TRV
- English
- King James KJV
- Complete Jewish CJB
- World English WEBM
- Berean Standard BSB
- American Standard ASV
- Geneva GNV
- Young's Literal YLT
- Douay-Rheims DRC
- International
- Shqip ALB
- العربية SVD
- বাংলা BN-IRV
- မြန်မာ Judson
- 简体文 CUV-S
- 繁體中文 CUV-T
- Čeština BKR
- Nederlands STVE
- Français LSG
- Deutsch SCH
- Ελληνικά Vamvas
- ગુજરાતી GU-IRV
- Hausa HCB
- עברית Hebrew
- हिन्दी HCV
- Magyar KAROLI
- Bahasa Indonesia INDO-TB
- Italiano Diodati
- 日本語 Kougo
- 한국어 Korean
- മലയാളം MAL
- मराठी MRCV
- Norsk DNB
- فارسی OPV
- Polski BG
- Português Almeida
- Română Cornilescu
- Русский Synodal
- Español RVG
- Kiswahili Neno
- Svenska SV1917
- Tagalog TAG-ADB
- தமிழ் TCV
- తెలుగు TSA
- ภาษาไทย THAI-KJV
- Українська Ohienko
- Tiếng Việt CADMAN
- Yorùbá YCB
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezra 6:1–12. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here, I. The decree of Cyrus for the building of the temple repeated. To this the Samaritans referred because the Jews pleaded it, and perhaps hoped it would not be found, and then their plea would be over-ruled and a stop put to their work. Search was ordered to be made for it among the records; for, it seems, the tribes had not taken care to provide themselves with an authentic copy of it, which might have stood them in good stead, but they must appeal to the original. It was looked for in Babylon (Ezr 6:1), where Cyrus was when he signed it. But, when it was not found there, Darius did not make that a pretence to conclude that therefore there was no such decree, and thereupon to give judgment against the Jews; but it is probable, having himself heard that such a decree was certainly made, he ordered the rolls in other places to be searched, and at length it was found at Achmetha, in the province of the Medes, Ezr 6:2. Perhaps some that durst not destroy it, yet hid it there, out of ill will to the Jews, that they might lose the benefit of it. But Providence so ordered that it came to light; and it is here inserted, Ezr 6:3-5. 1. Here is a warrant for the building of the temple: Let the house of God at Jerusalem, yea, let that house be built (so it may be read), within such and such dimensions, and with such and such materials. 2. A warrant for the taking of the expenses of the building out of the king's revenue, Ezr 6:4. We do not find that they had received what was here ordered them, the face of things at court being soon changed. 3. A warrant for the restoring of the vessels and utensils of the temple, which Nebuchadnezzar had taken away (Ezr 6:5), with an order that the priests, the Lord's ministers, should return them all to their places in the house of God.
II.The confirmation of it by a decree of Darius, grounded upon it and in pursuance of it.
1.The decree of Darius is very explicit and satisfactory.
(1.)He forbids his officers to do any thing in opposition to the building of the temple. The manner of expression intimates that he knew they had a mind to hinder it: Be you far hence (Ezr 6:6); let the work of this house of God alone, Ezr 6:7. Thus was the wrath of the enemy made to praise God and the remainder thereof did he restrain.
(2.)He orders them out of his own revenue to assist the builders with money,
[1.]For carrying on the building, Ezr 6:8. Herein he pursues the example of Cyrus, Ezr 6:4.
[2.]For maintaining the sacrifices there when it was built, Ezr 6:9. He ordered that they should be supplied with every thing they wanted both for burnt-offerings and meat-offerings. He was content it should be a rent-charge upon his revenue, and ordered it to be paid every day, and this without fail, that they might offer sacrifices and prayers with them (for the patriarchs, when they offered sacrifice, called on the name of the Lord, so did Samuel, Elijah, and others) for the life (that is, the happiness and prosperity) of the king and his sons, Ezr 6:10. See here how he gives honour, First, To Israel's God, whom he calls once and again the God of heaven. Secondly, To his ministers, in ordering his commissioners to give out supplies for the temple service at the appointment of the priests. Those that thought to control them must now be, in this matter, at their command. It was a new thing for God's priests to have such an interest in the public money. Thirdly, To prayer: That they may pray for the life of the king. He knew they were a praying people, and had heard that God was nigh to them in all that which they called upon him for. He was sensible he needed their prayers and might receive benefit by them, and was kind to them in order that he might have an interest in their prayers. It is the duty of God's people to pray for those that are in authority over them, not only for the good and gentle, but also for the forward; but they are particularly bound in gratitude to pray for their protectors and benefactors; and it is the wisdom of princes to desire their prayers, and to engage them. Let not the greatest princes despise the prayers of the meanest saints; it is desirable to have them for us, and dreadful to have them against us.
(3.)He enforces his decree with a penalty (Ezr 6:11): "Let none either oppose the work and service of the temple or withhold the supports granted to it by the crown upon pain of death. If any alter this decree, let him be (hanged before his own door as we say), hanged upon a beam of his own house, and, as an execrable man, let his house be made a dunghill."
(4.)He entails a divine curse upon all those kings and people that should ever have any hand in the destruction of this house, Ezr 6:12. What he would not do himself for the protection of the temple he desired that God, to whom vengeance belongs, would do. This bespeaks him zealous in the cause; and though this temple was, at length, most justly destroyed by the righteous hand of God, yet perhaps the Romans, who were the instruments of that destruction, felt the effects of this curse, for that empire sensibly declined ever after.
2.From all this we learn,
(1.)That the heart of kings is in the hand of God, and he turns it which way soever he pleases; what they are he makes them to be, for he is King of kings.
(2.)That when God's time has come for the accomplishing of his gracious purposes concerning his church he will raise up instruments to promote them from whom such good service was not expected. The earth sometimes helps the woman (Rev 12:16), and those are made use of for the defence of religion who have little religion themselves.
(3.)That what is intended for the prejudice of the church has often, by the overruling providence of God, been made serviceable to it, Phi 1:12. The enemies of the Jews, in appealing to Darius, hoped to get an order to suppress them, but, instead of that, they got an order to supply them. Thus out of the eater comes forth meat. The apocryphal Esdras (or Ezra), Book 1 ch. 3 and 4, gives another account of this decree in favour of the Jews, that Darius had vowed that if ever he came to the kingdom he would build the temple at Jerusalem, and that Zerubbabel, who was one of his attendants (whereas it is plain here that he was now at Jerusalem), for making an ingenious discourse before him on that subject (Great is the truth and will prevail), was told to ask what recompence he would, and asked only for this order, in pursuance of the king's vow.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
And as for laying the supporting foundations, etc., it is not for us to explain; because neither in the earlier building of the temple nor in the later one is any of these measurements or such work found. Hence it is inferred that Cyrus uttered this of his own accord, and noted the measurement or order of the work as seemed appropriate to him; inasmuch as the temple, as the Words of the Days recount, in the first measure, that is, within the inner walls, had sixty cubits of length, twenty cubits of width. Furthermore, as the history of Kings writes, the height was up to the upper chambers thirty cubits; then another thirty cubits up to the upper chamber, as the height of the porticoes ascended, as Josephus testifies (Antiq. VIII, 3); then another sixty up to the top of the roof; that is, altogether one hundred twenty cubits, as the Words of the Days teach. But how does he say that three courses of uncut stones are to be laid, and thus the courses of new wood, when the whole temple was lined inside with cedar? unless perhaps it was the custom of the Persians to build temples in a varied work such that there were three courses of stones along the walls, and the fourth of crafted wood: and he also thought that this should be done in the same way in the temple of Jerusalem. Or perhaps it should be understood that he spoke of the court of the priests, which was made around the temple in a circle, had three courses of polished stones, and a fourth of cedar wood, and it was up to the chest height of those standing by; or certainly the house of the Lord, which was in front of the temple, about which the Scripture, when the palace of King Solomon was being built, thus recounts: He also made the greater court roundabout of three courses of hewn stones, and one course of hewn cedar, and likewise in the inner court of the house of the Lord, and in the porch of the house (1 Kings VII).
Continue studying Ezra 6:3 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Ezra 6:3 records the pivotal decree issued by King Cyrus in his inaugural year, authorizing the rebuilding of the house of God in Jerusalem. This foundational edict, which explicitly detailed the Temple's purpose as a place for sacrifices and specified its substantial dimensions and the critical requirement for strongly laid foundations, was later rediscovered under King Darius. Its rediscovery provided the crucial legal validation for the Jewish exiles' ongoing efforts to reconstruct their sacred sanctuary, ensuring divine mandate and imperial support for the completion of the Second Temple.
Context
Literary Context
Ezra 6:3 is situated within a crucial narrative arc concerning the post-exilic return and the arduous process of rebuilding the Second Temple. Following the initial return of a Jewish remnant to Jerusalem under Zerubbabel and Jeshua, efforts to reconstruct the Temple faced significant opposition from local adversaries, leading to a cessation of work as detailed in Ezra 4. Ezra chapter 5 describes how the powerful prophetic ministries of Haggai and Zechariah re-ignited the people's zeal to resume building. When Persian governors, Tattenai and Shethar-Bozenai, questioned the Jews' authority to build, the exiles confidently appealed to King Darius, asserting that their work was sanctioned by an earlier decree from Cyrus. Ezra 6:1-2 then details Darius's diligent search for this decree, which was miraculously found in the archives at Ecbatana. Verse 3, therefore, presents the very heart of that rediscovered decree, providing the irrefutable legal and divine mandate that validated the Jews' perseverance and ultimately led to the Temple's completion.
Historical & Cultural Context
The decree in Ezra 6:3 is set against the backdrop of the early Persian Empire, specifically during the reign of Cyrus the Great (559-530 BC), a monarch renowned for his enlightened and pragmatic policy towards conquered peoples. Unlike previous empires, such as Assyria and Babylon, which practiced forced assimilation or mass deportation, Cyrus implemented a policy of allowing exiled peoples to return to their homelands and rebuild their religious sanctuaries, often providing financial support. This was a strategic move to foster loyalty and stability within his vast empire. For the Jewish exiles, this policy was a direct and astonishing fulfillment of prophetic words, particularly those of Isaiah and Jeremiah, concerning their return after 70 years of Babylonian captivity (e.g., Jeremiah 29:10). The discovery of the decree in Ecbatana, a major Persian summer capital and administrative center, highlights the sophisticated archival system of the Achaemenid Empire, ensuring that royal edicts were meticulously recorded and preserved across various imperial hubs.
Key Themes
Ezra 6:3 profoundly contributes to several key themes within the book of Ezra and the broader biblical narrative. Firstly, it underscores Divine Sovereignty and Orchestration, demonstrating how God uses even pagan rulers like Cyrus, whom He calls "His shepherd" (as prophesied in Isaiah 44:28), to accomplish His redemptive purposes and fulfill His covenant promises to Israel. The decree's rediscovery under Darius further emphasizes God's providential hand in overcoming obstacles and ensuring His will is done. Secondly, the verse highlights the theme of Restoration and Rebuilding, not merely of a physical structure but of the spiritual and national identity of Israel. The Temple was the symbolic center of God's presence among His people, the place of atonement, and the hub of their worship. Its reconstruction was essential for the renewal of their covenant relationship with Yahweh. Finally, the specific instructions regarding the Temple's dimensions and the emphasis on "strongly laid foundations" speak to the theme of Foundational Stability and Divine Mandate. This detail not only ensures the physical integrity of the building but also symbolizes the enduring nature of God's promises and the firm basis upon which His people's faith and future were to be built.
Exposition and Analysis
Key Word Analysis
This Aramaic term (H2942) refers to an official royal command, edict, or pronouncement. Its use here emphasizes the binding and authoritative nature of Cyrus's word. It was not merely a suggestion or a permission, but a legally enforceable mandate from the highest authority in the land, underscoring its weight and the divine backing behind it. The discovery of this ṭᵉʻêm was critical for the Jewish community, as it provided irrefutable legal grounds for their building activities, silencing their adversaries and securing Persian imperial support.
This Aramaic term (H1005) refers to a "house" in its broadest sense, encompassing a dwelling, family, or even a temple. In the phrase "house of God" (H426, ʼĕlâhh), it specifically denotes the sacred edifice dedicated to Yahweh. This designation highlights the Temple's divine ownership and purpose as the legitimate dwelling place for the God of Israel. It elevates the rebuilding project from a mere construction effort to one of profound theological significance, establishing it as the designated center for worship and sacrifice to the one true God.
This Aramaic verb (H5446) means "to erect" or "to be strongly laid." The passive participle form used here emphasizes the robust and enduring nature of the foundation required for the Temple. It signifies a deep, stable, and permanent base, crucial for a structure intended to withstand the test of time and opposition. Beyond the literal architectural requirement, it carries symbolic weight, suggesting the divine intention for the restored place of worship to be built on an unshakeable and divinely sanctioned basis, reflecting the enduring nature of God's promises and His work.
Verse Breakdown
"In the first year of Cyrus the king [the same] Cyrus the king made a decree [concerning] the house of God at Jerusalem"
This clause establishes the precise historical context and the ultimate authority behind the decree. The repetition of "Cyrus the king" underscores the definitive and unchallengeable nature of the command. It highlights that the initiative for rebuilding the Temple came from the highest secular power, yet implicitly, it was God who moved the heart of this pagan king to issue such a benevolent order, fulfilling ancient prophecies. The decree's target is explicitly "the house of God at Jerusalem," clearly identifying the sacred site and its location.
"Let the house be builded, the place where they offered sacrifices"
This is the core command of the decree. "Let the house be builded" is a direct imperative, authorizing and mandating the construction. The subsequent phrase, "the place where they offered sacrifices," defines the primary function of the Temple. It was not merely a meeting hall or a monument, but a sacred space designated for cultic worship, particularly the offering of sacrifices, which was central to Israelite atonement and communion with God. This detail confirms the Temple's religious purpose and legitimacy.
"and let the foundations thereof be strongly laid;"
This directive emphasizes the critical importance of a robust and enduring base for the structure. The phrase implies a deep and stable foundation, signifying permanence and resilience. Beyond the literal architectural requirement, it carries symbolic weight, suggesting the need for a firm and unwavering basis for the spiritual life and community of the returned exiles. It speaks to the divine intention that this restored place of worship would be built to last.
"the height thereof threescore cubits, [and] the breadth thereof threescore cubits;"
These specific dimensions (60 cubits, approximately 90 feet, for both height and breadth) provide concrete details for the Temple's main structure. While scholars debate whether these dimensions refer to the main sanctuary or the overall complex, they indicate a substantial and impressive edifice. These specific measurements, mandated by royal decree, ensured that the Temple would be a significant and dignified structure, reflecting the glory of the God to whom it was dedicated and providing a clear architectural blueprint for the builders.
Literary Devices
Ezra 6:3 employs several literary devices to convey its significant message. The Repetition of "Cyrus the king" at the beginning of the verse serves to emphasize the ultimate authority and unwavering nature of the decree, reinforcing its legal weight and the divine hand working through the monarch. The verse is essentially an Edict or Royal Proclamation, characterized by its direct, declarative, and prescriptive language ("Let the house be builded," "let the foundations thereof be strongly laid"). This formal, legalistic tone underscores the binding nature of the command and the imperial backing for the Temple's construction. Furthermore, Symbolism is evident, particularly in the emphasis on "strongly laid foundations." While literally referring to the physical structure, it also symbolically represents the firm and enduring nature of God's promises, His faithfulness, and the secure basis upon which the restored community of Israel was to be built. The Temple itself is a powerful Symbol of God's presence and covenant with His people.
Theological and Thematic Connections
Ezra 6:3 stands as a profound testament to God's unwavering faithfulness and His sovereign control over human history. The decree of Cyrus, a pagan king, demonstrates God's ability to use any means, even unexpected ones, to accomplish His divine purposes and fulfill His prophetic word. This verse highlights that the rebuilding of the Temple was not merely a human endeavor but a divinely ordained project, crucial for the restoration of Israel's spiritual life and national identity after the exile. It underscores the importance of a designated place for worship and sacrifice, a physical manifestation of God's covenant presence among His people, and a reminder that God's plans for His people will ultimately prevail despite opposition and delays. The specific dimensions and the command for "strongly laid foundations" speak to the enduring nature of God's work and the necessity of building on a firm, divinely sanctioned basis.
Reflection and Application
Ezra 6:3 offers profound encouragement for believers today, reminding us that God's purposes are immutable and His faithfulness is steadfast, even when circumstances seem to contradict His promises. Just as God moved the heart of a powerful king like Cyrus to facilitate the rebuilding of His house, He continues to orchestrate events and use unexpected individuals or avenues to accomplish His will in our lives and in the world. This passage challenges us to trust in God's sovereign plan, even when our own efforts face delays or opposition. The emphasis on "strongly laid foundations" is a timeless principle: whether in our personal faith, our families, or our ministries, we are called to build upon a firm and enduring basis. This foundation is ultimately Christ himself, and any work built on Him will withstand the storms of life. We are encouraged to persevere in God's work, knowing that His ultimate "decree" for our lives and for His kingdom will prevail.
Questions for Reflection
FAQ
Was this Temple larger than Solomon's original Temple?
Ezra 6:3 specifies the height and breadth as "threescore cubits" (60 cubits, approximately 90 feet) each. Comparing this to Solomon's Temple, 1 Kings 6:2 states its dimensions were 60 cubits long, 20 cubits wide, and 30 cubits high. This suggests that the Second Temple, at least in its main hall (the "house" referred to), was significantly wider and taller than Solomon's, though perhaps not as long. Many scholars interpret the 60x60 cubits in Ezra 6:3 as referring to the overall dimensions of the main sanctuary building, possibly including surrounding structures or the height of the main hall and its porch. While the Second Temple was indeed substantial, it's important to note that the older men who had seen Solomon's Temple wept when the foundations of the Second Temple were laid (Ezra 3:12), suggesting it did not match the grandeur or perhaps the overall scale and ornamentation of the first. The decree simply ensured a building of significant and respectful size.
Why was Cyrus's decree found in Ecbatana and not Jerusalem?
The decree was found in Ecbatana (modern Hamadan, Iran) because it was one of the primary summer capitals and administrative centers of the Persian Empire. Persian kings often moved between various capitals (like Susa, Persepolis, Babylon, and Ecbatana) throughout the year, and each capital maintained extensive archives for royal edicts, administrative records, and historical documents. It was standard practice for important decrees to be duplicated and stored in multiple locations for security and accessibility. The fact that Darius's officials found the original decree in Ecbatana's archives (Ezra 6:2) speaks to the meticulous record-keeping of the Persian administration and provided irrefutable proof of the Jews' right to rebuild.
What was the significance of the "first year of Cyrus the king"?
The "first year of Cyrus the king" (538/539 BC) is profoundly significant as it marks the precise fulfillment of Jeremiah's prophecy concerning the 70-year Babylonian exile. Jeremiah 29:10 prophesied that after 70 years, God would bring His people back to Jerusalem. With the fall of Babylon to Cyrus in 539 BC, and his subsequent decree in his first regnal year, the period of exile officially ended, and the process of return and restoration began. This timing underscores God's perfect timing and His faithfulness to His covenant promises, demonstrating that He is sovereign over the rise and fall of empires and works through them to achieve His redemptive plan for His people.
Christ-Centered Fulfillment
Ezra 6:3, with its focus on the rebuilding of the physical Temple in Jerusalem, finds its ultimate and most profound fulfillment in Jesus Christ. The Temple was the dwelling place of God among His people, the center of worship, and the place where atonement was made through sacrifice. However, the physical Temple was always a shadow, pointing forward to the true and ultimate dwelling of God. Jesus declared Himself to be the new Temple, stating, "Destroy this temple, and in three days I will raise it up" (John 2:19), referring to His body and resurrection (John 2:21). Just as Cyrus's decree authorized a physical structure, God's ultimate decree in Christ established a spiritual reality: through His sacrifice, He became the perfect and final Lamb of God, who takes away the sin of the world. The "strongly laid foundations" of the Temple foreshadow Christ as the cornerstone upon whom the spiritual house, the Church, is built (Ephesians 2:20; 1 Peter 2:4-5). No longer confined to a building of specific dimensions, God's presence now dwells in believers through the Holy Spirit (1 Corinthians 6:19), making the Church the living Temple of God, a reality far surpassing the physical structure authorized by Cyrus. The sovereign hand of God, moving a pagan king to rebuild a physical temple, ultimately points to His greater work of moving heaven and earth to establish His eternal spiritual kingdom through His Son, Jesus Christ, the true and everlasting Temple.