About Ezra

Ezra records the return from exile and the rebuilding of the temple, followed by Ezra's ministry of spiritual restoration.

Author: EzraWritten: c. 450-400 BCReading time: ~3 minVerses: 22
RestorationTemple RebuildingLawPurityPrayerConfession

King James Version

Ezra 6

22 verses with commentary

The Decree of Darius

Then Darius the king made a decree, and search was made in the house of the rolls, where the treasures were laid up in Babylon. rolls: Chaldee, books laid up: Chaldee, made to descend

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Then Darius the king made a decree, and search was made in the house of the rolls, where the treasures were laid up in Babylon. King Darius I (522-486 BC) ordered archival research to verify Cyrus's original decree, demonstrating Persian administrative sophistication. The phrase 'house of the rolls' (bêth siphraya', בֵּית סִפְרַיָּא, Aramaic) refers to the imperial archives where official documents were stored on scrolls or clay tablets.

The location 'where the treasures were laid up' indicates archives were housed with royal treasuries, emphasizing their value and security. This detail reveals bureaucratic organization—important decrees weren't casually discarded but systematically preserved. The verb 'search was made' (bāqar, investigative searching) shows Darius took the inquiry seriously rather than dismissing it politically.

Theologically, this demonstrates God's providence in preserving documentary evidence of His purposes. The seemingly mundane details of Persian record-keeping served divine plans for temple restoration. Darius's integrity in honoring predecessor's decrees shows God can work through legitimate governmental processes and just administration.

And there was found at Achmetha, in the palace that is in the province of the Medes, a roll, and therein was a record thus written: Achmetha: or, Ecbatana, or, in a coffer

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The decree's discovery 'at Achmetha, in the palace that is in the province of the Medes' specifies precise location. This geographical precision enhances historical credibility. The roll (scroll) containing Cyrus's decree provided documentary proof validating Jewish authorization. Ancient rulers' decrees had legal force—finding it meant Darius must honor his predecessor's commitment. God orchestrated history so that truth would be officially discovered and validated at the exact moment needed.

In the first year of Cyrus the king the same Cyrus the king made a decree concerning the house of God at Jerusalem, Let the house be builded, the place where they offered sacrifices, and let the foundations thereof be strongly laid; the height thereof threescore cubits, and the breadth thereof threescore cubits;

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The quotation preserves Cyrus's specific authorization: 'let the house be builded... the place where they offered sacrifices.' This validates that temple rebuilding had imperial authorization from the beginning. The specifications for 'height thereof threescore cubits, and the breadth thereof threescore cubits' provided formal parameters. Cyrus's decree distinguished legitimate worship (temple) from rebellion (fortifications), addressing Persian security concerns while enabling Jewish religious life.

With three rows of great stones, and a row of new timber: and let the expenses be given out of the king's house:

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The construction specifications—'three rows of great stones, and a row of new timber'—describe earthquake-resistant building technique. The requirement that 'expenses be given out of the king's house' commits imperial treasury to fund construction. This transforms temple rebuilding from struggling Jewish effort to state-sponsored project. God's sovereignty turns potential opposition into material support, demonstrating that He provides resources for commanded work.

And also let the golden and silver vessels of the house of God, which Nebuchadnezzar took forth out of the temple which is at Jerusalem, and brought unto Babylon, be restored, and brought again unto the temple which is at Jerusalem, every one to his place, and place them in the house of God. brought again: Chaldee, go

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The command to return 'the vessels... which Nebuchadnezzar took forth out of the temple which is at Jerusalem' completes the restoration cycle. These vessels symbolized covenant continuity—their seizure represented defeat, their return vindication. The order that they 'be restored, and brought again unto the temple which is at Jerusalem' demonstrates divine faithfulness across generations. What seemed permanently lost God sovereignly preserved and restored in His timing.

Now therefore, Tatnai, governor beyond the river, Shetharboznai, and your companions the Apharsachites, which are beyond the river, be ye far from thence: your: Chaldee, their societies

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Now therefore, Tatnai, governor beyond the river, Shethar-boznai, and your companions the Apharsachites, which are beyond the river, be ye far from thence. Darius's command uses emphatic language—'be ye far' (raḥîqîn hăwû, רַחִיקִין הֲוֺוּ, Aramaic, 'keep far away')—prohibiting interference with temple construction. The phrase 'beyond the river' ('ăbar nahărā') designated the satrapy west of the Euphrates, including Syria, Phoenicia, and Palestine, showing the scope of Tatnai's jurisdiction.

Naming Tatnai and Shethar-boznai directly makes them personally accountable, not merely issuing generic policy. The 'Apharsachites' likely refers to Persian officials or colonists settled in the region. The forceful 'be ye far from thence' reverses the dynamic—those who questioned Jewish authority are now ordered to maintain distance, not interfere.

Theologically, this demonstrates God's protection of His purposes through unlikely means. A pagan king becomes the defender of temple worship, illustrating Proverbs 21:1: 'The king's heart is in the hand of the LORD.' Those who oppose God's work face divine resistance, even when wielding political power.

Let the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in his place.

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Darius's command—'Let the work of this house of God alone'—orders non-interference. The phrase 'let the governor of the Jews and the elders of the Jews build this house of God in his place' grants autonomy for Jewish religious leadership to direct the project. This represents remarkable liberty—imperial power protecting minority religion's self-governance. God's sovereignty secures religious freedom through pagan rulers, demonstrating that civil authority can protect rather than threaten faithful worship.

Moreover I make a decree what ye shall do to the elders of these Jews for the building of this house of God: that of the king's goods, even of the tribute beyond the river, forthwith expenses be given unto these men, that they be not hindered. I make: Chaldee, by me a decree is made hindered: Chaldee, made to cease

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Moreover I make a decree what ye shall do to the elders of these Jews for the building of this house of God: that of the king's goods, even of the tribute beyond the river, forthwith expenses be given unto these men, that they be not hindered. This verse records Darius's decree using the Aramaic term te'em (טְעֵם, 'decree'), carrying legal force throughout the Persian Empire. The phrase 'of the king's goods' refers to imperial treasury, showing unprecedented royal support for rebuilding God's house.

The critical phrase that they be not hindered uses the Aramaic batel (בָּטֵל), meaning 'to cease' or 'be made ineffective.' Darius commands that nothing obstruct the work—an ironic reversal since earlier Persian officials had tried to stop construction (Ezra 4:23). God orchestrates circumstances so opposition becomes support. The specification of 'tribute beyond the river' (revenue from the Trans-Euphrates province) means local opposition would fund what they opposed.

Theologically, this demonstrates God's sovereignty over national treasuries. When God purposes to build His house, He moves kings to finance it. The command 'forthwith' (Aramaic osparna, 'diligently/immediately') shows urgency, reversing previous delay.

And that which they have need of, both young bullocks, and rams, and lambs, for the burnt offerings of the God of heaven, wheat, salt, wine, and oil, according to the appointment of the priests which are at Jerusalem, let it be given them day by day without fail:

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Darius's provision command is comprehensive: 'that which they have need of, both young bullocks, and rams, and lambs, for the burnt offerings of the God of heaven, wheat, salt, wine, and oil.' This supplies all necessities for sacrificial system as prescribed in Torah. The purpose clause 'that they may offer sacrifices of sweet savours unto the God of heaven' shows Darius understood worship requirements. Whether from genuine piety or political prudence, his support enabled comprehensive covenant worship.

That they may offer sacrifices of sweet savours unto the God of heaven, and pray for the life of the king, and of his sons. of sweet: Chaldee, of rest

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The purpose for provision—'that they may offer sacrifices of sweet savours unto the God of heaven, and pray for the life of the king, and of his sons'—reveals Darius's motivation. He sought divine blessing through support of proper worship. Whether this reflects genuine belief or pragmatic insurance, God uses it for His purposes. The text doesn't require pagan rulers' pure motives—God accomplishes His will even through mixed motivations and self-interest.

Also I have made a decree, that whosoever shall alter this word, let timber be pulled down from his house, and being set up, let him be hanged thereon; and let his house be made a dunghill for this. let him: Chaldee, let him be destroyed

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The penalty decree—'whosoever shall alter this word, let timber be pulled down from his house, and being set up, let him be hanged thereon'—imposes severe punishment for violation. This brutal enforcement protected the restoration work from interference. The additional curse 'and let his house be made a dunghill for this' threatens ultimate shame. God's purposes are so important that He providentially arranges even severe penalties to protect His work.

And the God that hath caused his name to dwell there destroy all kings and people, that shall put to their hand to alter and to destroy this house of God which is at Jerusalem. I Darius have made a decree; let it be done with speed.

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The concluding curse—'the God that hath caused his name to dwell there destroy all kings and people, that shall put to their hand to alter and to destroy this house of God which is at Jerusalem'—invokes divine judgment on future violators. Darius acknowledges Jerusalem's unique status as place where God's name dwells. This confession from a pagan king demonstrates that God's reputation extends beyond Israel. The self-imprecation shows Darius understood the seriousness of opposing God's purposes.

The Temple Completed

Then Tatnai, governor on this side the river, Shetharboznai, and their companions, according to that which Darius the king had sent, so they did speedily.

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Tattenai's obedience—'Then Tattenai, governor on this side the river, Shethar-boznai, and their companions, according to that which Darius the king had sent, so they did speedily'—demonstrates governmental efficiency. The word 'speedily' shows prompt compliance without resistance or delay. This transformed former inquirers into active supporters. God's sovereignty turns questioning officials into obedient facilitators. The progression from inquiry to validation to support demonstrates providential orchestration of events.

And the elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. commandment: Chaldee, decree

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The summary statement identifies multiple causation: 'the elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah.' Human builders worked, prophets encouraged, and God blessed—multiple simultaneous causes at different levels. The phrase 'they builded and finished it, according to the commandment of the God of Israel' establishes ultimate divine causation. The continuation 'and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia' shows God working through political authority.

And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king.

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And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king. This precise dating—'third day of Adar' (twelfth month, roughly February/March)—demonstrates historical accuracy. The Hebrew verb shlam (שְׁלַם, 'finished') shares root with shalom, suggesting completion brings peace. The temple was finished exactly as prophesied, showing God's faithfulness to His timeline.

The 'sixth year of Darius' (515 BC) means construction took approximately four years after work resumed under Haggai and Zechariah's preaching (520 BC). Adding earlier delays, the total time from Cyrus's decree (538 BC) to completion spanned twenty-three years—a generation. Yet God's purposes prevailed despite human opposition and delay.

This completion occurred almost exactly seventy years after Solomon's temple destruction (586 BC), fulfilling Jeremiah's prophecy with remarkable precision. The temple's completion marked restoration from exile, though its glory was diminished compared to Solomon's temple (Haggai 2:3). Yet God's presence mattered more than architectural grandeur.

And the children of Israel, the priests, and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy, the children of the captivity: Chaldee, the sons of the transportation

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And the children of Israel, the priests, and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy. The dedication ceremony celebrated temple completion in 516 BC (sixth year of Darius, Ezra 6:15), marking the culmination of persistent effort despite opposition. The threefold description—'children of Israel, priests, Levites'—emphasizes comprehensive community participation. The inclusion of 'rest of the children of the captivity' underscores that this was the exiles' achievement, those who had experienced Babylonian destruction and now witnessed restoration.

The emphasis on 'joy' (chedvah, חֶדְוָה) reflects the emotional and spiritual significance of this moment. This wasn't merely architectural achievement but theological victory—God's house restored, His presence returning, His purposes vindicated. The joy responded not just to completed construction but to divine faithfulness fulfilling His promises despite human opposition and discouragement.

Theologically, this dedication anticipated the New Testament truth that believers are God's temple (1 Corinthians 3:16, Ephesians 2:21-22). As the returning exiles rejoiced in the physical temple's restoration, Christians celebrate that God dwells in His people through the Holy Spirit. The pattern of destruction, exile, and restoration prefigures the gospel of redemption from sin's destruction to new creation.

And offered at the dedication of this house of God an hundred bullocks, two hundred rams, four hundred lambs; and for a sin offering for all Israel, twelve he goats, according to the number of the tribes of Israel.

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The dedication offerings—'an hundred bullocks, two hundred rams, four hundred lambs'—were substantial but modest compared to Solomon's dedication (1 Kings 8:63: 22,000 oxen, 120,000 sheep). The sin offering of 'twelve he goats, according to the number of the tribes of Israel' maintained all-Israel identity despite only Judah and Benjamin's numerical dominance. This demonstrated covenant continuity—all twelve tribes remained God's people regardless of present circumstances. The inclusive vision maintained hope for future comprehensive restoration.

And they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; as it is written in the book of Moses. as it is: Chaldee, according to the writing

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The organizational statement—'they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem'—restored Davidic worship structure. The phrase 'as it is written in the book of Moses' demonstrates submission to biblical authority. This balance of Davidic innovation (divisions and courses) grounded in Mosaic authorization shows that legitimate development must accord with Scripture. The restored order enabled regular worship according to divine prescription.

The Passover Celebrated

And the children of the captivity kept the passover upon the fourteenth day of the first month.

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The Passover observance—'the children of the captivity kept the passover upon the fourteenth day of the first month'—occurred exactly when Mosaic law prescribed (Exodus 12:6, Leviticus 23:5). The phrase 'children of the captivity' became technical designation for returned exiles, distinguishing them from those who had remained in the land. This Passover marked covenant renewal—celebrating redemption from Egypt while experiencing redemption from exile. The typological connection deepened theological understanding of God's repeated deliverance.

For the priests and the Levites were purified together, all of them were pure, and killed the passover for all the children of the captivity, and for their brethren the priests, and for themselves.

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The purification statement—'For the priests and the Levites were purified together, all of them were pure'—emphasizes ritual cleanness prerequisite for Passover service. The phrase 'all of them' stresses comprehensive purity—no half-measures or compromise. Their collective purification ('together') demonstrates community commitment to holiness. The Levites' slaughtering Passover lambs 'for all the children of the captivity, and for their brethren the priests, and for themselves' shows comprehensive provision for covenant community.

And the children of Israel, which were come again out of captivity, and all such as had separated themselves unto them from the filthiness of the heathen of the land, to seek the LORD God of Israel, did eat,

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And the children of Israel, which were come again out of captivity, and all such as had separated themselves unto them from the filthiness of the heathen of the land, to seek the LORD God of Israel, did eat, This verse describes Passover celebration after temple completion, emphasizing two groups: returning exiles and proselytes who 'separated themselves... from the filthiness of the heathen.' The Hebrew nivdelu (נִבְדְּלוּ) means 'separated' or 'set apart,' indicating decisive break with pagan practices. The phrase 'filthiness of the heathen' (tum'at goyei ha'aretz) refers to idolatry and immoral practices characterizing Canaanite religion.

The inclusion of converts alongside ethnic Israelites demonstrates that covenant identity based on faith and obedience, not merely ethnicity. Those who genuinely sought the LORD were welcomed, prefiguring the gospel's inclusion of Gentiles. Yet the requirement of separation from pagan defilement shows that inclusion demanded transformation—converts couldn't maintain syncretistic practices but must completely embrace Yahweh worship.

Theologically, this models New Testament teaching about separation from worldliness (2 Corinthians 6:14-7:1) while welcoming all who genuinely seek God. The church must maintain holy distinctiveness from cultural paganism while embracing all who come to Christ, regardless of background. Ethnic boundaries don't define God's people, but spiritual boundaries do.

And kept the feast of unleavened bread seven days with joy: for the LORD had made them joyful, and turned the heart of the king of Assyria unto them, to strengthen their hands in the work of the house of God, the God of Israel.

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And kept the feast of unleavened bread seven days with joy—חַג הַמַּצּוֹת (chag hamatzot, feast of unleavened bread) commemorates the Exodus deliverance (Exodus 12:15-20). The שִׂמְחָה (simchah, joy) marks a profound emotional shift from the weeping at the temple foundation (3:12-13) to exuberant celebration at its completion. This seven-day observance following Passover signified the community's full restoration to covenant worship patterns established in the Mosaic law.

For the LORD had made them joyful, and turned the heart of the king of Assyria unto them—the phrase 'king of Assyria' referring to the Persian king Darius is historically jarring (Assyria had fallen in 609 BC), but reflects either popular usage for any Mesopotamian monarch or theological irony: the empire that once destroyed Israel now funds its restoration. The הֵסֵב (hesev, turned) is divine causation—God sovereignly influences pagan rulers to accomplish His covenant purposes, echoing Proverbs 21:1. To strengthen their hands in the work of the house of God—חִזֵּק (chizzeq, strengthen) appears throughout Ezra-Nehemiah for divine and human encouragement in temple-building (Ezra 1:6, 6:22, Nehemiah 2:18, 6:9).

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