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Ezra 5-6
New English Translation

Tattenai Appeals to Darius

5 Then the prophets Haggai and Zechariah son[a] of Iddo[b] prophesied concerning the Jews who were in Judah and Jerusalem in the name of the God of Israel who was over them. 2 Then Zerubbabel the son of Shealtiel and Jeshua the son of Jozadak began[c] to rebuild the temple of God in Jerusalem. The prophets of God were with them, supporting them.

3 At that time Tattenai governor of Trans-Euphrates, Shethar-Bozenai, and their colleagues came to them and asked, “Who gave you authority[d] to rebuild this temple and to complete this structure?”[e] 4 They[f] also asked them, “What are the names of the men who are building this edifice?” 5 But God was watching over[g] the elders of Judah, and they were not stopped[h] until a report could be dispatched[i] to Darius and a letter could be sent back concerning this.

6 This is a copy of the letter that Tattenai governor of Trans-Euphrates, Shethar-Bozenai, and his colleagues (who were the officials of Trans-Euphrates) sent to King Darius. 7 The report they sent to him was written as follows:[j]

“To King Darius: All greetings![k] 8 Let it be known to the king that we have gone to the province of Judah, to the temple of the great God. It is being built with large stones,[l] and timbers are being placed in the walls. This work is being done with all diligence and is prospering in their hands. 9 We inquired of those elders, asking them, ‘Who gave you the authority to rebuild this temple and to complete this structure?’ 10 We also inquired of their names in order to inform you, so that we might write the names of the men who were their leaders. 11 They responded to us in the following way: ‘We are servants of the God of heaven and earth. We are rebuilding the temple which was previously built many years ago. A great king[m] of Israel built it and completed it. 12 But after our ancestors[n] angered the God of heaven, he delivered them into the hands[o] of King Nebuchadnezzar of Babylon, the Chaldean, who destroyed this temple and exiled the people to Babylon.[p] 13 But in the first year of King Cyrus of Babylon,[q] King Cyrus enacted a decree to rebuild this temple of God. 14 Even the gold and silver vessels of the temple of God that Nebuchadnezzar had taken from the temple in Jerusalem and had brought to the palace[r] of Babylon—even those things King Cyrus brought from the palace of Babylon and presented[s] to a man by the name of Sheshbazzar whom he had appointed as governor. 15 He said to him, “Take these vessels and go deposit them in the temple in Jerusalem, and let the house of God be rebuilt in its proper location.”[t] 16 Then this Sheshbazzar went and laid the foundations of the temple of God in Jerusalem. From that time to the present moment[u] it has been in the process of being rebuilt, although it is not yet finished.’

17 “Now if the king is so inclined,[v] let a search be conducted in the royal archives[w] there in Babylon in order to determine whether King Cyrus did in fact issue orders for this temple of God to be rebuilt in Jerusalem. Then let the king send us a decision concerning this matter.”

Darius Issues a Decree

6 So Darius the king issued orders, and they searched in the archives[x] of the treasury which were deposited there in Babylon. 2 A scroll was found in the citadel[y] of Ecbatana which is in the province of Media, and it was inscribed as follows:

“Memorandum: 3 In the first year of his reign,[z] King Cyrus gave orders concerning the temple of God in Jerusalem: ‘Let the temple be rebuilt as a place where sacrifices are offered. Let its foundations be set in place.[aa] Its height is to be 90 feet and its width 90 feet,[ab] 4 with three layers of large stones[ac] and one[ad] layer of timber. The expense is to be subsidized[ae] by the royal treasury.[af] 5 Furthermore, let the gold and silver vessels of the temple of God, which Nebuchadnezzar brought from the temple in Jerusalem and carried to Babylon, be returned and brought to their proper place in the temple in Jerusalem. Let them be deposited in the temple of God.’

6 “Now Tattenai governor of Trans-Euphrates, Shethar-Bozenai, and their colleagues, the officials of Trans-Euphrates—all of you stay far away from there. 7 Leave the work on this temple of God alone.[ag] Let the governor of the Jews and the elders of the Jews rebuild this temple of God in its proper place.

8 “I also hereby issue orders as to what you are to do with those elders of the Jews in order to rebuild this temple of God. From the royal treasury, from the taxes of Trans-Euphrates, the complete costs are to be given to these men so that there may be no interruption of the work.[ah] 9 Whatever is needed—whether oxen or rams or lambs for burnt offerings for the God of heaven or wheat or salt or wine or oil, as required by[ai] the priests who are in Jerusalem—must be given to them daily without any neglect, 10 so that they may be offering incense to the God of heaven and may be praying for the good fortune of the king and his family.[aj]

11 “I hereby give orders that if anyone changes this directive a beam is to be pulled out from his house and he is to be raised up and impaled[ak] on it, and his house is to be reduced[al] to a rubbish heap[am] for this indiscretion.[an] 12 May God who makes his name to reside there overthrow any king or nation[ao] who reaches out[ap] to cause such change so as to destroy this temple of God in Jerusalem. I, Darius, have given orders. Let them be carried out with precision!”

The Temple Is Finally Dedicated

13 Then Tattenai governor of Trans-Euphrates, Shethar-Bozenai, and their colleagues acted accordingly—with precision, just as Darius the king had given instructions.[aq] 14 The elders of the Jews continued building and prospering, while at the same time[ar] Haggai the prophet and Zechariah the son of Iddo continued prophesying. They built and brought it to completion by the command of the God of Israel and by the command of Cyrus and Darius and Artaxerxes king of Persia. 15 They finished this temple on the third day of the month Adar, which is the sixth[as] year of the reign of King Darius.

16 The people[at] of Israel—the priests, the Levites, and the rest of the exiles[au]—observed the dedication of this temple of God with joy. 17 For the dedication of this temple of God they offered 100 bulls, 200 rams, 400 lambs, and 12 male goats for the sin of all Israel, according to the number of the tribes of Israel. 18 They appointed the priests by their divisions and the Levites by their divisions over the worship of God at Jerusalem, in accord with[av] the book of Moses. 19 [aw] The exiles[ax] observed the Passover on the fourteenth day of the first month. 20 The priests and the Levites had purified themselves, every last one,[ay] and they all were ceremonially pure. They sacrificed the Passover lamb for all the exiles, for their colleagues[az] the priests, and for themselves. 21 The Israelites who were returning from the exile ate it, along with all those who had joined them[ba] in separating themselves from the uncleanness of the nations of the land to seek the Lord God of Israel. 22 They observed the Feast of Unleavened Bread for seven days with joy, for the Lord had given them joy and had changed the opinion[bb] of the king of Assyria[bc] toward them so that he assisted them[bd] in the work on the temple of God, the God of Israel.

Footnotes

  1. Ezra 5:1 tn Aram “son.” According to Zech 1:1 he was actually the grandson of Iddo.
  2. Ezra 5:1 tn Aram “and Haggai the prophet and Zechariah the son of Iddo the prophet.”
  3. Ezra 5:2 tn Aram “arose and began.” For stylistic reasons this has been translated as a single concept.
  4. Ezra 5:3 tn Aram “who placed to you a command?” So also v. 9.
  5. Ezra 5:3 tn The exact meaning of the Aramaic word אֻשַּׁרְנָא (ʾussarnaʾ) here and in v. 9 is uncertain (BDB 1083 s.v.). The LXX and Vulgate understand it to mean “wall.” Here it is used in collocation with בַּיְתָא (baytaʾ, “house” as the temple of God), while in 5:3, 9 it is used in parallelism with this term. It might be related to the Assyrian noun ashurru (“wall”) or ashru (“sanctuary”; so BDB). F. Rosenthal, who translates the word “furnishings,” thinks that it probably enters Aramaic from Persian (Grammar, 62-63, §189).
  6. Ezra 5:4 tc The translation reads with one medieval Hebrew ms, the LXX, and the Syriac Peshitta אֲמַרוּ (ʾamaru, “they said”) rather than the reading אֲמַרְנָא (ʾamarnaʾ, “we said”) of the MT.
  7. Ezra 5:5 tn Aram “the eye of their God was on.” The idiom describes the attentive care that one exercises in behalf of the object of his concern.
  8. Ezra 5:5 tn Aram “they did not stop them.”
  9. Ezra 5:5 tn Aram “[could] go.” On this form see F. Rosenthal, Grammar, 58, §169.
  10. Ezra 5:7 tn Aram “and it was written in its midst.”
  11. Ezra 5:7 tn Aram “all peace.”
  12. Ezra 5:8 tn Aram “stones of rolling.” The reference is apparently to stones too large to carry.
  13. Ezra 5:11 sn This great king of Israel would, of course, be Solomon.
  14. Ezra 5:12 tn Aram “fathers.”
  15. Ezra 5:12 tn Aram “hand” (singular).
  16. Ezra 5:12 sn A reference to the catastrophic events of 586 b.c.
  17. Ezra 5:13 sn Cyrus was actually a Persian king, but when he conquered Babylon in 539 b.c. he apparently appropriated to himself the additional title “king of Babylon.” The Syriac Peshitta substitutes “Persia” for “Babylon” here, but this is probably a hyper-correction.
  18. Ezra 5:14 tn Or “temple.”
  19. Ezra 5:14 tn Aram “they were given.”
  20. Ezra 5:15 tn Aram “upon its place.”
  21. Ezra 5:16 tn Aram “from then and until now.”
  22. Ezra 5:17 tn Aram “if upon the king it is good.”
  23. Ezra 5:17 tn Aram “the house of the treasures of the king.”
  24. Ezra 6:1 tn Aram “the house of the archives.”
  25. Ezra 6:2 tc The translation reads בִירְתָא (birtaʾ, citadel”) rather than the reading בְּבִירְתָא (beviretaʾ, “in the citadel”) found in the MT. The MT probably experienced dittography here.
  26. Ezra 6:3 tn Aram “In the first year of Cyrus the king.”
  27. Ezra 6:3 tn Aram “raised”; or perhaps “retained” (so NASB; cf. NLT), referring to the original foundations of Solomon’s temple.
  28. Ezra 6:3 tc The Syriac Peshitta reads “20 cubits” here, a measurement probably derived from dimensions given elsewhere for Solomon’s temple. According to 1 Kgs 6:2 the dimensions of the Solomonic temple were as follows: length, 60 cubits; width, 20 cubits; height, 30 cubits. Since one would expect the dimensions cited in Ezra 6:3 to correspond to those of Solomon’s temple, it is odd that no dimension for length is provided. The Syriac has apparently harmonized the width dimension provided here (“20 cubits”) to that given in 1 Kgs 6:2.tn Aram “Its height 60 cubits and its width 60 cubits.” The standard cubit in the OT is assumed by most authorities to be about 18 inches (45 cm) long.
  29. Ezra 6:4 tn Aram “stones of rolling.”
  30. Ezra 6:4 tc The translation follows the LXX reading חַד (khad, “one”) rather than the MT חֲדַת (khadat, “new”). If the MT reading “new” is understood to mean freshly cut timber that has not yet been seasoned it would seem to be an odd choice for construction material.
  31. Ezra 6:4 tn Aram “let be given.”
  32. Ezra 6:4 tn Aram “house.”
  33. Ezra 6:7 tc For the MT reading “the work on this temple of God” the LXX reads “the servant of the Lord Zurababel” [= Zerubbabel].
  34. Ezra 6:8 tn The words “of the work” are not in the Aramaic, but are supplied in the translation for clarity.
  35. Ezra 6:9 tn Aram “according to the word of.”
  36. Ezra 6:10 tn Aram “for the life of the king and his sons.”
  37. Ezra 6:11 sn The practice referred to in v. 11 has been understood in various ways: hanging (cf. 1 Esd 6:32 and KJV); flogging (cf. NEB, NLT); impalement (BDB 1091 s.v. זְקַף; HALOT 1914 s.v. מחא hitpe; cf. NAB, NIV, NRSV). The last seems the most likely.
  38. Ezra 6:11 tn Aram “made.”
  39. Ezra 6:11 tn Aram “a dunghill.”
  40. Ezra 6:11 tn Aram “for this.”
  41. Ezra 6:12 tn Aram “people.”
  42. Ezra 6:12 tn Aram “who sends forth his hand.”
  43. Ezra 6:13 tn Aram “sent.”
  44. Ezra 6:14 tn Aram “in” or “by,” in the sense of accompaniment.
  45. Ezra 6:15 sn The sixth year of the reign of Darius would be ca. 516 b.c.
  46. Ezra 6:16 tn Aram “sons of.”
  47. Ezra 6:16 tn Aram “sons of the exile.”
  48. Ezra 6:18 tn Aram “according to the writing of.”
  49. Ezra 6:19 sn At this point the language of the book reverts from Aramaic (4:8-6:18) back to Hebrew. Aramaic will again be used in Ezra 7:12-26.
  50. Ezra 6:19 tn Heb “the sons of the exile.” So also in v. 20.
  51. Ezra 6:20 tn Heb “as one.” The expression is best understood as referring to the unity shown by the religious leaders in preparing themselves for the observance of Passover. On the meaning of the Hebrew phrase see DCH 1:182 s.v. אֶחָד 3b. See also HALOT 30 s.v. אֶחָד 5.
  52. Ezra 6:20 tn Heb “brothers.”
  53. Ezra 6:21 tn Heb “who had separated from the uncleanness of the nations of the land to them.”
  54. Ezra 6:22 tn Heb “heart.”
  55. Ezra 6:22 sn The expression “king of Assyria” is anachronistic, since Assyria fell in 612 b.c., long before the events of this chapter. Perhaps the expression is intended subtly to contrast earlier kings of Assyria who were hostile toward Israel with this Persian king who showed them favor.
  56. Ezra 6:22 tn Heb “to strengthen their hands.”
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