What number verse is Ezra 5:4 in the Bible?

Ezra 5:4 is the 12,139th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Ezra 5:4 sits at position 12,139.

Translation

King James Version

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

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KJV (with Strong's)

Then ^H116 said ^H560 we unto them after this manner ^H3660, What ^H4479 are ^H581 the names ^H8036 of the men ^H1400 that make ^H1124 this ^H1836 building ^H1147?

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Complete Jewish Bible

What are the names of the men putting up this building?"

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Berean Standard Bible

They also asked, “What are the names of the men who are constructing this building?”

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American Standard Version

Then we told them after this manner, what the names of the men were that were making this building.

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World English Bible Messianic

Then we told them in this way, what the names of the men were who were making this building.

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Geneva Bible (1599)

Then sayde we vnto them after this maner, What are the names of the men that buylde this buylding?

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Young's Literal Translation

Then thus we have said to them, `What are the names of the men who are building this building?'

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In the KJVVerse 12,139 of 31,102

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SUMMARY

Ezra 5:4 captures a pivotal moment of administrative inquiry from the Persian officials, Tatnai and Shethar-Bozenai, to the Jewish elders supervising the reconstruction of the temple in Jerusalem. Following their initial challenge regarding the authority behind the construction, the officials escalated their scrutiny by demanding the specific names of the individuals responsible for the building project. This direct question underscores the bureaucratic oversight and underlying opposition faced by the returned exiles, yet it also subtly highlights God's sovereign hand at work, positioning this inquiry as a catalyst for the temple's ultimate completion and imperial endorsement.

CONTEXT

Literary Context: Ezra 5:4 is situated at a critical juncture in the post-exilic narrative, marking the renewed effort to rebuild the temple after a significant delay. The book of Ezra begins with King Cyrus's decree permitting the Jewish exiles to return and commence temple construction (Ezra 1:1-4). However, the work faced formidable opposition, leading to its cessation for many years, as detailed in Ezra 4. By Ezra 5, the powerful prophetic ministries of Haggai and Zechariah invigorated the community, prompting them to resume construction with renewed zeal and faith. This resurgence of activity naturally drew the attention of the regional Persian authorities, specifically Tatnai, the governor of Trans-Euphrates, and his associate, Shethar-Bozenai. Their initial inquiry in Ezra 5:3 regarding the builders' authority is immediately followed by the demand for names in Ezra 5:4, signifying a formal administrative investigation. The narrative then progresses to detail the Jewish leaders' confident and faithful response, culminating in an appeal to King Darius, which ultimately results in a favorable imperial decree that ensures the temple's completion (Ezra 6:1-12).
Historical & Cultural Context: The Persian Empire was renowned for its efficient and extensive administrative system, overseeing a vast dominion through a network of satrapies and governors. Tatnai, as the governor of Trans-Euphrates (the region west of the Euphrates River, including Judah), was responsible for maintaining order, collecting tribute, and ensuring compliance with imperial mandates. Any large-scale public works, particularly those initiated by a distinct ethnic or religious group, would inevitably attract official scrutiny. The request for "names" was not a casual query but a standard bureaucratic procedure for accountability. It allowed authorities to create official records, identify individuals for taxation, conscription, or potential legal action if the project was deemed unauthorized or subversive. For the Jewish people, recently returned from seventy years of Babylonian exile, the temple was not merely a religious edifice but a potent symbol of their national identity and religious autonomy. Its rebuilding, therefore, carried significant political implications, making it a sensitive issue in the eyes of both imperial authorities and local adversaries who had previously hindered the work.
Key Themes: Ezra 5:4 contributes significantly to several overarching themes within the book of Ezra and the broader post-exilic narrative. Firstly, it highlights the theme of Divine Providence amidst Human Governance. The Persian officials are exercising their legitimate administrative authority, yet their actions are ultimately orchestrated by God to serve His purposes. This demonstrates God's sovereignty over earthly rulers and empires, even those seemingly opposed to His people's work, as seen in Proverbs 21:1. Secondly, the verse underscores the persistent theme of Opposition and Scrutiny faced by God's people when undertaking His work. The demand for names, while administrative, is a direct consequence of underlying suspicion and the previous attempts by adversaries to halt the construction (Ezra 4:4-5). This constant challenge necessitates perseverance and unwavering faith. Finally, and perhaps most profoundly, it subtly introduces the theme of God's Use of Adversity for Advancement. What appears to be a potential hindrance or threat ultimately becomes the very mechanism through which God's plan for the temple's completion is not only reaffirmed but also receives unprecedented imperial funding and protection (Ezra 6:8-12).

EXPOSITION AND ANALYSIS

Key Word Analysis

"names" (Aramaic, shum'): This word (H8036) refers to an appellation, a mark or memorial of individuality, and by implication, honor, authority, or character. In the context of Ezra 5:4, the demand for "names" was far more than a simple request for identification. In ancient Near Eastern bureaucracy, knowing someone's name was foundational for accountability, record-keeping, and initiating legal or administrative proceedings. By asking for the names of the men, the Persian officials were seeking to identify the specific individuals responsible for the building project, thereby establishing a basis for official oversight, taxation, or potential prosecution if the work was deemed unauthorized.
"make" (Aramaic, bᵉnâʼ'): This Aramaic verb (H1124), corresponding to the Hebrew banah, means "to build" or "to construct." The KJV's use of "make" in "make this building" captures the active, ongoing nature of the construction. It emphasizes that the officials were concerned with the present activity—the actual physical erection of the temple structure. This word highlights the direct object of their inquiry: the visible, resumed building work that had attracted their attention and required immediate clarification regarding its legality and leadership.
"building" (Aramaic, binyân'): This Aramaic noun (H1147) refers to an edifice or structure, specifically the temple in this context. It signifies the physical object of construction. The officials' question is precisely focused on "this building," indicating their direct concern with the specific temple project in Jerusalem. The use of this term underscores the concrete, tangible nature of the work that was drawing imperial scrutiny, emphasizing that the inquiry was about a significant, visible public work.

Verse Breakdown

"Then said we unto them after this manner": This introductory clause sets the scene, indicating a direct report from the Jewish leaders' perspective. The phrase "after this manner" (Aramaic, kᵉnêmâʼ) signifies that what follows is a formal and specific line of questioning, not a casual conversation. It implies a structured and official inquiry from the Persian authorities, following their initial challenge regarding the authority for the work.
"What are the names of the men": This is the core of the officials' second, more specific question. Having already inquired about the overarching authority for the building in Ezra 5:3, they now seek to identify the specific individuals—the leaders, foremen, and perhaps even key workers—who were actively engaged in and responsible for the construction. This demand for names was a crucial step in their administrative investigation, aiming to establish accountability and a formal record of those involved.
"that make this building?": This concluding phrase precisely defines the scope of their inquiry: the ongoing construction of the temple. The officials were not asking about past events but about the current, visible activity. This highlights their intent to understand who was directly responsible for the resumed building project, which had evidently come to their attention and required immediate governmental oversight and verification.

Literary Devices

Ezra 5:4 effectively employs several literary devices to convey its meaning and advance the narrative. The most prominent is Interrogation, as the verse presents a direct question from the Persian officials. This interrogation serves as a plot device, creating immediate tension and setting the stage for the Jewish leaders' faithful response and the subsequent appeal to King Darius. There is also a subtle element of Foreshadowing present; while the inquiry appears to be a challenge, the narrative's progression reveals that this very scrutiny ultimately leads to a positive outcome for the Jewish people, hinting at God's sovereign control over seemingly adverse circumstances. Furthermore, one can discern a degree of Irony in the situation: what initially seems like an attempt to halt or hinder the work through administrative means inadvertently becomes the very catalyst through which the temple project receives greater imperial sanction, funding, and protection, demonstrating God's ability to use even the actions of human authorities to advance His redemptive purposes.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezra 5:4 serves as a potent reminder that God's work often unfolds not in an environment of unchallenged ease, but amidst external scrutiny and opposition. The demand for names reflects a world that operates on principles of accountability, often viewing spiritual endeavors through a secular lens of legality, control, and potential threat. Yet, this very scrutiny becomes a divine opportunity for God to manifest His faithfulness and sovereignty. The Jewish leaders' subsequent willingness to engage transparently and confidently with the authorities, grounded in God's decree and past promises, exemplifies a courageous faith that trusts in divine oversight. This incident profoundly illustrates that God's plans are not thwarted by human investigation; rather, they can be advanced through it, revealing His hand even in the bureaucratic machinations of earthly governments.

REFLECTION AND APPLICATION

In our contemporary context, believers frequently encounter scrutiny when engaging in public expressions of faith, whether through establishing ministries, constructing places of worship, or simply living out Christian values in a secular society. Ezra 5:4 provides a timeless lesson: we should anticipate such inquiries and respond with integrity, transparency, and unwavering confidence in God's overarching plan. It reminds us that our work for God is not conducted in secrecy but often under the watchful eye of a world that may not comprehend or even approve of our motivations. Rather than succumbing to fear or defensiveness in the face of investigation, we are called to be prepared to give a reasoned account for the hope that is within us (1 Peter 3:15) and to articulate the divine authority under which we operate. This passage encourages us to trust that God can sovereignly utilize even the bureaucratic processes and investigative efforts of human authorities to ultimately further His purposes, transforming potential obstacles into platforms for His glory and the advancement of His kingdom.

Questions for Reflection

How do I typically react when my faith or Christian activities are questioned or scrutinized by those in positions of authority?
In what specific ways might God be using seemingly challenging situations or "investigations" in my life to ultimately advance His divine purposes?
Am I adequately prepared to articulate the "names" (i.e., the divine authority, calling, and purpose) behind my actions as a follower of Christ?
How can I intentionally cultivate a spirit of transparency, integrity, and confident reliance on God in my daily Christian walk, recognizing that my life is a testimony to others?

FAQ

Why did the Persian officials ask for the names of the builders?

Answer: The Persian officials, Tatnai and Shethar-Bozenai, were representatives of a highly organized and centralized empire. Their request for the "names of the men that make this building" was a standard administrative procedure, not merely casual curiosity. It was a formal inquiry designed to establish accountability, identify the specific individuals leading and participating in the construction, and verify the legality of the entire project. This information was crucial for their official report to King Darius, allowing them to determine whether the temple construction was authorized by previous imperial decree or if it was an unauthorized, potentially rebellious, undertaking. Such identification enabled proper record-keeping and oversight within the vast Persian administration, ensuring compliance with imperial law across their satrapies.

Did the Jewish leaders provide the names, and what was the outcome of this inquiry?

Answer: While Ezra 5:4 specifically records the officials' question, the subsequent narrative in Ezra 5:5-17 reveals that the Jewish leaders, empowered by God's watchful eye, responded with confidence and wisdom. Instead of simply providing a list of names, they asserted their divine mandate and appealed to the original decree of King Cyrus (Ezra 5:13-15). This led the officials to send a formal letter to King Darius, detailing the situation and requesting a search of the royal archives for Cyrus's original decree (Ezra 5:6-17). The outcome was profoundly positive and divinely orchestrated: Darius indeed found the decree, reaffirmed it, and astonishingly, commanded that imperial funds and resources be provided for the temple's completion, with severe penalties for anyone who dared to hinder the work (Ezra 6:1-12). Thus, what began as an investigative challenge ultimately resulted in unprecedented imperial support and provision for the temple's rebuilding.

CHRIST-CENTERED FULFILLMENT

Ezra 5:4, with its focus on the scrutiny of a physical building project, finds its ultimate and profound fulfillment in Christ, who is the true builder and the living temple of God. The questions posed to the Jewish leaders about who was "making this building" and under what authority powerfully foreshadow the ultimate questions posed to Jesus regarding His own authority and identity. Just as the temple in Ezra's day was a tangible structure symbolizing God's presence among His people, Christ is the ultimate dwelling place of God among humanity, the very Word made flesh who tabernacled among us (John 1:14). He boldly declared, "Destroy this temple, and in three days I will raise it up," speaking not of the physical edifice but of the temple of His own body (John 2:19-21). The intense scrutiny faced by the temple builders in Ezra's time mirrors the constant questioning, opposition, and even legal inquiries Christ endured from both religious and political authorities concerning His claims and actions (Matthew 21:23). Yet, just as the Persian inquiry ultimately led to the temple's completion and imperial support, the cross, the ultimate act of human opposition and scrutiny against Christ, paradoxically led to His glorious resurrection and the establishment of the spiritual temple—the Church—built upon Him as the chief cornerstone (Ephesians 2:20-22). The "names of the men that make this building" ultimately point to the one Name above all names, Jesus Christ, through whom all things are created, sustained, and brought to completion (Colossians 1:16-17). He is the true and eternal builder of His Church, and not even the gates of hell shall prevail against it (Matthew 16:18).

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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.

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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.

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