, this reflects the tension between the returning Jewish exiles and the established local authorities. The Hebrew root for "advise" (יְוֹעֲצִים, yo'atzim) implies counsel or consultation, suggesting a strategic move to influence the king's decision.

that if this city is rebuilt
The "city" refers to Jerusalem, the spiritual and political center for the Jewish people. The rebuilding of Jerusalem was a significant event, symbolizing the restoration of the Jewish nation and their covenant relationship with God. The Hebrew word for "rebuilt" (תִּבָּנֶה, tibaneh) conveys the idea of restoration and renewal, which is a recurring theme in the prophetic literature, emphasizing God's faithfulness to His promises.

and its walls are restored
Walls in ancient times were crucial for a city's defense and autonomy. The restoration of Jerusalem's walls would signify not only physical security but also the re-establishment of the city's identity and independence. The Hebrew root for "restored" (תִּשְׁתַּכְּמוּ, tishtakmu) suggests a return to a former state of completeness and strength, highlighting the importance of protection and sovereignty for the Jewish community.

you will have no dominion
This phrase underscores the political implications of Jerusalem's restoration. The local officials warn the king that a rebuilt Jerusalem could challenge his authority. The Hebrew word for "dominion" (חֵלֶק, chelek) can also mean portion or territory, indicating a loss of control or influence over the region. This reflects the broader geopolitical concerns of the Persian Empire in maintaining stability and control over its vast territories.

west of the Euphrates
The Euphrates River was a significant geographical marker in the ancient Near East, often representing the boundary of empires. The phrase "west of the Euphrates" situates the narrative within the broader context of Persian imperial administration. This area, known as "Beyond the River" (עֵבֶר הַנָּהָר, Ever HaNahar), was a critical region for trade and military strategy. The mention of this boundary highlights the strategic importance of Jerusalem and the potential threat its restoration posed to Persian interests.

The king sent this reply
This phrase indicates the authority and the formal nature of the communication. The king, likely Artaxerxes I of Persia, is responding to a letter sent by adversaries of the Jews. The Persian Empire was vast, and the king's word was law, reflecting the centralized power and the bureaucratic system that allowed for such correspondence. The Hebrew root for "sent" (שָׁלַח, shalach) often implies a mission or purpose, suggesting the king's response was deliberate and considered.

To Rehum the commander
Rehum is identified as a commander, indicating a position of military or administrative authority. His role suggests he was responsible for maintaining order and implementing the king's decrees in the region. The historical context reveals that local leaders often had significant influence and could sway the king's decisions by their reports. The name Rehum itself, meaning "compassionate" in Hebrew, is somewhat ironic given his opposition to the rebuilding efforts.

Shimshai the scribe
Shimshai, as a scribe, held an important bureaucratic role, responsible for recording and communicating official documents. Scribes were educated and literate, often serving as advisors. The Hebrew root for "scribe" (סוֹפֵר, sopher) implies someone who counts or records, highlighting the meticulous nature of his work. His involvement underscores the organized opposition to the Jewish efforts.

and the rest of their associates
This phrase indicates a collective effort against the Jews, involving multiple parties. The term "associates" suggests a coalition or alliance, reflecting the political dynamics of the time. These individuals were likely local leaders or influential figures who felt threatened by the rebuilding of Jerusalem and sought to maintain their power.

living in Samaria
Samaria was a significant region in the Persian Empire, often at odds with Judah. The Samaritans, a mixed population resulting from Assyrian resettlement policies, had a contentious relationship with the Jews. This historical animosity is crucial to understanding the opposition to the rebuilding of the temple and Jerusalem's walls.

and elsewhere in the region west of the Euphrates
This phrase expands the scope of the opposition, indicating that it was not limited to Samaria but included other areas under Persian control. The "region west of the Euphrates" was a vast area known as "Beyond the River," a Persian administrative district. This highlights the widespread nature of the resistance and the strategic importance of the region.

Greetings
The use of "greetings" (שָׁלוֹם, shalom in Hebrew) is a formal salutation, common in ancient correspondence. It conveys a sense of peace and goodwill, though in this context, it is somewhat perfunctory given the adversarial nature of the communication. The word "shalom" carries deep connotations of wholeness and harmony, which contrasts with the underlying conflict in the narrative.

The letter you sent us
This phrase refers to the correspondence sent by the adversaries of Judah and Benjamin to King Artaxerxes, expressing their concerns about the rebuilding of Jerusalem. The act of sending a letter in ancient times was a significant endeavor, often involving scribes and messengers. The Hebrew root for "letter" (אִגֶּרֶת, iggeret) indicates a written document, which was a primary means of communication over long distances. This highlights the seriousness with which the opposition to the rebuilding project was taken, as they sought to influence the king's decision through formal channels.

has been read
The reading of the letter signifies the official acknowledgment and consideration of its contents by the king. In the ancient Near Eastern context, reading a letter aloud was a common practice, ensuring that the message was clearly communicated and understood by all present. This public reading underscores the transparency and the gravity of the situation, as the king and his court would deliberate on the matter based on the information presented.

and translated
Translation was a crucial process in the Persian Empire, which was a vast and multicultural realm. The need for translation indicates that the original letter was likely written in Aramaic, the lingua franca of the empire, and needed to be rendered into the language of the court, possibly Persian. This highlights the administrative sophistication of the Persian Empire and the importance of clear communication across different languages and cultures. The act of translation also emphasizes the king's desire to fully understand the concerns raised before making a decision.

in my presence
The phrase "in my presence" indicates that King Artaxerxes himself was directly involved in the review of the letter. This personal involvement by the king suggests the importance of the issue at hand. In the context of ancient monarchies, the presence of the king in such matters was a sign of the weight and authority of the decision to be made. It reflects the king's role as the ultimate arbiter in the affairs of his empire, ensuring that he was fully informed before issuing a decree.

I issued a decree
The phrase "I issued a decree" reflects the authoritative command of King Artaxerxes. In the ancient Near Eastern context, a decree from a king was binding and carried the weight of law. The Hebrew root for "decree" (טְעֵם, te‘em) implies a formal decision or command. This highlights the king's role as a sovereign ruler whose words could alter the course of history. In a spiritual sense, it reminds us of the ultimate authority of God’s Word, which is unchangeable and sovereign over all creation.

and a search was conducted
The phrase "and a search was conducted" indicates a thorough investigation into the historical records. The Hebrew word for "search" (בַּקָּרָה, baqqarah) suggests a diligent inquiry or examination. This reflects the meticulous nature of Persian administration, known for its detailed record-keeping. Spiritually, it underscores the importance of seeking truth and understanding, akin to the Bereans in Acts 17:11 who examined the Scriptures daily.

and it was discovered
The phrase "and it was discovered" signifies the uncovering of historical facts. The Hebrew root (מְהַשְּׁכָה, mehashkah) implies revelation or bringing to light. This discovery was pivotal in shaping the king's decision regarding Jerusalem. It serves as a reminder that truth, once revealed, can have profound implications. In a spiritual context, it echoes the biblical theme of God revealing hidden truths to His people.

that this city has a long history of revolt against kings
The phrase "that this city has a long history of revolt against kings" highlights Jerusalem's turbulent past. The Hebrew word for "revolt" (מְרִי, meri) denotes rebellion or insubordination. Historically, Jerusalem had indeed been a center of resistance against foreign rule, as seen in its defiance against Babylonian and Assyrian powers. This serves as a cautionary tale about the consequences of rebellion against rightful authority, both earthly and divine.

and has been a place of rebellion and sedition
The phrase "and has been a place of rebellion and sedition" further emphasizes the city's reputation for insurrection. The Hebrew term for "rebellion" (מַרְדוּת, mardut) and "sedition" (סְדִינָה, sedinah) convey notions of uprising and conspiracy. This historical context paints a picture of a city often at odds with ruling powers. Spiritually, it serves as a warning against the dangers of spiritual rebellion and the importance of aligning oneself with God's will.

There have been powerful kings
The phrase "powerful kings" refers to the historical rulers who exerted significant influence and control over Jerusalem and its surrounding regions. In the Hebrew context, the word for "powerful" can be linked to strength and might, often associated with divine favor or military prowess. Historically, this could refer to kings like David and Solomon, whose reigns were marked by expansion and prosperity. Their rule was seen as a fulfillment of God's promises to Israel, and their power was a testament to God's sovereignty and blessing over His chosen people.

over Jerusalem
Jerusalem, the city of peace, holds a central place in biblical history as the spiritual and political heart of Israel. It was the site of the Temple, the dwelling place of God's presence among His people. The mention of Jerusalem here underscores its significance as a city that has been under the rule of various powerful kings, both Israelite and foreign. This highlights the city's enduring importance and the divine purpose it serves in God's redemptive plan.

who ruled over the whole region beyond the River
The "region beyond the River" refers to the territories west of the Euphrates River, a vast area that included many different peoples and lands. This phrase indicates the extensive dominion these kings had, suggesting a period of great influence and control. Historically, this could include the time of the United Monarchy under David and Solomon, when Israel's borders were at their largest. It also reflects the geopolitical realities of the ancient Near East, where control of such regions was crucial for trade and military strategy.

and tribute, duty, and toll were paid to them
The payment of "tribute, duty, and toll" signifies the economic and political power these kings wielded. In ancient times, such payments were a sign of subjugation and acknowledgment of authority. They were often used to maintain peace and order, as well as to fund the king's projects and military campaigns. This phrase highlights the prosperity and stability that can come under strong leadership, but also serves as a reminder of the burdens that can be placed on the people. In a spiritual sense, it can be seen as a call to recognize God's ultimate authority and to offer Him the tribute of our lives in faithful service and obedience.

Now issue an order
This phrase indicates a command or decree, reflecting the authority of the Persian king over the region. The Hebrew root for "order" is "טְעֵם" (te'em), which can also mean a decree or command. In the historical context, Persian kings had the power to issue binding decrees that affected the entire empire. This highlights the centralized power and control of the Persian administration, which was instrumental in maintaining order across diverse territories.

to these men
The phrase refers to the adversaries of Judah and Benjamin who were opposing the rebuilding of Jerusalem. Historically, these were the people who had been settled in the region during the Assyrian and Babylonian exiles. Their opposition was partly due to political and economic reasons, as the rebuilding of Jerusalem threatened their influence and control in the area.

to stop work
This command to cease construction reflects the ongoing conflict and tension between the returning exiles and the surrounding peoples. The Hebrew word for "stop" is "שְׁבַק" (shavak), which means to leave or abandon. This cessation of work was a significant setback for the Jewish people, who were striving to restore their city and temple. It serves as a reminder of the persistent challenges faced by God's people in fulfilling His purposes.

so that this city will not be rebuilt
The focus on preventing the rebuilding of the city underscores the strategic importance of Jerusalem. Historically, Jerusalem was not only a religious center but also a political and military stronghold. The opposition feared that a rebuilt Jerusalem would become a center of power and resistance against foreign rule. This reflects the broader theme of spiritual warfare, where the forces of darkness seek to thwart God's plans.

until I so order
This phrase indicates that the cessation of work was not permanent but contingent upon the king's future decision. It reflects the sovereignty of God, who ultimately controls the hearts of kings and rulers. In the broader biblical narrative, this temporary halt serves to test the faith and perseverance of God's people, reminding them that His timing and purposes are perfect. The eventual resumption of the work, as seen later in the book, demonstrates God's faithfulness in fulfilling His promises despite human opposition.

See that you do not neglect this matter
This phrase is a direct command, emphasizing the urgency and importance of the task at hand. The Hebrew root for "neglect" is "שָׁלַח" (shalach), which can also mean to let go or to dismiss. In the context of Ezra, this is a stern warning against complacency. Historically, the rebuilding of Jerusalem was a politically sensitive issue, and any neglect could lead to significant setbacks. The phrase underscores the necessity of vigilance and diligence in fulfilling God's purposes, reminding believers of the importance of being proactive in their spiritual and communal responsibilities.

Why allow this threat to increase
The "threat" refers to the potential resurgence of Jerusalem as a fortified city, which neighboring regions perceived as a danger to their own power and influence. The Hebrew word for "threat" is "סַכָּנָה" (sakanah), indicating a peril or danger. This reflects the historical tension between the returning exiles and the surrounding peoples. From a spiritual perspective, it serves as a metaphor for the threats that can arise when God's work is opposed or hindered. It calls believers to be aware of the spiritual battles they face and to take decisive action to prevent any escalation of opposition.

and the royal interests to suffer?
The "royal interests" pertain to the Persian Empire's control and taxation of its territories. The Hebrew term for "interests" is "מַלְכוּת" (malkuth), which can also mean kingdom or dominion. This highlights the political and economic stakes involved in the rebuilding of Jerusalem. For the Persian king, any unrest or rebellion could lead to a loss of revenue and authority. In a broader spiritual sense, this phrase can be seen as a reminder of the importance of aligning one's actions with the interests of God's kingdom. It encourages believers to consider how their actions impact the broader mission of advancing God's rule and reign on earth.

As soon as the text of King Artaxerxes’ letter was read
The phrase highlights the immediacy and authority of the king's decree. In the ancient Near Eastern context, a king's letter carried immense power, often seen as an extension of the king himself. The Persian Empire, under King Artaxerxes, was vast and influential, and his decrees were expected to be obeyed without delay. The Hebrew root for "read" (קרא, qara) implies a public proclamation, emphasizing the official and binding nature of the communication.

to Rehum, Shimshai the scribe, and their associates
Rehum and Shimshai are identified as local officials, likely appointed by the Persian administration to oversee the region. The mention of "the scribe" indicates a position of literacy and authority, as scribes were responsible for recording and interpreting official documents. Their "associates" suggests a network of officials working together to enforce the king's orders. This reflects the bureaucratic structure of the Persian Empire, which relied on local leaders to maintain control over its vast territories.

they went immediately to the Jews in Jerusalem
The urgency in their actions underscores the tension between the local authorities and the Jewish community. The phrase "went immediately" suggests a sense of duty and perhaps eagerness to enforce the king's command. Historically, the return of the Jews to Jerusalem and their efforts to rebuild the temple were met with resistance from surrounding peoples who felt threatened by the re-establishment of a Jewish presence in the region.

and forcibly stopped them
This phrase indicates the use of power and possibly violence to halt the rebuilding efforts. The Hebrew root for "forcibly stopped" (בעל, ba'al) can imply a forceful intervention. This action reflects the broader theme of opposition faced by the Jewish people throughout their history, as they sought to fulfill God's promises and rebuild their community. Theologically, this opposition can be seen as a test of faith and perseverance, reminding believers of the spiritual battles that accompany the pursuit of God's purposes.

Thus the construction
The word "thus" indicates a conclusion or result of previous events. In the context of Ezra 4, it follows the opposition faced by the Jews from their adversaries, who sought to halt the rebuilding of the temple. The Hebrew root for "construction" is "בָּנָה" (banah), which means to build or establish. This word is significant as it reflects the physical and spiritual rebuilding of the Jewish community in Jerusalem, a task ordained by God but hindered by external forces.

of the house of God
The "house of God" refers to the temple in Jerusalem, a central place of worship and the dwelling place of God's presence among His people. The Hebrew term for "house" is "בַּיִת" (bayit), which can also mean household or family, symbolizing the unity and identity of the Israelites as God's chosen people. The temple's construction was not merely an architectural endeavor but a spiritual mission to restore proper worship and covenant relationship with God.

in Jerusalem
Jerusalem, the city of peace, holds profound significance as the spiritual and political center of Israel. It is the city chosen by God to place His name there (2 Chronicles 6:6). The rebuilding of the temple in Jerusalem was a fulfillment of prophetic promises and a testament to God's faithfulness in restoring His people after the Babylonian exile.

came to a standstill
The phrase "came to a standstill" indicates a cessation of activity. The Hebrew root "שָׁבַת" (shavat) means to cease or rest, similar to the concept of Sabbath. This stoppage was not due to a lack of will or resources but was enforced by external opposition and political pressure. It serves as a reminder of the spiritual warfare and challenges believers face in fulfilling God's purposes.

until the second year
The "second year" marks a specific time frame, indicating a period of waiting and anticipation. In biblical numerology, the number two often signifies witness and testimony. This period of delay was a time of testing and perseverance for the Jewish people, who had to trust in God's timing and sovereignty.

of the reign of Darius king of Persia
Darius I, known as Darius the Great, was a Persian king whose reign brought stability and support for the Jewish people. The mention of "Darius king of Persia" highlights the interplay between divine providence and human governance. God used a foreign ruler to accomplish His purposes, demonstrating His control over the nations and His ability to work through secular authorities to fulfill His promises to His people.