Ezra 4:3

Ezra 4:3 in Multiple Translations

Berean Standard Bible BSB

But Zerubbabel, Jeshua, and the other heads of the families of Israel replied, “You have no part with us in building a house for our God, since we alone must build it for the LORD, the God of Israel, as Cyrus king of Persia has commanded us.”

King James Version KJV

But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the LORD God of Israel, as king Cyrus the king of Persia hath commanded us.

American Standard Version ASV

But Zerubbabel, and Jeshua, and the rest of the heads of fathers’ houses of Israel, said unto them, Ye have nothing to do with us in building a house unto our God; but we ourselves together will build unto Jehovah, the God of Israel, as king Cyrus the king of Persia hath commanded us.

Bible in Basic English BBE

But Zerubbabel and Jeshua and the rest of the heads of families in Israel said to them, You have no part with us in the building of a house for our God; we ourselves will do the work together for the Lord, the God of Israel, as Cyrus, king of Persia, has given us orders.

Free Bible Version FBV

But Zerubbabel, Jeshua, and the family leaders of Israel replied, “You can't share with us in building a Temple for our God. Only we can build it for the Lord, the God of Israel. This is what Cyrus the king of Persia has ordered us to do.”

Geneva Bible 1599 GNV

Then Zerubbabel, and Ieshua, and the rest of the chiefe fathers of Israel, sayde vnto them, It is not for you, but for vs to buyld the house vnto our God: for we our selues together wil buylde it vnto the Lord God of Israel, as king Cyrus the king of Persia hath commanded vs.

Young's Literal Translation YLT

And Zerubbabel saith to them, also Jeshua, and the rest of the heads of the fathers of Israel, 'Not for you, and for us, to build a house to our God; but we ourselves together do build to Jehovah God of Israel, as the king Cyrus, king of Persia, commanded us.'

World English Bible WEB

But Zerubbabel, Jeshua, and the rest of the heads of fathers’ households of Israel said to them, “You have nothing to do with us in building a house to our God; but we ourselves together will build to the LORD, the God of Israel, as King Cyrus the king of Persia has commanded us.”

Noah Webster Bible WBS

But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said to them, Ye have nothing to do with us to build a house to our God; but we ourselves together will build to the LORD God of Israel, as king Cyrus the king of Persia hath commanded us.

Douay-Rheims 1899 DRV

But Zorobabel, and Josue, and the rest of the chief of the fathers of Israel said to them: You have nothing to do with us to build a house to our God, but we ourselves alone will build to the Lord our God, as Cyrus king of the Persians hath commanded us.

Translation for Translators T4T

But Zerubbabel, Jeshua, and the other Israeli leaders replied, “We will not allow you to help us build a temple for our(exc) God. We will build it ◄ourselves/without your help► for Yahweh, the God whom we Israelis worship, like Cyrus, the King of Persia, told us to do.”

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Berean Amplified Bible — Ezra 4:3

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Ezra 4:3 Interlinear (Deep Study)

BIB

HEB וַ/יֹּאמֶר֩ לָ/הֶ֨ם זְרֻבָּבֶ֜ל וְ/יֵשׁ֗וּעַ וּ/שְׁאָ֨ר רָאשֵׁ֤י הָֽ/אָבוֹת֙ לְ/יִשְׂרָאֵ֔ל לֹֽא לָ֣/כֶם וָ/לָ֔/נוּ לִ/בְנ֥וֹת בַּ֖יִת לֵ/אלֹהֵ֑י/נוּ כִּי֩ אֲנַ֨חְנוּ יַ֜חַד נִבְנֶ֗ה לַֽ/יהוָה֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל כַּ/אֲשֶׁ֣ר צִוָּ֔/נוּ הַ/מֶּ֖לֶךְ כּ֥וֹרֶשׁ מֶֽלֶךְ פָּרָֽס

וַ/יֹּאמֶר֩ ʼâmar H559 to say Conj | V-Qal-ConsecImperf-3ms

לָ/הֶ֨ם Prep | Suff

זְרֻבָּבֶ֜ל Zᵉrubbâbel H2216 Zerubbabel N-proper

וְ/יֵשׁ֗וּעַ Yêshûwaʻ H3442 Jeshua Conj | N-proper

וּ/שְׁאָ֨ר shᵉʼâr H7605 remnant Conj | N-ms

רָאשֵׁ֤י rôʼsh H7218 head N-mp

הָֽ/אָבוֹת֙ ʼâb H1 father Art | N-mp

לְ/יִשְׂרָאֵ֔ל Yisrâʼêl H3478 Israel Prep | N-proper

לֹֽא lôʼ H3808 not Part

לָ֣/כֶם Prep | Suff

וָ/לָ֔/נוּ Conj | Prep | Suff

לִ/בְנ֥וֹת bânâh H1129 to build Prep | V-Qal-Inf-a

בַּ֖יִת bayith H1004 place N-ms

לֵ/אלֹהֵ֑י/נוּ ʼĕlôhîym H430 God Prep | N-mp | Suff

כִּי֩ kîy H3588 for Conj

אֲנַ֨חְנוּ ʼănachnûw H587 we Pron

יַ֜חַד yachad H3162 unitedness Adv

נִבְנֶ֗ה bânâh H1129 to build V-Qal-Imperf-1cp

לַֽ/יהוָה֙ Yᵉhôvâh H3068 The Lord Prep | N-proper

אֱלֹהֵ֣י ʼĕlôhîym H430 God N-mp

יִשְׂרָאֵ֔ל Yisrâʼêl H3478 Israel N-proper

כַּ/אֲשֶׁ֣ר ʼăsher H834 which Prep | Rel

צִוָּ֔/נוּ tsâvâh H6680 to command V-Piel-Perf-3ms | Suff

הַ/מֶּ֖לֶךְ melek H4428 King's Art | N-ms

כּ֥וֹרֶשׁ Kôwresh H3566 Cyrus N-proper

מֶֽלֶךְ melek H4428 King's N-ms

פָּרָֽס Pâraç H6539 Persia N-proper

Hebrew Word Study

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Hebrew Word Reference — Ezra 4:3

וַ/יֹּאמֶר֩ ʼâmar H559 "to say" Conj | V-Qal-ConsecImperf-3ms

This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.

Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)

Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.

לָ/הֶ֨ם "" Prep | Suff

זְרֻבָּבֶ֜ל Zᵉrubbâbel H2216 "Zerubbabel" N-proper

Zerubbabel was a leader of the tribe of Judah during the time of the Israelites' exile and return, as mentioned in 1 Chronicles 3:19 and the book of Ezra. He was the son of Pedaiah and father of several children, including Meshullam and Hananiah. Zerubbabel played a key role in the Israelites' history.

Definition: A man of the tribe of Judah living at the time of Exile and Return, first mentioned at 1Ch.3.19; son of: Pedaiah (H6305H); brother of: Shimei (H8096J); father of: Meshullam (H4918H), Hananiah (H2608L), Shelomith (H8019I), Hashubah (H2807), Ohel (H0169), Berechiah (H1296), Hasadiah (H2619), Jushab-hesed (H3142) and Abiud (G0010); also called Sheshbazzar at Ezr.1.8,11; 5.14,16; KJV: Zorobabel at Mat.1.12,13; § Zerubbabel = "sown in Babylon" the grandson of king Jehoiachin and leader of the first group of returning exiles from Babylon

Usage: Occurs in 20 OT verses. KJV: Zerubbabel. See also: 1 Chronicles 3:19; Haggai 1:12; Zechariah 4:10.

וְ/יֵשׁ֗וּעַ Yêshûwaʻ H3442 "Jeshua" Conj | N-proper

Jeshua was a common name in the Bible, given to several men, including a leader who helped the Israelites return from exile. He is mentioned in the book of Ezra, where he is called a son of Jehozadak and a father of Joiakim.

Definition: A man of the tribe of Levi living at the time of Exile and Return, first mentioned at Ezr.2.2; son of: Jehozadak (H3087); father of: Joiakim (H3113); also called Jeshua at Ezr.2.2; 3.2,8; 4.3; 5.2; 1x12.1,7,10,26; Another name of ye.ho.shu.a (יְהוֹשׁוּעַ "Joshua" H3091J) § Jeshua = "he is saved" 1) son of Nun of the tribe of Ephraim and successor to Moses as the leader of the children of Israel; led the conquest of Canaan 2) son of Jehozadak and high priest after the restoration 3) a priest in the time of David who had charge of the 9th course 4) a Levite in the reign of Hezekiah 5) head of a Levitical house which returned from captivity in Babylon 6) father of a builder of the wall of Jerusalem in the time of Nehemiah 7) a town in southern Judah reinhabited by the people of Judah after the return from captivity

Usage: Occurs in 29 OT verses. KJV: Jeshua. See also: 1 Chronicles 24:11; Nehemiah 7:11; Nehemiah 12:26.

וּ/שְׁאָ֨ר shᵉʼâr H7605 "remnant" Conj | N-ms

A remnant or remainder, like the surviving Israelites in 2 Kings 19:4. It represents what is left after a disaster or judgment, as seen in Isaiah 10:20. This word is used to describe the faithful few.

Definition: rest, residue, remnant, remainder Aramaic equivalent: she.ar (שְׁאָר "remainder" H7606)

Usage: Occurs in 25 OT verses. KJV: [idiom] other, remnant, residue, rest. See also: 1 Chronicles 11:8; Isaiah 10:19; Isaiah 10:20.

רָאשֵׁ֤י rôʼsh H7218 "head" N-mp

This Hebrew word means chief or prince, and is used to describe leaders in the Bible, such as in the book of 1 Samuel. It signifies a position of authority and importance.

Definition: : head 1) head, top, summit, upper part, chief, total, sum, height, front, beginning 1a) head (of man, animals) 1b) top, tip (of mountain) 1c) height (of stars) 1d) chief, head (of man, city, nation, place, family, priest) 1e) head, front, beginning 1f) chief, choicest, best 1g) head, division, company, band 1h) sum

Usage: Occurs in 547 OT verses. KJV: band, beginning, captain, chapiter, chief(-est place, man, things), company, end, [idiom] every (man), excellent, first, forefront, (be-)head, height, (on) high(-est part, (priest)), [idiom] lead, [idiom] poor, principal, ruler, sum, top. See also: Genesis 2:10; Numbers 17:18; 2 Samuel 4:7.

הָֽ/אָבוֹת֙ ʼâb H1 "father" Art | N-mp

In Hebrew, this word means father, whether literal or figurative. It is used to describe God as the father of his people, as well as human fathers like Abraham. The word is about a paternal relationship or authority.

Definition: 1) father of an individual 2) of God as father of his people 3) head or founder of a household, group, family, or clan 4) ancestor 4a) grandfather, forefathers - of person 4b) of people 5) originator or patron of a class, profession, or art 6) of producer, generator (fig.) 7) of benevolence and protection (fig.) 8) term of respect and honour 9) ruler or chief (spec.) Also means: av (אַב "father" H0002)

Usage: Occurs in 1060 OT verses. KJV: chief, (fore-) father(-less), [idiom] patrimony, principal. Compare names in 'Abi-'. See also: Genesis 2:24; Genesis 42:37; Leviticus 19:3.

לְ/יִשְׂרָאֵ֔ל Yisrâʼêl H3478 "Israel" Prep | N-proper

Israel is the symbolic name of Jacob, also referring to his descendants. Jacob, son of Isaac and Rebekah, had 12 sons who became the tribes of Israel, as told in Genesis 25:26. His story is crucial to the Bible's narrative.

Definition: A man living at the time of the Patriarchs, first mentioned at Gen.25.26; son of: Isaac (H3327) and Rebekah (H7259); brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A); father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently § Israel = "God prevails" 1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel 2) the name of the descendants and the nation of the descendants of Jacob 2a) the name of the nation until the death of Solomon and the split 2b) the name used and given to the northern kingdom consisting of the 10 tribes under Jeroboam; the southern kingdom was known as Judah 2c) the name of the nation after the return from exile

Usage: Occurs in 2231 OT verses. KJV: Israel. See also: Genesis 32:29; Exodus 13:18; Exodus 40:38.

לֹֽא lôʼ H3808 "not" Part

The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.

Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)

Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.

לָ֣/כֶם "" Prep | Suff

וָ/לָ֔/נוּ "" Conj | Prep | Suff

לִ/בְנ֥וֹת bânâh H1129 "to build" Prep | V-Qal-Inf-a

The Hebrew word bânâh means to build something, like a house or a family. It can also mean to establish or repair something, and is used in various contexts throughout the Bible.

Definition: 1) to build, rebuild, establish, cause to continue 1a) (Qal) 1a1) to build, rebuild 1a2) to build a house (ie, establish a family) 1b) (Niphal) 1b1) to be built 1b2) to be rebuilt 1b3) established (of restored exiles) (fig.) 1b4) established (made permanent) 1b5) to be built up (of childless wife becoming the mother of a family through the children of a concubine) Aramaic equivalent: be.nah (בְּנָה "to build" H1124)

Usage: Occurs in 345 OT verses. KJV: (begin to) build(-er), obtain children, make, repair, set (up), [idiom] surely. See also: Genesis 2:22; 1 Kings 8:48; 2 Chronicles 20:8.

בַּ֖יִת bayith H1004 "place" N-ms

The Hebrew word for house refers to a dwelling place, including a family home, temple, or even the human body. It appears in various contexts, such as the temple in Jerusalem or the household of a family. In the Bible, it is often used to describe a place of worship or a family's living space.

Definition: nm place, origin, between

Usage: Occurs in 1712 OT verses. KJV: court, daughter, door, [phrase] dungeon, family, [phrase] forth of, [idiom] great as would contain, hangings, home(born), (winter) house(-hold), inside(-ward), palace, place, [phrase] prison, [phrase] steward, [phrase] tablet, temple, web, [phrase] within(-out). See also: Genesis 6:14; Exodus 8:5; Numbers 1:45.

לֵ/אלֹהֵ֑י/נוּ ʼĕlôhîym H430 "God" Prep | N-mp | Suff

The Hebrew word for God, elohim, refers to the one supreme God, and is sometimes used to show respect to judges or magistrates. It is also used to describe angels or mighty beings. This word is closely related to the name of the Lord, Yahweh, and is often translated as God or gods in the Bible.

Definition: This name means "gods" (plural intensive-singular meaning), "God" Another name of ye.ho.vah (יהוה "LORD" H3068G)

Usage: Occurs in 2246 OT verses. KJV: angels, [idiom] exceeding, God (gods) (-dess, -ly), [idiom] (very) great, judges, [idiom] mighty. See also: Genesis 1:1; Genesis 22:12; Exodus 3:11.

כִּי֩ kîy H3588 "for" Conj

A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.

Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore

Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.

אֲנַ֨חְנוּ ʼănachnûw H587 "we" Pron

A Hebrew word for we or us, used for emphasis, like when Moses said we will follow God's commands, emphasizing the community's commitment.

Definition: we (first pers. pl. -usually used for emphasis)

Usage: Occurs in 115 OT verses. KJV: ourselves, us, we. See also: Genesis 13:8; 1 Chronicles 11:1; Psalms 20:8.

יַ֜חַד yachad H3162 "unitedness" Adv

This adverb means together, describing people doing something in unity, like in Psalm 133:1.

Definition: 1) union, unitedness

Usage: Occurs in 139 OT verses. KJV: alike, at all (once), both, likewise, only, (al-) together, withal. See also: Genesis 13:6; Psalms 62:10; Psalms 2:2.

נִבְנֶ֗ה bânâh H1129 "to build" V-Qal-Imperf-1cp

The Hebrew word bânâh means to build something, like a house or a family. It can also mean to establish or repair something, and is used in various contexts throughout the Bible.

Usage: Occurs in 345 OT verses. KJV: (begin to) build(-er), obtain children, make, repair, set (up), [idiom] surely. See also: Genesis 2:22; 1 Kings 8:48; 2 Chronicles 20:8.

לַֽ/יהוָה֙ Yᵉhôvâh H3068 "The Lord" Prep | N-proper

Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.

Definition: Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)

Usage: Occurs in 5522 OT verses. KJV: Jehovah, the Lord. Compare H3050 (יָהּ), H3069 (יְהֹוִה). See also: Genesis 2:4; Genesis 24:42; Exodus 8:8.

אֱלֹהֵ֣י ʼĕlôhîym H430 "God" N-mp

Definition: This name means "gods" (plural intensive-singular meaning), "God" Another name of ye.ho.vah (יהוה "LORD" H3068G)

Usage: Occurs in 2246 OT verses. KJV: angels, [idiom] exceeding, God (gods) (-dess, -ly), [idiom] (very) great, judges, [idiom] mighty. See also: Genesis 1:1; Genesis 22:12; Exodus 3:11.

יִשְׂרָאֵ֔ל Yisrâʼêl H3478 "Israel" N-proper

Usage: Occurs in 2231 OT verses. KJV: Israel. See also: Genesis 32:29; Exodus 13:18; Exodus 40:38.

כַּ/אֲשֶׁ֣ר ʼăsher H834 "which" Prep | Rel

This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.

Definition: A: 1) (relative part.) 1a) which, who 1b) that which 2) (conj) 2a) that (in obj clause) 2b) when 2c) since 2d) as 2e) conditional if B: Beth+ 1) in (that) which 2) (adv) 2a) where 3) (conj) 3a) in that, inasmuch as 3b) on account of C: Mem+ 1) from (or than) that which 2) from (the place) where 3) from (the fact) that, since D: Kaph+ 1) (conj.), according as, as, when 1a) according to that which, according as, as 1b) with a causal force: in so far as, since 1c) with a temporal force: when

Usage: Occurs in 4440 OT verses. KJV: [idiom] after, [idiom] alike, as (soon as), because, [idiom] every, for, [phrase] forasmuch, [phrase] from whence, [phrase] how(-soever), [idiom] if, (so) that ((thing) which, wherein), [idiom] though, [phrase] until, [phrase] whatsoever, when, where ([phrase] -as, -in, -of, -on, -soever, -with), which, whilst, [phrase] whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection. See also: Genesis 1:7; Genesis 20:9; Genesis 31:16.

צִוָּ֔/נוּ tsâvâh H6680 "to command" V-Piel-Perf-3ms | Suff

To command or give orders, as seen in the Bible when God gives charge to his people. It can also mean to appoint or ordain someone for a task. This word is used in various forms throughout the Old Testament.

Definition: 1) to command, charge, give orders, lay charge, give charge to, order 1a)(Piel) 1a1) to lay charge upon 1a2) to give charge to, give command to 1a3) to give charge unto 1a4) to give charge over, appoint 1a5) to give charge, command 1a6) to charge, command 1a7) to charge, commission 1a8) to command, appoint, ordain (of divine act) 1b) (Pual) to be commanded

Usage: Occurs in 475 OT verses. KJV: appoint, (for-) bid, (give a) charge, (give a, give in, send with) command(-er, -ment), send a messenger, put, (set) in order. See also: Genesis 2:16; Leviticus 10:13; Deuteronomy 12:11.

הַ/מֶּ֖לֶךְ melek H4428 "King's" Art | N-ms

This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.

Definition: King's (Valley) (Gen.14.17)

Usage: Occurs in 1919 OT verses. KJV: king, royal. See also: Genesis 14:1; Joshua 10:39; 1 Samuel 16:1.

כּ֥וֹרֶשׁ Kôwresh H3566 "Cyrus" N-proper

Cyrus was a Persian king who allowed Israelite exiles to return to Jerusalem. He is first mentioned in 2 Chronicles 36:22. Cyrus means posses thou the furnace.

Definition: A man living at the time of Divided Monarchy, first mentioned at 2Ch.36.22; son of: Gedaliah (H1436H) Also named: ko.resh (כּ֫וֹרֶשׁ "Cyrus" H3567) § Cyrus = "posses thou the furnace" the king of Persia and conqueror of Babylon; first ruler of Persia to make a decree allowing the Israelite exiles to return to Jerusalem

Usage: Occurs in 13 OT verses. KJV: Cyrus. See also: 2 Chronicles 36:22; Ezra 3:7; Isaiah 44:28.

מֶֽלֶךְ melek H4428 "King's" N-ms

Definition: King's (Valley) (Gen.14.17)

Usage: Occurs in 1919 OT verses. KJV: king, royal. See also: Genesis 14:1; Joshua 10:39; 1 Samuel 16:1.

פָּרָֽס Pâraç H6539 "Persia" N-proper

This word refers to the ancient country of Persia, which included a vast territory from India to Egypt. The Bible mentions Persia in the books of Ezra and Nehemiah, where it plays a significant role in the history of the Israelites.

Definition: § Persia = "pure" or "splendid" the empire Persia; encompassed the territory from India on the east to Egypt and Thrace on the west, and included, besides portions of Europe and Africa, the whole of western Asia between the Black Sea, the Caucasus, the Caspian and the Jaxartes on the north, the Arabian desert, the Persian Gulf and the Indian Ocean on the south Persia proper was bounded on the west by Susiana or Elam, on the north by Media, on the south by the Persian Gulf and on the east by Carmania Persian, of Persia "pure" or "splendid"

Usage: Occurs in 24 OT verses. KJV: Persia, Persians. See also: 2 Chronicles 36:20; Esther 1:3; Daniel 11:2.

Study Notes — Ezra 4:3

Show Verse Quote Highlights

Context
Cross References
Ezra 4:3 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Ezra 4:3
Jamieson-Fausset-Brown on Ezra 4:3
Matthew Poole's Commentary on Ezra 4:3
Trapp's Commentary on Ezra 4:3
Ellicott's Commentary on Ezra 4:3
Adam Clarke's Commentary on Ezra 4:3
Cambridge Bible on Ezra 4:3
Barnes' Notes on Ezra 4:3
Whedon's Commentary on Ezra 4:3
Sermons on Ezra 4:3

Context — Adversaries Hinder the Work

1When the enemies of Judah and Benjamin heard that the exiles were building a temple for the LORD, the God of Israel, 2they approached Zerubbabel and the heads of the families, saying, “Let us build with you because, like you, we seek your God and have been sacrificing to Him since the time of King Esar-haddon of Assyria, who brought us here.”

3But Zerubbabel, Jeshua, and the other heads of the families of Israel replied, “You have no part with us in building a house for our God, since we alone must build it for the LORD, the God of Israel, as Cyrus king of Persia has commanded us.”

4Then the people of the land set out to discourage the people of Judah and make them afraid to build. 5They hired counselors against them to frustrate their plans throughout the reign of Cyrus king of Persia and down to the reign of Darius king of Persia.

Cross References

	Reference	Text (BSB)
1	Nehemiah 2:20	So I answered them and said, “The God of heaven is the One who will grant us success. We, His servants, will start rebuilding, but you have no portion, right, or claim in Jerusalem.”
2	Matthew 10:16	Behold, I am sending you out like sheep among wolves; therefore be as shrewd as snakes and as innocent as doves.
3	2 Chronicles 36:22–3	—
4	3 John 1:9–10	I have written to the church about this, but Diotrephes, who loves to be first, will not accept our instruction. So if I come, I will call attention to his malicious slander against us. And unsatisfied with that, he refuses to welcome the brothers and forbids those who want to do so, even putting them out of the church.
5	John 4:22–23	You worship what you do not know; we worship what we do know, for salvation is from the Jews. But a time is coming and has now come when the true worshipers will worship the Father in spirit and in truth, for the Father is seeking such as these to worship Him.
6	Ezra 6:3–5	In the first year of King Cyrus, he issued a decree concerning the house of God in Jerusalem: Let the house be rebuilt as a place for offering sacrifices, and let its foundations be firmly laid. It is to be sixty cubits high and sixty cubits wide, with three layers of cut stones and one of timbers. The costs are to be paid from the royal treasury. Furthermore, the gold and silver articles of the house of God, which Nebuchadnezzar took from the temple in Jerusalem and carried to Babylon, must also be returned to the temple in Jerusalem and deposited in the house of God.
7	Acts 8:21	You have no part or share in our ministry, because your heart is not right before God.
8	Romans 9:4–5	the people of Israel. Theirs is the adoption as sons; theirs the divine glory and the covenants; theirs the giving of the law, the temple worship, and the promises. Theirs are the patriarchs, and from them proceeds the human descent of Christ, who is God over all, forever worthy of praise! Amen.
9	Isaiah 44:28–1	—
10	Isaiah 45:4	For the sake of Jacob My servant and Israel My chosen one, I call you by name; I have given you a title of honor, though you have not known Me.

Ezra 4:3 Summary

This verse shows that Zerubbabel, Jeshua, and the other leaders of the Israelites refused to let their enemies help build the temple because they wanted to obey God's commands and keep their worship pure. They understood that God had given them a special task to build the temple, and they didn't want anyone to interfere with it (as seen in Ezra 4:3). This teaches us the importance of standing firm in our faith and not compromising our values, even when faced with opposition (as encouraged in 1 Corinthians 16:13). By trusting in God's sovereignty and separating ourselves from the world, we can maintain our integrity and purity in worship and service to Him.

Frequently Asked Questions

Why did Zerubbabel, Jeshua, and the other heads of the families of Israel refuse to let the enemies of Judah and Benjamin help build the temple?

They refused because they understood that the command to build the temple came from Cyrus king of Persia, and they wanted to obey God's command as given through him, as seen in Ezra 4:3, and to keep the worship pure, as instructed in Deuteronomy 12:29-31.

Were the enemies of Judah and Benjamin truly seeking to worship the God of Israel?

It appears they were not genuinely seeking to worship the God of Israel, but rather wanted to infiltrate and influence the Israelites, as seen in their actions in Ezra 4:4-5, which is similar to the warnings given in 2 Corinthians 11:13-15 about false apostles.

What can we learn from Zerubbabel, Jeshua, and the other heads of the families of Israel about standing firm in our faith?

We can learn the importance of standing firm in our faith and not compromising our values, even when faced with opposition, as seen in Ezra 4:3, and to trust in God's sovereignty, as encouraged in Romans 8:28.

How does this verse relate to the concept of separation from the world?

This verse illustrates the principle of separation from the world, as taught in 2 Corinthians 6:14-18, where believers are called to be separate from unbelievers and not to be yoked together with them, in order to maintain purity and integrity in worship and service to God.

Reflection Questions

What are some areas in my life where I may be compromising my faith or values, and how can I stand firm like Zerubbabel and Jeshua?
How can I discern between genuine and false expressions of faith, and what role should I play in helping others to understand the true nature of God?
In what ways can I apply the principle of separation from the world in my own life, and how can I maintain a balance between being in the world but not of the world, as taught in John 17:14-19?
What are some ways that I can trust in God's sovereignty, even when faced with opposition or uncertainty, and how can I cultivate a deeper trust in His plan for my life?

Gill's Exposition on Ezra 4:3

But Zerubbabel, and Joshua, and the rest of the chief of the fathers, said unto them,.... The prince and high priest, and chief of the people: you have nothing to do with us to build an house to our

Jamieson-Fausset-Brown on Ezra 4:3

But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto

Matthew Poole's Commentary on Ezra 4:3

Ye have nothing to do with us; as being of another nation and religion, and therefore not concerned in Cyrus’ s grant, which was confined to the Israelites and to the worshippers of the true God. We ourselves together, i.e. who are united together by Cyrus’ s grant in this work; or, alone, as this word is sometimes used, as .

Trapp's Commentary on Ezra 4:3

Ezra 4:3 But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the LORD God of Israel, as king Cyrus the king of Persia hath commanded us.Ver. 3. But Zerubbabel, and Jeshua] Jeshua would be one to keep them out, though they slighted him in their application to Zerubbabel and the chief of the fathers, Ezra 4:2. Ye have nothing to do with us] You shall neither conquer us nor compound with us. This was right Roman resolution. They were wont to say of cowards in Rome, that there was nothing Roman in them. I can never sufficiently admire, saith one, the speech of blessed Luther, who, though he was very earnest to have the communion administered in both kinds, contrary to the doctrine and custom of Rome, yet he professes, if the pope, as pope, commanded him to receive in both kinds, he would receive but in one kind, lest he should seem to receive the mark of the beast. As for these reconcilers and moderators, saith another learned man, were they the wisest under heaven, and should live to the world’ s end, they would be brought to their wit’ s end before they could accomplish this work’ s end, to make a reconciliation between Rome and us. They have nothing to do with us to build a house unto our God. From such stand off, saith the apostle, 1 Timothy 6:5. Say to them, when they offer their cost and service, as here, Pura Deus mens est: procul, o procul este profani. This was one of those ancient laws of the twelve tables among the Romans, Impius ne audeto placare donis iram deorum, Let no profane person presume to think to pacify the gods with their pains or presents. But we ourselves together will build, &c.] This the adversaries call combination, conspiracy, faction, sedition, &c., see Ezra 4:13. But what saith Tertullian? Cum boni, cum probi coeunt non est factio dicenda, sed curia. Et e contra, illis nomen factionis accommodandum est, qui in odium piorum et proborum conspirant (Apol. advers, gent. Numbers 520). When good men get together, and hold together, it is not to be called a faction, but a court. As on the other side, they are to be counted factious, who conspire against the godly, as these malignants in the text did. As king Cyrus, &c.] They had good authority for what they did, and they hold them to it.

Ellicott's Commentary on Ezra 4:3

(3) Ye have nothing to do with us.—The account in 2 Kings 17 carefully studied will show that the stern refusal of the leaders was precisely ill harmony with the will of God; there was nothing in it of that intolerant spirit which is sometimes imagined. The whole design of the Great Restoration would have been defeated by a concession at this point. The reference to the command of Cyrus is another and really subordinate kind of justification, pleaded as subjects of the King of Persia, whose decree was absolute and exclusive.

Adam Clarke's Commentary on Ezra 4:3

Verse 3. Ye have nothing to do with us] We cannot acknowledge you as worshippers of the true God, and cannot participate with you in anything that relates to his worship.

Cambridge Bible on Ezra 4:3

3. But Zerubbabel &c.… the chief of the fathers] R.V. … heads of fathers’ houses. Zerubbabel’s name stands first, as in Ezra 3:8, in connexion with the work, with which he had been commissioned by Cyrus. You have nothing to do with us] literally ‘It is not for you and for us’. A common Hebrew idiom, cf. Judges 11:12, ‘What hast thou to do with me?’ literally ‘What is there for thee and for me &c.?’ 2 Kings 3:13; for its occurrence in the N. T., cf. Mark 1:24; John 2:4. The A.V. of 1Es 5:70 gives ‘It is not for us and you to build together’. unto our God] Almost as if they had said ‘our God and not yours’. ourselves together] The union of the new community and the exclusion of all strangers. The word rendered ‘together’ is not to be understood as if the phrase were an exclusive one, ‘ourselves alone’. It emphasizes the combined action of the true Israelites. Cf. Psalms 2:2 ‘take counsel together’. unto the Lord God of Israel] R.V. ‘unto the Lord, the God of Israel’, cf. Ezra 4:4, Ezra 1:3. This implies, though it does not assert in so many words, that the applicants were not members of Israel. as king Cyrus &c.] referring to the words in Ezra 1:3 ‘Who is there among you of all his people? his God be with him &c.’ The refusal of the application is thus technically based upon the wording of Cyrus’ decree; the applicants failed to come under the permission which Cyrus had granted, and could not therefore take part in the work. Zerubbabel and his companions evaded the dilemma of having to meet the religious plea either by counter-argument or by direct contradiction. At the same time they made it quite evident that they declined to recognize the identity of worship which was pleaded, or the claim to relationship and political union which underlay the plea. On the two points (a) who made the overtures? (b) how we are to regard their rejection by the Jewish leaders, see Introduction, § 6. Outline of History.

Barnes' Notes on Ezra 4:3

Ye have nothing to do with us - Because the Samaritans had united idolatrous rites with the worship of Yahweh 2 Kings 17:29-41.

Whedon's Commentary on Ezra 4:3

3. Ye have nothing to do with us — Literally, It is not to you and to us to build, etc., that is, ye have no proper right or claim to be associated with us in rebuilding the temple, for, as 2 Kings

Sermons on Ezra 4:3

	Sermon	Description
	Do God's Work Watchfully by Friedel Stegen	In this sermon, the speaker emphasizes the importance of being watchful and discerning, as the enemy will try to destroy the work of God. When we dedicate our lives to the Lord, th
	From Babylon to Jerusalem - (Nehemiah) ch.5 & 6 by Zac Poonen	In this sermon, the speaker focuses on the example of Nehemiah and how he lived a life of financial integrity and wholehearted devotion to God. Nehemiah's commitment to God's work
	Baruch Builds More Earnestly by Gareth Evans	In this sermon, the speaker shares a powerful testimony given by a woman named Miranda. She spoke for about 15 minutes, sharing how Christ had transformed her life. She ended her t
	Nehemiah 6 - Part 3 by Joshua Daniel	This sermon emphasizes the importance of acknowledging Jesus' kingdom and His imminent return, despite resistance or differing theological views. It recounts a personal encounter w
	Bristol Conference 1975-11 Nehemiah - His Plan by Stan Ford	In this sermon, the speaker emphasizes the importance of dedicating time to God's work, even amidst busy daily lives. He uses the example of a man who traveled from Persia to Jerus
	How to Get on Fire for God by Ray Comfort	In this sermon, the preacher discusses three keys to getting on fire for God. The first key is faith, which is described as believing in the promises of God and finding joy and pea
	(Biographies) Adoniram Judson by John Piper	In this sermon, the speaker emphasizes the importance of guarding the deposit of the gospel with fences. He warns against the consequences of not protecting the truth of the gospel