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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
0 Предисловие

Именем Ездры в наших текстах библии надписываются три книги, из которых одна (первая) считается канонической, а две (вторая и третья) принадлежат к разделу неканонических. Каноническая книга Ездры в древности соединялась с кн. Неемии. Об этом можно заключать из свидетельства Талмуда (Baba Bathra15-a), И. Флавия (Contra Ар. I, 8}, Мелитона Сардийского (Евсевий, Церк, Истор. N, 26) и из списков библейских книг, приводимых церковными учителями и соборами. В пользу этого говорит и тот факт, что мазоретские примечания, имеющие место обыкновенно в конце книг, помещены после Неем XIII, 31, а во многих еврейских кодексах, также в греч. Ватиканском, начало кн. Неемии следует в одной строке с окончанием кн. Ездры (De Rossi, Variae lectionesУЛ. IV, 157). В христианской церкви кн. Ездры рано была отделена от кн. Неемии, как это видно из свидетельств Оригена и Иepoпима Ortig. Jn Ps. I, Hyer., Prol. galeat). Постепенно это разделение сделалось общепринятым и с 1525: г., со времени появления издания Бомберга, оно вошло и в еврейскую Библию. У католиков, однако, и доселе кн. Неемии рассматривается как вторая часть кн. Ездры. Равным образом, и в научных библиологических трудах обыкновенно обозреваются обе названные книга вместе, ввиду их несомненной тесной связи.

По своему содержанию кн. Ездры и Неемии представляют изложение истории восстановления иудейской общины после окончания вавилонского плена. В частности, кн. Ездры распадается на две части: I-VI и VII-Х — Книга начинается указом Кира об освобождении иудеев из плена исообще нием, что по этому указу партия пленников, состоящих из членов Иудина и Вениаминова коленаи из священников и левитов, возвратилась в Иерусалим под предводительством Шешбацара (1гл.). В гл. II приводится список возвратившихся пленников и пожертвований на храм. Затем, в III гл. повествуется о построении жертвенника, о восстановлении богослужения и об основании храма BIV гл. писатель сообщает о препятствиях постройке храма со стороны самарян и их союзников, причем приводятся письма, с которыми обращались враги иудеев к персидским царям. 6: гл. V-VI идет речь о возобновлении прекратившейся по наветам врагов постройки храма, об окончании ее и освящении храма около 516: г. Вторая часть кн. Ездры описывает события времени Ездры. В частности, здесь сообщается о прибытии в 7-й год царя Артаксеркса в Иерусалим Ездры с колонией возвратившихся пленников, причем приводится царский указ, определявший полномочия Ездры (VII гл.); затем (гл. VIII), дается список возвратившихся с Ездрой пленников и, наконец, повествуется о деятельности Ездры в Иерусалиме (гл. IX и X).

Кн. Неемии, по своему содержанию являющаяся прямым продолжением повествования кн. Ездры, распадается натри части: 1-VII, VIII-X, XI-ХVIII. В первой части идет речь об обстоятельствах прибытия в Иерусалим Неемии {I—VIII), о построении им стен (III-IV), о затруднениях, встреченных им от самарян и самих иудеев (IV-VI), и сообщается список возвратившихся из плена (VII), Во второй части описывается реформаторская деятельность Ездры, направлявшаяся к утверждению господства в жизни закона Моисеева (VI11-X) — Наконец, в третьей части приводятся списки жителей Иерусалима, священников и левитов (XI. XII, 1-24}, сообщается об освящении стен Иерусалима (XII, 27-47) и о деятельности Неемии по вторичном прибытии его в город после путешествия ко двору персидского царя (XIII),

Таким образом, кн. Ездры и Неемии излагают события, совершившиеся в период 537-432: г. до Р. X. Из содержания их видно, что в них говорится не о всем, совершившемся в указанное время. Особенно важно здесь отметить, что период истории иудеев от окончания постройки храма в 516: г., до прибытия Ездры в Иерусалим в седьмом году Артаксеркса ко или в 458: г. до Р. X. опущен совсем. Очевидно, подобно другим библейским авторам, писатели кн. Ездры и Неемии имеют в виду говорить главным образом о том, что важно с теократической точки зрения, в чем особенно ясно проявилось, по их воззрению, попечение Господне об избранном народе по окончании вавилонского плена.

Касательно формы кн. Ездры и Неемии должно заметить, что в 1Езд 7.1-11: и в заключение гл. 10: об Ездре идет речь в третьем лице, а в разделе VII,27-9, 15: в первом; равным образом, и о Неемии то говорится в первом лице (I-VII, XII- XIII). то в третьем (VIII-X). Кроме того, особенность кн. Ездры заключается в том, что отделы IV, 8-6: и VII, 12-26: написаны на арамейском (халдейском) языке, а остальная часть по-еврейски.

Вопрос о происхождении кн. Ездры и Неемии в настоящее время трудно решить с полной определенностью, как вследствие отсутствия ясных указаний на это в самих книгах, так и за неимением твердого руководства в предании. Относительно кн. Ездры предание, засвидетельствованное в Талмуде (Baba Bathra 15-а: 'Ездра написал сеою KHWY"), в синопсисах св. И. Афанасия и И. Златоуста ("сам Ездра бывший священником и чтецом, рассказывает и записывает в ней возвращение из плена и пр.), утверждает, по-видимому, что писателем книги был Ездра. В пользу этого предания может говоритьотчяли название книги, а также установившееся представление об истории ветхозаветного канона Содержание кн. Ездры, и именно второй части ее (гл. 7-10) также подтверждает свидетельство предания. Речь здесь идет об Ездре, причем большею частью говорится прямо от его лица (7:27-9). Хотя в гл. Хи в начале XI говорится об Ездре в третьем лице, но и эти части могут считаться написанными Ездрой: смена лиц в одном итом же произведении допустима и для одного писателя, и примеры такого литературного приема можно указать как в библейской письменности (Дан 1.7.10,12;Иер XX, 1.7), так и в небиблейской. Притом X гл. теснейшим образом связана с IX, а раздел VII,1: -11, представляет естественное введение к дальнейшему, где повествуется об Ездре в третьем лице. Если в рассматриваемом разделе содержатся похвалы Ездре и его генеалогия, то едва ли в этом можно усматривать стремление к самовозвеличению и потому считать несовместимым с преданием о написании раздела самим Ездрой.

Вторая часть кн. Ездры (VII, 1) начинается словами: после сих происшествий. Этим указывается, по-видимому, на тесную связь второй части с первой (гл. I-VI) и, значит, на написание последней также Ездрой. Но Ездра не был очевидцем рассказанных в гл, I-VI событий и потому мог изложить их только на основании письменных документов. Эти документы можно представлять или в виде сырых материалов, которые самостоятельно были обработаны Ездрой, или же в виде обработанного уже сочинения, которое Ездра только издал, присоединив без изменений к составленной им самим части. В пользу последнего представления может говорить замечание 5,4: {тогда мы сказали им имена тех людей"), которое едва ли бы было употреблено Ездрой, если бы он был составителем гл. I-VI; но и первое представление имеет в науке своих защитников,

Кнг Неемии, на основании надписания ее (1,1) и некоторых, — впрочем, не вполне ясных — указаний предания (2: Мак II,13; Baba bathra 15-а) считается весьма многими исследователями произведением Неемии. Главным доказательством принадлежности книги Неемии является то, что, рассказывая о событиях времени Неемии, книга в большей части своей {I—VII, ХII-ХIII) говорит о Неемии в первом лице. В качестве возражения против указанного мнения выставляют обыкновенно место XII, 1: -11, где родословие первосвященника Иисуса продолжено до Иаддуя, и XIII, 28, где сообщается об изгнании Неемией из Иерусалима зятя Санаваллата, правителя Самарии. По свидетельству И. Флавия (Древн. XI, 8. 5), Иаддуй был первосвященником во время Александра Македонского; к этому же времени И. Флавий (XI, 7.2) относит и факт изгнания Манассии. Ввиду свидетельств И. Флавия места XII, 10-11: и XIII, 28: (аследовательно, и весь раздел ХII-XIII), полагают, не могли быть написаны Неемией. Но дело в том, что известия И.Флавия, относящиеся к IV в., очень спутаны и ими нельзя проверять библейские указания. С другой стороны, в случае признания достоверности известий И, Флавия, указанные стихи могли бы считаться позднейшим добавлением. Относительно XII, 10-11, кроме того, возможно предположение, что здесь, в родословии Иисуса, указаны не четыре преемственно, в течение ста лет, проходившие служение первосвященники, а только члены одной и той же семьи, из которой последнего современника Александра Мак, -Неемия видел только дитятей.

Менее ясно происхождение гл. VIII-X. Ввиду того, что в названном разделе идет речь собственно о Ездре, а также принимая во внимание некоторые особенности раздела сравнительно с остальной частью книги, некоторые протестантские и католические экзегеты считают раздел составленным Ездрой, которому принадлежала последняя редакция книги. Но не без основания указівают, что слишком большого рааличия между гл. VIII-X и остальными не существует. Если в эюм разделе идет речь главным образом о Ездре, то это потому, что раздел повествует о деятельности религиозной, первенствующая роль в которой принадлежала именно Ездре, а не Неемии, который был первым в делах гражданских. Этим можно объяснить и отличие раздела от других в выражениях, — именно то, что Неемии в разделе присваивается титул Тиршафа (VIII, 9: и X, 2), тогда как ранее (V, 14; XV, 18) он назывался pechah (областеначальник).

К сказанному должно добавить, что и современная отрицательная критика признает в основе кн. Ездры и Неемии подлинные записи ("мемуары") Еадры и Неемии, воспроизведенные в книгах отчасти буквально. Отличие воззрений критики от традиционных в данном случае то, что окончательная редакция книг отодвигается к более позднему времени, чем век Ездры, причем редактором обеих книг считается писатель кн. Паралипоменон и допускаются многочисленные интерполяции. Главным основанием для подобного воззрения служит обыкновенно предполагаемое многими исследователями единство кн, Ездры и Неемии с кн. Паралипоменон. В доказательство этого единства ссылаются на а) общий колорит языка книг, б) на сходство отдельных выражений и в) тождество конца 2: Пар и начала Ездры [Примеры см. Чтения в Общ. люб, дух. проев. 1891,2,553-559]. Но сходство в языке и выражениях при одинаковости предмета повествования обеих книг вполне естественно и может свидетельствовать только о том, что рассматриваемые книги принадлежат одной эпохе и, может быть, составлены одним автором, но не о том, что они являются частями одного целого. Тождество же конца 2: Пар. и начала 1: Езд. (укаэ Кира) легче понять при допущении самостоятельности обоих произведений. Что касается тех исторических погрешностей, которые побуждают представителей отрицательной критики отодвигать окончательную редакцию кн. Ездры и Неемии к очень позднему времени и допускать в них много интерполяций, то (как видно будет из комментария) ссылки на эти погрешности или несправедливы или весьма спорны.

Кн. Ездры и Неемии всегда пользовались в Церкви высоким уважением и имели богодуховенный авторитет, как произведение строго историческое. С тех пор как новейшими теориями происхождения Пятикнижия был передвинут в послепленную эпоху центр тяжести библейской истории и библейской письменности, кн. Ездры и Неемии, как важнейший источник для изучения послепленной эпохи, естественно стали предметом многочисленных исследований. При этом многими авторами была подвергнута сомнению историческая достоверность повествования книг в целом и в отдельных частях. Так, Шрадер отверг историческую достоверность свидетельства Езд III, 3: об основании храма во второй год Кира, отодвинув это событие ко второму году Дария Гистаспа. Гуанакер отверг точность хронологической последовательности повествования книг, сделав попытку доказать, что прибытие Неемии в Иерусалим совершилось прежде прибытия Ездры, Многие исследователи отвергли подлинность приводимых в книгах царских указов, арамейских документов Езд IV, а также список возвратившихся из плена, относя все это к числу измышлений хрониста, т.е. редактора книг, жившего долго спустя после описанных в книгах событий. Наконец, Костерс и Торрей отвергли факт возвращения иудеев при Кире, свидетельства о построении храма возвратившимися иудеями и многое другое. Новейшими работами, однако, особенно трудом Мейера (Meyer, Entstechungdes Judenthums. Halle. 1896) весьма многие возражения против кн. Ездры и Неемии опровергнуты с достаточной убедительностью. Особенно важно в данном случае то, что параллелями из небиблейской литературы может считаться установленной достоверность тех документов, которые приводятся в кн. Ездры. Этим в значительной мере подтверждается точность свидетельств автора и в других частях. Недоумения возбуждает только хронология кн. Ездры и Неемии. Называя имена персидских царей (Артаксеркса, Дарил), при которых совершались те или иные события, писатель не дает этим именам ближайших определений. А так как персидская история знает нескольких царей, носивших эти имена, то отсюда трудно сказать с уверенностью, о каком царе говорит в том или ином случае писатель. Хронологический распорядок событий, описанных в кн. Ездры и Неемии, поэтому указывается экзегетами различно и может быть указан только с вероятностью.

Литература: 1) Русская: Дорошкевич, Хронология кн. 1: Ездры и Неемии, Христ. Чт. 1886, июль -авг. Он же. Как составлены книги 1: Ездры и Неемии. Чтен. Общ, любит, дух. просвещ. 1891: декабрь; Яницкий, Происхождение и состав кн. Неемии. Орлов. Епарх. Вед. 1881; Юнгеров, Происхождение и историчность кн. Ездры и Неемии. Прав. Собесед. 1905,10; В. Попов, Возвращение иудеев из плена Вавилонского. Киев, 1905. 2) Иностранная.1Из чрезвычайно обширной западной литературы о кн. Ездры и Неемии Наиболее ценны. Комментарии Russel'я Esra, Nehemiaund Ester 1887, Berthotet'a Die Bucher Esra und Nehemia. 1902, Keil'я Bibl. Komment tiber Chronik, Esra, Nehemia und Ester. Подробный указатель иностр. литературы см. в назв. выше кн. Berthotet'a и В.Попова
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Jewish church puts on quite another face in this book from what it had appeared with; its state much better, and more pleasant, than it was of late in Babylon, and yet far inferior to what it had been formerly. The dry bones here live again, but in the form of a servant; the yoke of their captivity is taken off, but the marks of it in their galled necks remain. Kings we hear no more of; the crown has fallen from their heads. Prophets they are blessed with, to direct them in their re-establishment, but, after a while, prophecy ceases among them, till the great prophet appears, and his fore-runner. The history of this book is the accomplishment of Jeremiah's prophecy concerning the return of the Jews out of Babylon at the end of seventy years, and a type of the accomplishment of the prophecies of the Apocalypse concerning the deliverance of the gospel church out of the New-Testament Babylon. Ezra preserved the records of that great revolution and transmitted them to the church in this book. His name signifies a helper; and so he was to that people. A particular account concerning him we shall meet with, ch. vii., where he himself enters upon the stage of action. The book gives us an account, I. Of the Jews' return out of their captivity, ch. i., ii. II. Of the building of the temple, the opposition it met with, and yet the perfecting of it at last, ch. iii.-vi. III. Of Ezra's coming to Jerusalem, ch. vii., viii. IV. Of the good service he did there, in obliging those that had married strange wives to put them away, ch. ix., x. This beginning again of the Jewish nation was small, yet its latter end greatly increased.

In this chapter we have, I. The proclamation which Cyrus, king of Persia, issued out for the release of all the Jews that he found captives in Babylon, and the building of their temple in Jerusalem, ver. 1-4. II. The return of many thereupon, ver. 5, 6. III. Orders given for the restoring of the vessels of the temple, ver. 7-11. And this is the dawning of the day of their deliverance.
Adam Clarke: Commentary on the Bible - 1831
Introduction to the Book of Ezra
At the conclusion of 2 Kings, and also of the preceding book, 2 Chronicles, we have seen the state of misery and desolation to which the kingdoms of Israel and Judah were reduced through their unparalleled ingratitude to God, and their innumerable backslidings and rebellions. These at last issued in their captivity; the inhabitants of the former country being carried away by the Assyrians, and those of the latter by the Chaldeans. The former never recovered their ancient territories, and were so disposed of by their enemies that they either became amalgamated with the heathen nations, so as to be utterly undistinguishable, or they were transported to some foreign and recluse place of settlement, that the place of their existence, though repeatedly guessed at, has for more than two thousand years been totally unknown.
In mercy to the less polluted inhabitants of the kingdom of Judah, though delivered up into the hands of their enemies, God had promised by his prophet, that at the expiration of seventy years they should be enlarged, and restored to their own country. This prediction was most literally fulfilled; and the books of Ezra, Esther, and Nehemiah, inform us how the Divine goodness accomplished this most gracious design, and the movers and agents he employed on the occasion. The writer of the following book was undoubtedly the chief agent under God; and his history, as found in the most authentic writings of the Jews, is too nearly connected with this book, and too important in every point of view, to be passed by. No man has written on this subject with such perspicuity as Dean Prideaux; and from his invaluable work, The Connected History of the Old and New Testaments, I shall freely borrow whatever may be best calculated to throw light upon the ensuing history.
"In the beginning of the year 458 before the Christian era, Ezra obtained of King Artaxerxes and his seven counsellors a very ample commission for his return to Jerusalem, with all of his nation that were willing to accompany him thither; giving him full authority there to restore and settle the state, and reform the Church of the Jews, and to regulate and govern both according to their own laws. This extraordinary favor, not being likely to have been obtained but by some more than ordinary means, appears to have been granted by King Artaxerxes to the solicitations of Esther, who, though not at that time advanced to the dignity of his queen, was yet the best beloved of his concubines.
"Ezra was of the descendants of Seraiah, the high priest who was slain by Nebuchadnezzar when he burnt the temple and city of Jerusalem.
"As Ezra was a very holy, so also was he a very learned man, and especially skilled excellently in the knowledge of the Holy Scriptures; and therefore he is said to have been a very ready scribe in the law of God, for which he was so eminent that Artaxerxes takes particular notice of it in his commission. He began his journey from Babylon on the first day of the first month, called Nisan, which might fall about the middle of our March; and having halted at the river of Ahava till the rest of his company was come up to him, he there, in a solemn fast, recommended himself and all that were with him to the Divine protection; and then, on the twelfth day, set forward for Jerusalem, they all having spent four months in their journey from Babylon thither. On his arrival he delivered up to the temple the offerings which had been made to it by the king and his nobles, and the rest of the people of Israel that stayed behind; which amounted to a hundred talents of gold, with twenty basons of gold of the value of a thousand darics, and six hundred and fifty talents of silver, with vessels of silver of the weight of a hundred talents more: and then, having communicated his commission to the king's lieutenants and governors throughout all Syria and Palestine, he betook himself to the executing of the contents of it, whereby he was fully empowered to settle both the Church and the state of the Jews, according to the law of Moses; and to appoint magistrates and judges to punish all such as should be refractory; and that, not only by imprisonment and confiscation of goods, but also with banishment and death, according as their crimes should be found to deserve. And all this power Ezra was invested with, and continued faithfully to execute, for the space of thirteen years, till Nehemiah arrived with a new commission from the Persian court for the same work. Ezra, having found in the second year of his government (Ezr 9:1-15 and 10) that many of the people had taken strange wives, contrary to the law, and that several of the priests and Levites, as well as the chief men of Judah and Benjamin, had transgressed herein, after he had in fasting and prayer deprecated God's wrath for it, caused proclamation to be made for all the people of Israel that had returned from the captivity to gather themselves together at Jerusalem, under the penalty of excommunication, and forfeiture of all their goods. And when they were met, he made them sensible of their sins, and engaged them in promise and covenant before God, to depart from it by putting away their strange wives, and all such as were born of them, that the seed of Israel might not be polluted with such an undue commixture; and thereon commissioners were appointed to inquire into this matter, and cause every man to do according to the law.
"And they sat down the first day of the tenth month to examine into this matter, and made an end by the first day of the first month; so that in three months' time, that is, in the tenth, eleventh, and twelfth months of the Jewish years a thorough reformation was made of this transgression: which three months answer to January, February, and March of our year.
"About this time (Est 2:21) Bigthan and Jeush, two eunuchs of the palace, entered into a conspiracy against the life of King Artaxerxes. Most likely they were of those who had attended Queen Vashti; and being now out of their offices by the degrading of their mistress, and the advancing of another in her place, took such a disgust at this as to resolve to revenge themselves on the king for it; of which Mordecai, having got the knowledge, made discovery to Queen Esther, and she in Mordecai's name to the king; whereon inquiry being made into the matter, and the whole treason laid open and discovered, the two traitors were both crucified for it, and the history of the whole matter was entered on the public registers and annals of the kingdom.
"Ezra continued in the government of Judea till the end of the year 446; and by virtue of the commission he had from the king, and the powers granted him thereby, he reformed the whole state of the Jewish Church, according to the law of Moses, in which he was excellently learned, and settled it upon that bottom upon which it afterwards stood till the time of our Savior. The two chief things which he had to do, were to restore the observance of the Jewish law according to the ancient approved usages which had been in practice before the captivity, under the directions of the prophets; and to collect together and set forth a correct edition of the Holy Scriptures; in the performance of both which, the Jews inform us he had the assistance of what they call the Great Synagogue, which they tell us was a convention consisting of one hundred and twenty men, who lived all at the same time under the presidency of Ezra, and assisted him in both of these two works; and among these they name Daniel and his three friends, Shadrach, Meshach, and Abed-nego.
"But the whole conduct of the work, and the glory of accomplishing it, is by the Jews chiefly attributed to him under whose presidency they tell us it was done; and therefore they look upon him as another Moses: for the law, they say, was given by Moses; but it was reviewed and restored by Ezra, after it had in a manner been extinguished and lost in the Babylonish captivity. And therefore they reckon him as the second founder of it: and it is a common opinion among them that he was Malachi the prophet; that he was called Ezra as his proper name, and Malachi, which signifies an angel or messenger, from his office, because he was sent as the angel and messenger of God to restore again the Jewish religion, and establish it in the same manner as it was before the captivity on the foundation of the law and the prophets. And indeed, by virtue of that ample commission which he had from King Artaxerxes, he had an opportunity of doing more herein than any other of his nation; and he executed all the powers thereof to the utmost he was able, for the resettling both of the ecclesiastical and political state of the Jews in the best posture they were then capable of: and from hence his name is in so high esteem and veneration among the Jews, that it is a common saying among their writers, 'that if the law had not been given by Moses, Ezra was worthy, by whom it should have been given.' As to the ancient and approved usages of the Jewish Church which had been in practice before the captivity, they had by Joshua and Zerubbabel, with the chief elders, then contemporaries, and by others that after succeeded them, been gathering together from their first return to Jerusalem, as they could be recovered from the memories of the ancients of their nation who had either seen them practiced themselves before the captivity, or who had been informed concerning them by their parents or others who had lived before them.
"All these, and whatsoever else was pretended to be of the same nature, Ezra brought under review, and, after due examination, allowed such of them as were to be allowed, and settled them by his approbation and authority: they gave birth to what the Jews now call their oral law; for they own a twofold law - the first, the written law, which is recorded in the Holy Scriptures; and the second, the oral law, which they have only by the tradition of their elders. And both these, they say, were given them by Moses from Mount Sinai, of which the former only was committed to writing, and the other delivered down to them from generation to generation by the tradition of the elders; and therefore holding them both to be of the same authority, as having both of them the same Divine original, they think themselves to be bound as much by the latter as the former, or rather much more; for the written law is, they say, in many places, obscure, scanty, and defective, and could be no perfect rule to them without the oral law, which, containing according to them a full, complete, and perfect interpretation of all that is included in the other, supplies all the defects and solves all the difficulties of it; and therefore they observe the written law no otherwise than according as it is explained and expounded by their oral law. And hence it is a common saying among them, 'that the covenant was made with them, not upon the written law, but upon the oral law;' and therefore they do in a manner lay aside the former to make room for the latter, and resolve their whole Religion into their traditions, in the same manner as the Romanists do theirs, having no farther regard to the written word of God than as it agrees with their traditionary explications of it, but always preferring them thereto, though in many particulars they are quite contradictory to it, which is a corruption that had grown to a great height among them even in our Savior's time; for he charges them with it, and tells them that they make the word of God of none effect through their traditions; Mar 7:13. But they have done it much more since, professing a greater regard to the latter than the former; and hence it is that we find it so often said in their writings, 'that the words of the scribes are lovely above the words of the law; that the words of the law are weighty and light, but the words of the scribes are all weighty; that the words of the elders are weightier than the words of the prophets;' where, by the words of the scribes and the words of the elders, they mean their traditions, delivered to them by their scribes and elders. And in other places, 'that the written text is only as water; but the Mishnah and Talmud, in which are contained the traditions, are as wine and hippocras.' And again, 'that the written law is only as salt, but the Mishnah and Talmud as pepper and sweet spices.' And in many other sayings, very common among them, do they express the very high veneration which they bear towards the oral or traditionary law, and the little regard which they have to the written word of God in comparison of it, making nothing of the latter but as expounded by the former; as if the written word were no more than the dead letter, and the traditionary law alone the soul that gives it the whole life and essence.
"And this being what they hold of their traditions, which they call their oral law, the account which they give of its original is as follows: they tell us that 'at the same time when God gave unto Moses the law in Mount Sinai, he gave unto him also the interpretation of it, commanding him to put the former into writing, but to deliver the other only by word of mouth, to be preserved in the memories of men, and to be transmitted down by them from generation to generation by tradition only; and from hence the former is called the written, and the other the oral, law.' And to this day all the determinations and dictates of the latter are termed by the Jews 'Constitutions of Moses from Mount Sinai,' because they do as firmly believe that he received them all from God in his forty days' converse with him in that mount, as that he then received the written text itself. That on his return from this converse he brought both of these laws with him, and delivered them unto the people of Israel in this manner: As soon as he was returned to his tent, he called Aaron thither unto him, and first delivered unto him the text, which was to be the written law, and after that the interpretation of it, which was the oral law, in the same order as he received both from God in the mount. Then Aaron arising and seating himself at the right hand of Moses, Eleazar and Ithamar his sons went next in, and both these being taught laws at the feet of the prophet in the same manner as Aaron had been, they also arose and seated themselves, the one on the left hand of Moses, the other on the right hand of Aaron; and then the seventy elders who constituted the Sanhedrin, or great senate of the nation, went in, and being taught by Moses both these laws in the same manner, they also seated themselves in the tent; and then entered all such of the people as were desirous of knowing the law of God, and were taught in the same manner. After this, Moses withdrawing, Aaron repeated the whole of the law as he had heard it from him, and also withdrew; and then Eleazar and Ithamar repeated the same, and on their withdrawing, the seventy elders made the same repetition to the people then present; so that each of them having heard both these laws repeated to them four times, they all had it thereby fixed in their memories; and that then they dispersed themselves among the whole congregation, and communicated to all the people of Israel what had been thus delivered to them by the prophet of God. That they did put the text into writing, but the interpretation of it they delivered down only by word of mouth to the succeeding generations; that the written text contained the six hundred and thirteen precepts into which they divide the law and the unwritten interpretations, all the manners, ways, and circumstances, that were to be observed in the keeping of them; that after this, towards the end of the fortieth year from their coming up out of the land of Egypt, in the beginning of the eleventh month, (which fell about the beginning of our June), Moses, calling all the people of Israel together, acquainted them of the approaching time of his death, and therefore ordered that if any of them had forgot aught of what he had delivered to them, they should repair to him, and he would repeat to them what had slipped their memories, and farther explain to them every difficulty and doubt which might arise in their minds concerning what he had taught them of the law of their God; and that hereon they applying to him, all the remaining term of his life, that is, from the said beginning of the eleventh month till the sixth day of the twelfth month, was employed in instructing them in the text, which they call the written law, and in the interpretation of it, which they call the oral law; and that on the said sixth day having delivered unto them thirteen copies of the written law, all copied out with his own hand, from the beginning of Genesis to the end of Deuteronomy, one to each of the twelve tribes, to be kept by them throughout their generations, and the thirteenth to the Levites, to be laid up by them in the tabernacle before the Lord, and having moreover repeated the oral law to Joshua his successor, he went on the seventh day into Mount Nebo, and there died; that after his death Joshua delivered the same oral law to the elders who after succeeded him, and they delivered it to the prophets, and the prophets transmitted it down to each other till it came to Jeremiah, who delivered it to Baruch, and Baruch to Ezra, by whom it was delivered to the men of the great synagogue, the last of whom was Simon the Just; that by him it was delivered to Antigonus of Socho, and by him to Jose the son of Jochanan, and by him to Jose the son of Joeser, and by him to Nathan the Arbelite and Joshua the son of Berachiah, and by them to Judah the son of Jabhai, and, Simeon the son of Shatah, and by them to Shemaiah and Abitulion, and by them to Hillel and by Hillel to Simeon his son, who is supposed to have been the same who took our Savior into his arms when he was brought to the temple to be there presented to the Lord at the time of his mother's purification; and by Simeon it was delivered to Gamaliel his son, the same at whose feet Paul was brought up, and by him to Simeon his son, by him to Gamaliel his son, and by him to Simeon his son, and by him to Rabbah Judah Hakkadosh his son, who wrote it into the book called the Mishnah. But all this is mere fiction spun out of the fertile invention of the Talmudists, without the least foundation either in Scripture or in any authentic history for it. But since all this has made a part of the Jewish creed, they do as firmly believe their traditions thus to have come from God in the manner I have related, as they do the written word itself; and have now, as it were, wholly resolved their religion into these traditions. There is no understanding what their religion at present is without it, and it is for this reason I have here inserted it.
"But the truth is this: After the death of Simon the Just there arose a sort of men whom they call The Jarmain, or the Mishnical doctors, who made it their business to study and descant upon those traditions which had been received and allowed by Ezra and the men of the great synagogue, and to draw inferences and consequences from them, all of which they ingrafted into the body of these ancient traditions, as if they had been as authentic as the others; which example being followed by those who after succeeded them in this profession, they continually added their own imaginations to what they had received from those who went before them, whereby the traditions, becoming as a snow-ball, the farther they rolled down from one generation to another the more they gathered, and the greater the bulk of them grew. And thus it went on till the middle of the second century after Christ, then Antoninus Pius governed the Roman empire, by which time they found it necessary to put an these traditions into writing; for they were then grown to so great a number, and enlarged to so huge a heap, as to exceed the possibility of being any longer preserved in the memory of men. And besides, in the second destruction which their country had undergone from the Romans a little before, in the reign of Adrian the preceding emperor, most of their learned men having been cut off, and the chiefest of their schools broken up and dissolved, and vast numbers of their people dissipated, and driven out of their land, the usual method of preserving their traditions had then in a great measure failed; and therefore, there being danger that under these disadvantages they might be all forgotten and lost, for the preservation of them it was resolved that they should be all collected together, and put into a book; and Rabbi Judah, the son of Simeon, who from the reputed sanctity of his life was called Hakkadosh, that is, The Holy, and was then rector of the school which they had at Tiberis in Galilee, and president of the Sanhedrin that there sat, undertook the work, and compiled it in six books, each consisting of several tracts, which altogether made up the number of sixty-three; in which, under their proper heads, he methodically digested all that had hitherto been delivered to them, of their law and their religion, by the tradition of their ancestors. And this is the book called The Mishnah, which book was forthwith received by the Jews with great veneration throughout all their dispersions, and has ever since been held in high estimation among them; for their opinion of it is, that all the particulars therein contained were dictated by God himself to Moses from Mount Sinai, as well as the written word itself, and consequently must be of the same Divine authority with it, and ought to be as sacredly observed. And therefore, as soon as it was published, it became the subject of the studies of all their learned men; and the chiefest of them, both in Judea and Babylonia, employed themselves to make comments on it; and these, with the Mishnah, make up both their Talmuds; that is, the Jerusalem Talmud and the Babylonish Talmud. These comments they call the Gemara, i.e., The Complement, because by them the Mishnah is fully explained, and the whole traditionary doctrines of their law and their religion completed. For the Mishnah is the text, and the Gemara the comment; and both together is what they call the Talmud. That made by the Jews of Judea is called the Jerusalem Talmud, that by the Jews of Babylonia is called the Babylonish Talmud. The former was completed about the year of our Lord 300, and is published in one large folio; the latter was published about two hundred years after, in the beginning of the sixth century, and has had several editions since the invention of printing. The last, published at Amsterdam, is in twelve folios; and in these two Talmuds, the law and the prophets being in a manner quite justled out of them, is contained the whole of the Jewish religion that is now professed among them; but the Babylonish Talmud is that which they chiefly follow; for the other, that is, the Jerusalem Talmud, being obscure, and hard to be understood, is not now much regarded by them. But this and the Mishnah, being the most ancient books which they have, except the Chaldee Paraphrases of Onkelos and Jonathan, and both written in the language and style of the Jews of Judea; our countryman, Dr. Lightfoot, has made very good use of them in explaining several places of the New Testament by parallel phrases and sayings out of them. For the one being composed about the one hundred and fiftieth year of our Lord, and the other about the three hundredth, the idioms, proverbial sayings, and phraseologies, used in our Savior's time, might very well be preserved in them. But the other Talmud being written in the language and style of Babylonia, and not compiled till about the five hundredth year of our Lord, or, as some will have it, much later, this cannot so well serve for this purpose. However, it is now the Alcoran of the Jews, into which they have resolved all their faith, and all their religion, although framed almost with the same imposture as that of Mohammed, out of the doctrines falsely pretended to be brought from heaven. And in this book all that now pretend to any learning among them place their studies; and no one can be a master in their schools, or a teacher in their synagogues, who is not well instructed and versed herein; that is, not only in the text, which is the Mishnah, but also in the comment thereon, which is the Gemara; and this comment they so highly esteem beyond the other, that the name of Gemara is wholly engrossed by it; the Gemara of the Babylonish Talmud being that only which they now usually understand by that word; for this with the Mishnah, to which it is added, they think truly completes and makes up the whole of their religion, as fully and perfectly containing all the doctrines, rules, and rites thereof; and therefore it is, in their opinion, the most deserving of that name, which signifies what completes, fills up, or perfects; for this is the meaning of the word in the Hebrew language.
"They who professed this sort of learning, that is, taught and propagated this traditionary doctrine among them, have been distinguished by several different titles and appellations, according to the different ages in which they lived. From the time of the men of the great synagogue to the publishing of the Mishnah, they were called Jarmain; and they are the Mishnical doctors, out of whose doctrines and traditions the Mishnah was composed. And from the time of the publishing of the Mishnah to the publishing of the Babylonish Talmud, they were called Amoraim; and they are the Gemarical doctors, out of whose doctrines and traditions the Gemara was composed. And for about a hundred years after the publishing of the Talmud, they were called Seburaim, and after that Georim. And these were the several classes in which their learned men have been ranked, according to the several ages in which they lived. But for these later times, the general name of Rabbi is that only whereby their learned men are called, there being no other title whereby they have been distinguished for nearly seven hundred years past.
"For about the year 1040 all their schools in Mesopotamia, where only they enjoyed these high titles, being destroyed, and all their learned men thence expelled and driven out by the Mohammedan princes, who governed in those parts; they have since that, with the greatest number of their people, flocked into the western parts, especially into Spain, France, and England; and from that time all these pompous titles which they affected in the East being dropped, they have retained none other for their learned men from that time but that of Rabbi; excepting only that those of them who minister in their synagogues are called Chacams, i.e., wise men.
"But the great work of Ezra was, his collecting together and setting forth a correct edition of the Holy Scriptures, which he labored much in, and went a great way in the perfecting of it. Of this both Christians and Jews gave him the honor; and many of the ancient fathers attribute more to him in this particular than the Jews themselves; for they hold that all the Scriptures were lost and destroyed in the Babylonish captivity, and that Ezra restored them all again by Divine revelation. Thus says Irenaeus and thus say Tertullian, Clemens Alexandrinus, Basil, and others. But they had no other foundation for it than that fabulous relation which we have of it in the fourteenth chapter of the second Apocryphal book of Esdras, a book too absurd for the Romanists themselves to receive into their canon.
"Indeed, in the time of Josiah, through the impiety of the two preceding reigns of Manasseh and Amon, the book of the law was so destroyed and lost. The copy of it which Hilkiah is said to have found, and the grief which Josiah expressed at the hearing of it read, do plainly show that neither of them had ever seen it before.
"And if the king and the high priest, who were both men of eminent piety, were without this part of the Holy Scripture, it can scarcely be thought that any one else then had it. But so religious a prince as King Josiah could not leave this long unremedied. By his orders copies were written out from this original; and search being made for all the other parts of Holy Scripture, both in the colleges of the sons of the prophets, and all other places where they could be found, care was taken for transcripts to be made out of these also; and thenceforth copies of the whole became multiplied among the people; all those who were desirous of knowing the laws of their God, either writing them out themselves, or procuring others to do it for them; so that within a few years after the holy city and temple were destroyed, and the authentic copy of the law, which was laid up before the Lord, was burnt and consumed with them, yet by this time many copies, both of the law and the prophets, and all the other sacred writings, were got into private hands, who carried them with them into captivity.
"That Daniel had a copy of the Holy Scriptures with him in Babylon is certain, for he quotes the law, and also makes mention of the prophecies of the prophet Jeremiah, which he could not do had he never seen them. And in the sixth chapter of Ezra it is said, that on the finishing of the temple, in the sixth year of Darius, the priests and the Levites were settled in their respective functions, according as it is written in the law of Moses. But how could they do this according to the written law, if they had not copies of the law then among them? And this was nearly sixty years before Ezra came to Jerusalem.
"And farther, in Nehemiah, Neh 8:1, the people called for the law of Moses, to have it read to them, which the Lord had commanded Israel, which plainly shows that the book was then well known to have been extant, and not to need such a miraculous expedient as that of the Divine revelation for its restoration; all that Ezra did in this manner was to get together as many copies of the sacred writings as he could, and out of them all to set forth a correct edition; in the performance of which he took care of the following particulars: First, He corrected all the errors that had crept into these copies, through the negligence or mistakes of transcribers; for, by comparing them one with the other, he found out the true reading, and set all at rights. Whether the keri cethib, or various readings, that are in our present Hebrew Bibles were of these corrections, I dare not say. The generality of the Jewish writers tell us that they were; and others among them hold them as much more ancient, referring them, with absurdity enough, as far back as the times of the first writers of the books in which they are found, as if they themselves had designedly made these various readings for the sake of some mysteries comprised under them. It is most probable that they had their original from the mistakes of the transcribers after the time of Ezra, and the observations and corrections of the Masorites made thereon. If any of them were of those ancient various readings which had been observed by Ezra himself in the comparing of those copies he collated on this occasion, and were by him annexed in the margin as corrections of those errors which he found in the text, it is certain those could not be of that number which are now in those sacred books that were written by himself, or taken into the canon after his time; for there are keri cethib in them as well as in the other books of the Hebrew Scriptures. Secondly, He collected together all the books of which the Holy Scriptures did then consist, and disposed them in their proper order; and settled the canon of Scripture for his time. These books he divided into three parts:
1. The Law.
2. The Prophets.
3. The Cethubim, or Hagiographa; i.e., the Holy Writings: which division our Savior himself takes notice of, Luk 24:44, where he says: 'These are the words which I spake unto you, while I was yet with you, that all things might be fulfilled which are written in the law, and in the prophets, and in the Psalms, concerning me.' For there, by the Psalms, he means the whole third part called the Hagiographa; for, that part beginning with the Psalms, the whole was for that reason then commonly called by that name; as usually with the Jews, the particular books are named from the words with which they begin. Thus with them Genesis is called Bereshith, Exodus Shemoth, Leviticus Vaijikra, etc., because they begin with these Hebrew words.
"And Josephus makes mention of this same division; for he says, in his first book against Apion, 'We have only two and twenty books which are to be believed as of Divine authority, of which five are the books of Moses. From the death of Moses to the reign of Artaxerxes, the son of Xerxes, king of Persia, the prophets, who were the successors of Moses, have written in thirteen books. The remaining four books contain hymns to God, and documents of life for the use of men:' in which division, according to him, the law contains Genesis, Exodus, Leviticus, Numbers, Deuteronomy. The writings of the prophets, Joshua, Judges, with Ruth, Samuel, Kings, Isaiah, Jeremiah, with his Lamentations, Ezekiel, Daniel, the twelve minor prophets, Job, Ezra, Nehemiah, Esther; and the Hagiographa, i.e., the Psalms, Proverbs, Ecclesiastes, and Song of Solomon, which altogether make two and twenty books. This division was made for the sake of reducing the books to the number of their alphabet, in which were twenty-two letters. But at present they reckon these books to be twenty-four, and dispose of them in this order: First, the Law, which contains Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. Secondly, the Writings of the Prophets, which they divide into the former prophets and the latter prophets: the books of the former prophets are, Joshua, Judges, Samuel, and Kings; the books of the latter prophets, Isaiah, Jeremiah, and Ezekiel; the twelve minor prophets; the Hagiographa, which are the Psalms, Proverbs, Job, the Song of Solomon, which they call the Song of Songs, Ruth, the Lamentations, Ecclesiastes, Esther, Daniel, Ezra, and the Chronicles. Under the name of Ezra they comprehend the book of Nehemiah; for the Hebrews, and also the Greeks, anciently reckoned Ezra and Nehemiah but as one book. But this order has not been always observed among the Jews; neither is it so now in all places, for there has been great variety as to this, and that not only among the Jews, but also among the Christians, as well as the Greeks and Latins: but no variation herein is of any moment, for in what order soever the books are placed, they are still the word of God; and no change as to this can make any change as to that Divine authority which is stamped upon them. But all these books were not received into the canon in Ezra's time, for Malachi it is supposed lived after him; and in Nehemiah mention is made of Jaddua as high priest, and of Darius Codomannus as king of Persia; who were at least a hundred years after his time. And in 1 Chronicles 3:1-24 of the first book of Chronicles the genealogy of the sons of Zerubbabel is carried down for so many generations as must necessarily make it reach to the time of Alexander the Great; and therefore the book could not be put into the canon till after his time.
"It is most likely that the two books of Chronicles, Ezra, Nehemiah, and Esther, as well as Malachi, were afterwards added in the time of Simon the Just, and that it was not till then that the Jewish canon of the Holy Scriptures was fully completed: and indeed these last books seem very much to want the exactness and skill of Ezra in their publication, they falling far short of the correctness which is in the other parts of the Jewish Scriptures. The five books of the law are divided into fifty-four sections. This division many of the Jews hold to be one of the constitutions of Moses from Mount Sinai; but others, with more likelihood of truth, attribute it to Ezra. It was made for the use of their synagogues, and the better instructing of the people there in the law of God; for every Sabbath day one of these sections was read in their synagogues; and this, we are assured in the Acts of the Apostles, was done among them of old time, which may well be interpreted from the time of Ezra. They ended the last section with the last words of Deuteronomy on the Sabbath of the feast of tabernacles, and then recommenced with the first section from the beginning of Genesis the next Sabbath after; and so went on round in this circle every year. The number of the sections was fifty-four; because in their intercalated years (a month being added) there were fifty-four Sabbaths.
"On other years they reduced them to the number of the Sabbaths which were in those years by joining two short ones several times into one; for they held themselves obliged to have the whole law thus read over to them in their synagogues every year. Until the time of the persecution of Antiochus Epiphanes they read only the law; but, being then forbid to read it any more, in the room of the fifty-four sections of the law, they substituted fifty-four sections out of the prophets, the reading of which they ever after continued. So that when the reading of the law was again restored by the Maccabees, the section which was read every Sabbath out of the law served for their first lesson, and the section out of the prophets for the second lesson; and so it was practiced in the time of the apostles. And therefore, when Paul entered into the synagogue at Antioch, in Pisidia, it is said that 'he stood up to preach after the reading of the law and the prophets;' that is, after the reading of the first lesson out of the law, and the second lesson out of the prophets. And in that very sermon which he then preached, he tells them, 'That the prophets were read at Jerusalem every Sabbath day,' that is, in those lessons which were taken out of the prophets.
"These sections were divided into verses, which the Jews call pesukim; they were marked out in the Hebrew Bibles by two great points at the end of them, called from hence soph-pasuk, i.e., the end of the verse. If Ezra himself was not the author of this division, (as most say), it was not long after him that it was introduced, for certainly it is very ancient. It is most likely that it was introduced for the sake of the Targumist or Chaldee interpreters; for after the Hebrew language had ceased to be the mother tongue of the Jews, and the Chaldee grew up into use among them instead of it, (as was the case after their return from the Babylonish captivity), their usage was that, in the public reading of the law to the people, it was read to them, first in the original Hebrew, and after that rendered by an interpreter into the Chaldee language, that so all might fully understand the same; and this was done period by period; and therefore, that these periods might be the better distinguished, and the reader more certainly know how much to read at every interval, and the interpreter know how much to interpret at every interval, there was a necessity that some marks should be invented for their direction herein. The rule given in the ancient books is, that in the law the reader was to read one verse, and then the interpreter was to render the same into Chaldee; but that in the prophets the reader was to read three verses together, and then the interpreter was to render the same three verses into Chaldee, in the same manner; which manifestly proves that the division of the Scriptures into verses must be as ancient as the way of interpreting them into the Chaldee language in their synagogues, which was from the very time that the synagogues were erected, and the Scriptures publicly read in them, after the Babylonish captivity. This was at first done only in the law; for till the time of the Maccabees, the law only was read in their synagogues: but afterwards, in imitation of this, the same was also done in the prophets, and in the Hagiographa especially. After that the prophets also began to be publicly read among them, as well as the law; and from hence the division of the Holy Scriptures into verses, it is most likely, was first made; but without any numerical figures annexed to them.
"The manner whereby they are now distinguished in their common Hebrew Bibles is by the two great points called soph-pasuk above mentioned; but whether this is the ancient way is by some made a question. The objection against it is this: If the distinction of verses was introduced for the sake of the Chaldee interpreters in their synagogues, and must therefore be held as ancient as that way of interpreting the Scriptures in them, it must then have place in their sacred synagogical books; for none others were used, either by their readers or their interpreters, in their public assemblies. But it has been anciently held as a rule among them, that any points or accents written into these sacred books pollute and profane them; and therefore, no copy of either the law or the prophets now used in their synagogues has any points or accents written in it. To this I answer, Whatever be the practice of the modern Jews, this is no rule to let us know what was the ancient practice among them, since in many particulars they have varied from the ancient usages, as they now do from each other, according to the different parts of the world in which they dwell. For mention is made of them in the Mishnah; and that the reason for this division was for the direction of the readers, and the Chaldee interpreters, is also there implied; and therefore, supposing a division for this use, it must necessarily follow, that there must have been some marks to set it out; otherwise it would not have answered the end intended.
"It is most likely that anciently the writing of those books was in long lines, from one side of the parchment to the other, and that the verses in them were distinguished in the same manner as the stichi afterwards were in the Greek Bibles; for the manner of their writing those stichi was, to allow a line to every stichus, and then to end the writing where they ended the stichus, leaving the rest of the line void, in the same manner as a line is left at a break: but this was losing too much of the parchment, and making the book too bulky; for the avoiding of both these inconveniences, the way afterwards was, to put a point at the end of every stichus, and so continue the writing without leaving any part of the line void as before. And in the same manner I conceive the pesukim, or verses of the Hebrew Bibles, were anciently written. At first they allowed a line to every verse, and a line drawn from one end of the parchment to the other, of the length as above mentioned, was sufficient to contain any verse that is now in the Hebrew Bible; but many verses falling short of this length, they found the same inconveniences that the Greeks after did in the first way of writing their stichi; and therefore came to the same remedy, that is, they did put the two points above mentioned (which they call soph-pasuk) at the place where the former verse ended, and continued the writing of the next verse in the same line, without leaving any void space at all in the line. And so their manner has continued ever since, excepting only that between their sections, as well the smaller as the larger, there is some void space left, to make the distinction between them; and I am the more inclined to think this to be the truth of the matter; that is, that anciently the verses of the Hebrew Bible were so many lines, because among the ancients of other nations, about the same time, the lines in the writings of prose authors, as well as the poets, were termed verses; and hence it is that we are told that Zoroaster's works contain two millions of verses, and Aristotle's, four hundred and forty-five thousand two hundred and seventy; though neither of them wrote any thing but in prose; and so also we find the writings of Tully, of Origen, of Lactantius, and others, who were all prose writers, reckoned by the number of verses, which could be no other than so many lines. And why then might not the Bible verses anciently have been of the same nature also? I mean when written in long lines as aforesaid. But the long lines often occasioning, that in reading to the end of one verse, they lost the beginning of the next, and so often did read wrong, either by skipping a line, or beginning the same again; for the avoiding of this they came to the way of writing in columns and in short lines, as above mentioned. But all this I mean of their sacred synagogical books. In their common Bibles they are not tied up to such rules, but write and print them so as they may serve for their instruction and convenience in common use.
"But the division of the Holy Scriptures into chapters, as we now have them, is of a much later date. The Psalms, indeed, were always divided as at present; for St. Paul, in his sermon at Antioch, in Pisidia, quotes the second Psalm: but as to the rest of the Holy Scriptures, the division of them into such chapters as we find at present is a matter of which the ancients knew nothing. Some attribute it to Stephen Langton, who was archbishop of Canterbury in the reigns of King John and King Henry III. his son. But the true author of this invention was Hugo de Sancto Claro, who being from a Dominican monk advanced to the dignity of a cardinal, and the first of that order that was so, is commonly called Hugo Cardinalis.
"The third thing that Ezra did about the Holy Scriptures in his edition of them was: - he added in several places, throughout the books of this edition, what appeared necessary for the illustrating, correcting, or completing of them, wherein he was assisted by the same Spirit by which they were at first written. Of this sort we may reckon the last chapter of Deuteronomy, which, giving an account of the death and burial of Moses, and of the succession of Joshua after him, could not be written by Moses himself, who undoubtedly was the penman of all the rest of that book. It seems most probable that it was added by Ezra at this time: and such also we may reckon the several interpolations which occur in many places of the Holy Scriptures. For that there are such interpolations is undeniable, there being many passages through the whole sacred writers which create difficulties which can never be solved without the allowing of them: as for instance, Gen 12:6, it is remarked on Abraham's coming into the land of Canaan, that the 'Canaanites were then in the land;' which is not likely to have been said till after the time of Moses, when the Canaanites, being extirpated by Joshua, were then no longer in the land: and Gen 22:14, we read, 'As it is said to this day, In the Mount of the Lord it shall be seen.' But Mount Moriah, which is the mount there spoken of, was not called the Mount of the Lord till the temple was built on it many hundred years after; and this being here spoken of as a proverbial saying that obtained among the Israelites in after ages, the whole style of the text manifestly points at a time after Moses, when they were in the possession of the land in which this mountain stood; and, therefore, both these particulars prove the words cited to have been an interpolation. Gen 36:3, it is written, 'And these are the kings that reigned in the land of Edom, before there reigned any king over the land of Israel,' which could not have been said till after there had been a king in Israel; and therefore they cannot be Moses's words, but must have been interpolated afterwards. Exo 16:35, the words of the text are, 'And the children of Israel did eat manna forty years, till they came to a land inhabited. They did eat manna till they came into the borders of the land of Canaan.' But Moses was dead before the manna ceased; and, therefore, these cannot be his words, but must have been inserted afterwards. Deu 2:12, it is said, 'The Horims also dwelt in Seir beforetime, but the children of Esau succeeded them when they had destroyed them from before them, and dwelt in their stead, as Israel did unto the land of his possession which the Lord gave unto them.' Which could not have been written by Moses, Israel having not till after his death entered into the land of his possession, which the Lord gave unto them. Deu 3:11, it is said, 'Only Og, king of Bashan, remained of the remnant of giants; behold, his bedstead was a bedstead of iron. Is it not in Rabbath of the children of Ammon?' The whole style and strain of which text, especially that of the last clause of it, plainly speaks it to have been written a long while after that king was slain; and therefore it could not have been written by Moses, who died within five months after. In the same chapter, Deu 3:14, it is said, 'Jair the son of Manasseh took all the country of Argob unto the coasts of Geshuri and Maachathi; and called them after his own name, Bashan-havoth-jair, unto this day.' Where the phrase unto this day speaks a much greater distance of time after the fact related than those few months in which Moses survived after the conquest; and therefore what is there written must have been inserted by some other hand than that of Moses, and long after his death. And in the book of Proverbs, which was certainly King Solomon's, in the beginning of the twenty-fifth chapter, it is written, 'These are also proverbs of Solomon, which the men of Hezekiah king of Judah copied out.' Which must certainly have been added many ages after Solomon; for Hezekiah was the twelfth generation in descent from him. "Many more instances of such interpolated passages might be given; for throughout the whole Scriptures they have been frequently cast in by way of parentheses; where they have appeared necessary for the explaining, connecting, or illustrating the text, or supplying what was wanting in it: but those already mentioned are sufficient to prove the thing. Of which interpolations undoubtedly Ezra was the author, in all the books which passed his examination; and Simon the Just in all the rest which were added afterwards; for they all seem to refer to those latter times.
"But these additions do not at all detract from the Divine authority of the whole, because they were all inserted by the direction of the same Holy Spirit which dictated all the rest. This, as to Ezra, is without dispute, he being himself one of the Divine persons of the Holy Scriptures: for he was most certainly the writer of that book in the Old Testament which bears his name; and he is, upon good grounds, supposed to be the author of two more, that is, of the two books of Chronicles, as perchance he was also of the book of Esther. And if the books written by him be of Divine authority, why may not every thing else be so which he has added to any of the rest, since there is reason for us to suppose that he was as much directed by the Holy Spirit of God in the one as in the other? The great importance of the work proves the thing, for as it was necessary for the Church of God that this work should be done; so also it was necessary for the work that the person called thereto should be thus assisted in the completing of it.
"Fourthly, He changed the names of several places that were grown obsolete, putting instead of them the new names by which they were at that time called, that the people might the better understand what was written. Thus, Gen 14:14, Abraham is said to have pursued the kings who carried Lot away captive as far as Dan, whereas the name of that place was Laish till the Danites, long after the death of Moses, possessed themselves of it, and called it, Dan after the name of their father; and, therefore, it could not be called Dan in the original copy of Moses, but that name must have been put in afterwards instead of that of Laish on this review. And so in several places in Genesis, and also in Numbers, we find mention made of Hebron, whereas the name of that city was Kiriath-arba, till Caleb, having the possession of it after the division of the land, called it Hebron after the name of Hebron, one of his sons: and, therefore, that name could not be had in the text, till placed there long after the time of Moses by way of exchange for that of Kiriath-arba, which it is not to be doubted was done at the time of this review.
"And many other like examples of this may be given; whereby it appears that the study of those who governed the Church of God at those times was to render the Scriptures as plain and intelligible to the people as they could; and not to hide and conceal any of it from them.
"Fifthly, He wrote out the whole in the Chaldee character: for that having now grown wholly into use among the people after the Babylonish captivity, he changed the old Hebrew character for it, which hath since that time been retained only by the Samaritans, among whom it is preserved even to this day. This was the old Phoenician character, from which the Greeks borrowed theirs; and the old Ionian alphabet bears some resemblance to it, as Scaliger shows in his notes upon Eusebius's Chronicon. In this Moses and the other prophets recorded the sacred oracles of God; and in this the finger of God himself wrote the ten commandments in the two tables of stone. Eusebius, in his Chronicon, tells us so, and St. Jerome doth the same; and so do also both the Talmuds; and the generality of learned men, as well among the Jews as Christians, hold this opinion.
"Whether Ezra on this review did add the vowel points which are now in the Hebrew Bibles, is a hard question to be decided: it went without contradiction in the affirmative till Elias Levita, a German Jew, wrote against it about the beginning of the Reformation, Buxtorf, the father, endeavored to refute his argument; but Capellus, a Protestant divine of the French Church, and professor of Hebrew in their university at Saumur, hath, in a very elaborate discourse, made a thorough reply to all that can be said on this head, and very strenuously asserted the contrary. Buxtorf, the son, in vindication of his father's opinion, has written an answer to it, but not with that satisfaction to the learned world as to hinder the generality of them from going into the other opinion.
"There is in the church of St. Dominic, in Bononia, a copy of the Hebrew Scriptures, kept with a great deal of care, which they pretend to be the original copy written by Ezra himself, and therefore it is there valued at so high a rate that great sums of money have been borrowed by the Bononians upon the pawn of it, and again repaid for its redemption. It is written in a very fair character upon a sort of leather, and made up in a roll, according to the ancient manner; but it having the vowel points annexed, and the writing being fresh and fair, without any decay, both these particulars prove the novelty of that copy.
"But though Ezra's government over all Judah and Jerusalem expired in this year, 446; yet his labor to serve the Church of God did not end here; for he still went on as a preacher of righteousness, and a skillful scribe in the law of God, to perfect the reformation which he had begun, both in preparing for the people correct editions of the Scriptures, and also in bringing all things in Church and state to be conformed to Scripture rules. And this he continued to do so long as he lived, and in this he was thoroughly assisted and supported by the next governor, who, coming to Jerusalem with the sane intention, and the same zeal for promoting the honor of God, and the welfare of his people in Judah and Jerusalem, as Ezra did, struck in heartily with Ezra in the work, so that Ezra went on still to do the same things by the authority of the new governor, which he before did by his own; and, by their thus joining together in the same holy undertaking, and their mutually assisting each other, it exceedingly prospered in their hands, till at length, notwithstanding all opposition, both from within and without, it was brought to full perfection forty-nine years after it had been begun by Ezra. Whether Ezra lived so long is uncertain; but what he had not time to do was completed by the piety and zeal of his successor."
See the Introduction to the book of Nehemiah; and see Prideaux's Connection, vol. i., edit. 1725.
For all other matters relative to the text, see the notes as they occur.

The proclamation of Cyrus for the rebuilding of the temple, Ezr 1:1-4. The people provide for their return, Ezr 1:5, Ezr 1:6. Cyrus restores to Sheshbazzar the vessels taken by Nebuchadnezzar out of the temple of Solomon, Ezr 1:7-11.
In the introduction to this book the reader will find the history of Ezra detailed at considerable length. It is only necessary to say here that he is generally allowed among the Jews to have been of the sacerdotal family, and therefore he is called ὁ ἱερευς, the priest by the Septuagint. Among the rabbins he passes for a most extraordinary critic, Divinely authorized to collect and arrange the different portions of the sacred writings, and digest them into a system. How far all they say on this subject is true, we cannot tell; he was, beyond all controversy, a very eminent man; and in all that he did, acted under the immediate direction and inspiration of the Almighty.
This history contains the transactions of about eighty-two years; from the first year of Cyrus in Babylon, according to Archbishop Usher, A.M. 3468, to the nineteenth year of Ardsheer Diraz Dest, or Artaxerxes Longimanus, who sent Nehemiah to Jerusalem, about A.M. 3550. For all other particulars, see the introduction.
Albert Barnes: Notes on the Bible - 1834
Introduction to Ezra
Though the Books of Ezra and Nehemiah were undoubtedly regarded as one book in two parts, both by the Jewish Church and by the early Christian Fathers, yet the judgment of modern criticism that Ezra and Nehemiah were originally two distinct works, seems to be, on the whole, deserving of acceptance.
The object of the writer of Ezra is to give an account of the return from the captivity, and of the subsequent fortunes of the Palestinian Jews until the eighth year of Artaxerxes Longimanus, 457 B. C. - The matters to which he directs attention are only three:
(1) The number, family, and (to some extent) the names of those who returned from Babylonia with Ezra and with Zerubbabel Ezra 2; 8:1-20;
(2) The rebuilding of the temple and the circumstances connected with it Ezr 1:1-11; Ezra 3-7; and
(3) The misconduct of the returned Jews with respect to mixed marriages, and the steps taken by Ezra in consequence Ezra 9-10.
The Book of Ezra is made up of two completely distinct sections:
(a) In Ezra 1-6, the writer treats of the return from the captivity and of the events following (538-516 B. C.), or a period of 23 years. It belongs to the time when Zerubbabel was governor of Judaea, Jeshua was high priest, and Zechariah and Haggai were prophets.
(b) Ezra 7-10. This relates the commission given to Ezra by Artaxerxes in the seventh year of his reign (458 B. C.), the journey of Ezra to Jerusalem, and his proceedings there (April 458 B. C. - April 457 B. C.). There is thus a gap of 57 years between the first section of the book and the second; from which it appears that the writer of the second portion cannot well have been a witness of the events recorded in the first.
Jewish tradition ascribes the authorship of the whole book to Ezra. Modern critics generally admit that Ezra was the original and sole author of the entire second section Ezra 7-10, but consider him the compiler of the first Ezra 1-6 from state documents, national records, and lists. It is probable that the Book of Ezra was composed soon after the arrangements with respect to the mixed marriages had been completed; i. e. in 457 or 456 B. C..
In character the Book of Ezra is historical, and like Chronicles, it lays great stress on the externals of religion; it gives special prominence to the Levites, and exhibits a genealogical bias; it lays down very distinctly the general principle of a special Providence Ezr 8:22; and it applies this principle to particular points of the history not unfrequently.
In style, Ezra more resembles Daniel than any other book of Scripture, always excepting Chronicles. This may be accounted for by these two writers being both Babylonian Jews. The work contains also a considerable number of proper names and words which are either known or suspected to be Persian, and altogether, the language is such as might have been looked for under the circumstances of the time, when the contact into which the Jews had been brought with the Babylonians and the Persians had naturally introduced among them a good many foreign words and modes of speech.
The text of Ezra is not in a good condition. The general bearing of the narrative is, however, untouched by slight blemishes which affect chiefly such minute points as the names and numbers of those who returned from the captivity, the weight and number of the sacrificial vessels, and the like.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
This book details the events of a very interesting period of the Sacred History, when, according to the decree of Providence, the Jewish people were to be delivered from their captivity, at the expiration of seventy years, and restored to the land of their fathers. This book informs us how the Divine goodness accomplished this most gracious design, and the movers and agents He employed on the occasion. Ezra was undoubtedly the chief agent under God in effecting this arduous work; and his zeal, piety, knowledge, and discretion, appear here in a most conspicuous point of view, and claim our utmost admiration. Descended from Seraiah, in a direct line from Aaron, he seems to have united all the requisites of a profound statesmen with the functions of the sacerdotal character. He appears to have made the Sacred Scriptures, during the captivity, his peculiar study; and, perhaps assisted by Nehemiah and the great synagogue, he corrected the errors which had crept into the Sacred Writings, through the negligence or mistake of transcribers; he collected all the books of which the Sacred Scriptures then consisted, disposed them in their proper order, and settled the canon of Scriptures for his time; he occasionally added, under the dictation of the Holy Spirit, whatever appeared necessary for the purpose of illustrating, completing, or connecting them; he substituted the modern for the ancient names of some places, which had now become obsolete; and transcribed the whole of the Scriptures into the Chaldee character. He is said to have lived to the age of 120 years, and, according to Josephus, was buried in Jerusalem; but the Jews believe he died in Persia, in a second journey to Artaxerxes, where his tomb is shown in the city of Zamusa. Though not styled a prophet, he wrote under the Divine Spirit; and the canonical authority of his book has never been disputed. It is written with all the spirit and fidelity that could be displayed by a writer of contemporary times; and those parts which chiefly consist of letters, decrees, etc., are written in Chaldee, because it seemed more suitable to the fidelity of a sacred historian to give these official documents, as they may be termed, in the original language, especially as the people, recently returned from the captivity, were familiar, and perhaps more conversant with the Chaldee, than with the Hebrew.

Ezr 1:1, The proclamation of Cyrus for the building of the temple; Ezr 1:5, The people provide for their return; Ezr 1:7, Cyrus restores the vessels of the temple to Sheshbazzar.
Carl Friedrich Keil and Franz Delitzsch
I. The Return of the Jews from Babylon under Cyrus. Restoration of the Temple and of the Worship of God at Jerusalem - Ezra 1:1
When the seventy years of the Babylonian captivity had elapsed, King Cyrus, by an edict published in the first year of his rule over Babylon, gave permission to all the Jews in his whole realm to return to their native land, and called upon them to rebuild the temple of God at Jerusalem. The execution of this royal and gracious decree by the Jews forms the subject of the first part of this book - Ezra 1:1-11 and 2 treating of the return of a considerable number of families of Judah, Benjamin, and Levi, under the conduct of Zerubbabel the prince and Joshua the high priest, to Jerusalem and Judaea; the remaining chapters, Ezra 3-6, of the restoration of the worship of God, and of the rebuilding of the temple.
John Gill
INTRODUCTION TO EZRA 1
This chapter informs us of the proclamation of Cyrus king of Persia, for the Jews to return to their own country, and rebuild their temple, Ezra 1:1, and that, upon it, the chief of them rose up for that purpose, whose hands were strengthened and supplied by those about them, Ezra 1:5 and particularly by Cyrus, who gave orders that the vessels belonging to the temple should be delivered to them, Ezra 1:7.
1:11:1: Յառաջնում ամին Կիւրոսի արքայի Պարսից, ՚ի կատարե՛լ բանին Տեառն ՚ի բերանոյ Երեմիայի մարգարէի. զարթո՛յց Տէր զոգին Կիւրոսի թագաւորին Պարսից, եւ ե՛տ հրաման պատուիրանի յամենայն թագաւորութեան իւրում. եւ գրեաց առ ամենեսեան օրինակ զա՛յս։
1 Պարսկաստանի Կիւրոս արքայի առաջին տարում, որպէսզի կատարուէր Տիրոջ խօսքը, որ ասուել էր Երեմիա մարգարէի բերանով, Տէրը զարթնեցրեց Պարսկաստանի Կիւրոս թագաւորի ոգին, եւ նա պատուէր ու հրաման տուեց բոլոր նրանց, ովքեր գտնւում էին իր թագաւորութեան ներքոյ: Այս էր այդ հրովարտակը.
1 Պարսիկներու Կիւրոս թագաւորին առաջին տարին՝ որպէս զի Երեմիային բերնով ըսուած Տէրոջը խօսքը կատարուի*, Տէրը Պարսիկներու Կիւրոս թագաւորին հոգին արթնցուց ու անիկա իր բոլոր թագաւորութեանը մէջ հրատարակել տուաւ ու նաեւ հրովարտակ գրեց՝ ըսելով.
Յառաջնում ամին Կիւրոսի արքային Պարսից, ի կատարել բանին Տեառն ի բերանոյ Երեմիայի մարգարէի, զարթոյց Տէր զոգին Կիւրոսի թագաւորին Պարսից, եւ ետ հրաման պատուիրանի յամենայն թագաւորութեան իւրում, եւ գրեաց առ ամենեսեան օրինակ զայս:

1:1: Յառաջնում ամին Կիւրոսի արքայի Պարսից, ՚ի կատարե՛լ բանին Տեառն ՚ի բերանոյ Երեմիայի մարգարէի. զարթո՛յց Տէր զոգին Կիւրոսի թագաւորին Պարսից, եւ ե՛տ հրաման պատուիրանի յամենայն թագաւորութեան իւրում. եւ գրեաց առ ամենեսեան օրինակ զա՛յս։
1 Պարսկաստանի Կիւրոս արքայի առաջին տարում, որպէսզի կատարուէր Տիրոջ խօսքը, որ ասուել էր Երեմիա մարգարէի բերանով, Տէրը զարթնեցրեց Պարսկաստանի Կիւրոս թագաւորի ոգին, եւ նա պատուէր ու հրաման տուեց բոլոր նրանց, ովքեր գտնւում էին իր թագաւորութեան ներքոյ: Այս էր այդ հրովարտակը.
1 Պարսիկներու Կիւրոս թագաւորին առաջին տարին՝ որպէս զի Երեմիային բերնով ըսուած Տէրոջը խօսքը կատարուի*, Տէրը Պարսիկներու Կիւրոս թագաւորին հոգին արթնցուց ու անիկա իր բոլոր թագաւորութեանը մէջ հրատարակել տուաւ ու նաեւ հրովարտակ գրեց՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
1:11:1 В первый год Кира, царя Персидского, во исполнение слова Господня из уст Иеремии, возбудил Господь дух Кира, царя Персидского, и он повелел объявить по всему царству своему, словесно и письменно:
1:1 καὶ και and; even ἐν εν in τῷ ο the πρώτῳ πρωτος first; foremost ἔτει ετος year Κύρου κυρος the βασιλέως βασιλευς monarch; king Περσῶν περσης the τελεσθῆναι τελεω perform; finish λόγον λογος word; log κυρίου κυριος lord; master ἀπὸ απο from; away στόματος στομα mouth; edge Ιερεμιου ιερεμιας Hieremias; Ieremias ἐξήγειρεν εξεγειρω raise up; awakened κύριος κυριος lord; master τὸ ο the πνεῦμα πνευμα spirit; wind Κύρου κυρος monarch; king Περσῶν περσης and; even παρήγγειλεν παραγγελλω charge φωνὴν φωνη voice; sound ἐν εν in πάσῃ πας all; every βασιλείᾳ βασιλεια realm; kingdom αὐτοῦ αυτος he; him καί και and; even γε γε in fact ἐν εν in γραπτῷ γραπτον tell; declare
1:1 וּ û וְ and בִ vi בְּ in שְׁנַ֣ת šᵊnˈaṯ שָׁנָה year אַחַ֗ת ʔaḥˈaṯ אֶחָד one לְ lᵊ לְ to כֹ֨ורֶשׁ֙ ḵˈôreš כֹּורֶשׁ Cyrus מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king פָּרַ֔ס pārˈas פָּרַס Persia לִ li לְ to כְלֹ֥ות ḵᵊlˌôṯ כלה be complete דְּבַר־ dᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מִ mi מִן from פִּ֣י ppˈî פֶּה mouth יִרְמְיָ֑ה yirmᵊyˈā יִרְמְיָה Jeremiah הֵעִ֣יר hēʕˈîr עור be awake יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] ר֨וּחַ֙ rˈûₐḥ רוּחַ wind כֹּ֣רֶשׁ kˈōreš כֹּורֶשׁ Cyrus מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king פָּרַ֔ס pārˈas פָּרַס Persia וַ wa וְ and יַּֽעֲבֶר־ yyˈaʕᵃver- עבר pass קֹול֙ qôl קֹול sound בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole מַלְכוּתֹ֔ו malᵊḵûṯˈô מַלְכוּת kingship וְ wᵊ וְ and גַם־ ḡam- גַּם even בְּ bᵊ בְּ in מִכְתָּ֖ב miḵtˌāv מִכְתָּב writing לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
1:1. in anno primo Cyri regis Persarum ut conpleretur verbum Domini ex ore Hieremiae suscitavit Dominus spiritum Cyri regis Persarum et transduxit vocem in universo regno suo etiam per scripturam dicensIn the first year of Cyrus king of the Persians, that the word of the Lord by the mouth of Jeremias might be fulfilled, the Lord stirred up the spirit of Cyrus king of the Persians: and he made a proclamation throughout all his kingdom, and in writing also, saying:
1. Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be accomplished, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and also in writing, saying,
Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and [put it] also in writing, saying:

1:1 В первый год Кира, царя Персидского, во исполнение слова Господня из уст Иеремии, возбудил Господь дух Кира, царя Персидского, и он повелел объявить по всему царству своему, словесно и письменно:
1:1
καὶ και and; even
ἐν εν in
τῷ ο the
πρώτῳ πρωτος first; foremost
ἔτει ετος year
Κύρου κυρος the
βασιλέως βασιλευς monarch; king
Περσῶν περσης the
τελεσθῆναι τελεω perform; finish
λόγον λογος word; log
κυρίου κυριος lord; master
ἀπὸ απο from; away
στόματος στομα mouth; edge
Ιερεμιου ιερεμιας Hieremias; Ieremias
ἐξήγειρεν εξεγειρω raise up; awakened
κύριος κυριος lord; master
τὸ ο the
πνεῦμα πνευμα spirit; wind
Κύρου κυρος monarch; king
Περσῶν περσης and; even
παρήγγειλεν παραγγελλω charge
φωνὴν φωνη voice; sound
ἐν εν in
πάσῃ πας all; every
βασιλείᾳ βασιλεια realm; kingdom
αὐτοῦ αυτος he; him
καί και and; even
γε γε in fact
ἐν εν in
γραπτῷ γραπτον tell; declare
1:1
וּ û וְ and
בִ vi בְּ in
שְׁנַ֣ת šᵊnˈaṯ שָׁנָה year
אַחַ֗ת ʔaḥˈaṯ אֶחָד one
לְ lᵊ לְ to
כֹ֨ורֶשׁ֙ ḵˈôreš כֹּורֶשׁ Cyrus
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
פָּרַ֔ס pārˈas פָּרַס Persia
לִ li לְ to
כְלֹ֥ות ḵᵊlˌôṯ כלה be complete
דְּבַר־ dᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
מִ mi מִן from
פִּ֣י ppˈî פֶּה mouth
יִרְמְיָ֑ה yirmᵊyˈā יִרְמְיָה Jeremiah
הֵעִ֣יר hēʕˈîr עור be awake
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
ר֨וּחַ֙ rˈûₐḥ רוּחַ wind
כֹּ֣רֶשׁ kˈōreš כֹּורֶשׁ Cyrus
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
פָּרַ֔ס pārˈas פָּרַס Persia
וַ wa וְ and
יַּֽעֲבֶר־ yyˈaʕᵃver- עבר pass
קֹול֙ qôl קֹול sound
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
מַלְכוּתֹ֔ו malᵊḵûṯˈô מַלְכוּת kingship
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
בְּ bᵊ בְּ in
מִכְתָּ֖ב miḵtˌāv מִכְתָּב writing
לֵ lē לְ to
אמֹֽר׃ ʔmˈōr אמר say
1:1. in anno primo Cyri regis Persarum ut conpleretur verbum Domini ex ore Hieremiae suscitavit Dominus spiritum Cyri regis Persarum et transduxit vocem in universo regno suo etiam per scripturam dicens
In the first year of Cyrus king of the Persians, that the word of the Lord by the mouth of Jeremias might be fulfilled, the Lord stirred up the spirit of Cyrus king of the Persians: and he made a proclamation throughout all his kingdom, and in writing also, saying:
1. Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be accomplished, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and also in writing, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-4. Указ Кира об освобождении иудеев из вавилонского плена. 5-6, Пожертвования освобожденным иудеям. 7-11. Выдача иудеям храмовых сосудов. 22-23. Дата освобождения иудеев из плена.

1: Первый год Кира был первым годом господства его над Вавилоном и совпадает с 538: г. до Р. X. (ср. Болотов, Валтасар и Дарий Мидянин. Хр. Чтение. 1696).

Это был год исполнения слова Господня из уст Иеремии, т.е. пророчества Иеремии о семидесятилетней продолжительности плена (Иер XXV и ХХIX, 10).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Proclamation of Cyrus. B. C. 536.

1 Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, 2 Thus saith Cyrus king of Persia, The LORD God of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him a house at Jerusalem, which is in Judah. 3 Who is there among you of all his people? his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the LORD God of Israel, (he is the God,) which is in Jerusalem. 4 And whosoever remaineth in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill offering for the house of God that is in Jerusalem.
It will be proper for us here to consider, 1. What was the state of the captive Jews in Babylon. It was upon many accounts very deplorable; they were under the power of those that hated them, had nothing they could call their own; they had no temple, no altar; if they sang psalms, their enemies ridiculed them; and yet they had prophets among them. Ezekiel and Daniel were kept distinct from the heathen. Some of them were preferred at court, others had comfortable settlements in the country, and they were all borne up with hope that, in due time, they should return to their own land again, in expectation of which they preserved among them the distinction of their families, the knowledge of their religion, and an aversion to idolatry. 2. What was the state of the government under which they were. Nebuchadnezzar carried many of them into captivity in the first year of his reign, which was the fourth of Jehoiakim; he reigned forty-five years, his son Evil-merodach twenty-three, and his grandson Belshazzar three years, which make up the seventy years. So Dr. Lightfoot, It is charged upon Nebuchadnezzar that he opened not the house of his prisoners, Isa. xiv. 17. And, if he had shown mercy to the poor Jews, Daniel told him it would have been the lengthening of his tranquillity, Dan. iv. 27. But the measure of the sins of Babylon was at length full, and then destruction was brought upon them by Darius the Mede and Cyrus the Persian, which we read of, Dan. v. Darius, being old, left the government to Cyrus, and he was employed as the instrument of the Jews' deliverance, which he gave orders for as soon as ever he was master of the kingdom of Babylon, perhaps in contradiction to Nebuchadnezzar, whose family he had cut off, and because he took a pleasure in undoing what he had done, or in policy, to recommend his newly-acquired dominion as merciful and gentle, or (as some think) in a pious regard to the prophecy of Isaiah, which had been published, and well known, above 150 years before, where he was expressly named as the man that should do this for God, and for whom God would do great things (Isa. xliv. 28; xlv. 1, &c.), and which perhaps was shown to him by those about him. His name (some say) in the Persian language signifies the sun, for he brought light and healing to the church of God, and was an eminent type of Christ the Sun of righteousness. Some was that his name signifies a father, and Christ is the everlasting Father. Now here we are told,
I. Whence this proclamation took its rise. The Lord stirred up the spirit of Cyrus. Note, The hearts of kings are in the hand of the Lord, and, like the rivulets of water, he turneth them which way soever he will. It is said of Cyrus that he knew not God, nor how to serve him; but God knew him, and how to serve himself by him, Isa. xlv. 4. God governs the world by his influence on the spirits of men, and, whatever good is done at any time, it is God that stirs up the spirit to do it, puts thoughts into the mind, gives to the understanding to form a right judgment, and directs the will which way he pleases. Whatever good offices therefore are, at any time, done for the church of God, he must have the glory of them.
II. The reference it had to the prophecy of Jeremiah, by whom God had not only promised that they should return, but had fixed the time, which set time to favour Sion had now come. Seventy years were determined (Jer. xxv. 12; xxix. 10); and he that kept the promise made concerning Israel's deliverance out of Egypt to a day (Exod. xii. 41) was doubtless as punctual to this. What Cyrus now did was long since said to be the confirming of the word of God's servants, Isa. xliv. 26. Jeremiah, while he lived, was hated and despised; yet thus did Providence honour him long after, that a mighty monarch was influenced to act in pursuance of the word of the Lord by his mouth.
III. The date of this proclamation. It was in his first year, not the first of his reign over Persia, the kingdom he was born to, but the first of his reign over Babylon, the kingdom he had conquered. Those are much honoured whose spirits are stirred up to begin with God and to serve him in their first years.
IV. The publication of it, both by word of mouth (he caused a voice to pass throughout all his kingdom, like a jubilee-trumpet, a joyful sabbatical year after many melancholy ones, proclaiming liberty to the captives), and also in black and white: he put it in writing, that it might be the more satisfactory, and might be sent to those distant provinces where the ten tribes were scattered in Assyria and Media, 2 Kings xvii. 6.
V. The purport of this proclamation of liberty.
1. The preamble shows the causes and considerations by which he was influenced, v. 2. It should seem, his mind was enlightened with the knowledge of Jehovah (for so he calls him), the God of Israel, as the only living and true God, the God of heaven, who is the sovereign Lord and disposer of all the kingdoms of the earth; of him he says (v. 3), He is the God, God alone, God above all. Though he had not known God by education, God made him so far to know him now as that he did this service with an eye to him. He professes that he does it, (1.) In gratitude to God for the favours he had bestowed upon him: The God of heaven has given me all the kingdoms of the earth. This sounds a little vain-glorious, for there were many kingdoms of the earth which he had nothing to do with; but he means that God had given him all that was given to Nebuchadnezzar, whose dominion, Daniel says, was to the end of the earth, Dan. iv. 22; v. 19. Note, God is the fountain of power; the kingdoms of the earth are at his disposal; whatever share any have of them they have from him: and those whom God has entrusted with great power and large possessions should look upon themselves as obliged thereby to do much for him. (2.) In obedience to God. He hat charged me to build him a house at Jerusalem; probably by a dream or vision of the night, confirmed by comparing it with the prophecy of Isaiah, where his doing it was foretold. Israel's disobedience to God's charge, which they were often told of, is aggravated by the obedience of this heathen king.
2. He gives free leave to all the Jews that were in his dominions to go up to Jerusalem, and to build the temple of the Lord there, v. 3. His regard to God made him overlook, (1.) The secular interest of his government. It would have been his policy to keep so great a number of serviceable men in his dominions, and seemed impolitic to let them go and take root again in their own land; but piety is the best policy. (2.) The honour of the religion of his country. Why did he not order them to build a temple to the gods of Babylon or Persia? He believed the God of Israel to be the God of heaven, and therefore obliged his Israel to worship him only. Let them walk in the name of the Lord their God.
Adam Clarke: Commentary on the Bible - 1831
1:1: Now in the first year - This is word for word with the two last verses of the preceding book; which stand here in their proper place and connection, but there are entirely destitute of chronological connection and reference.
Cyrus - This prince, so eminent in antiquity, is said to have been the son of Cambyses king of Persia, and Mandane, daughter of Astyages king of the Medes; and was born about six hundred years before Christ. Josephus accounts for his partiality to the Jews from this circumstance; that he was shown the places in Isaiah the prophet where he is mentioned by name, and his exploits and conquests foretold: see Isa 44:28; Isa 45:1, etc. Finding himself thus distinguished by the God of the Jews, he was anxious to give him proofs of his gratitude in return; and so made the decree in favor of the Jews, restored their sacred vessels, gave them liberty to return to their own land, and encouraged them to rebuild the temple of Jehovah, etc.
It is very probable that when Cyrus took Babylon he found Daniel there, who had been long famed as one of the wisest ministers of state in all the East; and it is most likely that it was this person who pointed out to him the prophecy of Isaiah, and gave him those farther intimations relative to the Divine will which were revealed to himself. Of his death there are contradictory accounts. Herodotus says, that having turned his arms against the Massagetes, and killed the son of Tomyris their queen, the mother, impatient to avenge the death of her son, sent him a defiance; promised to glut him with blood; and, having attacked him, pretended to be worsted and to fly; and thus she drew him and his army into an ambuscade, where he was routed and slain, and a considerable part of his army destroyed. The enraged queen having found his body, cut off his head, and threw it into a vessel full of human blood, with this most bitter sarcasm: -
Ευ μεν, εμευ ζωσης τε και νικωσης ες μαχην,
απωλεσας παιδα τον εμον, ἑλων δολῳ· σε δ' εγω,
καταπερ ηπειλησα, αἱματος κορεσω.
- Herod. Clio, c. 214.
"Although living and victorious, thou hast destroyed me in slaying my son, whom thou hast overcome by deceit; but, as I have threatened, I will now slake thy thirst with blood."
Cyrus, thy thirst was blood, now drink thy fill.
By - Jeremiah - This prophet, Jer 25:12; Jer 29:11, had foretold that the Babylonish captivity should last only seventy years: these were now ended; Cyrus had given the Jews permission and encouragement to return to Judea, and rebuild the temple of the Lord; and thus the prediction of Jeremiah was fulfilled.
Albert Barnes: Notes on the Bible - 1834
1:1: By the first year of Cyrus is to be understood the first year of his sovereignty over the Jews, or 538 B. C.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: Now in the: Ch2 36:22, Ch2 36:23
Cyrus: Cyrus is said to have been the son of Cambyses, king of Persia, and Mandane, daughter of Astyages, king of Media. he was born about 600 years before Christ, and died at the age of 70, after a reign of 30 years. He was mentioned by name, and his conquests foretold, by the prophet Isaiah, about a century before his birth. Josephus states the partiality he evinced towards the Jews, arose from the circumstance of these prophecies being shown him, probably by Daniel.
by the mouth: Jer 25:12-14, Jer 29:10, Jer 33:7-13
the Lord: Ezr 5:13-15, Ezr 6:22, Ezr 7:27; Psa 106:46; Pro 21:1; Dan 2:1
made a proclamation: Heb. caused a voice to pass, Mat 3:1-3; Joh 1:23
Carl Friedrich Keil and Franz Delitzsch
1:1
In the first year of his rule over Babylon, Cyrus king of Persia proclaimed throughout his whole kingdom, both by voice and writing, that the God of heaven had commanded him to build His temple at Jerusalem, and called upon the Jews living in exile to return to Jerusalem, and to build there the house of the God of Israel. At the same time, he exhorted all his subjects to facilitate by gifts the journey of the Jews dwelling in their midst, and to assist by free-will offerings the building of the temple (Ezra 1:1-4). In consequence of this royal decree, those Jews whose spirit God had raised up prepared for their return, and received from their neighbours gifts and free-will offerings (Ezra 1:5 and Ezra 1:6). Cyrus, moreover, delivered to Sheshbazzar, the prince of Judah, the vessels of the temple which Nebuchadnezzar had brought from Jerusalem to Babylon.
Ezra 1:1
The edict of Cyrus. - Ezra 1:1 The opening word, "and in the first year," etc., is to be explained by the circumstance that what is here recorded forms also, in 2Chron 36:22 and 2Chron 36:23, the conclusion of the history of the kingdom of Judah at its destruction by the Chaldeans, and is transferred thence to the beginning of the history of the restoration of the Jews by Cyrus. כּורשׁ is the Hebraized form of the ancient Persian Kurus, as Κῦρος, Cyrus, is called upon the monuments, and is perhaps connected with the Indian title Kuru; see Delitzsch on Is 44:28. The first year of Cyrus is the first year of his rule over Babylon and the Babylonian empire.
(Note: Duplex fuit initium, Cyri Persarum regis; prius Persicum, idque antiquius, posterius Babylonicum. de quo Hesdras; quia dum Cyrus in Perside tantum regnaret, regnum ejus ad Judaeos, qui in Babylonia erant, nihil adtinuit. - Cleric. ad Esr. 1:1.)
פּרס - in the better editions, such as that of Norzi and J. H. Mich., with Pathach under ר, and only pointed פּרס with a graver pause, as with Silluk, 4:3, in the cuneiform inscriptions Praa - signifies in biblical phraseology the Persian empire; comp. Dan 5:28; Dan 6:9, etc. לכלות, that the word of Jahve might come to an end. כּלה, to be completed, 2Chron 29:34. The word of the Lord is completed when its fulfilment takes place; hence in the Vulg. ut compleretur, i.e., למלּאות, 2Chron 36:21. Here, however, כּלות is more appropriate, because the notion of the lapse or termination of the seventy years predominates. The statement of the prophet Jeremiah (Jer 25:11, etc., Jer 29:10; comp. 2Chron 36:21) concerning the desolation and servitude of Judah is here intended. These seventy years commenced with the first taking of Jerusalem by Nebuchadnezzar, when Daniel and other youths of the seed-royal were carried to Babylon (Dan 1:1-2) in the fourth year of King Jehoiakim; see the explanation of Dan 1:1. This year was the year 606 b.c.; hence the seventy years terminate in 536 b.c., the first year of the sole rule of Cyrus over the Babylonian empire. Then "Jahve stirred up the spirit of Coresh," i.e., moved him, made him willing; comp. with this expression, 1Chron 5:26 and Hag 1:14. ויּעבר־קול, "he caused a voice to go forth," i.e., he proclaimed by heralds; comp. Ex 36:6; 2Chron 30:5, etc. With this is zeugmatically combined the subsequent בּמכתּב וגם, so that the general notion of proclaiming has to be taken from יעבר קול, and supplied before these words. The sense is: he proclaimed throughout his whole realm by heralds, and also by written edicts.
Ezra 1:2
The proclamation - "Jahve the God of heaven hath given me all the kingdoms of the earth; and He hath charged me to build Him an house at Jerusalem, which is in Judah" - corresponds with the edicts of the great kings of Persia preserved in the cuneiform inscriptions, inasmuch as these, too, usually begin with the acknowledgment that they owe their power to the god Ahuramazd (Ormuzd), the creator of heaven and earth.
(Note: Comp. e.g., the inscription of Elvend in three languages, explained in Joach. Mnant, Expos des lments de la grammaire assyrienne, Paris 1868, p. 302, whose Aryan text begins thus: Deus magnus Auramazd, qui maximus deorum, qui hanc terram creavit, qui hoc coelum creavit, qui homines creavit, qui potentiam (?) dedit hominibus, qui Xerxem regem fecit, etc. An inscription of Xerxes begins in a similar manner, according to Lassen, in Die altperisischen Keilinschriften, Bonn 1836, p. 172.)
In this edict, however, Cyrus expressly calls the God of heaven by His Israelitish name Jahve, and speaks of a commission from this God to build Him a temple at Jerusalem. Hence it is manifest that Cyrus consciously entered into the purposes of Jahve, and sought, as far as he was concerned, to fulfil them. Bertheau thinks, on the contrary, that it is impossible to dismiss the conjecture that our historian, guided by an uncertain tradition, and induced by his own historical prepossessions, remodelled the edict of Cyrus. There is, however, no sufficient foundation for such a conjecture. If the first part of the book of Ezra is founded upon contemporary records of the events, this forbids an priori assertion that the matter of the proclamation of Cyrus rests upon an uncertain tradition, and, on the contrary, presupposes that the historian had accurate knowledge of its contents. Hence, even if the thoroughly Israelitish stamp presented by these verses can afford no support to the view that they faithfully report the contents of the royal edict, it certainly offers as little proof for the opinion that the Israelite historian remodelled the edict of Cyrus after an uncertain tradition, and from historical prepossessions. Even Bertheau finds the fact that Cyrus should have publicly made known by a written edict the permission given to the Jews to depart, probable in itself, and corroborated by the reference to such an edict in Ezra 5:17 and Ezra 6:3. This edict of Cyrus, which was deposited in the house of the rolls in the fortress of Achmetha, and still existed there in the reign of Darius Hystaspis, contained, however, not merely the permission for the return of the Jews to their native land, but, according to Ezra 6:3, the command of Cyrus to build the house of God at Jerusalem; and Bertheau himself remarks on Ezra 6:3, etc.: "There is no reason to doubt the correctness of the statement that Cyrus, at the time he gave permission for the re-settlement of the community, also commanded the expenses of rebuilding the temple to be defrayed from the public treasury." To say this, however, is to admit the historical accuracy of the actual contents of the edict, since it is hence manifest that Cyrus, of his own free will, not only granted to the Jews permission to return to the land of their fathers, but also commanded the rebuilding of the temple at Jerusalem. Although, then, this edict was composed, not in Hebrew, but in the current language of the realm, and is reproduced in this book only in a Hebrew translation, and although the occurrence of the name Jahve therein is not corroborated by Ezra 6:3, yet these two circumstances by no means justify Bertheau's conclusion, that "if Cyrus in this edict called the universal dominion of which he boasted a gift of the god whom he worshipped as the creator of heaven and earth, the Israelite translator, who could not designate this god by his Persian name, and who was persuaded that the God of Israel had given the kingdom to Cyrus, must have bestowed upon the supreme God, whom Cyrus mocked, the name of Jahve, the God of heaven. When, then, it might further have been said in the document, that Cyrus had resolved, not without the consent of the supreme God, to provide for the rebuilding of the temple at Jerusalem, - and such a reference to the supreme God might well occur in the announcement of a royal resolution in a decree of Cyrus, - the Israelite translator could not again but conclude that Cyrus referred to Jahve, and that Jahve had commanded him to provide for the building of the temple." For if Cyrus found himself impelled to the resolution of building a temple to the God of heaven in Jerusalem, i.e., of causing the temple destroyed by Nebuchadnezzar to be rebuilt, he must have been acquainted with this God, have conceived a high respect for Him, and have honoured Him as the God of heaven. It was not possible that he should arrive at such a resolution by faith in Ahuramazd, but only by means of facts which had inspired him with reverence for the God of Israel. It is this consideration which bestows upon the statement of Josephus, Antt. xi. 1. 1, - that Cyrus was, by means of the predictions of Isaiah, Is 41:25., Is 44:28; Is 45:1., who had prophesied of him by name 200 years before, brought to the conviction that the God of the Jews was the Most High God, and was on this account impelled to this resolution, - so high a degree of probability that we cannot but esteem its essence as historical.
For when we consider the position held by Daniel at the court of Darius the Mede, the father-in-law of Cyrus, - that he was there elevated to the rank of one of the three presidents set over the 120 satraps of the realm, placed in the closest relation with the king, and highly esteemed by him (Dan 6), - we are perfectly justified in adopting the opinion that Cyrus had been made acquainted with the God of the Jews, and with the prophecies of Isaiah concerning Coresh, by Daniel.
(Note: Hence not only ancient expositors, but also in very recent times Pressel (Herzog's Realencycl. iii. p. 232), and A. Koehler, Haggai, p. 9, etc., defend the statement of Josephus, l.c., ταῖτ ̓ (viz., the previously quoted prophecy, Is 44:28) οὖν ἀναγνόντα καὶ θαυμάσαντα τὸ θεῖον ὁρμή τις ἔλαβε καὶ φιλοτιμία ποιῆσαι τὰ γεγραμμένα, as historically authentic. Pressel remarks, "that Holy Scripture shows what it was that made so favourable an impression upon Cyrus, by relating the rle played by Daniel at the overthrow of the Babylonian monarchy, Dan 5:28, Dan 5:30. What wonder was it that the fulfiller of this prediction should have felt himself attracted towards the prophet who uttered it, and should willingly restore the vessels which Belshazzar had that night committed the sin of polluting?" etc. The remark of Bertheau, on the contrary, "that history knows of no Cyrus who consciously and voluntarily honours Jahve the God of Israel, and consciously and voluntarily receives and executes the commands of this God," is one of the arbitrary dicta of neological criticism.)
Granting, then, that the edict of Cyrus may have been composed in the current language of the realm, and not rendered word for word in Hebrew by the biblical author of the present narrative, its essential contents are nevertheless faithfully reproduced; and there are not sufficient grounds even for the view that the God who had inspired Cyrus with this resolution was in the royal edict designated only as the God of heaven, and not expressly called Jahve. Why may not Cyrus have designated the God of heaven, to whom as the God of the Jews he had resolved to build a temple in Jerusalem, also by His name Jahve? According to polytheistic notions, the worship of this God might be combined with the worship of Ahuramazd as the supreme God of the Persians. - On וגו עלי פּקד, J. H. Mich. well remarks: Mandavit mihi, nimirum dudum ante per Jesajam Is 44:24-28, Is 45:1-13, forte etiam per Danielem, qui annum hunc Cyri primum vivendo attigit (Dan 1:21; Dan 7:1) et Susis in Perside vixit Dan 8:2 (in saying which, he only infers too much from the last passage; see on Dan 8:2).
Ezra 1:3
In conformity with the command of God, Cyrus not only invites the Jews to return to Jerusalem, and to rebuild the temple, but also requires all his subjects to assist the returning Jews, and to give free-will offerings for the temple. מי בכם, who among you of all his people, refers to all those subjects of his realm to whom the decree was to be made known; and all the people of Jahve is the whole nation of Israel, and not Judah only, although, according to Ezra 1:5, it was mainly those only who belonged to Judah that availed themselves of this royal permission. עמּו אלהיו יהי, his God be with him, is a wish for a blessing: comp. Josh 1:17; 1 Esdras 2:5, ἔστω; while in 2Chron 36:23 we find, on the other hand, יהוה for יהי. This wish is followed by the summons to go up to Jerusalem and to build the temple, the reason for which is then expressed by the sentence, "He is the God which is in Jerusalem."
Ezra 1:4
וגו וכל־הנּשׁאר are all belonging to the people of God in the provinces of Babylon, all the captives still living: comp. Neh 1:2.; Hagg. Ezra 2:3. These words stand first in an absolute sense, and וגו מכּל־מּקמות belongs to what follows: In all places where he (i.e., each man) sojourneth, let the men of his place help him with gold, etc. The men of his place are the non-Israelite inhabitants of the place. נשּׂא, to assist, like 3Kings 9:1. רכוּשׁ specified, besides gold, silver, and cattle, means moveable, various kinds. עם־הנּדבה, with, besides the free-will offering, i.e., as well as the same, and is therefore supplied in Ezra 1:6 by על לבד. Free-will offerings for the temple might also be gold, silver, and vessels: comp. Ezra 8:28; Ex 35:21.
Geneva 1599
1:1 Now in the (a) first year of Cyrus king of Persia, that the word of the LORD by the (b) mouth of Jeremiah might be fulfilled, the LORD stirred up the (c) spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and [put it] also in writing, saying,
The Argument - As the Lord is always merciful to his Church, and does not punish them, but so that they should see their own miseries, and be exercised under the cross, that they might contemn the world, and aspire to the heavens: so after he had visited the Jews, and kept them in bondage 70 years in a strange country among infidels and idolaters, he remembered his tender mercies and their infirmities, and therefore for his own sake raised up a deliverer, and moved both the heart of the chief ruler to pity them, and also by him punished those who had kept them in slavery. Nonetheless, lest they should grow into a contempt of God's great benefits, he keeps them still in exercise, and raises domestic enemies, who try as much as they can to hinder their worthy enterprises: yet by the exhortation of the prophet they went forward little by little till their work was finished. The author of this book was Ezra, who was a priest and scribe of the Law, as in (Ezra 7:6). He returned to Jerusalem the sixth year of Darius, who succeeded Cyrus, that is, about fifty years after the first return under Zerubbabel, when the temple was built. He brought with him a great company and much treasure, with letters to the king's officers for all things needed for the temple: and at his coming he fixed that which was amiss, and set things in order.
(a) After he and Darius had won Babylon.
(b) Who promised deliverance to them after 70 years were past, (Jer 25:12).
(c) That is, moved him and gave him heart.
John Gill
1:1 Now in the first year of Cyrus king of Persia,.... Not in the first of his reign over Persia, for he had been many years king over that, and now had all the kingdoms of the earth given him, Ezra 1:2, but over Babylon, and the dominions belonging to it, which commenced with Darius upon the taking of Babylon; he reigned in all thirty years, as Cicero (g) from a Persian writer relates; or twenty nine, according to Herodotus (h); but in what year this was is not certain; Africanus (i), has proved, from various historians, that it was the first year of the fifty fifth Olympiad, perhaps about the twentieth of Cyrus's Persian government (k); See Gill on Dan 10:1,
that the word of the Lord, by the mouth of Jeremiah, might be fulfilled; which foretold that the Jews should return from their captivity at the end of seventy years, which fell on the first of Cyrus, reckoning from the fourth of Jehoiakim, and the first of Nebuchadnezzar, see Jer 25:1.
The Lord stirred up the spirit of Cyrus king of Persia; who has the hearts of all men in his hands, and even of the kings of the earth, and can turn them as he pleases; he wrought upon him, put it into his heart, enlightened his mind, showed him what was right, and his duty to do, and pressed him to the performance of it; so that he could not be easy until he had done it, and he was made thoroughly willing, and even eager to do it:
that he made a proclamation throughout all his kingdom, and put it also in writing; gave it in writing to his heralds to read and proclaim throughout all his dominions:
saying; as follows.
(g) De Divinatione, l. 1. (h) Clio, sive, l. 1. c. 214. (i) Apud Euseb. Praepar. Evangel. l. 10. c. 10. p. 488. (k) Nic. Abrami Pharus, p. 303.
John Wesley
1:1 Fulfilled - Nebuchadnezzar carried many of the Jews into captivity in the first year of his reign (the fourth of Jehoiakim). He reigned forty - five years, his son Evil - merodach twenty - three, and his grandson Belshazzar, three years, which make up the seventy years foretold by Jeremiah. First year - Of his reign in Babylon: for he had been king of Persia for many years.
Robert Jamieson, A. R. Fausset and David Brown
1:1 PROCLAMATION OF CYRUS FOR BUILDING THE TEMPLE. (Ezra 1:1-6)
in the first year of Cyrus king of Persia--The Persian empire, including Persia, Media, Babylonia, and Chaldea, with many smaller dependencies, was founded by Cyrus, 536 B.C. [HALES].
that the word of the Lord by the mouth of Jeremiah might be fulfilled--(See Jer 25:12; Jer 29:10). This reference is a parenthetic statement of the historian, and did not form part of the proclamation.
1:21:2: Ա՛յսպէս ասէ Կիւրոս թագաւոր Պարսից. Զամենայն թագաւորութիւնս երկրի ե՛տ ինձ Տէր Աստուած երկնից. եւ նա՛ հրամայեաց ինձ առնել եւ շինել նմա տաճար յԵրուսաղէմ Հրէաստանի։
2 «Այսպէս է ասում Պարսկաստանի Կիւրոս թագաւորը. երկնքի Տէր Աստուածն ինձ տուեց երկրի վրայ բոլոր թագաւորութիւնները եւ հրամայեց ինձ, որ ես նրա համար տաճար կառուցեմ Հրէաստանի Երուսաղէմ քաղաքում:
2 «Այսպէս կ’ըսէ Կիւրոս, Պարսիկներու թագաւորը. ‘Երկնքի Եհովա Աստուածը երկրի բոլոր թագաւորութիւնները ինծի տուաւ ու անիկա ինծի պատուիրեց, որ Յուդայի Երուսաղէմի մէջ անոր տուն մը շինեմ։
Այսպէս ասէ Կիւրոս թագաւոր Պարսից. Զամենայն թագաւորութիւնս երկրի ետ ինձ Տէր Աստուած երկնից, եւ նա հրամայեաց ինձ առնել եւ շինել նմա տաճար յԵրուսաղէմ Հրէաստանի:

1:2: Ա՛յսպէս ասէ Կիւրոս թագաւոր Պարսից. Զամենայն թագաւորութիւնս երկրի ե՛տ ինձ Տէր Աստուած երկնից. եւ նա՛ հրամայեաց ինձ առնել եւ շինել նմա տաճար յԵրուսաղէմ Հրէաստանի։
2 «Այսպէս է ասում Պարսկաստանի Կիւրոս թագաւորը. երկնքի Տէր Աստուածն ինձ տուեց երկրի վրայ բոլոր թագաւորութիւնները եւ հրամայեց ինձ, որ ես նրա համար տաճար կառուցեմ Հրէաստանի Երուսաղէմ քաղաքում:
2 «Այսպէս կ’ըսէ Կիւրոս, Պարսիկներու թագաւորը. ‘Երկնքի Եհովա Աստուածը երկրի բոլոր թագաւորութիւնները ինծի տուաւ ու անիկա ինծի պատուիրեց, որ Յուդայի Երուսաղէմի մէջ անոր տուն մը շինեմ։
zohrab-1805▾ eastern-1994▾ western am▾
1:21:2 так говорит Кир, царь Персидский: все царства земли дал мне Господь Бог небесный, и Он повелел мне построить Ему дом в Иерусалиме, что в Иудее.
1:2 οὕτως ουτως so; this way εἶπεν επω say; speak Κῦρος κυρος monarch; king Περσῶν περσης all; every τὰς ο the βασιλείας βασιλεια realm; kingdom τῆς ο the γῆς γη earth; land ἔδωκέν διδωμι give; deposit μοι μοι me κύριος κυριος lord; master ὁ ο the θεὸς θεος God τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even αὐτὸς αυτος he; him ἐπεσκέψατο επισκεπτομαι visit; inspect ἐπ᾿ επι in; on ἐμὲ εμε me τοῦ ο the οἰκοδομῆσαι οικοδομεω build αὐτῷ αυτος he; him οἶκον οικος home; household ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem τῇ ο the ἐν εν in τῇ ο the Ιουδαίᾳ ιουδαια Ioudaia; Iuthea
1:2 כֹּ֣ה kˈō כֹּה thus אָמַ֗ר ʔāmˈar אמר say כֹּ֚רֶשׁ ˈkōreš כֹּורֶשׁ Cyrus מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king פָּרַ֔ס pārˈas פָּרַס Persia כֹּ֚ל ˈkōl כֹּל whole מַמְלְכֹ֣ות mamlᵊḵˈôṯ מַמְלָכָה kingdom הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth נָ֣תַן nˈāṯan נתן give לִ֔י lˈî לְ to יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) הַ ha הַ the שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens וְ wᵊ וְ and הֽוּא־ hˈû- הוּא he פָקַ֤ד fāqˈaḏ פקד miss עָלַי֙ ʕālˌay עַל upon לִ li לְ to בְנֹֽות־ vᵊnˈôṯ- בנה build לֹ֣ו lˈô לְ to בַ֔יִת vˈayiṯ בַּיִת house בִּ bi בְּ in ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בִּֽ bˈi בְּ in יהוּדָֽה׃ yhûḏˈā יְהוּדָה Judah
1:2. haec dicit Cyrus rex Persarum omnia regna terrae dedit mihi Dominus Deus caeli et ipse praecepit mihi ut aedificarem ei domum in Hierusalem quae est in IudaeaThus saith Cyrus king of the Persians: The Lord the God of heaven hath given to me all the kingdoms of the earth, and he hath charged me to build him a house in Jerusalem, which is in Judea.
2. Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the LORD, the God of heaven, given me; and he hath charged me to build him an house in Jerusalem, which is in Judah.
Thus saith Cyrus king of Persia, The LORD God of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which [is] in Judah:

1:2 так говорит Кир, царь Персидский: все царства земли дал мне Господь Бог небесный, и Он повелел мне построить Ему дом в Иерусалиме, что в Иудее.
1:2
οὕτως ουτως so; this way
εἶπεν επω say; speak
Κῦρος κυρος monarch; king
Περσῶν περσης all; every
τὰς ο the
βασιλείας βασιλεια realm; kingdom
τῆς ο the
γῆς γη earth; land
ἔδωκέν διδωμι give; deposit
μοι μοι me
κύριος κυριος lord; master
ὁ ο the
θεὸς θεος God
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
αὐτὸς αυτος he; him
ἐπεσκέψατο επισκεπτομαι visit; inspect
ἐπ᾿ επι in; on
ἐμὲ εμε me
τοῦ ο the
οἰκοδομῆσαι οικοδομεω build
αὐτῷ αυτος he; him
οἶκον οικος home; household
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
τῇ ο the
ἐν εν in
τῇ ο the
Ιουδαίᾳ ιουδαια Ioudaia; Iuthea
1:2
כֹּ֣ה kˈō כֹּה thus
אָמַ֗ר ʔāmˈar אמר say
כֹּ֚רֶשׁ ˈkōreš כֹּורֶשׁ Cyrus
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
פָּרַ֔ס pārˈas פָּרַס Persia
כֹּ֚ל ˈkōl כֹּל whole
מַמְלְכֹ֣ות mamlᵊḵˈôṯ מַמְלָכָה kingdom
הָ hā הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
נָ֣תַן nˈāṯan נתן give
לִ֔י lˈî לְ to
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
הַ ha הַ the
שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens
וְ wᵊ וְ and
הֽוּא־ hˈû- הוּא he
פָקַ֤ד fāqˈaḏ פקד miss
עָלַי֙ ʕālˌay עַל upon
לִ li לְ to
בְנֹֽות־ vᵊnˈôṯ- בנה build
לֹ֣ו lˈô לְ to
בַ֔יִת vˈayiṯ בַּיִת house
בִּ bi בְּ in
ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בִּֽ bˈi בְּ in
יהוּדָֽה׃ yhûḏˈā יְהוּדָה Judah
1:2. haec dicit Cyrus rex Persarum omnia regna terrae dedit mihi Dominus Deus caeli et ipse praecepit mihi ut aedificarem ei domum in Hierusalem quae est in Iudaea
Thus saith Cyrus king of the Persians: The Lord the God of heaven hath given to me all the kingdoms of the earth, and he hath charged me to build him a house in Jerusalem, which is in Judea.
2. Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the LORD, the God of heaven, given me; and he hath charged me to build him an house in Jerusalem, which is in Judah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-4. Указ Кира об освобождении иудеев.

Указ об освобождении иудеев, кроме рассматриваемого места, еще встречается в Библии 2: раза: во 2: Пар XXXIV, 22-23: и 1: Езд VI, 3-5; причем в последнем месте предлагается особая версия указа. Некоторые исследователи склонны считать указ Кира ложным документом, сфабрикованным автором книги (Meyer 49; Seineke 89.84). Основанием для этого выставляется юдаистический характер указа, выражающийся в том, что Киру усвояется в указе признание Иеговы Богом неба, наименование Иерусалимского храма домом Божиим и т.п. Но зги выражения будут понятны, если мы допустим, что Кир в своем указе становится на иудейскую точку зрения. Подобным образом и в других своих указах он о вавилонских богах говорит так, как будто признает их истинными. В известной надписи на цилиндре Кир, почитатель Агуры-Мазды, называет царем и владыкой богов вавилонского Мардуха и приписывает его помощи не только завоевание Вавилона, но и подчинение области Кугу и мидян (Schrader, Keilinschr. Bibliothek, III, 2, S. 1201), Как видно из 2-6: ст., указом Кира были предоставлены всем иудеям следующие права: 1) возвращение в Палестину (1: Езд 1,3); 2) построение храма при субсидии из государственных сумм (1: Езд II, 4; VI, 3-4); 3) возвращение золотых и серебряных сосудов, взятых из Иерусалимского храма Навуходоносором (VI, 5). Кроме того, указ приглашал жителей всего государства (ст. 4: "все оставшиеся") к пожертвованию в польэу возвращающихся переселенцев. Следует думать, что в 1: гл. кн. Ездры указ приводится не полностью, а в извлечении: из него берутся только главные положения, касающиеся религиозно-национальной жизни евреев.

Как объяснить столь благосклонное отношение язычника Кира к иудеям? Писатель кн. Ездры усматривает в этом отношении Кира к иудеям проявление божественного промышления об избранном народе. Возбудил, — говорит он, — Господь дух Кира царя персидского {I, 1). Это божественное внушение, однако же, нет нужды представлять как внушение непосредственное. Средством этого внушения мог служить естественный ход исторических событий, в совокупности своей направляемых Богом. По мнению некоторых исследователей, освобождение иудеев совершено было Киром по просьбе иудеев и по мотивам политическим, - было вызвано желанием Кира обезопасить поселением в Палесшне преданных ему иудеев юго-западные границы царства (Штаде), создать оплот против Египта и базу для замышлявшегося уже наступления на Египет (Розенцвейг). И. Флавий (Древн XI, 1, 12) указывает, что к мысли об освобождении иудеев из плена привело Кира показанное ему пророчество Исайи о его завоеваниях.
Adam Clarke: Commentary on the Bible - 1831
1:2: The Lord God of heaven - It is not unworthy of remark, that in all the books written prior to the captivity, Jehovah is called The Lord of Hosts; but in all the books written after the captivity, as 2 Chronicles, Ezra Nehemiah, and Daniel, he is styled The God of Heaven. The words however have the same meaning.
All the kingdoms of the earth. At this time the empire of the Medo-Persians was very extensive: according to ancient writers, Cyrus, at this time, reigned over the Medes, Persians, Hyrcanians, Armenians, Syrians, Assyrians, Arabians, Cappadocians, Phrygians, Lydians Phoenicians, Babylonians, Bactrians, Indians, Saci, Cilicians, Paphlagonians, Moriandrians, and many others. His empire extended on the East, to the Red Sea; on the North, to the Euxine Sea; on the West, to the island of Cyprus and Egypt; and on the South, to Ethiopia.
Albert Barnes: Notes on the Bible - 1834
1:2: The Lord God of heaven - Or, "Yahweh, the God of heaven." In the original Persian, the document probably ran - " Ormazd, the God of heaven." The Hebrew transcript took "Yahweh" as the equivalent of "Ormazd." The Persian notion of a single Supreme Being - Ahura-Mazda, "the much-knowing, or much-bestowing Spirit" - did, in fact, approach nearly to the Jewish conception of Yahweh.
Hath given me all the kingdoms ... - There is a similar formula at the commencement of the great majority of Persian inscriptions.
He hath charged me to build him an house - It is a reasonable conjecture that, on the capture of Babylon, Cyrus was brought into contact with Daniel, who drew his attention to the prophecy of Isaiah Isa 44:28; and that Cyrus accepted this prophecy as a "charge" to rebuild the temple.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: Lord God: Kg1 8:27; Ch2 2:12; Isa 66:1; Jer 10:11; Dan 2:21, Dan 2:28, Dan 5:23
hath given: Jer 27:6, Jer 27:7; Dan 2:37, Dan 2:38, Dan 4:25, Dan 4:32, Dan 5:19-21
all the kingdoms: According to the testimony of ancient writers, Cyrus, at this time, reigned over the Medes, Persians, Hyrcanians, Syrians, Assyrians, Indians, etc., and all lesser Asia.
he hath charged: Isa 44:26-28, Isa 45:1, Isa 45:12, Isa 45:13
Geneva 1599
1:2 Thus saith Cyrus king of Persia, The LORD God of heaven hath given me (d) all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which [is] in Judah.
(d) For he was chief monarch and had many nations under his dominion, which this heathen king confesses to have received from the living God.
John Gill
1:2 Thus saith Cyrus king of Persia,.... Of whom, and this edict of his, Isaiah prophesied two hundred years before he was born, Is 44:28
the Lord God of heaven hath given me all the kingdoms of the earth; many he had conquered before he took Babylon, and then the whole Babylonian monarchy fell into his hands. Herodotus (l) says, he ruled over all Asia; Xenophon (m) reckons up many nations that were under his government, Medes and Hyrcanians, Syrians, Assyrians, Arabians, Cappadocians, both the Phrygians, Carians, Phoenicians, Babylonians, Bactrians, Indians, Cilicians, Sacae or Scythians, Paphlagonians, Megadinians, and many other nations, the Greeks inhabiting Asia, and the Cyprians, and Egyptians; and elsewhere he says (n), the borders of his kingdom were, to the east the Red sea, to the north the Euxine Pontus, to the west Cyprus and Egypt, and to the south Ethiopia. And the possession of these kingdoms Cyrus ascribes, not to his own martial courage and skill, but to the providence and disposal of the God of heaven, which he seems to have had some notion of:
and he hath charged me to build an house at Jerusalem, which is in Judah; in the prophecy of Isaiah, which, according to Josephus (o), he had seen and read, and believed it to be a charge upon him, and a command unto him to rebuild the temple at Jerusalem; however, to give leave for the rebuilding of it, and to encourage to it, and assist in it; an Arabic writer says (p), that Cyrus married a sister of Zerubbabel, and that it was at her request that the Jews had leave to return; which is merely fabulous.
(l) Clio, sive, l. 1. c. 130. So Sallust, Bell. Catalin. p. 2. (m) Cyropaedia, l. 1. in principio. (n) L. 8. c. 48. (o) Antiqu. l. 11. c. 1. sect. 1, 2. (p) Abulpharag. Hist. Dynast. Dyn. 5. p. 82.
John Wesley
1:2 All, &c. - In those parts of the world; all that vast empire formerly under the Assyrians and Babylonians. The gift of which he ascribes to the great God; by that express prophecy of Isaiah concerning him, Is 44:28, Is 45:1, Is 45:13, so long before he was born; which prophecy the Jews had doubtlessly shewed him, which also carried a great evidence with it, especially to him who was so highly encouraged by it: or by a special illumination which God vouchsafed to him, as he did to Nebuchadnezzar and Darius, and some other Heathen princes.
Robert Jamieson, A. R. Fausset and David Brown
1:2 The Lord God of heaven hath given me all the kingdoms of the earth--Though this is in the Oriental style of hyperbole (see also Dan 4:1), it was literally true that the Persian empire was the greatest ruling power in the world at that time.
he hath charged me to build him an house at Jerusalem--The phraseology of this proclamation, independently of the express testimony of JOSEPHUS, affords indisputable evidence that Cyrus had seen (probably through means of Daniel, his venerable prime minister and favorite) those prophecies in which, two hundred years before he was born, his name, his victorious career, and the important services he should render to the Jews were distinctly foretold (Is 44:28; Is 46:1-4). The existence of predictions so remarkable led him to acknowledge that all his kingdoms were gifts bestowed on him by "the Lord God of heaven," and prompted him to fulfil the duty which had been laid upon him long before his birth. This was the source and origin of the great favor he showed to the Jews. The proclamation, though issued "in the first year of Cyrus" [Ezra 1:1], did not take effect till the year following.
1:31:3: Ո՛ ոք եւ իցէ ՚ի ձեզ յամենայն ժողովրդեան Տեառն, ընդ որում է՛ Աստուած նորա ընդ նմա՝ ելցէ՛ յԵրուսաղէմ Հրէաստանի, եւ շինեսցէ՛ զտուն Տեառն Աստուծոյ Իսրայէլի. եւ ինքն Աստուած որ բնակեալ է յԵրուսաղէմ, եղիցի՛ ընդ նմա[4946]։ [4946] Ոմանք. Յամենայն ՚ի ժողովրդեան Տեառն։
3 Տիրոջ ամբողջ ժողովրդից ով էլ որ կայ ձեր մէջ, եւ ում հետ որ է նրա Աստուածը, թող ելնի ու գնայ Հրէաստան՝ Երուսաղէմ, եւ կառուցի Իսրայէլի Տէր Աստծու տունը. թող Աստուած ինքը, որ բնակւում է Երուսաղէմում, լինի նրա հետ:
3 Ձեր մէջ ով որ անոր ժողովուրդէն է, իր Աստուածը իրեն հետ ըլլայ, թող Յուդայի Երուսաղէմը երթայ եւ Իսրայէլին Եհովա Աստուծոյն, այն Երուսաղէմի մէջ եղող Աստուծոյն, տունը շինէ։
Ո ոք եւ իցէ ի ձեզ յամենայն ժողովրդեան Տեառն, ընդ որում է Աստուած նորա ընդ նմա, ելցէ յԵրուսաղէմ Հրէաստանի եւ շինեսցէ զտուն Տեառն Աստուծոյ Իսրայելի. եւ ինքն Աստուած որ բնակեալ է յԵրուսաղէմ` եղիցի ընդ նմա:

1:3: Ո՛ ոք եւ իցէ ՚ի ձեզ յամենայն ժողովրդեան Տեառն, ընդ որում է՛ Աստուած նորա ընդ նմա՝ ելցէ՛ յԵրուսաղէմ Հրէաստանի, եւ շինեսցէ՛ զտուն Տեառն Աստուծոյ Իսրայէլի. եւ ինքն Աստուած որ բնակեալ է յԵրուսաղէմ, եղիցի՛ ընդ նմա[4946]։
[4946] Ոմանք. Յամենայն ՚ի ժողովրդեան Տեառն։
3 Տիրոջ ամբողջ ժողովրդից ով էլ որ կայ ձեր մէջ, եւ ում հետ որ է նրա Աստուածը, թող ելնի ու գնայ Հրէաստան՝ Երուսաղէմ, եւ կառուցի Իսրայէլի Տէր Աստծու տունը. թող Աստուած ինքը, որ բնակւում է Երուսաղէմում, լինի նրա հետ:
3 Ձեր մէջ ով որ անոր ժողովուրդէն է, իր Աստուածը իրեն հետ ըլլայ, թող Յուդայի Երուսաղէմը երթայ եւ Իսրայէլին Եհովա Աստուծոյն, այն Երուսաղէմի մէջ եղող Աստուծոյն, տունը շինէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:31:3 Кто есть из вас, из всего народа Его, да будет Бог его с ним, и пусть он идет в Иерусалим, что в Иудее, и строит дом Господа Бога Израилева, Того Бога, Который в Иерусалиме.
1:3 τίς τις.1 who?; what? ἐν εν in ὑμῖν υμιν you ἀπὸ απο from; away παντὸς πας all; every τοῦ ο the λαοῦ λαος populace; population αὐτοῦ αυτος he; him καὶ και and; even ἔσται ειμι be ὁ ο the θεὸς θεος God αὐτοῦ αυτος he; him μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even ἀναβήσεται αναβαινω step up; ascend εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem τὴν ο the ἐν εν in τῇ ο the Ιουδαίᾳ ιουδαια Ioudaia; Iuthea καὶ και and; even οἰκοδομησάτω οικοδομεω build τὸν ο the οἶκον οικος home; household θεοῦ θεος God Ισραηλ ισραηλ.1 Israel αὐτὸς αυτος he; him ὁ ο the θεὸς θεος God ὁ ο the ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem
1:3 מִֽי־ mˈî- מִי who בָכֶ֣ם vāḵˈem בְּ in מִ mi מִן from כָּל־ kkol- כֹּל whole עַמֹּ֗ו ʕammˈô עַם people יְהִ֤י yᵊhˈî היה be אֱלֹהָיו֙ ʔᵉlōhāʸw אֱלֹהִים god(s) עִמֹּ֔ו ʕimmˈô עִם with וְ wᵊ וְ and יַ֕עַל yˈaʕal עלה ascend לִ li לְ to ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בִּ bi בְּ in יהוּדָ֑ה yhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and יִ֗בֶן yˈiven בנה build אֶת־ ʔeṯ- אֵת [object marker] בֵּ֤ית bˈêṯ בַּיִת house יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel ה֥וּא hˌû הוּא he הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בִּ bi בְּ in ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
1:3. quis est in vobis de universo populo eius sit Deus illius cum ipso ascendat Hierusalem quae est in Iudaea et aedificet domum Domini Dei Israhel ipse est Deus qui est in HierusalemWho is there among you of all his people? His God be with him. Let him go up to Jerusalem, which is in Judea, and build the house of the Lord the God of Israel: he is the God that is in Jerusalem.
3. Whosoever there is among you of all his people, his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the LORD, the God of Israel, ( he is God,) which is in Jerusalem.
Who [is there] among you of all his people? his God be with him, and let him go up to Jerusalem, which [is] in Judah, and build the house of the LORD God of Israel, ( he [is] the God,) which [is] in Jerusalem:

1:3 Кто есть из вас, из всего народа Его, да будет Бог его с ним, и пусть он идет в Иерусалим, что в Иудее, и строит дом Господа Бога Израилева, Того Бога, Который в Иерусалиме.
1:3
τίς τις.1 who?; what?
ἐν εν in
ὑμῖν υμιν you
ἀπὸ απο from; away
παντὸς πας all; every
τοῦ ο the
λαοῦ λαος populace; population
αὐτοῦ αυτος he; him
καὶ και and; even
ἔσται ειμι be
ὁ ο the
θεὸς θεος God
αὐτοῦ αυτος he; him
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
καὶ και and; even
ἀναβήσεται αναβαινω step up; ascend
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
τὴν ο the
ἐν εν in
τῇ ο the
Ιουδαίᾳ ιουδαια Ioudaia; Iuthea
καὶ και and; even
οἰκοδομησάτω οικοδομεω build
τὸν ο the
οἶκον οικος home; household
θεοῦ θεος God
Ισραηλ ισραηλ.1 Israel
αὐτὸς αυτος he; him
ὁ ο the
θεὸς θεος God
ὁ ο the
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
1:3
מִֽי־ mˈî- מִי who
בָכֶ֣ם vāḵˈem בְּ in
מִ mi מִן from
כָּל־ kkol- כֹּל whole
עַמֹּ֗ו ʕammˈô עַם people
יְהִ֤י yᵊhˈî היה be
אֱלֹהָיו֙ ʔᵉlōhāʸw אֱלֹהִים god(s)
עִמֹּ֔ו ʕimmˈô עִם with
וְ wᵊ וְ and
יַ֕עַל yˈaʕal עלה ascend
לִ li לְ to
ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בִּ bi בְּ in
יהוּדָ֑ה yhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
יִ֗בֶן yˈiven בנה build
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֤ית bˈêṯ בַּיִת house
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
ה֥וּא hˌû הוּא he
הָ hā הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בִּ bi בְּ in
ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
1:3. quis est in vobis de universo populo eius sit Deus illius cum ipso ascendat Hierusalem quae est in Iudaea et aedificet domum Domini Dei Israhel ipse est Deus qui est in Hierusalem
Who is there among you of all his people? His God be with him. Let him go up to Jerusalem, which is in Judea, and build the house of the Lord the God of Israel: he is the God that is in Jerusalem.
3. Whosoever there is among you of all his people, his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the LORD, the God of Israel, ( he is God,) which is in Jerusalem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: his God: Jos 1:9; Ch1 28:20; Mat 28:20
he is the God: Deu 32:31; Psa 83:18; Isa 45:5; Jer 10:10; Dan 2:47, Dan 6:26; Act 10:36
John Gill
1:3 Who is there among you of all his people?.... The people of God, the Israelites, as well of the ten tribes, as of the two of Judah and Benjamin; for this edict was published throughout all his dominions, where were the one as well as the other:
his God be with him; to incline his heart to go, to protect him in his journey, and succeed and prosper him in what he goes about:
and let him go up to Jerusalem, which is in Judah, and build the house of the Lord God of Israel, he is the God; the one only living and true God:
which is in Jerusalem; who has been in former times, and is to be worshipped there; though Aben Ezra says, this is to be connected with "the house of the Lord"; as if the sense was, to build the house, that was in Jerusalem, or to be built there; and so our version connects them, putting those words into a parenthesis, "he is God"; but this is contrary to the accents.
Robert Jamieson, A. R. Fausset and David Brown
1:3 Who is there among you of all his people--The purport of the edict was to grant full permission to those Jewish exiles, in every part of his kingdom, who chose, to return to their own country, as well as to recommend those of their countrymen who remained to aid the poor and feeble on their way, and contribute liberally towards the rebuilding of the temple.
1:41:4: Եւ զամենայն պատրաստութիւն իւր առցէ՛ ընդ իւր, եւ տարցի ՚ի տեղին յայն ուր ինքն բնակեսցէ. եւ առցէ այր ընդ իւր զամենայն կազմած իւր՝ որ ինչ եւ իցէ, արծաթեղէն եւ ոսկեղէն, եւ զա՛յլ կահ եւ զանասուն՝ հանդերձ ընկերօք իւրեանց առցեն ընդ իւրեանս ՚ի պատրաստութիւն տաճարին Տեառն Աստուծոյ յԵրուսաղէմ[4947]։ [4947] Յօրինակին պակասէր. Եւ առցէ այր ընդ իւր զամենայն։
4 Ամէն մարդ իր ունեցուածքը թող վերցնի իր հետ, տանի այն տեղը, ուր պիտի բնակուի ինքը: Ամէն մարդ կարող է վերցնել իր ամբողջ ունեցուածքը՝ լինի արծաթ թէ ոսկի, կայք թէ անասուն: Թող իրենց ընկերների հետ նրանք վերցնեն ամէն ինչ՝ Տէր Աստծու տաճարը Երուսաղէմում կառուցելու համար»:
4 Անոր քաղաքացիները, այսինքն բոլոր մնացողները, իրենց պանդխտութեանը տեղէն արծաթով, ոսկիով, ինչքերով ու անասուններով անոր օգնեն, Երուսաղէմի մէջ եղող Աստուծոյն տանը համար տրուած կամաւոր ընծաներէն զատ’»։
[1]Եւ զամենայն պատրաստութիւն իւր առցէ ընդ իւր, եւ տարցի ի տեղին յայն ուր ինքն բնակեսցէ. եւ առցէ այր ընդ իւր զամենայն կազմած իւր` որ ինչ եւ իցէ, արծաթեղէն եւ ոսկեղէն, եւ զայլ կահ եւ զանասուն` հանդերձ ընկերօք իւրեանց առցեն ընդ իւրեանս`` ի պատրաստութիւն տաճարին Տեառն Աստուծոյ յԵրուսաղէմ:

1:4: Եւ զամենայն պատրաստութիւն իւր առցէ՛ ընդ իւր, եւ տարցի ՚ի տեղին յայն ուր ինքն բնակեսցէ. եւ առցէ այր ընդ իւր զամենայն կազմած իւր՝ որ ինչ եւ իցէ, արծաթեղէն եւ ոսկեղէն, եւ զա՛յլ կահ եւ զանասուն՝ հանդերձ ընկերօք իւրեանց առցեն ընդ իւրեանս ՚ի պատրաստութիւն տաճարին Տեառն Աստուծոյ յԵրուսաղէմ[4947]։
[4947] Յօրինակին պակասէր. Եւ առցէ այր ընդ իւր զամենայն։
4 Ամէն մարդ իր ունեցուածքը թող վերցնի իր հետ, տանի այն տեղը, ուր պիտի բնակուի ինքը: Ամէն մարդ կարող է վերցնել իր ամբողջ ունեցուածքը՝ լինի արծաթ թէ ոսկի, կայք թէ անասուն: Թող իրենց ընկերների հետ նրանք վերցնեն ամէն ինչ՝ Տէր Աստծու տաճարը Երուսաղէմում կառուցելու համար»:
4 Անոր քաղաքացիները, այսինքն բոլոր մնացողները, իրենց պանդխտութեանը տեղէն արծաթով, ոսկիով, ինչքերով ու անասուններով անոր օգնեն, Երուսաղէմի մէջ եղող Աստուծոյն տանը համար տրուած կամաւոր ընծաներէն զատ’»։
zohrab-1805▾ eastern-1994▾ western am▾
1:41:4 А все оставшиеся во всех местах, где бы тот ни жил, пусть помогут ему жители места того серебром и золотом и {иным} имуществом, и скотом, с доброхотным даянием для дома Божия, что в Иерусалиме.
1:4 καὶ και and; even πᾶς πας all; every ὁ ο the καταλειπόμενος καταλειπω leave behind; remain ἀπὸ απο from; away πάντων πας all; every τῶν ο the τόπων τοπος place; locality οὗ ου.1 where αὐτὸς αυτος he; him παροικεῖ παροικεω reside ἐκεῖ εκει there καὶ και and; even λήμψονται λαμβανω take; get αὐτὸν αυτος he; him ἄνδρες ανηρ man; husband τοῦ ο the τόπου τοπος place; locality αὐτοῦ αυτος he; him ἐν εν in ἀργυρίῳ αργυριον silver piece; money καὶ και and; even χρυσίῳ χρυσιον gold piece; gold leaf καὶ και and; even ἀποσκευῇ αποσκευη and; even κτήνεσιν κτηνος livestock; animal μετὰ μετα with; amid τοῦ ο the ἑκουσίου εκουσιος voluntary εἰς εις into; for οἶκον οικος home; household τοῦ ο the θεοῦ θεος God τοῦ ο the ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem
1:4 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ ha הַ the נִּשְׁאָ֗ר nnišʔˈār שׁאר remain מִֽ mˈi מִן from כָּל־ kkol- כֹּל whole הַ ha הַ the מְּקֹמֹות֮ mmᵊqōmôṯ מָקֹום place אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] ה֣וּא hˈû הוּא he גָֽר־ ḡˈār- גור dwell שָׁם֒ šˌām שָׁם there יְנַשְּׂא֨וּהוּ֙ yᵊnaśśᵊʔˈûhû נשׂא lift אַנְשֵׁ֣י ʔanšˈê אִישׁ man מְקֹמֹ֔ו mᵊqōmˈô מָקֹום place בְּ bᵊ בְּ in כֶ֥סֶף ḵˌesef כֶּסֶף silver וּ û וְ and בְ vᵊ בְּ in זָהָ֖ב zāhˌāv זָהָב gold וּ û וְ and בִ vi בְּ in רְכ֣וּשׁ rᵊḵˈûš רְכוּשׁ property וּ û וְ and בִ vi בְּ in בְהֵמָ֑ה vᵊhēmˈā בְּהֵמָה cattle עִם־ ʕim- עִם with הַ֨ hˌa הַ the נְּדָבָ֔ה nnᵊḏāvˈā נְדָבָה free will לְ lᵊ לְ to בֵ֥ית vˌêṯ בַּיִת house הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בִּ bi בְּ in ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
1:4. et omnes reliqui in cunctis locis ubicumque habitant adiuvent eum viri de loco suo argento et auro et substantia et pecoribus excepto quod voluntarie offerunt templo Dei quod est in HierusalemAnd let all the rest in all places wheresoever they dwell, help him every man from his place, with silver and gold, and goods, and cattle, besides that which they offer freely to the temple of God, which is in Jerusalem.
4. And whosoever is left, in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill offering for the house of God which is in Jerusalem.
And whosoever remaineth in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill offering for the house of God that [is] in Jerusalem:

1:4 А все оставшиеся во всех местах, где бы тот ни жил, пусть помогут ему жители места того серебром и золотом и {иным} имуществом, и скотом, с доброхотным даянием для дома Божия, что в Иерусалиме.
1:4
καὶ και and; even
πᾶς πας all; every
ὁ ο the
καταλειπόμενος καταλειπω leave behind; remain
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
τόπων τοπος place; locality
οὗ ου.1 where
αὐτὸς αυτος he; him
παροικεῖ παροικεω reside
ἐκεῖ εκει there
καὶ και and; even
λήμψονται λαμβανω take; get
αὐτὸν αυτος he; him
ἄνδρες ανηρ man; husband
τοῦ ο the
τόπου τοπος place; locality
αὐτοῦ αυτος he; him
ἐν εν in
ἀργυρίῳ αργυριον silver piece; money
καὶ και and; even
χρυσίῳ χρυσιον gold piece; gold leaf
καὶ και and; even
ἀποσκευῇ αποσκευη and; even
κτήνεσιν κτηνος livestock; animal
μετὰ μετα with; amid
τοῦ ο the
ἑκουσίου εκουσιος voluntary
εἰς εις into; for
οἶκον οικος home; household
τοῦ ο the
θεοῦ θεος God
τοῦ ο the
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
1:4
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הַ ha הַ the
נִּשְׁאָ֗ר nnišʔˈār שׁאר remain
מִֽ mˈi מִן from
כָּל־ kkol- כֹּל whole
הַ ha הַ the
מְּקֹמֹות֮ mmᵊqōmôṯ מָקֹום place
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
ה֣וּא hˈû הוּא he
גָֽר־ ḡˈār- גור dwell
שָׁם֒ šˌām שָׁם there
יְנַשְּׂא֨וּהוּ֙ yᵊnaśśᵊʔˈûhû נשׂא lift
אַנְשֵׁ֣י ʔanšˈê אִישׁ man
מְקֹמֹ֔ו mᵊqōmˈô מָקֹום place
בְּ bᵊ בְּ in
כֶ֥סֶף ḵˌesef כֶּסֶף silver
וּ û וְ and
בְ vᵊ בְּ in
זָהָ֖ב zāhˌāv זָהָב gold
וּ û וְ and
בִ vi בְּ in
רְכ֣וּשׁ rᵊḵˈûš רְכוּשׁ property
וּ û וְ and
בִ vi בְּ in
בְהֵמָ֑ה vᵊhēmˈā בְּהֵמָה cattle
עִם־ ʕim- עִם with
הַ֨ hˌa הַ the
נְּדָבָ֔ה nnᵊḏāvˈā נְדָבָה free will
לְ lᵊ לְ to
בֵ֥ית vˌêṯ בַּיִת house
הָ hā הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בִּ bi בְּ in
ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
1:4. et omnes reliqui in cunctis locis ubicumque habitant adiuvent eum viri de loco suo argento et auro et substantia et pecoribus excepto quod voluntarie offerunt templo Dei quod est in Hierusalem
And let all the rest in all places wheresoever they dwell, help him every man from his place, with silver and gold, and goods, and cattle, besides that which they offer freely to the temple of God, which is in Jerusalem.
4. And whosoever is left, in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill offering for the house of God which is in Jerusalem.
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jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:4: Whosoever remaineth in any place - Every one was at liberty to go, but none was obliged to go. Thus their attachment to God was tried; he whose heart was right with God went; he who was comfortably settled in Babylon, might go if he chose. Those who did not go, were commanded to assist their brethren who went.
Albert Barnes: Notes on the Bible - 1834
1:4: Let the men of his place help him - i. e., "Let the pagan population help him" (see Ezr 1:6).
The freewill offering - Probably that made by Cyrus himself Ezr 1:7-11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: let the men: Ezr 7:16-18; Act 24:17; Jo3 1:6-8
help him: Heb. lift him up, Ecc 4:9, Ecc 4:10; Gal 6:2
the freewill: Ezr 2:68-70; Ch1 29:3, Ch1 29:9, Ch1 29:17
Geneva 1599
1:4 And whosoever remaineth in any place where he sojourneth, (e) let the men of his place help him with silver, and with gold, and with goods, and with beasts, (f) beside the freewill offering for the house of God that [is] in Jerusalem.
(e) If any through poverty were not able to return, the king's commission was that he should be furnished with all he needed.
(f) Which they themselves should send for the repairing of the temple.
John Gill
1:4 And whosoever remaineth in any place where he sojourneth,.... Is left behind, and cannot go up through poverty, not having a sufficiency to bear his charges in his journey to Jerusalem:
let the men of his place keep him with silver, and with gold, and with goods, and with beasts; with money to bear the expenses of his journey, with goods to furnish his house, or trade with, when he came to Judea, and with cattle to carry him, and his goods, and to till the ground with, when he came thither; and the men exhorted to this are either the Gentiles that dwelt in the cities where these poor Jews were, or the richer Jews, who chose as yet not to go up until they saw how things would succeed; and are therefore called upon to assist their brethren who had a will, but not ability:
besides the freewill offering for the house of God that is in Jerusalem: which they freely gave, and sent by them for the rebuilding of the temple.
1:51:5: Եւ յարեան իշխանք հայրապետաց որդւոցն Յուդայ եւ Բենիամինի, եւ քահանայքն եւ Ղեւտացիք ամենեքեան՝ զորոց զարթոյց Տէր Աստուած զոգիս նոցա ելանե՛լ եւ շինել զտաճարն Տեառն Աստուծոյ յԵրուսաղէմ։
5 Այն ժամանակ վեր կացան Յուդայի եւ Բենիամինի ցեղերի տոհմապետները, իշխանները, քահանաները, ղեւտացիներն ու բոլոր նրանք, ում ոգին զարթնեցրել էր Տէր Աստուած՝ վերադառնալու եւ Տէր Աստծու տաճարը Երուսաղէմում կառուցելու համար:
5 Այն ատեն Յուդայի ու Բենիամինի տոհմերուն իշխանները եւ քահանաներն ու Ղեւտացիները ոտքի ելան այն բոլոր մարդոց հետ, որոնց հոգին Աստուած արթնցուցեր էր, որպէս զի երթան Երուսաղէմի մէջ Տէրոջը տունը շինեն։
Եւ յարեան իշխանք հայրապետաց որդւոցն Յուդայ եւ Բենիամինի, եւ քահանայքն եւ Ղեւտացիք ամենեքեան` զորոց զարթոյց Տէր Աստուած զոգիս նոցա ելանել եւ շինել զտաճարն Տեառն Աստուծոյ յԵրուսաղէմ:

1:5: Եւ յարեան իշխանք հայրապետաց որդւոցն Յուդայ եւ Բենիամինի, եւ քահանայքն եւ Ղեւտացիք ամենեքեան՝ զորոց զարթոյց Տէր Աստուած զոգիս նոցա ելանե՛լ եւ շինել զտաճարն Տեառն Աստուծոյ յԵրուսաղէմ։
5 Այն ժամանակ վեր կացան Յուդայի եւ Բենիամինի ցեղերի տոհմապետները, իշխանները, քահանաները, ղեւտացիներն ու բոլոր նրանք, ում ոգին զարթնեցրել էր Տէր Աստուած՝ վերադառնալու եւ Տէր Աստծու տաճարը Երուսաղէմում կառուցելու համար:
5 Այն ատեն Յուդայի ու Բենիամինի տոհմերուն իշխանները եւ քահանաներն ու Ղեւտացիները ոտքի ելան այն բոլոր մարդոց հետ, որոնց հոգին Աստուած արթնցուցեր էր, որպէս զի երթան Երուսաղէմի մէջ Տէրոջը տունը շինեն։
zohrab-1805▾ eastern-1994▾ western am▾
1:51:5 И поднялись главы поколений Иудиных и Вениаминовых, и священники и левиты, всякий, {в ком} возбудил Бог дух его, чтобы пойти строить дом Господень, который в Иерусалиме.
1:5 καὶ και and; even ἀνέστησαν ανιστημι stand up; resurrect ἄρχοντες αρχων ruling; ruler τῶν ο the πατριῶν πατρια lineage; family line τῷ ο the Ιουδα ιουδα Iouda; Iutha καὶ και and; even Βενιαμιν βενιαμιν Beniamin; Veniamin καὶ και and; even οἱ ο the ἱερεῖς ιερευς priest καὶ και and; even οἱ ο the Λευῖται λευιτης Leuΐtēs; Leitis πάντων πας all; every ὧν ος who; what ἐξήγειρεν εξεγειρω raise up; awakened ὁ ο the θεὸς θεος God τὸ ο the πνεῦμα πνευμα spirit; wind αὐτῶν αυτος he; him τοῦ ο the ἀναβῆναι αναβαινω step up; ascend οἰκοδομῆσαι οικοδομεω build τὸν ο the οἶκον οικος home; household κυρίου κυριος lord; master τὸν ο the ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem
1:5 וַ wa וְ and יָּק֜וּמוּ yyāqˈûmû קום arise רָאשֵׁ֣י rāšˈê רֹאשׁ head הָ hā הַ the אָבֹ֗ות ʔāvˈôṯ אָב father לִֽ lˈi לְ to יהוּדָה֙ yhûḏˌā יְהוּדָה Judah וּ û וְ and בִנְיָמִ֔ן vinyāmˈin בִּנְיָמִן Benjamin וְ wᵊ וְ and הַ ha הַ the כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest וְ wᵊ וְ and הַ ha הַ the לְוִיִּ֑ם lᵊwiyyˈim לֵוִי Levite לְ lᵊ לְ to כֹ֨ל ḵˌōl כֹּל whole הֵעִ֤יר hēʕˈîr עור be awake הָ hā הַ the אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] רוּחֹ֔ו rûḥˈô רוּחַ wind לַ la לְ to עֲלֹ֣ות ʕᵃlˈôṯ עלה ascend לִ li לְ to בְנֹ֔ות vᵊnˈôṯ בנה build אֶת־ ʔeṯ- אֵת [object marker] בֵּ֥ית bˌêṯ בַּיִת house יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בִּ bi בְּ in ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
1:5. et surrexerunt principes patrum de Iuda et Beniamin et sacerdotes et Levitae omnis cuius suscitavit Deus spiritum ut ascenderent ad aedificandum templum Domini quod erat in HierusalemThen rose up the chief of the fathers of Juda and Benjamin, and the priests, and Levites, and every one whose spirit God had raised up, to go up to build the temple of the Lord, which was in Jerusalem.
5. Then rose up the heads of fathers’ of Judah and Benjamin, told the priests, and the Levites, even all whose spirit God had stirred to go up to build the house of the LORD which is in Jerusalem.
Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all [them] whose spirit God had raised, to go up to build the house of the LORD which [is] in Jerusalem:

1:5 И поднялись главы поколений Иудиных и Вениаминовых, и священники и левиты, всякий, {в ком} возбудил Бог дух его, чтобы пойти строить дом Господень, который в Иерусалиме.
1:5
καὶ και and; even
ἀνέστησαν ανιστημι stand up; resurrect
ἄρχοντες αρχων ruling; ruler
τῶν ο the
πατριῶν πατρια lineage; family line
τῷ ο the
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
Βενιαμιν βενιαμιν Beniamin; Veniamin
καὶ και and; even
οἱ ο the
ἱερεῖς ιερευς priest
καὶ και and; even
οἱ ο the
Λευῖται λευιτης Leuΐtēs; Leitis
πάντων πας all; every
ὧν ος who; what
ἐξήγειρεν εξεγειρω raise up; awakened
ὁ ο the
θεὸς θεος God
τὸ ο the
πνεῦμα πνευμα spirit; wind
αὐτῶν αυτος he; him
τοῦ ο the
ἀναβῆναι αναβαινω step up; ascend
οἰκοδομῆσαι οικοδομεω build
τὸν ο the
οἶκον οικος home; household
κυρίου κυριος lord; master
τὸν ο the
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
1:5
וַ wa וְ and
יָּק֜וּמוּ yyāqˈûmû קום arise
רָאשֵׁ֣י rāšˈê רֹאשׁ head
הָ hā הַ the
אָבֹ֗ות ʔāvˈôṯ אָב father
לִֽ lˈi לְ to
יהוּדָה֙ yhûḏˌā יְהוּדָה Judah
וּ û וְ and
בִנְיָמִ֔ן vinyāmˈin בִּנְיָמִן Benjamin
וְ wᵊ וְ and
הַ ha הַ the
כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest
וְ wᵊ וְ and
הַ ha הַ the
לְוִיִּ֑ם lᵊwiyyˈim לֵוִי Levite
לְ lᵊ לְ to
כֹ֨ל ḵˌōl כֹּל whole
הֵעִ֤יר hēʕˈîr עור be awake
הָ hā הַ the
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
רוּחֹ֔ו rûḥˈô רוּחַ wind
לַ la לְ to
עֲלֹ֣ות ʕᵃlˈôṯ עלה ascend
לִ li לְ to
בְנֹ֔ות vᵊnˈôṯ בנה build
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֥ית bˌêṯ בַּיִת house
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בִּ bi בְּ in
ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
1:5. et surrexerunt principes patrum de Iuda et Beniamin et sacerdotes et Levitae omnis cuius suscitavit Deus spiritum ut ascenderent ad aedificandum templum Domini quod erat in Hierusalem
Then rose up the chief of the fathers of Juda and Benjamin, and the priests, and Levites, and every one whose spirit God had raised up, to go up to build the temple of the Lord, which was in Jerusalem.
5. Then rose up the heads of fathers’ of Judah and Benjamin, told the priests, and the Levites, even all whose spirit God had stirred to go up to build the house of the LORD which is in Jerusalem.
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jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Указ Кира предоставлял всем иудеям право возвратиться в Палестину. Но воспользовались этим правом не все, а только те, в ком возбудил Бог дух его, чтобы пойти строить дом Господень, который в Иерусалиме. Многие, как замечает И. Флавий {Древн. XI, 1.3), "остались в Вавилоне, не желая бросить приобретенное".
Matthew Henry: Concise Commentary on the Whole Bible - 1706

3. He subjoins a brief for a collection to bear the charges of such as were poor and not able to bear their own, v. 4. "Whosoever remaineth, because he has not the means to bear his charges to Jerusalem, let the men of his place help him." Some take it as an order to the king's officers to supply them out of his revenue, as ch. vi. 8. But it may mean a warrant to the captives to ask and receive the alms and charitable contributions of all the king's loving subjects. And we may suppose the Jews had conducted themselves so well among their neighbours that they would be as forward to accommodate them because they loved them as the Egyptians were because they were weary of them. At least many would be kind to them because they saw the government would take it well. Cyrus not only gave his good wishes with those that went (Their God be with them, v. 3), but took care also to furnish them with such things as they needed. He took it for granted that those among them who were of ability would offer their free-will offerings for the house of God, to promote the rebuilding of it. But, besides that, he would have them supplied out of his kingdom. Well-wishers to the temple should be well-doers for it.

5 Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the LORD which is in Jerusalem. 6 And all they that were about them strengthened their hands with vessels of silver, with gold, with goods, and with beasts, and with precious things, beside all that was willingly offered. 7 Also Cyrus the king brought forth the vessels of the house of the LORD, which Nebuchadnezzar had brought forth out of Jerusalem, and had put them in the house of his gods; 8 Even those did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer, and numbered them unto Sheshbazzar, the prince of Judah. 9 And this is the number of them: thirty chargers of gold, a thousand chargers of silver, nine and twenty knives, 10 Thirty basons of gold, silver basons of a second sort four hundred and ten, and other vessels a thousand. 11 All the vessels of gold and of silver were five thousand and four hundred. All these did Sheshbazzar bring up with them of the captivity that were brought up from Babylon unto Jerusalem.
We are here told,
I. How Cyrus's proclamation succeeded with others. 1. He having given leave to the Jews to go up to Jerusalem, many of them went up accordingly, v. 5. The leaders herein were the chief of the fathers of Judah and Benjamin, eminent and experienced men, from whom it might justly be expected that, as they were above their brethren in dignity, so they should go before them in duty. The priests and Levites were (as became them) with the first that set their faces again towards Zion. If any good work is to be done, let ministers lead in it. Those that accompanied them were such as God had inclined to go up. The same God that had raised up the spirit of Cyrus to proclaim this liberty raised up their spirits to take the benefit of it; for it was done, not by might, nor by power, but by the Spirit of the Lord of hosts, Zech. iv. 6. The temptation perhaps was strong to some of them to stay in Babylon. They had convenient settlements there, had contracted an agreeable acquaintance with the neighbours, and were ready to say, It is good to be here. The discouragements of their return were many and great, the journey long, their wives and children unfit for travelling, their own land was to them a strange land, the road to it an unknown road. Go up to Jerusalem! And what should they do there? It was all in ruins, and in the midst of enemies to whom they would be an easy prey. Many were wrought upon by these considerations to stay in Babylon, at least not to go with the first. But there were some that got over these difficulties, that ventured to break the ice, and feared not the lion in the way, the lion in the streets; and they were those whose spirits God raised. He, by his Spirit and grace, filled them with a generous ambition of liberty, a gracious affection to their own land, and a desire of the free and public exercise of their religion. Had God left them to themselves, and to the counsels of flesh and blood, they would have staid in Babylon; but he put it into their hearts to set their faces Zionward, and, as strangers, to ask the way thither (Jer. l. 5); for they, being a new generation, went out like their father Abraham from this land of the Chaldees, not knowing whither they went, Heb. xi. 8. Note, Whatever good we do, it is owing purely to the grace of God, and he raises up our spirits to the doing of it, works in us both to will and to do. Our spirits naturally incline to this earth and to the things of it. If they move upwards, in any good affections or good actions, it is God that raises them. The call and offer of the gospel are like Cyrus's proclamation. Deliverance is preached to the captives, Luke iv. 18. Those that are bound under the unrighteous dominion of sin, and bound over to the righteous judgment of God, may be made free by Jesus Christ. Whoever will, by repentance and faith, return to God, his duty to God, his happiness in God, Jesus Christ has opened the way for him, and let him go up out of the slavery of sin into the glorious liberty of the children of God. The offer is general to all. Christ makes it, in pursuance of the grant which the Father has made him of all power both in heaven and in earth (a much greater dominion than that given to Cyrus, v. 2) and of the charge given him to build God a house, to set him up a church in the world, a kingdom among men. Many that hear this joyful sound choose to sit still in Babylon, are in love with their sins and will not venture upon the difficulties of a holy life; but some there are that break through the discouragements, and resolve to build the house of God, to make heaven of their religion, whatever it cost them, and they are those whose spirit God has raised above the world and the flesh and whom he has made willing in the day of his power, Ps. cx. 3. Thus will the heavenly Canaan be replenished, though many perish in Babylon; and the gospel-offer will not be made in vain. 2. Cyrus having given order that their neighbours should help them, they did so, v. 6. All those that were about them furnished them with plate and goods to bear the charges of their journey, and to help them in building and furnishing both their own houses and God's temple. As the tabernacle was made of the spoils of Egypt, and the first temple built by the labours of the strangers, so the second by the contributions of the Chaldeans, all intimating the admission of the Gentiles into the church in due time. God can, where he pleases, incline the hearts of strangers to be kind to his people, and make those to strengthen their hands that have weakened them. The earth helped the woman. Besides what was willingly offered by the Jews themselves who staid behind, from a principle of love to God and his house, much was offered, as one may say, unwillingly by the Babylonians, who were influenced to do it by a divine power on their minds of which they themselves could give no account.
How this proclamation was seconded by Cyrus himself. To give proof of the sincerity of his affection to the house of God, he not only released the people of God, but restored the vessels of the temple, v. 7, 8. Observe here, 1. How careful Providence was of the vessels of the temple, that they were not lost, melted down, or so mixed with other vessels that they could not be known, but that they were all now forthcoming. Such care God has of the living vessels of mercy, vessels of honour, of whom it is said (2 Tim. ii. 19, 20), The Lord knows those that are his, and they shall none of them perish. 2. Though they had been put into an idol's temple, and probably used in the service of idols, yet they were given back, to be used for God. God will recover his own; and the spoil of the strong man armed shall be converted to the use of the conqueror. 3. Judah had a prince, even in captivity. Sheshbazzar, supposed to be the same with Zerubbabel, is here called prince of Judah; the Chaldeans called him Sheshbazzar, which signifies joy in tribulation; but among his own people he went by the name of Zerubbabel--a stranger in Babylon; so he looked upon himself, and considered Jerusalem his home, though, as Josephus says, he was captain of the life-guard to the king of Babylon. He took care of the affairs of the Jews, and had some authority over them, probably from the death of Jehoiachin, or Jeconiah, who made him his heir, he being of the house of David. 4. To him the sacred vessels were numbered out (v. 8), and he took care for their safe conveyance to Jerusalem, v. 11. It would encourage them to build the temple that they had so much rich furniture ready to put into it when it was built. Though God's ordinances, like the vessels of the sanctuary, may be corrupted and profaned by the New-Testament Babylon, they shall, in due time, be restored to their primitive use and intention; for not one jot or tittle of divine institution shall fall to the ground.
Albert Barnes: Notes on the Bible - 1834
1:5: Only a portion of the Israelites took advantage of the permission of Cyrus. Many remained in Babylon, since they were disinclined to relinquish their property. They who returned were persons whom God had especially stirred up to make sacrifices for His glory.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: whose spirit: Ezr 1:1; Ch2 36:22; Neh 2:12; Pro 16:1; Co2 8:16; Phi 2:13; Jam 1:16, Jam 1:17; Jo3 1:11
Carl Friedrich Keil and Franz Delitzsch
1:5
In consequence of this royal summons, the heads of the houses of Judah and Benjamin, of the priests and Levites, - in short, all whose spirit God stirred up, - rose to go up to build the house of God. The ל in לכל serves to comprise the remaining persons, and may therefore be rendered by, in short, or namely; comp. Ewald, 310, a. The relative sentence then depends upon כּל without אשׁר. The thought is: All the Jews were called upon to return, but those only obeyed the call whom God made willing to build the temple at Jerusalem, i.e., whom the religious craving of their hearts impelled thereto. For, as Josephus says, Antt. xi. 1: πολλοὶ κατέμειναν ἐν τῇ Βαβυλῶνι τὰ κτήματα καταλιπεῖν οὐ θέλοντες.
Ezra 1:6
All their surrounders assisted them with gifts. The surrounders are the people of the places where Jews were making preparations for returning; chiefly, therefore, their heathen neighbours (Ezra 1:4), but also those Jews who remained in Babylon. חזּקוּ בידיהם is not identical in meaning with יד חזּק, to strengthen, e.g., Jer 23:14; Neh 2:18; but with החזיק בּיד, the Piel here standing instead of the elsewhere usual Hiphil: to grasp by the hand, i.e., to assist; comp. Lev 25:34. על לבד, separated to, besides; elsewhere joined with מן, Ex 12:37, etc. התנדּב connected with כּל without אשׁר, as the verbum fin. in Ezra 1:5, 1Chron 29:3, and elsewhere. האלהים לבית must, according to Ezra 1:4, be supplied mentally; comp. Ezra 2:68; Ezra 3:5; 1Chron 29:9, 1Chron 29:17.
John Gill
1:5 Then rose up the chief of the fathers of Judah and Benjamin,.... Princes of these tribes, and heads of families in them, and of some other tribes too, though chiefly of these, as appears from 1Chron 9:3,
and the priests and the Levites: whose presence was necessary both to direct in the building of the temple, and to animate to it, and to set the vessels in their proper places; and particularly to assist in the setting up of the altar, and to offer sacrifices on it, which was the first thing done when come to Jerusalem, Ezra 3:2
with all them whose spirit God raised to go up, to build the house of the Lord, which is in Jerusalem; God, who "works" in men "both to will and to do", wrought powerfully by his Spirit on their hearts, inclined their minds, and made them willing to go up, and set about this work; and such a divine, powerful, and efficacious operation upon them, was necessary to engage them in it, since the embarrassments, difficulties, discouragements, and objections, were many: some of them were well settled, and had contracted a pleasing acquaintance with many of their neighbours, and indeed to most of them it was their native place; and as for Judea and Jerusalem, they knew nothing of but what their fathers had told them; the way to it unknown, long, and dangerous, at least fatiguing and troublesome to their wives and children; and Judea and Jerusalem desolate and in ruins, and in the hands of enemies, from whom they had reason to expect trouble.
John Wesley
1:5 Then rose up, &c. - These being a new generation, went out like their father Abraham, from this land of the Chaldees, not knowing whither they went.
Robert Jamieson, A. R. Fausset and David Brown
1:5 Then rose up the chief of the fathers, &c.--The paternal and ecclesiastical chiefs of the later captivity, those of the tribes of Judah and Benjamin, with some also from other tribes (1Chron 9:3), who retained their attachment to the pure worship of God, naturally took the lead in this movement. Their example was followed by all whose piety and patriotism were strong enough to brave the various discouragements attending the enterprise. They were liberally assisted by multitudes of their captive countrymen, who, born in Babylonia or comfortably established in it by family connections or the possession of property, chose to remain. It seems that their Assyrian friends and neighbors, too, either from a favorable disposition toward the Jewish faith, or from imitation of the court policy, displayed hearty good will and great liberality in aiding and promoting the views of the emigrants.
1:61:6: Եւ ամենեքեան որ շուրջ էին զնոքօք՝ օգնէին եւ զօրացուցանէին զձեռս նոցա՝ տալով արծա՛թ եւ ոսկի, եւ զկահ եւ զանասուն, եւ ընծայիւք եւ պատարագօք լցուցանէին զնոսա։
6 Բոլորը, ովքեր համախմբուել էին նրանց շուրջը, օգնում էին նրանց, զօրացնում նրանց ձեռքը՝ տալով արծաթ ու ոսկի, գոյք ու անասուն եւ այլ ընծաներ ու նուէրներ:
6 Անոնց շուրջը եղողները ամէնքը կամաւոր ընծաներէն զատ արծաթէ ամաններով, ոսկիով, ինչքերով ու անասուններով եւ պատուական պարգեւներով անոնց օգնեցին*։
Եւ ամենեքեան որ շուրջ էին զնոքօք` օգնէին եւ զօրացուցանէին զձեռս նոցա` տալով արծաթ եւ ոսկի եւ զկահ եւ զանասուն, եւ [2]ընծայիւք եւ պատարագօք լցուցանէին զնոսա:

1:6: Եւ ամենեքեան որ շուրջ էին զնոքօք՝ օգնէին եւ զօրացուցանէին զձեռս նոցա՝ տալով արծա՛թ եւ ոսկի, եւ զկահ եւ զանասուն, եւ ընծայիւք եւ պատարագօք լցուցանէին զնոսա։
6 Բոլորը, ովքեր համախմբուել էին նրանց շուրջը, օգնում էին նրանց, զօրացնում նրանց ձեռքը՝ տալով արծաթ ու ոսկի, գոյք ու անասուն եւ այլ ընծաներ ու նուէրներ:
6 Անոնց շուրջը եղողները ամէնքը կամաւոր ընծաներէն զատ արծաթէ ամաններով, ոսկիով, ինչքերով ու անասուններով եւ պատուական պարգեւներով անոնց օգնեցին*։
zohrab-1805▾ eastern-1994▾ western am▾
1:61:6 И все соседи их вспомоществовали им серебряными сосудами, золотом, {иным} имуществом, и скотом, и дорогими вещами, сверх всякого доброхотного даяния {для храма}.
1:6 καὶ και and; even πάντες πας all; every οἱ ο the κυκλόθεν κυκλοθεν circling; from all around ἐνίσχυσαν ενισχυω fortify; prevail ἐν εν in χερσὶν χειρ hand αὐτῶν αυτος he; him ἐν εν in σκεύεσιν σκευος vessel; jar ἀργυρίου αργυριον silver piece; money ἐν εν in χρυσῷ χρυσεος of gold; golden ἐν εν in ἀποσκευῇ αποσκευη and; even ἐν εν in κτήνεσιν κτηνος livestock; animal καὶ και and; even ἐν εν in ξενίοις ξενιον the ἐν εν in ἑκουσίοις εκουσιος voluntary
1:6 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole סְבִיבֹֽתֵיהֶם֙ sᵊvîvˈōṯêhem סָבִיב surrounding חִזְּק֣וּ ḥizzᵊqˈû חזק be strong בִֽ vˈi בְּ in ידֵיהֶ֔ם yḏêhˈem יָד hand בִּ bi בְּ in כְלֵי־ ḵᵊlê- כְּלִי tool כֶ֧סֶף ḵˈesef כֶּסֶף silver בַּ ba בְּ in † הַ the זָּהָ֛ב zzāhˈāv זָהָב gold בָּ bā בְּ in † הַ the רְכ֥וּשׁ rᵊḵˌûš רְכוּשׁ property וּ û וְ and בַ va בְּ in † הַ the בְּהֵמָ֖ה bbᵊhēmˌā בְּהֵמָה cattle וּ û וְ and בַ va בְּ in † הַ the מִּגְדָּנֹ֑ות mmiḡdānˈôṯ מִגְדָּנֹות presents לְ lᵊ לְ to בַ֖ד vˌaḏ בַּד linen, part, stave עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole הִתְנַדֵּֽב׃ ס hiṯnaddˈēv . s נדב incite
1:6. universique qui erant in circuitu adiuverunt manus eorum in vasis argenteis et aureis in substantia in iumentis in supellectili exceptis his quae sponte obtuleruntAnd all they that were round about, helped their hands with vessels of silver, and gold, with goods, and with beasts, and with furniture, besides what they had offered on their own accord.
6. And all they that were round about them strengthened their hands with vessels of silver, with gold, with goods, and with beasts, and with precious things, beside all that was willingly offered.
And all they that [were] about them strengthened their hands with vessels of silver, with gold, with goods, and with beasts, and with precious things, beside all [that] was willingly offered:

1:6 И все соседи их вспомоществовали им серебряными сосудами, золотом, {иным} имуществом, и скотом, и дорогими вещами, сверх всякого доброхотного даяния {для храма}.
1:6
καὶ και and; even
πάντες πας all; every
οἱ ο the
κυκλόθεν κυκλοθεν circling; from all around
ἐνίσχυσαν ενισχυω fortify; prevail
ἐν εν in
χερσὶν χειρ hand
αὐτῶν αυτος he; him
ἐν εν in
σκεύεσιν σκευος vessel; jar
ἀργυρίου αργυριον silver piece; money
ἐν εν in
χρυσῷ χρυσεος of gold; golden
ἐν εν in
ἀποσκευῇ αποσκευη and; even
ἐν εν in
κτήνεσιν κτηνος livestock; animal
καὶ και and; even
ἐν εν in
ξενίοις ξενιον the
ἐν εν in
ἑκουσίοις εκουσιος voluntary
1:6
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
סְבִיבֹֽתֵיהֶם֙ sᵊvîvˈōṯêhem סָבִיב surrounding
חִזְּק֣וּ ḥizzᵊqˈû חזק be strong
בִֽ vˈi בְּ in
ידֵיהֶ֔ם yḏêhˈem יָד hand
בִּ bi בְּ in
כְלֵי־ ḵᵊlê- כְּלִי tool
כֶ֧סֶף ḵˈesef כֶּסֶף silver
בַּ ba בְּ in
† הַ the
זָּהָ֛ב zzāhˈāv זָהָב gold
בָּ bā בְּ in
† הַ the
רְכ֥וּשׁ rᵊḵˌûš רְכוּשׁ property
וּ û וְ and
בַ va בְּ in
† הַ the
בְּהֵמָ֖ה bbᵊhēmˌā בְּהֵמָה cattle
וּ û וְ and
בַ va בְּ in
† הַ the
מִּגְדָּנֹ֑ות mmiḡdānˈôṯ מִגְדָּנֹות presents
לְ lᵊ לְ to
בַ֖ד vˌaḏ בַּד linen, part, stave
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
הִתְנַדֵּֽב׃ ס hiṯnaddˈēv . s נדב incite
1:6. universique qui erant in circuitu adiuverunt manus eorum in vasis argenteis et aureis in substantia in iumentis in supellectili exceptis his quae sponte obtulerunt
And all they that were round about, helped their hands with vessels of silver, and gold, with goods, and with beasts, and with furniture, besides what they had offered on their own accord.
6. And all they that were round about them strengthened their hands with vessels of silver, with gold, with goods, and with beasts, and with precious things, beside all that was willingly offered.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Все соседи их. По-видимому, не иудеи только (Келер), но и язычники (Гитциг), Некоторая аналогия отмечаемого писателем факта с тем, что имело место при исходе из Египта (Исх III, 22), не дает никакого основания, вопреки мнению некоторых авторов (Бертолет, Костерс), считать факт измышленным в подражание рассказу бытописателя.
Adam Clarke: Commentary on the Bible - 1831
1:6: Vessels of silver - Articles of silver, gold, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: strengthened their hands: that is, helped them, Ezr 7:15, Ezr 7:16, Ezr 8:25-28, Ezr 8:33
willingly offered: Ezr 1:4; Psa 110:3; Co2 9:7
Geneva 1599
1:6 And all (g) they that [were] about them strengthened their hands with vessels of silver, with gold, with goods, and with beasts, and with precious things, beside all [that] was willingly offered.
(g) The Babylonians and Chaldeans gave them these presents: thus rather than have the children of God be in need, he would stir the heart of the infidels to help them.
John Gill
1:6 And all they that were about them,.... Their neighbours, the Chaldeans:
strengthened their hands with vessels of silver, with gold, with goods, and with beasts, and with precious things; which they either did of themselves at their own motion, or by the direction and example of Cyrus, Ezra 1:4 and perhaps many of them to ingratiate themselves into the favour of their new monarch:
besides all that was willingly offered: by the rich Jews, who thought fit, at least for the present, to remain in Babylon.
John Wesley
1:6 Strengthened their hands - God can, when he pleases, incline the hearts of strangers to be kind to his people; yea, make those strengthen their hands, who formerly weakened them.
1:71:7: Եւ թագաւորն Կիւրոս ե՛տ բերել զամենայն սպասս եւ զկահ տաճարին Տեառն զոր ա՛ռ Նաբուքոդոնոսոր յԵրուսաղեմէ. եւ ետ ՚ի պահ ՚ի տուն աստուածոց իւրոց.
7 Կիւրոս թագաւորը բերել տուեց Տիրոջ տաճարի այն ամբողջ կայքն ու սպասքը, որ Նաբուքոդոնոսորը վերցրել էր Երուսաղէմից, բերել եւ պահելու էր տուել իրենց աստուածների տանը:
7 Կիւրոս թագաւորը Տէրոջը տանը անօթները հանեց, որոնք Նաբուգոդոնոսոր Երուսաղէմէն հաւաքելով՝ իր աստուծոյն տունը դրեր էր.
Եւ թագաւորն Կիւրոս ետ բերել զամենայն սպասս եւ զկահ տաճարին Տեառն զոր ա՛ռ Նաբուքոդոնոսոր յԵրուսաղեմէ, եւ ետ ի պահ ի տուն աստուածոց իւրոց:

1:7: Եւ թագաւորն Կիւրոս ե՛տ բերել զամենայն սպասս եւ զկահ տաճարին Տեառն զոր ա՛ռ Նաբուքոդոնոսոր յԵրուսաղեմէ. եւ ետ ՚ի պահ ՚ի տուն աստուածոց իւրոց.
7 Կիւրոս թագաւորը բերել տուեց Տիրոջ տաճարի այն ամբողջ կայքն ու սպասքը, որ Նաբուքոդոնոսորը վերցրել էր Երուսաղէմից, բերել եւ պահելու էր տուել իրենց աստուածների տանը:
7 Կիւրոս թագաւորը Տէրոջը տանը անօթները հանեց, որոնք Նաբուգոդոնոսոր Երուսաղէմէն հաւաքելով՝ իր աստուծոյն տունը դրեր էր.
zohrab-1805▾ eastern-1994▾ western am▾
1:71:7 И царь Кир вынес сосуды дома Господня, которые Навуходоносор взял из Иерусалима и положил в доме бога своего,
1:7 καὶ και and; even ὁ ο the βασιλεὺς βασιλευς monarch; king Κῦρος κυρος bring out / forth; carry out τὰ ο the σκεύη σκευος vessel; jar οἴκου οικος home; household κυρίου κυριος lord; master ἃ ος who; what ἔλαβεν λαμβανω take; get Ναβουχοδονοσορ ναβουχοδονοσορ from; away Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτὰ αυτος he; him ἐν εν in οἴκῳ οικος home; household θεοῦ θεος God αὐτοῦ αυτος he; him
1:7 וְ wᵊ וְ and הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king כֹּ֔ורֶשׁ kˈôreš כֹּורֶשׁ Cyrus הֹוצִ֖יא hôṣˌî יצא go out אֶת־ ʔeṯ- אֵת [object marker] כְּלֵ֣י kᵊlˈê כְּלִי tool בֵית־ vêṯ- בַּיִת house יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הֹוצִ֤יא hôṣˈî יצא go out נְבֽוּכַדְנֶצַּר֙ nᵊvˈûḵaḏneṣṣar נְבוּכַדְנֶאצַּר Nebuchadnezzar מִ mi מִן from יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem וַֽ wˈa וְ and יִּתְּנֵ֖ם yyittᵊnˌēm נתן give בְּ bᵊ בְּ in בֵ֥ית vˌêṯ בַּיִת house אֱלֹהָֽיו׃ ʔᵉlōhˈāʸw אֱלֹהִים god(s)
1:7. rex quoque Cyrus protulit vasa templi Domini quae tulerat Nabuchodonosor de Hierusalem et posuerat ea in templo dei suiAnd king Cyrus brought forth vessels of the temple of the Lord, which Nabuchodonosor had taken from Jerusalem, and had put them in the temple of his god.
7. Also Cyrus the king brought forth the vessels of the house of the LORD, which Nebuchadnezzar had brought forth out of Jerusalem, and had put them in the house of his gods;
Also Cyrus the king brought forth the vessels of the house of the LORD, which Nebuchadnezzar had brought forth out of Jerusalem, and had put them in the house of his gods:

1:7 И царь Кир вынес сосуды дома Господня, которые Навуходоносор взял из Иерусалима и положил в доме бога своего,
1:7
καὶ και and; even
ὁ ο the
βασιλεὺς βασιλευς monarch; king
Κῦρος κυρος bring out / forth; carry out
τὰ ο the
σκεύη σκευος vessel; jar
οἴκου οικος home; household
κυρίου κυριος lord; master
ἃ ος who; what
ἔλαβεν λαμβανω take; get
Ναβουχοδονοσορ ναβουχοδονοσορ from; away
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτὰ αυτος he; him
ἐν εν in
οἴκῳ οικος home; household
θεοῦ θεος God
αὐτοῦ αυτος he; him
1:7
וְ wᵊ וְ and
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
כֹּ֔ורֶשׁ kˈôreš כֹּורֶשׁ Cyrus
הֹוצִ֖יא hôṣˌî יצא go out
אֶת־ ʔeṯ- אֵת [object marker]
כְּלֵ֣י kᵊlˈê כְּלִי tool
בֵית־ vêṯ- בַּיִת house
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הֹוצִ֤יא hôṣˈî יצא go out
נְבֽוּכַדְנֶצַּר֙ nᵊvˈûḵaḏneṣṣar נְבוּכַדְנֶאצַּר Nebuchadnezzar
מִ mi מִן from
יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
וַֽ wˈa וְ and
יִּתְּנֵ֖ם yyittᵊnˌēm נתן give
בְּ bᵊ בְּ in
בֵ֥ית vˌêṯ בַּיִת house
אֱלֹהָֽיו׃ ʔᵉlōhˈāʸw אֱלֹהִים god(s)
1:7. rex quoque Cyrus protulit vasa templi Domini quae tulerat Nabuchodonosor de Hierusalem et posuerat ea in templo dei sui
And king Cyrus brought forth vessels of the temple of the Lord, which Nabuchodonosor had taken from Jerusalem, and had put them in the temple of his god.
7. Also Cyrus the king brought forth the vessels of the house of the LORD, which Nebuchadnezzar had brought forth out of Jerusalem, and had put them in the house of his gods;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Кроме добровольных пожертвований серебряными сосудами, золотом, иным имуществом и скотом, и дорогими вещами" (ст. 6), иудеи получили также "сосуды храма, взятые некогда из Иерусалима (ср. 4: Цар XXIV, 13; Иер XVII, 16; XXVIII, 6; 4: Цар XXV, 14; Иер LII, 18; Дан V, 2; Втор I, 8) Навуходоносором и хранившиеся в одном из вавилонских храмов в качестве трофеев победы языческих богов над Иеговой.
Adam Clarke: Commentary on the Bible - 1831
1:7: The king brought forth the vessels - See on Ezr 1:9-11 (note).
Albert Barnes: Notes on the Bible - 1834
1:7: The house of his gods - Rather, "of his god" Dan 1:2, i. e., Merodach, "his lord" (see Ch2 36:7 note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: Also Cyrus: Ezr 5:14, Ezr 6:5
Nebuchadnezzar: Kg2 24:13, Kg2 25:13-16; Ch2 36:7, Ch2 36:10, Ch2 36:18; Jer 27:21, Jer 27:22, Jer 28:3-6; Dan 1:2; Dan 5:2, Dan 5:3, Dan 5:23
Carl Friedrich Keil and Franz Delitzsch
1:7
King Cyrus, moreover, caused those sacred vessels of the temple which had been carried away by Nebuchadnezzar to be brought forth, and delivered them by the hand of his treasurer to Sheshbazzar, the prince of Judah, for the use of the house of God which was about to be built. הוציא, to fetch out from the royal treasury. The "vessels of the house of Jahve" are the gold and silver vessels of the temple which Nebuchadnezzar, at the first taking of Jerusalem in the reign of Jehoiakim, carried away to Babylon, and lodged in the treasure-house of his god (2Chron 36:7 and Dan 1:2). For those which he took at its second conquest were broken up (4Kings 24:13); and the other gold and silver goods which, as well as the large brazen implements, were taken at the third conquest, and the destruction of the temple (4Kings 25:14.; Jer 52:18.), would hardly have been preserved by the Chaldeans, but rather made use of as valuable booty.
Ezra 1:8
Cyrus delivered these vessels יד על, into the hand of the treasurer, to whose care they were entrusted; i.e., placed them under his inspection, that they might be faithfully restored. ממרדת is Mithridates. נּזבּר, answering to the Zend gazabara, means treasurer (see comm. on Dan. p. 514, note 4). This officer counted them out to the prince of Judah Sheshbazzar, undoubtedly the Chaldee name of Zerubbabel. For, according to Ezra 5:14, Ezra 5:16, שׁשׁבּצּר was the governor (פּחה) placed by Cyrus over the new community in Judah and Jerusalem, and who, according to Ezra 1:11 of the present chapter, returned to Jerusalem at the head of those who departed from Babylon; while we are informed (Ezra 2:2; Ezra 3:1, Ezra 3:8, and Ezra 4:3; Ezra 5:2) that Zerubbabel was not only at the head of the returning Jews, but also presided as secular ruler over the settlement of the community in Judah and Jerusalem. The identity of Sheshbazzar with Zerubbabel, which has been objected to by Schrader and Nldeke, is placed beyond a doubt by a comparison of Ezra 5:16 with Ezra 3:8, etc., Ezra 5:2 : for in Ezra 5:16 Sheshbazzar is named as he who laid the foundation of the new temple in Jerusalem; and this, according to Ezra 5:2 and Ezra 3:8, was done by Zerubbabel. The view, too, that Zerubbabel, besides this his Hebrew name, had, as the official of the Persian king, also a Chaldee name, is in complete analogy with the case of Daniel and his three companions, who, on being taken into the service of the Babylonian king, received Chaldee names (Dan 1:7). Zerubbabel, moreover, seems, even before his appointment of פּחה to the Jewish community in Judah, to have held some office in either the Babylonian or Persian Court or State; for Cyrus would hardly have entrusted this office to any private individual among the Jews. The meaning of the word שׁשׁבּצּר is not yet ascertained: in the lxx it is written Σασαβασάρ, Σαβαχασάρ, and Σαναβάσσαρος; 1 Esdras has Σαμανασσάρ, or, according to better MSS, Σαναβασσάρ; and Josephus, l.c., Ἀβασσάρ.
Ezra 1:9-10
The enumeration of the vessels: 1. אגרטלים of gold 30, and of silver 1000. The word occurs only here, and is translated in the Septuagint ψυκτῆρες; in 1 Esdr. 2:11, σπονδεῖα. The Talmudic explanation of Aben Ezra, "vessels for collecting the blood of the sacrificed lambs," is derived from אגר, to collect, and טלה, a lamb, but is certainly untenable. עגרטל is probably connected with Arab. qarṭallah, the rabbinical קרטיל, the Syriac karṭālā', the Greek κάρταλλος or κάρταλος, a basket (according to Suidas), κάρταλος having no etymology in Greek; but can hardly be derived, as by Meier, hebr. Wurzelwrterbuch, p. 683, from the Syriac ‛rṭl, nudavit, to make bare, the Arabic ‛arṭala, to make empty, to hollow, with the sense of hollow basins. 2. מחלפים 29. This word also occurs only here. The Sept. has παρηλλαγμένα (interpreting etymologically after חלף), 1 Esdr. θυΐ́σκαι, the Vulg. cultri, sacrificial knives, according to the rabbinical interpretation, which is based upon חלף, in the sense of to pierce, to cut through (Judg 5:26; Job 20:24). This meaning is, however, certainly incorrect, being based linguistically upon a mere conjecture, and not even offering an appropriate sense, since we do not expect to find knives between vessels and dishes. Ewald (Gesch. iv. p. 88), from the analogy of מחלפות (Judg 16:13, Judg 16:19), plaits, supposes vessels ornamented with plaited or net work; and Bertheau, vessels bored after the manner of a grating for censing, closed fire-pans with holes and slits. All is, however, uncertain. 3. כּפורים, goblets (goblets with covers; comp. 1Chron 15:18) of gold, 30; and of silver, 410. The word משׁנים is obscure; connected with כּסף כּפורי כּס it can only mean goblets of a second order (comp. 1Chron 15:18). Such an addition appears, however, superfluous; the notion of a second order or class being already involved in their being of silver, when compared with the golden goblets. Hence Bertheau supposes משׁנים to be a numeral corrupted by a false reading; and the more so, because the sum-total given in Ezra 1:11 seems to require a larger number than 410. These reasons, however, are not insuperable. The notion of a second order of vessels need not lie in their being composed of a less valuable metal, but may also be used to define the sort of implement; and the difference between the separate numbers and the sum-total is not perfectly reconciled by altering משׁנים into אלפים, 2000. 4. 1000 other vessels or implements.
John Gill
1:7 And Cyrus brought forth the vessels of the house of the Lord,.... Or ordered them to be brought forth:
which Nebuchadnezzar had brought forth out of Jerusalem; out of the temple there, when he took it and burnt it:
and had put them in the house of his gods; in the temple of Belus at Babylon, see 2Chron 36:7, by which means they were providentially preserved.
Robert Jamieson, A. R. Fausset and David Brown
1:7 CYRUS RESTORES THE VESSELS. (Ezra 1:7-11)
Cyrus . . . brought forth the vessels of the house of the Lord--Though it is said (4Kings 24:13) that these were cut in pieces, that would not be done to the large and magnificent vases; and, if they had been divided, the parts could be reunited. But it may be doubted whether the Hebrew word rendered cut in pieces, does not signify merely cut off, that is, from further use in the temple.
1:81:8: ետ բերել զայն ամենայն Կիւրոս թագաւոր Պարսից ՚ի ձեռն Միթրադատայ գանձաւորի, եւ համարեալ՝ ետ ցՍամանասար իշխան Յուդայ։
8 Այդ բոլորը Պարսկաստանի Կիւրոս թագաւորը բերել տուեց Միթրիդատ գանձապետի ձեռքով, հաշուեց եւ տուեց Յուդայի երկրի իշխան Սամանասարին:
8 Պարսիկներու Կիւրոս թագաւորը զանոնք Միթրիդատ գանձապետին ձեռքով հանել տուաւ ու համրանքով Յուդայի Սասբասար նախարարին յանձնեց։
ետ բերել զայն ամենայն Կիւրոս թագաւոր Պարսից ի ձեռն Միթրադատայ գանձաւորի, եւ համարեալ` ետ [3]ցՍամանասար իշխան Յուդայ:

1:8: ետ բերել զայն ամենայն Կիւրոս թագաւոր Պարսից ՚ի ձեռն Միթրադատայ գանձաւորի, եւ համարեալ՝ ետ ցՍամանասար իշխան Յուդայ։
8 Այդ բոլորը Պարսկաստանի Կիւրոս թագաւորը բերել տուեց Միթրիդատ գանձապետի ձեռքով, հաշուեց եւ տուեց Յուդայի երկրի իշխան Սամանասարին:
8 Պարսիկներու Կիւրոս թագաւորը զանոնք Միթրիդատ գանձապետին ձեռքով հանել տուաւ ու համրանքով Յուդայի Սասբասար նախարարին յանձնեց։
zohrab-1805▾ eastern-1994▾ western am▾
1:81:8 и вынес их Кир, царь Персидский, рукою Мифредата сокровищехранителя, а он счетом сдал их Шешбацару князю Иудину.
1:8 καὶ και and; even ἐξήνεγκεν εκφερω bring out / forth; carry out αὐτὰ αυτος he; him Κῦρος κυρος monarch; king Περσῶν περσης in; on χεῖρα χειρ hand Μιθραδάτου μιθραδατης and; even ἠρίθμησεν αριθμεω number αὐτὰ αυτος he; him τῷ ο the Σασαβασαρ σασαβασαρ ruling; ruler τοῦ ο the Ιουδα ιουδα Iouda; Iutha
1:8 וַ wa וְ and יֹּֽוצִיאֵ֗ם yyˈôṣîʔˈēm יצא go out כֹּ֚ורֶשׁ ˈkôreš כֹּורֶשׁ Cyrus מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king פָּרַ֔ס pārˈas פָּרַס Persia עַל־ ʕal- עַל upon יַ֖ד yˌaḏ יָד hand מִתְרְדָ֣ת miṯrᵊḏˈāṯ מִתְרְדָת Mithredath הַ ha הַ the גִּזְבָּ֑ר ggizbˈār גִּזְבָּר treasurer וַֽ wˈa וְ and יִּסְפְּרֵם֙ yyispᵊrˌēm ספר count לְ lᵊ לְ to שֵׁשְׁבַּצַּ֔ר šēšᵊbbaṣṣˈar שֵׁשְׁבַּצַּר Sheshbazzar הַ ha הַ the נָּשִׂ֖יא nnāśˌî נָשִׂיא chief לִ li לְ to יהוּדָֽה׃ yhûḏˈā יְהוּדָה Judah
1:8. protulit autem ea Cyrus rex Persarum per manum Mitridatis filii Gazabar et adnumeravit ea Sasabassar principi IudaeNow Cyrus king of Persia brought them forth by the hand of Mithridates the son of Gazabar, and numbered them to Sassabasar the prince of Juda.
8. even those did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer, and numbered them unto Sheshbazzar, the prince of Judah.
Even those did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer, and numbered them unto Sheshbazzar, the prince of Judah:

1:8 и вынес их Кир, царь Персидский, рукою Мифредата сокровищехранителя, а он счетом сдал их Шешбацару князю Иудину.
1:8
καὶ και and; even
ἐξήνεγκεν εκφερω bring out / forth; carry out
αὐτὰ αυτος he; him
Κῦρος κυρος monarch; king
Περσῶν περσης in; on
χεῖρα χειρ hand
Μιθραδάτου μιθραδατης and; even
ἠρίθμησεν αριθμεω number
αὐτὰ αυτος he; him
τῷ ο the
Σασαβασαρ σασαβασαρ ruling; ruler
τοῦ ο the
Ιουδα ιουδα Iouda; Iutha
1:8
וַ wa וְ and
יֹּֽוצִיאֵ֗ם yyˈôṣîʔˈēm יצא go out
כֹּ֚ורֶשׁ ˈkôreš כֹּורֶשׁ Cyrus
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
פָּרַ֔ס pārˈas פָּרַס Persia
עַל־ ʕal- עַל upon
יַ֖ד yˌaḏ יָד hand
מִתְרְדָ֣ת miṯrᵊḏˈāṯ מִתְרְדָת Mithredath
הַ ha הַ the
גִּזְבָּ֑ר ggizbˈār גִּזְבָּר treasurer
וַֽ wˈa וְ and
יִּסְפְּרֵם֙ yyispᵊrˌēm ספר count
לְ lᵊ לְ to
שֵׁשְׁבַּצַּ֔ר šēšᵊbbaṣṣˈar שֵׁשְׁבַּצַּר Sheshbazzar
הַ ha הַ the
נָּשִׂ֖יא nnāśˌî נָשִׂיא chief
לִ li לְ to
יהוּדָֽה׃ yhûḏˈā יְהוּדָה Judah
1:8. protulit autem ea Cyrus rex Persarum per manum Mitridatis filii Gazabar et adnumeravit ea Sasabassar principi Iudae
Now Cyrus king of Persia brought them forth by the hand of Mithridates the son of Gazabar, and numbered them to Sassabasar the prince of Juda.
8. even those did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer, and numbered them unto Sheshbazzar, the prince of Judah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Сосуды передаются князю Иудину Шешбацару, который в 1,11: и V, 14-15: представляется главой возвращавшихся при Кире иудеев, областеначальником в Палестине и основателем Иерусалимского храма» Но вместе с этим в других местах ш. Ездры (II, 2; III, 2; IV, 2), в кн. Неемии (VII, 7), а также у пророка Аггея (I, 1-14) и Захарии (IV, 9), предводителем первого каравана иудеев, основателем дома Господня (Зах IV, 6) и правителем Иудеи (Агг 1, 1-14) называется Зоровавель, сын Сапафиилов. Отсюда возникает вопрос: кто был упоминаемый в 1,8.11: и V, 14-15: Шешбацар и в каком отношении стоял он к Зоровавелю? Многие исследователи считают Шешбацара особым лицом, отличным от Зоровавеля, и полагают, что это был персидский чиновник, назначенный служить представителем персидской власти в Иудее и поставленный князем иудейским (Штаде, Роэенциейг, Сменд). По окончании своей миссии Шешбацар будто бы был отозван к персидскому двору и место его занял Зоровавель. Другие исследователи» также отличая Шешбацара от Зоровавеля, склонны считать его не персом, аиудеем, Так, Мейер (Entstechung I. S. 79), Имберт, Ренан (см. у Бертолета) отождествляет Шешбацара с упоминаемым в 1: Пар III, 16: Шенацаром, сыном Иехонии; Никель (Wiedefheret j. G. S. 50) считает Шешбацара просто выдающимся израильтянином, может быть, отдаленным родственником царского дома, а Селлин (SetubabeL S. 7; Bitst L I, 239; II, 35} склонен видеть в Шешбацаре самого Иехонию. Более справедливым, однако, нужно признать взгляд тех библиологов, которые считают Шешбацара за одно лицо с Зоровавелем, носившим, таким образом, два имени {Евальд, Келер, Юоенен, М. Филарет, Попов). Основания этого взгляда следующие:1) В 1: Езд 1,8: Шешбацар называется "князем иудейским". Следовательно, он был иудеем и именно потомком Давида. А в период возвращения иудеев из плена потомком Давида, как видно из 1: Езд III, 2.8; V, 2; Агг 1,14; II, 2, был только Зоровавель, с которым поэтому и нужно отождествлять Шешбацара. 2) В 1: Езд 1,11: о Шешбацаре сообщается» что он отправился вместе с переселенцами из Вавилона в Иерусалим, а в V, 5, что он положил основание дома Божьего. Та же самая деятельность усвояется в 1: Езд II, 2; III, 8; Зах IV, 9: Зоровавелю — Очевидно, библейские писатели считают Шешбацара и Ездру (так в тексте - Ред) за одно лицо, 3) В1: Езд V,14: Шешбацар называется pecha, а у Агг. 1,1.14; II, 2: этот титул и для того же самого исторического момента усвояется Зоровавелю. Что касается значения приведенных имен, то оно не совсем ясно. Имя Зоровзвель, вероятно, происходит от евр. zeru и babel и означает в русском переводе "рожденный в Вавилоне". Имя Шешбацар (2: Езд II, 12: — Сананассар) считается или вавилонским — Sin-bal-usur или Samas-bal-usur, Самас, Син защищает сына — или персидским (Риссель, Кепер). Об обычае давать по два имени известно и из кн. Даниила.
Adam Clarke: Commentary on the Bible - 1831
1:8: Sheshbazzar, the prince of Judah - This was probably the Chaldean name of him who was originally called Zerubbabel: the former signifies joy in affliction; the latter, a stranger in Babylon. The latter may be designed to refer to his captive state; the former, to the prospect of release. Some think this was quite a different person, a Persian or Chaldean, sent by Cyrus to superintend whatever officers or men Cyrus might have sent to assist the Jews on their return; and to procure them help in the Chaldean provinces, through which they might be obliged to travel.
Albert Barnes: Notes on the Bible - 1834
1:8: Mithredath - Or, "Mithridates." The occurrence of this name, which means "given by Mithra" or "dedicated to Mithra," is an indication that the sun-worship of the Persians was at least as old as the time of Cyrus.
Sheshbazzar - i. e., Zerubbabel. On his royal descent, see Ch1 3:19 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: Sheshbazzar: Ezr 1:11, Ezr 5:14, Ezr 5:16; Hag 1:1, Hag 1:14, Hag 2:2-4; Zac 4:6-10
Geneva 1599
1:8 Even those did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer, and numbered them unto (h) Sheshbazzar, the prince of Judah.
(h) So the Chaldeans called Zerubbabel who was the chief governor, so that the preeminence still remained in the house of David.
John Gill
1:8 Even these did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer,.... Or Mithridates, a name common with the Persians, from their god Mithras, the sun they worshipped:
and numbered them unto Sheshbazzar prince of Judah; delivered them by tale to him; who, according to the Jewish rabbins, as Jarchi says, was Daniel, who was so called, because he stood in six tribulations; but it does not appear that Daniel went up to Jerusalem with the captivity, as this man did, but remained at Babylon; rather, with Aben Ezra, it is best by him to understand Zerubbabel, who did go up, and was the prince of Judah; and Cyrus, in his letter (q) to the governors of Syria, expressly says, that he delivered the vessels to Zerubbabel, the prince of the Jews. He had two names, Sheshbazzar, which signifies he rejoiced in tribulation, and Zerubbabel, which signifies either the seed of Babylon, being born there, or dispersed, or a stranger there, as others.
(q) Apud Joseph. Antiqu. l. 11. c. 1. sect. 3.
John Wesley
1:8 Sheshbazzar - Zerubbabel; the Chaldeans called him Sheshbazzar, that is, Joy in tribulation, but among his own people he was called Zerubbabel, a stranger in Babylon. So he looked upon himself, tho' (Josephus says) he was captain of the life - guard.
Robert Jamieson, A. R. Fausset and David Brown
1:8 Shesh-bazzar, the prince of Judah--that is, Zerubbabel, son of Salathiel (compare Ezra 3:8; Ezra 5:16). He was born in Babylon, and called by his family Zerubbabel, that is, stranger or exile in Babylon. Shesh-bazzar, signifying "fire-worshipper," was the name given him at court, as other names were given to Daniel and his friends. He was recognized among the exiles as hereditary prince of Judah.
1:91:9: Եւ ա՛յս է թիւ համարուցն. զոհարանք ոսկեղէնք երեսուն, եւ զոհարանք սպասուն արծաթեղէնք՝ հազար քսան եւ ինն[4948]. [4948] Ոմանք. Այս է թիւ համարոցն։
9 Այս է ահա դրանց թիւը. ոսկէ մատուցարաններ՝ երեսուն, արծաթէ անօթներ ու մատուցարաններ՝ հազար[1], դանակներ՝ քսանինը,[1] 1. Հայերէն բնագրում՝ մատուցարաններ՝ հազար քսանինը. պակասում է դանակներ բառը:
9 Այս էր անոնց թիւը՝ երեսուն ոսկեղէն կոնք, հազար արծաթեղէն կոնք, քսանըինը դանակ,
Եւ այս է թիւ համարուցն. [4]զոհարանք ոսկեղէնք` երեսուն, եւ [5]զոհարանք սպասուն արծաթեղէնք` [6]հազար քսան եւ ինն:

1:9: Եւ ա՛յս է թիւ համարուցն. զոհարանք ոսկեղէնք երեսուն, եւ զոհարանք սպասուն արծաթեղէնք՝ հազար քսան եւ ինն[4948].
[4948] Ոմանք. Այս է թիւ համարոցն։
9 Այս է ահա դրանց թիւը. ոսկէ մատուցարաններ՝ երեսուն, արծաթէ անօթներ ու մատուցարաններ՝ հազար[1], դանակներ՝ քսանինը,
[1] 1. Հայերէն բնագրում՝ մատուցարաններ՝ հազար քսանինը. պակասում է դանակներ բառը:
9 Այս էր անոնց թիւը՝ երեսուն ոսկեղէն կոնք, հազար արծաթեղէն կոնք, քսանըինը դանակ,
zohrab-1805▾ eastern-1994▾ western am▾
1:91:9 И вот число их: блюд золотых тридцать, блюд серебряных тысяча, ножей двадцать девять,
1:9 καὶ και and; even οὗτος ουτος this; he ὁ ο the ἀριθμὸς αριθμος number αὐτῶν αυτος he; him ψυκτῆρες ψυκτηρ of gold; golden τριάκοντα τριακοντα thirty καὶ και and; even ψυκτῆρες ψυκτηρ of silver χίλιοι χιλιοι thousand παρηλλαγμένα παραλλασσω nine καὶ και and; even εἴκοσι εικοσι twenty
1:9 וְ wᵊ וְ and אֵ֖לֶּה ʔˌēlleh אֵלֶּה these מִסְפָּרָ֑ם mispārˈām מִסְפָּר number אֲגַרְטְלֵ֨י ʔᵃḡarṭᵊlˌê אֲגַרְטָל basket זָהָ֜ב zāhˈāv זָהָב gold שְׁלֹשִׁ֗ים šᵊlōšˈîm שָׁלֹשׁ three אֲגַרְטְלֵי־ ʔᵃḡarṭᵊlê- אֲגַרְטָל basket כֶ֨סֶף֙ ḵˈesef כֶּסֶף silver אָ֔לֶף ʔˈālef אֶלֶף thousand מַחֲלָפִ֖ים maḥᵃlāfˌîm מַחֲלָף disease תִּשְׁעָ֥ה tišʕˌā תֵּשַׁע nine וְ wᵊ וְ and עֶשְׂרִֽים׃ ס ʕeśrˈîm . s עֶשְׂרִים twenty
1:9. et hic est numerus eorum fialae aureae triginta fialae argenteae mille cultri viginti novem scyphi aurei trigintaAnd this is the number of them: thirty bowls of gold, a thousand bowls of silver, nine and twenty knives, thirty cups of gold,
9. And this is the number of them: thirty chargers of gold, a thousand chargers of silver, nine and twenty knives;
And this [is] the number of them: thirty chargers of gold, a thousand chargers of silver, nine and twenty knives:

1:9 И вот число их: блюд золотых тридцать, блюд серебряных тысяча, ножей двадцать девять,
1:9
καὶ και and; even
οὗτος ουτος this; he
ὁ ο the
ἀριθμὸς αριθμος number
αὐτῶν αυτος he; him
ψυκτῆρες ψυκτηρ of gold; golden
τριάκοντα τριακοντα thirty
καὶ και and; even
ψυκτῆρες ψυκτηρ of silver
χίλιοι χιλιοι thousand
παρηλλαγμένα παραλλασσω nine
καὶ και and; even
εἴκοσι εικοσι twenty
1:9
וְ wᵊ וְ and
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
מִסְפָּרָ֑ם mispārˈām מִסְפָּר number
אֲגַרְטְלֵ֨י ʔᵃḡarṭᵊlˌê אֲגַרְטָל basket
זָהָ֜ב zāhˈāv זָהָב gold
שְׁלֹשִׁ֗ים šᵊlōšˈîm שָׁלֹשׁ three
אֲגַרְטְלֵי־ ʔᵃḡarṭᵊlê- אֲגַרְטָל basket
כֶ֨סֶף֙ ḵˈesef כֶּסֶף silver
אָ֔לֶף ʔˈālef אֶלֶף thousand
מַחֲלָפִ֖ים maḥᵃlāfˌîm מַחֲלָף disease
תִּשְׁעָ֥ה tišʕˌā תֵּשַׁע nine
וְ wᵊ וְ and
עֶשְׂרִֽים׃ ס ʕeśrˈîm . s עֶשְׂרִים twenty
1:9. et hic est numerus eorum fialae aureae triginta fialae argenteae mille cultri viginti novem scyphi aurei triginta
And this is the number of them: thirty bowls of gold, a thousand bowls of silver, nine and twenty knives, thirty cups of gold,
9. And this is the number of them: thirty chargers of gold, a thousand chargers of silver, nine and twenty knives;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-11: Указывается число сосудов (евр. обозначения их не впсшне ясны), возвращенных иудеям через Мифредага, хранителя сокровищ. Общее число сосудов в ст. 11: определяется цифрой 5400. Но если стожить цифры, которыми в ст. 9-10: обозначаются отдельные виды сосудов (30+1000+29+30+410+1000), то получится общая сумма их не 5400, а только 2: 499. Ввиду такого несоответствия суммы и слагаемых одни исследователи (Берто, Никель), основываясь на свидетельстве 2: Езд II, 13-14, считают ошинбочными цифры отдельных видов сосудов, а другие (Кейль) предполагают погрешность в обозначении обшей суммы сосудов. Возможно, однако, обойтись и без этого предположения погрешостей в тексте. В ст.11, можно думать, указывался количество, составившееся не только из сосудов, сданных Мифредатом, а и из тех, которые пожертвованы были частными лицами. Отсюда и произошло то, что цифра ст. 11: не соответствует сумме цифр ст. 9-10.
Albert Barnes: Notes on the Bible - 1834
1:9: Chargers - The word in the original thus translated occurs only in this passage. Its meaning is doubtful. Some derive it from a Hebrew root, "to hollow out," and translate "cup" or "vessel."
Knives - This is another doubtful word, only used here. The etymology points to some employment of basket-work.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: chargers of gold: Num 7:13, Num 19-89; Kg1 7:50; Ch2 4:8, Ch2 4:11, Ch2 4:21, Ch2 4:22, Ch2 24:14; Mat 14:8
nine: Mat 10:29-31
Geneva 1599
1:9 And this [is] the number of them: thirty chargers of gold, a thousand chargers of silver, nine and twenty (i) knives,
(i) Which served to kill the beasts that were offered in sacrifice.
John Gill
1:9 And this is the number of them,.... Of the vessels delivered, as follows:
thirty chargers of gold, a thousand chargers of silver; these, according to Ben Melech, were vessels in which water was put to wash hands in; but rather they were, as Aben Ezra observes from the Jerusalem Talmud (r), vessels in which they gathered the blood of lambs and bullocks slain for sacrifices:
nine and twenty knives; which, because the handles of them were of gold or silver, were valuable, and might be very large knives, and what the priests used in slaying and cutting up the sacrifices.
(r) T. Hieros. Yoma, fol. 41. 1.
1:101:10: սկաւառակք ոսկիք՝ երեսուն, եւ արծաթեղէնք՝ կրկին հազար.
10 ոսկէ թասեր՝ երեսուն, արծաթէ թասեր՝ դարձեալ հազար:
10 Երեսուն ոսկեղէն տաշտ՝ չորս հարիւր տասը արծաթէ տաշտ՝ երկրորդ կարգէն եւ հազարաւոր ուրիշ անօթներ։
սկաւառակք ոսկիք` երեսուն, եւ [7]արծաթեղէնք` կրկին`` հազար:

1:10: սկաւառակք ոսկիք՝ երեսուն, եւ արծաթեղէնք՝ կրկին հազար.
10 ոսկէ թասեր՝ երեսուն, արծաթէ թասեր՝ դարձեալ հազար:
10 Երեսուն ոսկեղէն տաշտ՝ չորս հարիւր տասը արծաթէ տաշտ՝ երկրորդ կարգէն եւ հազարաւոր ուրիշ անօթներ։
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1:101:10 чаш золотых тридцать, чаш серебряных двойных четыреста десять, других сосудов тысяча:
1:10 κεφφουρη κεφφουρης of gold; golden τριάκοντα τριακοντα thirty καὶ και and; even ἀργυροῖ αργυρεος of silver διακόσιοι διακοσιοι two hundred καὶ και and; even σκεύη σκευος vessel; jar ἕτερα ετερος different; alternate χίλια χιλιοι thousand
1:10 כְּפֹורֵ֤י kᵊfôrˈê כְּפֹור bowl זָהָב֙ zāhˌāv זָהָב gold שְׁלֹשִׁ֔ים šᵊlōšˈîm שָׁלֹשׁ three כְּפֹ֤ורֵי kᵊfˈôrê כְּפֹור bowl כֶ֨סֶף֙ ḵˈesef כֶּסֶף silver מִשְׁנִ֔ים mišnˈîm מִשְׁנֶה second אַרְבַּ֥ע ʔarbˌaʕ אַרְבַּע four מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred וַ wa וְ and עֲשָׂרָ֑ה ʕᵃśārˈā עֲשָׂרָה ten כֵּלִ֥ים kēlˌîm כְּלִי tool אֲחֵרִ֖ים ʔᵃḥērˌîm אַחֵר other אָֽלֶף׃ ס ʔˈālef . s אֶלֶף thousand
1:10. scyphi argentei secundi quadringenti decem vasa alia milleSilver cups of a second sort, four hundred and ten: other vessels a thousand.
10. thirty bowls of gold, silver bowls of a second sort four hundred and ten, and other vessels a thousand.
Thirty basons of gold, silver basons of a second [sort] four hundred and ten, [and] other vessels a thousand:

1:10 чаш золотых тридцать, чаш серебряных двойных четыреста десять, других сосудов тысяча:
1:10
κεφφουρη κεφφουρης of gold; golden
τριάκοντα τριακοντα thirty
καὶ και and; even
ἀργυροῖ αργυρεος of silver
διακόσιοι διακοσιοι two hundred
καὶ και and; even
σκεύη σκευος vessel; jar
ἕτερα ετερος different; alternate
χίλια χιλιοι thousand
1:10
כְּפֹורֵ֤י kᵊfôrˈê כְּפֹור bowl
זָהָב֙ zāhˌāv זָהָב gold
שְׁלֹשִׁ֔ים šᵊlōšˈîm שָׁלֹשׁ three
כְּפֹ֤ורֵי kᵊfˈôrê כְּפֹור bowl
כֶ֨סֶף֙ ḵˈesef כֶּסֶף silver
מִשְׁנִ֔ים mišnˈîm מִשְׁנֶה second
אַרְבַּ֥ע ʔarbˌaʕ אַרְבַּע four
מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred
וַ wa וְ and
עֲשָׂרָ֑ה ʕᵃśārˈā עֲשָׂרָה ten
כֵּלִ֥ים kēlˌîm כְּלִי tool
אֲחֵרִ֖ים ʔᵃḥērˌîm אַחֵר other
אָֽלֶף׃ ס ʔˈālef . s אֶלֶף thousand
1:10. scyphi argentei secundi quadringenti decem vasa alia mille
Silver cups of a second sort, four hundred and ten: other vessels a thousand.
10. thirty bowls of gold, silver bowls of a second sort four hundred and ten, and other vessels a thousand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ all ▾
John Gill
1:10 Thirty basins of gold,.... Cups or dishes with covers, as the word seems to signify; but, according to Jarchi and Aben Ezra, they were vessels in which the blood of sacrifices was received, and out of which it was sprinkled on the altar:
silver basins of a second sort four hundred and ten; perhaps lesser than the other, however not so valuable, being of silver; in the Apocrypha:"And this was the number of them; A thousand golden cups, and a thousand of silver, censers of silver twenty nine, vials of gold thirty, and of silver two thousand four hundred and ten, and a thousand other vessels.'' (1 Esdras 2:13)the number is 2410; and in the letter of Cyrus, before referred to, it is 2400:
and other vessels a thousand; which are not particularly mentioned; Junius and Tremellius render the words:
other vessels by thousands, there being near 3000 that are not described.
1:111:11: ամենայն կահք ոսկեղէնք եւ արծաթեղէնք՝ հինգ հազար եւ չորեքհարիւր։ Եւ ընդ ամենայն որ էին ընդ Սամանասարայ եւ ընդ ելելոյ գերութեանն ՚ի Բաբելոնէ յԵրուսաղէմ։
11 Բոլոր ոսկէ ու արծաթէ իրերի թիւը հինգ հազար չորս հարիւր էր: Այդ բոլորը Սամանասարն իր հետ Բաբելոնից բերեց Երուսաղէմ՝ գերութիւնից վերադառնալու ժամանակ:
11 Բոլոր ոսկիէ ու արծաթէ ամանները հինգ հազար չորս հարիւր հատ էին։ Անոնց ամէնքը Սասբասար Բաբելոնի գերութենէն գացողներուն հետ ղրկեց։
Ամենայն կահք ոսկեղէնք եւ արծաթեղէնք` հինգ հազար եւ չորեք հարեւր: [8]Եւ ընդ ամենայն որ էին ընդ Սամանասարայ եւ`` ընդ ելելոյ գերութեանն ի Բաբելոնէ յԵրուսաղէմ:

1:11: ամենայն կահք ոսկեղէնք եւ արծաթեղէնք՝ հինգ հազար եւ չորեքհարիւր։ Եւ ընդ ամենայն որ էին ընդ Սամանասարայ եւ ընդ ելելոյ գերութեանն ՚ի Բաբելոնէ յԵրուսաղէմ։
11 Բոլոր ոսկէ ու արծաթէ իրերի թիւը հինգ հազար չորս հարիւր էր: Այդ բոլորը Սամանասարն իր հետ Բաբելոնից բերեց Երուսաղէմ՝ գերութիւնից վերադառնալու ժամանակ:
11 Բոլոր ոսկիէ ու արծաթէ ամանները հինգ հազար չորս հարիւր հատ էին։ Անոնց ամէնքը Սասբասար Բաբելոնի գերութենէն գացողներուն հետ ղրկեց։
zohrab-1805▾ eastern-1994▾ western am▾
1:111:11 всех сосудов, золотых и серебряных, пять тысяч четыреста. Все {это} взял {с собою} Шешбацар, при отправлении переселенцев из Вавилона в Иерусалим.
1:11 πάντα πας all; every τὰ ο the σκεύη σκευος vessel; jar τῷ ο the χρυσῷ χρυσεος of gold; golden καὶ και and; even τῷ ο the ἀργύρῳ αργυρος silver πεντακισχίλια πεντακισχιλιοι five thousand καὶ και and; even τετρακόσια τετρακοσιοι four hundred τὰ ο the πάντα πας all; every ἀναβαίνοντα αναβαινω step up; ascend μετὰ μετα with; amid Σασαβασαρ σασαβασαρ from; away τῆς ο the ἀποικίας αποικια from; out of Βαβυλῶνος βαβυλων Babylōn; Vavilon εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem
1:11 כָּל־ kol- כֹּל whole כֵּלִים֙ kēlîm כְּלִי tool לַ la לְ to † הַ the זָּהָ֣ב zzāhˈāv זָהָב gold וְ wᵊ וְ and לַ la לְ to † הַ the כֶּ֔סֶף kkˈesef כֶּסֶף silver חֲמֵ֥שֶׁת ḥᵃmˌēšeṯ חָמֵשׁ five אֲלָפִ֖ים ʔᵃlāfˌîm אֶלֶף thousand וְ wᵊ וְ and אַרְבַּ֣ע ʔarbˈaʕ אַרְבַּע four מֵאֹ֑ות mēʔˈôṯ מֵאָה hundred הַ ha הַ the כֹּ֞ל kkˈōl כֹּל whole הֶעֱלָ֣ה heʕᵉlˈā עלה ascend שֵׁשְׁבַּצַּ֗ר šēšᵊbbaṣṣˈar שֵׁשְׁבַּצַּר Sheshbazzar עִ֚ם ˈʕim עִם with הֵעָלֹ֣ות hēʕālˈôṯ עלה ascend הַ ha הַ the גֹּולָ֔ה ggôlˈā גֹּולָה exile מִ mi מִן from בָּבֶ֖ל bbāvˌel בָּבֶל Babel לִ li לְ to ירוּשָׁלִָֽם׃ פ yrûšālˈāim . f יְרוּשָׁלִַם Jerusalem
1:11. omnia vasa aurea et argentea quinque milia quadringenta universa tulit Sasabassar cum his qui ascendebant de transmigratione Babylonis in HierusalemAll the vessels of gold and silver, five thousand four hundred: all these Sassabasar brought with them that came up from the captivity of Babylon to Jerusalem.
11. All the vessels of gold and of silver were five thousand and four hundred. All these did Sheshbazzar bring up, when they of the captivity were brought up from Babylon unto Jerusalem.
All the vessels of gold and of silver [were] five thousand and four hundred. All [these] did Sheshbazzar bring up with [them of] the captivity that were brought up from Babylon unto Jerusalem:

1:11 всех сосудов, золотых и серебряных, пять тысяч четыреста. Все {это} взял {с собою} Шешбацар, при отправлении переселенцев из Вавилона в Иерусалим.
1:11
πάντα πας all; every
τὰ ο the
σκεύη σκευος vessel; jar
τῷ ο the
χρυσῷ χρυσεος of gold; golden
καὶ και and; even
τῷ ο the
ἀργύρῳ αργυρος silver
πεντακισχίλια πεντακισχιλιοι five thousand
καὶ και and; even
τετρακόσια τετρακοσιοι four hundred
τὰ ο the
πάντα πας all; every
ἀναβαίνοντα αναβαινω step up; ascend
μετὰ μετα with; amid
Σασαβασαρ σασαβασαρ from; away
τῆς ο the
ἀποικίας αποικια from; out of
Βαβυλῶνος βαβυλων Babylōn; Vavilon
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
1:11
כָּל־ kol- כֹּל whole
כֵּלִים֙ kēlîm כְּלִי tool
לַ la לְ to
† הַ the
זָּהָ֣ב zzāhˈāv זָהָב gold
וְ wᵊ וְ and
לַ la לְ to
† הַ the
כֶּ֔סֶף kkˈesef כֶּסֶף silver
חֲמֵ֥שֶׁת ḥᵃmˌēšeṯ חָמֵשׁ five
אֲלָפִ֖ים ʔᵃlāfˌîm אֶלֶף thousand
וְ wᵊ וְ and
אַרְבַּ֣ע ʔarbˈaʕ אַרְבַּע four
מֵאֹ֑ות mēʔˈôṯ מֵאָה hundred
הַ ha הַ the
כֹּ֞ל kkˈōl כֹּל whole
הֶעֱלָ֣ה heʕᵉlˈā עלה ascend
שֵׁשְׁבַּצַּ֗ר šēšᵊbbaṣṣˈar שֵׁשְׁבַּצַּר Sheshbazzar
עִ֚ם ˈʕim עִם with
הֵעָלֹ֣ות hēʕālˈôṯ עלה ascend
הַ ha הַ the
גֹּולָ֔ה ggôlˈā גֹּולָה exile
מִ mi מִן from
בָּבֶ֖ל bbāvˌel בָּבֶל Babel
לִ li לְ to
ירוּשָׁלִָֽם׃ פ yrûšālˈāim . f יְרוּשָׁלִַם Jerusalem
1:11. omnia vasa aurea et argentea quinque milia quadringenta universa tulit Sasabassar cum his qui ascendebant de transmigratione Babylonis in Hierusalem
All the vessels of gold and silver, five thousand four hundred: all these Sassabasar brought with them that came up from the captivity of Babylon to Jerusalem.
11. All the vessels of gold and of silver were five thousand and four hundred. All these did Sheshbazzar bring up, when they of the captivity were brought up from Babylon unto Jerusalem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:11: All the vessels - were five thousand and four hundred - This place is without doubt corrupted; here it is said the sum of all the vessels, of every quality and kind, was five thousand four hundred; but the enumeration of the articles, as given in Ezr 1:9, Ezr 1:10, gives the sum of two thousand four hundred and ninety-nine only. But we can correct this account from 1 Esdras 2:13, 14.
I shall set both accounts down, that they may be compared together.
Ezr 1:9, Ezr 1:11 1 Esdras 2:13, 14 Golden chargers 30 Golden cups 1000 Silver chargers 1000 Silver cups 1000 Knives 29 Silver censers 29 Golden basons 30 Golden vials 30 Silver basons, second sort 410 Silver vials 2410 Other vessels 1000 Other vessels 1000 Said to be 5400 - only 2499 Total 5469 Difference of the first account from itself: 2901 Difference of the second account from the first: 69
According, therefore, to the sum total in Ezra, the sum total in Esdras is only 69 different. See the next chapter, Ezra 2 (note).
It may be said that the vessels did actually amount to 5400, and that the chief of them only were intended to be specified; and these happen to amount to 2499; but that it was not the design of Ezra to insert the whole; and that the ninth verse should be considered as stating, And of the chief of them, that is, the gold and silver articles, this is the number. But the expression in Ezr 1:10, other vessels, sets this conjecture aside: the place is most manifestly corrupted.
Albert Barnes: Notes on the Bible - 1834
1:11: The sum of the numbers as they stand in the present Hebrew text is 2, 499, instead of 5, 400. In the Apocryphal Book of Esdras the sum given is 5, 469, and with this sum the items in that place exactly agree (1 Esdras 2:13, 14). Most commentators propose to correct Ezra by the passage of Esdras; but the items of Esdras are improbable. Probably the sum total in the present passage has suffered corruption.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: the vessels: Rom 9:23; Ti2 2:19-21
five thousand: Instead of 5, 400, the enumeration of the articles in Ti2 2:9, Ti2 2:10, only amounts to 2, 499; but in the account, Esdras Ti2 2:13, Ti2 2:14, the amount is 5, 469, as will be evident from the following statements:
Temple Vessels In Ezra In Esdras Gold chargers 30 Gold cups 1, 000 Silver chargers 1, 000 Silver cups 1, 000 Knives 29 Silver censers 29 Gold basons 30 Gold vials 30 Silver basons 410 Silver vials 2, 410 Other vessels 1, 000 Other vessels 1, 000 Said to be 5, 400 Total 5, 469 But only 2, 499 Deficiency 2, 901 Surplus 69 It is supposed that they actually amounted to 5, 400, but that only the chief of there specified, the spoons, etc. being omitted.
captivity: Heb. transportation, Mat 1:11, Mat 1:12
Carl Friedrich Keil and Franz Delitzsch
1:11
"All the vessels of gold and of silver were five thousand and four hundred." But only 30 + 1000 אנרטלים, 29 מחלפים, 30 + 410 covered goblets, and 1000 other vessels are enumerated, making together 2499. The same numbers are found in the lxx. Ancient interpreters reconciled the difference by the supposition that in the separate statements only the larger and more valuable vessels are specified, while in the sum-total the greater and lesser are reckoned together. This reconciliation of the discrepancy is, however, evidently arbitrary, and cannot be justified by a reference to 2Chron 36:18, where the taking away of the greater and lesser vessels of the temple at the destruction of Jerusalem is spoken of. In Ezra 1:11 it is indisputably intended to give the sum-total according to the enumeration of the separate numbers. The difference between the two statements has certainly arisen from errors in the numbers, for the correction of which the means are indeed wanting. The error may be supposed to exist in the sum-total, where, instead of 5400, perhaps 2500 should be read, which sum may have been named in round numbers instead of 2499.
(Note: Ewald (Gesch. iv. p. 88) and Bertheau think they find in 1 Esdr. 2:12, 13, a basis for ascertaining the correct number. In this passage 1000 golden and 1000 silver σπονδεῖα, 29 silver θυΐ́σκαι, 30 golden and 2410 silver φιάλαι, and 1000 other vessels, are enumerated (1000 + 10000 + 29 + 30 + 2410 + 1000 = 5469); while the total is said to be 5469. But 1000 golden σπονδεῖα bear no proportion to 1000 silver, still less do 30 golden φιάλαι to 2410 silver. Hence Bertheau is of opinion that the more definite statement 30, of the Hebrew text, is to be regarded as original, instead of the first 1000; that, on the other hand, instead of the 30 golden כּפורים, 1000 originally stood in the text, making the total 5469. Ewald thinks that we must read 1030 instead of 1000 golden אגרטלים (σπονδεῖα), and make the total 5499. In opposition to these conjectures, we prefer abiding by the Hebrew text; for the numbers of 1 Esdras are evidently the result of an artificial, yet unskilful reconciliation of the discrepancy. It cannot be inferred, from the fact that Ezra subsequently, at his return to Jerusalem, brought with him 20 golden כּפורים, that the number of 30 such כּפורים given in this passage is too small.)
הגּולה העלות עם, at the bringing up of the carried away, i.e., when they were brought up from Babylon to Jerusalem. The infinitive Niphal העלות, with a passive signification, occurs also Jer 37:11.
Geneva 1599
1:11 All the vessels of gold and of silver [were] five thousand and four hundred. All [these] did Sheshbazzar bring up (k) with [them of] the captivity that were brought up from Babylon unto Jerusalem.
(k) With the Jews who had been kept captive in Babylon.
John Gill
1:11 All the vessels of gold, and of silver, were five thousand and four hundred,.... Those that are mentioned make no more than 2499, which Aben Ezra thinks were the larger vessels; but this general sum takes in great and small, as in 2Chron 36:18 in the letter of Cyrus, before mentioned, these vessels are more particularly described, and their several numbers given, which together amount to the exact number in the text, 5400; the apocryphal Ezra makes them 5469:
all these did Sheshbazzar bring up with them of the captivity, that were brought up from Babylon unto Jerusalem: of whom there is a large and particular account in the following chapter.
Robert Jamieson, A. R. Fausset and David Brown
1:11 All the vessels of gold and of silver were five thousand and four hundred--The vessels here specified amount only to the number of 2499. Hence it is probable that the larger vases only are mentioned, while the inventory of the whole, including great and small, came to the gross sum stated in the text.
them of the captivity that were brought up from Babylon unto Jerusalem--All the Jewish exiles did not embrace the privilege which the Persian king granted them. The great proportion, born in Babylon, preferred continuing in their comfortable homes to undertaking a distant, expensive, and hazardous journey to a desolate land. Nor did the returning exiles all go at once. The first band went with Zerubbabel, others afterwards with Ezra, and a large number with Nehemiah at a still later period.