TRV
Translation
King James Version
¶ 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.
KJV (with Strong's)
Complete Jewish Bible
The heads of fathers' clans in Y'hudah and Binyamin, along with the cohanim, the L'vi'im, and indeed all whose spirit God had stirred, set out to go up and rebuild the house of ADONAI in Yerushalayim.
Berean Standard Bible
So the family heads of Judah and Benjamin, along with the priests and Levites—everyone whose spirit God had stirred—prepared to go up and rebuild the house of the LORD in Jerusalem.
American Standard Version
Then rose up the heads of fathers’housesof Judah and Benjamin, and the priests, and the Levites, even all whose spirit God had stirred to go up to build the house of Jehovah which is in Jerusalem.
World English Bible Messianic
Then the heads of fathers’ households of Judah and Benjamin, and the priests, and the Levites, even all whose spirit God had stirred to go up rose up to build the LORD’s house which is in Jerusalem.
Geneva Bible (1599)
Then the chiefe fathers of Iudah and Beniamin, and the Priests and Leuites rose vp, with al them whose spirit God had raysed to goe vp, to builde the house of the Lord which is in Ierusalem.
Young's Literal Translation
And heads of the fathers of Judah and Benjamin rise, and the priests and the Levites, even every one whose spirit God hath waked, to go up to build the house of Jehovah, that is in Jerusalem;
See also
In the KJVVerse 12,022 of 31,102
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Commentary on Ezra 1 verses 5–11
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.
6 And all they that were about them strengthened their hands with vessels of silver, with gold, with goods, and with beasts, and with precious things, beside all that was willingly offered.
7 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;
8 Even those did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer, and numbered them unto Sheshbazzar, the prince of Judah.
9 And this is the number of them: thirty chargers of gold, a thousand chargers of silver, nine and twenty knives,
10 Thirty basons of gold, silver basons of a second sort four hundred and ten, and other vessels a thousand.
11 All the vessels of gold and of silver were five thousand and four hundred. All these did Sheshbazzar bring up with them of the captivity that were brought up from Babylon unto Jerusalem.
We are here told,
I. How Cyrus's proclamation succeeded with others. 1. He having given leave to the Jews to go up to Jerusalem, many of them went up accordingly, Ezr 1:5. The leaders herein were the chief of the fathers of Judah and Benjamin, eminent and experienced men, from whom it might justly be expected that, as they were above their brethren in dignity, so they should go before them in duty. The priests and Levites were (as became them) with the first that set their faces again towards Zion. If any good work is to be done, let ministers lead in it. Those that accompanied them were such as God had inclined to go up. The same God that had raised up the spirit of Cyrus to proclaim this liberty raised up their spirits to take the benefit of it; for it was done, not by might, nor by power, but by the Spirit of the Lord of hosts, Zac 4:6. The temptation perhaps was strong to some of them to stay in Babylon. They had convenient settlements there, had contracted an agreeable acquaintance with the neighbours, and were ready to say, It is good to be here. The discouragements of their return were many and great, the journey long, their wives and children unfit for travelling, their own land was to them a strange land, the road to it an unknown road. Go up to Jerusalem! And what should they do there? It was all in ruins, and in the midst of enemies to whom they would be an easy prey. Many were wrought upon by these considerations to stay in Babylon, at least not to go with the first. But there were some that got over these difficulties, that ventured to break the ice, and feared not the lion in the way, the lion in the streets; and they were those whose spirits God raised. He, by his Spirit and grace, filled them with a generous ambition of liberty, a gracious affection to their own land, and a desire of the free and public exercise of their religion. Had God left them to themselves, and to the counsels of flesh and blood, they would have staid in Babylon; but he put it into their hearts to set their faces Zionward, and, as strangers, to ask the way thither (Jer 50:5); for they, being a new generation, went out like their father Abraham from this land of the Chaldees, not knowing whither they went, Heb 11:8. Note, Whatever good we do, it is owing purely to the grace of God, and he raises up our spirits to the doing of it, works in us both to will and to do. Our spirits naturally incline to this earth and to the things of it. If they move upwards, in any good affections or good actions, it is God that raises them. The call and offer of the gospel are like Cyrus's proclamation. Deliverance is preached to the captives, Luk 4:18. Those that are bound under the unrighteous dominion of sin, and bound over to the righteous judgment of God, may be made free by Jesus Christ. Whoever will, by repentance and faith, return to God, his duty to God, his happiness in God, Jesus Christ has opened the way for him, and let him go up out of the slavery of sin into the glorious liberty of the children of God. The offer is general to all. Christ makes it, in pursuance of the grant which the Father has made him of all power both in heaven and in earth (a much greater dominion than that given to Cyrus, Ezr 1:2) and of the charge given him to build God a house, to set him up a church in the world, a kingdom among men. Many that hear this joyful sound choose to sit still in Babylon, are in love with their sins and will not venture upon the difficulties of a holy life; but some there are that break through the discouragements, and resolve to build the house of God, to make heaven of their religion, whatever it cost them, and they are those whose spirit God has raised above the world and the flesh and whom he has made willing in the day of his power, Psa 110:3. Thus will the heavenly Canaan be replenished, though many perish in Babylon; and the gospel-offer will not be made in vain. 2. Cyrus having given order that their neighbours should help them, they did so, Ezr 1:6. All those that were about them furnished them with plate and goods to bear the charges of their journey, and to help them in building and furnishing both their own houses and God's temple. As the tabernacle was made of the spoils of Egypt, and the first temple built by the labours of the strangers, so the second by the contributions of the Chaldeans, all intimating the admission of the Gentiles into the church in due time. God can, where he pleases, incline the hearts of strangers to be kind to his people, and make those to strengthen their hands that have weakened them. The earth helped the woman. Besides what was willingly offered by the Jews themselves who staid behind, from a principle of love to God and his house, much was offered, as one may say, unwillingly by the Babylonians, who were influenced to do it by a divine power on their minds of which they themselves could give no account.
How this proclamation was seconded by Cyrus himself. To give proof of the sincerity of his affection to the house of God, he not only released the people of God, but restored the vessels of the temple, Ezr 1:7, Ezr 1:8. Observe here, 1. How careful Providence was of the vessels of the temple, that they were not lost, melted down, or so mixed with other vessels that they could not be known, but that they were all now forthcoming. Such care God has of the living vessels of mercy, vessels of honour, of whom it is said (Ti2 2:19, Ti2 2:20), The Lord knows those that are his, and they shall none of them perish. 2. Though they had been put into an idol's temple, and probably used in the service of idols, yet they were given back, to be used for God. God will recover his own; and the spoil of the strong man armed shall be converted to the use of the conqueror. 3. Judah had a prince, even in captivity. Sheshbazzar, supposed to be the same with Zerubbabel, is here called prince of Judah; the Chaldeans called him Sheshbazzar, which signifies joy in tribulation; but among his own people he went by the name of Zerubbabel - a stranger in Babylon; so he looked upon himself, and considered Jerusalem his home, though, as Josephus says, he was captain of the life-guard to the king of Babylon. He took care of the affairs of the Jews, and had some authority over them, probably from the death of Jehoiachin, or Jeconiah, who made him his heir, he being of the house of David. 4. To him the sacred vessels were numbered out (Ezr 1:8), and he took care for their safe conveyance to Jerusalem, Ezr 1:11. It would encourage them to build the temple that they had so much rich furniture ready to put into it when it was built. Though God's ordinances, like the vessels of the sanctuary, may be corrupted and profaned by the New Testament Babylon, they shall, in due time, be restored to their primitive use and intention; for not one jot or tittle of divine institution shall fall to the ground.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 5–11. Public domain.
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BedeAD 735
Commentary on Ezra and Nehemiah
And the leaders of the fathers of Judah and Benjamin rose up, etc. Cyrus indeed, having proclaimed his voice, and having sent letters throughout his kingdom, permitted, nay commanded, from the whole people of Israel, which consisted of twelve tribes, those with whom God was, to go up to Jerusalem to build the house of the Lord. Nevertheless, of the entire people, only the tribes of Judah and Benjamin, and the priestly and Levitical tribe, to whom Jerusalem itself and the temple of the Lord previously belonged, wanted to ascend. For the other ten tribes had long since under King Jeroboam been alienated from the temple of the Lord and the worship of piety, and for the merit of such a great transgression had been taken captive by the kings of Assyria, and deported beyond the mountains of the Medes, and are not said to have ever been collectively returned to their homeland. Moreover, the two tribes of Judah and Benjamin, who held Jerusalem and the surrounding regions of Judah, together with the priests and Levites to whom the ministry of the temple belonged, although they had imitated the sins of the ten tribes, never abandoned the habitation of the city of Jerusalem and the ceremonies of the temple. Hence they were the last to be captured by the Chaldeans and the first, under Persian rule, to be permitted to return home; and rightly so, because our Lord arose from the tribe of Judah, and his mother Mary was also connected by consanguinity to the tribe of Levi. Hence Elizabeth, the wife of the priest Zechariah, is called her cousin by the angel (Luke 1). The tribe of Benjamin also joined them in devout faith, particularly because the city of Jerusalem was within its lot, and therefore it deserved to share in the mercy granted to them. It is beautifully said that the leaders of the fathers from the aforementioned tribes rose to go up to build the temple of the Lord. For it is the duty of the leaders and fathers, that is, of the teachers, by work and doctrine of preaching, to take on the laborious task of exhorting, reproving, correcting, and striving in the pursuit of good works, to build the mind of the erring. They are said to rise well to go up to Jerusalem, because they seem to lie down with a weak and inert mind who shirk the care of their own or their brother's salvation. But they rise when they hear the king's edict, and indeed, the Lord stirring their spirit, so they ascend to build the house of the Lord when, admonished by the words of the holy Scriptures, and kindled by the grace of their Creator, they shake off the sloth of their previous negligence; and having taken up the intention of a better way of life, by daily advancements in good works, like certain steps of ascent, they strive to reach the highest virtues, which are in the vision of eternal peace. In these steps, the first are those who restrain their own life from vices by living well. The second are those who, by well teaching, convert their neighbors from their errors or negligences. The highest are those who, after good works and teaching, await the joys of perpetual reward. But that those who thus ascended to build the house of the Lord were helped by all who were around them with silver and gold, substance and cattle; we have briefly previously discussed how it is mystically to be understood; namely, that the abundance of believing rich should support the poverty of preachers. This can also justly be taken thus; that the hands of the builders of the temple should be aided by their companions who cannot build, by giving money; when secular men entrust their children or family to holy preachers to be brought up for the Lord; so that what they themselves cannot do, they offer to the Lord through those who can complete it. They give silver vessels, when they present men brilliant in eloquence; they give gold ones, when they present those illustrious in natural talent; they give beasts of burden, when they present those slower in mind but meek and accommodating to carry the light and gentle yoke of the Gospel; they give cattle, when they present those humble in spirit and mild, who usually give freely to the poor from their substance, as from milk or wool. They also give substance and various utensils when they commend men or women distinguished by the manifold flowers of good works to the holy teachers of the Lord, by whom they are consecrated to the Lord and progress in the building of His house. For there are many who are naturally chaste, patient, modest, liberal, abstinent, kind, spurning worldly honors and pleasures alike, lovers of justice no less than of wisdom, and perhaps like Cornelius, devoted to prayers and alms-giving; of whom the Apostle says: “For when the Gentiles, who do not have the law, by nature do the things contained in the law” (Romans 2). These are offered to holy preachers to be reborn in Christ, or to be more firmly confirmed in the faith, as varied utensils to be contributed to the building of the house of the Lord, given to the leaders of the fathers.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Ezra 1:5 vividly portrays the immediate and divinely-orchestrated response to King Cyrus's decree, which granted the Jewish exiles permission to return to Jerusalem and reconstruct the Temple. This pivotal verse identifies the specific leaders—the heads of the households of Judah and Benjamin, along with the priests and Levites—who, empowered by a supernatural stirring of their spirits by God, committed themselves to the monumental task of journeying back to their desolate homeland to re-establish the central place of worship for the LORD in Jerusalem. It underscores the essential role of divine enablement in the restoration of God's people and their sacred institutions, marking the practical commencement of the return from exile.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezra 1:5 masterfully employs several literary devices to convey its profound message. The most prominent is Divine Agency, explicitly stated through the phrase "whose spirit God had raised." This directly attributes the motivation for the return not to human will or political decree alone, but to God's active, internal intervention, underscoring His absolute sovereignty over historical events and the human heart. The verse also utilizes Synecdoche by naming specific, representative groups ("chief of the fathers of Judah and Benjamin," "priests," "Levites") to stand for the broader community of returning exiles, implying that these leaders embody the spirit and commitment of all those who were divinely stirred. Furthermore, the act of "rising up" functions as a Metaphor for taking decisive action and embarking on a challenging journey of faith, symbolizing a profound transition from passive exile and despair to active participation in God's redemptive plan. Finally, the entire passage serves as a Narrative Bridge, seamlessly connecting Cyrus's decree in the preceding verses to the actual commencement of the return and the arduous rebuilding efforts that follow, thereby structuring the compelling narrative flow of the book of Ezra.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 1:5 stands as a profound theological statement on the interplay of divine initiative and human response in the outworking of God's redemptive plan. It powerfully illustrates that even when God utilizes secular authorities, like King Cyrus, to accomplish His overarching purposes, the ultimate success and spiritual vitality of His work depend fundamentally on His direct engagement with the hearts of His people. The "raising of spirit" signifies a divine empowerment, a spiritual awakening that overcomes inertia, fear, and the comfort of the familiar to embrace a challenging and often daunting call. This concept resonates throughout the entirety of Scripture, demonstrating that true spiritual movement, courageous obedience, and genuine faithfulness are always rooted in God's prior and enabling work within the individual. It underscores the profound theological truth that God not only issues a call but also graciously provides the will, the courage, and the means for His people to fulfill His purposes, particularly in the context of restoring worship and covenant faithfulness after a period of spiritual decline or judgment.
REFLECTION AND APPLICATION
The profound account in Ezra 1:5 offers timeless and deeply relevant principles for contemporary believers. Just as God supernaturally stirred the spirits of the Jewish exiles to undertake the arduous task of rebuilding the physical Temple, so too does He continue to prompt, inspire, and empower His people today for various acts of service, mission, and personal transformation. This verse challenges us to cultivate a profound sensitivity to the Holy Spirit's leading, recognizing that genuine spiritual initiative often originates from a divine quickening within our hearts, rather than from mere human effort, ambition, or external pressure. It calls us to courageous obedience, reminding us that God's calls frequently involve stepping out of our comfort zones, embracing difficult tasks, and trusting implicitly in His enablement for what may seem humanly impossible. Our "temples" today are not just physical buildings but our individual lives, our families, our communities, and the Church itself, all of which may require "rebuilding," spiritual renewal, or courageous engagement. Ezra 1:5 assures us that when God raises our spirit for a task, He also faithfully provides the necessary resolve, strength, and resources to see it through, transforming potential into purposeful, God-honoring action.
Questions for Reflection
FAQ
Why did only "some" of the exiles return, as implied by "all them whose spirit God had raised"?
Answer: The text indicates that not every Jewish exile returned to Jerusalem immediately, despite Cyrus's decree. Many had established lives, families, and businesses in Babylon over several generations, and the journey back to a desolate, ruined homeland presented significant challenges, uncertainties, and dangers. The phrase "all them whose spirit God had raised" emphasizes that the return was not merely a mass exodus driven by political decree or nationalistic fervor alone, but a divinely inspired and selective movement. It highlights that God specifically prompted certain individuals and families, endowing them with the faith, courage, and determination necessary to undertake this arduous task of spiritual and physical rebuilding. This divine selection ensured that those who returned were genuinely committed to the spiritual restoration of Jerusalem and the Temple, rather than merely seeking economic or social advancement. This concept is consistent with God's work throughout history, where He often calls a remnant or specific individuals to fulfill His purposes, as seen in the call of Abraham in Genesis 12:1-3 or the prophetic emphasis on the faithful remnant in Isaiah 10:20-22.
What was the significance of rebuilding the Temple, beyond just having a physical structure?
Answer: Rebuilding the Temple was far more than a mere construction project; it was absolutely central to the spiritual, national, and covenantal identity of the Jewish people. The First Temple was understood as the physical dwelling place of God's manifest presence among His people, the primary site of atonement through sacrifice, and the focal point of the Mosaic covenant. Its destruction by the Babylonians in 586 BC symbolized the breaking of the covenant (due to Israel's unfaithfulness) and the withdrawal of God's visible presence. Therefore, its reconstruction represented the profound restoration of the covenant relationship, the re-establishment of proper worship according to God's commands, and the renewal of God's promises to His people. It was a tangible sign of God's faithfulness to His word, particularly the prophecy in Jeremiah 29:10, and a necessary step for the spiritual healing and re-ordering of the community, allowing for the resumption of sacrifices and festivals as prescribed in the Law, echoing the original command to build a sanctuary in Exodus 25:8-9. It was about restoring their relationship with God.
CHRIST-CENTERED FULFILLMENT
Ezra 1:5, with its powerful emphasis on God stirring the spirits of His people to rebuild the physical Temple, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The Old Testament Temple, though divinely ordained and significant, was always a shadow, a type, and a prefigurement of the true and ultimate dwelling place of God among humanity. Jesus Himself declared, "Destroy this temple, and in three days I will raise it up," explicitly referring to the temple of His body, which would be destroyed through crucifixion and gloriously resurrected (John 2:19-21). Through His sacrificial death on the cross and His triumphant resurrection, Jesus became the true and living Temple, the ultimate meeting place between a holy God and sinful humanity, where perfect atonement is made once for all (Hebrews 9:11-14). Furthermore, in the New Covenant inaugurated by Christ, God no longer dwells exclusively in temples made with human hands, but His Holy Spirit indwells individual believers, making them "a temple of the Holy Spirit" (1 Corinthians 6:19), and collectively building them into "a spiritual house" and "a holy priesthood" (1 Peter 2:5). Just as God supernaturally stirred the spirits of the exiles to rebuild the physical structure in Ezra's day, He now stirs the hearts of believers through the Holy Spirit, empowering them to live as living stones in the spiritual temple of the Church, participating in the ongoing work of building His kingdom and proclaiming the good news of the One who is greater than the Temple (Matthew 12:6). The ultimate "going up to build" is now the spiritual pilgrimage of faith, empowered by the Spirit, to live out the reality of Christ's presence in the world, anticipating the New Jerusalem where God's presence is fully and eternally realized without any need for a literal temple (Revelation 21:22).