In the first year of Cyrus king of Persia
This phrase marks a significant historical moment, around 538 BC, when Cyrus the Great, founder of the Achaemenid Empire, began his reign over Babylon. Cyrus is noted for his policy of religious tolerance and his decree allowing exiled peoples to return to their homelands. This aligns with historical records, such as the Cyrus Cylinder, which corroborates his approach to governance. His reign is pivotal in biblical history as it marks the end of the Babylonian captivity for the Jews.

to fulfill the word of the LORD spoken through Jeremiah
This refers to the prophecy found in Jeremiah 25:11-12 and 29:10, where Jeremiah foretold that the Babylonian exile would last seventy years. The return of the Jews to Jerusalem under Cyrus's decree is seen as the fulfillment of this prophecy, demonstrating God's sovereignty and faithfulness to His promises. This fulfillment underscores the reliability of prophetic scripture and God's control over historical events.

the LORD stirred the spirit of Cyrus king of Persia
This indicates divine intervention, where God influences the heart of a pagan king to accomplish His purposes. It highlights the theme of God's sovereignty over all nations and rulers, as seen in Proverbs 21:1, which states that the king's heart is in the hand of the LORD. This stirring of Cyrus's spirit is a testament to God's ability to use even those outside the covenant community to fulfill His divine plans.

to send a proclamation throughout his kingdom
Cyrus's decree was not only a political act but also a fulfillment of divine prophecy. The proclamation was sent throughout the vast Persian Empire, which stretched from the Indus Valley to the Aegean Sea, ensuring that all exiled peoples, including the Jews, were aware of their opportunity to return home. This widespread announcement reflects the extensive reach and influence of the Persian Empire at the time.

and to put it in writing as follows:
The act of putting the proclamation in writing signifies its official and binding nature. Written decrees were a common practice in the ancient Near East to ensure the permanence and authority of royal commands. This written decree aligns with the biblical emphasis on the importance of written records, as seen in other parts of scripture, such as the Ten Commandments and the Book of the Law. It also serves as a historical document that validates the biblical narrative of the return from exile.

This is what Cyrus king of Persia says:
Cyrus the Great was the founder of the Achaemenid Empire, which became the largest empire the world had seen at that time. His decree marks a significant moment in biblical history, as it allowed the Jewish exiles to return to Jerusalem. This aligns with historical records, such as the Cyrus Cylinder, which corroborates his policy of repatriation and religious tolerance. Cyrus is seen as a pivotal figure used by God to fulfill His purposes, despite being a pagan king.

‘The LORD, the God of heaven,
The title "God of heaven" emphasizes God's sovereignty and supreme authority over all creation, a concept that would resonate with both Jews and Persians. This title is used frequently in post-exilic texts, reflecting the influence of Persian culture and the acknowledgment of a supreme deity. It underscores the belief that God is not limited to the land of Israel but rules over all nations.

who has given me all the kingdoms of the earth,
Cyrus acknowledges that his vast empire is a result of divine providence. This reflects the biblical theme that God is the ultimate authority over all earthly rulers and kingdoms. It echoes the message found in Daniel 2:21, where God is described as the one who "removes kings and sets up kings." This acknowledgment by Cyrus serves as a reminder of God's control over history.

has appointed me to build a house for Him
Cyrus's decree to rebuild the temple in Jerusalem fulfills the prophecy found in Isaiah 44:28, where God declares that Cyrus will say of Jerusalem, "Let it be rebuilt," and of the temple, "Let its foundations be laid." This act of rebuilding the temple is a type of Christ, as Jesus later refers to His body as the temple (John 2:19-21), symbolizing the restoration of true worship through Him.

at Jerusalem in Judah.
Jerusalem holds a central place in Jewish identity and worship, being the location of the original temple built by Solomon. The return to Jerusalem and the rebuilding of the temple signify the restoration of the Jewish community and their covenant relationship with God. This geographical focus highlights the fulfillment of God's promises to His people, as seen in Jeremiah 29:10, where God promises to bring the exiles back after seventy years.

Whoever among you belongs to His people
This phrase identifies the Israelites, specifically those who are part of the covenant community. It emphasizes the continuity of God's promises to Abraham, Isaac, and Jacob. The call is inclusive, inviting all who identify with God's people to participate in the restoration of worship in Jerusalem. This echoes the covenantal language found in Genesis 17:7, where God promises to be the God of Abraham's descendants.

may his God be with him
This blessing invokes God's presence and favor upon those who choose to return. It reflects the assurance of divine guidance and protection, reminiscent of God's promise to be with His people as seen in Exodus 3:12. The phrase underscores the personal relationship between God and His people, highlighting the importance of individual faithfulness within the community.

and may he go to Jerusalem in Judah
Jerusalem is the central place of worship and the political and spiritual heart of Israel. The mention of Judah situates Jerusalem geographically and historically, as Judah was the southern kingdom that remained after the division of Israel. This return to Jerusalem fulfills prophecies such as Isaiah 44:28, which foretold the rebuilding of the city and the temple.

and build the house of the LORD
The rebuilding of the temple is a central theme in Ezra, symbolizing the restoration of proper worship and the re-establishment of the covenant relationship with God. The temple is not just a physical structure but a representation of God's dwelling among His people, as seen in Exodus 25:8. This act of rebuilding is a fulfillment of prophecy and a type of Christ, who is the ultimate temple (John 2:19-21).

the God of Israel
This title reaffirms the unique relationship between God and the nation of Israel. It emphasizes God's faithfulness to His covenant and His role as the protector and redeemer of His people. The phrase connects to the broader narrative of God's dealings with Israel throughout the Old Testament, highlighting His sovereignty and commitment to His promises.

He is the God who is in Jerusalem
This statement underscores the significance of Jerusalem as the chosen city where God has placed His name (2 Chronicles 6:6). It reflects the belief that God's presence is uniquely manifested in the temple, making Jerusalem the focal point of worship and divine interaction. This also foreshadows the New Jerusalem in Revelation 21:2-3, where God's presence will dwell with His people eternally.

And let every survivor, wherever he lives,
This phrase refers to the Jewish exiles who remained in the lands of their captivity after the Babylonian conquest. The term "survivor" highlights the remnant of Israel that God preserved through the exile. The decree allows them to return to their homeland, fulfilling prophecies such as those in Isaiah 10:20-22 and Jeremiah 29:10-14, which speak of a remnant returning. The phrase "wherever he lives" indicates the widespread dispersion of the Jewish people across the Persian Empire, emphasizing the vastness of the diaspora.

be assisted by the men of that region
This part of the verse calls for the local non-Jewish populations to support the returning exiles. It reflects the favor and influence of God over the hearts of the surrounding peoples, reminiscent of the Exodus when the Egyptians gave the Israelites goods as they departed (Exodus 12:35-36). It also demonstrates the political and social influence of King Cyrus's decree, which encouraged cooperation and support for the Jewish return.

with silver, gold, goods, and livestock,
The mention of silver and gold signifies wealth and resources necessary for rebuilding the temple and re-establishing the community in Jerusalem. These materials were essential for the construction and furnishing of the temple, as seen in the detailed accounts of the tabernacle and Solomon's temple (Exodus 25-31, 1 Kings 6-7). The inclusion of goods and livestock indicates the practical needs for sustaining life and worship, ensuring the community's economic stability upon their return.

along with a freewill offering for the house of God in Jerusalem.’”
The freewill offering underscores the voluntary nature of the contributions, reflecting the heart of worship and dedication to God. This offering was not mandated by law but was given out of devotion and gratitude, similar to the offerings for the tabernacle in Exodus 35:29. The focus on the "house of God in Jerusalem" highlights the centrality of the temple in Jewish worship and identity, serving as a type of Christ, who is the ultimate temple (John 2:19-21), where God's presence dwells among His people.

So the family heads of Judah and Benjamin
The tribes of Judah and Benjamin were the primary tribes that made up the Southern Kingdom of Judah. After the Babylonian exile, these tribes were the most prominent in returning to Jerusalem. The mention of family heads indicates the importance of lineage and leadership in the Jewish community. This return fulfills the prophecy of Jeremiah 29:10, where God promises to bring His people back after 70 years of exile.

along with the priests and Levites
The priests and Levites were essential for the religious life of Israel, responsible for temple worship and sacrifices. Their inclusion highlights the restoration of proper worship practices in Jerusalem. The Levites, descendants of Levi, were set apart for religious duties, emphasizing the need for spiritual leadership in rebuilding the temple.

everyone whose spirit God had stirred
This phrase indicates divine intervention and inspiration. God actively moved in the hearts of certain individuals to fulfill His purposes, reminiscent of how He stirred the heart of Cyrus in Ezra 1:1. This stirring is a reminder of God's sovereignty and His ability to guide history according to His will, as seen in Philippians 2:13.

prepared to go up and rebuild the house of the LORD
The preparation to rebuild the temple signifies a renewal of covenant faithfulness and worship. The temple was central to Jewish identity and religious practice, symbolizing God's presence among His people. This rebuilding effort is a precursor to the ultimate fulfillment of God's promises through Jesus Christ, who referred to His body as the temple in John 2:19-21.

in Jerusalem
Jerusalem holds significant historical and theological importance as the city of David and the location of the original temple built by Solomon. It is the focal point of Jewish worship and the prophetic center of God's redemptive plan. The return to Jerusalem fulfills prophecies such as Isaiah 44:28, where God declares the rebuilding of the city and temple.

And all their neighbors supported them
This phrase highlights the cooperation and goodwill between the Israelites and their neighbors during the return from Babylonian exile. It reflects a fulfillment of God's promise to move the hearts of others to assist His people (Proverbs 21:1). The support from neighbors can be seen as a divine orchestration, similar to the Egyptians giving the Israelites goods during the Exodus (Exodus 12:35-36).

with articles of silver and gold
Silver and gold were valuable commodities in the ancient Near East, often used for trade, currency, and religious offerings. The provision of these precious metals signifies the wealth and resources needed for the rebuilding of the temple in Jerusalem. This mirrors the wealth given to the Israelites during the Exodus, symbolizing God's provision and blessing (Exodus 3:21-22).

with goods and livestock
Goods and livestock were essential for sustaining the returning exiles on their journey and for re-establishing their community in Jerusalem. Livestock, in particular, was crucial for agriculture and sacrifices. This provision underscores the practical needs being met by God through the generosity of others, reminiscent of the support given to the Israelites in their wilderness journey (Numbers 32:1).

and with valuables
The term "valuables" encompasses a wide range of precious items, possibly including jewels, fine clothing, and other luxury goods. These items would have been used for both personal and communal purposes, including the adornment of the temple. This reflects the wealth of nations being brought to God's people, a theme echoed in prophecies about the future glory of Jerusalem (Isaiah 60:5-7).

in addition to all their freewill offerings
Freewill offerings were voluntary gifts given out of devotion and gratitude to God, beyond what was required by law. This phrase indicates the heartfelt generosity of the people, both those returning and those remaining, in supporting the temple's reconstruction. It highlights the importance of willing and joyful giving in worship, as seen in the construction of the Tabernacle (Exodus 35:29).

King Cyrus also brought out the articles belonging to the house of the LORD
King Cyrus of Persia played a pivotal role in the history of Israel by allowing the Jewish exiles to return to Jerusalem and rebuild the temple. This act of returning the temple articles signifies the restoration of worship and the fulfillment of God's promise to bring His people back. The articles belonging to the house of the LORD refer to sacred items used in temple worship, which were taken by Nebuchadnezzar during the Babylonian conquest. This action by Cyrus aligns with Isaiah's prophecy (Isaiah 44:28) where Cyrus is named as the one who will decree the rebuilding of Jerusalem and the temple.

that Nebuchadnezzar had carried away from Jerusalem
Nebuchadnezzar, the Babylonian king, had previously conquered Jerusalem and destroyed the temple in 586 BC, taking these sacred articles as spoils of war. This event marked the beginning of the Babylonian exile, a period of significant hardship and reflection for the Jewish people. The removal of these items symbolized the loss of God's presence and favor, as the temple was the center of Jewish worship and identity.

and placed in the temple of his gods.
The articles were placed in the temple of Nebuchadnezzar's gods, likely in Babylon, as a demonstration of the supposed superiority of Babylonian deities over the God of Israel. This act was common in the ancient Near East, where conquering nations would display captured religious items to signify their gods' dominance. However, the return of these articles by Cyrus underscores the sovereignty of the God of Israel, who orchestrates events to fulfill His purposes, as seen in the eventual return and restoration of the Jewish people and their worship practices.

Cyrus king of Persia
Cyrus the Great, founder of the Achaemenid Empire, is a pivotal figure in biblical history. His decree to allow the Jews to return to Jerusalem and rebuild the temple fulfills the prophecy in Isaiah 44:28 and 45:1, where Cyrus is named as God's anointed shepherd. His policies of religious tolerance and restoration of local customs and temples were unique for his time, aligning with God's plan for the Israelites.

had them brought out
This phrase refers to the sacred articles of the temple that Nebuchadnezzar had taken to Babylon. The return of these items signifies the restoration of worship and the reestablishment of the Jewish community in Jerusalem. It symbolizes God's faithfulness in preserving His covenant with Israel despite their exile.

by the hand of Mithredath the treasurer
Mithredath, a Persian official, is tasked with overseeing the transfer of the temple articles. His role underscores the administrative efficiency of the Persian Empire and the importance placed on the proper handling of these sacred items. The involvement of a high-ranking official highlights the significance of this event in the eyes of the Persian administration.

who counted them out
The careful accounting of the temple articles indicates the importance of these items and the need for transparency and accuracy in their return. This meticulous process reflects the integrity expected in handling sacred objects and the fulfillment of Cyrus's decree.

to Sheshbazzar the prince of Judah
Sheshbazzar is identified as the leader of the first group of exiles returning to Jerusalem. His title, "prince of Judah," suggests a position of authority and possibly a connection to the Davidic line, though his exact identity is debated. Some scholars equate him with Zerubbabel, another leader in the return, while others see him as a separate figure. His role in the restoration of the temple prefigures the ultimate restoration brought by Jesus Christ, the true Prince of Judah.

This was the inventory:
The term "inventory" indicates a detailed list of items, suggesting careful documentation and accountability. This reflects the importance of the temple treasures and the meticulous nature of Persian administration. The return of these items signifies the restoration of worship in Jerusalem, fulfilling God's promise to bring His people back from exile.

30 gold dishes:
Gold was a symbol of wealth and divine glory, often used in the temple for sacred purposes. The number 30 may symbolize completeness or a significant portion of the temple's original wealth. These dishes were likely used in temple rituals, emphasizing the restoration of proper worship practices.

1,000 silver dishes:
Silver, like gold, was a precious metal used in the temple. The large number of silver dishes indicates the abundance of resources dedicated to the temple's service. Silver often symbolizes redemption in Scripture, pointing to the redemptive work of God in restoring His people.

29 silver utensils:
The specific mention of 29 silver utensils highlights the precision of the inventory. Utensils were essential for temple rituals, and their return underscores the reestablishment of the sacrificial system. The number 29, though not symbolically significant, shows the detailed nature of the record.

30 gold bowls
The mention of "30 gold bowls" highlights the wealth and splendor of the temple artifacts that were taken to Babylon during the exile. Gold was a precious metal, often used in the construction and decoration of sacred objects, signifying purity and divine glory. These bowls were likely used in temple rituals, possibly for libations or offerings. The return of these items under King Cyrus's decree signifies the restoration of worship in Jerusalem and the fulfillment of God's promise to bring His people back from exile. This act can be seen as a type of Christ, who restores and redeems what was lost.

410 matching silver bowls
The "410 matching silver bowls" indicate a large number of similar items, suggesting their use in regular temple service. Silver, like gold, was a valuable metal, often associated with redemption and purification in biblical symbolism. The specific number may not have a direct symbolic meaning but emphasizes the abundance and completeness of the temple's restoration. The return of these items reflects the meticulous care in restoring the temple's former glory, paralleling the detailed instructions given for the tabernacle and temple construction in Exodus and 1 Kings.

1,000 other articles
The "1,000 other articles" encompass a variety of temple utensils and implements necessary for the daily operations and rituals of the temple. This large number underscores the comprehensive nature of the restoration effort. Historically, the return of these items demonstrates the Persian policy of religious tolerance and support for local customs, as seen in the decrees of Cyrus. Theologically, it signifies God's faithfulness in preserving His covenant people and their worship practices, foreshadowing the ultimate restoration and fulfillment in Christ, who is the true temple and high priest.

In all, there were 5,400 gold and silver articles.
This phrase highlights the significant number of sacred items returned to Jerusalem. These articles were originally taken by Nebuchadnezzar during the Babylonian conquest (2 Kings 24:13, Daniel 1:2). The return of these items signifies the restoration of worship in the temple, fulfilling prophecies of restoration (Jeremiah 27:21-22). The specific mention of gold and silver underscores the wealth and splendor of the temple, reflecting the glory of God. The number 5,400, though not detailed in the preceding verses, suggests completeness and abundance, symbolizing God's provision and faithfulness.

Sheshbazzar brought all these along
Sheshbazzar is identified as the prince of Judah (Ezra 1:8), possibly a title for Zerubbabel or another leader. His role in transporting these articles indicates his leadership and responsibility in the restoration process. The act of bringing these items back is a physical manifestation of God's promise to restore His people and their worship. Sheshbazzar's leadership can be seen as a type of Christ, who leads His people from captivity to freedom.

when the exiles went up from Babylon to Jerusalem.
This movement from Babylon to Jerusalem is a fulfillment of God's promise to bring His people back to their land (Jeremiah 29:10). The phrase "went up" is significant, as Jerusalem is geographically higher than Babylon, but it also carries spiritual connotations of returning to a place of worship and covenant relationship with God. This return is a precursor to the ultimate return and restoration through Christ, who brings His people to the New Jerusalem (Revelation 21:2). The journey from Babylon to Jerusalem symbolizes the spiritual journey from exile in sin to redemption and restoration in God's presence.