Ezra 6:20

Translation
King James Version
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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KJV (with Strong's)
For the priests H3548 and the Levites H3881 were purified H2891 together H259, all of them were pure H2889, and killed H7819 the passover H6453 for all the children H1121 of the captivity H1473, and for their brethren H251 the priests H3548, and for themselves.
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Complete Jewish Bible
For the cohanim and L'vi'im had purified themselves together; all of them were pure. So they slaughtered the Pesach lambs for all the people from the exile and for their kinsmen the cohanim and for themselves.
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Berean Standard Bible
All the priests and Levites had purified themselves and were ceremonially clean. And the Levites slaughtered the Passover lamb for all the exiles, for their priestly brothers, and for themselves.
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American Standard Version
For the priests and the Levites had purified themselves together; all of them were pure: and they killed the passover for all the children of the captivity, and for their brethren the priests, and for themselves.
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World English Bible Messianic
For the priests and the Levites had purified themselves together; all of them were pure: and they killed the Passover for all the children of the captivity, and for their brothers the priests, and for themselves.
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Geneva Bible (1599)
(For the Priests and the Leuites were purified altogether) and they killed the Passeouer for all the children of the captiuitie, and for their brethren the Priests, and for themselues.
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Young's Literal Translation
for the priests and the Levites have been purified together--all of them are pure--and they slaughter the passover for all the sons of the captivity, and for their brethren the priests, and for themselves.
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See also
2 Chronicles 35:11Hebrews 7:272 Chronicles 29:34Exodus 12:212 Chronicles 30:152 Chronicles 30:17
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The Reconstruction of the Temple
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In the KJVVerse 12,172 of 31,102

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SUMMARY

Ezra 6:20 vividly portrays a pivotal moment of spiritual restoration in post-exilic Judah, detailing the meticulous and communal purification of the priests and Levites. This essential preparation preceded their solemn act of slaughtering the Passover lambs, an offering made comprehensively for themselves, their fellow priests, and all the returned exiles. This event underscored the community's profound recommitment to Mosaic law and proper worship, marking a significant spiritual renewal following the dedication of the rebuilt Temple and signifying a purified people ready to engage in covenantal remembrance and atonement.

CONTEXT

  • Literary Context: Ezra 6:20 is situated immediately after the joyous dedication of the Second Temple, which was completed on the third day of Adar in the sixth year of Darius's reign (Ezra 6:15). The preceding verses meticulously describe the dedication ceremony itself, characterized by abundant sacrifices and the careful appointment of priests and Levites to their divisions for service (Ezra 6:16-18). Following this monumental architectural and spiritual achievement, the narrative seamlessly transitions to the celebration of the Passover (Ezra 6:19), underscoring that the completion of the physical house of God was promptly followed by the restoration of proper, covenantal spiritual practice. Ezra 6:20 specifically details the indispensable prerequisite for this sacred feast: the ritual purity of those performing the sacrificial rites, thereby setting the stage for the communal celebration of the Feast of Unleavened Bread described in Ezra 6:21-22).
  • Historical & Cultural Context: The events of Ezra 6:20 unfold approximately 18 years after the initial return from Babylonian exile under the leadership of Zerubbabel and Joshua. The Jewish community had endured significant hardship, persistent opposition from surrounding peoples, and periods of spiritual apathy during the arduous rebuilding process. The completion of the Temple and the subsequent celebration of Passover thus marked a profoundly pivotal moment, symbolizing the comprehensive restoration of their national and religious identity. Culturally, the Passover was far more than an annual feast; it was a foundational act of remembrance, commemorating God's miraculous deliverance of Israel from slavery in Egypt (Exodus 12). For the returned exiles, celebrating this ancient feast in Jerusalem, within a newly dedicated Temple, carried immense symbolic and emotional weight, signifying a renewed covenant relationship with Yahweh and a fresh start after generations of exile and perceived divine judgment. The meticulous purification of the priests and Levites was a strict requirement rooted deeply in Mosaic Law, emphasizing the sanctity of God and the seriousness of approaching Him in worship.
  • Key Themes: This verse powerfully contributes to several overarching themes within the book of Ezra and the broader post-exilic narrative. The most prominent is Purity and Holiness, as the verse explicitly states the priests and Levites "were purified together, all of them [were] pure." This emphasizes the non-negotiable requirement for ritual and spiritual cleanliness for those who mediate between God and His people, especially in the context of sacrificial worship, echoing the commands found throughout Leviticus. Second, Obedience to God's Law is central; celebrating the Passover was a direct act of fidelity to God's ancient commands, demonstrating the community's unwavering commitment to restoring true worship and living according to the covenant after decades of neglect. Third, Corporate Worship and Atonement are highlighted by the fact that the Passover lambs were killed not only for the priests themselves but also "for all the children of the captivity" and "for their brethren the priests," underscoring the communal nature of sin, atonement, and worship. Finally, the verse speaks profoundly to Restoration and Renewal, marking a significant spiritual rebirth for the nation, a tangible sign of God's faithfulness in bringing His people back to the land and enabling them to worship Him properly, thus reaffirming their identity as His chosen people, as powerfully prophesied in Jeremiah 29:10-14.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Purified (Hebrew, ṭāhēr', H2891): The verb טָהֵר (H2891, ṭāhēr) is a primitive root meaning "to be bright," and by implication, "to be pure" in a physical, chemical, ceremonial, or moral sense. In this context, it refers to a thorough ritual cleansing process, absolutely essential for priests and Levites before they could handle sacred objects or participate in sacrificial rites. This purification would have involved specific washings, abstentions, and possibly sacrifices, as meticulously prescribed in the Mosaic Law (e.g., Numbers 8:21). The use of this verb emphasizes the active process of making oneself clean.
  • Pure (Hebrew, ṭâhôwr', H2889): The adjective טָהֹר (H2889, ṭâhôwr) is derived from the root ṭāhēr and means "pure" in a physical, chemical, ceremonial, or moral sense; clean, fair. The phrase "all of them [were] pure" functions as an emphatic declaration, confirming the successful and complete state of ritual purity achieved by every priest and Levite. This reiteration underscores the critical importance of their clean state for the validity and acceptability of the subsequent sacred acts.
  • Killed (Hebrew, shāchaṭ', H7819): The verb שָׁחַט (H7819, shāchaṭ) is a primitive root meaning "to slaughter" or "to kill," specifically in a ritualistic sense, particularly for sacrifice. Here, it refers to the ritual slaughter of the Passover lamb, a central and highly symbolic act of the festival. This act was not merely a killing but a sacred performance, central to the commemoration of God's deliverance and the profound concept of substitutionary atonement, as meticulously detailed in Exodus 12.

Verse Breakdown

  • "For the priests and the Levites were purified together": This opening clause highlights the unified action and shared responsibility of the priestly and Levitical orders. Their purification was a collective undertaking, signifying their readiness as a consecrated, cohesive body to perform their sacred duties. This unity was particularly significant after the periods of disunity, spiritual neglect, and challenges faced during the exile and the arduous rebuilding process.
  • "all of them [were] pure": This emphatic statement serves to confirm the thoroughness and completeness of the purification process. It underscores that every individual involved in the sacred service met the stringent requirements of ritual purity, ensuring the validity and acceptability of the subsequent Passover sacrifice before a holy God. This phrase emphasizes the state of purity achieved.
  • "and killed the passover for all the children of the captivity": This clause indicates the primary purpose and beneficiaries of the sacrifice: it was performed on behalf of the entire community of returned exiles, referred to as "the children of the captivity." This emphasizes the corporate nature of the Passover, a communal remembrance and act of atonement for the whole congregation of Israel, uniting them in their shared history and renewed covenant.
  • "and for their brethren the priests, and for themselves": This final, comprehensive phrase specifies the full scope of the Passover sacrifice. It was not only for the lay people but also for the other priests (their "brethren") who were not officiating, and, crucially, for the officiating priests and Levites themselves. This acknowledges that even those performing the sacred rites were themselves in need of atonement and participation in God's redemptive act, highlighting the universal need for God's grace and the humility required in sacred service.

Literary Devices

Ezra 6:20 employs several powerful literary devices to convey its profound message of restoration and re-commitment. There is a strong use of Emphasis through repetition, as the text states the priests and Levites "were purified together" and then immediately reiterates "all of them [were] pure." This double affirmation underscores the critical importance and completeness of their ritual cleansing, leaving no doubt about their readiness for sacred service. Inclusivity is strikingly evident in the comprehensive scope of the Passover sacrifice, performed for "all the children of the captivity," "their brethren the priests," and "for themselves," highlighting the communal solidarity and universal need for atonement within the newly restored community. The verse also functions as a moment of Culmination, marking the successful re-establishment of proper worship and covenant fidelity following the physical completion of the Temple, thereby symbolizing the spiritual restoration of the nation. Finally, the act of "killing the passover" is rich with Symbolism, connecting the immediate post-exilic reality back to the foundational act of deliverance from Egypt, reminding the audience of God's enduring power to save and His unwavering covenant faithfulness.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezra 6:20 stands as a profound testament to the enduring principles of holiness, obedience, and corporate worship within the covenant relationship between God and Israel. The meticulous purification of the priests and Levites before the Passover underscores the absolute necessity of a consecrated approach to God. This was not mere ritualism but an outward expression of an inward commitment to living according to God's transcendent standards, recognizing His absolute holiness. The communal aspect of the sacrifice—offered for all the children of the captivity, for the priests, and for themselves—powerfully highlights the shared identity and destiny of God's people, united in their profound need for atonement and their participation in God's redemptive acts. This post-exilic Passover signifies a renewed covenant, a fresh spiritual start, and a re-establishment of the proper worship life that had been tragically disrupted by exile, demonstrating God's unwavering faithfulness in restoring His people and enabling them to draw near to Him in purity.

REFLECTION AND APPLICATION

The scene in Ezra 6:20 offers profound and timeless lessons for believers today, transcending the specific rituals of the Old Covenant. The emphasis on the thorough purification of the priests and Levites before they could serve reminds us that approaching a holy God requires intentional preparation and a diligent pursuit of purity. While we are no longer bound by the ceremonial laws of the Old Testament, the underlying principle of a clean heart and a life consecrated to God remains paramount for acceptable worship and effective service. Our worship is not merely an outward act but an internal posture of reverence, humility, and genuine repentance. This verse challenges us to consider the state of our hearts and lives as we engage in corporate worship and personal devotion. Are we striving for purity, confessing our sins, and seeking to live in a manner worthy of our calling as those redeemed by Christ? Furthermore, the communal nature of the Passover, where the sacrifice was offered for all, underscores the vital importance of corporate worship and the unity of the body of Christ. Our faith is not solely individual; we are part of a larger community, called to worship and serve God together, sharing in His redemptive work and remembering His enduring faithfulness.

Questions for Reflection

  • In what ways do I intentionally prepare my heart and mind before engaging in worship, whether individually or corporately?
  • How does the emphasis on purity in Ezra 6:20 deepen my understanding of holiness and its practical implications in my daily life as a believer?
  • What does it truly mean for me to participate in "corporate worship" today, and how can I actively contribute to the spiritual purity and unity of my faith community?
  • How does remembering God's past acts of deliverance and restoration (like the Passover) strengthen my faith and commitment to Him in the present challenges of life?

FAQ

Why was the purification of the priests and Levites so crucial before the Passover celebration?

Answer: The purification of the priests and Levites was absolutely crucial because they were the divinely appointed mediators between God and the people, specifically responsible for handling sacred objects and meticulously performing the sacrificial rites prescribed by the Mosaic Law. God is inherently holy, and any approach to Him, especially in the context of atonement and worship, demanded the highest degree of ritual and spiritual cleanliness. Their impurity would have defiled the sacred act and potentially incurred divine judgment, as tragically seen in instances like Nadab and Abihu (Leviticus 10:1-2). By ensuring "all of them [were] pure," the community affirmed their unwavering obedience to God's commands and their profound reverence for His holiness, thereby making the Passover celebration acceptable and effective in His sight.

What is the significance of the Passover being killed for "all the children of the captivity, and for their brethren the priests, and for themselves"?

Answer: This comprehensive scope highlights the universal need for atonement and the deeply communal nature of the Passover celebration. "All the children of the captivity" refers to the entire lay community of returned exiles, emphasizing that God's deliverance and the benefits of the sacrifice extended to every single member of the congregation. The inclusion of "their brethren the priests" meant that even other priests who were not actively officiating benefited from the sacrifice, acknowledging their shared humanity and need. Crucially, the phrase "and for themselves" signifies that the officiating priests and Levites, despite their sacred office and ritual purity, were also sinners in need of atonement and participation in God's redemptive work. This demonstrates profound humility and underscores that no one, regardless of their spiritual role or status, is exempt from the need for God's grace and purification. It powerfully reinforced the unity of the people under God's covenant, all sharing in the same fundamental need for deliverance and forgiveness.

CHRIST-CENTERED FULFILLMENT

Ezra 6:20, with its profound emphasis on meticulous purification and the communal slaying of the Passover lamb, powerfully foreshadows the person and redemptive work of Jesus Christ. The rigorous cleansing of the priests and Levites points to the absolute purity required for mediating between a holy God and sinful humanity—a standard perfectly met only by Christ, our great High Priest, who was "holy, innocent, unstained, separated from sinners, and exalted above the heavens" (Hebrews 7:26). The Passover lamb, ritually killed for the atonement of the community and securing their deliverance, finds its ultimate and perfect fulfillment in Jesus, who is declared by John the Baptist as "the Lamb of God, who takes away the sin of the world!" (John 1:29). Just as the blood of the Passover lamb secured deliverance for Israel from the angel of death, so too does the precious blood of Christ, shed on the cross, provide the perfect and final cleansing for all who believe, purifying our consciences from dead works to serve the living God (Hebrews 9:14). The communal nature of the Passover in Ezra 6:20, where the sacrifice was for all—priests and people alike—beautifully anticipates Christ's singular, all-sufficient sacrifice for all humanity, uniting both Jew and Gentile into one new man, the Church, by breaking down the dividing wall of hostility (Ephesians 2:14-16). Thus, Ezra 6:20 is not merely a historical account of ritual purity but a profound glimpse into the perfect, once-for-all purification and atoning sacrifice accomplished by our Lord Jesus Christ, our ultimate and eternal Passover Lamb.

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Commentary on Ezra 6 verses 13–22

Here we have, I. The Jews' enemies made their friends. When they received this order from the king they came with as much haste to encourage and assist the work as their predecessors had done to put a stop to it, Ezr 4:23. What the king ordered they did, and, because they would not be thought to do it with reluctance, they did it speedily, Ezr 6:13. The king's moderation made them, contrary to their own inclination, moderate too.

II. The building of the temple carried on, and finished in a little time, Ezr 6:14, Ezr 6:15. Now the elders of the Jews built with cheerfulness. For aught I know, the elders themselves laboured at it with their own hands; and, if they did, it was no disparagement to their eldership, but an encouragement to the other workmen. 1. They found themselves bound to it by the commandment of the God of Israel, who had given them power that they might use it in his service. 2. They found themselves shamed into it by the commandment of the heathen kings, Cyrus formerly, Darius now, and Artaxerxes some time after. Can the elders of the Jews be remiss in this good work when these foreign princes appear so warm in it? Shall native Israelites grudge their pains and care about this building when strangers grudge not to be at the expense of it? 3. They found themselves encouraged in it by the prophesying of Haggai and Zechariah, who, it is likely, represented to them (as bishop Patrick suggests) the wonderful goodness of God in inclining the heart of the king of Persia to favour them thus. And now the work went on so prosperously that, in four hears' time, it was brought to perfection. As for God, his work is perfect. The gospel church, that spiritual temple, is long in the building, but it will be finished at last, when the mystical body is completed. Every believer is a living temple, building up himself in his most holy faith. Much opposition is given to this work by Satan and our own corruptions. We trifle, and proceed in it with many stops and pauses; but he that has begun the good work will see it performed, and will bring forth judgment unto victory. Spirits of just men will be made perfect.

III. The dedication of the temple. When it was built, being designed only for sacred uses, they showed by an example how it should be used, which (says bishop Patrick) is the proper sense of the word dedicate. They entered upon it with solemnity and probably with a public declaration of the separating of it from common uses and the surrender of it to the honour of God, to be employed in his worship. 1. The persons employed in this service were not only the priests and Levites who officiated, but the children of Israel, some of each of the twelve tribes, though Judah and Benjamin were the chief, and the rest of the children of the captivity or transportation, which intimates that there were many besides the children of Israel, of other nations, who transported themselves with them, and became proselytes to their religion, unless we read it, even the remnant of the children of the captivity, and then, we may suppose, notice is hereby taken of their mean and afflicted condition, because the consideration of that helped to make them devout and serious in this and other religious exercises. A sad change! The children of Israel have become children of the captivity, and there appears but a remnant of them, according to that prediction (Isa 7:3), Shear-jashub - The remnant shall return. 2. The sacrifices that were offered upon this occasion were bullocks, rams, and lambs (Ezr 6:17), for burnt-offerings and peace-offerings; not to be compared, in number, with what had been offered at the dedication of Solomon's temple, but, being according to their present ability, they were accepted, for, after a great trial of affliction, the abundance of their joy, and their deep poverty, abounded to the riches of their liberality, Co2 8:2. These hundreds were more to them than Solomon's thousands were to him. But, besides these, they offered twelve he-goats for sin-offerings, one for every tribe, to make atonement for their sins, which they looked upon as necessary in order to the acceptance of their services. Thus, by getting iniquity taken away, they would free themselves from that which had been the sting of their late troubles, and which, if not removed, would be a worm at the root of their present comforts. 3. This service was performed with joy. They were all glad to see the temple built and the concerns of it in so good a posture. Let us learn to welcome holy ordinances with joy and attend on them with pleasure. Let us serve the Lord with gladness. Whatever we dedicate to God, let it be done with joy that he will please to accept of it. 4. When they dedicated the house they settled the household. Small comfort could they have in the temple without the temple service, and therefore they set the priests in their divisions and the Levites in their courses, Ezr 6:18. Having set up the worship of God in this dedication, they took care to keep it up, and made the book of Moses their rule, to which they had an eye in this establishment. Though the temple service could not now be performed with so much pomp and plenty as formerly, because of their poverty, yet perhaps it was performed with as much purity and close adherence to the divine institution as ever, which was the true glory of it. No beauty like the beauty of holiness.

IV. The celebration of the passover in the newly-erected temple. Now that they were newly delivered out of their bondage in Babylon it was seasonable to commemorate their deliverance out of their bondage in Egypt. Fresh mercies should put us in mind of former mercies. We may suppose that they had kept the passover, after a sort, every year since their return, for they had an altar and a tabernacle. But they were liable to frequent disturbances from their enemies, were straitened for room, and had not conveniences about them, so that they could not do it with due solemnity till the temple was built; and now they made a joyful festival of it, it falling out in the next month after the temple was finished and dedicated, Ezr 6:19. Notice is here taken, 1. Of the purity of the priests and Levites that killed the passover, Ezr 6:20. In Hezekiah's time the priests were many of them under blame for not purifying themselves. But now it is observed, to their praise, that they were purified together, as one man (so the word is); they were unanimous both in their resolutions and in their endeavours to make and keep themselves ceremonially clean for this solemnity; they joined together in their preparations, that they might help one another, so that all of them were pure, to a man. The purity of ministers adds much to the beauty of their ministrations; so does their unity. 2. Of the proselytes that communicated with them in this ordinance: All such as had separated themselves unto them, had left their country and the superstitions of it and cast in their lot with the Israel of God, and had turned from the filthiness of the heathen of the land, both their idolatries and immoralities, to seek the Lord God of Israel as their God, did eat the passover. See how the proselytes, the converts, are described. They separated themselves from the filthiness of sin and fellowship with sinners, joined themselves with the Israel of God in conformity and communion, and set themselves to seek the God of Israel; and those that do so in sincerity, though strangers and foreigners, are welcome to eat of the gospel feast, as fellow-citizens with the saints and of the household of God. 3. Of the great pleasure and satisfaction wherewith they kept the feast of unleavened bread, Ezr 6:22. The Lord had made them joyful, had given them both cause to rejoice and hearts to rejoice. It was now about twenty years since the foundation of this temple was laid, and we may suppose the old men that then wept at the remembrance of the first temple were most of them dead by this time, so that now there were no tears mingled with their joys. Those that are, upon good grounds, joyful, have therefore reason to be thankful, because it is God that makes them to rejoice. He is the fountain whence all the streams of our joy flow. God has promised to all those who take hold of his covenant that he will make them joyful in his house of prayer. The particular occasion they had for joy at this time was that God had turned the heart of the emperor to them, to strengthen their hands. If those that have been, or who we feared would have been, against us, prove to be for us, we may rejoice in it as a token for good, that our ways please the Lord (Pro 16:7), and he must have the glory of it.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 13–22. Public domain.
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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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