Ezra 4:7

KJV

And in the days of Artaxerxes wrote Bishlam, Mithredath, Tabeel, and the rest of their companions, unto Artaxerxes king of Persia; and the writing of the letter [was] written in the Syrian tongue, and interpreted in the Syrian tongue.

KJV (with Strong's)

And in the days {H3117} of Artaxerxes {H783} wrote {H3789} Bishlam {H1312}, Mithredath {H4990}, Tabeel {H2870}, and the rest {H7605} of their companions {H3674}, unto Artaxerxes {H783} king {H4428} of Persia {H6539}; and the writing {H3791} of the letter {H5406} was written {H3789} in the Syrian tongue {H762}, and interpreted {H8638} in the Syrian tongue {H762}.

Complete Jewish Bible

Then, during the time of Artach'shashta, Bishlam, Mitr'dat, Tav'el and their other colleagues wrote Artach'shashta; the letter was written in Aramaic, using Aramaic script.

Berean Standard Bible

And in the days of Artaxerxes king of Persia, Bishlam, Mithredath, Tabeel, and the rest of his associates wrote a letter to Artaxerxes. It was written in Aramaic and then translated.

American Standard Version

And in the days of Artaxerxes wrote Bishlam, Mithredath, Tabeel, and the rest of his companions, unto Artaxerxes king of Persia; and the writing of the letter was written in the Syrian character, and set forth in the Syrian tongue.

Commentary

### SUMMARY
Ezra 4:7 provides a precise historical and linguistic detail regarding the persistent opposition faced by the Jewish exiles in Jerusalem as they sought to rebuild the Temple. This verse specifically records a formal and strategically crafted letter sent to King Artaxerxes of Persia by Bishlam, Mithredath, Tabeel, and their associates. The explicit mention that this crucial communication was both written and interpreted in the "Syrian tongue" (Aramaic) highlights the adversaries' sophisticated understanding of Persian imperial bureaucracy and their deliberate use of official channels to effectively halt the divinely mandated reconstruction work.

### CONTEXT
* **Literary Context:** Ezra 4 serves as a significant narrative interlude within the book of Ezra, deliberately disrupting the chronological account of the Temple's reconstruction. While [Ezra 3](/ezra/3 "Ezra 3 - Laying the Temple Foundation") describes the initial laying of the foundation and [Ezra 5](/ezra/5 "Ezra 5 - Resumption of Temple Building") and [Ezra 6](/ezra/6 "Ezra 6 - Completion of the Temple") detail its eventual completion under Darius, Ezra 4 offers a comprehensive, thematic overview of the sustained and varied opposition encountered by the Jewish community across different Persian reigns. The chapter begins by recounting the adversaries' initial attempts to join the rebuilding efforts, which were rejected by Zerubbabel and Jeshua ([Ezra 4:1-3](/ezra/4-1-3 "Ezra 4:1-3 - Adversaries Offer to Help")). It then describes their subsequent efforts to discourage and hire counselors against the Jews during the reigns of Cyrus and Darius ([Ezra 4:4-5](/ezra/4-4-5 "Ezra 4:4-5 - Adversaries Discourage the Builders")). Verse 7 then shifts focus to a later period, specifically the reign of Artaxerxes, detailing a renewed and ultimately successful attempt to halt the work through official, bureaucratic means, which led to a cessation of building until the second year of Darius's reign ([Ezra 4:24](/ezra/4-24 "Ezra 4:24 - Work Ceases")). This structural choice emphasizes the enduring nature of the opposition rather than a strict timeline.

* **Historical & Cultural Context:** The events described in Ezra unfold during the era of the Achaemenid Persian Empire, which held sway over the Near East from the late 6th to the late 4th centuries BC. The King Artaxerxes referenced in this verse is widely identified as Artaxerxes I Longimanus, whose reign spanned from 465 to 424 BC. Chronologically, his rule falls *after* the completion of the Temple under Darius I (which occurred in 516 BC) and *before* Ezra's own arrival in Jerusalem (in Artaxerxes' seventh year, [Ezra 7:7](/ezra/7-7 "Ezra 7:7 - Ezra's Arrival in Jerusalem")). This chronological discrepancy within Ezra 4 highlights that the chapter's purpose is to illustrate the *types* of opposition encountered over time, regardless of the specific reign. The "Syrian tongue" refers to Aramaic, which by this period had ascended to become the administrative and diplomatic *lingua franca* of the vast Persian Empire, particularly its western provinces. The adversaries' deliberate use of Aramaic for their official letter underscores their astute understanding of Persian imperial bureaucracy and their strategic intent to leverage official channels to achieve their malicious aims.

* **Key Themes:** Ezra 4:7 profoundly contributes to several overarching themes within the book of Ezra and the broader biblical narrative. Firstly, it powerfully illustrates the **Persistent Opposition** to God's redemptive work and His chosen people. The adversaries, often identified as the peoples settled in Samaria by earlier Assyrian and Babylonian kings, consistently sought to undermine and halt the restoration of Jerusalem and its sacred Temple, revealing their deep-seated animosity towards the Jewish returnees and their divine mandate. Secondly, the verse highlights the reality of **Bureaucratic and Political Warfare**. Instead of resorting to direct military conflict, the enemies skillfully employed legal and administrative means, manipulating the imperial system to achieve their malicious goals. This demonstrates that spiritual battles are not confined to overt confrontations but can subtly manifest through seemingly mundane political and bureaucratic channels. Thirdly, the detailed mention of the "Syrian tongue" underscores the theme of **Strategic Communication and Official Records**, emphasizing the critical importance of formal, legally recognized documents in the ancient Near East and how such instruments could be weaponized against God's people to impede divine purposes.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Artaxerxes (Hebrew, _ʼArtachshashtâʼ_):** This is the royal title, rather than a personal name, of a Persian king, likely Artaxerxes I Longimanus, who ruled the Achaemenid Empire from 465-424 BC. His reign is historically significant in post-exilic Jewish history, as it was during his time that both Ezra ([Ezra 7](/ezra/7 "Ezra 7 - Ezra's Commission")) and Nehemiah ([Nehemiah 2](/nehemiah/2 "Nehemiah 2 - Nehemiah's Mission to Jerusalem")) received royal permission to return to Jerusalem and carry out their respective missions of teaching the Law and rebuilding the city walls. In Ezra 4:7, his mention serves to anchor this particular instance of opposition within the broader historical timeline of the Persian period, indicating that the adversaries' efforts were a recurring challenge not confined to a single reign.
* **Bishlam (Hebrew, _Bishlâm_):** One of the named individuals who wrote the letter to Artaxerxes, Bishlam is identified as "of foreign derivation," suggesting a Persian origin. He, along with Mithredath and Tabeel, represents the organized leadership among the "companions" (H3674, _kᵉnâth_, meaning "colleague" or "associate") who were hostile to the Jewish rebuilding efforts. The naming of these individuals underscores that the opposition was not anonymous or disorganized but a calculated, collective effort by influential figures, likely officials or prominent citizens in the Samaritan region, who leveraged their positions to hinder the work.
* **Syrian tongue (Aramaic, _ʼĂrâmîyth_):** This phrase unequivocally refers to the Aramaic language. By the Persian period, Aramaic had become the *lingua franca* of the vast Persian Empire, particularly its western satrapies, including Judea and Samaria. It served as the official language for imperial administration, diplomacy, and inter-regional commerce. The fact that the letter was not only "written" (H3789, _kâthab_) but also "interpreted" (H8638, _tirgam_, meaning "to translate" or "to transfer") in Aramaic underscores its official status and ensures it would be readily understood by the Persian court without needing further translation, thereby lending it full legal weight and authority. Parts of the book of Ezra itself ([Ezra 4:8-6:18](/ezra/4-8-6-18 "Ezra 4:8-6:18 - Aramaic Section of Ezra") and [Ezra 7:12-26](/ezra/7-12-26 "Ezra 7:12-26 - Artaxerxes' Letter to Ezra")) are written in Aramaic, reflecting the authenticity of the official documents quoted within the text.

#### Verse Breakdown
* **"And in the days of Artaxerxes wrote Bishlam, Mithredath, Tabeel, and the rest of their companions, unto Artaxerxes king of Persia":** This opening clause precisely situates this specific act of opposition within the historical context of King Artaxerxes' reign. It then identifies the principal authors of the letter—Bishlam, Mithredath, and Tabeel—along with their "companions," indicating a collective, organized, and influential effort by a group of individuals against the Jewish rebuilding. Their direct address to the "king of Persia" signifies their intent to appeal to the highest authority in the empire, bypassing local officials to ensure their complaint received imperial attention and action, highlighting the sophisticated and strategic nature of their opposition.
* **"and the writing of the letter [was] written in the Syrian tongue, and interpreted in the Syrian tongue":** This crucial detail emphasizes the formality, authenticity, and official nature of the communication. The "Syrian tongue" is Aramaic, the established administrative language of the Persian Empire. The repetition of "written in the Syrian tongue, and interpreted in the Syrian tongue" is not redundant but serves to underscore that the letter was meticulously composed in the proper official language for imperial correspondence and was then presented or read aloud in that same language to the king and his court. This meticulous adherence to bureaucratic protocol ensured its clarity, legal validity, and immediate comprehension within the Persian court, leaving no room for misunderstanding or dismissal due to linguistic barriers, thereby maximizing its impact and effectiveness.

#### Literary Devices
Ezra 4:7, situated within the broader context of Ezra 4, employs several significant literary devices. The chapter itself functions as a **digression**, intentionally interrupting the chronological narrative of the Temple rebuilding to provide a comprehensive, thematic overview of the persistent opposition faced by the Jewish community. This specific verse, detailing the formal letter to Artaxerxes, serves as a form of **foreshadowing**, subtly indicating the eventual success of the adversaries' efforts, which will be explicitly confirmed later in [Ezra 4:24](/ezra/4-24 "Ezra 4:24 - Work Ceases"). There is a subtle but profound **irony** in the fact that the "Syrian tongue" (Aramaic), the very language used for imperial administration and in which parts of Ezra are written to lend authenticity to the historical record, is here strategically weaponized by the enemies of God's people to hinder divine purposes. Furthermore, the repetition of "written in the Syrian tongue, and interpreted in the Syrian tongue" is a powerful form of **emphasis**, highlighting the official, formal, and legally binding nature of the letter, thereby underscoring the calculated, meticulous, and strategic efforts of the opposition.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 4:7 powerfully illustrates the enduring biblical theme of persistent opposition to God's redemptive work and His people. Just as the rebuilding of the Temple was a divine mandate, so too was it met with organized, strategic, and often insidious resistance. This opposition is not merely human animosity but often reflects a deeper spiritual warfare, where the forces of darkness seek to thwart God's plans for restoration, blessing, and the advancement of His kingdom. The adversaries' astute use of bureaucratic and political channels to achieve their aims serves as a timeless reminder to believers that opposition can manifest in subtle, institutional, and legal forms, rather than solely through overt violence or persecution. Yet, even in the face of temporary setbacks and apparent victories for the enemy, God's ultimate sovereignty prevails, and His purposes cannot be permanently thwarted. The temporary cessation of work in Ezra 4, while a painful reality for the exiles, ultimately serves as a testament to the reality of spiritual struggle, but also to the eventual triumph of God's unwavering will, as the Temple was indeed completed.

* [Nehemiah 4:7-8](/nehemiah/4-7-8 "Nehemiah 4:7-8 - Opposition to Wall Rebuilding")
* [Acts 4:1-3](/acts/4-1-3 "Acts 4:1-3 - Peter and John Arrested")
* [2 Timothy 3:12](/2_timothy/3-12 "2 Timothy 3:12 - Persecution for Godliness")

### REFLECTION AND APPLICATION
Ezra 4:7 serves as a poignant and highly relevant reminder that those committed to God's work, whether individually or corporately, will inevitably encounter resistance. This opposition may not always be overt persecution, physical violence, or direct confrontation; often, it manifests through subtle, bureaucratic, political, or even social means, as powerfully illustrated by the adversaries' strategic use of official letters and legal channels to halt the Temple rebuilding. In our contemporary context, this could translate to administrative hurdles in ministry, legal challenges to religious freedoms, slanderous communication in public discourse, institutional resistance to Christian initiatives, or even covert social pressures against individual expressions of faith. This verse calls believers to a heightened awareness of the multifaceted nature of spiritual warfare, urging us to recognize that the enemy's tactics can be sophisticated and operate through seemingly mundane systems and structures. It compels us to remain steadfast, discerning, and prayerful in the face of such opposition, trusting that God's ultimate plan will prevail, even if temporary setbacks or delays occur. Our response should be characterized by perseverance, wisdom, and an unwavering commitment to the divine mandate, knowing that God is sovereign over all earthly powers, political machinations, and bureaucratic hurdles. We are called to engage with discernment, pray for those in authority, and continue faithfully in the work God has called us to, even when the path is difficult.

#### Questions for Reflection
* **How do we discern subtle forms of opposition to God's work in our lives, churches, or communities today, particularly when they manifest through bureaucratic or political channels rather than overt hostility?**
* **What does Ezra 4:7 teach us about the nature of spiritual warfare, and how might understanding these tactics help us respond more effectively and wisely to contemporary challenges?**
* **In what practical ways can believers remain steadfast, prayerful, and faithful to God's purposes when faced with organized resistance, whether overt or covert, in their personal lives or ministry?**

### FAQ
**Question: Who was Artaxerxes mentioned in Ezra 4:7?**

Answer: The Artaxerxes mentioned in [Ezra 4:7](/ezra/4-7 "Ezra 4:7 - Opposition to Artaxerxes") is widely identified by scholars as Artaxerxes I Longimanus, who reigned as King of Persia from 465 to 424 BC. While the book of Ezra describes events that span several Persian kings, the placement of this specific letter in [Ezra 4](/ezra/4 "Ezra 4 - Opposition to Rebuilding") is part of a thematic digression illustrating the *history* of opposition faced by the Jewish returnees across different reigns. Artaxerxes I is a significant figure in post-exilic Jewish history, as it was during his reign that both Ezra himself ([Ezra 7](/ezra/7 "Ezra 7 - Ezra's Commission")) and Nehemiah ([Nehemiah 2](/nehemiah/2 "Nehemiah 2 - Nehemiah's Request to Artaxerxes")) received royal decrees allowing them to return to Jerusalem and carry out their respective missions of teaching the Law and rebuilding the city walls. This particular letter, however, represents an instance where the king was swayed by the adversaries to halt the Temple rebuilding work.

**Question: Why is the "Syrian tongue" mentioned twice in Ezra 4:7?**

Answer: The "Syrian tongue" refers to Aramaic, which by the Persian period had become the administrative and diplomatic *lingua franca* across the vast Persian Empire, particularly in its western provinces like Judea. The dual mention—"written in the Syrian tongue, and interpreted in the Syrian tongue"—is not a redundancy but serves to emphasize the official, formal, and legally binding nature of the letter. It signifies that the document was not only composed in the correct imperial language for official correspondence but also presented or read aloud in that same language to the king and his court. This meticulous adherence to protocol ensured its authenticity, clarity, and legal weight, leaving no room for misinterpretation or dismissal. It highlights the adversaries' strategic cunning in using the proper bureaucratic channels to effectively achieve their goal of halting the Temple rebuilding. Parts of the book of Ezra itself, specifically [Ezra 4:8-6:18](/ezra/4-8-6-18 "Ezra 4:8-6:18 - Aramaic Section of Ezra") and [Ezra 7:12-26](/ezra/7-12-26 "Ezra 7:12-26 - Artaxerxes' Letter to Ezra"), are written in Aramaic, demonstrating the historical accuracy of this detail.

### CHRIST-CENTERED FULFILLMENT
Ezra 4:7, with its vivid depiction of organized, bureaucratic opposition to God's people and their sacred work of rebuilding, finds profound Christ-centered fulfillment in the life and ministry of Jesus and the ongoing mission of His Church. Just as the adversaries sought to hinder the construction of the physical Temple, so too did the powers of this world, both religious and political, conspire against Jesus, the true Temple ([John 2:19-21](/john/2-19-21 "John 2:19-21 - Jesus Predicts His Resurrection")). Jesus faced relentless opposition, not only from the overt hostility of the religious leaders but also through the subtle machinations of those who sought to trap Him in His words ([Matthew 22:15](/matthew/22-15 "Matthew 22:15 - Pharisees Plot to Entrap Jesus")) and ultimately, through the legal and political processes that led to His unjust crucifixion ([Luke 23:1-25](/luke/23-1-25 "Luke 23:1-25 - Jesus Before Pilate")). Yet, this opposition, though seemingly victorious at the cross, was definitively defeated by Christ's resurrection, establishing His eternal kingdom and building a spiritual Temple not made with hands—the Church ([Ephesians 2:19-22](/ephesians/2-19-22 "Ephesians 2:19-22 - Believers as God's Household")). The Church, as Christ's body, continues to face similar opposition, often manifesting through legal, political, or cultural pressures, just as the exiles faced bureaucratic warfare. However, the promise that the gates of hell will not prevail against Christ's Church ([Matthew 16:18](/matthew/16-18 "Matthew 16:18 - Peter's Confession and the Church")) assures believers that despite temporary setbacks and persistent resistance, Christ's ultimate victory over all powers and authorities ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's Triumph Over Powers")) guarantees the triumph of God's redemptive plan. The rebuilding of the Temple in Ezra, therefore, serves as a powerful Old Testament foreshadowing of the ongoing construction of God's spiritual kingdom, which, though continually opposed, will ultimately stand complete and glorious in Christ.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Kings 18:26

Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rabshakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand [it]: and talk not with us in the Jews' language in the ears of the people that [are] on the wall.

Daniel 2:4

Then spake the Chaldeans to the king in Syriack, O king, live for ever: tell thy servants the dream, and we will shew the interpretation.

Isaiah 36:11

¶ Then said Eliakim and Shebna and Joah unto Rabshakeh, Speak, I pray thee, unto thy servants in the Syrian language; for we understand [it]: and speak not to us in the Jews' language, in the ears of the people that [are] on the wall.

Ezra 4:17

¶ [Then] sent the king an answer unto Rehum the chancellor, and [to] Shimshai the scribe, and [to] the rest of their companions that dwell in Samaria, and [unto] the rest beyond the river, Peace, and at such a time.

Ezra 4:9

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 5:6

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: