Ezra 4 2

Ezra 4:2 kjv

Then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto him since the days of Esarhaddon king of Assur, which brought us up hither.

Ezra 4:2 nkjv

they came to Zerubbabel and the heads of the fathers' houses, and said to them, "Let us build with you, for we seek your God as you do; and we have sacrificed to Him since the days of Esarhaddon king of Assyria, who brought us here."

Ezra 4:2 niv

they came to Zerubbabel and to the heads of the families and said, "Let us help you build because, like you, we seek your God and have been sacrificing to him since the time of Esarhaddon king of Assyria, who brought us here."

Ezra 4:2 esv

they approached Zerubbabel and the heads of fathers' houses and said to them, "Let us build with you, for we worship your God as you do, and we have been sacrificing to him ever since the days of Esarhaddon king of Assyria who brought us here."

Ezra 4:2 nlt

So they approached Zerubbabel and the other leaders and said, "Let us build with you, for we worship your God just as you do. We have sacrificed to him ever since King Esarhaddon of Assyria brought us here."

Ezra 4 verses

Ezra 4 2 Meaning

Ezra 4:2 details the deceptive approach of the "adversaries of Judah and Benjamin," who were the people dwelling in the land (often identified as Samaritans). They came to Zerubbabel and the other leading elders, offering to join in the rebuilding of the temple in Jerusalem. Their justification for this purported cooperation was a claim to have worshipped the same God as the returning exiles "since the days of Esarhaddon king of Assyria," implying a shared devotion and eligibility to participate in such a holy work. However, this claim masked their syncretistic religious practices and intent to infiltrate or corrupt the pure worship of Yahweh.

Ezra 4 2 Context

Ezra 4:2 falls within the larger narrative of the post-exilic return to Judah, primarily focusing on the rebuilding of the Second Temple. Following King Cyrus's decree in 538 BC, a remnant of Jewish exiles returned to Jerusalem under the leadership of Zerubbabel and Jeshua. After clearing the site and re-establishing altar worship, they laid the foundation of the temple (Ezra 3). Ezra 4:1 introduces "the adversaries of Judah and Benjamin" who learned of this project. Verse 2 marks their first deceptive attempt to hinder the work by offering to "help." This interaction sets the stage for prolonged opposition from these "people of the land" that spanned several decades, preventing the full completion of the temple and later, the city walls, by misrepresenting the Jewish community to Persian kings. Historically, these "adversaries" are largely identified with the Samaritans, a mixed populace resulting from Assyrian resettlement policies (mentioned with Esarhaddon) and their syncretistic religion (a blend of Yahwism and pagan practices).

Ezra 4 2 Word analysis

• "They came": The verb is וַיָּבֹא (vayyāḇō'), meaning "and he came" (singular subject for a collective group) or "they came." This refers to the "adversaries of Judah and Benjamin" introduced in the previous verse (Ezr 4:1). Their approach was direct and official-looking.
• "Zerubbabel": זְרֻבָּבֶל (Zerubbāḇel). A key leader of the first return from Babylonian exile, appointed governor by Persia. He was of Davidic lineage (1 Chr 3:19), signifying Messianic hopes. He was central to the temple rebuilding effort (Zec 4:9).
• "and to the heads of fathers' households": וְרָאשֵׁי הָאָבוֹת (wera'shê ha'āḇôt). This signifies the primary representatives and leaders of the returned community—the heads of their ancestral clans or families. It indicates that the adversaries addressed the entire leadership structure, not just Zerubbabel alone, implying a formal or significant appeal.
• "said to them": Signifies a formal or public address to the assembled leaders.
• "Let us build with you": נִבְנֶה עִמָּכֶם (niḇneh ʻimmāḵem). Literally "we will build with you" or "let us build with you." This outwardly sounds cooperative and benevolent, presenting themselves as allies rather than adversaries. It is the core deceptive proposition, seeking inclusion and influence.
• "for we have sought": כִּי דָרַשְׁנוּ (kî dārašnû). "Sought" (daraš) means to diligently seek, inquire, or require, often in a religious sense, implying deep investigation or worship. The claim implies sincere devotion and participation in religious rituals directed towards God.
• "your God": לֵאלֹהֵיכֶם (lēʼlōhêḵem). They specifically acknowledge the deity of the Jewish exiles as "your God," rather than "our God" (though they quickly try to equate their worship). This phrasing recognizes Yahweh's particular association with Israel, yet they claim to have worshipped Him too.
• "just as you have": כָּכֶם (kāḵem). This phrase directly equates their supposed worship with that of the Jewish remnant, attempting to establish commonality and legitimacy. It's a critical component of their deception, minimizing or ignoring the essential differences in their respective religious practices. This statement is the primary point of polemic against the distinctness and purity of Yahwistic worship.
• "since the days of Esarhaddon king of Assyria": מִימֵי אֵסַר חַדּוֹן מֶלֶךְ אַשּׁוּר (mîmê Esar Ḥaddôn meleḵ ʼaššûr). This provides a historical reference point. Esarhaddon (reigned ~681–669 BCE) was an Assyrian monarch known for deporting populations to maintain control over conquered territories. This directly refers to the Assyrian policy described in 2 Kings 17:24-33, where foreign peoples were settled in Samaria after the northern kingdom of Israel fell. These new inhabitants intermingled with the remaining Israelites and learned about Yahweh due to divine judgment (sending lions), but did not abandon their original pagan deities. This established their identity as a religiously mixed group.
• "who brought us up here": וַיַּעֲלוּנוּ הֲלֹם (vayyaʻălûnu halōm). "Who caused us to come up here." This clarifies their identity: descendants of those foreigners whom the Assyrian king settled in the land. This historical link, rather than bolstering their claim, exposes the true nature of their syncretistic religion (as detailed in 2 Kings 17), where they "feared the LORD but also served their own gods" (2 Ki 17:33).

Words-group analysis:

• "They came to Zerubbabel and to the heads of fathers' households": This reveals the strategic and seemingly legitimate nature of their approach. They targeted the rightful spiritual and political authorities of the Jewish community, indicating a well-planned move to gain influence from the top.
• "Let us build with you; for we have sought your God, just as you have": This core statement perfectly encapsulates their deceptive tactics. The offer of "building together" is superficially appealing, leveraging the sense of shared purpose. However, the subsequent "proof" of their eligibility through claiming common worship, "we have sought your God, just as you have," is where the subtle but significant deception lies. It's a calculated attempt to blur the lines between pure Yahwism and their compromised syncretistic practices.

Ezra 4 2 Bonus section

• Syncretism vs. Pure Worship: The core issue in this verse is the clash between pure Yahwism, which demands exclusive devotion to the one true God, and syncretism, which blends elements of Yahweh worship with pagan practices. The Samaritans, whose lineage traced back to foreign peoples settled by Esarhaddon, "feared the LORD, but also served their own gods" (2 Ki 17:33). This verse highlights the ongoing struggle to maintain doctrinal and religious purity, even in seemingly helpful collaborations.
• The Nature of Opposition: This verse shows that opposition to God's work does not always come in overt aggression. Often, it begins with subtle deception, seemingly good intentions, or an offer of "help" that, if accepted, would corrupt the mission from within.
• Discernment: The response to this offer, although given in Ezra 4:3, is directly prompted by the claim in Ezra 4:2. It showcases the importance of spiritual discernment (1 John 4:1) in recognizing the true motives behind actions that might outwardly appear godly but are spiritually corrupting.
• The Sacred Space: For the returning exiles, the temple was not just a building; it was the sacred dwelling place of God and the focal point of their covenantal relationship. Allowing those with defiled worship to participate would pollute the sanctity of the task and the purity of the structure itself.

Ezra 4 2 Commentary

Ezra 4:2 is a pivotal verse, marking the initial confrontation between the returned Jewish remnant and the indigenous, mixed populations of Samaria. The "adversaries" presented a proposition that, on the surface, seemed helpful: a desire to participate in the sacred task of temple building. Yet, their justification – claiming to worship the same God since the Assyrian deportations – revealed their inherent deception. Their "worship" was not exclusive devotion to Yahweh as God commanded, but a syncretistic blend, fearing Yahweh alongside their pagan deities, as vividly documented in 2 Kings 17. The leaders of Israel, guided by divine wisdom, understood that this offer, while appearing friendly, was a subtle ploy to introduce spiritual impurity and undermine the very identity of the newly re-established pure worship in Judah. Their discernment recognized that collaboration in building God's holy house necessitated shared spiritual principles, not merely shared geographic space. The potential "help" carried the immense spiritual cost of compromising Israel's unique covenantal relationship with Yahweh and His commandments for exclusive worship, which Zerubbabel would promptly reject in the following verse. This refusal laid the groundwork for open hostility and further opposition.