Ezra 4 9

Ezra 4:9 kjv

Then wrote Rehum the chancellor, and Shimshai the scribe, and the rest of their companions; the Dinaites, the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Susanchites, the Dehavites, and the Elamites,

Ezra 4:9 nkjv

From Rehum the commander, Shimshai the scribe, and the rest of their companions?representatives of the Dinaites, the Apharsathchites, the Tarpelites, the people of Persia and Erech and Babylon and Shushan, the Dehavites, the Elamites,

Ezra 4:9 niv

Rehum the commanding officer and Shimshai the secretary, together with the rest of their associates?the judges, officials and administrators over the people from Persia, Uruk and Babylon, the Elamites of Susa,

Ezra 4:9 esv

Rehum the commander, Shimshai the scribe, and the rest of their associates, the judges, the governors, the officials, the Persians, the men of Erech, the Babylonians, the men of Susa, that is, the Elamites,

Ezra 4:9 nlt

They greeted the king for all their colleagues ? the judges and local leaders, the people of Tarpel, the Persians, the Babylonians, and the people of Erech and Susa (that is, Elam).

Ezra 4 verses

Ezra 4 9 Meaning

Ezra 4:9 details the authors and senders of a formal accusation letter to King Artaxerxes, intended to halt the rebuilding of the Jerusalem temple. It lists high-ranking Persian officials—Rehum the commander and Shimshai the scribe—alongside a comprehensive roster of ethnic groups who were forcibly deported from various parts of the Neo-Assyrian and Babylonian empires and resettled in Samaria and the province Beyond the River. This verse signifies the organized, multi-ethnic nature of the opposition to the returning Jewish exiles and their religious endeavor, rooting their claim to the land in Assyrian imperial policy under King Osnappar (likely Ashurbanipal).

Ezra 4 9 Context

Ezra chapter 4 narrates the initial opposition faced by the Jewish exiles who returned from Babylon to rebuild the Temple in Jerusalem. Chronologically, verses 1-5 describe the first attempt by adversaries, during the reign of King Cyrus, to hinder the work by requesting to participate (and then opposing when denied). Verses 6-23 constitute an Aramaic section that interpolates later events into the narrative flow, serving as examples of persistent Samaritan opposition across different Persian reigns. Verse 9 belongs to a copy of a letter sent by adversaries during the reign of Artaxerxes (likely Artaxerxes I), appealing directly to the Persian emperor to halt the reconstruction based on accusations of rebellion. This particular verse identifies the specific officials and a comprehensive list of diverse ethnic groups comprising these opponents, underscoring their legitimacy from the perspective of imperial administration. The chapter highlights a continuous struggle between God's people seeking to obey His command and the various forms of external resistance.

Ezra 4 9 Word analysis

• Then wrote: Indicates the official act of documenting and sending a formal communication. The Aramaic here introduces the specific signatories.

• Rehum (רְחוּם - Reḥum): A personal name, likely Aramaic, meaning "compassion" or "friend." This identifies him as a leading figure among the adversaries.

• the commander (בְּעֵל טְעֵם - b'ʿel ṭeʿem): Aramaic phrase literally meaning "master of judgment/decree," an administrative title perhaps indicating a high official responsible for governing the province or issuing official pronouncements, a kind of commissioner or chief deputy. This points to his significant authority within the Persian imperial structure.

• and Shimshai (שִׁמְשַׁי - Shimshay): A personal name, also Aramaic, perhaps related to "sun" or "my sun."

• the scribe (סָפְרָא - saphra): Aramaic term for "scribe," an important official responsible for writing, reading, and interpreting official documents. Scribes were crucial in imperial bureaucracy for drafting letters, keeping records, and handling legal matters, making Shimshai the functional author of the letter.

• and the rest of their companions: Refers to other associates or colleagues involved in the opposition, signifying a broad and united front. This suggests institutional rather than merely individual opposition.

• the Dinaites (דִּינָיֵא - Dinayeʾ): An ethnic group listed as living in Samaria. Their origin is uncertain but possibly linked to a place called Dini or related to officials from administrative centers.

• the Apharsathchites (אֲפַרְסַתְכָיֵא - Apharsethkayeʾ): Another ethnic group. Their identity is obscure; some scholars link them to specific Persian administrative or military units.

• the Tarpelites (טַרְפְּלָיֵא - Ṭarpelayeʾ): A distinct group, whose geographical origin is largely unknown, possibly from the Mesopotamian region.

• the Apharsites (אֲפַרְסָיֵא - Apharshayeʾ): Possibly refers to "Persians" or people from Persia, indicating diverse ethnic representation from across the empire, settled in Samaria.

• the Archevites (אַרְכְּוַיֵא - Arkeavayeʾ): Clearly from Erech (Uruk), a prominent ancient city in southern Mesopotamia (modern Iraq), indicating people deported from there.

• the Babylonians (בָּבְלָיֵא - Bavlaiyeʾ): Natives of Babylonia, the Mesopotamian heartland. This group would have been forcibly relocated during Assyrian or Babylonian imperial policies.

• the Susanchites (שׁוּשַׁנְכָיֵא - Shushankayeʾ): From Susa (Shushan), a significant city in Elam, east of Babylonia, later a capital of the Persian Empire.

• the Dehavites (דֶּהָיֵא - Dehayeʾ): Possibly from Dahae, an Iranian people group located east of the Caspian Sea, signifying the vast reach of the deportation policies.

• and the Elamites (עֵילָמָיֵא - ʿEylamayʾ): From Elam, a region east of Mesopotamia (modern southwestern Iran). The diversity of these listed groups highlights the extensive policy of population transfer under imperial powers.

• and the rest of the nations whom the great and noble Osnappar deported and settled: This phrase clarifies the basis of their claim to the land and their right to protest. They are not original inhabitants but have been lawfully placed there by the ruling empire. "Osnappar" (אָסְנַפַּר - ʾOsnappar) is generally identified with Ashurbanipal, a powerful Neo-Assyrian king (c. 668–627 BC), famous for extensive deportations. This connection authenticates the long-standing nature of their settlement and links them to prior imperial decrees.

• in the city of Samaria and in the rest of the province Beyond the River: Identifies the geographical jurisdiction. Samaria was the key administrative center. "Beyond the River" (עֵבֶר נַהֲרָא - ʿever nahara) was the Persian satrapy/province west of the Euphrates River, encompassing Judah, Samaria, Syria, and Phoenicia. This emphasizes the widespread administrative claim and regional power of the signatories.

• and so forth (וּשְׁאָר - ushʾar): An administrative term that signifies that the details have been adequately enumerated, and any further points are implied or self-evident in a legal context. It indicates the completion of the formal list.

Ezra 4 9 Bonus section

The Aramaic section of Ezra (4:8-6:18 and 7:12-26) functions as an administrative appendix, adding authenticity and historical depth to the narrative by quoting official documents. The detailed enumeration of ethnic groups in Ezra 4:9 points to the strategic diversity of the Samarian population—a melting pot of forced migrants designed to prevent any singular group from rising up, but ironically uniting against a common 'foreign' (to them) entity like the Jews. This very list, therefore, indirectly serves as an echo of God's prior judgment and dispersal of the northern kingdom, now ironically manifested in the diverse groups who oppose the return and restoration. This verse's specificity of "Osnappar" (Ashurbanipal) grounds the immediate conflict in a long history of Assyrian imperial policy (recall 2 Kgs 17 on the settling of Samaria), showing that the animosity was not new but deeply rooted in established imperial structures and demographics.

Ezra 4 9 Commentary

Ezra 4:9 is a vital part of the Aramaic archival record embedded within the book of Ezra, providing a concrete example of the deep-seated, institutional opposition faced by the returning Jewish exiles. This verse acts as a formal "sender's address" for the complaint letter, explicitly naming the two key officials, Rehum and Shimshai, along with a diverse confederation of ethnic groups. This detailed listing not only highlights the broad demographic base of the opposition but also reinforces the adversaries' legal standing as subjects installed by the powerful Assyrian (Osnappar/Ashurbanipal) and Persian empires. Their appeal to Artaxerxes is therefore presented as legitimate imperial communication. The composition of these groups, drawn from various corners of the empire, reflects the imperial policy of population transfer designed to dilute national identities and consolidate control, underscoring their distinctness from the native Israelites. The use of official titles and a comprehensive list lends an air of legitimacy and authority to their collective accusation against the Jewish rebuilders, paving the way for the royal decree to halt the work, emphasizing the real political and administrative obstacles to God's work.