Ezra 1:7 kjv
Also Cyrus the king brought forth the vessels of the house of the LORD, which Nebuchadnezzar had brought forth out of Jerusalem, and had put them in the house of his gods;
Ezra 1:7 nkjv
King Cyrus also brought out the articles of the house of the LORD, which Nebuchadnezzar had taken from Jerusalem and put in the temple of his gods;
Ezra 1:7 niv
Moreover, King Cyrus brought out the articles belonging to the temple of the LORD, which Nebuchadnezzar had carried away from Jerusalem and had placed in the temple of his god.
Ezra 1:7 esv
Cyrus the king also brought out the vessels of the house of the LORD that Nebuchadnezzar had carried away from Jerusalem and placed in the house of his gods.
Ezra 1:7 nlt
King Cyrus himself brought out the articles that King Nebuchadnezzar had taken from the LORD's Temple in Jerusalem and had placed in the temple of his own gods.
Ezra 1 7 Cross References
| Verse | Text | Reference |
|---|---|---|
| 2 Chr 36:18 | He carried to Babylon all the articles... of the house of God. | Nebuchadnezzar's plundering |
| Jer 27:18-22 | "For thus says the Lord of hosts... they shall be carried to Babylon." | Prophecy of vessels taken, then returned |
| Jer 29:10 | "When seventy years are completed for Babylon, I will visit you." | Prophecy of the end of exile |
| Isa 44:28 | "who says of Cyrus, 'He is My shepherd, and he shall perform all My pleasure'" | Cyrus as God's instrument |
| Isa 45:1 | "Thus says the Lord to His anointed, to Cyrus..." | Cyrus chosen by God |
| Isa 45:13 | "I have stirred him up in righteousness... he shall rebuild My city" | Cyrus's divine mission to rebuild Jerusalem |
| Ezra 1:1 | Now in the first year of Cyrus king of Persia, the word of the Lord by the mouth of Jeremiah was fulfilled | Direct fulfillment of prophecy |
| Ezra 5:14-15 | these gold and silver articles... he delivered to Sheshbazzar... | Specific return process referenced later |
| Ezra 6:5 | let the gold and silver articles of the house of God, which Nebuchadnezzar... brought from Jerusalem... be restored. | Reinforcement of the decree and restoration |
| Dan 5:1-4, 23 | Belshazzar used the temple vessels for idolatrous feasting... | Desecration leading to judgment |
| Prov 21:1 | The king's heart is in the hand of the Lord, like the rivers of water; He turns it wherever He wishes. | God's sovereignty over kings' hearts |
| Ps 105:17-25 | God works through foreign rulers (e.g., Pharaoh with Joseph). | God's use of pagan authorities |
| Neh 1:8-9 | "If you return to Me and keep My commandments... I will gather them..." | God's promise of return on repentance |
| Zec 4:6 | "'Not by might nor by power, but by My Spirit,' says the Lord of hosts." | God's spiritual power in restoration |
| Hag 1:8 | "Go up to the mountains and bring wood and rebuild the temple, that I may take pleasure in it and be glorified," says the Lord. | Encouragement for temple rebuilding |
| Lev 10:10 | "that you may distinguish between holy and unholy, and between unclean and clean" | Distinction between sacred and profane |
| Heb 8:1-5, 9:23 | The earthly sanctuary and its vessels are copies of heavenly things. | Spiritual significance of temple articles |
| Lk 21:24 | "Jerusalem will be trampled by Gentiles until the times of the Gentiles are fulfilled." | Jerusalem's continued vulnerability & future hope |
| Rev 11:1-2 | Measuring the temple... and the outer court given to the Gentiles. | Foreshadowing future temple matters |
| 1 Pet 2:9-10 | Believers as "a chosen race, a royal priesthood... God's own people." | Spiritual "vessels" for God's purpose |
| Jn 2:19-21 | Jesus referring to His body as the "temple." | Jesus's embodiment as the ultimate "Temple" |
| Acts 7:47-49 | "But Solomon built Him a house. However, the Most High does not dwell in temples made with hands" | God's transcendence beyond physical structures |
Ezra 1 verses
Ezra 1 7 Meaning
Ezra 1:7 marks the beginning of the return from Babylonian captivity, detailing King Cyrus's initiative to restore the sacred vessels of the house of the Lord. This verse highlights a pivotal act of divine reversal, where articles taken as spoils of war and desacralized by Nebuchadnezzar are now to be returned by a pagan king under God's sovereign influence. It signifies the commencement of the fulfillment of God's promises for the restoration of His people and the rebuilding of His temple in Jerusalem.
Ezra 1 7 Context
Ezra chapter 1 serves as a pivotal introduction to the post-exilic period, marking the fulfillment of prophetic promises regarding the Jewish return from Babylonian captivity. For seventy years, the people of Judah had lived in exile, a consequence of their disobedience and idolatry (as prophesied in Jer 29:10, 2 Chr 36:21). Their temple had been destroyed, and its sacred vessels plundered by Nebuchadnezzar, king of Babylon (2 Kgs 25:13-17, 2 Chr 36:18-19). This act symbolized not only a military conquest but also, from a Babylonian perspective, the superiority of their gods over Yahweh. However, Ezra 1 begins by stating that "the word of the Lord by the mouth of Jeremiah was fulfilled," revealing God's sovereign hand in orchestrating history. The context is set with King Cyrus of Persia, a pagan ruler who conquered Babylon, being stirred by God (Ezra 1:1) to issue a decree allowing the Jews to return to Jerusalem and rebuild their temple. Verse 7 specifically focuses on the restoration of the sacred articles, emphasizing a literal and symbolic reversal of the previous desolation and a divine reclamation of His holiness.
Ezra 1 7 Word analysis
- King (מֶלֶךְ, meleḵ): Refers to Cyrus II, the founder of the Achaemenid Persian Empire. His title highlights his absolute authority, yet the verse subtly reminds us that even this mighty pagan king is under God's ultimate sovereign control, fulfilling divine purposes (Prov 21:1, Isa 45:1-7).
- Cyrus (כּוֹרֶשׁ, kôrěš): A historical Persian king whose edict regarding the Jews is recorded in secular history. His unique position as God's "anointed" or "shepherd" (Isa 45:1, Isa 44:28) despite being a non-believer underscores God's ability to use any instrument for His will.
- also brought out (וְהוֹצִיא, wᵉhôṣî’): This verb suggests an intentional and active recovery. It directly contrasts with Nebuchadnezzar's act of "carrying away" these items, signifying a reversal of the desecration and an act of restoration. This implies a public, official process, validating their return.
- articles (כְּלֵי, kᵉlê): Refers to the sacred vessels and utensils used in temple service. These were not mere household items but specifically dedicated implements for worship and rituals in the tabernacle and temple. Their holiness was paramount (Num 3:31, Lev 16:32-34).
- house of the Lord (בֵּית יְהוָה, bêṯ YHWH): Refers to the first Temple in Jerusalem, dedicated to Yahweh (YHWH), the covenant God of Israel. Its destruction and the removal of its articles represented a deep national and religious wound. The emphasis on "the Lord" (YHWH) asserts God's ultimate ownership and sovereignty over these objects, regardless of where they were physically placed.
- which Nebuchadnezzar (אֲשֶׁר הוֹצִיא נְבוּכַדְנֶאצַּר, ʾăšer hôṣîʾ nᵉḇûḵaḏneʾṣṣar): Introduces the prior action that set the stage for this restoration. Nebuchadnezzar, the king of Babylon (r. 605–562 BC), was the instrument of God's judgment on Judah. His act of taking the articles was a clear sign of Judah's defeat and the temple's profanation (2 Kgs 25:13-17).
- had carried away (הוֹצִיא, hôṣî’): The same verb root as "brought out," but here with the context of plunder and removal from its rightful place. It emphasizes the violent appropriation and defilement of sacred items.
- from Jerusalem (מִירוּשָׁלַיִם, mîrūšālaim): The holy city, the site of God's chosen dwelling place on earth (Ps 122:1-4). Its plundering symbolized the visible collapse of the Davidic covenant and God's apparent abandonment, though God never truly abandoned His people.
- and placed in the house of his gods (וַיִּתְּנֵם בֵּית אֱלֹהָיו, wayyiṯṭᵉnēm bêṯ ʾělōhāw): This phrase highlights the ultimate profanation. Placing holy vessels of YHWH in a pagan temple, amongst idols, was a blatant act of disrespect, an attempt to demean the God of Israel and elevate pagan deities (cf. Dan 5:23). It was a symbolic conquest by the Babylonian gods.
- Words-group Analysis:
- "King Cyrus also brought out the articles of the house of the Lord": This emphasizes the divine instigation of a pagan king for the sacred act of restoration. God is working through unusual channels to reclaim His holiness.
- "which Nebuchadnezzar had carried away from Jerusalem and placed in the house of his gods": This clarifies the magnitude of the prior desecration. The contrast between Nebuchadnezzar's plundering and Cyrus's restoration underscores a significant theological point: God's ultimate power over human kingdoms and His capacity to reverse judgment and restore His glory. The tension between the "house of the Lord" and "the house of his gods" (polytheism vs. monotheism) is central.
Ezra 1 7 Bonus section
The specific list of the temple articles that Cyrus returned (Ezra 1:9-11) is significant because it includes many golden and silver bowls, censers, and other precious instruments that would have been costly and symbolic of the temple's original glory. This precise accounting further underlines the thoroughness of the restoration and the complete reversal of Nebuchadnezzar's conquest. The parallel with Daniel 5, where Belshazzar's sacrilegious use of these very vessels from the Temple results in swift divine judgment and the downfall of his kingdom, powerfully underscores the sanctity of God's property and the peril of its desecration. Cyrus's act, therefore, not only signifies restoration but also implies a recognition, however superficial on his part, of the unique power and holiness of the God of Israel. Even the value of the items points to God's rich provision for His people and the temple's future.
Ezra 1 7 Commentary
Ezra 1:7 encapsulates a profound theological truth: God's absolute sovereignty over nations and their rulers. Despite the appearance of a final defeat with Nebuchadnezzar's plunder of the Temple vessels, this verse reveals God's meticulous, long-term plan for restoration. The sacred articles, representing God's presence and the people's covenant identity, were taken not because Yahweh was defeated, but because He was judging His rebellious people. Now, a pagan king, Cyrus, acts as God's unwitting agent, not only permitting the exiles' return but actively facilitating it by restoring the very items that symbolized God's disgrace. This act reverses the humiliation and demonstrates that even foreign powers serve His purpose (Isa 45:1-7, Prov 21:1). The contrast between the desecration by Nebuchadnezzar (who placed them in a pagan temple) and the sanctification by Cyrus (returning them to the rightful place) highlights God's unwavering holiness and His commitment to purify what belongs to Him. This foundational event not only sets the stage for the rebuilding of the physical temple but also reaffirms God's covenant faithfulness and His power to bring about redemption even through unexpected means, making a clear statement about the supremacy of the God of Israel over all false gods.