Ezra 4 3

Ezra 4:3 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.

Ezra 4:3 nkjv

But Zerubbabel and Jeshua and the rest of the heads of the fathers' houses of Israel said to them, "You may do nothing with us to build a house for our God; but we alone will build to the LORD God of Israel, as King Cyrus the king of Persia has commanded us."

Ezra 4:3 niv

But Zerubbabel, Joshua and the rest of the heads of the families of Israel answered, "You have no part with us in building a temple to our God. We alone will build it for the LORD, the God of Israel, as King Cyrus, the king of Persia, commanded us."

Ezra 4:3 esv

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

Ezra 4:3 nlt

But Zerubbabel, Jeshua, and the other leaders of Israel replied, "You may have no part in this work. We alone will build the Temple for the LORD, the God of Israel, just as King Cyrus of Persia commanded us."

Ezra 4 verses

Ezra 4 3 Meaning

Ezra 4:3 records the resolute declaration of the Israelite leaders, Zerubbabel and Jeshua, alongside other family heads, to the people offering assistance in rebuilding the temple in Jerusalem. They firmly reject the shared participation in constructing the house for their God, asserting their exclusive right and divine mandate to complete the sacred work themselves. This response underlines a commitment to theological purity and a rejection of any form of syncretism or compromise in worship, upholding their unique covenant relationship with the LORD, the God of Israel, in accordance with the command given by King Cyrus.

Ezra 4 3 Context

Ezra chapter 4 describes the intense opposition faced by the returning Jewish exiles as they commenced the rebuilding of the temple in Jerusalem following King Cyrus's decree. Upon hearing of the project, "the adversaries of Judah and Benjamin" approached Zerubbabel, Jeshua, and the leaders of Israel, offering to help them build. This "help" was not genuine assistance but a subversive attempt to infiltrate and corrupt the sacred task, rooted in their syncretistic religious practices and perhaps political motives. Verse 3 is the pivotal moment where the Jewish leadership decisively rejects this overture. This rejection marks the beginning of prolonged hostility and active obstruction against the reconstruction efforts, highlighting the constant challenge to maintaining theological purity in the post-exilic community. Historically, these adversaries likely comprised a mixed population, partly Samaritan, who had settled in the land and assimilated various forms of worship, distinct from the pure monotheism of the returning exiles.

Ezra 4 3 Word analysis

• But Zerubbabel and Jeshua and the rest of the heads of fathers' houses of Israel: This identifies the unified leadership.
  • Zerubbabel (זְרֻבָּבֶל, Zerubavel): The political governor of Judah, from the Davidic line, prophesied as key to the temple rebuilding. His name likely means "seed of Babylon" or "one born in Babylon," reflecting the exile, yet he is God's instrument for restoration.
  • Jeshua (יֵשׁוּעַ, Yeshua): The high priest, a spiritual leader, foundational for the religious aspects of restoration. Together, they represent the divinely ordained civic and priestly leadership necessary for the sacred task.
  • Heads of fathers' houses: Implies a collective, representative decision, indicating unity among the people’s foundational units, not just the two prominent leaders. This highlights broad consensus for the decision, representing the whole returned community.
• said to them: A direct, unambiguous refusal to the "adversaries of Judah and Benjamin" (Ezra 4:1). The conversation is public and formal.
• "You have nothing to do with us: A strong, emphatic denial of any shared interest or common ground. The Aramaic phrase here, Lakh la b'nan (לָךְ לָנָא לָא) or similar constructs, carries the sense of "you have no part with us" or "what have we to do with you?" It signifies a complete severing of common purpose, especially in sacred matters. It’s an idiom of strong disassociation, often used in biblical texts to express refusal of shared enterprise, a claim of irrelevance, or rejection of commonality (e.g., Jesus's response in John 2:4). Here, it stresses the distinct spiritual and covenantal identity.
• in building a house for our God: Precisely defines the exclusive task.
  • House for our God: Specifically the temple, the dwelling place of Yahweh. The plural "our" emphasizes the covenantal relationship of the Israelites with this particular God.
• but we alone will build: A declarative assertion of sole responsibility and privilege. It leaves no room for joint efforts. This highlights their understanding of the unique purity required for the task. It counters any claim by the adversaries to shared religious devotion or ethnic identity in relation to the true worship of Yahweh.
• for the LORD, the God of Israel: Further specifies and sanctifies the work, affirming their specific deity.
  • The LORD (יהוה, Yahweh): The personal, covenantal name of God. This emphasizes His uniqueness and singularity.
  • The God of Israel: Solidifies the exclusive national and covenantal identity linked to this particular God, rejecting any syncretistic understanding of "God" shared by others.
• as King Cyrus of Persia has commanded us: This legitimizes their stance with appeal to secular authority, ironically using the decree of a pagan king to reinforce their religious exclusivism. It shows shrewd wisdom: not only is their refusal divinely motivated, but it is also legally sanctioned by the imperial authority that permitted their return and the temple's rebuilding. It shuts down any legal challenge from the adversaries who might appeal to the Persian administration.

Ezra 4 3 Bonus section

The "adversaries" mentioned in Ezra 4:1-3 were likely the mixed population groups, notably the Samaritans (derived from various ethnic groups settled by Assyrian kings, including Babylonians, Cutheans, Avvites, Hamathites, and Sepharvites, who then intermarried and adopted some Yahwistic practices but retained their own deities). This complex heritage meant their worship of "the God of the land" (2 Kgs 17:26-33) was fundamentally different from the monotheistic, covenantal worship practiced by the returning Jews. Their offer of "help" posed a severe threat not of physical destruction but of religious defilement through spiritual syncretism, a recurring danger throughout Israel's history. The leaders' rejection, therefore, demonstrates a spiritual discernment that understood true service to God requires adherence to His distinct revelation, not merging with foreign customs or idols. It set a precedent for spiritual separation vital for the nascent community's survival and its mission as God's chosen people.

Ezra 4 3 Commentary

Ezra 4:3 is a pivotal declaration defining the boundary of pure worship and community identity in post-exilic Judah. The response from Zerubbabel and Jeshua, reflecting the will of the restored community, represents an unwavering commitment to the singularity and exclusivity of Yahweh worship. Their firm rejection of help from those who claimed to "seek your God as you do" but practiced syncretism was a crucial defense against spiritual corruption and idolatry. It signifies that the sacred task of rebuilding God’s dwelling could only be undertaken by those truly consecrated to Him and aligned with His covenant, free from foreign influences or divided loyalties. This act was not merely practical but theological, underscoring that compromise in worship compromises the worshipper. It taught a vital lesson: God's work, especially the building of His house (physical or spiritual), demands absolute purity and devotion, and genuine help will always respect divine principles, not dilute them.