TRV
Translation
King James Version
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.
KJV (with Strong's)
And kept H6213 the feast H2282 of unleavened bread H4682 seven H7651 days H3117 with joy H8057: for the LORD H3068 had made them joyful H8055, and turned H5437 the heart H3820 of the king H4428 of Assyria H804 unto them, to strengthen H2388 their hands H3027 in the work H4399 of the house H1004 of God H430, the God H430 of Israel H3478.
Complete Jewish Bible
and joyfully kept the feast of matzah for seven days; for ADONAI had filled them with joy by turning the heart of the king of Ashur toward them, so that he assisted them in the work of the house of God, the God of Isra'el.
Berean Standard Bible
For seven days they kept the Feast of Unleavened Bread with joy, because the LORD had made them joyful and turned the heart of the king of Assyria toward them to strengthen their hands in the work on the house of the God of Israel.
American Standard Version
and kept the feast of unleavened bread seven days with joy: for Jehovah had made them joyful, and had 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.
World English Bible Messianic
and kept the feast of unleavened bread seven days with joy: for the LORD had made them joyful, and had turned the heart of the king of Assyria to them, to strengthen their hands in the work of God’s house, the God of Israel.
Geneva Bible (1599)
And they kept ye feast of vnleauened bread seuen dayes with ioy: for the Lord had made them glad, and turned the heart of the King of Asshur vnto them, to incourage them in the worke of the house of God, euen the God of Israel.
Young's Literal Translation
and they make the feast of unleavened things seven days with joy, for Jehovah made them to rejoice, and turned round the heart of the king of Asshur unto them, to strengthen their hands in the work of the house of God, the God of Israel.
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Commentary on Ezra 6 verses 13–22
13 ¶ 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.
14 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.
15 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.
16 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,
17 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.
18 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.
19 And the children of the captivity kept the passover upon the fourteenth day of the first month.
20 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.
21 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,
22 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.
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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BedeAD 735
Commentary on Ezra and Nehemiah
They celebrated the feast of unleavened bread for seven days, etc. For this is the greatest joy of the righteous, both in this age and in the future, that the work of the Church is complete, with even the Gentiles who once resisted being converted, aiding its state and confirming peace of the Christian Church's religion throughout the entire world. Thus far, it is written about the return from Babylon to Jerusalem of the people who had been taken captive; the return of the vessels that had been taken away; the restoration and dedication of the temple that had been burned; the celebration of the festivals, and the singing of the songs of the Lord, which could not be sung in a foreign land, under the leaders Zerubbabel and Joshua. All these things contain one and the same knowledge of human salvation in Christ, both those who came into the world with the sin of the first transgression, purified by the sacraments of faith, are saved; and those who corrupted the faith they had received by sinning, repent and return to their senses, and both, through one and the same Savior, the true king and priest, celebrating as if the most blessed Passover, pass from this world to the Father, from death to life. Truly, because the temple was burned and the city of Jerusalem destroyed, the holy Scriptures that were kept there were also destroyed by the hostile calamity, and these, by the mercy of the Lord and his return to his people, had to be restored; so that, having restored the buildings that had been torn down, they would have something from which they, being admonished, might learn to be restored inwardly in the faith and love of their Creator. Hence it well follows:
BedeAD 735
Commentary on Ezra and Nehemiah
And they kept the Feast of Unleavened Bread, etc. The Apostle teaches us how we ought to keep this feast spiritually, saying: "Let us therefore feast not with the old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth" (1 Cor. 5). This is to be observed for seven days; because throughout all this world's time, which runs for as many days, we ought to lead our life in sincerity and truth, indeed in the sacrifices and holocausts of all good works. And because our Lord, at the time of the Passover, conquered death, tasted momentarily with the eternal power of resurrection; the celebration of the Passover may be referred typologically to the time of our resurrection; so that the building of the temple designates the present state of the Holy Church, the dedication signifies the future life, which happens in the exultation of the holy souls, when they leave the body. The sacrifice of the Passover hints at the glory of the resurrection, when all the elect, no longer believing in the sacrament, but seeing in reality and truth, will be refreshed by the flesh of the spotless Lamb, that is, of our God and Lord. Hence, in this Passover, it is stated that all the priests and Levites, the entire assembly of the people, all who had flocked to them from the nations, were pure, as if they had all attended as one; for then the Lamb of God truly takes away the sins of the world. And as the Apostle John says: “The blood of Jesus, the Son of God, cleanses us from all sin” (1 John 1). Then there will be true unity when God will be all in all (1 John 1; 1 Cor. 15). Then the true feast of unleavened bread will be celebrated in joy, when no leaven of malice or wickedness remains in the elect, and all will cling to the divine vision in truth and sincerity of heart. And this not in the seven days of the passing world, but in the one day of everlasting life in the courts of the Lord, which is better than thousands in the light of the Holy Spirit, whose sevenfold grace the prophet commends to us (Ps. 84).
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 6:22 encapsulates a moment of profound spiritual jubilation and divine orchestration following the arduous completion of the Second Temple in Jerusalem. After decades marked by exile, formidable opposition, and frustrating delays, the returned Jewish community celebrated the Feast of Unleavened Bread with overflowing gladness, recognizing this deep joy as a direct, supernatural gift from the LORD. This verse powerfully illustrates God's sovereign hand actively shaping history, as He supernaturally influenced the disposition of the reigning Persian monarch—referred to here by the historically significant, though anachronistic, title "king of Assyria"—to not only permit but actively support the monumental rebuilding efforts, thereby divinely empowering His people in their sacred task of restoring the very house of God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezra 6:22 is rich in literary devices that amplify its theological and narrative impact. The most prominent is Divine Providence, where God's unseen, yet profoundly active, hand is explicitly revealed as the ultimate orchestrator of events, turning the heart of a powerful king to serve His redemptive purposes. This narrative technique profoundly emphasizes God's ultimate control over human history and the affairs of nations. Symbolism is powerfully evident in the celebration of the Feast of Unleavened Bread, which, in this post-exilic context, transcends its original meaning to symbolize a new exodus, a renewed covenant relationship, and a fresh act of divine deliverance, mirroring the foundational liberation from Egypt. The phrase "king of Assyria" functions as a form of Metonymy or Synecdoche, where a historically significant associated name (the former Assyrian empire, now absorbed into Persia) stands for the current dominant imperial power (Persia and its ruler). This usage not only underscores the vastness of the empire that God controls but also perhaps evokes the historical memory of past oppressors now unwittingly serving God's people. Finally, the Repetition of the concept of "joy" (simchah) serves to underscore the central theme of divine blessing and the profound emotional and spiritual state of the people, emphasizing its supernatural origin and its significance as a gift from the LORD.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 6:22 stands as a profound testament to God's unwavering faithfulness and His absolute sovereign control over all creation, including the innermost dispositions of human rulers. It powerfully demonstrates that God actively intervenes in the course of history to accomplish His redemptive purposes for His covenant people, transforming seemingly insurmountable obstacles into clear pathways for the advancement of His divine will. The profound joy experienced by the Israelites was not merely a human emotion born of success but a supernatural, divine gift, flowing directly from their recognition of God's powerful, benevolent, and faithful hand at work in their lives. This divinely imparted joy, deeply rooted in God's steadfast faithfulness, served as an internal source of strength, empowering them for the ongoing work of establishing His kingdom and restoring proper worship. The passage teaches us that even in the face of formidable political opposition, daunting tasks, or prolonged delays, God is supremely able to turn circumstances and hearts to favor His plans, thereby ensuring that His "house"—His presence and His work among His people—is established, sustained, and ultimately glorified.
REFLECTION AND APPLICATION
Ezra 6:22 offers profound encouragement and a timeless lesson for believers today, powerfully reminding us that God remains absolutely sovereign over all earthly powers, political landscapes, and challenging circumstances. Just as He supernaturally turned the heart of a powerful king to facilitate the rebuilding of His sacred temple, so too can He orchestrate events and influence individuals, even those in positions of authority, to advance His kingdom purposes in our personal lives, our communities, and the broader world. This should instill in us a profound and unwavering sense of hope, trust, and peace, even when we are faced with seemingly insurmountable challenges, entrenched opposition, or frustrating delays in fulfilling God's call. Our joy, like that of the Israelites, should be rooted not in fleeting circumstances or the immediate outcome of our efforts, but in the enduring, immutable faithfulness of the LORD, who actively empowers and strengthens our hands for the specific tasks He has called us to undertake. This divinely imparted joy becomes our spiritual strength, enabling us to persevere with unwavering confidence, knowing that God is actively working behind the scenes, turning hearts and opening doors for the ultimate fulfillment of His perfect and redemptive will. We are therefore called to participate in His ongoing work with gladness, trusting implicitly that He provides all necessary resources and ultimately removes all obstacles that stand in the way of His divine plan.
Questions for Reflection
FAQ
Why does the verse mention the "king of Assyria" when Persia was the dominant empire at the time?
Answer: The reference to the "king of Assyria" in Ezra 6:22 is an intriguing historical detail. By the time of Darius I, the mighty Assyrian Empire had long been conquered and absorbed, first by Babylon, and subsequently by the expansive Persian Empire. Scholars generally interpret this phrasing as a form of metonymy or a broader, perhaps even anachronistic, designation for the dominant imperial power of the Mesopotamian region. The Persian Empire had indeed incorporated the territories that once constituted the Assyrian Empire, so from the perspective of the Jewish people, the current ruler held sway over what was historically "Assyrian" land. This particular phrasing serves to emphasize God's comprehensive and absolute control over all imperial powers, both past and present, powerfully demonstrating His ability to influence any ruler, regardless of their specific title or the name of their kingdom, to serve His divine purposes in strengthening His people for the crucial "work of the house of God".
What is the significance of celebrating the Feast of Unleavened Bread at this particular time?
Answer: The celebration of the Feast of Unleavened Bread, occurring immediately after the dedication of the newly rebuilt Second Temple, carries immense symbolic and theological weight. This festival, observed for seven days following Passover, fundamentally commemorated Israel's original, miraculous deliverance from slavery in Egypt and their hasty departure that left no time for bread to rise (Exodus 12:15-20). For the returned exiles, who had experienced their own profound "exodus" from Babylonian captivity and the subsequent rebuilding of their spiritual center, the observance of this feast symbolized a powerful new beginning and a fresh, undeniable act of divine deliverance. It marked the joyous restoration of proper, communal worship in the rebuilt temple, signifying a renewed covenant relationship with God in the promised land. The profound joy they experienced was intrinsically tied to this deep sense of liberation, purification, and the re-establishment of their spiritual identity and communal life, now once again centered around God's dwelling place.
CHRIST-CENTERED FULFILLMENT
Ezra 6:22, with its central themes of divinely imparted joy, God's sovereign control over earthly rulers, and the strengthening of hands for the sacred work of the house of God, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The rebuilt temple in Jerusalem, a tangible place of God's presence and worship, ultimately serves as a powerful type pointing directly to Christ Himself, who boldly declared, "Destroy this temple, and in three days I will raise it up," speaking prophetically of the temple of His own body (John 2:19-21). He is the true and greater temple, the ultimate dwelling place of God among humanity, embodying the very presence of God. The overflowing joy experienced by the Israelites, supernaturally given by the LORD, beautifully foreshadows the "fullness of joy" found eternally in God's presence through Christ (Psalm 16:11). The Holy Spirit, poured out upon believers, is the very source of this divine, enduring joy, enabling us to rejoice even amidst suffering and trials (Romans 15:13 and Philippians 4:4). Furthermore, God's sovereign act of turning the heart of the "king of Assyria" to strengthen His people for the temple work powerfully points to Christ's ultimate and decisive victory over all earthly powers and His ongoing, active work through His church. He has been given "all authority in heaven and on earth" (Matthew 28:18), and He continually empowers His followers to build His spiritual house, the church, which is described as a "spiritual house to be a holy priesthood" (1 Peter 2:5). He strengthens their hands for the monumental task of the Great Commission (Matthew 28:19-20) through the indwelling power of the Holy Spirit (Acts 1:8). Finally, the Feast of Unleavened Bread, a profound celebration of deliverance from bondage, finds its ultimate and perfect reality in Christ, "our Passover lamb, has been sacrificed" (1 Corinthians 5:7), who delivers us from the bondage of sin and death, initiating a new life characterized by purity, truth, and spiritual freedom.