Ezra 5:21

Akhashvêrosh) is admitted to be the same as Xerxes (Khshyarsha). It appears throughout the book Esther as well as in this verse ( Ezra 4:6 ). The name in Hebrew Arta-khshasta ( Ezra 4:7-8 , Ezra 6:14 , Ezra 7:1 ; Ezra 7:11 ; Ezra 7:21 ; Nehemiah 2:1 ; Nehemiah 5:14 ; Nehemiah 13:6 ) is clearly the name Artaxerxes. ( e ) The question then arises how the names Xerxes and Artaxerxes occur in this passage, on either side of which stands the mention of the work of the Temple being stopped until the reign of Darius king of Persia; for that this Darius is Darius Hystaspes (521–485) and not Darius Nothus (424) is shown by the whole context and by chap. Ezra 5:1-5 . Only two answers to this question need come under discussion here. (i) According to one view, the chronological sequence of the chapter is maintained. Ezra 4:5 is considered to be a brief compendium of the Samaritan opposition, which is then described in greater detail (6–23). The names Ahasuerus and Artaxerxes are assigned to the two kings Cambyses and Pseudo-Smerdis, who reigned between Cyrus and Darius. The advantage of this theory is obvious. The narrative flows smoothly on. The events of Ezra 4:6-23 amplify the statement of Ezra 4:5 , and belong to the short period 529–521.

The original requires the more weighty and official ‘decree’. Cf. Ezra 4:21 , Ezra 5:13 . to build this house ] referring to the Temple: the first subject of complaint: very different from the passage in Ezra 4:8-23 . and to make up this wall ] R.V. ‘ and to finish this wall ’. 1Es 6:4 , ‘By whose appointment do ye build this house and this roof, and perform all the other things? ’ We may assume that complaints from the Samaritans induced the satrap to inquire what authority the Jews had received to undertake the work. Seventeen or eighteen years had elapsed since Cyrus issued his decree. Two other kings had succeeded him. The third, Darius, was only just assuring his position upon the throne after two years of incessant warring. During this interval the affairs of a comparatively unimportant city in Syria may well have been almost forgotten.

Ezra 5:3-4 . Tatnai and Shethar-boznai — These were probably new governors, or prefects, whom Darius had sent; for it was usual with new kings to change the governors of provinces. Who hath commanded you to build this house? — No sooner did the Spirit of God stir up the friends of the temple to appear for it, but the evil spirit stirred up its enemies to appear against it. While the people builded and ceiled their own houses, their enemies gave them no molestation, ( Haggai 1:4 ,) though the king’s order was to put a stop to the building of the city, Ezra 4:21 . But when they fell to work again at the temple, then the alarm was taken, and all heads were at work to hinder it. Then said we unto them — We Jews; What are the names, &c. — Certainly there ought to be no interrogation in this verse, but the words should be rendered, Then we told them accordingly (that is, according to what they asked) what were the names of the men that made this building; that is, who were the chief undertakers and encouragers of the work. For it appears, from Ezra 5:10 , that Tatnai and his companions inquired who were the chief promoters of the work, to which a true answer was immediately given.

The letter itself begins with a simple representation of the state of affairs ( Ezra 5:8 ): "We went into the province of Judaea, to the house of the great God (for so might Persian officials speak of the God of Israel, after what they had learned from the elders of Judah of the edict of Cyrus), and it is being built with freestone, and timber is laid in the walls; and this work is being diligently carried on, and is prospering under their hands." The placing of wood in the walls refers to building beams into the wall for flooring; for the building was not so far advanced as to make it possible that this should be said of covering the walls with wainscotting. The word אספּרנא here, and Ezra 6:8 , Ezra 6:12-13 ; Ezra 7:17 , Ezra 7:21 , Ezra 7:26 , is of Aryan origin, and is explained by Haug in Ew. Janro. v. p. 154, from the Old-Persian us-parna, to mean: carefully or exactly finished-a meaning which suits all these passages.

The letter itself begins with a simple representation of the state of affairs ( Ezra 5:8 ): "We went into the province of Judaea, to the house of the great God (for so might Persian officials speak of the God of Israel, after what they had learned from the elders of Judah of the edict of Cyrus), and it is being built with freestone, and timber is laid in the walls; and this work is being diligently carried on, and is prospering under their hands." The placing of wood in the walls refers to building beams into the wall for flooring; for the building was not so far advanced as to make it possible that this should be said of covering the walls with wainscotting. The word אספּרנא here, and Ezra 6:8 , Ezra 6:12-13 ; Ezra 7:17 , Ezra 7:21 , Ezra 7:26 , is of Aryan origin, and is explained by Haug in Ew. Janro. v. p. 154, from the Old-Persian us-parna, to mean: carefully or exactly finished-a meaning which suits all these passages.