What number verse is Ezra 5:8 in the Bible?

Ezra 5:8 is the 12,143rd verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Ezra 5:8 sits at position 12,143.

Translation

King James Version

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.

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KJV (with Strong's)

Be it known ^{H1934 H3046} unto the king ^H4430, that we went ^H236 into the province ^H4083 of Judea ^H3061, to the house ^H1005 of the great ^H7229 God ^H426, which is builded ^H1124 with great ^H1560 stones ^H69, and timber ^H636 is laid ^H7761 in the walls ^H3797, and this ^H1791 work ^H5673 goeth ^H5648 fast ^H629 on, and prospereth ^H6744 in their hands ^H3028.

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Complete Jewish Bible

"Let the king know that we went to the province of Y'hudah, to the house of the great God. It is being rebuilt with large stones, and timber is being set in the walls. This work is being done energetically, and it is making good progress under the direction

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Berean Standard Bible

Let it be known to the king that we went into the province of Judah, to the house of the great God. The people are rebuilding it with large stones, and placing timbers in the walls. This work is being carried out diligently and is prospering in their hands.

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American Standard Version

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

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World English Bible Messianic

Be it known to the king, that we went into the province of Judah, to the house of the great God, which is built with great stones, and timber is laid in the walls; and this work goes on with diligence and prospers in their hands.

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Geneva Bible (1599)

Be it knowen vnto the King, that we went into the prouince of Iudea, to the house of the great God, which is builded with great stones, and beames are layde in the walles, and this worke is wrought speedily, and prospereth in their hands.

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Young's Literal Translation

`To Darius the king, all peace! be it known to the king that we have gone to the province of Judah, to the great house of God, and it is built with rolled stones, and wood is placed in the walls, and this work is done speedily, and prospering in their hand.

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Study This Verse

SUMMARY

Ezra 5:8 is a pivotal verse within the formal report from Tatnai, the Persian governor "on this side the River," and his associates to King Darius. It details the significant progress of the Temple's reconstruction in Jerusalem, emphasizing the substantial materials used ("great stones, and timber"), the rapid pace of the work ("goeth fast on"), and the evident divine favor ("prospereth in their hands"). This report, though an inquiry into the legality of the project, inadvertently serves to confirm the divine mandate behind the rebuilding efforts, setting the stage for Darius's decree that would secure its completion.

CONTEXT

Literary Context: Ezra 5:8 is embedded within a formal letter (Ezra 5:7-17) from Tatnai, the Persian governor, and Shethar-Bozenai, to King Darius. This letter follows a period of renewed activity on the Temple reconstruction, spurred by the prophetic ministries of Haggai and Zechariah (Ezra 5:1-2). The previous chapter (Ezra 4) details the opposition that had halted the work for many years, dating back to the time of Artaxerxes. Tatnai's letter represents a new phase of inquiry from the Persian administration, seeking clarification on the authority by which the Jews were rebuilding. Verse 8 specifically functions as the core observation of Tatnai's report, providing concrete details about the scale and speed of the work, which he is reporting to the king for verification of its legitimacy. This report ultimately leads to Darius's search of the archives and the re-affirmation of Cyrus's original decree (Ezra 6:1-5), ensuring the Temple's completion.
Historical & Cultural Context: The events of Ezra 5 occur during the reign of Darius I (Hystaspes), approximately 520 BC, following the initial return of Jewish exiles under Zerubbabel and Jeshua in 538 BC. King Cyrus the Great had issued a decree permitting the Jews to return and rebuild their Temple (Ezra 1:1-4), but opposition from local adversaries had caused the work to cease for about 16 years (Ezra 4:24). The Persian Empire, known for its meticulous record-keeping and administrative structure, had governors like Tatnai overseeing vast satrapies, including "Abar-Nahara" (meaning "Beyond the River" or "on this side the River," referring to the region west of the Euphrates). Tatnai's inquiry was a standard administrative procedure, ensuring that activities within his jurisdiction were compliant with imperial law. The use of "great stones" and "timber" reflects typical ancient Near Eastern construction methods for significant public or sacred buildings, indicating a substantial and durable structure, not a temporary one.
Key Themes: Ezra 5:8 contributes significantly to several overarching themes in the book of Ezra. Firstly, it highlights Divine Sovereignty and Providence, as the work, despite previous opposition and imperial inquiry, is "prospering in their hands," indicating God's active hand in its progress and ultimate success. This aligns with the broader narrative of God fulfilling His promises to His people, even through the decrees of pagan kings, as seen in Cyrus's decree. Secondly, it underscores the theme of Diligence and Perseverance in God's Work. The phrase "this work goeth fast on" testifies to the renewed zeal and commitment of the Jewish community, spurred by the prophets Haggai and Zechariah, to complete the sacred task. This perseverance is a testament to their faith, even when facing scrutiny. Finally, the verse emphasizes the Significance of God's Dwelling Place. Referring to the structure as "the house of the great God" elevates its importance beyond a mere building, affirming its sacred purpose as the central place of worship and the tangible symbol of God's presence among His people, a theme echoed throughout the Old Testament, from the Tabernacle to Solomon's Temple.

EXPOSITION AND ANALYSIS

Key Word Analysis

God (Aramaic, ʼĕlâhh', H426): This Aramaic term, cognate with the Hebrew "Elohim," is the general word for God. Its use by a non-Jewish official in an official report is noteworthy, indicating recognition of the deity worshipped by the Jews. While a general term, in this context, it refers specifically to the God of Israel, Yahweh, underscoring His unique identity and power, even in the eyes of the Persian administration.
Great (Aramaic, rab', H7229): This adjective describes God as "great," "mighty," or "supreme." When applied to God, it emphasizes His unparalleled sovereignty, majesty, and power. The "house of the great God" is therefore not just any temple, but the dwelling place of the supreme deity, whose influence extends even to the affairs of empires, as demonstrated by the progress of the work reported here.
Prospereth (Aramaic, tsᵉlach', H6744): This Aramaic verb signifies advancement, success, and flourishing. It implies more than mere progress; it suggests that the work was not only moving quickly but was also being brought to a successful, thriving, and complete state. In the context of the Temple's reconstruction, which had faced significant opposition, this word strongly implies divine favor and blessing, indicating that God's hand was actively ensuring the positive outcome of the rebuilding efforts.

Verse Breakdown

"Be it known unto the king, that we went into the province of Judea,": This opening clause establishes the formal, official nature of the communication. Tatnai and his associates are reporting their direct observation and investigation within their jurisdiction, the province of Judea. This sets a tone of administrative diligence and accountability to the Persian monarch.
"to the house of the great God,": This phrase identifies the specific building under construction. The use of "the great God" by a non-Jewish official in an official report is remarkable, underscoring the profound respect, or at least recognition, of the God of Israel's power and influence, even in the imperial consciousness. It also highlights the central importance of the Temple as the dwelling place of Yahweh.
"which is builded with great stones, and timber is laid in the walls,": This provides a factual description of the construction materials and methods. "Great stones" indicates a substantial, durable foundation and structure, suggesting a permanent and impressive edifice, not a flimsy or temporary one. The mention of "timber... laid in the walls" refers to the use of wooden beams, likely for reinforcement, roofing, or decorative elements, common in ancient Near Eastern architecture for significant buildings. This detail confirms the serious and robust nature of the rebuilding project.
"and this work goeth fast on, and prospereth in their hands.": This concluding clause offers a summary assessment of the work's progress. "Goeth fast on" indicates the rapid pace and diligence of the builders, demonstrating their commitment and zeal. The crucial phrase "prospereth in their hands" signifies not just human efficiency but implies divine blessing and success. It suggests that the work was not encountering obstacles but was genuinely flourishing, indicating God's favor upon the undertaking.

Literary Devices

Ezra 5:8 employs several literary devices to convey its message. The primary device is Reportage, as the verse is part of a formal administrative letter, characterized by factual observation and objective reporting to a superior authority. This epistolary style lends credibility and weight to the description of the Temple's progress. Emphasis is achieved through the repeated use of terms like "great" ("great God," "great stones") and through the strong verbs "goeth fast on" and "prospereth." These terms highlight the substantial nature of the project and the remarkable speed and success of its execution. There is an implicit Contrast between the previous period of cessation and opposition (Ezra 4) and the current rapid, prosperous progress, underscoring the change in circumstances and the renewed divine favor. Finally, the phrase "house of the great God" functions as a form of Metonymy, where "house" stands for the Temple itself, which in turn represents God's presence, covenant, and the center of Israelite worship.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezra 5:8 powerfully illustrates the theme of God's unwavering faithfulness and sovereign control over human affairs. Despite years of opposition and delay, God's purpose for the rebuilding of His Temple was not thwarted. The report of the Persian governor, intended as an inquiry, inadvertently becomes a testimony to God's active hand, as the work "prospereth in their hands." This divine enablement underscores that when God's people commit to His work, He provides the means and ensures the success, often orchestrating events through unexpected channels, even through the decrees of pagan kings. This passage reminds believers that God's plans are ultimately unstoppable, and His blessing is the true source of prosperity in any endeavor undertaken for His glory.

REFLECTION AND APPLICATION

Ezra 5:8 offers profound encouragement for contemporary believers engaged in God's work. The report's acknowledgment that the work "goeth fast on, and prospereth in their hands" serves as a powerful reminder that diligence, perseverance, and faith in God's promises yield fruit. Just as the Jewish exiles faced initial opposition and delays, we too may encounter obstacles in our ministries, personal callings, or efforts to build God's kingdom. Yet, this verse assures us that when we commit ourselves wholeheartedly to tasks aligned with God's will, His divine favor and enabling power can cause the work to "prosper." It calls us to trust that God is sovereign over all circumstances, even administrative scrutiny or opposition, and that He will bring to completion the good work He has begun. Our responsibility is faithful obedience and diligent effort, knowing that the ultimate success comes from His hand, not merely our own strength or resources.

Questions for Reflection

Where in my life or ministry do I need to trust God for "prosperity" and progress, even in the face of scrutiny or opposition?
What "great stones" or significant tasks has God called me to, and how can I approach them with renewed diligence and faith?
How does the idea of God's work "going fast on" challenge or affirm my current pace and commitment to spiritual endeavors?
In what ways can I better recognize and rely on God's "great hand" to ensure the success of my efforts for His glory?

FAQ

Who was Tatnai and what was his motivation for sending this report to King Darius?

Answer: Tatnai was the Persian governor of the province "on this side the River" (Abar-Nahara), a vast region west of the Euphrates River, which included Judea. His motivation for sending the report was primarily administrative and legal. As a regional governor, it was his duty to maintain order, ensure compliance with imperial decrees, and report any significant activities or potential unrest to the king. The rebuilding of a substantial temple by a formerly rebellious people (as perceived by some local adversaries, Ezra 4:12-16) would naturally raise questions about its legality and authorization. Tatnai's letter was a formal inquiry to King Darius to verify if a decree from King Cyrus truly authorized this construction, ensuring that the work was not a seditious act against Persian authority.

CHRIST-CENTERED FULFILLMENT

Ezra 5:8, describing the rebuilding of "the house of the great God," finds its ultimate fulfillment and deepest meaning in Jesus Christ. The earthly Temple, though magnificent, was a shadow and a type of the true dwelling place of God. Jesus Himself declared, "Destroy this temple, and in three days I will raise it up," referring to the temple of His body (John 2:21). He is the ultimate "house of the great God," embodying the fullness of the Godhead bodily (Colossians 2:9). The "great God" of whom Tatnai's report speaks is fully revealed in Christ, who is God manifest in the flesh (1 Timothy 3:16) and the "great God and Savior" (Titus 2:13). Furthermore, the prosperity of the work in the hands of the builders foreshadows the spiritual building that God is now accomplishing through Christ. Through His death and resurrection, Christ established a new spiritual temple—the Church—built on the foundation of the apostles and prophets, with Christ Jesus Himself as the chief cornerstone (Ephesians 2:20). We, as believers, are now "living stones... being built up as a spiritual house" (1 Peter 2:5), a dwelling place for God by the Spirit (Ephesians 2:22). The "work goeth fast on, and prospereth in their hands" finds its ultimate reality in the unstoppable advance of God's kingdom through the gospel, empowered by the Holy Spirit, building up the body of Christ until the glorious return of our Lord Jesus Christ.

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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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Cross-References

Daniel 6:26
I make a decree, That in every dominion of my kingdom men tremble and fear before the God of Daniel: for he is the living God, and stedfast for ever, and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end.
Ezra 6:10
That they may offer sacrifices of sweet savours unto the God of heaven, and pray for the life of the king, and of his sons.
Mark 13:1
¶ And as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones and what buildings are here!
Mark 13:2
And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down.
Nehemiah 7:6
These are the children of the province, that went up out of the captivity, of those that had been carried away, whom Nebuchadnezzar the king of Babylon had carried away, and came again to Jerusalem and to Judah, every one unto his city;
Daniel 4:34
¶ And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation:
Daniel 4:37
Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase.