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,

KJV (with Strong's)

Then {H116} wrote Rehum {H7348} the chancellor {H1169}{H2942}, and Shimshai {H8124} the scribe {H5613}, and the rest {H7606} of their companions {H3675}; the Dinaites {H1784}, the Apharsathchites {H671}, the Tarpelites {H2967}, the Apharsites {H670}, the Archevites {H756}, the Babylonians {H896}, the Susanchites {H7801}, the Dehavites {H1723}, and the Elamites {H5962},

Complete Jewish Bible

"From Rechum the district governor, Shimshai the secretary, their other colleagues, the judges, the officials, the Dina'im, the Afarsat'khim, the Tarp'lim, the Afarsim, the Ark'vim, the Bavlim, the Shushan'kayim, the Dehayim, the 'Elma'im,

Berean Standard Bible

From Rehum the commander, Shimshai the scribe, and the rest of their associates—the judges and officials over Tripolis, Persia, Erech and Babylon, the Elamites of Susa,

American Standard Version

then wrote Rehum the chancellor, and Shimshai the scribe, and the rest of their companions, the Dinaites, and the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Shushanchites, the Dehaites, the Elamites,

Commentary

### SUMMARY
Ezra 4:9 precisely identifies the key Persian officials and the diverse array of ethnic groups who collaboratively orchestrated a determined campaign to obstruct the Jewish people's efforts to rebuild the Temple in Jerusalem after their return from Babylonian exile. This verse is crucial for understanding the organized, bureaucratic, and multi-ethnic nature of the opposition that sought to derail God's redemptive work through His chosen people.

### CONTEXT
* **Literary Context:** Ezra 4:9 is strategically placed within the broader narrative of Ezra, specifically in chapters 1-6, which detail the initial return of the Jewish exiles and their endeavors to re-establish their religious and national life in Judah. Following the decree of King Cyrus, the exiles, under the leadership of Zerubbabel and Jeshua, began the significant task of reconstructing the altar and laying the Temple's foundation, as recorded in [Ezra 3:8-10](/ezra/3-8-10 "Ezra 3:8-10 - Laying the Temple Foundation"). However, this progress was swiftly met with formidable resistance from "the adversaries of Judah and Benjamin," often identified as the Samaritans, whose initial overtures to help were rejected, leading to their opposition (cf. [Ezra 4:1-3](/ezra/4-1-3 "Ezra 4:1-3 - Adversaries Oppose Rebuilding")). Ezra chapter 4 meticulously outlines the various tactics employed by these opponents, ranging from discouraging the people to dispatching formal, misleading accusations to the Persian king. Verse 9, therefore, serves as a critical identification of the specific authors and the diverse composition of the group that penned the influential letter to King Artaxerxes, a communication that would ultimately lead to a significant, temporary halt in the Temple's reconstruction.
* **Historical & Cultural Context:** The historical backdrop of Ezra 4:9 is the vast administrative structure of the Persian Empire, particularly its governance of the province of Trans-Euphrates (Abar-nahara), the region situated west of the Euphrates River. Rehum, designated as "the chancellor" (or commissioner), and Shimshai, "the scribe," were high-ranking Persian officials. Rehum's role as chancellor indicates his authority in civil administration, legal matters, and financial oversight, while Shimshai's role as scribe highlights his responsibility for official correspondence, drafting documents, and maintaining records. Their positions underscore the bureaucratic and official nature of the opposition. The extensive list of peoples—Dinaites, Apharsathchites, Tarpelites, Apharsites, Archevites, Babylonians, Susanchites, Dehavites, and Elamites—reflects the complex demographic reality of the region. Many of these groups were not indigenous but had been forcibly resettled there by earlier Assyrian and Babylonian kings as a strategic imperial policy to dilute local populations, prevent rebellion, and ensure control. These diverse ethnic groups, now residing in the vicinity of Jerusalem, likely perceived the re-establishment of a strong, independent Jewish presence as a direct threat to their own land claims, political influence, or economic interests within the Persian provincial framework. Their collective action against the Jews was a calculated political maneuver aimed at maintaining their established status quo.
* **Key Themes:** Ezra 4:9 powerfully illustrates several profound themes prevalent in the book of Ezra and the broader biblical narrative. Firstly, it highlights the **Organized Opposition to God's Work**. The resistance encountered by the returning exiles was not random or isolated but a calculated, concerted effort involving high-ranking officials and a diverse coalition of peoples, all united in their determination to stop the Temple's reconstruction. This theme frequently recurs throughout Scripture, demonstrating that when God's people are engaged in kingdom-advancing work, opposition often arises, as seen in the later resistance faced by Nehemiah in rebuilding Jerusalem's walls (cf. [Nehemiah 4:7-8](/nehemiah/4-7-8 "Nehemiah 4:7-8 - Opposition to Rebuilding Jerusalem's Walls")). Secondly, the verse underscores the theme of **Bureaucratic Obstruction**. The specific roles of Rehum the chancellor and Shimshai the scribe demonstrate how administrative and legal channels can be manipulated to hinder righteous endeavors. Their method involved using official communication to disseminate misinformation and instill fear, a tactic that often proves highly effective in delaying or stopping projects, even those divinely ordained. Lastly, the extensive list of ethnic groups emphasizes the **Diversity of Adversaries**. This reveals the wide array of peoples who felt threatened by the Jewish return and restoration. This diversity also speaks to the vast reach and control of the Persian Empire, which had resettled various populations across its territories, creating a complex social and political landscape where the re-establishment of a strong Jewish presence was perceived as a destabilizing force.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Chancellor (Aramaic, _bᵉʻêl ṭᵉʻêm'_):** This Aramaic phrase literally translates to "master of decree" or "master of judgment." It designates a high-ranking civil administrator within the Persian provincial system, responsible for legal, administrative, and financial matters. Rehum's title indicates his significant authority and capacity to influence official policy, issue directives, and oversee the execution of royal commands, making him a formidable opponent to the Jewish rebuilding efforts. His role was crucial in legitimizing the opposition's claims through official channels, giving their grievances the weight of a bureaucratic complaint.
* **Scribe (Aramaic, _çâphêr'_):** This term refers to an official secretary or writer, responsible for drafting, copying, and maintaining official documents, letters, and records. Shimshai's role as scribe meant he was the one who meticulously composed the accusatory letter, ensuring it adhered to proper administrative protocol and presented the opposition's case in the most persuasive—and often misleading—manner to the king. His skill in written communication was a key tool in their bureaucratic obstruction, allowing them to frame their opposition within the legitimate bounds of imperial administration.

#### Verse Breakdown
* **"Then [wrote] Rehum the chancellor, and Shimshai the scribe, and the rest of their companions;":** This initial clause identifies the principal authors and orchestrators of the accusatory letter. Rehum, the high administrative official, and Shimshai, the skilled scribe, are presented as the leading figures in this coordinated effort. The phrase "the rest of their companions" indicates that this was not merely an individual initiative but a collective endeavor, implying a network of like-minded individuals who supported and actively participated in the opposition. This highlights the organized and collaborative nature of the resistance, demonstrating a unified front against the Jewish rebuilding project.
* **"the Dinaites, the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Susanchites, the Dehavites, [and] the Elamites,":** This lengthy enumeration provides a detailed list of the diverse ethnic groups who comprised the "companions" and were either signatories or prominent supporters of the letter. These groups represent a cross-section of the populations forcibly resettled by earlier Assyrian and Babylonian empires into the region of Samaria and Trans-Euphrates. Their inclusion underscores the broad-based, multi-ethnic nature of the opposition, indicating that the Jewish return and rebuilding efforts were perceived as a significant threat by a wide array of local inhabitants, not just a single disgruntled faction. The specificity of this list lends historical authenticity to the account and emphasizes the formidable coalition arrayed against the returning exiles.

#### Literary Devices
Ezra 4:9 primarily employs **Enumeration** and **Characterization**. The most striking device is **Enumeration**, evident in the exhaustive list of nine distinct ethnic groups. This detailed catalog serves to emphasize the widespread and diverse nature of the opposition faced by the Jewish exiles. It is not merely a few disgruntled individuals, but a broad coalition of peoples from various backgrounds, united in their intent to hinder the rebuilding project. This extensive list creates a sense of overwhelming odds and highlights the formidable challenge confronting the returning community. Furthermore, the verse uses **Characterization** to define the nature of the opposition. By naming Rehum as "the chancellor" and Shimshai as "the scribe," the text immediately establishes the official, bureaucratic, and influential nature of the adversaries. This characterization reveals that the opposition was not merely physical or military, but also administrative and legal, operating through the established channels of the powerful Persian Empire.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 4:9 provides a vivid illustration of the enduring biblical theme of opposition to God's redemptive purposes. Throughout Scripture, whenever God initiates a work of restoration, salvation, or kingdom advancement, there is often a corresponding, organized resistance from forces hostile to His will. This verse reminds us that such opposition is not always overtly spiritual but can manifest through political maneuvering, bureaucratic obstruction, and the collective efforts of diverse human agents. The detailed list of adversaries underscores that God's people are often called to persevere in the face of widespread and varied resistance, trusting that divine purposes will ultimately prevail. This struggle highlights the reality of spiritual warfare manifesting in tangible, earthly conflicts, serving as a reminder that God's plans are often realized amidst significant human and spiritual resistance.

* [Nehemiah 4:7-8](/nehemiah/4-7-8 "Nehemiah 4:7-8 - Opposition to Rebuilding Jerusalem's Walls")
* [Psalm 33:10-11](/psalm/33-10-11 "Psalm 33:10-11 - The Lord Frustrates Plans")
* [Acts 5:38-39](/acts/5-38-39 "Acts 5:38-39 - Gamaliel's Counsel on God's Work")

### REFLECTION AND APPLICATION
Ezra 4:9 offers profound insights for contemporary believers, serving as a sober reminder that efforts aligned with God's will are often met with significant, organized opposition. Just as the Jewish exiles faced bureaucratic and multi-faceted resistance in rebuilding the Temple, Christians today may encounter similar challenges when seeking to advance God's kingdom, whether in personal ministry, church projects, or societal transformation. This verse encourages us to recognize that opposition can come from diverse sources—not just outright enemies, but also those who feel threatened by the kingdom's expansion, and through official, seemingly legitimate channels. It calls us to discernment, to understand the nature of the resistance we face, and to remember that God's purposes are sovereign and will ultimately prevail, even if delayed. Our response should be marked by perseverance, prayer, and unwavering faith, knowing that the spiritual battle often manifests in practical, tangible resistance, but God's plan cannot be ultimately thwarted by human machinations.

#### Questions for Reflection
* **What forms of "organized opposition" do you observe against God's work in your community or the wider world today, and how might you respond?**
* **How might "bureaucratic obstruction" manifest in modern contexts, and how can believers respond with wisdom, integrity, and prayer?**
* **Considering the "diversity of adversaries" in Ezra 4:9, how does understanding the varied motivations of opposition help us to pray and act more effectively in our own contexts?**
* **What lessons can we draw from the perseverance of the exiles in Ezra's time when facing delays or setbacks in our own spiritual endeavors or ministry?**

### FAQ
**Who were Rehum and Shimshai, and why were they significant in this opposition?**

Answer: Rehum was "the chancellor" (or commissioner), a high-ranking Persian administrative official responsible for overseeing a province or district within the vast Persian Empire. Shimshai was "the scribe," the official responsible for drafting, writing, and maintaining official documents and letters. They were significant because their positions gave them the authority and means to use the official channels of the Persian Empire to oppose the Jewish rebuilding efforts. By sending a formal letter of accusation to King Artaxerxes, they leveraged their administrative power to present a seemingly legitimate case against the Jews, which ultimately led to a royal decree halting the work (as seen in [Ezra 4:21](/ezra/4-21 "Ezra 4:21 - King Artaxerxes' Decree to Stop Building")). Their roles highlight how bureaucratic and political systems can be manipulated to hinder righteous endeavors.

**Why is there such a long list of different ethnic groups mentioned in Ezra 4:9?**

Answer: The long list of ethnic groups (Dinaites, Apharsathchites, Tarpelites, Apharsites, Archevites, Babylonians, Susanchites, Dehavites, and Elamites) serves to emphasize the widespread and diverse nature of the opposition to the Jewish return. Many of these groups were not native to the region but had been forcibly resettled there by previous Assyrian and Babylonian kings as part of their imperial policy to prevent rebellion and consolidate control. These groups had established themselves in the land and likely viewed the returning Jews, with their claims to ancestral lands and their intent to rebuild Jerusalem, as a threat to their own status, land ownership, or influence within the Persian province of Trans-Euphrates. The enumeration underscores that the opposition was a broad, multi-ethnic coalition, not just a single disgruntled faction, making it a formidable challenge for the Jewish exiles. This diversity also reflects the complex demographic tapestry of the Persian Empire's provinces.

**What was the ultimate outcome of the letter sent by Rehum and Shimshai?**

Answer: The letter sent by Rehum and Shimshai, detailed in [Ezra 4:11-16](/ezra/4-11-16 "Ezra 4:11-16 - The Letter of Accusation to King Artaxerxes"), successfully convinced King Artaxerxes to issue a decree to halt the rebuilding of the Temple. The king, influenced by the accusations that Jerusalem had a history of rebellion and that its rebuilding would threaten the royal revenues, commanded that the work cease immediately (see [Ezra 4:21](/ezra/4-21 "Ezra 4:21 - King Artaxerxes' Decree")). This injunction led to a significant delay in the Temple's construction, which was not resumed until the second year of King Darius's reign, spurred by the prophetic ministries of Haggai and Zechariah (as recounted in [Ezra 5:1-2](/ezra/5-1-2 "Ezra 5:1-2 - Prophets Stir Up Building")). Despite this setback, God's ultimate purpose for the Temple's completion was not thwarted.

### CHRIST-CENTERED FULFILLMENT
Ezra 4:9, with its depiction of organized, multi-ethnic, and bureaucratic opposition to the rebuilding of God's dwelling place, powerfully foreshadows the ultimate and ongoing resistance faced by God's redemptive work through Christ and His Church. Just as the Temple's reconstruction was met with human machinations, so too was the coming of the Messiah opposed by the powers of darkness, manifesting through human agents. Jesus Himself warned His disciples that the world would hate them because it first hated Him (cf. [John 15:18-20](/john/15-18-20 "John 15:18-20 - The World's Hatred of Jesus and His Disciples")). The spiritual forces behind the opposition in Ezra find their ultimate expression in Satan's ceaseless attempts to thwart God's kingdom, a battle that culminates in the cross, where Christ decisively triumphed over principalities and powers, disarming them and making a public spectacle of them (cf. [Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's Triumph Over Powers")). Yet, the promise of Christ, "I will build my church, and the gates of hell shall not prevail against it" ([Matthew 16:18](/matthew/16-18 "Matthew 16:18 - Christ Builds His Church")), assures us that despite all opposition—whether bureaucratic, political, or spiritual—God's ultimate plan of salvation and the establishment of His eternal kingdom through the resurrected Christ cannot be ultimately thwarted. The Church, as the new Temple of the Holy Spirit (cf. [1 Corinthians 3:16](/1_corinthians/3-16 "1 Corinthians 3:16 - You Are God's Temple")), continues to face spiritual warfare (cf. [Ephesians 6:12](/ephesians/6-12 "Ephesians 6:12 - Spiritual Warfare Against Principalities")), but its foundation is Christ, and its ultimate victory is guaranteed by His finished work on the cross and His glorious return (cf. [Revelation 12:17](/revelation/12-17 "Revelation 12:17 - The Dragon's War Against the Saints")).

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

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:

Ezra 6:6

Now [therefore], Tatnai, governor beyond the river, Shetharboznai, and your companions the Apharsachites, which [are] beyond the river, be ye far from thence:

2 Kings 17:24

¶ And the king of Assyria brought [men] from Babylon, and from Cuthah, and from Ava, and from Hamath, and from Sepharvaim, and placed [them] in the cities of Samaria instead of the children of Israel: and they possessed Samaria, and dwelt in the cities thereof.

2 Kings 17:30

And the men of Babylon made Succothbenoth, and the men of Cuth made Nergal, and the men of Hamath made Ashima,

2 Kings 17:31

And the Avites made Nibhaz and Tartak, and the Sepharvites burnt their children in fire to Adrammelech and Anammelech, the gods of Sepharvaim.

Esther 1:2

[That] in those days, when the king Ahasuerus sat on the throne of his kingdom, which [was] in Shushan the palace,

Esther 2:3

And let the king appoint officers in all the provinces of his kingdom, that they may gather together all the fair young virgins unto Shushan the palace, to the house of the women, unto the custody of Hege the king's chamberlain, keeper of the women; and let their things for purification be given [them]: