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;

KJV (with Strong's)

Also Cyrus {H3566} the king {H4428} brought forth {H3318} the vessels {H3627} of the house {H1004} of the LORD {H3068}, which Nebuchadnezzar {H5019} had brought forth {H3318} out of Jerusalem {H3389}, and had put {H5414} them in the house {H1004} of his gods {H430};

Complete Jewish Bible

In addition, Koresh the king brought out the vessels from the house of ADONAI which N'vukhadnetzar had taken from Yerushalayim and put in the house of his god.

Berean Standard Bible

King Cyrus also brought out the articles belonging to the house of the LORD that Nebuchadnezzar had carried away from Jerusalem and placed in the temple of his gods.

American Standard Version

Also Cyrus the king brought forth the vessels of the house of Jehovah, which Nebuchadnezzar had brought forth out of Jerusalem, and had put in the house of his gods;

Commentary

### SUMMARY
Ezra 1:7 details the tangible manifestation of King Cyrus's decree, specifically his command to retrieve and return the sacred vessels of the LORD's house. These were the very items that King Nebuchadnezzar of Babylon had plundered from the Jerusalem Temple decades earlier, subsequently placing them in the temples of his own deities. This act by Cyrus marks a pivotal moment, symbolizing the reversal of Israel's humiliation and the commencement of their long-awaited restoration, demonstrating God's sovereign hand orchestrating events for His people's return and the rebuilding of His sanctuary.

### CONTEXT
* **Literary Context:** Ezra 1:7 immediately follows the profound decree of King Cyrus, recorded in [Ezra 1:1-4](/ezra/1-1 "Ezra 1:1-4 - Cyrus's Decree"). This decree, explicitly stated to be inspired by the LORD, permits and encourages the exiled Jews to return to Jerusalem and rebuild the Temple. The preceding verses establish the divine impetus behind Cyrus's actions, setting the stage for the practical steps of restoration. Verse 7 then provides the first concrete action taken in response to this decree, focusing on the highly symbolic return of the Temple vessels. This act is a prelude to the listing of those who returned and the resources provided for the rebuilding effort in [Ezra 1:5-6](/ezra/1-5 "Ezra 1:5-6 - The People Prepare to Return"). The emphasis on the vessels underscores the spiritual rather than merely political nature of the return, highlighting the re-establishment of proper worship.
* **Historical & Cultural Context:** The historical backdrop is the transition of world power from the Babylonian Empire to the Persian Empire. In 539 BC, Cyrus the Great conquered Babylon, marking the end of the 70-year Babylonian exile for the Jews, as prophesied by Jeremiah (cf. [Jeremiah 29:10](/jeremiah/29-10 "Jeremiah 29:10 - Prophecy of 70 Years Exile")). Nebuchadnezzar, the Babylonian king, had sacked Jerusalem and destroyed the First Temple in 586 BC, carrying off its sacred articles as spoils of war, a common practice in ancient Near Eastern conquest to demonstrate the superiority of the conqueror's gods over the defeated nation's deity (cf. [2 Kings 25:13-17](/2_kings/25-13 "2 Kings 25:13-17 - Temple Plunder")). The placement of these vessels in the "house of his gods" by Nebuchadnezzar was an act of profound desecration and a public declaration of the LORD's perceived defeat. Cyrus's policy, in contrast, was one of religious tolerance and repatriation, allowing conquered peoples to return to their lands and worship their own gods, a strategic move to foster loyalty within his vast empire. His decree and the return of the vessels were thus a radical reversal of the previous imperial policy, demonstrating a unique divine influence.
* **Key Themes:** Ezra 1:7 powerfully contributes to several overarching themes within the book of Ezra and the broader biblical narrative. Firstly, it exemplifies **Divine Sovereignty and Fulfillment of Prophecy**. God's control over human history is vividly displayed as He uses a pagan king, Cyrus, to accomplish His purposes, even naming him centuries earlier through Isaiah (cf. [Isaiah 44:28](/isaiah/44-28 "Isaiah 44:28 - Cyrus as God's Shepherd")). This act directly fulfills the prophecies concerning the end of the Babylonian exile. Secondly, the return of the vessels highlights the theme of **Restoration and Sanctity**. These items were not merely material possessions but consecrated instruments for divine worship. Their return signifies the beginning of Israel's spiritual and physical restoration, emphasizing the enduring holiness of what is dedicated to God, even after desecration. Lastly, it underscores **Reverence for God's Possessions and Worship**. The meticulous care taken to retrieve and return these specific items underscores their enduring sacred value and the importance of re-establishing proper, consecrated worship in Jerusalem, paving the way for the rebuilding of the Temple.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Vessels (כְּלִי, _keli_):** This Hebrew term refers to implements, articles, or instruments. In this context, it specifically denotes the sacred utensils used in the Temple worship, such as bowls, shovels, basins, and other items described in passages like [Exodus 27:3](/exodus/27-3 "Exodus 27:3 - Temple Utensils") and [1 Kings 7:45-50](/1_kings/7-45 "1 Kings 7:45-50 - Solomon's Temple Furnishings"). Their significance was not in their material value but in their consecrated purpose, set apart for the service of the LORD. Their return was not merely a logistical act but a theological statement about the re-establishment of holy worship.
* **House of the LORD (בֵּית יְהוָה, _beit YHWH_):** This phrase unequivocally refers to the Temple in Jerusalem, the designated dwelling place of God's presence among His people. The use of "YHWH" (Yahweh), God's covenant name, emphasizes the unique relationship between God and Israel and the sanctity of the Temple as the center of their national and spiritual identity. The plundering of these vessels from the "house of the LORD" by Nebuchadnezzar was a direct affront to God's honor, and their return by Cyrus marked a restoration of that honor.
* **Brought forth (הוֹצִיא, _hotzi'_):** The verb "hotzi'" (Hiphil stem) means "to cause to go out," "to bring out," or "to lead out." It is used twice in this verse, once for Nebuchadnezzar's act of plundering and again for Cyrus's act of returning. This repetition highlights the deliberate and decisive nature of both actions. For Nebuchadnezzar, it was an act of conquest and desecration; for Cyrus, it was an act of restoration and divine orchestration. The parallelism underscores the reversal of fortunes and the active hand of God in both the judgment and the redemption of His people.

#### Verse Breakdown
* **"Also Cyrus the king brought forth the vessels of the house of the LORD,"**: This clause establishes Cyrus's active role in the restoration. The phrase "brought forth" signifies a deliberate, official command from the highest authority in the Persian Empire. The focus on "the vessels of the house of the LORD" immediately highlights the sacred nature of the items being returned, indicating that this was not merely a political gesture but one with profound religious implications for the Jewish community and their God.
* **"which Nebuchadnezzar had brought forth out of Jerusalem,"**: This clause provides the crucial historical context and identifies the origin of the vessels. It explicitly names Nebuchadnezzar, the Babylonian king responsible for the destruction of Jerusalem and the Temple, and the initial act of plunder. The repetition of "brought forth" creates a stark contrast between the two kings' intentions, emphasizing that Cyrus's action directly reverses Nebuchadnezzar's act of desecration and conquest.
* **"and had put them in the house of his gods;"**: This final clause reveals the extent of the desecration. Nebuchadnezzar did not merely take the vessels as war booty but specifically placed them in the temples of his own pagan deities. This act was a deliberate attempt to demonstrate the supremacy of Babylonian gods over the God of Israel, a profound insult and humiliation. Cyrus's command to return them from this pagan context signifies a reclamation of divine honor and a reassertion of the LORD's sovereignty over all other gods.

#### Literary Devices
Ezra 1:7 masterfully employs several literary devices to convey its profound theological message. **Irony** is prominent, as a pagan king, Cyrus, is divinely moved to reverse the desecrating actions of another pagan king, Nebuchadnezzar. This highlights God's ability to use unexpected instruments to achieve His will, demonstrating His ultimate control over world empires. **Symbolism** is central, with the sacred Temple vessels representing not only the physical presence of the Temple but also the spiritual integrity and identity of Israel. Their removal symbolized Israel's spiritual decline and exile, while their return symbolizes their restoration, cleansing, and renewed covenant relationship with God. Furthermore, there is a powerful **Contrast** between the "house of the LORD" and "the house of his gods." This juxtaposition underscores the theological conflict between the one true God and pagan idolatry, with Cyrus's action serving as a testament to the LORD's ultimate triumph and vindication.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 1:7 is a profound testament to God's unwavering faithfulness and sovereign control over history. It demonstrates that even in periods of apparent divine silence or national defeat, God is actively working behind the scenes, orchestrating events and raising up unlikely individuals to fulfill His promises. The return of the Temple vessels signifies not just a physical repatriation but a spiritual reclamation—a re-consecration of what was defiled and a re-establishment of the proper worship of the LORD. This act foreshadows God's ongoing work of restoration, where He redeems and repurposes what was lost or broken for His glory, ultimately leading to the re-establishment of His dwelling place among His people.

* [Jeremiah 29:10](/jeremiah/29-10 "Jeremiah 29:10 - Prophecy of 70 Years Exile")
* [Isaiah 44:28](/isaiah/44-28 "Isaiah 44:28 - Cyrus as God's Shepherd")
* [Daniel 5:2-4](/daniel/5-2 "Daniel 5:2-4 - Belshazzar's Profanation of Temple Vessels")

### REFLECTION AND APPLICATION
Ezra 1:7 offers a powerful message of hope and divine faithfulness for believers today. It reminds us that God's plans are immutable, even when circumstances seem to contradict them. Just as the sacred vessels were meticulously preserved and ultimately returned, so too does God remember and value what is consecrated to Him, whether it be His people, His promises, or His purposes. This verse encourages us to trust in God's sovereign hand, even when we experience periods of "exile" or brokenness in our own lives—times when our spiritual "vessels" may feel defiled or misplaced. It calls us to recognize that God is always at work, orchestrating surprising reversals and bringing about restoration in ways we might not anticipate. Our response should be one of renewed reverence for what is holy, a commitment to re-establish proper worship in our lives, and an unwavering faith that God will ultimately make all things new.

#### Questions for Reflection
* **In what areas of my life do I need to trust God for restoration, believing that He can reverse what seems lost or defiled?**
* **How does the story of the Temple vessels encourage me to maintain reverence for what is holy and set apart for God in my own life?**
* **What "Cyrus" might God be using in my life, or in the world, to bring about His purposes in unexpected ways?**
* **How can I actively participate in God's work of restoration, both personally and within my community?**

### FAQ

**Why were these vessels so important, and why was their return significant?**

Answer: The vessels were not merely valuable objects but sacred implements specifically consecrated for use in the worship of the LORD within the Temple in Jerusalem. They were integral to the rituals and sacrifices that symbolized Israel's covenant relationship with God. Nebuchadnezzar's act of plundering them and placing them in the temples of his pagan gods (as seen in [Daniel 5:2](/daniel/5-2 "Daniel 5:2 - Belshazzar's Profanation")) was a profound act of desecration and a symbolic claim of victory by his gods over the God of Israel. Their return by Cyrus was therefore immensely significant. It symbolized the reversal of Israel's humiliation, the re-establishment of the LORD's honor, and the beginning of the restoration of proper worship. It was a tangible sign that God had not forgotten His people or His promises, and that He was actively working to re-establish His presence among them.

### CHRIST-CENTERED FULFILLMENT
Ezra 1:7, with its focus on the restoration of sacred vessels to the Temple, powerfully prefigures the ultimate restoration found in Jesus Christ. The physical Temple vessels, once defiled and displaced, were brought back to their rightful place to facilitate worship. This foreshadows Christ's work in cleansing and restoring humanity, the true "temple" of God. Just as the vessels were taken from the "house of his gods" and returned to the "house of the LORD," so too does Christ redeem us from the dominion of sin and darkness, bringing us into fellowship with God (cf. [Colossians 1:13-14](/colossians/1-13 "Colossians 1:13-14 - Delivered from Darkness")). Through His atoning sacrifice, Jesus became the ultimate and perfect "vessel" of God's presence and glory, the very dwelling place of God among humanity (cf. [John 1:14](/john/1-14 "John 1:14 - The Word Became Flesh")). Moreover, believers, through Christ, are transformed into "vessels for honorable use, set apart as holy, useful to the master of the house, ready for every good work" (cf. [2 Timothy 2:21](/2_timothy/2-21 "2 Timothy 2:21 - Vessels for Honorable Use")). The return of the vessels in Ezra thus points to the spiritual liberation and re-consecration that is fully realized in the new covenant, where Christ enables us to worship God in spirit and truth (cf. [John 4:23-24](/john/4-23 "John 4:23-24 - Worship in Spirit and Truth")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Chronicles 36:7

Nebuchadnezzar also carried of the vessels of the house of the LORD to Babylon, and put them in his temple at Babylon.

Ezra 5:14

And the vessels also of gold and silver of the house of God, which Nebuchadnezzar took out of the temple that [was] in Jerusalem, and brought them into the temple of Babylon, those did Cyrus the king take out of the temple of Babylon, and they were delivered unto [one], whose name [was] Sheshbazzar, whom he had made governor;

2 Kings 24:13

And he carried out thence all the treasures of the house of the LORD, and the treasures of the king's house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the temple of the LORD, as the LORD had said.

Ezra 6:5

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.

2 Chronicles 36:10

And when the year was expired, king Nebuchadnezzar sent, and brought him to Babylon, with the goodly vessels of the house of the LORD, and made Zedekiah his brother king over Judah and Jerusalem.

Jeremiah 27:21

Yea, thus saith the LORD of hosts, the God of Israel, concerning the vessels that remain [in] the house of the LORD, and [in] the house of the king of Judah and of Jerusalem;

Jeremiah 27:22

They shall be carried to Babylon, and there shall they be until the day that I visit them, saith the LORD; then will I bring them up, and restore them to this place.