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1–2. The speech of the prophets Haggai and Zechariah and the resumption of construction of the church. 3–5. Intervention of the regional governor Fafnaya. 16–17. Letters from Fafnai to Darius. 1Ezra 5:1. But the prophet Haggai and the prophet Zechariah the son of Adda spoke prophetic words to the Jews who were in Judea and Jerusalem in the name of the God of Israel. “But the prophet Haggai and the prophet Zechariah the son of Adda spoke to the Jews.” Some researchers (especially Meyer, Entstechung Iudenthums. S. 80) consider the reason for the appearance of the prophets at the beginning of the reign of Darius to be political unrest in Persia, expressed in the uprising of many regions. These unrest allegedly gave the Jews hope of gaining complete independence. The Prophet Haggai and Zechariah act as heralds of this hope, as political agitators. However, the Bible says nothing about the political unrest that engulfed Judea. From the book of the prophet Haggai it is clearly seen that the motive for his speech was the cessation of the construction of the church. This motive cannot be considered unimportant, since the church was extremely important in the theocratic life of the people. 1Ezra 5:2. Then Zerubbabel the son of Shealtiel and Joshua the son of Jozedek arose and began to build the house of God in Jerusalem, and with them the prophets of God, who strengthened them. The exhortations of the prophets, as can be seen from Hagg 1.1, were successful, and the construction of the church began again. Note Art. 2, that together with Zerubbabel and Jesus “the prophets of God began to build the house of God,” should be understood not so much in the sense of indicating the physical participation of the prophets in the construction, but rather their moral assistance to it. 1Ezra 5:3. At that time, Tafnai, the governor of the region beyond the river, and Shefar-Boznai and their comrades came to them, and so they said to them: who gave you permission to build this house and finish these walls? The story begins about the opposition to the construction on the part of the Persian regional commander. "At that time". Work on the restoration of the church began in half of the 2nd year of Darius, and ended in the 6th year (1Ezra 6.15) and, therefore, lasted no more than 4 1/2 years; During this period, Fafnai sent the king news of what was happening in Jerusalem, received a response order and managed to take part in the construction of the church. Therefore, the writer's remark at that time should indicate the moment closest to the beginning of construction. Instead of the name Fafnai in 2 Rides. reads Σισίννης and in LXX Θανθαναι. Apparently, Tathnai was in charge of the entire country west of the Euphrates, and Zerubbabel, who was entrusted with the government of Judah only, was subordinate to him. “Who gave you permission to build this house and finish the walls.” Obviously, the Jews did not have the written decree of Cyrus. However, it is difficult to admit that Tafnai, the main commander of the country, did not know about the permission given to the Jews for construction. As can be concluded from what follows, Fafnai’s question concerns the actual legality of the construction of the building in this particular form and not in another. Explaining this passage, I. Flavius ​​says that the dignitaries “asked the leaders of the Jews who allowed them to build the church in such a way that it looked more like a fortress than a sanctuary.” 1Ezra 5:5. But the eye of their God was over the elders of the Jews, and they did not rebuke them until the matter was sent to Darius, and until the decision on this matter came. Suspecting the Jews of anti-government intentions, Fafnai turned to the king for clarification. But since he knew that there was a permit for the construction, he obviously did not consider himself entitled to stop it. 1Ezra 5:6. This is the content of the letter sent by Tafnai, the regional governor beyond the river, and Shefar-Boznai with his comrades, the Afarsahites, who were across the river, to King Darius. The Afarsakhei are probably identical with the Afarsafheim mentioned in 1Ezra 4.9. 1Ezra 5:8. Let it be known to the king that we went to the region of Judea, to the house of the great God; and it is built of large stones, and wood is laid in the walls; and this work is carried out quickly and proceeds successfully in their hands. "To the house of the great God". An expression that does not represent anything unnatural in the mouths of the Persian leaders, since Jehovah was revered by many. - “Wood is put into walls.” We are probably talking about inserting beams. 1Ezra 5:13. But in the first year of Cyrus, king of Babylon, King Cyrus gave permission to build this house of God; "But in the first year of Cyrus, King of Babylon". The name of the Persian kings as Babylonians from the time of Cyrus is also found in other, non-biblical documents. Apparently, the title of the king of Babylon for the peoples of Western Asia sounded the same as the title of “Roman emperor” for the peoples of the Middle Ages. 1Ezra 5:16. Then that Sheshbazzar came and laid the foundations of the house of God in Jerusalem; and since then it has been under construction until now, and is not finished yet. “And from then on it has been under construction.” With these words, the Jews want to show that the construction they have begun again is only a continuation of the work resolved by Cyrus. 1Ezra 5:17. So, if it pleases the king, let them search in the house of the royal treasures, there in Babylon, to see if King Cyrus really gave permission to build this house of God in Jerusalem, and let them send the royal will about this to us. “Let them look in the house... for treasures.” 2 Ezra 6.21 the same expression is conveyed: “let them look in the king’s book depositories.” If in Art. 17 there is no error in the text, then we can conclude from it that the Persians also kept important documents in the treasure house. You might be interested in: