The prophets Haggai and Zechariah stir Zerubbabel and Jeshua to resume building the Temple. Tattenai, the governor of the province Beyond the River, and his associates arrive and question who authorized the construction. God's protective eye is on the Jewish elders, and Tattenai does not force them to stop while he sends a letter to King Darius requesting a search of the royal archives for Cyrus's original decree. The letter reports the Jews' claim that Cyrus authorized the rebuilding and returned the Temple vessels to Sheshbazzar.
What Makes This Chapter Remarkable
This chapter presents a strikingly different kind of opposition compared to chapter 4. Tattenai is not hostile — he is a competent administrator doing his job, asking legitimate questions about building permits. His letter to Darius is factual and even-handed, a marked contrast to Rehum's inflammatory accusations. The narrator credits the prophets Haggai and Zechariah with restarting the project, and their prophetic books confirm this: Haggai 1:1 is dated to the second year of Darius (520 BCE), and he explicitly rebukes the people for living in paneled houses while the Temple lies in ruins. The chapter's theological claim is encapsulated in the phrase 'the eye of their God was upon the elders of the Jews' (verse 5) — divine protection manifests not as miraculous intervention but as bureaucratic patience. God works through the empire's own procedural safeguards.
Translation Friction
The entire chapter is in Aramaic, continuing the Aramaic section that began at 4:8. Tattenai (Aramaic: Tattenai; possibly the 'Tattannu' mentioned in a Babylonian text as governor of Beyond the River) asks the Jews for their authorization. The Jews' response (verses 11-16) provides a theological history lesson — they explain the exile as divine judgment, Cyrus's decree as divine reversal, and Sheshbazzar as the authorized builder. The reference to Sheshbazzar laying the foundation (verse 16) creates tension with 3:8-10, which credits Zerubbabel. We render both accounts as given, without harmonizing.
Connections
The prophetic impetus for rebuilding connects directly to the books of Haggai and Zechariah, both datable to 520-518 BCE. Haggai 1:2-4 provides the prophetic rebuke that motivates the resumed construction. Zechariah's night visions (Zechariah 1-6) provide the theological framework — especially Zechariah 4:6-10, which promises that Zerubbabel's hands will complete the Temple. The appeal to Cyrus's decree (verse 13) reaches back to chapter 1 and forward to chapter 6, where Darius will locate and confirm the original document.
Then the prophets — Haggai the prophet and Zechariah son of Iddo — prophesied to the Jews in Judah and Jerusalem in the name of the God of Israel, who was over them.
KJV Then the prophets, Haggai the prophet, and Zechariah the son of Iddo, prophesied unto the Jews that were in Judah and Jerusalem in the name of the God of Israel, even unto them.
Notes & Key Terms
Translator Notes
The text is in Aramaic. Zechariah is identified as bar Iddo ('son of Iddo'), though Zechariah 1:1 calls him 'son of Berechiah son of Iddo' — bar may mean 'grandson' or the genealogy may be compressed. The phrase be-shum Elah Yisrael alehon ('in the name of the God of Israel, upon them') can mean either that they prophesied in God's name over the Jews, or that the God of Israel was present over/with them. The ambiguity is productive — the prophets spoke God's word and God's presence accompanied the speaking.
Then Zerubbabel son of Shealtiel and Jeshua son of Jozadak rose up and began rebuilding the house of God in Jerusalem, with the prophets of God supporting them.
KJV Then rose up Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and began to build the house of God which is at Jerusalem: and with them were the prophets of God helping them.
Notes & Key Terms
Translator Notes
The Aramaic mesa'adin lehon ('supporting/sustaining them') uses a word meaning 'to uphold, prop up, assist.' The prophets did not merely inspire the work with words — they remained present as ongoing supporters. Haggai's prophecies are dated to specific days in the second year of Darius, showing sustained engagement over months (Haggai 1:1; 2:1; 2:10; 2:20).
At that time Tattenai, governor of the province Beyond the River, along with Shethar-bozenai and their associates, came to them and said, 'Who gave you authorization to build this house and complete this structure?'
KJV At the same time came to them Tatnai, governor on this side the river, and Shetharboznai, and their companions, and said thus unto them, Who hath commanded you to build this house, and to make up this wall?
Notes & Key Terms
Translator Notes
Tattenai (Tattenay) holds the title pechat Avar Naharah ('governor of Beyond the River') — the highest Persian authority in the region west of the Euphrates. His question is procedural, not hostile: man sam lekhem te'em ('who placed for you a decree?'). He wants to see paperwork. Shethar-bozenai may be a title rather than a name, possibly meaning 'star of splendor' in Persian. The word usharna ('structure, wall, timber-frame') refers to the building's structural framework.
They also asked them, 'What are the names of the men who are doing this construction?'
KJV Then said we unto them after this manner, What are the names of the men that make this building?
Notes & Key Terms
Translator Notes
The demand for names was standard imperial procedure — the administration needed to identify who was responsible. Some manuscripts and versions read 'they said to them' rather than 'we said to them,' which would mean the narrator is quoting from the perspective of Tattenai's letter (verse 7 onward). The WLC reads amarna ('we said'), which places this in the voice of the letter writers.
But the eye of their God was on the elders of the Jews, and they were not stopped while the report traveled to Darius and a written reply was returned concerning the matter.
KJV But the eye of their God was upon the elders of the Jews, that they could not cause them to cease, till the matter came to Darius: and then they returned answer by letter concerning this matter.
Notes & Key Terms
Translator Notes
The phrase ein Elahahom havat al savei Yehudaye ('the eye of their God was upon the elders of the Jews') is the chapter's theological key. God's 'eye' is a metaphor for watchful protection (compare Psalm 33:18; Deuteronomy 11:12). The protection operates through bureaucratic channels — Tattenai defers rather than enforces, filing a report rather than issuing a shutdown. Divine providence works within, not against, the imperial system.
This is a copy of the letter that Tattenai, governor of the province Beyond the River, Shethar-bozenai, and his associates — the officials in the province Beyond the River — sent to King Darius.
KJV The copy of the letter that Tatnai, governor on this side the river, and Shetharboznai, and his companions the Apharsachites, which were on this side the river, sent unto Darius the king:
Notes & Key Terms
Translator Notes
The Aramaic Afarsakhaye ('officials, inspectors') likely designates Persian administrative personnel stationed in the provinces — possibly related to the Old Persian *frasakara ('investigator'). The letter is addressed directly to Darius the king, bypassing the regional chain of command, indicating the matter's seriousness.
They sent him a report, and this was written in it: 'To King Darius — complete peace.
KJV They sent a letter unto him, wherein was written thus; Unto Darius the king, all peace.
Notes & Key Terms
Translator Notes
The greeting shlama kholla ('complete peace, total well-being') is the standard Aramaic diplomatic salutation. Unlike Rehum's hostile letter in chapter 4, Tattenai's letter opens with a neutral, respectful greeting and will proceed to present the facts without editorial hostility.
Let the king be informed that we went to the province of Judah, to the house of the great God. It is being built with large cut stones, and timber is being set into the walls. This work is being carried out with diligence and is progressing well under their hands.
KJV Be it known unto the king, that we went into the province of Judea, to the house of the great God, which is builded with great stones, and timber is laid in the walls, and this work goeth fast on, and prospereth in their hands.
Notes & Key Terms
Translator Notes
Tattenai calls the Temple beit Elaha rabba ('the house of the great God') — a respectful acknowledgment from a Persian official. The construction method described — even gelal ('large rolling/hewn stones') with wood set in the walls — matches the technique of Solomon's Temple (1 Kings 6:36) and the specification in Cyrus's decree (6:4). The word osparna ('diligently, with urgency') is a Persian loanword suggesting energetic progress.
Then we questioned those elders and said to them, 'Who gave you authorization to build this house and complete this structure?'
KJV Then asked we those elders, and said unto them thus, Who commanded you to build this house, and to make up these walls?
Notes & Key Terms
Translator Notes
Tattenai repeats his original question (from verse 3) verbatim in his report to the king, showing that his letter is a factual transcript of the exchange. The term savaya ('elders') indicates he addressed the leadership rather than the general workforce.
We also asked their names, so that we could inform you and write down the names of the men who lead them.
KJV We asked their names also, to certify thee, that we might write the names of the men that were the chief of them.
Notes & Key Terms
Translator Notes
The purpose of gathering names is explicitly stated: le-hoda'utkakh ('to inform you') — Tattenai is creating a proper administrative record. The names of the leaders would allow Darius to verify their claims and hold specific individuals accountable.
They answered us as follows: 'We are servants of the God of heaven and earth, and we are rebuilding the house that was built many years ago, which a great king of Israel constructed and completed.
KJV And thus they returned us answer, saying, We are the servants of the God of heaven and earth, and build the house that was builded these many years ago, which a great king of Israel builded and set up.
Notes & Key Terms
Translator Notes
The elders' self-identification as avdohi di Elah shemaya ve-ar'a ('servants of the God of heaven and earth') expands the standard Persian-period title to include 'earth' — a more universal claim than merely 'God of heaven.' The 'great king of Israel' is Solomon, though he is not named. The phrase min qadmat denah ('from before this, long ago') indicates the ancient pedigree of the Temple.
But because our ancestors provoked the God of heaven, he handed them over to Nebuchadnezzar king of Babylon, the Chaldean, who destroyed this house and deported the people to Babylon.
KJV But after that our fathers had provoked the God of heaven unto wrath, he gave them into the hand of Nebuchadnezzar the king of Babylon, the Chaldean, who destroyed this house, and carried the people away into Babylon.
Notes & Key Terms
Translator Notes
The elders provide a remarkable theological confession to a Persian official: they attribute their own exile to divine judgment, not merely to Babylonian military superiority. The verb hargizu ('provoked, angered') is an honest admission of ancestral guilt. They present the exile as God's act (yehav himmo be-yad, 'he gave them into the hand of'), with Nebuchadnezzar as the instrument. This theological interpretation of history is the same framework used by the prophets (Jeremiah 25:8-11; 2 Kings 21:10-15).
However, in the first year of Cyrus king of Babylon, King Cyrus issued a decree to rebuild this house of God.
KJV But in the first year of Cyrus the king of Babylon, the same king Cyrus made a decree to build this house of God.
Notes & Key Terms
Translator Notes
Cyrus is called 'king of Babylon' (malka di Bavel) because after conquering Babylon in 539 BCE, he adopted the title as part of his royal titulary. The elders cite the specific year and the specific authority — they are making a legal argument, not merely a historical one. The emphasis on Cyrus is strategic: they invoke a prior king's decree, which under Persian law carried binding authority on subsequent rulers.
Also, the gold and silver vessels of the house of God that Nebuchadnezzar had taken from the Temple in Jerusalem and brought to the temple in Babylon — King Cyrus removed them from the temple in Babylon and gave them to one named Sheshbazzar, whom he had appointed as governor.
KJV And the vessels also of gold and silver of the house of God, which Nebuchadnezzar took out of the temple that was in Jerusalem, and brought them into the temple of Babylon, those did Cyrus the king take out of the temple of Babylon, and they were delivered unto one, whose name was Sheshbazzar, whom he had made governor:
Notes & Key Terms
Translator Notes
Sheshbazzar is here called pechah ('governor'), a title different from the nasi ('prince') of 1:8. The Persian title pechah designates a provincial administrator — Cyrus apparently gave Sheshbazzar formal governmental authority over the returnee community. The chain of custody for the Temple vessels is carefully documented: Nebuchadnezzar took them from Jerusalem to Babylon; Cyrus took them from Babylon and gave them to Sheshbazzar.
He said to him, 'Take these vessels, go, and deposit them in the Temple in Jerusalem. Let the house of God be rebuilt on its original site.'
KJV And said unto him, Take these vessels, go, carry them into the temple that is in Jerusalem, and let the house of God be builded in his place.
Notes & Key Terms
Translator Notes
Cyrus's command as reported by the elders is direct and personal: sa ('take'), ezel ('go'), achet ('place'). The phrase al atreh ('on its site/place') insists on geographic continuity — the new Temple must stand where the old one stood. The elders present this as eyewitness tradition, transmitted through their community.
Then Sheshbazzar came and laid the foundations of the house of God in Jerusalem. From that time until now it has been under construction, and it is not yet finished.'
KJV Then came the same Sheshbazzar, and laid the foundation of the house of God which is in Jerusalem: and since that time even until now hath it been in building, and yet it is not finished.
Notes & Key Terms
Translator Notes
The elders credit Sheshbazzar with laying the foundation, while 3:8-10 credits Zerubbabel. Several explanations exist: Sheshbazzar may have begun the work ceremonially before Zerubbabel continued it, they may be the same person, or the elders may be citing Sheshbazzar because he was the officially recognized governor who received Cyrus's authorization. The phrase min edayin ve-ad ke'an ('from that time until now') glosses over the sixteen-year gap during which construction was halted.
Now, if it pleases the king, let a search be made in the royal archives there in Babylon to determine whether King Cyrus indeed issued a decree to rebuild this house of God in Jerusalem. And let the king send us his decision on this matter.'
KJV Now therefore, if it seem good to the king, let there be search made in the king's treasure house, which is there at Babylon, whether it be so, that a decree was made of Cyrus the king to build this house of God at Jerusalem, and let the king send his pleasure to us concerning this matter.
Notes & Key Terms
Translator Notes
Tattenai's letter concludes not with a recommendation but with a request for verification — he asks the king to check the archives. The phrase beit ginzaya ('treasury/archive house') refers to the royal archives where official decrees were stored. This procedural approach reflects the Persian Empire's reliance on written records and precedent. The phrase re'ut malka ('the will/pleasure of the king') defers to royal authority without prejudging the outcome. Tattenai's neutrality will be rewarded: Darius will find the decree and not only confirm it but expand it (6:1-12).