NASB (UPDATED) TEXT: Ezr 1:1 1Now in the first year of Cyrus king of Persia, in order to fulfill the word of the LORD by the mouth of Jeremiah, the LORD stirred up the spirit of Cyrus king of Persia, so that he sent a proclamation throughout all his kingdom, and also put it in writing, saying,
Ezr 1:1 “in the first year of Cyrus king of Persia” The close of 2Ch 36:22-23 is similar to the opening of Ezra. Some scholars assert that the lexical and syntactical style suggests one author. However, it may simply be a way of showing that Ezra-Nehemiah continues the history of Chronicles.
SPECIAL TOPIC: Medo-Persian Empire: Survey of the Rise of Cyrus II (Isa 41:2 ; Isa 41:25 ; Isa 44:28 to Isa 45:7 ; Isa 46:11 ; Isa 48:15 ) <http://www.freebiblecommentary.org/special_topics/medo_persian_empire.html>
▣ “in order to fulfill the word of the LORD by the mouth of Jeremiah” This refers to Jeremiah's prophecy of the seventy-year captivity (cf. Jer 25:11-12 ; Jer 29:10 ; Jer 50:18-19 ). It is hard to find an exact 7:0 year time-frame unless one adds (1) from the time of King Jehoiakim or (2) from the destruction of Solomon's temple in 58:6 B.C. to the rebuilding of the second temple in 51:6 B.C. However, it is possible that the number 7:0 refers to a round number or the expected life span of an individual.
▣ “the stirred up the spirit of Cyrus” This VERB (BDB 73:4 I, KB 80:2 , Hiphil PERFECT, cf. John Joseph Owens, Analytical Key to the Old Testament, vol. 3, p. 1, and Francis Brown, S. R. Driver, and Charles Briggs [ed], of William Gesenius' Hebrew and English Lexicon of the Old Testament) also occurs in Ezr 1:5 , where the stirs up the exiles to return home. The major thrust of this recurrent theme is that God is in control of history—all history, by arousing humans to action (cf. Ezr 6:22 ; 1Ch 5:26 ; 2Ch 21:16 ; 2Ch 36:22 ; Isa 13:17 ; Jer 51:1 ; Jer 51:11 ; Hag 1:14 )!
Cyrus seems to have had a unique concern for the Jews. Many commentators believe this was because Daniel, who lived into Cyrus' reign (cf. Dan 10:1 ), showed him his name and the prophecies of Isaiah (cf. Isa 41:2 ; Isa 41:25 ; Isa 44:28 to Isa 45:7 , Isa 45:12-13 ; Isa 46:11 ; Isa 48:15 ), which relates to YHWH calling “one from the east” to do His bidding of allowing His people to return to Judah and rebuild His temple. Josephus, Antiq. 11.1, says that the Jews showed Cyrus the text, Isa 44:28 .
Cyrus' knowledge of Isaiah's prophecies may be the source of his words in Ezr 1:2 . The same word, “stirred up” or “aroused” (BDB 73:4 ), is used in Isa 41:2 ; Isa 41:25 ; Isa 45:13 . Daniel himself was concerned about the rebuilding of YHWH's temple (cf. Daniel 9).
▣ “and also put it into writing saying” Cyrus' decree (538 B.C.) that all of the exiled people groups could return to their native lands (Cyrus Cylinder, cf. Ancient Near Eastern Texts Relating to the Old Testament by J. B. Pritchard, pp. 315-316) and re-establish their religious traditions was an attempt to assure loyalty and to try to appease the gods for his reign.
The term “writing” (BDB 50:8 ) is a technical term for written posters. It is possible that the Hebrew account of Cyrus' decree in chapter 1 was spoken (i.e., “he sent a proclamation,” BDB 87:6 ) as well as posted notices (i.e., “put it in writing”) throughout the Empire. The Aramaic in Ezr 6:3-5 was the official written document put in the archives.
NASB (UPDATED) TEXT: Ezr 1:2-4 2”Thus says Cyrus king of Persia, 'The LORD, the God of heaven, has given me all the kingdoms of the earth and He has appointed me to build Him a house in Jerusalem, which is in Judah. 3Whoever there is among you of all His people, may his God be with him! Let him go up to Jerusalem which is in Judah and rebuild the house of the LORD, the God of Israel; He is the God who is in Jerusalem. 4Every survivor, at whatever place he may live, let the men of that place support him with silver and gold, with goods and cattle, together with a freewill offering for the house of God which is in Jerusalem.'“
Ezr 1:2 “The LORD” See Special Topic: Names for Deity <http://www.freebiblecommentary.org/special_topics/names_deity.html>.
▣ “The LORD, the God of Heaven” This title for the universal God of creation was first used by Abraham in Gen 24:3 ; Gen 24:7 and later by Jonah (Ezr 1:9 ). It was a Persian title used of the Zoroastrian, good high-god, Ahura-Mazda (Ormuzd), but in this context it was obviously influenced by Jewish usages referring to YHWH. This proclamation is Jewish, but I believe that this can be explained by (1) the prophesies of Isaiah shown to Cyrus by Daniel and (2) Jewish consultation in writing this edict concerning YHWH.
▣ “has given me all of the kingdoms of the earth” The VERB (BDB 67:8 , KB 73:3 ) is a Qal PERFECT. From the Cyrus Cylinder (ANET p. 315-16), it is known that Cyrus used religion as a political tool to instill loyalty of that people group. The thing he did for the Jews in the name of their God, he did for all the exiled peoples in the names of their gods. Cyrus' personal beliefs are not the issue.
Marduk is the high-god of the Babylonian pantheon, also called Bel (lord). He was the patron god of the city of Babylon. Cyrus consolidated his reign over the ancient Near East by appeasing each and every people group.
The reason Cyrus took the capital of Babylon without a fight was because the last neo-Babylonian king, Nabonidus, became infatuated with the moon god, Zin, who was worshiped in Ur and Haran. His mother was Zin's high priestess at Tema. Nabonidus was absent from Babylon for over ten years on military campaigns near Tema (i.e., Egypt). The priests of Marduk at Babylon saw Cyrus as a liberator and faithful follower of Marduk.
▣ “He has appointed me to build Him a house in Jerusalem” This VERB (BDB 82:3 , KB 95:5 , Qal PERFECT) is used regularly of God appointing someone to a divine task (cf. Num 27:16 ; 2Ch 23:14 ).
Cyrus' understanding of a divine task may have come from his knowledge of Isaiah's prophecies (cf. Isa 41:2 ; Isa 41:25 ; Isa 44:28 to Isa 45:7 , Isa 45:12-13 ; Isa 46:11 ; Isa 48:15 ).
Ezr 1:3 “whoever” Cyrus allowed any and all Jews to return. History tells us about 5:0 ,000 did. The question is how many were left in Babylon? Did the majority of Jews return? Ancient records show that large numbers of Jewish people remained in many cities of Babylon. The ones who returned were the most zealous for their ancestral faith!
▣ “may his God be with him” This is the first of three Qal JUSSIVES:
1. “May his God be with him” (BDB 22:4 , KB 24:3 )
2. “Let him go up to Jerusalem” (BDB 74:8 , KB 82:8 )
3. “Rebuild the house of the LORD” (BDB 12:4 , KB 13:9 )
This phrase may give a hint as to (1) how difficult it was to leave a settled lifestyle and travel a long and dangerous route to Judah or (2) the character of Cyrus himself, to whom all ancient historians refer in gracious, positive ways.
▣ “the house of the LORD” This phrase refers to the temple of YHWH on Mt. Moriah in Jerusalem.
▣ “He is the God who is in Jerusalem” The ancient Near Eastern people believed that every nation had a god and that god was limited to the national boundaries. This concept is seen in the story of Naaman, the Syrian general wanting soil from Israel on which to worship YHWH (cf. 2Ki 5:17 ). The Jews were surprised that YHWH left the temple and traveled east to be with the Jewish exiles in Babylon (cf. Eze 10:18 ; Eze 11:23-25 ).
Cyrus, in Ezr 1:2 , proclaims YHWH as the God of all the earth, but his comment in Ezr 1:3 shows he still saw Him as Israel's deity only!
This phrase could be a parenthesis “(He is God!) which is in Jerusalem,” cf. Rotherham's Emphasized Bible, p. 469). By dividing the phrase this way, it emphasizes monotheism!
Ezr 1:4 “every survivor” In this context God chooses only some (those with a faithful zeal) of the remnant (survivors of the Exile) to return to Judah. As we have seen before in this chapter, themes from Israel's past recur (Ezr 1:6 ). God is reducing the numbers so that He can show His power, provision, and care (e.g., Gideon, Judges 6-7).
SPECIAL TOPIC: “The Faithful Remnant” <http://www.freebiblecommentary.org/special_topics/remnant.html>
▣ “at whatever place he may live” All the Jewish people were allowed by Cyrus' edict in 53:8 B.C. to return home, those who were exiled by Assyria (722 B.C.) and those who were exiled by Babylon (605, 596, 586, 582 B.C.). We know from history that many of the southern tribes of Judah returned (Judah, Benjamin, Simeon, and most of Levi), but only a few from the northern tribes of Israel, which had been exiled to Media.
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▣ “let the men of that place support him” The support for the return trip was supplied by neighbors and kin. These same ones, along with the Persian treasury, helped rebuild the temple.
There is a parallel between the Egyptians of the Exodus giving gold and silver and treasure to the departing Jews to help them build their tabernacle (cf. Exo 12:35-36 ). Isaiah depicts the return from exile as a new exodus (e.g., Isa 41:17-18 ; Isa 43:14-17 ; Isa 48:20-21 ).
This fits the prediction of Hag 2:7-8 that God will allow and motivate the nations to supply His temple's needs!
NASB (UPDATED) TEXT: Ezr 1:5-11 5Then the heads of fathers' households of Judah and Benjamin and the priests and the Levites arose, even everyone whose spirit God had stirred to go up and rebuild the house of the LORD which is in Jerusalem. 6All those about them encouraged them with articles of silver, with gold, with goods, with cattle and with valuables, aside from all that was given as a freewill offering. 7Also King Cyrus brought out the articles of the house of the LORD, which Nebuchadnezzar had carried away from Jerusalem and put in the house of his gods; 8and Cyrus, king of Persia, had them brought out by the hand of Mithredath the treasurer, and he counted them out to Sheshbazzar, the prince of Judah. 9Now this was their number: 30 gold dishes, 1,000 silver dishes, 29 duplicates; 1030 gold bowls, 410 silver bowls of a second kind and 1,000 other articles. 11All the articles of gold and silver numbered 5,400. Sheshbazzar brought them all up with the exiles who went up from Babylon to Jerusalem.
Ezr 1:5 “then the heads of the fathers of the households of Judah and Benjamin and the priests and the Levites” This is a list of the three major groups (tribes) that made up the southern kingdom, Judah, after the political split in 92:2 B.C., which was caused by Rehoboam's arrogance (cf. 1 Kings 1:2 ).
The only tribal group missing in this list is Simeon, which was incorporated into Judah very early. Most of the tribe of Levi (i.e., priests and Levites) stayed with the southern kingdom because of the temple in Jerusalem.
▣ “everyone whose spirit God had stirred to go up” This is the same VERB (BDB 73:4 I, KB 80:2 , Hiphil PERFECT) as in Ezr 1:1 . God motivated Cyrus to do His will and He motivates His people to do His will. However, there is also a necessary covenantal response from each individual. We know from history that not all of these tribal groups returned. God opens hearts to respond to Him!
The Hebrew term ruach (spirit, BDB 92:4 , see Special Topic: Breath, Wind, Spirit <http://www.freebiblecommentary.org/special_topics/breath_wind_spirit.html>) has a very wide semantic field (BDB 92:4-926 , KB 119:7 ). In this context it refers to the human person, his thought, and volitional processes.
Ezr 1:6 “encouraged them” This is a Semitic idiom, “strengthen their hands.” Here it obviously refers to valuable gifts both for the temple in Jerusalem and to help those who are returning to make the trip. See Special Topic: Hand <http://www.freebiblecommentary.org/special_topics/hand.html>.
▣ “a freewill offering” God's people had responded to give to the tabernacle in Exo 35:29 from the spoils they were given by the Egyptians. Here neighbors and fellow Jews give to the rebuilding of the temple in Jerusalem. This may fit Hag 2:6-7 .
Ezr 1:7 “King Cyrus brought out the articles of the house of the LORD, which Nebuchadnezzar had carried away from Jerusalem and put into the house of his gods” These articles would include cups, censers, and sacrificial paraphernalia (cf. Ezr 1:9-11 ). These articles are mentioned in Jer 52:17-19 ; 2Ch 36:10 . They were placed in the temple of Marduk in the city of Babylon. When one compares 2Ki 24:13 with Dan 5:2-4 , there seems to be a contradiction. However, it seems that the large articles of metal were cut up to make them easier to transport, but the smaller ones such as cups, bowls, and spoons were kept intact.
Ezr 1:8 “Mithredath” This was the name of the treasurer of the city of Babylon. His name (BDB 60:9 ) reflects the Persian sun god, Mithras. This was a common name (“given to Mithras” or “Mithras has given”) and another person by the same name occurs in Ezr 4:7 .
▣ “Sheshbazzar” His Babylonian name (BDB 105:8 ) means “may ______ protect the father.” The blank may refer to the moon god (Zin/Sin) or the sun good (Shashu/Shamash). There has been much discussion about this man's relationship to Zerubbabel, who is mentioned in Ezr 2:2 as bringing the exiles back to Jerusalem. Some see him as the first Persian-appointed governor and the uncle of Zerubbabel (cf. 1Ch 3:18 , “Shenazzar” or “Shenabazar” is the fourth son of exiled king Jeconiah [Jehoiachin]; Zerubbabel's father is Shealtiel, the first son, cf. Ezr 3:2 ). In my opinion they are sequential governors (cf. 1Es 6:18 ), but this is speculation.
▣ “prince of Judah” The term “prince” (BDB 67:2 I) means “one lifted up” or “chief.” It does not necessarily imply that he is of the royal line (tribe of Judah, Gen 49:10 ; line of Jesse, Isa 11:1 ; and family of David, 2 Samuel 7). He is called “governor” in Ezr 5:14-16 , while Zerubbabel is called “governor” in Hag 1:1 .
Ezr 1:9 NASB “30 gold dishes”
NKJV “thirty gold platters”
NRSV “gold basins, thirty”
TEV “gold bowls for offerings - 30”
NJB “thirty gold dishes”
This term (BDB 17:3 ) refers to a basin or basket. The New International Dictionary of Old Testament Theology and Exegesis, vol. 1, p. 256, calls it a dish or pan. The Anchor Bible Commentary, vol. 14, calls it “a small dish or other container,” p. 5. The term is used only in this verse in the Bible and is uncertain as all the various guesses from the ancient versions show.
NASB “1,000 silver dishes”
NKJV “one thousand silver platters”
NRSV “silver basins, one thousand”
TEV “silver bowls for offerings - 1,000”
NJB “one thousand silver dishes”
This term (BDB 17:3 ) is the same word as the above items except the ones above were made of gold; these were made of silver. In the tabernacle the different types of valuable metals were used to designate degrees of holiness. Gold was used in the Holy of Holies, but silver in the Holy Place and bronze in other parts of the tabernacle. If this remains true then these different metal vessels may have specialized usages. No bronze vessels are mentioned in the list.
NASB “29 duplicates”
NKJV “twenty-nine knives”
NRSV “knives, twenty-nine”
TEV “other bowls - 29”
NJB “twenty-nine repaired”
This term (BDB 3:2 ) may denote a ritual cutting instrument because it may be related to the VERB “to cut through.” In 1Es 2:13 , which contains a list of vessels closer to the number mentioned in Ezr 1:11 , these are called “censers.” The Septuagint translated it as “changes of clothing” (priestly garments).
Ezr 1:10 “bowls of a second kind” Some lexicons think the word comes from the root, “double” (i.e., “of a second kind”) and refers to bowls that matched each other (cf. New International Dictionary of Old Testament Theology and Exegesis, vol. 2, p. 1138).
Ezr 1:11 “five thousand four hundred” If one adds all of these items listed in Ezr 1:9-11 , they do not equal even half of this amount. This list was just a summary or there were many small unlisted items such as spoons. The non-canonical book of 1Es 2:13-15 gives a list that has many more items listed.
Many of the larger items of gold in the temple were cut up in order to be transported to Babylon (cf. 2Ki 24:13 ).
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Did Cyrus know about Jewish prophecy?
2. Why does Cyrus' decree sound so Jewish?
3. Did God's Spirit stir all the Jews to return to Judah or just some?
4. How are Sheshbazzar and Zerubbabel related?
5. Did Nebuchadnezzar keep only the articles from the Jewish temple or from all the temples that he conquered?
Ver. 1. Cyrus- Concerning Cyrus, see Isa 44:28. It is probable, that this decree of Cyrus in favour of the Jews was in a great measure owing to the good offices of Daniel. Cyrus, at his first coming to Babylon, found him there, an old minister of state, famed over all the east for his great wisdom; and accordingly we find, that he not only employed him as such; but, upon settling the government, made him first superintendant, or prime minister of state, over all the provinces of the empire. In this station of life, Daniel must have been a person of great authority at court, and highly in the esteem of his prince; and it is not improbable, that he might shew him the passages in Isaiah referring to him; for it is evident from the decree itself, that Cyrus had seen those prophesies.
Ver. 2. The Lord God of heaven- It is observable, that God, in the former books, is called the Lord of hosts; but in the last of Chronicles, in this, in Nehemiah, and Daniel 1.e. in the books written after the captivity, he is styled the God of heaven, and not Lord of hosts, though they are both used in the same sense.
REFLECTIONS.-The seventy years of captivity now drew to their period; and the drooping hope of God's captive people began to revive, on the conquest of their oppressors by Cyrus, so long before prophesied of by name to be their deliverer: nor did he disappoint their expectations; for, no sooner had he subdued the Babylonish empire, than he issued out an edict for the restoration of the Jewish people. He was convinced, as appears by the proclamation, of the glory of Israel's God, attributed his great successes to his blessing, and diligently sought to correspond with his orders. The Lord stirred up his spirit; he looked upon himself as obliged to build his temple, according to the prophetic word; and therefore, while he gives a general leave to the Jews to return, he enjoins his subjects everywhere to assist them; that they who were poor might be furnished with necessaries for their journey, and a comfortable settlement when they came into their own land. And hereto especially the richer Jews, who chose to continue still in Babylon, were called to contribute; and, if they went not themselves, to help their brethren, and send their free-will offerings to Jerusalem. Note; (1.) Not one jot or tittle of God's word can fail; though the accomplishment of his promises seems long, it is sure at the appointed time. (2.) When the length of our sufferings is near making us despair of their termination, God causes light to rise up in the darkness, and there is hope in the end. (3.) The greatest kings are under the divine government; God has access to the spirits of men, and can incline them to serve his purposes. (4.) Whatever good desire is stirred up in our hearts, we must acknowledge it to be the gift of God. (5.) God is the disposer of the kingdoms of the world: they are truly wise and great who see his hand in their prosperity, and desire to advance his glory in the station to which he has exalted them. (6.) They who have a love for the temple, will gladly open their hand in liberal contribution for the furtherance of so good a work.
Ver. 8. Sheshbazzar, the prince of Judah- His name was originally Zerubbabel; but it was common for the great men of Judah, at the time of the captivity, to have two names; one of their own country, which was domestic, and another of the Chaldeans, which was used at court. Zerubbabel was born at Babylon, and his name, זרבבל zerubbabel, which signifies an exile, or stranger in Babylon, implies the misery of the people of Israel at that time; but שׁשׁבצר Sheshbazzar, which is a compound of two words, signifying, fine linen and gold, seems to be a name of better omen, and to denote their future and more flourishing condition. So Bishop Patrick. Dr. Trapp, however, says, that Shesh-bazzar signifies joy in tribulation. Some are of opinion, that, among the sacred things which Cyrus ordered to be restored, the ark of the covenant was one; but it nowhere appears that this ark was carried from Jerusalem to Babylon. They tell us, indeed, that in the second temple sacrifices were offered as in the first, and all solemn days observed, especially the great day of expiation, when the law ordained that the blood should be sprinkled before the mercy-seat; and the mercy-seat, say they, was part of the ark; but, besides that the ark without the Shechinah (which was then certainly withdrawn) would have been of no great significance, the Jews universally acknowledge, that the ark was one of the five things which were wanting in the second temple.
Ver. 11. The vessels-were five thousand and four hundred- The sum total of these vessels amounts only to two thousand four hundred and ninety-nine. Houbigant supposes the number to be this sum total, as all the versions pretty nearly agree in the separate sums. Kennicott, however, thinks that the error lies in the four hundred and ten silver basons. That thousands, says he, were expressed anciently by single letters with a dot over them, may be presumed from this verse, where the silver basons are said to be (of a second sort, without mentioning any first) four hundred and ten; but in the parallel account, 1Es 2:13 we find the same silver basons to have been two thousand four hundred and ten. Now if ב beth, which stands for the number two, with a dot over it, stood for two thousand, the letter might very easily be copied without the dot. Afterwards, when, in consequence of the corruptions which had been found to arise from numeral letters, numbers were expressed, as they now are in the Hebrew copies, by words at length, the ב being thus reduced to signify two, was of course written שׁנים shenaiim; but this word making nonsense with the following, i.e. two four hundred and ten, has been since changed into משׁנים mishnim; a word not very agreeable to the sense here, and a word which renders this account not only repugnant to the parallel chapter, but also inconsistent with itself, as leaving the sum total now specified in the Hebrew text very deficient, for want of the two thousand thus omitted. This conjecture is confirmed by a Latin MS. in Exeter College library, which reads two thousand four hundred and ten; and is supported not only by five other Latin manuscripts in the Bodleian, but likewise by two in the Archbishop of Canterbury's library at Lambeth. Kenn. Dissert. vol. 2: p. 213. 508. 564. A learned anonymous writer, however, is of opinion that there is no need of any alteration. "Ezra," says he, "might at one time make particular mention of such vessels only as were perhaps chiefly used, or were most remarkable, and might mean to include all the rest in the general round sum of five thousand four hundred; and ver might afterwards think proper to write a more circumstantial history, setting down the exact number of each kind of vessels, together with the particular amount or total of the whole. In Josephus, Antiq. 11: ch. 5 the σπονδεια χρυσεα λ, (30) and the φιαλαι χρυσιναι λ, (30) correspond very well with the chargers of gold, and basons of gold, mentioned by Ezra. As to the other numbers, they all differ from the account in Ezra, as from that in Esdras, except the one thousand other vessels; and the addition of the whole amounts to no more than five thousand two hundred and ten; yet, as he has not himself given a total number, he cannot be said to contradict either of the others. Now, as not one of the articles in the Hebrew account of Ezra exceeds the numbers of those in Esdras, there can be no contradiction therein, because each number may be included in the corresponding number in Esdras. And further, if the number in each article in Ezra had been exactly the same with those in Esdras, the sum total, five thousand four hundred, would have appeared more like a mistake; but as they amount to no more than two thousand four hundred and ninety-nine, it is plain that the writer did not mean to enumerate every single vessel, because he afterwards gives a round sum total of even hundreds, viz. five thousand four hundred, which is more frequent in historians than exact and particular sums; therefore a person must be very little acquainted with history, who supposes that this is a contradiction to the sum total in Esdras, because the odd number sixty-nine is omitted."
REFLECTIONS.-In consequence of the proclamation, we have here a stirring among the dry bones; and the spirit of life breathing upon them, to arise and return to their own land.
1. Judah and Benjamin were the first to lead the way. The chief fathers of the families assembled; and the priests and Levites, zealous for the re-establishment of the service of God, readily embraced the permission given them. A thousand difficulties were, indeed, in their way; by their long abode in Babylon, many were now comfortably settled; they were utter strangers to the land whither they were going, and could expect to find there nothing but ruin and desolation; not so much as a house to cover their heads; yet all these things discouraged them not: God animated their hearts with desire for his temple's restoration at Jerusalem, and filled them with a noble love of liberty. Note; (1.) When God's service requires to be set forward, his ministers should be the first to promote it. (2.) The Lord must raise up our hearts, or else our earth-born souls will choose their rest in Babylon. (3.) The gospel, like this proclamation, calls forth the sinner from his bondage; and, though the way to the glorious land of life and liberty is difficult, those who dare trust their all with God, boldly go forth; while others, disheartened by the prospect of danger, refuse to follow the divine mandate, and live and die the servants of corruption.
2. The Chaldeans liberally assisted the returning Israelites; and they who stayed at Babylon willingly offered of their substance for the furtherance of the temple of God; while Cyrus, their great benefactor, nobly restores to them all the vessels which Nebuchadnezzar had carried to Babylon, and placed in the temple of his idol gods. Note; God can make the great men of the world contribute to the support of his cause, and assist in the furtherance of his service.
