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Ezra 4

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1 NOW WHEN [the Samaritans] the adversaries of Judah and Benjamin heard that the exiles from the captivity were building a temple to the Lord, the God of Israel,

2 They came to Zerubbabel [now governor] and to the heads of the fathers' houses and said, Let us build with you, for we seek and worship your God as you do, and we have sacrificed to Him since the days of Esarhaddon king of Assyria, who brought us here. [II Kings 17:24-29.]

3 But Zerubbabel and Jeshua and the rest of the heads of fathers' houses of Israel said to them, You have nothing to do with us in building a house to our God; but we ourselves will together build to the Lord, the God of Israel, as King Cyrus, the king of Persia, has commanded us.

4 Then [the Samaritans] the people of the land [continually] weakened the hands of the people of Judah and troubled and terrified them in building

5 And hired counselors against them to frustrate their purpose and plans all the days of Cyrus king of Persia, even until the reign of Darius [II] king of Persia.

6 And in the reign of Ahasuerus [or Xerxes], in the beginning of his reign, [the Samaritans] wrote to him an accusation against the [returned] inhabitants of Judah and Jerusalem.

7 Later, in the days of King Artaxerxes, Bishlam, Mithredath, Tabeel, and the rest of their associates wrote to Artaxerxes king of Persia; and the letter was written in the Syrian or Aramaic script and interpreted in that language.

8 Rehum the [Persian] commander [of the Samaritans] and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king of this sort--

9 Then wrote Rehum the [Persian] commander, Shimshai the scribe, and the rest of their associates--the Dinaites, the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Susanchites, the Dehaites, the Elamites,

10 And the rest of the nations whom the great and noble Osnappar deported and settled in the city of Samaria and the rest of the country beyond [west of] the Euphrates River, and so forth.

11 This is a copy of the letter which they sent to King Artaxerxes: Your servants, the men beyond [that is, west of] the River [Euphrates], and so forth.

12 Be it known to the king that the Jews who came up from you to us have come to Jerusalem. This rebellious and bad city they are rebuilding, and have restored its walls and repaired the foundations.

13 Be it known now to the king that if this city is rebuilt and the walls finished, then they will not pay tribute, custom, or toll, and the royal revenue will be diminished.

14 Now because we eat the salt of the king's palace and it is not proper for us to witness the king's discredit, therefore we send to inform the king,

15 In order that a search may be made in the book of the records of your fathers, in which you will learn that this is a rebellious city, hurtful to kings and provinces, and that sedition was stirred up in it of old. That is why [it] was laid waste.

16 We declare to the king that if this city is rebuilt and its walls finished, it will mean that you will have no portion on this side of the [Euphrates] River.

17 Then the king sent an answer: To Rehum the [Persian] official, to Shimshai the scribe, to the rest of their companions who dwell in Samaria and in the rest of the country beyond the River: Greetings.

18 The letter which you sent to us has been plainly read before me.

19 I commanded and search has been made, and it is found that this city [Jerusalem] of old time has made insurrection against kings and that rebellion and sedition have been made in it.

20 There have been mighty kings also over Jerusalem who have ruled over all countries beyond [west of] the [Euphrates] River, and tribute, custom, and toll were paid to them.

21 Therefore give a decree to make these men stop, that this city not be rebuilt, until a command is given by me.

22 Be sure that you do this. Why should damage grow, to the hurt of the kings?

23 When the copy of King Artaxerxes' letter was read before Rehum, Shimshai the scribe, and their companions, they went up in haste to Jerusalem to the Jews and by force and power made them cease.

24 Then the work on the house of God in Jerusalem stopped. It stopped until the second year of Darius [I] king of Persia.

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The Amplified Bible (AMP) is a unique translation of the Bible that aims to provide a richer and deeper understanding of the scriptures by incorporating various shades of meaning found in the original languages. First published in 1965, the AMP was developed by The Lockman Foundation and its team of scholars, who sought to expand on the text by including additional words and phrases within brackets and parentheses. These amplifications are intended to clarify and explain the nuances of the original Hebrew, Aramaic, and Greek words, offering readers a more comprehensive view of the biblical text.

One of the defining features of the Amplified Bible is its use of multiple English words to translate single Hebrew or Greek terms. This approach acknowledges that no single English word can fully capture the breadth of meaning contained in the original languages. By providing synonyms and explanatory phrases, the AMP helps readers grasp the fuller implications of the text, enhancing their understanding and appreciation of the scriptures. This makes the AMP particularly valuable for in-depth Bible study, as it opens up the text in a way that more concise translations might not.

The Amplified Bible also pays careful attention to the context in which words are used. The amplifications often reflect the cultural, historical, and theological background of the passages, offering insights into how the original audience might have understood the text. This contextual sensitivity helps modern readers bridge the gap between the ancient world and contemporary times, making the Bible messages more relatable and accessible. The comprehensive approach of AMP is especially helpful for those new to biblical studies, as well as for seasoned scholars looking for a fresh perspective.

While the Amplified Bible is widely appreciated for its depth and clarity, it has faced some criticism for its interpretive nature. Some readers and scholars argue that the extensive use of amplifications can lead to a cluttered and sometimes overwhelming reading experience. Additionally, there is a concern that the interpretive additions might sway readers toward particular theological viewpoints. Despite these critiques, the Amplified Bible remains a popular and respected translation, valued for its ability to enrich the reader in understanding of the scriptures and to illuminate the multifaceted meanings contained within the biblical text.