Ezra 4:2

Ezr 4:2 Then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye [do]; and we do sacrifice unto him since the days of Esarhaddon king of Assur, which brought us up hither.

Ver. 2. Let us build with you] Craftily and treacherously do they offer their cost and pains, ut illis intermixti personas committerent, atque ita opus interverterent, saith one well; that, mingling with them, they might set them together by the ears, and so put a stop to the work. Thus Julian, to spite the Christians, first set the Jews to work to rebuild their temple; and when that would not be, he called home the Arian bishops out of banishment, to breed new broils in the Church. The Jesuits have a practice at this day of running over to the Lutheran Church, pretending to be converts, and to build with them; but it is only to keep up that bitter contention that is between the Calvinists and the Lutherans. And what ill offices they do among us at this day to heighten our divisions, and hinder the Reformation (by their wiles, much ensnared and hindered), good men are very sensible of. The Lord detect and defeat them.

For we seek your God, as ye do] Nay, not as ye do. See 2Ki 17:32-34, they feared the Lord, not filially, but for his lions; as the old Romans worshipped their Veiones, lest they should hurt them; and as the Caffrani (a people in India) worship devils in most terrible figure, that they may not punish them.

Since the days of Esarhaddon] Son and successor to Sennacherib, 2Ki 19:37, grandson to Salmaneser; after whom, it seems, he brought a new colony into the land of Samaria, who proved deadly enemies to God’s people.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Ezr 4:2. They came to Zerubbabel, &c., and said, Let us build with you — Hearing that the temple was in building, they were presently aware that it would be a fatal blow to their superstition, and therefore set themselves to oppose it. But as they had not power to do it openly and by force, they endeavoured to do it secretly and by wiles. They offer their service to build with them, but only that by this conjunction with them they might pry into their counsels, find some matter of accusation against them, and thereby retard the work, while they pretended to further it. For we seek your God, as ye do — This was false; for though they sought the same God, they did not seek him only, nor seek him in the way he had appointed, as the true Jews did. And we do sacrifice unto him since the days of Esar-haddon — Son of Sennacherib, and after him king of Assyria, who brought or sent these persons thither, either, 1st, in the days of Shalmaneser, who reigned in Assyria but eight years before Esar-haddon, and so Esar-haddon might be one of his commanders, and the man by whom that colony was sent; or, 2d, in the reign of Esar-haddon, who sent a second colony to strengthen the first.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

4:2 King Esarhaddon of Assyria (680–669 BC) had deported the people of Israel to foreign lands and had relocated other conquered peoples to the land of Israel during the reign of King Manasseh in Judah. These foreigners had learned about the Lord when they entered the land of Israel but had also continued to worship their old gods (2 Kgs 17:27-34, 40-41).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

we seek your God, as ye do; and we do sacrifice unto him since the days of Esar-haddon . . . which brought us up hither--A very interesting explanation of this passage has been recently obtained from the Assyrian sculptures. On a large cylinder, deposited in the British Museum, there is inscribed a long and perfect copy of the annals of Esar-haddon, in which the details are given of a large deportation of Israelites from Palestine, and a consequent settlement of Babylonian colonists in their place. It is a striking confirmation of the statement made in this passage. Those Assyrian settlers intermarried with the remnant of Israelite women, and their descendants, a mongrel race, went under the name of Samaritans. Though originally idolaters, they were instructed in the knowledge of God, so that they could say, "We seek your God"; but they served Him in a superstitious way of their own (see on Kg2 17:26-34, Kg2 17:41).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 2. Let us build with you] We acknowledge the same God, are solicitous for his glory, and will gladly assist you in this work. But that they came with no friendly intention, the context proves.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(2) As ye do.—“They feared the Lord, and worshipped their own gods” (2Ki_17:33): thus they came either in the spirit of hypocrites or with an intention to unite their own idolatries with the pure worship of Jehovah. In any case, they are counted enemies of the God of Israel.

We do sacrifice unto Him since the days of Esar-haddon.—He ended his reign B.C. 668, and therefore the Samaritans speak from a tradition extending backwards a century and a half.

Which brought us up hither.—Thus they entirely leave out of consideration what residue of Israel was yet to be found among them.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2. then they came &c.] R.V. then they drew near to Zerubbabel, and to the heads of fathers’ houses.

for we seek your God, as ye do] The claim to cooperate in the work of building the Temple is based upon the assertion of common worship. The phrase ‘to seek’ in the sense of ‘to worship’ is not uncommon in these books and in Chronicles. Cf. Ezr_6:21; 1Ch_22:19; 2Ch_15:13; 2Ch_17:4; 2Ch_31:21; 2Ch_34:3.

and we do sacrifice unto him] so R.V. text. R.V. margin. ‘Another reading is, yet we do no sacrifice since &c.’ The Hebrew words for “unto him” and “not” though written with a different second letter are pronounced in the same way, ‘lô’. The context as a rule makes it easy to distinguish the meaning. But there are some fifteen instances, in which the Hebrew Bibles preserve the tradition of confusion between the two words. It is even possible that the word ‘lô’ (‘unto him’) may have sometimes been written with the same second letter as the negative (e.g. Exo_21:8; 1Sa_2:3; 2Sa_16:18; 2Ki_8:10).

In this verse the Hebrew text has the letters of the negative; the margin has the letters of the pronoun.

The external evidence is in favour of the pronoun ‘unto him’, being supported by the K’ri, by the LXX. (αὐτῷ), the Vulgate (‘nos immolabimus victimas’ without a negative), the Syriac, Versions and by the parallel text in 1Es_5:69 (‘and do sacrifice unto him’).

Internal evidence may thus be summarized. In favour of the negative (‘yet we do no sacrifice’), it may be alleged

(1) that the statement contained in the alternative reading ‘we do sacrifice unto him’ would have no weight, since the Jews would at once reject as idolatrous sacrifices not offered at Jerusalem:

(2) that the Samaritan argument requires the negative. Having pleaded sameness of worship, they regret the omission of sacrifice and proceed to entreat that they may obtain this privilege by becoming sharers in the work.

In favour of the pronoun (‘unto him’) it may be replied

(1) that had the disputed word been the negative, it would stand in the Hebrew in the wrong place, i.e. before the pronoun ‘we’ instead of before the verb ‘sacrifice’:

(2) that the affirmative clause (‘and we do sacrifice unto him’) expands the force of the plea for common worship. That they had not sacrificed at Jerusalem hitherto, was, they could plead, either due to ignorance or a fault which they now wished to rectify:

(3) that the argument is strengthened by the assertion of long-established custom of sacrifice:

(4) that the pronoun ‘unto him’ was very liable to be altered to the negative by patriotic scribes who could not tolerate or credit the statement that their hated enemies had at such an early time done sacrifice to the God of Israel.

We conclude that the balance of probability preponderates for the reading ‘and we do sacrifice unto him’.

since the days of Esar-haddon king of Assur] R.V. Assyria. Esarhaddon succeeded Sennacherib (cf. 2Ki_19:37; Isa_37:38) and reigned over Assyria 12 years, 680–668.

His name in the Assyrian Inscriptions appears as ‘Assur-ak-iddin’ or ‘Assur sent a brother’. The Greek attempts to transliterate the name are very strange: the LXX. gives ‘Asbakappas’, 1Es_5:69 ‘Azbazareth’.

In the A.V. ‘Assur’ occurs also in Psa_83:8, Asshur in Num_24:22; Num_24:24; Eze_27:23; Eze_32:22; Hos_14:3. The difference in the spelling is purely arbitrary. The R.V. has altered ‘Assur’ to ‘Assyria’, but has left ‘Asshur’ in the above passages. This is to be regretted, since there is no difference in the original to justify the preservation of ‘Asshur’ by the side of ‘Assyria’ (see Gen_2:14; Eze_23:7; Hos_7:11; Hos_8:9; Hos_9:3; Hos_10:6; Hos_11:11).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then they came to Zerubbabel, and the chief of the fathers,.... These they addressed, as knowing that if they could not prevail with them, they could never succeed in their design; and these were no doubt the principal of the Samaritans that applied:

and said unto them, let us build with you; that is, the temple, they proposed to join with them, and assist them in it; which proposal at first sight might seem very agreeable and welcome, and would have been so had they been sincere, but they were not; they hoped, by getting among them, to have sown discord among them, and disunited them; and so by these or other means to have retarded the building; or if it went forward, that they might have a claim to it as theirs, at least as to set up their own idols in a part of it; the reasons they gave follow:

for we seek your God as ye do; which was false, for they did not worship him alone, but with idols, nor in the same manner as the Jews did:

and we do sacrifice unto him; but even that could not recommend them to the Jews, since they ought not to sacrifice, even to the Lord himself, but at Jerusalem: there is a various reading here; the textual reading is, "we do not sacrifice"; that is, to idols; the marginal reading is, "we sacrifice to him", which we follow; Aben Ezra takes in both, perhaps most rightly; "we do not sacrifice to any other, but to him"; which was also false:

since the days of Esarhaddon, king of Assur, who brought us up hither; to Samaria, from Babylon, and other places; see Kg2 17:24.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Compare 2Ki 17:24-28 notes.

Since the days - Esar-haddon reigned from 681-668 B.C. Thus, the Samaritans speak of what had taken place at least 130 years previously. There appear to have been at least three colonizations of Samaria by the Assyrian kings. The first is mentioned in 2Ki 17:24. Later in his reign Sargon added to these first settlers an Arabian element. Some 30 or 40 years afterward, Esarhaddon, his grandson, largely augmented the population by colonists drawn especially from the southeast parts of the Empire Ezr 4:10. Thus, the later Samaritans were an exceedingly mixed race.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Asor Haddan sent a priest to instruct these people, but Salmanasar had transported them into the country. (Calmet) --- They continued for some time worshipping idols alone, and afterwards they consented to pay the like adoration to the Lord, 4 Kings xvii. 24, &c. (Haydock) --- It is clear, from their petition, that they had as yet no temple. The first was erected by them on Garizim, by leave of Alexander the Great, as a retreat for Manasses, brother of the Jewish high priest, and other who would not be separated from their strange wives. (Josephus, [Antiquities?] xi.) --- Yet the Samaritan Chronicle, lately published, seems to give a higher antiquity to that temple, and pretends that a miracle declared in favour of the place. (Calmet) --- The fathers indeed adored there, (John iv. 20., and Genesis xii. 6,) and Josue erected an altar on Hebal, but the Samaritan copy says it was to be on Garizim, Deuteronomy xxvii. 4., and Josue viii. 30. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Let us build with you: this they spake not sincerely, as appears from their disposition and designs discovered in the following history; but that by this conjunction with them they might pry into their counsels, and thereby get an opportunity to find some matter or pretences of accusation against them.

We seek your God, as ye do; for so they did, though in a mongrel way: see 2Ki 17:26, &c.

Esar-haddon king of Assur; son of Sennacherib, and after him king of Assyria, 2Ki 19:37; who brought or sent these persons hither, either,

1. In the days of Salmaneser, who lived and reigned in Assyria but eight years before Esar-haddon’s reign; and so Esar-haddon might be one of his most eminent commanders, and the man by whom that colony was sent. Or,

2. In the reign of Esar-haddon, who sent this second colony to supply and strengthen the first.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

2. Let us build with you — Did they honestly desire to unite with the Jews in rebuilding the temple, or was this proposition made with evil design to provoke a quarrel, and find an occasion of hindering the work of the exiles? The context implies the latter. Already the hostile attitude of this foreign population had caused them fear, (Ezr_3:3,) and their subsequent opposition shows that they had no real friendship toward the Jews, and apparently only sought occasion to trouble and perplex them in their attempts to rebuild the temple of Jehovah. It is possible that some of the hostility was prompted by lingering elements of the old Israelitish enmity toward Judah, which may have been still represented by Israelites dwelling among these heathen colonists in the cities of Samaria. Such priests as had taught them to worship Jehovah (2Ki_17:28; 2Ki_17:32) may also have inspired them with sentiments of hostility toward the kingdom of Judah.

We seek your God — They had been taught by Israelitish priests to fear Jehovah, but they also served their own idol gods. See note, 2Ki_17:33.

Since the days of Esar-haddon — The first colonists of the depopulated towns of Samaria were settled there by Sargon, (see note on 2Ki_17:24,) but other colonists were also transported thither by later kings, as this verse shows. Esar-haddon was the son and successor of Sennacherib. On his accession to the throne of Assyria see note on 2Ki_19:37. He was the last Assyrian monarch whose name occurs in the Scriptures, and it was doubtless his captains who captured King Manasseh, and carried him to Babylon. 2Ch_33:11-13. It is suggested by Rawlinson (Ancient Mon., vol. ii, page 194) that this planting of foreign colonists in Samaria, in addition to what Sargon had previously done, was done in connexion with the restoration of Manasseh to his kingdom. He hoped by that measure to strengthen the hold of Assyria upon Palestine. Esar-haddon reigned thirteen years, and was one of the most enterprising and powerful of the Assyrian kings.

Assur — An incorrect form of anglicising the Hebrew word אשׁור, Asshur, or Assyria.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

We seek your God, as ye do. "We seek your God" was true; "as ye do" was not true. The Samaritans worshipped Jehovah, but not, as the Jews did, exclusively. "They feared the Lord, and worshipped their own gods". (2Ki_17:33) Such worship dishonours Jehovah almost more than total neglect of him. Since the days of Esar-haddon. There was more than one colonisation of Central Palestine by the Assyrians. Sargon relates that he placed Arabians in the country; the writer of Kings tells us that it was occupied by Babylonians, Cuthaeans, Avites, Hamathites, and Sepharrites; (2Ki_17:24) the Samaritans themselves said that they were "Dinaites, Apharsathchites, Tarpelites, Apharsites, Archevites, Babylonians, Susanchites, Debarites, and Elamites" (infra, ver. 9). They attributed this last colonization to Esar-haddon. We may suspect that the second colonisation was by Sennacherib, who appears to have taken Babylon, Hamath, Sepharvaim, and Ivah or Avah. (2Ki_18:34) The result was that the Samaritans were a very mixed race.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

With you - This they spake not sincerely, but that by this conjunction with them, they might pry into their counsels, and thereby find some matter of accusation against them. We seek - For so they did, though in a mongrel way, 2 Kings xvii, 26, &c. Esarhaddon - Son of Sennacherib, and after him king of Assyria, who brought or sent these persons hither, either,

1. in the day's of Salmanasar, who reigned in Assyria but eight years before Esarhaddon; and so Esarhaddon might be one of his commanders, and the man by whom that colony was sent. Or,

2. in the reign of Esarhaddon, who sent this second colony to strengthen the first.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

for we seek

The people of the land sought to hinder the work in three ways:

(1) by seeking to draw the Jews into an unreal union, Ezr 4:3. (cf) 2Ki 17:32.

(2) by "weakening the hands of the people of Judah," Ezr 4:4 i.e, by withholding supplies, etc.; and

(3) by accusations lodged with Ahasuerus and Darius. The first was by far the most subtle and dangerous. The lives of Ezra and Nehemiah afford many illustrations of true separation. 2Co 6:14-18; 2Ti 2:19-21.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

and said to them, “Let us build with you...” They said this in order that through them the work of the Temple should be disrupted, that they should build no more.

since the days of Esarhaddon the king of Assyria the son of Sannecherib, for after Sannecherib settled them there, as it says (II Kings 19:37, Isa. 37:38): “And he was prostrating himself in the temple of Nisroch his god, and Adramelech and Sharezer, his sons, slew him by the sword etc., and his son Esarhaddon reigned in his stead.”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.