King James Version

What Does Ezra 1:3 Mean?

Ezra 1:3 in the King James Version says “Who is there among you of all his people? his God be with him, and let him go up to Jerusalem, which is in Judah, and bu...” — study this verse from Ezra chapter 1 with commentary, cross-references, and original Hebrew word analysis.

“Who is there among you of all his people? his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the LORD God of Israel, (he is the God,) which is in Jerusalem.”

Ezra 1:3 · KJV

Context

1

Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, made: Heb. caused a voice to pass

2

Thus saith Cyrus king of Persia, The LORD God of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which is in Judah.

3

Who is there among you of all his people? his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the LORD God of Israel, (he is the God,) which is in Jerusalem.

4

And whosoever remaineth in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill offering for the house of God that is in Jerusalem. help: Heb. lift him up

5

Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the LORD which is in Jerusalem.

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Commentary

KJV Study Commentary
Who is there among you of all his people? his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the LORD God of Israel, (he is the God,) which is in Jerusalem. Cyrus's decree transitions from proclamation to invitation. The interrogative 'Who is there among you' functions as both invitation and challenge, requiring voluntary response. The blessing 'his God be with him' acknowledges the personal covenant relationship between Yahweh and His people.

The parenthetical affirmation 'he is the God' represents remarkable confession. Whether Cyrus was affirming monotheism or acknowledging Yahweh's supremacy, this validated Jewish faith and provided official recognition. The phrase 'which is in Jerusalem' emphasizes Jerusalem's unique status as God's chosen dwelling place.

Theologically, this verse teaches that true worship must be voluntary, not coerced. The invitation-format respects human agency while providing divine authorization. God's presence ('his God be with him') is the true source of success, not merely favorable circumstances.

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Historical & Cultural Context

Ancient decrees typically commanded obedience; Cyrus's invitation-format respected Jewish religious conviction. The journey from Babylon to Jerusalem covered approximately 900 miles, requiring four months of travel. This involved real sacrifice and risk, separating those with deep conviction from those comfortable in exile.

Many Jews had established successful lives in Babylon over two generations and faced genuine dilemma about leaving prosperity for uncertain future. The voluntary nature meant returnees demonstrated genuine commitment rather than mere compliance.

The emphasis on Jerusalem's unique status countered syncretistic tendencies to worship elsewhere. The Samaritans had established alternative worship centers, but God's presence was specifically identified with Jerusalem.

Reflection Questions

  1. What does the voluntary nature teach about authentic faith versus cultural religion?
  2. How do believers navigate tension between attachment to comfort and God's call to costly obedience?
  3. What does Cyrus's blessing teach about divine presence as the true source of security?

Original Language Analysis

Hebrew · 21 words
מִֽי1 of 21
H4310

who? (occasionally, by a peculiar idiom, of things); also (indefinitely) whoever; often used in oblique construction with prefix or suffix

בָכֶ֣ם2 of 21
H0
מִכָּל3 of 21
H3605

properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)

עַמּ֗וֹ4 of 21

“Who is there among you of all his people”

H5971

a people (as a congregated unit); specifically, a tribe (as those of israel); hence (collectively) troops or attendants; figuratively, a flock

יְהִ֤י5 of 21
H1961

to exist, i.e., be or become, come to pass (always emphatic, and not a mere copula or auxiliary)

הָֽאֱלֹהִ֖ים6 of 21

“he is the God”

H430

gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of

עִמּ֔וֹ7 of 21
H5973

adverb or preposition, with (i.e., in conjunction with), in varied applications; specifically, equally with; often with prepositional prefix (and then

וְיַ֕עַל8 of 21

“be with him and let him go up”

H5927

to ascend, intransitively (be high) or actively (mount); used in a great variety of senses, primary and secondary, literal and figurative

בִּירֽוּשָׁלִָֽם׃9 of 21

“to Jerusalem”

H3389

jerushalaim or jerushalem, the capital city of palestine

אֲשֶׁ֣ר10 of 21
H834

who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc

בִּֽיהוּדָ֑ה11 of 21

“which is in Judah”

H3063

jehudah (or judah), the name of five israelites; also of the tribe descended from the first, and of its territory

וְיִ֗בֶן12 of 21

“and build”

H1129

to build (literally and figuratively)

אֶת13 of 21
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

בֵּ֤ית14 of 21

“the house”

H1004

a house (in the greatest variation of applications, especially family, etc.)

יְהוָה֙15 of 21

“of the LORD”

H3068

(the) self-existent or eternal; jeho-vah, jewish national name of god

הָֽאֱלֹהִ֖ים16 of 21

“he is the God”

H430

gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of

יִשְׂרָאֵ֔ל17 of 21

“of Israel”

H3478

he will rule as god; jisral, a symbolical name of jacob; also (typically) of his posterity

ה֥וּא18 of 21
H1931

he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demo

הָֽאֱלֹהִ֖ים19 of 21

“he is the God”

H430

gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of

אֲשֶׁ֥ר20 of 21
H834

who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc

בִּירֽוּשָׁלִָֽם׃21 of 21

“to Jerusalem”

H3389

jerushalaim or jerushalem, the capital city of palestine

Study Guide

Historical Context

This verse is found in the book of Ezra. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Ezra 1:3 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Ezra 1:3 from Treasury of Scripture Knowledge

Daniel 6:26Jeremiah 10:10Isaiah 45:5Acts 10:36Joshua 1:9Matthew 28:20

Places in This Verse

JerusalemSettlement · Modern: Jerusalem · 31.78°N, 35.23°E955 verses across 37 books
View all places in Ezra 1 →

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