What number verse is Ezra 5:10 in the Bible?

Ezra 5:10 is the 12,145th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Ezra 5:10 sits at position 12,145.

Translation

King James Version

We asked their names also, to certify thee, that we might write the names of the men that were the chief of them.

Ask

KJV (with Strong's)

We asked ^H7593 their names ^H8036 also ^H638, to certify ^H3046 thee, that we might write ^H3790 the names ^H8036 of the men ^H1400 that were the chief ^H7217 of them.

Ask

Complete Jewish Bible

We also asked them their names, so that we could write you the names of the men in charge of them.

Ask

Berean Standard Bible

We also asked for their names, so that we could write down the names of their leaders for your information.

Ask

American Standard Version

We asked them their names also, to certify thee, that we might write the names of the men that were at the head of them.

Ask

World English Bible Messianic

We asked them their names also, to inform you that we might write the names of the men who were at their head.

Ask

Geneva Bible (1599)

We asked their names also, that we might certifie thee, and that we might write the names of the men that were their rulers.

Ask

Young's Literal Translation

And also their names we have asked of them, to let thee know, that we might write the names of the men who are at their head.

Ask

See on the biblical-era map

The Reconstruction of the Temple View full PDF

Map © Biblica Open Bible Maps · CC BY-SA 4.0

In the KJVVerse 12,145 of 31,102

Study This Verse

SUMMARY

Ezra 5:10 captures a pivotal moment in the Persian governor Tatnai's formal inquiry into the resumed rebuilding of the temple in Jerusalem. This verse specifically details his demand for the names of the Jewish leaders overseeing the project, a request driven by standard imperial administrative procedure. This pursuit of official identification and accountability was designed to verify authority and ensure compliance with imperial decrees, ultimately serving as a crucial, divinely orchestrated step in God's providential plan for the temple's completion and the restoration of His people.

CONTEXT

Literary Context: Ezra 5:10 is embedded within Tatnai's official report to King Darius (Ezra 5:6-17), following the renewed efforts of the Jewish exiles to rebuild the temple in Jerusalem. The narrative immediately preceding this (Ezra 5:1-2) highlights the powerful prophetic encouragement of Haggai and Zechariah, which stirred Zerubbabel and Jeshua to resume construction despite a previous cessation of work, as recorded in Ezra 4:24 - The Stoppage of Temple Work. Tatnai, as the governor "on this side the river" (the Euphrates), was exercising his administrative duty to investigate this seemingly unauthorized activity. His formal request for the names of those in charge, detailed in this verse, sets the stage for the Jewish leaders' confident and detailed response in Ezra 5:11-16 - The Jewish Leaders' Response to Tatnai and the subsequent royal decree from Darius in Ezra 6 - Darius's Decree and Temple Completion, which ultimately validated and supported the rebuilding.
Historical & Cultural Context: The events of Ezra 5 unfold during the reign of Darius I (Hystaspes) of Persia (522-486 BC), a period renowned for its highly organized and centralized imperial administration. The vast Persian Empire governed its diverse territories through a meticulous system of satrapies, each overseen by a governor like Tatnai. Official communication within this empire involved rigorous record-keeping, detailed written reports, and the consultation of extensive royal archives. The Jews, having returned from Babylonian exile under the decree of Cyrus the Great, as detailed in Ezra 1:1-4 - Cyrus's Decree for Return and Rebuilding, were operating within this complex political landscape. Tatnai's request for names was not necessarily an act of hostility but a standard bureaucratic procedure to ascertain the legitimacy of the building project and the authority of its leaders, reflecting the Persian emphasis on order, control, and accountability.
Key Themes: This verse contributes significantly to several overarching themes within the book of Ezra. First, it powerfully underscores the theme of divine sovereignty over human governments, demonstrating how God can use even bureaucratic inquiries and imperial decrees to advance His purposes, as seen in Proverbs 21:1 - The King's Heart in God's Hand. Second, it highlights the accountability and transparency expected of leaders, particularly in the face of scrutiny. The Jewish leaders' willingness to openly identify themselves and their mission, as vividly portrayed in Ezra 5:11-16 - The Jewish Leaders' Response to Tatnai, was crucial for their cause. Third, the passage emphasizes the importance of documentation and official records, both for the Persian administration and, ultimately, for the validation of God's people's work. Finally, it subtly introduces the theme of courageous obedience in the face of potential opposition, as the Jews continued their work despite the looming repercussions of Tatnai's investigation.

EXPOSITION AND ANALYSIS

Key Word Analysis

asked (Aramaic, shᵉʼêl', H7593): Derived from the root H7593, this word means "to inquire," and by implication, "to request" or "to demand." It signifies a formal, official questioning rather than a casual inquiry. Tatnai's action was a direct, authoritative demand for information, indicative of an administrative investigation.
certify (Aramaic, yᵉdaʻ', H3046): From the root H3046, meaning "to know," this term implies "to make known," "to inform officially," or "to give notice." It emphasizes Tatnai's desire for a formal, documented, and verifiable account to present to the king. It was not merely about gathering information but about obtaining data that could be officially attested and submitted as credible evidence.
write (Aramaic, kᵉthab', H3790): Corresponding to H3790, this word means "to grave," and by implication, "to write (describe, inscribe, prescribe, subscribe)." It underscores the Persian emphasis on meticulous record-keeping. The intention was to create a permanent, official record of the names, which was vital for accountability and administrative oversight within the empire.
chief (Aramaic, rêʼsh', H7217): Corresponding to H7217, this word literally means "the head" and figuratively, "the sum" or "the chief." It clearly designates the principal leaders, prominent individuals, or those holding primary authority and responsibility for the temple rebuilding project. Tatnai was not interested in every worker, but in those who initiated, directed, and were ultimately accountable for the undertaking.

Verse Breakdown

"We asked their names also, to certify thee,": This clause reveals Tatnai's proactive and official investigative approach. He and his associates did not merely observe, but directly engaged with the builders, specifically requesting the identities of those involved. The phrase "to certify thee" explicitly states the purpose: to provide a formal, verified report to King Darius, ensuring that the information was accurate and officially recorded for royal review. This was a critical step in the Persian administrative process, ensuring due diligence and adherence to imperial protocol.
"that we might write the names of the men that [were] the chief of them.": This second clause specifies the exact nature of the requested information. The focus was not on every individual laborer but on the "chiefs"—the leaders, supervisors, and decision-makers. The intent was to document those holding authority and responsibility for the construction. This allowed the Persian government to know precisely who was behind the work, enabling them to hold specific individuals accountable and to trace the chain of command, which was essential for maintaining order and control within the vast empire.

Literary Devices

The passage employs several key literary devices that enrich its meaning. The primary device is Official Inquiry or Bureaucracy, as the verse is part of a meticulously detailed governmental report. The language is precise, formal, and procedural, reflecting the administrative practices of the Persian Empire. This bureaucratic framework serves as a backdrop against which God's divine plan unfolds. There is also an element of Foreshadowing in this seemingly adversarial inquiry; while Tatnai's investigation appears to be an obstacle, it ultimately foreshadows the divine intervention that will use this very process to validate, protect, and even fund the temple rebuilding. This leads to a subtle Irony: what initially appears as a challenge or a potential threat to the Jews' work becomes the very mechanism through which God's purposes are confirmed and supported by the highest earthly authority, demonstrating His ability to turn human intentions for His own good.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezra 5:10 powerfully illustrates God's sovereignty over all earthly powers and systems. Even seemingly mundane or challenging bureaucratic processes can be instruments in His hands to achieve His divine purposes. Tatnai's inquiry, while driven by imperial protocol, ultimately served to bring the temple rebuilding project to the direct attention of King Darius, leading to a favorable decree that not only permitted but also financially supported the work. This highlights that believers are called to live with integrity and transparency, especially those in leadership, recognizing that their actions may come under scrutiny. Yet, they can trust that God is working behind the scenes, orchestrating events for the good of His people and the advancement of His kingdom, even through the most unlikely channels.

REFLECTION AND APPLICATION

This verse serves as a potent reminder for contemporary believers, especially those in leadership roles, about the importance of integrity, transparency, and accountability. Just as the Jewish leaders were prepared to give an account of their work and their authority, so too should followers of Christ be ready to articulate their faith and the reasons for their actions, particularly when questioned by secular authorities or a skeptical world. It encourages us to see God's hand at work even in the complexities of governmental systems and bureaucratic procedures. Rather than fearing scrutiny, we can trust that God can use such circumstances to bring His purposes to fruition, validating righteous endeavors and providing unexpected support. This passage calls us to live in such a way that our lives and ministries can withstand examination, confident in the divine mandate we serve and the sovereign God who oversees all things.

Questions for Reflection

How does this verse challenge believers to live with integrity and transparency in their public and private lives, especially when under scrutiny?
In what ways might God be using seemingly secular or bureaucratic systems today to advance His kingdom purposes, even if it's not immediately apparent?
How can we, like the Jewish leaders, be prepared to give an account for our faith and actions when questioned, whether by authorities or by those curious about our beliefs?

FAQ

Why was Tatnai so interested in the names of the leaders?

Answer: Tatnai, as the Persian governor, was interested in the names of the leaders for official documentation and accountability. The Persian Empire was highly organized, and any significant activity, especially large-scale construction, required proper authorization and identification of responsible parties. Obtaining the names of "the chief of them" allowed Tatnai to verify the authority behind the temple rebuilding project and to present a comprehensive, factual report to King Darius, ensuring that the work was either sanctioned or that those responsible could be held accountable under imperial law.

Did the Jewish leaders comply with this request?

Answer: Yes, the Jewish leaders fully complied with Tatnai's request. As detailed in Ezra 5:11-16 - The Jewish Leaders' Response to Tatnai, Zerubbabel and Jeshua, along with the elders, gave a detailed and transparent response. They not only provided their names but also explained the historical and divine mandate for their work, referencing Cyrus's original decree and the history of their people and their God. This transparency, coupled with their confident faith, proved to be crucial for their cause.

How did this investigation ultimately benefit the Jews?

Answer: What initially appeared to be an obstacle ultimately became a catalyst for divine provision and protection. Tatnai's report prompted King Darius to search the royal archives, as recorded in Ezra 6:1 - Darius Searches the Archives, where Cyrus's original decree authorizing the temple rebuilding was discovered. Consequently, Darius issued a new decree, found in Ezra 6:6-12 - Darius's Decree Supporting the Temple, that not only affirmed the Jews' right to build but also commanded Tatnai and his associates to provide financial support from the royal treasury and ensure no one hindered the work. This accelerated the temple's completion and ensured its protection, demonstrating God's sovereign hand in human affairs.

CHRIST-CENTERED FULFILLMENT

Ezra 5:10, with its emphasis on identifying "the chief" and demanding accountability, finds its ultimate fulfillment in Jesus Christ. While Tatnai sought earthly leaders for an earthly report, God's eternal plan centered on the one true "Chief" and "Head" of His people. Jesus is the ultimate leader and builder of a spiritual temple, the Church, as described in Ephesians 2:20-22 - Christ the Cornerstone of the Church, built upon the foundation of the apostles and prophets with Himself as the chief cornerstone. He willingly submitted to scrutiny and questioning, even before earthly authorities like Pilate, as recounted in John 18:37 - Jesus' Testimony Before Pilate, not to certify His own authority, which was divine, but to fulfill His redemptive mission. The "names" recorded in this verse by Tatnai point forward to the ultimate registry of names—those eternally written in the Lamb's Book of Life. God's providential hand, seen in His orchestration of Persian bureaucracy for the temple's rebuilding, perfectly foreshadows His sovereign control over all history and every earthly power to establish and expand the kingdom of His Son, Jesus Christ, who is truly the Head over all things to the church, His body.

Copy as

Commentary on Ezra 5 verses 3–17

3 ¶ At the same time came to them Tatnai, governor on this side the river, and Shetharboznai, and their companions, and said thus unto them, Who hath commanded you to build this house, and to make up this wall?

4 Then said we unto them after this manner, What are the names of the men that make this building?

5 But the eye of their God was upon the elders of the Jews, that they could not cause them to cease, till the matter came to Darius: and then they returned answer by letter concerning this matter.

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:

7 They sent a letter unto him, wherein was written thus; Unto Darius the king, all peace.

8 Be it known unto the king, that we went into the province of Judea, to the house of the great God, which is builded with great stones, and timber is laid in the walls, and this work goeth fast on, and prospereth in their hands.

9 Then asked we those elders, and said unto them thus, Who commanded you to build this house, and to make up these walls?

10 We asked their names also, to certify thee, that we might write the names of the men that were the chief of them.

11 And thus they returned us answer, saying, We are the servants of the God of heaven and earth, and build the house that was builded these many years ago, which a great king of Israel builded and set up.

12 But after that our fathers had provoked the God of heaven unto wrath, he gave them into the hand of Nebuchadnezzar the king of Babylon, the Chaldean, who destroyed this house, and carried the people away into Babylon.

13 But in the first year of Cyrus the king of Babylon the same king Cyrus made a decree to build this house of God.

14 And the vessels also of gold and silver of the house of God, which Nebuchadnezzar took out of the temple that was in Jerusalem, and brought them into the temple of Babylon, those did Cyrus the king take out of the temple of Babylon, and they were delivered unto one, whose name was Sheshbazzar, whom he had made governor;

15 And said unto him, Take these vessels, go, carry them into the temple that is in Jerusalem, and let the house of God be builded in his place.

16 Then came the same Sheshbazzar, and laid the foundation of the house of God which is in Jerusalem: and since that time even until now hath it been in building, and yet it is not finished.

17 Now therefore, if it seem good to the king, let there be search made in the king's treasure house, which is there at Babylon, whether it be so, that a decree was made of Cyrus the king to build this house of God at Jerusalem, and let the king send his pleasure to us concerning this matter.

I. II. Main points1. 2. Sub-points

We have here, I. The cognizance which their neighbours soon took of the reviving of this good work. A jealous eye, it seems, they had upon them, and no sooner did the Spirit of God stir up the friends of the temple to appear for it than the evil spirit stirred up its enemies to appear against it. While the people built and ceiled their own houses their enemies gave them no molestation (Hag 1:4), though the king's order was to put a stop to the building of the city (Ezr 4:21); but when they fell to work again at the temple then the alarm was taken, and all heads were at work to hinder them, Ezr 5:3, Ezr 5:4. The adversaries are here named: Tatnai and Shethar-boznai. The governors we read of (ch. 4) were, it is probable, displaced at the beginning of this reign, as is usual. It is the policy of princes often to change their deputies, proconsuls, and rulers of provinces. These, though real enemies to the building of the temple, were men of better temper than the other, and made some conscience of telling truth. If all men have not faith (Th2 3:2), it is well some have, and a sense of honour. The church's enemies are not all equally wicked and unreasonable. The historian begins to relate what passed between the builders and those inquisitors (Ezr 5:3, Ezr 5:4), but breaks off his account, and refers to the ensuing copy of the letter they sent to the king, where the same appears more fully and at large, which he began to abridge (Ezr 5:4), or make an extract out of, though, upon second thoughts, he inserted the whole.

II. The care which the divine Providence took of this good work (Ezr 5:5): The eye of their God was upon the elders of the Jews, who were active in the work, so that their enemies could not cause them to cease, as they would have done, till the matter came to Darius. They desired they would only cease till they had instructions from the king about it. But they would not so much as yield them that, for the eye of God was upon them, even their God. And, 1. That baffled their enemies, infatuated and enfeebled them, and protected the builders from their malicious designs. While we are employed in God's work we are taken under his special protection; his eye is upon us for good, seven eyes upon one stone in his temple; see Zac 3:9; Zac 4:10. 2. That quickened them. The elders of the Jews saw the eye of God upon them, to observe what they did and own them in what they did well, and then they had courage enough to face their enemies and to go on vigorously with their work, notwithstanding all the opposition they met with. our eye upon God, observing his eye upon us, will keep us to our duty and encourage us in it when the difficulties are ever so discouraging.

III. The account they sent to the king of this matter, in which we may observe,

1.How fully the elders of the Jews gave the Samaritans an account of their proceedings. They, finding them both busy and prosperous, that all hands were at work to run up this building and that it went on rapidly, put these questions to them: - "By what authority do you do these things, and who gave you that authority? Who set you to work? Have you that which will bear you out?" To this they answered that they had sufficient warrant to do what they did; for, (1.) "We are the servants of the God of heaven and earth. The God we worship is not a local deity, and therefore we cannot be charged with making a faction, or setting up a sect, in building this temple to his honour: but we pay our homage to a God on whom the whole creation depends, and therefore ought to be protected and assisted by all and hindered by none." It is the wisdom as well as duty of kings to countenance the servants of the God of heaven. (2.) "We have a prescription to this house; it was built for the honour of our God by Solomon many ages ago. It is no novel invention of our own; we are but raising the foundations of many generations," Isa 58:12. (3.) "It was to punish us for our sins that we were, for a time, put out of the possession of this house; not because the gods of the nations had prevailed against our God, but because we had provoked him (Ezr 5:12), for which he delivered us and our temple into the hands of the king of Babylon, but never intended thereby to put a final period to our religion. We were only suspended for a time, not deprived for ever." (4.) "We have the royal decree of Cyrus to justify us and bear us out in what we do. He not only permitted and allowed us, but charged and commanded us to build this house (Ezr 5:13), and to build it in its place (Ezr 5:15), the same place where it had stood before." He ordered this, not only in compassion to the Jews, but in veneration of their God, saying, He is the God. He also delivered the vessels of the temple to one whom he entrusted to see them restored to their ancient place and use, Ezr 5:14. And they had these to show in confirmation of what they alleged. (5.) "The building was begun according to this order as soon as ever we had returned, so that we have not forfeited the benefit of the order for want of pursuing it in time; still it has been in building, but, because we have met with opposition, it is not finished." But, observe, they mention not the falsehood and malice of the former governors, nor make any complaint of them, though they had cause enough, to teach us not to render bitterness for bitterness, nor the most just reproach for that which is most unjust, but to think it enough if we can obtain fair treatment for the future, without an invidious reference to former injuries, Ezr 5:16. This is the account they give of their proceedings, not asking what authority they had to examine them, nor upbraiding them with their idolatry, and superstitions, and medley religion. Let us learn hence with meekness and fear to give a reason of the hope that is in us (Pe1 3:15), rightly to understand, and then readily to declare, what we do in God's service and why we do it.

2.How fairly the Samaritans represented this to the king. (1.) They called the temple at Jerusalem the house of the great God (Ezr 5:8); for though the Samaritans, as it should seem, had yet gods many and lords many, they owned the God of Israel to be the great God, who is above all gods. "It is the house of the great God, and therefore we dare not oppose the building of it without orders from thee." (2.) They told him truly what was done, not stating, as their predecessors did, that they were fortifying the city as if they intended war, but only that they were rearing the temple as those that intended worship, Ezr 5:8. (3.) They fully represented their plea, told him what they had to say for themselves, and were willing that the cause should be set in a true light. (4.) They left it to the king to consult the records whether Cyrus had indeed made such a decree, and then to give directions as he should think fit, Ezr 5:17. We have reason to think that if Artaxerxes, in the foregoing chapter, had had the Jews' cause as fairly represented to him as it was here to Darius, he would not have ordered the work to be hindered. God's people could not be persecuted if they were not belied, could not be baited if they were not dressed up in bears' skins. Let but the cause of God and truth be fairly stated, and fairly heard, and it will keep its ground.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 3–17. Public domain.

Copy as

Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

Copy as

Continue studying Ezra 5:10 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.