Ezra 5 15

Ezra 5:15 kjv

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.

Ezra 5:15 nkjv

And he said to him, 'Take these articles; go, carry them to the temple site that is in Jerusalem, and let the house of God be rebuilt on its former site.'

Ezra 5:15 niv

and he told him, 'Take these articles and go and deposit them in the temple in Jerusalem. And rebuild the house of God on its site.'

Ezra 5:15 esv

and he said to him, "Take these vessels, go and put them in the temple that is in Jerusalem, and let the house of God be rebuilt on its site."

Ezra 5:15 nlt

The king instructed him to return the cups to their place in Jerusalem and to rebuild the Temple of God there on its original site.

Ezra 5 verses

Ezra 5 15 Meaning

Ezra 5:15 records King Cyrus's direct instruction to Sheshbazzar, a leader of the returning Jewish exiles. Cyrus commanded Sheshbazzar to take the sacred vessels that Nebuchadnezzar had plundered from the first temple in Jerusalem. These items were to be returned to Jerusalem and placed back in the "house of God," which was decreed to be rebuilt in its original location. This verse underscores the royal authorization for the temple's reconstruction and the restoration of its sacred implements, emphasizing God's providential working through secular rulers to fulfill His redemptive purposes for His people and their worship.

Ezra 5 15 Context

Ezra 5:15 is part of the account detailing the reinitiation of the Temple reconstruction in Jerusalem after a long period of cessation. Following a renewed divine call through the prophets Haggai and Zechariah, the Jewish remnant under Zerubbabel and Joshua resume the work. This action catches the attention of Tattenai, the governor Beyond the River, and Shethar-Bozenai, who question the Jews' authority to build. Ezra 5 focuses on their official inquiry to King Darius. In this verse, the Jewish elders recount the historical background, explaining to Tattenai how the first temple was destroyed by Nebuchadnezzar, and how King Cyrus, upon decreeing the return of the exiles, had specifically commanded Sheshbazzar to bring back the sacred vessels and lay the foundation for the new temple. This specific detail in verse 15 serves as crucial evidence presented to the Persian officials, authenticating their mission and demonstrating that their work was not an act of rebellion but the fulfillment of a royal Persian decree, which was in fact initiated by Cyrus, a previous powerful Persian king. The broader historical context is the post-exilic period (538 BC onwards), when Jews were allowed to return to Judah after 70 years of Babylonian captivity, fulfilling prophetic declarations.

Ezra 5 15 Word analysis

• and said: This marks the beginning of the testimony given by the Jewish elders to Tattenai (Ezra 5:11-16), relaying the past decrees of King Cyrus. The narration is in Aramaic (weʾamar - וַאֲמַר).
• to him, 'Take these, take these vessels,
  • to him: Refers to Sheshbazzar, the prince of Judah (Ezra 1:8).
  • Take these, take these vessels: A repetition (qabbel אִלֵּין, qabbel אִלֵּין מָאנַיָּא – qabbel illēyn, qabbel illēyn mānayyā’) for emphasis. It implies a precise identification and a careful, direct transfer of responsibility.
  • vessels (מָאנַיָּא - mānayyā): Aramaic term for "articles," "utensils," or "implements." In this context, it specifically refers to the sacred temple vessels (bowls, censers, etc.) that Nebuchadnezzar had plundered (2 Chr 36:18; Dan 5:2-3). These were not just common utensils; they were dedicated to Yahweh's service in the temple and held immense spiritual significance as tangible links to the former glory of God's presence among His people. Their return symbolized the restoration of true worship and covenant relationship.
• go, put them in the temple that is in Jerusalem,
  • go (אֱזֵל - ʾezēl): A simple command indicating immediate action and dispatch.
  • put them (הֵאבֵל - heʾbel): To bring in, carry, place. Signifies careful relocation.
  • in the temple (בְּבֵיתָא - bevetâ’): Aramaic for "in the house," specifically referring to the Temple or house of God. The instruction is to return them to their rightful sacred place.
  • that is in Jerusalem (דִּי בִּירוּשְׁלֶם - dî bîrûshlem): Jerusalem was the divinely appointed location for the Temple (Deut 12:5-7; Ps 132:13-14), signifying the centrality of this city to Jewish faith and national identity. The command affirms Jerusalem's unique role as the holy city.
• and let the house of God be built in its place.'
  • let the house of God be built (וּבֵית אֱלָהָא יִתְבְּנֵא - uvêt ʾĕlāhâ yitbenê): This is a jussive or imperative, a direct command from the king that the Temple, the "house of God," must be rebuilt. The "house of God" (בֵית אֱלָהָא - bet elaha) is a direct theological descriptor, emphasizing that this structure is for the worship of the one true God, distinct from any pagan temple.
  • in its place (עַל אַתְרֵהּ - ʿal ʾatreh): Emphasizes continuity and restoration to the original sacred site. This implies divine providence, ensuring the Temple's reconstruction at the precise location chosen by God, despite generations of exile and destruction. This specific instruction prevents any deviation or compromise in the sacredness of the site.

Words-group by words-group analysis:

• "Take these, take these vessels, go, put them in the temple...": This sequence of commands highlights the deliberate, official, and sacred nature of the act. The repetition emphasizes the precision required for handling holy items. This direct action initiated by Cyrus through Sheshbazzar symbolizes the first tangible step in the re-establishment of corporate worship for the returning exiles. It also reflects Persian administrative detail in accounting for returned property.
• "...the temple that is in Jerusalem, and let the house of God be built in its place.": This phrasing links the return of the vessels directly to the reconstruction of the Temple. The re-emplacement of the vessels legitimized and gave purpose to the physical rebuilding, reinforcing the continuity of divine worship and God's covenant with Israel on His chosen ground. It underscores the king's acknowledgment of a specific deity and a specific sacred site. This detail serves as powerful evidence against any claims that the Jews were acting outside of proper imperial authorization when they restarted the construction later under Zerubbabel.

Ezra 5 15 Bonus section

The precise accounting of the temple vessels, mentioned earlier in Ezra 1:7-11, reveals the meticulous care taken in their preservation and return. This wasn't merely a general repatriation but a specific act, almost ritualistic, that underlined the sacred nature of the items. The total count (5,400 gold and silver vessels) not only speaks to the magnitude of the original temple's treasury but also the completeness of the restoration ordered by Cyrus, reflecting a prophetic fulfillment of Jeremiah's promise regarding the vessels' return (Jer 27:22). This detail in verse 15 also highlights the integrity of Sheshbazzar as the "prince of Judah," a faithful steward entrusted with significant sacred and secular responsibility by both God and the Persian empire. Furthermore, this historical account from the elders effectively served as legal precedent in the Persian court system, asserting the legality of their building activity to Governor Tattenai and preventing further disruption without proper imperial review.

Ezra 5 15 Commentary

Ezra 5:15 serves as a critical historical and theological lynchpin, confirming the authenticity and divine backing of the Temple rebuilding project. King Cyrus's detailed decree, meticulously recounted by the Jewish elders, shows his explicit command for the return of the plundered sacred vessels and the reconstruction of "the house of God" on its original site in Jerusalem. This was not a general permission but a specific royal directive with religious implications, demonstrating how God supernaturally influenced even pagan kings to fulfill His promises to Israel, notably Jeremiah's prophecy of return after 70 years of captivity.

The return of the sacred vessels was paramount. These were not mere artifacts but potent symbols of God's presence, the covenant, and the legitimacy of the Jewish sacrificial system. Their desecration by Belshazzar (Dan 5) illustrated the depths of Israel's fall, while their restitution under Cyrus signified a divine reversal and restoration. This act underscored that the true worship of Yahweh was central to Israel's identity, even in exile. The explicit command for the temple to be "built in its place" solidified Jerusalem's status as the divinely designated sanctuary, maintaining historical and theological continuity with Solomon's temple.

Practically, this verse confirms divine provision even through unexpected means, reinforcing faith in God's faithfulness despite adversity. For instance, in our lives, sometimes God uses secular authorities or unexpected circumstances to open doors for His kingdom work, mirroring Cyrus's role. It also emphasizes the importance of restoring what has been broken or desecrated for proper worship and ministry, akin to the return of the temple vessels.