Ezra 5:3 · Bible study
Ezra 5:3 Commentary: Tattenai’s Challenge and God’s Providence
Hebrew · 10 what the commentators say
Meaning in one sentence
Why did a Persian governor question the Jews’ authority to rebuild?
Research Summary
- Meaning: Tattenai, the Persian governor of the region west of the Euphrates, arrives to challenge the Jews’ authority to rebuild the temple, setting off a chain of events that confirms the original decree.
- Key words: “decree” (טְעֵם/te'em - a formal command or report); “set/made” (שָׂם/sam - to appoint or establish); “governor beyond the River” is a fixed title for the satrap of Syria and Cilicia.
- Main debate: Whether Tattenai was hostile or merely doing his job; most commentators see him as cautious and fair rather than malicious.
- Theological theme: God’s providence works through official inquiries and secular authorities to advance His purposes.
- Best use: Demonstrates that opposition can become a vehicle for God to reaffirm His will; useful for comfort when faith-based actions are questioned.
Translation Comparison
BSB Berean Standard Bible 2020
At that time Tattenai the governor of the region west of the Euphrates, Shethar-bozenai, and their associates went to the Jews and asked, “Who authorized you to rebuild this temple and restore this structure?”
WEB World English Bible 2000
At the same time Tattenai, the governor beyond the River, came to them, with Shetharbozenai and their companions, and asked them, “Who gave you a decree to build this house and to finish this wall?”
KJV King James Version 1769
At the same time came to them Tatnai, governor on this side the river, and Shethar–boznai, and their companions, and said thus unto them, Who hath commanded you to build this house, and to make up this wall?
ASV American Standard Version 1901
At the same time came to them Tattenai, the governor beyond the River, and Shethar-bozenai, and their companions, and said thus unto them, Who gave you a decree to build this house, and to finish this wall?
YLT Young's Literal Translation 1898
At that time come to them hath Tatnai, governor beyond the river, and Shethar-Boznai, and their companions, and thus they are saying to them, `Who hath made for you a decree this house to build, and this wall to finish?'
Darby Darby Bible 1890
At that time came to them Tatnai, governor on this side the river, and Shethar-boznai, and their companions, and said thus to them: Who gave you orders to build this house and to complete this wall?
Douay-Rheims Douay-Rheims Bible 1899
And at the same time came to them Thathanai, who was governor beyond the river, and Stharbuzanai, and their counsellors: and said thus to them: Who hath given you counsel to build this house, and to repair the walls thereof?
Translations in other languages (10 available)
En aquel tiempo vino á ellos Tatnai, capitán de la parte allá del río, y Sethar-boznai y sus compañeros, y dijéronles así: ¿ Quién os dió mandamiento para edificar esta casa, y restablecer estos muros?
Naquele tempo veio a eles Tatenai, capitão da região além do rio, e Setar-Bozenai e seus companheiros, e lhes perguntaram assim: Quem vos deu ordem para reconstruir esta casa, e restaurar estes muros?
Dans ce même temps, Thathnaï, gouverneur de ce côté du fleuve, Schethar-Boznaï, et leurs collègues, vinrent auprès d’eux et leur parlèrent ainsi: Qui vous a donné l’ autorisation de bâtir cette maison et de relever ces murs?
Zu der Zeit kam Thathnai, der Landpfleger diesseits des Wassers, und Sethar- Bosnai und ihr Rat und sprachen also zu ihnen: Wer hat euch befohlen, dies Haus zu bauen und seine Mauern zu machen?
Te dier tijd kwam tot hen Thathnai, de landvoogd aan deze zijde der rivier, en Sthar-Boznai, en hun gezelschap, en zeiden aldus tot hen: Wie heeft ulieden bevel gegeven dit huis te bouwen, en dezen muur te voltrekken?
In quel medesimo tempo giunsero da loro Tattenai, governatore d’oltre il fiume, Scethar-Boznai e i loro colleghi, e parlaron loro così: “Chi v’ha dato ordine di edificare questa casa e di rialzare queste mura?”
Pod tenże czas przyszedł do nich Tattenaj, starosta za rzeką, i Setarbozenaj, i towarzysze ich, i tak mówili do nich: Któż wam rozkazał ten dom budować, i mury jego z gruntu wywodzić?
В то время пришел к ним Фафнай, заречный областеначальник, и Шефар-Бознай и товарищи их, и так сказали им: кто дал вам разрешение строить дом сей и доделывать стены сии?
當 時 河 西 的總督 達乃和示他‧波斯乃，並他們的同黨 來 問說：「誰 降 旨 讓你們 建造 這 殿，修成 這 牆呢？」
At the same time, Tattenai, ruler of the land across the river, and Shethar-bozenai, and their men, came to them and said, Who gave you orders to go on building this house and this wall?
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Ezra 5:3
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Tattenai’s question is a formal and cautious inquiry, not a hostile accusation. Barnes notes that Tattenai was likely acting on reports from the Samaritans but came to investigate on site rather than assume wrongdoing. Clarke describes him as ‘a mild and judicious man’ who acted without prejudice. The key point is that the Jews were working under a decree from Cyrus (Ezra 1:3) which was still technically in force, but two Persian kings had since died and the political landscape had changed. The Cambridge Bible observes that 17, 18 years had passed since Cyrus’ decree, making a fresh inquiry reasonable. Keil & Delitzsch emphasize that Tattenai came ‘for the purpose of investigating matters on the spot.’ The lordship of God is not mentioned directly in this verse, but verse 5 immediately follows, stating ‘the eye of their God was on the elders of the Jews.’ The challenge itself becomes the occasion for God to confirm the original decree through the Persian king Darius, as shown in the later exchange.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: A Persian governor formally asked the Jewish leaders by whose authority they were rebuilding the temple, and the following narrative shows God providing that authority through the rediscovered decree of Cyrus.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Tattenai's motive | He arrived in response to reports from the Samaritans about the Jewish building project. | Clarke describes him as 'mild and judicious,' while others note that he was doing his duty as governor; there is no evidence of active hostility, but some argue he may have been acting under suspicion. |
| The meaning of 'wall' (אֻשַּׁרְנָא/ushsharna) | It refers to a part of the temple complex, not a city wall (which would have been more provocative to the Persians). | Some translate it as 'structure' or 'roof' (Cambridge Bible notes the LXX reads 'roof and all besides'), while others insist it means 'wall' in the sense of temple enclosure. Keil & Delitzsch derive it from a root meaning 'firm'. |
| Legality of the Jewish rebuilding under Persian law | Cyrus’ decree (Ezra 1:3) remained technically in force unless revoked. | Barnes argues there was 'formal illegality' because two successive kings had died and the decree may have lapsed in practice; others see the decree as permanently valid until countermanded. |
| The role of Shethar-bozenai | He was a companion or associate of Tattenai, likely a secretary or high official. | Some commentators identify him as Tattenai’s secretary (like Shimshai to Rehum in Ezra 4:8), while others suggest he was another official of equal rank (Cambridge Bible leaves his position uncertain). |
Historical & Cultural Context
Ezra 5:3 takes place in roughly 520 BC, during the second year of King Darius I of Persia (521, 486 BC). The Persian empire’s western provinces were governed by a satrap or pechah whose official title was ‘governor beyond the River’, a term used on coins from the period (Cambridge Bible). The ‘River’ is the Euphrates; the satrapy encompassed Syria, Phoenicia, and Cilicia, with Judaea as a smaller district under its authority. Tattenai appears to be this satrap, and Shethar-bozenai may have served as his secretary (Gill, Keil & Delitzsch). The question arises after a long pause in the rebuilding. The temple foundation had been laid under Sheshbazzar (Ezra 5:16), then opposition from local officials under Artaxerxes caused work to stop for years (Ezra 4). Now the prophets Haggai and Zechariah have compelled the people to start again (Ezra 5:1, 2). Tattenai’s visit is likely prompted by complaints from the Samaritans (Matthew Henry, Jamieson-Fausset-Brown). However, he does not react with violence; instead, he asks for the legal basis, ‘Who gave you a decree?’ This is a standard Persian administrative procedure. He then writes to Darius for confirmation, which eventually results in a royal endorsement of the original decree (Ezra 6:1, 12). The verse thus sits at a hinge in the narrative: human opposition appears, but the following verse assures the reader that God’s watchful care prevented the work from being stopped prematurely.
Textual Notes
The consulted sources note no significant textual variants for this verse. The Aramaic text is well preserved. The only minor variation is in spelling of the names: Tattenai is spelled תַּתְּנַי, and Shethar-bozenai as שְׁתַר בּוֹזְנַי. 1 Esdras (6:3) gives the names as ‘Sisinnes’ and ‘Sathrabuzanes,’ suggesting a different Greek tradition, but the Masoretic Text is consistent across manuscripts.
Reception History
Ezra 5:3 has been read primarily as an example of God’s sovereignty over political powers. Early commentators such as Chrysostom (4th century) used it to encourage Christians facing official inquiries, noting that a respectful answer can turn an accuser into an ally. In Reformation-era commentaries, the verse was often cited to support the principle of lawful authority: even when commanded by God, believers should be ready to show proper documentation. Jewish interpreters (e.g., Rashi) emphasised the courage of Zerubbabel and Jeshua in continuing the work despite the risk. The passage has been a source of hope for persecuted groups in every century, reminding them that human questions cannot override God’s purposes.
Preaching This Verse
Three-point outline
- A legitimate question. Tattenai asks for the authority behind the building. In every human endeavor, people have a right to ask, “Who gave you permission?” The Jews had a decree from Cyrus and, more importantly, a command from God through the prophets.
- A testing moment. The question forces the leaders to publicly state their grounds. This becomes an opportunity to testify about God’s faithfulness and the original royal decree (Ezra 5:11, 13).
- God’s unseen oversight. The immediate context (v.5) says ‘the eye of their God was on the elders.’ The inquiry did not stop the work, it eventually led to a stronger authorization from Darius.
Five-point outline
- Timing of the visit: Tattenai arrives ‘at the same time’, just as the Jews recommence building. Opposition often appears at the moment of obedience.
- The officials involved: Tattenai, the governor, along with Shethar-bozenai and their associates. This is a formal delegation, not a casual conversation.
- The question itself: ‘Who gave you a decree?’ This is a question about legal authority, not about God (yet). The Jews answer by pointing to both the Persian king and the God of heaven (v.11).
- The implied risk: If no valid decree exists, the builders could be accused of rebellion. The weight of the empire is behind Tattenai’s inquiry.
- The providential outcome: The question prompts a search in the Persian archives, which uncovers Cyrus’ decree and leads to Darius’ strong support (Ezra 6).
Illustration hooks
- Permit questions: A homeowner starts building a shed. The city inspector shows up and asks, “Who said you could build this?” The answer is not a defence, it’s either a permit or a fine. The Jews had their permit, but had to produce it.
- Workplace authority: A new employee begins a project without waiting for the official go-ahead. A manager asks, “Who authorized this?” The answer determines whether the work continues or is shut down.
- Family project: A child starts rearranging furniture without asking. A parent walks in and asks, “Who told you to do that?” The question checks for proper permission, not anger.
Questions your congregation is asking
- Does God honour our efforts if the government questions us?
- How do we respond when people challenge our faith-based decisions?
- Was Tattenai on the side of the Jews or against them? How can we tell?
Leading a Discussion
Ezra 5:3 shows a moment of examination. The Persian governor arrives to inspect the rebuilding work and demands to know by whose authority the Jews are building. This could have been the end of the project, instead, it becomes the doorway to a stronger confirmation. As you discuss this passage, consider how God uses questions and challenges to display His faithfulness.
Discussion questions
- Read Ezra 5:1, 2 first. Why do the prophets’ words lead to immediate action? What does this suggest about the relationship between God’s Word and human initiative?
- Tattenai asks, “Who gave you a decree?” What different kinds of “authority” are in play here? (Consider the Persian king, the God of Israel, and the Jewish leaders.)
- Look at the word “decree” (טְעֵם/te'em) in the original language. It means a formal command. The Jews had Cyrus’ decree (Ezra 1:3). Why might this have felt insufficient after 17, 18 years?
- Verse 5 says “the eye of their God was on the elders.” In what ways do we see God’s care even in the middle of a threatening investigation?
- Tattenai does not stop the work immediately; he writes to Darius. What does this tell us about his character and his approach to authority? How does this contrast with the earlier officials in Ezra 4?
- If someone today asks you, “Who told you to live your life this way?” how would you answer? What evidence could you point to besides your own feelings?
- How does this passage encourage you when your plans are questioned by others? Where do you see God’s eye on you in similar situations?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Ezra 1:3 | Whoever there is among you of all his people, may his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of Yahweh, the God of Israel (he is God), which is in Jerusalem. |
| Ezra 4:12 | Be it known to the king that the Jews who came up from you have come to us to Jerusalem. They are building the rebellious and bad city, and have finished the walls and repaired the foundations. |
| Ezra 5:6 | The copy of the letter that Tattenai, the governor beyond the River, and Shetharbozenai, and his companions the Apharsachites who were beyond the River, sent to Darius the king follows. |
| Ezra 5:9 | Then we asked those elders, and said to them thus, “Who gave you a decree to build this house, and to finish this wall?” |
| Ezra 6:6 | Now therefore, Tattenai, governor beyond the River, Shetharbozenai, and your companions the Apharsachites, who are beyond the River, you must stay far from there. |
| Ezra 6:13 | Then Tattenai, the governor beyond the River, Shetharbozenai, and their companions did accordingly with all diligence, because Darius the king had sent a decree. |
| Ezra 7:21 | I, even I, Artaxerxes the king, make a decree to all the treasurers who are beyond the River, that whatever Ezra the priest, the scribe of the law of the God of heaven, requires of you, it shall be done with all diligence, |
| Nehemiah 2:7 | Moreover I said to the king, “If it pleases the king, let letters be given me to the governors beyond the River, that they may let me pass through until I come to Judah; |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights that Tatnai, the Persian governor of the region west of the Euphrates, handled the matter with remarkable fairness and caution, showing no prejudice against the Jews. His prudent, unbiased report to the king reflects a mild and judicious character.
Barnes' Notes on the Bible Protestant 1832
Barnes notes a formal legal problem: Persian edicts remained binding until revoked, so building without a new decree was technically illegal. Yet Zerubbabel and Jeshua felt justified because the opposing decree came from a usurper whose religious views were publicly known to differ from his successor's.
Cambridge Bible for Schools and Colleges Anglican 1880
Cambridge Bible Schools notes that Tattenai's title "governor beyond the river" was an official Persian administrative term for the satrap of Syria and Cilicia, not simply a description from the writer's location. This places Tattenai as a high-ranking official to whom Zerubbabel was accountable.
Geneva Bible Notes Reformed 1599
The Geneva translators highlight the direct challenge from Persian officials Tatnai and Shether-boznai, who demand to know who authorized the Jews to rebuild the temple and its walls. This question sets up the legal confrontation over the decree of Cyrus.
Gill's Exposition of the Bible Baptist 1748
Gill notes that Tatnai and Shetharboznai were newly appointed Persian governors under a fresh king, the previous officials having died or been removed. He clarifies the "wall" in their question referred to the temple walls themselves, not an outer enclosure, as the Jews were still raising the temple structure from its foundation.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB highlights Tatnai's prudent restraint as governor. Despite probable incitement from Samaritan opponents, he suspended judgment and personally traveled to Jerusalem with his council to investigate the Jewish rebuilding project firsthand before reaching any conclusion.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch notes that the Jews’ answer initially seems mismatched to the officials’ question, but this discrepancy arises only because the account is a short extract that condenses a fuller exchange. They highlight the Aramaic word for walls as deriving from “firmness,” and interpret the historian’s reference to “the eye of their God” as evidence of divine protection that prevented any stoppage until King Darius responded.
Lange's Commentary Reformed 1857
Lange observes that the people had grown indifferent and worldly, needing prophetic voices to rekindle their zeal. He highlights that the officials’ relatively mild inquiry, rather than immediate opposition, shows God’s watchful eye protecting the elders from interruption until the matter reached Darius.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley points out that Shethar-boznai is a different official from Rehum and Shimshai, who were likely dead or removed from office by King Darius. This distinction clarifies the change in Persian leadership during the temple rebuilding.