Ezra 6:5

KJV

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.

KJV (with Strong's)

And also {H638} let the golden {H1722} and silver {H3702} vessels {H3984} of the house {H1005} of God {H426}, which Nebuchadnezzar {H5020} took forth {H5312} out of {H4481} the temple {H1965} which is at Jerusalem {H3390}, and brought {H2987} unto Babylon {H895}, be restored {H8421}, and brought again {H1946} unto the temple {H1965} which is at Jerusalem {H3390}, every one to his place {H870}, and place {H5182} them in the house {H1005} of God {H426}.

Complete Jewish Bible

Also let the gold and silver articles belonging to the house of God, which N'vukhadnetzar removed from the temple at Yerushalayim and brought to Bavel, be restored and returned to the temple in Yerushalayim, each item to its place; and you are to put them in the house of God.'

Berean Standard Bible

Furthermore, the gold and silver articles of the house of God, which Nebuchadnezzar took from the temple in Jerusalem and carried to Babylon, must also be returned to the temple in Jerusalem and deposited in the house of God.

American Standard Version

And also let the gold 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 its place; and thou shalt put them in the house of God.

Commentary

### SUMMARY
Ezra 6:5 stands as a powerful testament to divine sovereignty and meticulous restoration within King Darius's decree, mandating the precise return of the golden and silver vessels plundered from the Jerusalem Temple by Nebuchadnezzar. This specific instruction not only validates the Jewish people's right to rebuild their sacred house but also underscores God's faithfulness in reversing the desolation of exile, ensuring that every consecrated item is returned "to his place" for the re-establishment of proper worship in Jerusalem.

### CONTEXT
* **Literary Context:** Ezra 6:5 is an integral part of King Darius's comprehensive decree, which directly responds to the inquiry from Tatnai, the governor of Trans-Euphrates, regarding the Jews' authority to rebuild the Temple (Ezra 5:3-5). Having searched the royal archives in Ecbatana and found Cyrus's original decree (Ezra 6:1-2), Darius not only confirms Cyrus's permission but expands upon it, commanding full financial support for the Temple's reconstruction and threatening severe penalties for any who hinder the work (Ezra 6:3-12). Verse 5 specifically reiterates and reinforces the provision from Cyrus's initial edict (Ezra 1:7-11), focusing on the restoration of the sacred Temple vessels, thereby emphasizing the complete and legitimate re-establishment of the cultic worship in Jerusalem. This meticulous detail highlights the Persian king's commitment to the decree and, more profoundly, God's providential hand in orchestrating the precise fulfillment of His purposes.
* **Historical & Cultural Context:** The backdrop for Ezra 6:5 is the post-exilic period, following the seventy-year Babylonian captivity (c. 586-538 BC). King Nebuchadnezzar of Babylon had utterly destroyed Jerusalem and its Temple in 586 BC, carrying off its inhabitants and its sacred treasures to Babylon (cf. [2 Kings 25:13-17](/2_kings/25-13 "2 Kings 25:13-17 - Plundering of the Temple")). These vessels were not merely spoils of war but potent symbols of Israel's covenant relationship with God and the sanctity of His dwelling place. Their removal signified the desecration and desolation of the Temple. The Persian Empire, under Cyrus the Great, conquered Babylon in 539 BC, and Cyrus subsequently issued a decree in 538 BC allowing the Jews to return and rebuild their Temple, even returning some of the plundered vessels (Ezra 1:1-11). Darius I (522-486 BC), who succeeded Cyrus, was prompted to re-examine the matter due to local opposition to the rebuilding efforts. His decree in Ezra 6, including the specific instruction about the vessels, represents a powerful reaffirmation of Persian policy and a recognition of the sacred nature of the Jewish Temple, aligning with the Persian practice of respecting the gods and cults of their conquered peoples to ensure stability.
* **Key Themes:** This verse powerfully contributes to several overarching themes within Ezra and the broader biblical narrative. Firstly, it underscores **Divine Sovereignty and Restoration**, demonstrating that God orchestrates historical events and uses even pagan kings, like Cyrus and Darius, as instruments to fulfill His redemptive purposes (cf. [Proverbs 21:1](/proverbs/21-1 "Proverbs 21:1 - The King's Heart in the Hand of the Lord")). The return of the vessels symbolizes the reversal of judgment and the restoration of His people and their worship. Secondly, it highlights the **Sanctity of Sacred Objects and Worship**. The meticulous instruction to return "every one to his place" emphasizes the profound reverence for the Temple articles, which were consecrated for divine service and integral to the worship of Yahweh. Their restoration was not merely practical but deeply symbolic of the re-establishment of proper, holy worship. Thirdly, the verse points to the **Fulfillment of Prophecy**, as the return from exile, the rebuilding of the Temple, and the restoration of its articles were all anticipated by prophets like Jeremiah (e.g., [Jeremiah 29:10](/jeremiah/29-10 "Jeremiah 29:10 - Seventy Years of Exile")). The precision of the decree affirms God's faithfulness to His covenant promises, even after a period of severe judgment.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Restored (Aramaic, _hathab_):** The Aramaic verb *hathab* (הֲתֵב) means "to bring back," "to restore," or "to return." In this context, it signifies more than mere physical transportation. It conveys the idea of a reversal of the previous desolation and plunder. It implies a legal and spiritual restitution, a making right of what was unjustly taken. This word emphasizes the active, deliberate command for the vessels to be returned to their rightful, consecrated status and location, underscoring the divine mandate behind the Persian decree.
* **Vessels (Hebrew, _keli'_):** While the primary text is Aramaic, the concept of "vessels" (כְּלִי, *keli'*) is deeply rooted in Hebrew tradition. These were not common utensils but sacred implements specifically designated for Temple service—bowls, basins, shovels, censers, etc., used in sacrifices, purification rites, and other cultic activities. Their material (gold and silver) speaks to their intrinsic value, but their sacred function imbued them with immense spiritual significance. Their desecration by Nebuchadnezzar (and later by Belshazzar in [Daniel 5:1-4](/daniel/5-1 "Daniel 5:1-4 - Belshazzar's Feast")) was an affront to God, and their restoration was essential for the legitimate resumption of Temple worship.
* **Every one to his place (Aramaic, _‘al-’atreh_):** This precise phrase, "every one to his place" (עַל־אַתְרֵהּ, *‘al-’atreh*), highlights the meticulousness of the command. It emphasizes order, specificity, and the sacred function of each individual item. It's not just about returning the vessels in bulk, but ensuring each piece is returned to its designated location within the Temple. This precision underscores the sacredness of the Temple liturgy and the divine concern for proper, ordered worship, reflecting God's own character of order and holiness.

#### Verse Breakdown
* **"And also let the golden and silver vessels of the house of God":** This initial clause immediately establishes the subject: highly valuable and consecrated items belonging to the Temple. The mention of "golden and silver" emphasizes their preciousness, indicating not only material worth but also their symbolic value as offerings and instruments dedicated to the divine. These are not ordinary objects but sacred implements set apart for God's service.
* **"which Nebuchadnezzar took forth out of the temple which [is] at Jerusalem, and brought unto Babylon":** This segment provides the historical context of their removal. It explicitly names Nebuchadnezzar, the Babylonian king, as the perpetrator of the plunder. The act of taking them "forth out of the temple" and bringing them "unto Babylon" signifies the desecration of God's house and the humiliation of His people, marking the beginning of the seventy-year exile and the cessation of legitimate worship in Jerusalem.
* **"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":** This concluding and most significant clause issues the clear, emphatic command for restitution. The repetition of "restored" and "brought again" underscores the certainty and completeness of the reversal. The destination is explicitly "the temple which [is] at Jerusalem," emphasizing the re-establishment of God's dwelling place in its rightful location. The phrase "[every one] to his place" highlights the meticulousness required, ensuring the precise and orderly return of each item to its specific function within the sacred space. This is a command for a full, proper, and consecrated re-installation, symbolizing the renewal of worship and God's presence among His people.

#### Literary Devices
Ezra 6:5 employs several literary devices to convey its profound message. **Repetition** is prominent, with phrases like "the temple which [is] at Jerusalem" and the double emphasis on "be restored, and brought again." This repetition serves to underscore the critical importance of the location and the action, reinforcing the divine imperative for the Temple's re-establishment and the precise return of its articles. **Contrast** is also evident, implicitly setting Nebuchadnezzar's act of plundering and destruction against Darius's decree of restoration and rebuilding. This stark opposition highlights God's power to reverse human acts of desecration and bring about His intended purposes. Most significantly, the verse utilizes **Symbolism**. The "golden and silver vessels" are not merely physical objects; they symbolize the sanctity of God's worship, the continuity of the covenant, and the very presence of God among His people. Their return "to his place" symbolizes the restoration of proper worship, the renewal of God's favor, and the re-establishment of the covenant community in their land. The meticulousness of the command for their return further symbolizes God's own meticulous care for His people and His worship.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 6:5 serves as a powerful theological statement about God's unwavering faithfulness and His sovereign control over human history. Even amidst the political machinations of empires and the consequences of Israel's disobedience, God meticulously orchestrates events to bring about His promised restoration. The return of these sacred vessels, once spoils of war and symbols of national humiliation, now becomes a tangible sign of divine reversal and renewed covenant relationship. It underscores the enduring importance of proper worship and the sanctity of what is dedicated to God, demonstrating that true restoration involves not just physical rebuilding but also the re-establishment of spiritual order and reverence. This verse testifies to a God who remembers His promises, reverses judgment, and actively works through unexpected means to bring His people back into full fellowship and worship.

* [Ezra 1:7-11](/ezra/1-7 "Ezra 1:7-11 - Cyrus's Decree and the Return of the Temple Vessels")
* [Daniel 5:1-4](/daniel/5-1 "Daniel 5:1-4 - Belshazzar's Sacrilege with the Temple Vessels")
* [Isaiah 52:11](/isaiah/52-11 "Isaiah 52:11 - Depart, Carry the Vessels of the Lord")

### REFLECTION AND APPLICATION
Ezra 6:5 offers profound lessons for contemporary believers, reminding us that God's sovereignty extends over all earthly powers and circumstances, even when things appear chaotic or lost. Just as He orchestrated the return of the Temple vessels through a pagan king, He continues to work in unexpected ways to fulfill His purposes in our lives and in the world. This verse calls us to trust in God's restorative power, recognizing that what seems broken or beyond repair in our lives, our churches, or our communities can be divinely re-established. Furthermore, the meticulous care for the Temple vessels challenges us to consider what "vessels" in our own lives—our time, talents, resources, and even our bodies—are consecrated to God. Are we using them "to his place," for His intended purpose and glory? This passage encourages us to live with a deep reverence for God and for all that pertains to His kingdom, actively participating in His ongoing work of restoration and worship.

#### Questions for Reflection
* **How does God's sovereignty, as demonstrated through King Darius's decree, encourage your faith in the face of seemingly insurmountable obstacles today?**
* **What "vessels" (talents, resources, time, relationships) in your life do you believe God desires to "restore" or set apart "to his place" for His glory?**
* **In what areas of your life or community do you long to see God's restorative power at work, bringing back what was lost or broken?**

### FAQ

**Why were these vessels so important to be specifically mentioned in the decree?**

Answer: The vessels were not merely decorative items; they were sacred implements consecrated for specific functions within the Temple's sacrificial system and worship rituals. They symbolized the presence of God, the purity required for worship, and the continuity of the covenant between God and Israel. When Nebuchadnezzar plundered them (as described in [2 Kings 25:13-17](/2_kings/25-13 "2 Kings 25:13-17 - Plundering of the Temple")), it was an act of profound desecration and a symbol of Israel's humiliation and God's judgment. Their return was therefore essential for the legitimate re-establishment of Temple worship and a powerful symbol of God's faithfulness in reversing the desolation of exile. The meticulous instruction to return "every one to his place" underscores their unique sacredness and the divine concern for proper order in worship.

**Does this verse have relevance for Christians today, given there's no physical temple or vessels in the same way?**

Answer: Absolutely. While Christians do not worship in a physical temple with literal vessels, the principles embedded in Ezra 6:5 remain highly relevant. Firstly, it powerfully illustrates **God's sovereignty** over all earthly authorities and circumstances, reminding us that He works through unexpected channels to fulfill His purposes, even through pagan kings. Secondly, it highlights the **sanctity of worship** and the importance of dedicating what is precious to God. For believers, our bodies are now considered a "temple of the Holy Spirit" ([1 Corinthians 6:19-20](/1_corinthians/6-19 "1 Corinthians 6:19-20 - Our Bodies as Temples")), and our lives, talents, and resources are to be offered as "spiritual sacrifices" ([1 Peter 2:5](/1_peter/2-5 "1 Peter 2:5 - Living Stones, Holy Priesthood")). The meticulous care for the vessels teaches us to approach our service and dedication to God with reverence, intentionality, and a desire to use our "vessels" for His glory, "every one to his place" in the body of Christ. Finally, it offers a profound message of **hope and restoration**, demonstrating God's desire and power to reverse what is broken and bring about renewal.

### CHRIST-CENTERED FULFILLMENT
Ezra 6:5, with its emphasis on the restoration of sacred vessels to the Temple, finds its ultimate and most profound fulfillment in Jesus Christ. While the physical Temple and its articles were shadows, they pointed to the reality of God's presence among His people and the means by which humanity could approach Him. Jesus himself declared, "Destroy this temple, and in three days I will raise it up," referring to [the temple of his body](/john/2-19 "John 2:19 - Jesus Speaks of His Body as the Temple") ([John 2:19-21](/john/2-19 "John 2:19-21 - Jesus Speaks of His Body as the Temple")). He is the true Temple, the ultimate dwelling place of God, in whom all the fullness of the Godhead dwells bodily ([Colossians 2:9](/colossians/2-9 "Colossians 2:9 - Fullness of Deity in Christ")). The plundered vessels symbolize humanity alienated from God by sin, desecrated and carried away into spiritual captivity. Christ, through His atoning sacrifice, acts as the great restorer, not merely returning physical objects but cleansing and restoring humanity itself to its rightful "place" in fellowship with God. His blood cleanses us from sin, making us "vessels for honorable use, set apart as holy, useful to the master of the house, ready for every good work" ([2 Timothy 2:21](/2_timothy/2-21 "2 Timothy 2:21 - Vessels for Honorable Use")). He is the ultimate High Priest who entered the true, heavenly sanctuary, not with the blood of bulls and goats, but with His own blood, securing an eternal redemption ([Hebrews 9:11-14](/hebrews/9-11 "Hebrews 9:11-14 - Christ's Superior Sacrifice")). The meticulous return of "every one to his place" foreshadows the new creation in Christ, where believers, as living stones, are being built into a spiritual house, a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ ([1 Peter 2:5](/1_peter/2-5 "1 Peter 2:5 - Living Stones, Holy Priesthood")). In the New Jerusalem, there will be no need for a physical temple, "for its temple is the Lord God the Almighty and the Lamb" ([Revelation 21:22](/revelation/21-22 "Revelation 21:22 - The Lord God and the Lamb are the Temple")), signifying the complete and eternal restoration of God's presence among His people through Christ.

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

Daniel 5:2

Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which [was] in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein.

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;

Jeremiah 27:16

Also I spake to the priests and to all this people, saying, Thus saith the LORD; Hearken not to the words of your prophets that prophesy unto you, saying, Behold, the vessels of the LORD'S house shall now shortly be brought again from Babylon: for they prophesy a lie unto you.

2 Kings 25:14

And the pots, and the shovels, and the snuffers, and the spoons, and all the vessels of brass wherewith they ministered, took they away.

2 Kings 25:15

And the firepans, and the bowls, [and] such things as [were] of gold, [in] gold, and of silver, [in] silver, the captain of the guard took away.

2 Chronicles 36:6

Against him came up Nebuchadnezzar king of Babylon, and bound him in fetters, to carry him to Babylon.

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.