Բ Եզրաս / Ezra - 9 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The affairs of the church were in a very good posture, we may well suppose, now that Ezra presided in them. Look without; the government was kind to them. We hear no complaints of persecution and oppression; their enemies had either their hearts turned or at least their hands tied; their neighbours were civil, and we hear of no wars nor rumours of wars; there were none to make them afraid; all was as well as could be, considering that they were few, and poor, and subjects to a foreign prince. Look at home; we hear nothing of Baal, or Ashtaroth, nor Moloch, no images, nor groves, nor golden calves, no, nor so much as high places (not only no idolatrous altars, but no separate ones), but the temple was duly respected and the temple service carefully kept up. Yet all was not well either. The purest ages of the church have had some corruptions, and it will never be presented "without spot or wrinkle" till it is "a glorious church," a church "triumphant," Eph. v. 27. We have here, I. A complaint brought to Ezra of the many marriages that had been made with strange wives, ver. 1, 2. II. The great trouble which he, and others influenced by his example, were in upon this information, ver. 3, 4. III. The solemn confession which he made of this sin to God, with godly sorrow, and shame, ver. 5-15.
Adam Clarke: Commentary on the Bible - 1831
The princes inform Ezra that many of the people now settled in the had married heathen wives; and several of the rulers were principal offenders in this thing, Ezr 9:1, Ezr 9:2. He is greatly afflicted, Ezr 9:3, Ezr 9:4. His prayer to God on thus account, Ezr 9:5-15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Ezr 9:1, Ezra mourns for the affinity of the people with strangers; Ezr 9:5, He prays unto God, with confession of sins.
Carl Friedrich Keil and Franz Delitzsch

Ezra's Proceedings in the Severance of the Strange Women from the Congregation of Israel - Ezra 9:1
When Ezra, some time after his arrival, was in the temple at Jerusalem, the princes of the people informed him that the Israelites had mingled themselves by marriage with the people of the lands (Ezra 9:1-2). Deeply moved by this communication, he sat astonished till the time of the evening sacrifice, while all who feared God's word assembled about him (Ezra 9:3, Ezra 9:4). At the evening sacrifice he fell upon his knees and prayed, making a touching confession of sin before God, in the name of the congregation (Ezra 9:5-15). During this prayer many were gathered around him weeping, and Shecaniah coming forth from their midst, acknowledged that transgressions of the congregation, and declared that they would make a covenant with God to put away all the strange wives (Ezra 10:1-4). After making the princes, the priests, and Levites take an oath that they would do according to the declaration thus made, Ezra left the temple and retired to the chamber of Johanan, to fast and mourn over the transgression of those who had returned from captivity (Ezra 10:5, Ezra 10:6). An assembly at Jerusalem was then proclaimed, and those who should not attend it were threatened with heavy penalties (Ezra 10:7-9). At this assembly Ezra reproved the people for their transgression, and called upon them to separate themselves from the people of the countries, and from the strange wives (Ezra 10:10, Ezra 10:11); upon which the assembly resolved to appoint a commission to investigate and decide upon individual cases. In spite of the opposition of some, this proposal was accepted, and the commission named (Ezra 10:12-17), which held its sittings from the first day of the tenth month, and made an end of its investigations into all cases brought before it by the close of the year. Then follows the list of those who had taken strange wives (10:18-44), with which the book concludes.
John Gill
INTRODUCTION TO EZRA 9
Ezra being informed, by some of the princes who complained unto him, of the marriages of many of the Israelites with the people of the land, the Canaanites and others, was greatly grieved and distressed, Ezra 9:1, upon which he made a confession of their sins to God, with great shame, sorrow, and contrition, and deprecated the evils which they deserved, Ezra 9:6.
9:19:1: Եւ ՚ի կատարել այսր ամենայնի՝ մերձեցա՛ն առ իս իշխանքն եւ ասեն. Ո՛չ որոշեցան ժողովուրդն Իսրայէլի եւ քահանայքն եւ Ղեւտացիքն ՚ի ժողովրդոց՝ եւ յերկրէ՝ որ են հեռագոյն ՚ի նոցանէ. Քանանացին, եւ Քետացին, եւ Փերեզացին, եւ Յեբուսացին, եւ Ամմոնացին, եւ Մովաբացին, եւ Եգիպտացին, եւ Ամովրհացին[5019]։ [5019] Ոմանք. Մերձեցան առ իշխանքն եւ ասեն։
1 Այս բոլորը կատարուելուց յետոյ իշխանները մօտեցան ինձ եւ ասացին. «Իսրայէլի ժողովուրդը, քահանաներն ու ղեւտացիները չեն կտրել իրենց կապերը այն հեռաւոր ժողովուրդների ու երկրների հետ, ուր եղել են՝ չեն բաժանուել քանանացիներից ու քետացիներից, փերեզացիներից ու յեբուսացիներից, ամոնացիներից ու մովաբացիներից, եգիպտացիներից ու ամորհացիներից,
9 Երբ այս բաները կատարուեցան, իշխանները ինծի մօտեցան ու ըսին. «Իսրայէլի ժողովուրդը եւ քահանաներն ու Ղեւտացիները այս երկիրներուն ժողովուրդներէն չզատուեցան, հապա Քանանացիներուն, Փերեզացիներուն, Յեբուսացիներուն, Ամմոնացիներուն, Մովաբացիներուն, Եգիպտացիներուն ու Ամօրհացիներուն պղծութիւններուն պէս կ’ընեն.
Եւ ի կատարել այսր ամենայնի` մերձեցան առ իս իշխանքն եւ ասեն. Ոչ որոշեցան ժողովուրդն Իսրայելի եւ քահանայքն եւ Ղեւտացիքն ի ժողովրդոց [168]եւ յերկրէ` որ են հեռագոյն ի նոցանէ.`` Քանանացին եւ Քետացին եւ Փերեզացին եւ Յեբուսացին եւ Ամմոնացին եւ Մովաբացին եւ Եգիպտացին եւ Ամովրհացին:

9:1: Եւ ՚ի կատարել այսր ամենայնի՝ մերձեցա՛ն առ իս իշխանքն եւ ասեն. Ո՛չ որոշեցան ժողովուրդն Իսրայէլի եւ քահանայքն եւ Ղեւտացիքն ՚ի ժողովրդոց՝ եւ յերկրէ՝ որ են հեռագոյն ՚ի նոցանէ. Քանանացին, եւ Քետացին, եւ Փերեզացին, եւ Յեբուսացին, եւ Ամմոնացին, եւ Մովաբացին, եւ Եգիպտացին, եւ Ամովրհացին[5019]։
[5019] Ոմանք. Մերձեցան առ իշխանքն եւ ասեն։
1 Այս բոլորը կատարուելուց յետոյ իշխանները մօտեցան ինձ եւ ասացին. «Իսրայէլի ժողովուրդը, քահանաներն ու ղեւտացիները չեն կտրել իրենց կապերը այն հեռաւոր ժողովուրդների ու երկրների հետ, ուր եղել են՝ չեն բաժանուել քանանացիներից ու քետացիներից, փերեզացիներից ու յեբուսացիներից, ամոնացիներից ու մովաբացիներից, եգիպտացիներից ու ամորհացիներից,
9 Երբ այս բաները կատարուեցան, իշխանները ինծի մօտեցան ու ըսին. «Իսրայէլի ժողովուրդը եւ քահանաներն ու Ղեւտացիները այս երկիրներուն ժողովուրդներէն չզատուեցան, հապա Քանանացիներուն, Փերեզացիներուն, Յեբուսացիներուն, Ամմոնացիներուն, Մովաբացիներուն, Եգիպտացիներուն ու Ամօրհացիներուն պղծութիւններուն պէս կ’ընեն.
zohrab-1805▾ eastern-1994▾ western am▾
9:19:1 По окончании сего, подошли ко мне начальствующие и сказали: народ Израилев и священники и левиты не отделились от народов иноплеменных с мерзостями их, от Хананеев, Хеттеев, Ферезеев, Иевусеев, Аммонитян, Моавитян, Египтян и Аморреев,
9:1 καὶ και and; even ὡς ως.1 as; how ἐτελέσθη τελεω perform; finish ταῦτα ουτος this; he ἤγγισαν εγγιζω get close; near πρός προς to; toward με με me οἱ ο the ἄρχοντες αρχων ruling; ruler λέγοντες λεγω tell; declare οὐκ ου not ἐχωρίσθη χωριζω separate; depart ὁ ο the λαὸς λαος populace; population Ισραηλ ισραηλ.1 Israel καὶ και and; even οἱ ο the ἱερεῖς ιερευς priest καὶ και and; even οἱ ο the Λευῖται λευιτης Leuΐtēs; Leitis ἀπὸ απο from; away λαῶν λαος populace; population τῶν ο the γαιῶν γαια in μακρύμμασιν μακρυμμα he; him τῷ ο the Χανανι χανανι the Εθι εθι the Φερεζι φερεζι the Ιεβουσι ιεβουσι the Αμμωνι αμμωνι the Μωαβι μωαβι the Μοσερι μοσερι and; even ὁ ο the Αμορι αμορι Amori
9:1 וּ û וְ and כְ ḵᵊ כְּ as כַלֹּ֣ות ḵallˈôṯ כלה be complete אֵ֗לֶּה ʔˈēlleh אֵלֶּה these נִגְּשׁ֨וּ niggᵊšˌû נגשׁ approach אֵלַ֤י ʔēlˈay אֶל to הַ ha הַ the שָּׂרִים֙ śśārîm שַׂר chief לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say לֹֽא־ lˈō- לֹא not נִבְדְּל֞וּ nivdᵊlˈû בדל separate הָ hā הַ the עָ֤ם ʕˈām עַם people יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel וְ wᵊ וְ and הַ ha הַ the כֹּהֲנִ֣ים kkōhᵃnˈîm כֹּהֵן priest וְ wᵊ וְ and הַ ha הַ the לְוִיִּ֔ם lᵊwiyyˈim לֵוִי Levite מֵ mē מִן from עַמֵּ֖י ʕammˌê עַם people הָ hā הַ the אֲרָצֹ֑ות ʔᵃrāṣˈôṯ אֶרֶץ earth כְּ֠ kᵊ כְּ as תֹועֲבֹֽתֵיהֶם ṯôʕᵃvˈōṯêhem תֹּועֵבָה abomination לַ la לְ to † הַ the כְּנַעֲנִ֨י kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite הַ ha הַ the חִתִּ֜י ḥittˈî חִתִּי Hittite הַ ha הַ the פְּרִזִּ֣י ppᵊrizzˈî פְּרִזִּי Perizzite הַ ha הַ the יְבוּסִ֗י yᵊvûsˈî יְבוּסִי Jebusite הָֽ hˈā הַ the עַמֹּנִי֙ ʕammōnˌî עַמֹּונִי Ammonite הַ ha הַ the מֹּ֣אָבִ֔י mmˈōʔāvˈî מֹואָבִי Moabite הַ ha הַ the מִּצְרִ֖י mmiṣrˌî מִצְרִי Egyptian וְ wᵊ וְ and הָ hā הַ the אֱמֹרִֽי׃ ʔᵉmōrˈî אֱמֹרִי Amorite
9:1. postquam autem haec conpleta sunt accesserunt ad me principes dicentes non est separatus populus Israhel et sacerdotes et Levitae a populis terrarum et de abominationibus eorum Chananei videlicet et Hetthei et Ferezei et Iebusei et Ammanitarum et Moabitarum et Aegyptiorum et AmorreorumAnd after these things were accomplished, the princes came to me, saying: The people of Israel, and the priests and Levites have not separated themselves from the people of the lands, and from their abominations, namely, of the Chanaanites, and the Hethites, and the Pherezites, and the Jebusites, and the Ammonites, and the Moabites, and the Egyptians, and the Amorrhites.
1. Now when these things were done, the princes drew near unto me, saying, The people of Israel, and the priests and the Levites, have not separated themselves from the peoples of the lands, according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.
9:1. Then, after these things were completed, the leaders came to me, saying: “The people of Israel, the priests, and the Levites, have not been separated from the peoples of the lands and from their abominations, especially those of the Canaanites, and Hittites, and Perizzites, and Jebusites, and Ammonites, and Moabites, and Egyptians, and Amorites.
9:1. Now when these things were done, the princes came to me, saying, The people of Israel, and the priests, and the Levites, have not separated themselves from the people of the lands, [doing] according to their abominations, [even] of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.
Now when these things were done, the princes came to me, saying, The people of Israel, and the priests, and the Levites, have not separated themselves from the people of the lands, [doing] according to their abominations, [even] of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites:

9:1 По окончании сего, подошли ко мне начальствующие и сказали: народ Израилев и священники и левиты не отделились от народов иноплеменных с мерзостями их, от Хананеев, Хеттеев, Ферезеев, Иевусеев, Аммонитян, Моавитян, Египтян и Аморреев,
9:1
καὶ και and; even
ὡς ως.1 as; how
ἐτελέσθη τελεω perform; finish
ταῦτα ουτος this; he
ἤγγισαν εγγιζω get close; near
πρός προς to; toward
με με me
οἱ ο the
ἄρχοντες αρχων ruling; ruler
λέγοντες λεγω tell; declare
οὐκ ου not
ἐχωρίσθη χωριζω separate; depart
ο the
λαὸς λαος populace; population
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
οἱ ο the
ἱερεῖς ιερευς priest
καὶ και and; even
οἱ ο the
Λευῖται λευιτης Leuΐtēs; Leitis
ἀπὸ απο from; away
λαῶν λαος populace; population
τῶν ο the
γαιῶν γαια in
μακρύμμασιν μακρυμμα he; him
τῷ ο the
Χανανι χανανι the
Εθι εθι the
Φερεζι φερεζι the
Ιεβουσι ιεβουσι the
Αμμωνι αμμωνι the
Μωαβι μωαβι the
Μοσερι μοσερι and; even
ο the
Αμορι αμορι Amori
9:1
וּ û וְ and
כְ ḵᵊ כְּ as
כַלֹּ֣ות ḵallˈôṯ כלה be complete
אֵ֗לֶּה ʔˈēlleh אֵלֶּה these
נִגְּשׁ֨וּ niggᵊšˌû נגשׁ approach
אֵלַ֤י ʔēlˈay אֶל to
הַ ha הַ the
שָּׂרִים֙ śśārîm שַׂר chief
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
לֹֽא־ lˈō- לֹא not
נִבְדְּל֞וּ nivdᵊlˈû בדל separate
הָ הַ the
עָ֤ם ʕˈām עַם people
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
הַ ha הַ the
כֹּהֲנִ֣ים kkōhᵃnˈîm כֹּהֵן priest
וְ wᵊ וְ and
הַ ha הַ the
לְוִיִּ֔ם lᵊwiyyˈim לֵוִי Levite
מֵ מִן from
עַמֵּ֖י ʕammˌê עַם people
הָ הַ the
אֲרָצֹ֑ות ʔᵃrāṣˈôṯ אֶרֶץ earth
כְּ֠ kᵊ כְּ as
תֹועֲבֹֽתֵיהֶם ṯôʕᵃvˈōṯêhem תֹּועֵבָה abomination
לַ la לְ to
הַ the
כְּנַעֲנִ֨י kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite
הַ ha הַ the
חִתִּ֜י ḥittˈî חִתִּי Hittite
הַ ha הַ the
פְּרִזִּ֣י ppᵊrizzˈî פְּרִזִּי Perizzite
הַ ha הַ the
יְבוּסִ֗י yᵊvûsˈî יְבוּסִי Jebusite
הָֽ hˈā הַ the
עַמֹּנִי֙ ʕammōnˌî עַמֹּונִי Ammonite
הַ ha הַ the
מֹּ֣אָבִ֔י mmˈōʔāvˈî מֹואָבִי Moabite
הַ ha הַ the
מִּצְרִ֖י mmiṣrˌî מִצְרִי Egyptian
וְ wᵊ וְ and
הָ הַ the
אֱמֹרִֽי׃ ʔᵉmōrˈî אֱמֹרִי Amorite
9:1. postquam autem haec conpleta sunt accesserunt ad me principes dicentes non est separatus populus Israhel et sacerdotes et Levitae a populis terrarum et de abominationibus eorum Chananei videlicet et Hetthei et Ferezei et Iebusei et Ammanitarum et Moabitarum et Aegyptiorum et Amorreorum
And after these things were accomplished, the princes came to me, saying: The people of Israel, and the priests and Levites have not separated themselves from the people of the lands, and from their abominations, namely, of the Chanaanites, and the Hethites, and the Pherezites, and the Jebusites, and the Ammonites, and the Moabites, and the Egyptians, and the Amorrhites.
9:1. Then, after these things were completed, the leaders came to me, saying: “The people of Israel, the priests, and the Levites, have not been separated from the peoples of the lands and from their abominations, especially those of the Canaanites, and Hittites, and Perizzites, and Jebusites, and Ammonites, and Moabites, and Egyptians, and Amorites.
9:1. Now when these things were done, the princes came to me, saying, The people of Israel, and the priests, and the Levites, have not separated themselves from the people of the lands, [doing] according to their abominations, [even] of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
1-2. Получение Ездрой сведений о существовании браков с иноплеменницами. 3-5. Скорбь Ездры. 6-15. Молитва Ездры.

1: — По окончании сего. Неопределенное указэте, имешдо тот смысл, что после описанных ранее событий произошло вскоре и то, о чем говорит писатель далее. Из того, что Ездре о существовании смешанных браков было сообщено другими, и из описания сильного впечатления, произведенного на Ездру этими сообщениями (ст. 3-5) можно также заключать, что событие, описанное в гл. IX, совершилось вскоре по прибытии Ездры в Иеруалим. - Не отделились от народов с мерэостями их, -точнее с евр, в виду мерзостей их. Из перечисления языческих народов,

делаемого в 1: ст., нельзя заключать, что ханаанские народы существовали еще в то время: перечисление делается по образцу Пятикнижия (ср. Втор. VII, 1-11). Законом Моисеевым запрещались брат только оананеянками (Исх XXXIV, 12-16; Втор VII, 8: и д.; Суд III, 5: и д.). Нарушение этого закона в описываемый период в значительной мере вызывалось необходимостью, так как при переселениях и колонизации всегда число мужчин превосходит число женщин.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Ezra's Reformation. B. C. 456.

1 Now when these things were done, the princes came to me, saying, The people of Israel, and the priests, and the Levites, have not separated themselves from the people of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites. 2 For they have taken of their daughters for themselves, and for their sons: so that the holy seed have mingled themselves with the people of those lands: yea, the hand of the princes and rulers hath been chief in this trespass. 3 And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down astonied. 4 Then were assembled unto me every one that trembled at the words of the God of Israel, because of the transgression of those that had been carried away; and I sat astonied until the evening sacrifice.
Ezra, like Barnabas when he came to Jerusalem and saw the grace of God to his brethren there, no doubt was glad, and exhorted them all that with purpose of heart they would cleave to the Lord, Acts xi. 23. He saw nothing amiss (many corruptions lurk out of the view of the most vigilant rulers); but here is a damp upon his joys: information is brought him that many of the people, yea, and some of the rulers, had married wives out of heathen families, and joined themselves in affinity with strangers. Observe,
I. What the sin was that they were guilty of: it was mingling with the people of those lands (v. 2), associating with them both in trade and in conversation, making themselves familiar with them, and, to complete the affinity, taking their daughters in marriages to their sons. We are willing to hope that they did not worship their gods, but that their captivity had cured them of their idolatry: it is said indeed that they did according to their abominations; but that (says bishop Patrick) signifies here only the imitation of the heathen in promiscuous marriages with any nation whatsoever, which by degrees would lead them to idolatry. Herein, 1. They disobeyed the express command of God, which forbade all intimacy with the heathen, and particularly in matrimonial contracts, Deut. vii. 3. 2. They profaned the crown of their peculiarity, and set themselves upon a level with those above whom God had by singular marks of his favour, of late as well as formerly, dignified them. 3. They distrusted the power of God to protect and advance them, and were led by carnal policy, hoping to strengthen themselves and make an interest among their neighbours by these alliances. A practical disbelief of God's all-sufficiency is at the bottom of all the sorry shifts we make to help ourselves. 4. They exposed themselves, and much more their children, to the peril of idolatry, the very sin, and introduced by this very way, that had cone been the ruin of their church and nation.
II. Who were the persons that were guilty of this sin, not only some of the unthinking people of Israel, that knew no better, but many of the priests and Levites, whose office it was to teach the law, and this law among the rest, and in whom, by reason of their elevation above common Israelites, it was a greater crime. It was a diminution to the sons of that tribe to match into any other tribe, and they seldom did except into the royal tribe; but for them to match with heathen, with Canaanites, and Hittites, and I know not whom, was such a disparagement as, if they had had any sense, though not of duty, yet of honour, one would think, they would never have been guilty of. Yet this was not the worst: The hand of the princes and rulers, who by their power should have prevented or reformed this high misdemeanour, was chief in this trespass. If princes be in a trespass, they will be charged as chief in it, because of the influence their examples will have upon others. Many will follow their pernicious ways. But miserable is the case of that people whose leaders debauch them and cause them to err.
III. The information that was given of this to Ezra. It was given by the persons that were most proper to complain, the princes, those of them that had kept their integrity and with it their dignity; they could not have accused others if they themselves had not been free from blame. It was given to the person who had power to mend the matter, who, as a ready scribe in the law of God, could argue with them, and, as king's commissioner, could awe them. It is probable that these princes had often endeavoured to redress this grievance and could not; but now they applied to Ezra, hoping that his wisdom, authority, and interest, would prevail to do it. Those that cannot of themselves reform public abuses may yet do good service by giving information to those that can.
IV. The impression this made upon Ezra (v. 3): He rent his clothes, plucked off his hair, and sat down astonished. Thus he expressed the deep sense he had, 1. Of the dishonour hereby done to God. It grieved him to the heart to think that a people called by his name should so grossly violate his law, should be so little benefited by his correction, and make such bad returns for his favours. 2. Of the mischief the people had hereby done to themselves and the danger they were in of the wrath of God breaking out against them. Note, (1.) The sins of others should be our sorrow, and the injury done by them to God's honour and the souls of men is what we should lay to heart. (2.) Sorrow for sin must be great sorrow; such Ezra's was, as for an only son or a first-born. (3.) The scandalous sins of professors are what we have reason to be astonished at. We may stand amazed to see men contradict, disparage, prejudice, ruin, themselves. Strange that men should act so inconsiderately and so inconsistently with themselves! Upright men are astonished at it.
Adam Clarke: Commentary on the Bible - 1831
9:1: The people of Israel - These were they who had returned at first with Zerubbabel, and were settled in the land of Judea and whom Ezra found on his arrival to be little better than the Canaanitish nations from whom God had commanded them ever to keep separate.
Albert Barnes: Notes on the Bible - 1834
9:1: Abominations - The mixed marriages had pRev_ented that complete separation of the people of God from the idolatrous rites, or "abominations," which the Law required, and which was necessary for purity of religion. See Kg1 11:2 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:1: the princes: Ezr 10:8; Jer 26:10, Jer 26:16
have not separated: Ezr 6:21, Ezr 6:22, Ezr 10:10, Ezr 10:11; Exo 33:16; Num 23:9; Neh 9:2, Neh 13:3; Isa 52:11; Co2 6:14-18
doing according: Lev 18:3, Lev 18:24-30; Deu 12:30, Deu 12:31, Deu 18:9; Ch2 33:2; Psa 106:35; Rom 2:17-25
of the Canaanites: Gen 15:16, Gen 15:19-21; Exo 23:23; Deu 20:17, Deu 20:18
Ammonites: Deu 23:3-5; Kg1 11:1, Kg1 11:5-7; Neh 4:3, Neh 4:7, Neh 13:1-3
Moabites: Num 25:1-3
Carl Friedrich Keil and Franz Delitzsch
9:1
Information given of the intermingling of Israel with the heathen nations of the land by marriage (Ezra 9:1-4), and Ezra's prayer and confession (Ezra 9:5-15). - Ezra 9:1, Ezra 9:2. "When this was done, the princes came to me, and said, The people of Israel, and the priests, and the Levites, do not separate themselves from the people of the lands, according to their abominations, (even) of the Canaanites; ... for they have taken (wives) of their daughters for themselves and for their sons, and the holy seed have mingled themselves with the people of the lands." What now follows is placed in close chronological sequence with what precedes by the formula אלּה וּככלּות, at the time of the completion of these things; comp. 2Chron 31:1; 2Chron 29:29; 2Chron 7:1. אלּה are the things related Ezra 8:33-36. Of these the delivery of the gifts took place on the fourth day after Ezra's arrival at Jerusalem, i.e., on the fourth or fifth day of the first month (comp. Ezra 8:32, etc., with Ezra 7:9). The sacrifices (Ezra 8:35) would undoubtedly be offered immediately; and the royal orders would be transmitted to the satraps and governors (Ezra 8:36) very soon after. As soon, then, as Ezra received intelligence concerning the illegal marriages, he took the matter in hand, so that all related (Ezra 9:3-10) occurred on one day. The first assemblage of the people with relation to this business was not, however, held till the twentieth day of the ninth month (Ezra 10:9); while on the calling of this meeting, appearance thereat was prescribed within three days, thus leaving apparently an interval of nine whole months between Ezra 8 and Ezra 9:1-15. Hence Bertheau conjectures that the first proclamation of this assembly encountered opposition, because certain influential personages were averse to the further prosecution of this matter (Ezra 10:15). But though Ezra 10:4-7 does not inform us what period elapsed between the adoption of Shecaniah's proposal to Ezra, and the proclamation for assembling the people at Jerusalem, the narrative does not give the impression that this proclamation was delayed for months through the opposition it met with. Besides, Ezra may have received the information concerning the unlawful marriages, not during the month of his arrival at Jerusalem, but some months later. We are not told whether it was given immediately, or soon after the completion of the matters mentioned Ezra 8:33-36. The delivery of the royal commands to the satraps and governors (Ezra 8:36) may have occupied weeks or months, the question being not merely to transmit the king's decrees to the said officials, but to come to such an understanding with them as might secure their favour and goodwill in assisting the newly established community, and supporting the house of God. The last sentence (Ezra 8:36), "And they furthered the people and the house of God," plainly shows that such an understanding with the royal functionaries was effected, by transactions which must have preceded what is related Ezra 9:1-15.
This matter having been arranged, and Ezra being now about to enter upon the execution of his commission to inquire concerning Judah and Jerusalem according to the law of his God (Ezra 7:12), he received information of the illegal marriages. While he was in the temple, the princes (השּׂרים, the princes, are those who give the information, the article being used e.g., like that in הפּליט, Gen 14:13) came to him, saying: The people (viz., Israel, the priests, and the Levites; the three classes of the Israelite community) do not separate themselves from the people of the lands; comp. Ezra 6:21. כּתעבתיהם, with respect to their abominations, i.e., as Israel should have done with respect to the abominations of these people. The ל to לכּנעני might be regarded as introducing the enumeration of the different nations, and corresponding with מעמּי; it is, however, more likely that it is used merely as a periphrasis for the genitive, and subordinates the names to תּעבתיהם: their, i.e., the Canaanites', etc., abominations, the suffix relating, as e.g., at Ezra 3:12 and elsewhere, to the names following. Give Canaanitish races are here named, as in Ex 13:5, with this difference, that the Perizzites are here substituted for the Hivites, while in Ex 3:8; Ex 23:23, both are enumerated, making six; to these are added in Deut 7:1 the Girgashites, making, generally speaking, seven nations. Ammonites, Moabites, and Egyptians are here cited besides the Canaanitish races. The non-severance of the Israelites from these nations consisted, according to Ezra 9:2, in the fact of their having contracted marriages with them. In the law, indeed (Ex 34:16; Deut 7:3), only marriages with Canaanitish women were forbidden; but the reason of this prohibition, viz., that Israel might not be seduced by them to idolatry, made its extension to Moabites, Ammonites, and Egyptians necessary under existing circumstances, if an effectual check was to be put to the relapse into heathenism of the Israelitish community, now but just gathered out again from among the Gentiles. For during the captivity idolaters of all nations had settled in the depopulated country, and mingled with the remnant of the Israelites left there. By "the people of the lands," however, we are not to understand, with J. H. Michaelis, remnants of the races subjugated by Nebuchadnezzar and carried to Babylon, - who were now, after seventy years, returning, as well as the Jews, to their native lands under Cyrus; in support of which view Mich. incorrectly refers to Jer 25:9, etc. - but those portions, both of the ancient Canaanitish races and of the Moabites and Ammonites, who, escaping the sentence of captivity, remained in the land. נשׂאוּ is naturally completed by נשׁים from the context; comp. Ezra 10:44; 2Chron 11:21, and other passages. The subject of התערבוּ is the collective הקּדשׁ זרע, the holy seed, i.e., the members of the nation called to holiness (Ex 19:5). The appellation is taken from Is 6:13, where the remnant of the covenant people, preserved in the midst of judgments, and purified thereby, is called a holy seed. The second part of Ezra 9:2 contains an explanatory accessory clause: and the hand of the princes and rulers hath been first in this unfaithfulness (מעל, comp. Lev 5:15), i.e., the princes were the first to transgress; on the figurative expression, comp. Deut 13:10. סגנים is an Old-Persian word naturalized in Hebrew, signifying commander, prefect; but its etymology is not as yet satisfactorily ascertained: see Delitzsch on Is 41:25.
Geneva 1599
9:1 Now when these things were done, the princes came to me, saying, The people of Israel, and the priests, and the Levites, have not (a) separated themselves from the people of the lands, [doing] according to their abominations, [even] of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.
(a) From the time they came home under Zerubbabel until the coming of Ezra, they had degenerated contrary to the law of God, and married where it was not lawful, (Deut 7:3).
John Gill
9:1 Now when these things were done,.... When the captives with Ezra had refreshed themselves, and weighed the money and vessels they brought, and put them into the hands of proper persons, and offered sacrifices, and delivered the king's commissions to his lieutenants and governors, and shown his own:
the princes came to me; some of the nobles of Israel, the most religious of them, who were concerned at the corruptions that were among them, though not a sufficient number to reform them:
saying the people of Israel, and the priests, and the Levites, have not separated themselves from the people of the land: but joined with them, though not in idolatrous practices, yet by marrying with them, which might lead them into them:
doing according to their abominations; not serving idols as they did, but imitating them in their marriages: even
of the Canaanites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites; affinity with many of these was forbidden by an express law, Deut 7:1 all but the Moabites, Ammonites, and Egyptians, and from these for the same reason they were to abstain; namely, lest they should be drawn into idolatry; that the priests and Levites should do this, who ought to have known the law, and instructed the people better, was very sad and shocking.
Robert Jamieson, A. R. Fausset and David Brown
9:1 EZRA MOURNS FOR THE AFFINITY OF THE PEOPLE WITH STRANGERS. (Ezra 9:1-4)
Now when these things were done--The first days after Ezra's arrival in Jerusalem were occupied in executing the different trusts committed to him. The nature and design of the office with which the royal authority had invested him was publicly made known to his own people by the formal delivery of the contribution and the sacred vessels brought from Babylon to the priests to be deposited in the temple. Then his credentials were privately presented to the provincial governors; and by this prudent, orderly proceeding he put himself in the best position to avail himself of all the advantages guaranteed him by the king. On a superficial view everything contributed to gratify his patriotic feelings in the apparently flourishing state of the church and country. But a further acquaintance discovered the existence of great corruptions, which demanded immediate correction. One was particularly brought under his notice as being the source and origin of all others; namely, a serious abuse that was practised respecting the law of marriage.
the princes came to me, saying--The information they lodged with Ezra was to the effect that numbers of the people, in violation of the divine law (Deut 7:2-3), had contracted marriages with Gentile women, and that the guilt of the disorderly practice, far from being confined to the lower classes, was shared in by several of the priests and Levites, as well as of the leading men in the country. This great irregularity would inevitably bring many evils in its train; it would encourage and increase idolatry, as well as break down the barriers of distinction which, for important purposes, God had raised between the Israelites and all other people. Ezra foresaw these dangerous consequences, but was overwhelmed with a sense of the difficulty of correcting the evil, when matrimonial alliances had been formed, families had been reared, affections engaged, and important interests established.
9:29:2: Քանզի արարին կանա՛յս ՚ի դստերաց նոցա, ինքեա՛նք եւ որդիք իւրեանց. եւ խառնակեալ պղծեցաւ սերմն սրբութեան նոցա ընդ ժողովուրդ երկրին այնորիկ. եւ եղեւ սկիզբն անօրէնութեանս այսորիկ յիշխանացն։
2 քանի որ նրանց աղջիկներից կին առան իրենց համար՝ թէ՛ իրենք եւ թէ՛ իրենց որդիները. նրանց սուրբ սերմը խառնակուեց ու պղծուեց այդ երկրների ժողովուրդների հետ, եւ անօրէնութեան այդ սկիզբը ծագեց իշխաններից»:
2 Վասն զի իրենց համար ու իրենց որդիներուն համար անոնց աղջիկներէն կիներ առին եւ սուրբ սերունդը այս երկիրներուն ժողովուրդներուն հետ խառնուեցաւ ու իշխաններն ու ոստիկանները այս մեղքը գործելու մէջ առաջինները եղան»։
Քանզի արարին կանայս ի դստերաց նոցա, ինքեանք եւ որդիք իւրեանց. եւ խառնակեալ պղծեցաւ սերմն սրբութեան [169]նոցա ընդ ժողովուրդ երկրին այնորիկ, եւ եղեւ սկիզբն անօրէնութեանս այսորիկ [170]յիշխանացն:

9:2: Քանզի արարին կանա՛յս ՚ի դստերաց նոցա, ինքեա՛նք եւ որդիք իւրեանց. եւ խառնակեալ պղծեցաւ սերմն սրբութեան նոցա ընդ ժողովուրդ երկրին այնորիկ. եւ եղեւ սկիզբն անօրէնութեանս այսորիկ յիշխանացն։
2 քանի որ նրանց աղջիկներից կին առան իրենց համար՝ թէ՛ իրենք եւ թէ՛ իրենց որդիները. նրանց սուրբ սերմը խառնակուեց ու պղծուեց այդ երկրների ժողովուրդների հետ, եւ անօրէնութեան այդ սկիզբը ծագեց իշխաններից»:
2 Վասն զի իրենց համար ու իրենց որդիներուն համար անոնց աղջիկներէն կիներ առին եւ սուրբ սերունդը այս երկիրներուն ժողովուրդներուն հետ խառնուեցաւ ու իշխաններն ու ոստիկանները այս մեղքը գործելու մէջ առաջինները եղան»։
zohrab-1805▾ eastern-1994▾ western am▾
9:29:2 потому что взяли дочерей их за себя и за сыновей своих, и смешалось семя святое с народами иноплеменными, и притом рука знатнейших и главнейших была в сем беззаконии первою.
9:2 ὅτι οτι since; that ἐλάβοσαν λαμβανω take; get ἀπὸ απο from; away θυγατέρων θυγατηρ daughter αὐτῶν αυτος he; him ἑαυτοῖς εαυτου of himself; his own καὶ και and; even τοῖς ο the υἱοῖς υιος son αὐτῶν αυτος he; him καὶ και and; even παρήχθη παραγω head along; head aside σπέρμα σπερμα seed τὸ ο the ἅγιον αγιος holy ἐν εν in λαοῖς λαος populace; population τῶν ο the γαιῶν γαια and; even χεὶρ χειρ hand τῶν ο the ἀρχόντων αρχων ruling; ruler ἐν εν in τῇ ο the ἀσυνθεσίᾳ ασυνθεσια this; he ἐν εν in ἀρχῇ αρχη origin; beginning
9:2 כִּֽי־ kˈî- כִּי that נָשְׂא֣וּ nāśᵊʔˈû נשׂא lift מִ mi מִן from בְּנֹֽתֵיהֶ֗ם bbᵊnˈōṯêhˈem בַּת daughter לָהֶם֙ lāhˌem לְ to וְ wᵊ וְ and לִ li לְ to בְנֵיהֶ֔ם vᵊnêhˈem בֵּן son וְ wᵊ וְ and הִתְעָֽרְבוּ֙ hiṯʕˈārᵊvû ערב mix זֶ֣רַע zˈeraʕ זֶרַע seed הַ ha הַ the קֹּ֔דֶשׁ qqˈōḏeš קֹדֶשׁ holiness בְּ bᵊ בְּ in עַמֵּ֖י ʕammˌê עַם people הָ hā הַ the אֲרָצֹ֑ות ʔᵃrāṣˈôṯ אֶרֶץ earth וְ wᵊ וְ and יַ֧ד yˈaḏ יָד hand הַ ha הַ the שָּׂרִ֣ים śśārˈîm שַׂר chief וְ wᵊ וְ and הַ ha הַ the סְּגָנִ֗ים ssᵊḡānˈîm סָגָן prefect הָֽיְתָ֛ה hˈāyᵊṯˈā היה be בַּ ba בְּ in † הַ the מַּ֥עַל mmˌaʕal מַעַל unfaithfulness הַ ha הַ the זֶּ֖ה zzˌeh זֶה this רִאשֹׁונָֽה׃ ס rišônˈā . s רִאשֹׁון first
9:2. tulerunt enim de filiabus eorum sibi et filiis suis et commiscuerunt semen sanctum cum populis terrarum manus etiam principum et magistratuum fuit in transgressione hac primaFor they have taken of their daughters for themselves and for their sons, and they have mingled the holy seed with the people of the lands. And the hand of the princes and magistrates hath been first in this transgression.
2. For they have taken of their daughters for themselves and for their sons; so that the holy seed have mingled themselves with the peoples of the lands: yea, the hand of the princes and rulers hath been chief in this trespass.
9:2. For they have taken from their daughters for themselves and for their sons, and they have mixed a holy lineage with the peoples of the lands. And even the hand of the leaders and the magistrates has been first in this transgression.”
9:2. For they have taken of their daughters for themselves, and for their sons: so that the holy seed have mingled themselves with the people of [those] lands: yea, the hand of the princes and rulers hath been chief in this trespass.
For they have taken of their daughters for themselves, and for their sons: so that the holy seed have mingled themselves with the people of [those] lands: yea, the hand of the princes and rulers hath been chief in this trespass:

9:2 потому что взяли дочерей их за себя и за сыновей своих, и смешалось семя святое с народами иноплеменными, и притом рука знатнейших и главнейших была в сем беззаконии первою.
9:2
ὅτι οτι since; that
ἐλάβοσαν λαμβανω take; get
ἀπὸ απο from; away
θυγατέρων θυγατηρ daughter
αὐτῶν αυτος he; him
ἑαυτοῖς εαυτου of himself; his own
καὶ και and; even
τοῖς ο the
υἱοῖς υιος son
αὐτῶν αυτος he; him
καὶ και and; even
παρήχθη παραγω head along; head aside
σπέρμα σπερμα seed
τὸ ο the
ἅγιον αγιος holy
ἐν εν in
λαοῖς λαος populace; population
τῶν ο the
γαιῶν γαια and; even
χεὶρ χειρ hand
τῶν ο the
ἀρχόντων αρχων ruling; ruler
ἐν εν in
τῇ ο the
ἀσυνθεσίᾳ ασυνθεσια this; he
ἐν εν in
ἀρχῇ αρχη origin; beginning
9:2
כִּֽי־ kˈî- כִּי that
נָשְׂא֣וּ nāśᵊʔˈû נשׂא lift
מִ mi מִן from
בְּנֹֽתֵיהֶ֗ם bbᵊnˈōṯêhˈem בַּת daughter
לָהֶם֙ lāhˌem לְ to
וְ wᵊ וְ and
לִ li לְ to
בְנֵיהֶ֔ם vᵊnêhˈem בֵּן son
וְ wᵊ וְ and
הִתְעָֽרְבוּ֙ hiṯʕˈārᵊvû ערב mix
זֶ֣רַע zˈeraʕ זֶרַע seed
הַ ha הַ the
קֹּ֔דֶשׁ qqˈōḏeš קֹדֶשׁ holiness
בְּ bᵊ בְּ in
עַמֵּ֖י ʕammˌê עַם people
הָ הַ the
אֲרָצֹ֑ות ʔᵃrāṣˈôṯ אֶרֶץ earth
וְ wᵊ וְ and
יַ֧ד yˈaḏ יָד hand
הַ ha הַ the
שָּׂרִ֣ים śśārˈîm שַׂר chief
וְ wᵊ וְ and
הַ ha הַ the
סְּגָנִ֗ים ssᵊḡānˈîm סָגָן prefect
הָֽיְתָ֛ה hˈāyᵊṯˈā היה be
בַּ ba בְּ in
הַ the
מַּ֥עַל mmˌaʕal מַעַל unfaithfulness
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
רִאשֹׁונָֽה׃ ס rišônˈā . s רִאשֹׁון first
9:2. tulerunt enim de filiabus eorum sibi et filiis suis et commiscuerunt semen sanctum cum populis terrarum manus etiam principum et magistratuum fuit in transgressione hac prima
For they have taken of their daughters for themselves and for their sons, and they have mingled the holy seed with the people of the lands. And the hand of the princes and magistrates hath been first in this transgression.
9:2. For they have taken from their daughters for themselves and for their sons, and they have mixed a holy lineage with the peoples of the lands. And even the hand of the leaders and the magistrates has been first in this transgression.”
9:2. For they have taken of their daughters for themselves, and for their sons: so that the holy seed have mingled themselves with the people of [those] lands: yea, the hand of the princes and rulers hath been chief in this trespass.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:2: Hath been chief in this trespass - They who are the first men have been the most capital offenders; so Virgil, Aen. ix. 783: -
Unus homo, vestris, o cives, undique septus
Aggeribus, tantas strages impune per urbem Ediderit?
Juvenum primos tot miserit orco?
"Shall one, and he enclosed within your walls,
One rash imprisoned warrior, vanquish all?
Calm you look on, and see the furious foe
Plunge crowds of heroes to the shades below!"
Pitt.
The first of the Trojan youth were the chief, the most illustrious; so we say the first men of the kingdom for the nobles, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:2: taken of their: -44; Exo 34:16; Deu 7:1-4; Neh 13:23, Neh 13:24; Mal 2:11
the holy seed: Exo 19:6, Exo 22:31; Deu 7:6, Deu 14:2; Isa 6:13; Mal 2:15; Co1 7:14
mingled: Gen 6:2; Neh 13:3, Neh 13:23, Neh 13:24; Co2 6:14
the hand: -44; Neh 13:4, Neh 13:17, Neh 13:28
Geneva 1599
9:2 For they have taken of their daughters for themselves, and for their sons: so that the holy seed have mingled themselves with the people of [those] lands: yea, the hand of the (b) princes and rulers hath been chief in this trespass.
(b) That is, the governors are the chief beginners of it.
John Gill
9:2 For they have taken of their daughters for themselves, and for their sorts,.... Some that were widowers not only took wives to themselves of the above nations, either when they were of Babylon, where many of these nations also were, or rather since their return; but they took for their sons also; yea, some that had wives took Heathenish ones to them, see Mal 2:13,
so that the holy seed; such as the Lord had separated from other nations, chosen them to be an holy people above all others, and devoted them to his service and worship:
have mingled themselves with the people of those lands; before mentioned, by marrying with them:
yea, the hand of the princes and rulers hath been chief in this trespass; they were the first that went into it, were ringleaders of it, who should by their authority and example have restrained others; or they were
in this first trespass (i); which was the first gross and capital one the people fell into after their return from the captivity.
(i) "in praevaricatione ista prima", Pagninus, Montanus.
9:39:3: Եւ եղեւ յորժամ լուա՛յ ես զբանս զայսոսիկ՝ պատառեցի զհանդերձս իմ, եւ փետեցի՛ զհերս եւ զմօրուսս իմ, եւ այնպէս նստէի ՚ի սուգ[5020]։ [5020] Ոմանք. Եւ Փետտեցի։
3 Երբ ես լսեցի այս խօսքերը, պատառոտեցի իմ հագուստները, փետեցի իմ մազերն ու մօրուքը եւ այդպէս նստեցի սգի մէջ:
3 Այս բանը լսածիս պէս հանդերձս ու վերարկուս պատռեցի եւ գլխուս ու մօրուքիս մազերը փետտեցի ու ապշած նստեցայ։
Եւ եղեւ յորժամ լուայ ես զբանս զայսոսիկ, պատառեցի զհանդերձս իմ, եւ փետեցի զհերս եւ զմօրուս իմ, եւ այնպէս նստէի ի սուգ:

9:3: Եւ եղեւ յորժամ լուա՛յ ես զբանս զայսոսիկ՝ պատառեցի զհանդերձս իմ, եւ փետեցի՛ զհերս եւ զմօրուսս իմ, եւ այնպէս նստէի ՚ի սուգ[5020]։
[5020] Ոմանք. Եւ Փետտեցի։
3 Երբ ես լսեցի այս խօսքերը, պատառոտեցի իմ հագուստները, փետեցի իմ մազերն ու մօրուքը եւ այդպէս նստեցի սգի մէջ:
3 Այս բանը լսածիս պէս հանդերձս ու վերարկուս պատռեցի եւ գլխուս ու մօրուքիս մազերը փետտեցի ու ապշած նստեցայ։
zohrab-1805▾ eastern-1994▾ western am▾
9:39:3 Услышав это слово, я разодрал нижнюю и верхнюю одежду мою и рвал волосы на голове моей и на бороде моей, и сидел печальный.
9:3 καὶ και and; even ὡς ως.1 as; how ἤκουσα ακουω hear τὸν ο the λόγον λογος word; log τοῦτον ουτος this; he διέρρηξα διαρρηγνυμι rend; tear τὰ ο the ἱμάτιά ιματιον clothing; clothes μου μου of me; mine καὶ και and; even ἐπαλλόμην παλλομαι and; even ἔτιλλον τιλλω pick ἀπὸ απο from; away τῶν ο the τριχῶν θριξ hair τῆς ο the κεφαλῆς κεφαλη head; top μου μου of me; mine καὶ και and; even ἀπὸ απο from; away τοῦ ο the πώγωνός πωγων of me; mine καὶ και and; even ἐκαθήμην καθημαι sit; settle ἠρεμάζων ηρεμαζω still; prostrated
9:3 וּ û וְ and כְ ḵᵊ כְּ as שָׁמְעִי֙ šomʕˌî שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֔ה zzˈeh זֶה this קָרַ֥עְתִּי qārˌaʕtî קרע tear אֶת־ ʔeṯ- אֵת [object marker] בִּגְדִ֖י biḡᵊḏˌî בֶּגֶד garment וּ û וְ and מְעִילִ֑י mᵊʕîlˈî מְעִיל coat וָ wā וְ and אֶמְרְטָ֞ה ʔemrᵊṭˈā מרט pull off מִ mi מִן from שְּׂעַ֤ר śśᵊʕˈar שֵׂעָר hair רֹאשִׁי֙ rōšˌî רֹאשׁ head וּ û וְ and זְקָנִ֔י zᵊqānˈî זָקָן beard וָ wā וְ and אֵשְׁבָ֖ה ʔēšᵊvˌā ישׁב sit מְשֹׁומֵֽם׃ mᵊšômˈēm שׁמם be desolate
9:3. cumque audissem sermonem istum scidi pallium meum et tunicam et evelli capillos capitis mei et barbae et sedi maerensAnd when I had heard this word, I rent my mantle and my coat, and plucked off the hairs of my head and my beard, and I sat down mourning.
3. And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down astonied.
9:3. And when I had heard this word, I tore my cloak and my tunic, and I pulled out the hairs of my head and beard, and I sat in mourning.
9:3. And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down astonied.
And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down astonied:

9:3 Услышав это слово, я разодрал нижнюю и верхнюю одежду мою и рвал волосы на голове моей и на бороде моей, и сидел печальный.
9:3
καὶ και and; even
ὡς ως.1 as; how
ἤκουσα ακουω hear
τὸν ο the
λόγον λογος word; log
τοῦτον ουτος this; he
διέρρηξα διαρρηγνυμι rend; tear
τὰ ο the
ἱμάτιά ιματιον clothing; clothes
μου μου of me; mine
καὶ και and; even
ἐπαλλόμην παλλομαι and; even
ἔτιλλον τιλλω pick
ἀπὸ απο from; away
τῶν ο the
τριχῶν θριξ hair
τῆς ο the
κεφαλῆς κεφαλη head; top
μου μου of me; mine
καὶ και and; even
ἀπὸ απο from; away
τοῦ ο the
πώγωνός πωγων of me; mine
καὶ και and; even
ἐκαθήμην καθημαι sit; settle
ἠρεμάζων ηρεμαζω still; prostrated
9:3
וּ û וְ and
כְ ḵᵊ כְּ as
שָׁמְעִי֙ šomʕˌî שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
קָרַ֥עְתִּי qārˌaʕtî קרע tear
אֶת־ ʔeṯ- אֵת [object marker]
בִּגְדִ֖י biḡᵊḏˌî בֶּגֶד garment
וּ û וְ and
מְעִילִ֑י mᵊʕîlˈî מְעִיל coat
וָ וְ and
אֶמְרְטָ֞ה ʔemrᵊṭˈā מרט pull off
מִ mi מִן from
שְּׂעַ֤ר śśᵊʕˈar שֵׂעָר hair
רֹאשִׁי֙ rōšˌî רֹאשׁ head
וּ û וְ and
זְקָנִ֔י zᵊqānˈî זָקָן beard
וָ וְ and
אֵשְׁבָ֖ה ʔēšᵊvˌā ישׁב sit
מְשֹׁומֵֽם׃ mᵊšômˈēm שׁמם be desolate
9:3. cumque audissem sermonem istum scidi pallium meum et tunicam et evelli capillos capitis mei et barbae et sedi maerens
And when I had heard this word, I rent my mantle and my coat, and plucked off the hairs of my head and my beard, and I sat down mourning.
9:3. And when I had heard this word, I tore my cloak and my tunic, and I pulled out the hairs of my head and beard, and I sat in mourning.
9:3. And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down astonied.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Разе драние ни ж ней и верхней одежды служило у древних евреев знаком глубокой скорби (ср. Нав VII, б); вырывание волос на голове и бороде было знаком сильного гнева и возмущения нравственного чувства (ср. Неем XIII, 25),
Adam Clarke: Commentary on the Bible - 1831
9:3: I rent my garment and my mantle - The outer and inner garment, in sign of great grief. This significant act is frequently mentioned in the sacred writings, and was common among all ancient nations.
Plucked off the hair - Shaving the head and beard were signs of excessive grief; much more so the plucking off the hair, which must produce exquisite pain. All this testified his abhorrence, not merely of the act of having taken strange wives, but their having also joined them in their idolatrous abominations.
Albert Barnes: Notes on the Bible - 1834
9:3: Plucking out the hair with the hands, so common among the Classical nations, is, comparatively speaking, rarely mentioned as practiced by Asiatics.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:3: rent: Jos 7:6; Kg2 18:37, Kg2 19:1; Job 1:20; Jer 36:24
off: Lev 21:5; Neh 13:25; Isa 15:2; Jer 7:29, Jer 48:37, Jer 48:38; Eze 7:18; Mic 1:16
sat: Neh 1:4; Job 2:12, Job 2:13; Psa 66:3, Psa 143:4; Eze 3:15; Dan 4:19, Dan 8:27
Carl Friedrich Keil and Franz Delitzsch
9:3
This information threw Ezra into deep grief and moral consternation. The tearing of the upper and under garments was a sign of heartfelt and grievous affliction (Josh 8:6); see remarks on Lev 10:6. The plucking out of (a portion of) the hair was the expression of violent wrath or moral indignation, comp. Neh 13:25, and is not to be identified with the cutting off of the hair in mourning Job 1:20). "And sat down stunned;" משׁומם, desolate, rigid, stunned, without motion. While he was sitting thus, there were gathered unto him all who feared the word of God concerning the transgression of those that had been carried away. חרד, trembling, being terrified, generally construed with על or אל (e.g., Is 66:2, Is 66:5), but here with ב (like verbs of embracing, believing), and meaning to believe with trembling in the word which God had spoken concerning this מעל, i.e., thinking with terror of the punishments which such faithless conduct towards a covenant God involved.
Geneva 1599
9:3 And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down (c) astonied.
(c) As one doubting whether God would continue his benefits toward us, or else destroy what he had begun.
John Gill
9:3 And when I heard this thing, I rent my garment and my mantle,.... Both inward and outward garments, that which was close to his body, and that which was thrown loose over it; and this he did in token of sorrow and mourning, as if something very dreadful and distressing, see Job 1:20
and plucked off the hair of my head and of my beard; did not shave them, and so transgressed not the law in Lev 19:27 but plucked off the hair of them, to show his extreme sorrow for what was told him: which has frequently been done by mourners on sorrowful occasions in various nations, see Is 15:2. So in the apocryphal "addition" to Esther,"And laid away her glorious apparel, and put on the garments of anguish and mourning: and instead of precious ointments, she covered her head with ashes and dung, and she humbled her body greatly, and all the places of her joy she filled with her torn hair.'' (Esther 14:2)she is said to fill every place of joy with the tearing of her hair; and Lavinia in Virgil (k); several passages from Homer (l), and other writers, both Greek and Latin, are mentioned by Bochart (m) as instances of it:
and sat down astonished; quite amazed at the ingratitude of the people, that after such favours shown them, in returning them from captivity unto their own land, and settling them there, they should give into practices so contrary to the will of God.
(k) Aeneid. 12. prope finem. Vid. Ciceron. Tusc. Quaest. l. 3. (l) Vid. Iliad. 10. ver. 15. & Iliad. 22. ver. 77, 78, 406. & Iliad. 24. ver. 711. (m) Hierozoic. par. 1. l. 2. c. 45. col. 481.
John Wesley
9:3 I rent - Both mine inner and my upper garment.
Robert Jamieson, A. R. Fausset and David Brown
9:3 when I heard this thing, I rent my garment and my mantle, &c.--the outer and inner garment, which was a token not only of great grief, but of dread at the same time of the divine wrath;
plucked off the hair of my head and of my beard--which was a still more significant sign of overpowering grief.
9:49:4: Եւ ժողովեցան առ իս ամենեքեան որք էին երկիւղածք յԱստուծոյ Իսրայէլի. որք էին ժողովեալք յելիցն պանդխտութեան. եւ ես ա՛յնպէս նստէի ՚ի սուգ մինչեւ ՚ի ժամ զոհի՛ երեկոյին։
4 Եւ բոլոր նրանք, որ երկիւղ էին կրում Իսրայէլի Աստծուց եւ որոնք վերադարձել էին գերութիւնից, հաւաքուեցին ինձ մօտ, իսկ ես այդպէս նստել էի սգի մէջ՝ մինչեւ երեկոյեան զոհի մատուցման ժամը:
4 Այն ատեն գերութենէն դարձողներուն յանցանքին պատճառով Իսրայէլի Աստուծոյն խօսքերէն բոլոր վախցողները իմ քովս հաւաքուեցան ու ես մինչեւ իրիկուան զոհին ատենը ապշած մնացի։
Եւ ժողովեցան առ իս ամենեքեան որք էին երկիւղածք [171]յԱստուծոյ Իսրայելի, որք էին ժողովեալք յելիցն պանդխտութեան``. եւ ես այնպէս նստէի ի սուգ մինչեւ ի ժամ զոհի երեկորին:

9:4: Եւ ժողովեցան առ իս ամենեքեան որք էին երկիւղածք յԱստուծոյ Իսրայէլի. որք էին ժողովեալք յելիցն պանդխտութեան. եւ ես ա՛յնպէս նստէի ՚ի սուգ մինչեւ ՚ի ժամ զոհի՛ երեկոյին։
4 Եւ բոլոր նրանք, որ երկիւղ էին կրում Իսրայէլի Աստծուց եւ որոնք վերադարձել էին գերութիւնից, հաւաքուեցին ինձ մօտ, իսկ ես այդպէս նստել էի սգի մէջ՝ մինչեւ երեկոյեան զոհի մատուցման ժամը:
4 Այն ատեն գերութենէն դարձողներուն յանցանքին պատճառով Իսրայէլի Աստուծոյն խօսքերէն բոլոր վախցողները իմ քովս հաւաքուեցան ու ես մինչեւ իրիկուան զոհին ատենը ապշած մնացի։
zohrab-1805▾ eastern-1994▾ western am▾
9:49:4 Тогда собрались ко мне все, убоявшиеся слов Бога Израилева по причине преступления переселенцев, и я сидел в печали до вечерней жертвы.
9:4 καὶ και and; even συνήχθησαν συναγω gather πρός προς to; toward με με me πᾶς πας all; every ὁ ο the διώκων διωκω go after; pursue λόγον λογος word; log θεοῦ θεος God Ισραηλ ισραηλ.1 Israel ἐπὶ επι in; on ἀσυνθεσίᾳ ασυνθεσια the ἀποικίας αποικια and; even ἐγὼ εγω I καθήμενος καθημαι sit; settle ἠρεμάζων ηρεμαζων till; until τῆς ο the θυσίας θυσια immolation; sacrifice τῆς ο the ἑσπερινῆς εσπερινος towards evening
9:4 וְ wᵊ וְ and אֵלַ֣י ʔēlˈay אֶל to יֵאָסְפ֗וּ yēʔāsᵊfˈû אסף gather כֹּ֤ל kˈōl כֹּל whole חָרֵד֙ ḥārˌēḏ חָרֵד trembling בְּ bᵊ בְּ in דִבְרֵ֣י ḏivrˈê דָּבָר word אֱלֹהֵֽי־ ʔᵉlōhˈê- אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel עַ֖ל ʕˌal עַל upon מַ֣עַל mˈaʕal מַעַל unfaithfulness הַ ha הַ the גֹּולָ֑ה ggôlˈā גֹּולָה exile וַ wa וְ and אֲנִי֙ ʔᵃnˌî אֲנִי i יֹשֵׁ֣ב yōšˈēv ישׁב sit מְשֹׁומֵ֔ם mᵊšômˈēm שׁמם be desolate עַ֖ד ʕˌaḏ עַד unto לְ lᵊ לְ to מִנְחַ֥ת minḥˌaṯ מִנְחָה present הָ hā הַ the עָֽרֶב׃ ʕˈārev עֶרֶב evening
9:4. convenerunt autem ad me omnes qui timebant verbum Dei Israhel pro transgressione eorum qui de captivitate venerant et ego sedebam tristis usque ad sacrificium vespertinumAnd there were assembled to me all that feared the God of Israel, because of the transgression of those that were come from the captivity, and I sat sorrowful, until the evening sacrifice.
4. Then were assembled unto me every one that trembled at the words of the God of Israel, because of the trespass of them of the captivity; and I sat astonied until the evening oblation.
9:4. Then all those who feared the word of the God of Israel gathered to me, because of the transgression of those who had arrived from the captivity. And I sat in sorrow, until the evening sacrifice.
9:4. Then were assembled unto me every one that trembled at the words of the God of Israel, because of the transgression of those that had been carried away; and I sat astonied until the evening sacrifice.
Then were assembled unto me every one that trembled at the words of the God of Israel, because of the transgression of those that had been carried away; and I sat astonied until the evening sacrifice:

9:4 Тогда собрались ко мне все, убоявшиеся слов Бога Израилева по причине преступления переселенцев, и я сидел в печали до вечерней жертвы.
9:4
καὶ και and; even
συνήχθησαν συναγω gather
πρός προς to; toward
με με me
πᾶς πας all; every
ο the
διώκων διωκω go after; pursue
λόγον λογος word; log
θεοῦ θεος God
Ισραηλ ισραηλ.1 Israel
ἐπὶ επι in; on
ἀσυνθεσίᾳ ασυνθεσια the
ἀποικίας αποικια and; even
ἐγὼ εγω I
καθήμενος καθημαι sit; settle
ἠρεμάζων ηρεμαζων till; until
τῆς ο the
θυσίας θυσια immolation; sacrifice
τῆς ο the
ἑσπερινῆς εσπερινος towards evening
9:4
וְ wᵊ וְ and
אֵלַ֣י ʔēlˈay אֶל to
יֵאָסְפ֗וּ yēʔāsᵊfˈû אסף gather
כֹּ֤ל kˈōl כֹּל whole
חָרֵד֙ ḥārˌēḏ חָרֵד trembling
בְּ bᵊ בְּ in
דִבְרֵ֣י ḏivrˈê דָּבָר word
אֱלֹהֵֽי־ ʔᵉlōhˈê- אֱלֹהִים god(s)
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עַ֖ל ʕˌal עַל upon
מַ֣עַל mˈaʕal מַעַל unfaithfulness
הַ ha הַ the
גֹּולָ֑ה ggôlˈā גֹּולָה exile
וַ wa וְ and
אֲנִי֙ ʔᵃnˌî אֲנִי i
יֹשֵׁ֣ב yōšˈēv ישׁב sit
מְשֹׁומֵ֔ם mᵊšômˈēm שׁמם be desolate
עַ֖ד ʕˌaḏ עַד unto
לְ lᵊ לְ to
מִנְחַ֥ת minḥˌaṯ מִנְחָה present
הָ הַ the
עָֽרֶב׃ ʕˈārev עֶרֶב evening
9:4. convenerunt autem ad me omnes qui timebant verbum Dei Israhel pro transgressione eorum qui de captivitate venerant et ego sedebam tristis usque ad sacrificium vespertinum
And there were assembled to me all that feared the God of Israel, because of the transgression of those that were come from the captivity, and I sat sorrowful, until the evening sacrifice.
9:4. Then all those who feared the word of the God of Israel gathered to me, because of the transgression of those who had arrived from the captivity. And I sat in sorrow, until the evening sacrifice.
9:4. Then were assembled unto me every one that trembled at the words of the God of Israel, because of the transgression of those that had been carried away; and I sat astonied until the evening sacrifice.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. По причине преступления переселенцев. Ввиду чтения греч. текста, приведенные слова лучше отнести в конец 3: ст. Речь идет о переселенцах, прибывших ранее Ездры.
Adam Clarke: Commentary on the Bible - 1831
9:4: Those that had been carried away - Those that had returned long before with Zerubbabel; see Ezr 9:1.
Until the evening sacrifice - The morning sacrifice was the first of all the offerings of the day, the evening sacrifice the last. As the latter was offered between the two evenings, i.e., between sunset and the end of twilight, so the former was offered between break of day and sunrise. Ezra sat astonied - confounded in his mind, distressed in his soul, and scarcely knowing what to do. He probably had withdrawn himself into some sequestered place, or into some secret part of the temple, spending the time in meditation and reflection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:4: trembled: Ezr 10:3; Ch2 34:27; Psa 119:136; Isa 66:2; Eze 9:4
until: Exo 29:39; Dan 9:21; Act 3:1
John Gill
9:4 There were assembled unto me everyone that trembled at the words of the God of Israel,.... That had a reverence for the word of God, and the things contained in it; feared to break the laws of God, and trembled at his judgments, which they might apprehend would come upon transgressors, see Is 46:2,
because of the transgression of those that had been carried away; into Babylon, and were now returned, and which was an aggravation of their transgression:
and I sat astonished until the evening sacrifice: or until the ninth hour, as the Syriac version, which was about our three o'clock in the afternoon, at which time the evening sacrifice was offered; perhaps it was in the morning when Ezra first received his information from the princes.
John Wesley
9:4 Evening sacrifice - When the people used to assemble together. All good people ought to own those that appear and act for God against vice and profaneness. Every one that fears God, ought to stand by them, and do what he can to strengthen their hands.
Robert Jamieson, A. R. Fausset and David Brown
9:4 Then were assembled unto me every one that trembled at the words of the God of Israel, &c.--All the pious people who reverenced God's word and dreaded its threatenings and judgments joined with Ezra in bewailing the public sin, and devising the means of redressing it.
I sat astonied until the evening sacrifice--The intelligence of so gross a violation of God's law by those who had been carried into captivity on account of their sins, and who, though restored, were yet unreformed, produced such a stunning effect on the mind of Ezra that he remained for a while incapable either of speech or of action. The hour of the evening sacrifice was the usual time of the people assembling; and at that season, having again rent his hair and garments, he made public prayer and confession of sin.
9:59:5: Եւ ՚ի զոհի երեկոյին՝ յարեա՛յ ՚ի տառապանաց իմոց, եւ պատառեալ հանդերձիւք իմովք, խոնարհեալ կորանայի ՚ի վերայ ծնգաց իմոց. եւ տարածեալ ամբարձեալ զձեռս իմ առ Տէր Աստուած[5021], [5021] Բազումք. Եւ ՚ի զոհել երեկորին յար՛՛... համբարձեալ զձեռս։
5 Երեկոյեան զոհը մատուցելու ժամին, ես վեր կացայ իմ տառապանքի տեղից, հագուստներս պատառոտուած՝ խոնարհուեցի ցած, իջայ ծնկի եւ, ձեռքերս տարածելով, բարձրացրի դէպի իմ Տէր Աստուածը
5 Իրիկուան զոհին ատենը տառապանքէս ելայ ու պատռուած հանդերձներովս ու վերարկուովս ծունկի եկայ ու ձեռքերս իմ Տէր Աստուծոյս առջեւ տարածեցի
Եւ ի զոհի երեկորին` յարեայ ի տառապանաց իմոց, եւ պատառեալ հանդերձիւք իմովք, խոնարհեալ կորանայի ի վերայ ծնգաց իմոց. եւ տարածեալ ամբարձեալ զձեռս իմ առ Տէր Աստուած:

9:5: Եւ ՚ի զոհի երեկոյին՝ յարեա՛յ ՚ի տառապանաց իմոց, եւ պատառեալ հանդերձիւք իմովք, խոնարհեալ կորանայի ՚ի վերայ ծնգաց իմոց. եւ տարածեալ ամբարձեալ զձեռս իմ առ Տէր Աստուած[5021],
[5021] Բազումք. Եւ ՚ի զոհել երեկորին յար՛՛... համբարձեալ զձեռս։
5 Երեկոյեան զոհը մատուցելու ժամին, ես վեր կացայ իմ տառապանքի տեղից, հագուստներս պատառոտուած՝ խոնարհուեցի ցած, իջայ ծնկի եւ, ձեռքերս տարածելով, բարձրացրի դէպի իմ Տէր Աստուածը
5 Իրիկուան զոհին ատենը տառապանքէս ելայ ու պատռուած հանդերձներովս ու վերարկուովս ծունկի եկայ ու ձեռքերս իմ Տէր Աստուծոյս առջեւ տարածեցի
zohrab-1805▾ eastern-1994▾ western am▾
9:59:5 А во время вечерней жертвы я встал с места сетования моего, и в разодранной нижней и верхней одежде пал на колени мои и простер руки мои к Господу Богу моему
9:5 καὶ και and; even ἐν εν in θυσίᾳ θυσια immolation; sacrifice τῇ ο the ἑσπερινῇ εσπερινος stand up; resurrect ἀπὸ απο from; away ταπεινώσεώς ταπεινωσις humiliation μου μου of me; mine καὶ και and; even ἐν εν in τῷ ο the διαρρῆξαί διαρρηγνυμι rend; tear με με me τὰ ο the ἱμάτιά ιματιον clothing; clothes μου μου of me; mine καὶ και and; even ἐπαλλόμην παλλομαι and; even κλίνω κλινω bend; tip over ἐπὶ επι in; on τὰ ο the γόνατά γονυ knee μου μου of me; mine καὶ και and; even ἐκπετάζω εκπεταζω the χεῖράς χειρ hand μου μου of me; mine πρὸς προς to; toward κύριον κυριος lord; master τὸν ο the θεὸν θεος God
9:5 וּ û וְ and בְ vᵊ בְּ in מִנְחַ֣ת minḥˈaṯ מִנְחָה present הָ hā הַ the עֶ֗רֶב ʕˈerev עֶרֶב evening קַ֚מְתִּי ˈqamtî קום arise מִ mi מִן from תַּֽעֲנִיתִ֔י ttˈaʕᵃnîṯˈî תַּעֲנִית humiliation וּ û וְ and בְ vᵊ בְּ in קָרְעִ֥י qorʕˌî קרע tear בִגְדִ֖י viḡᵊḏˌî בֶּגֶד garment וּ û וְ and מְעִילִ֑י mᵊʕîlˈî מְעִיל coat וָֽ wˈā וְ and אֶכְרְעָה֙ ʔeḵrᵊʕˌā כרע kneel עַל־ ʕal- עַל upon בִּרְכַּ֔י birkˈay בֶּרֶךְ knee וָ wā וְ and אֶפְרְשָׂ֥ה ʔefrᵊśˌā פרשׂ spread out כַפַּ֖י ḵappˌay כַּף palm אֶל־ ʔel- אֶל to יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהָֽי׃ ʔᵉlōhˈāy אֱלֹהִים god(s)
9:5. et in sacrificio vespertino surrexi de adflictione mea et scisso pallio et tunica curvavi genua mea et expandi manus meas ad Dominum Deum meumAnd at the evening sacrifice I rose up from my affliction, and having rent my mantle and my garment, I fell upon my knees, and spread out my hands to the Lord my God,
5. And at the evening oblation I arose up from my humiliation, even with my garment and my mantle rent; and I fell upon my knees, and spread out my hands unto the LORD my God;
9:5. And at the evening sacrifice, I rose up from my affliction, and, having torn my cloak and my tunic, I fell to my knees, and I reached out my hands to the Lord, my God.
9:5. And at the evening sacrifice I arose up from my heaviness; and having rent my garment and my mantle, I fell upon my knees, and spread out my hands unto the LORD my God,
And at the evening sacrifice I arose up from my heaviness; and having rent my garment and my mantle, I fell upon my knees, and spread out my hands unto the LORD my God:

9:5 А во время вечерней жертвы я встал с места сетования моего, и в разодранной нижней и верхней одежде пал на колени мои и простер руки мои к Господу Богу моему
9:5
καὶ και and; even
ἐν εν in
θυσίᾳ θυσια immolation; sacrifice
τῇ ο the
ἑσπερινῇ εσπερινος stand up; resurrect
ἀπὸ απο from; away
ταπεινώσεώς ταπεινωσις humiliation
μου μου of me; mine
καὶ και and; even
ἐν εν in
τῷ ο the
διαρρῆξαί διαρρηγνυμι rend; tear
με με me
τὰ ο the
ἱμάτιά ιματιον clothing; clothes
μου μου of me; mine
καὶ και and; even
ἐπαλλόμην παλλομαι and; even
κλίνω κλινω bend; tip over
ἐπὶ επι in; on
τὰ ο the
γόνατά γονυ knee
μου μου of me; mine
καὶ και and; even
ἐκπετάζω εκπεταζω the
χεῖράς χειρ hand
μου μου of me; mine
πρὸς προς to; toward
κύριον κυριος lord; master
τὸν ο the
θεὸν θεος God
9:5
וּ û וְ and
בְ vᵊ בְּ in
מִנְחַ֣ת minḥˈaṯ מִנְחָה present
הָ הַ the
עֶ֗רֶב ʕˈerev עֶרֶב evening
קַ֚מְתִּי ˈqamtî קום arise
מִ mi מִן from
תַּֽעֲנִיתִ֔י ttˈaʕᵃnîṯˈî תַּעֲנִית humiliation
וּ û וְ and
בְ vᵊ בְּ in
קָרְעִ֥י qorʕˌî קרע tear
בִגְדִ֖י viḡᵊḏˌî בֶּגֶד garment
וּ û וְ and
מְעִילִ֑י mᵊʕîlˈî מְעִיל coat
וָֽ wˈā וְ and
אֶכְרְעָה֙ ʔeḵrᵊʕˌā כרע kneel
עַל־ ʕal- עַל upon
בִּרְכַּ֔י birkˈay בֶּרֶךְ knee
וָ וְ and
אֶפְרְשָׂ֥ה ʔefrᵊśˌā פרשׂ spread out
כַפַּ֖י ḵappˌay כַּף palm
אֶל־ ʔel- אֶל to
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהָֽי׃ ʔᵉlōhˈāy אֱלֹהִים god(s)
9:5. et in sacrificio vespertino surrexi de adflictione mea et scisso pallio et tunica curvavi genua mea et expandi manus meas ad Dominum Deum meum
And at the evening sacrifice I rose up from my affliction, and having rent my mantle and my garment, I fell upon my knees, and spread out my hands to the Lord my God,
9:5. And at the evening sacrifice, I rose up from my affliction, and, having torn my cloak and my tunic, I fell to my knees, and I reached out my hands to the Lord, my God.
9:5. And at the evening sacrifice I arose up from my heaviness; and having rent my garment and my mantle, I fell upon my knees, and spread out my hands unto the LORD my God,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. И в разодранной нижней и верхней одежде. Писатель указывает этими словами на новое выражение скорби Ездры, а не на то, о чем говорилось в ст. 3: (слав.: "и внегда раздрах ризы моя"). Это выражение скорби могло производить

сильное впечатление на собравшийся к вечерней жертве народ.
Matthew Henry: Concise Commentary on the Whole Bible - 1706

V. The influence which Ezra's grief for this had upon others. We may suppose that he went up to the house of the Lord, there to humble himself, because he had an eye to God in his grief and that was the proper place for deprecating his displeasure. Public notice was soon taken of it, and all the devout serious people that were at hand assembled themselves to him, it should seem of their own accord, for nothing is said of their being sent, to, v. 4. Note, 1. It is the character of good people that they tremble at God's word; they stand in awe of the authority of its precepts and the severity and justice of its threatenings, and to those that do so will God look, Isa. lxvi. 2. 2. Those that tremble at the word of God cannot but tremble at the sins of men, by which the law of God is broken and his wrath and curse are incurred. 3. The pious zeal of one against sin may perhaps provoke very many to the like, as the apostle speaks in another case, 2 Cor. ix. 2. Many will follow who have not consideration, talent, and courage, enough to lead in a good work. 4. All good people ought to own those that appear and act in the cause of God against vice and profaneness, to stand by them, and do what they can to strengthen their hands.

5 And at the evening sacrifice I arose up from my heaviness; and having rent my garment and my mantle, I fell upon my knees, and spread out my hands unto the LORD my God, 6 And said, O my God, I am ashamed and blush to lift up my face to thee, my God: for our iniquities are increased over our head, and our trespass is grown up unto the heavens. 7 Since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day. 8 And now for a little space grace hath been showed from the LORD our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage. 9 For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. 10 And now, O our God, what shall we say after this? for we have forsaken thy commandments, 11 Which thou hast commanded by thy servants the prophets, saying, The land, unto which ye go to possess it, is an unclean land with the filthiness of the people of the lands, with their abominations, which have filled it from one end to another with their uncleanness. 12 Now therefore give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace or their wealth for ever: that ye may be strong, and eat the good of the land, and leave it for an inheritance to your children for ever. 13 And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our iniquities deserve, and hast given us such deliverance as this; 14 Should we again break thy commandments, and join in affinity with the people of these abominations? wouldest not thou be angry with us till thou hadst consumed us, so that there should be no remnant nor escaping? 15 O LORD God of Israel, thou art righteous: for we remain yet escaped, as it is this day: behold, we are before thee in our trespasses: for we cannot stand before thee because of this.
What the meditations of Ezra's heart were, while for some hours he sat down astonished, we may guess by the words of his mouth when at length he spoke with his tongue; and a most pathetic address he here makes to Heaven upon this occasion. Observe,
I. The time when he made this address--at the evening sacrifice, v. 5. Then (it is likely) devout people used to come into the courts of the temple, to grace the solemnity of the sacrifice and to offer up their own prayers to God in concurrence with it. In their hearing Ezra chose to make this confession, that they might be made duly sensible of the sins of their people, which hitherto they had either not taken notice of or had made light of. Prayer may preach. The sacrifice, and especially the evening sacrifice, was a type of the great propitiation, that blessed Lamb of God which in the evening of the world was to take away sin by the sacrifice of himself, to which we may suppose Ezra had an eye of faith in this penitential address to God; he makes confession with his hand, as it were, upon the head of that great sacrifice, through which we receive the atonement. Certainly Ezra was no stranger to the message which the angel Gabriel had some years ago delivered to Daniel, at the time of the evening sacrifice, and as it were in explication of it, concerning Messiah the Prince (Dan. ix. 21, 24); and perhaps he had regard to that in choosing this time.
II. His preparation for this address. 1. He rose up from his heaviness, and so far shook off the burden of his grief as was necessary to the lifting up of his heart to God. He recovered from his astonishment, got the tumult of his troubled spirits somewhat stilled and his spirit composed for communion with God. 2. He fell upon his knees, put himself into the posture of a penitent humbling himself and a petitioner suing for mercy, in both representing the people for whom he was now an intercessor. 3. He spread out his hands, as one affected with what he was going to say, offering it up unto God, waiting, and reaching out, as it were, with an earnest expectation, to receive a gracious answer. In this he had an eye to God as the Lord, and as his God, a God of power, but a God of grace.
III. The address itself. It is not properly to be called a prayer, for there is not a word of petition in it; but, if we give prayer its full latitude, it is the offering up of pious and devout affections to God, and very devout, very pious, are the affections which Ezra here expresses. His address is a penitent confession of sin, not his own (from a conscience burdened with its own guilt and apprehensive of his own danger), but the sin of his people, from a gracious concern for the honour of God and the welfare of Israel. Here is a lively picture of ingenuous repentance. Observe in this address,
1. The confession he makes of the sin and the aggravations of it, which he insists upon, to affect his own heart and theirs that joined with him with holy sorrow and shame and fear, in the consideration of it, that they might be deeply humbled for it. And it is observable that, though he himself was wholly clear from this guilt, yet he puts himself into the number of the sinners, because he was a member of the same community--our sins and our trespass. Perhaps he now remembered it against himself, as his fault, that he had staid so long after his brethren in Babylon, and had not separated himself so soon as he might have done from the people of those lands. When we are lamenting the wickedness of the wicked, it may be, if we duly reflect upon ourselves and give our own hearts leave to deal faithfully with us, we may find something of the same nature, though in a lower degree, that we also have been guilty of. However, he speaks that which was, or should have been, the general complaint.
(1.) He owns their sins to have been very great: "Our iniquities are increased over our heads (v. 6); we are ready to perish in them as in keep waters;" so general was the prevalency of them, so violent the power of them, and so threatening were they of the most pernicious consequences. "Iniquity has grown up to such a height among us that it reaches to the heavens, so very impudent that it dares heaven, so very provoking that, like the sin of Sodom, it cries to heaven for vengeance." But let this be the comfort of true penitents that though their sins reach to the heavens God's mercy is in the heavens, Ps. xxxvi. 5. Where sin abounds grace will much more abound.
(2.) Their sin had been long persisted in (v. 7): Since the days of our fathers have we been in a great trespass. The example of those that had gone before them he thought so far from excusing their fault that it aggravated it. "We should have taken warning not to stumble at the same stone. The corruption is so much the worse that it has taken deep root and begins to plead prescription, but by this means we have reason to fear that the measure of the iniquity is nearly full."
(3.) The great and sore judgments which God had brought upon them for their sins did very much aggravate them: "For our iniquities we have been delivered to the sword and to captivity (v. 7), and yet not reformed, yet not reclaimed--brayed in the mortar, and yet the folly not gone (Prov. xxvii. 22)-- corrected, but not reclaimed."
(4.) The late mercies God had bestowed upon them did likewise very much aggravate their sins. This he insists largely upon, v. 8, 9. Observe, [1.] The time of mercy: Now for a little space, that is, "It is but a little while since we had our liberty, and it is not likely to continue long." This greatly aggravated their sin, that they were so lately in the furnace and that they knew not how soon they might return to it again; and could they yet be secure? [2.] The fountain of mercy: Grace has been shown us from the Lord. The kings of Persia were the instruments of their enlargement; but he ascribes it to God and to his grace, his free grace, without any merit of theirs. [3.] The streams of mercy,--that they were not forsaken in their bondage, but even in Babylon had the tokens of God's presence,--that they were a remnant of Israelites left, a few out of many, and those narrowly escaped out of the hands of their enemies, by the favour of the kings of Persia,--and especially that they had a nail in his holy place, that is (as it is explained, v. 9), that they had set up the house of God. They had their religion settled and the service of the temple in a constant method. We are to reckon it a great comfort and advantage to have stated opportunities of worshipping God. Blessed are those that dwell in God's house, like Anna that departed not from the temple. This is my rest for ever, says the gracious soul. [4.] The effects of all this. It enlightened their eyes, and it revived their hearts; that is, it was very comfortable to them, and the more sensibly so because it was in their bondage: it was life from the dead to them. Though but a little reviving, it was a great favour, considering that they deserved none and the day of small things was an earnest of greater. "Now," says Ezra, "how ungrateful are we to offend a God that has been so kind to us! how disingenuous to mingle in sin with those nations from whom we have been, in wonderful mercy, delivered! how unwise to expose ourselves to God's displeasure when we are tried with the returns of his favour and are upon our good behaviour for the continuance of it!"
(5.) It was a great aggravation of the sin that it was against an express command: We have forsaken thy commandments, v. 10. It seems to have been an ancient law of the house of Jacob not to match with the families of the uncircumcised, Gen. xxxiv. 14. But, besides that, God had strictly forbidden it. He recites the command, v. 11, 12. For sin appears sin, appears exceedingly sinful, when we compare it with the law which is broken by it. Nothing could be more express: Give not your daughters to their sons, nor take their daughters to your sons. The reason given is because, if they mingled with those nations, they would pollute themselves. It was an unclean land, and they were a holy people; but if they kept themselves distinct from them it would be their honour and safety, and the perpetuating of their prosperity. Now to violate a command so express, backed with such reasons, and a fundamental law of their constitution, was very provoking to the God of heaven.
(6.) That in the judgments by which they had already smarted for their sins God had punished them less than their iniquities deserved, so that he looked upon them to be still in debt upon the old account. "What! and yet shall we run up a new score? Has God dealt so gently with us in correcting us, and shall we thus abuse his favour and turn his grace into wantonness?" God, in his grace and mercy, had said concerning Sion's captivity, She hath received of the Lord's hand double for all her sins (Isa. xl. 2); but Ezra, in a penitential sense of the great malignity that was in their sin, acknowledged that, though the punishment was very great, it was less than they deserved.
2. The devout affections that were working in him, in making this confession. Speaking of sin,
(1.) He speaks as one much ashamed. With this he begins (v. 6), O my God! I am ashamed and blush, O my God! (so the words are placed) to lift up my face unto thee. Note, [1.] Sin is a shameful thing; as soon as ever our first parents had eaten forbidden fruit they were ashamed of themselves. [2.] Holy shame is as necessary an ingredient in true and ingenuous repentance as holy sorrow. [3.] The sins of others should be our shame, and we should blush for those who do not blush for themselves. We may well be ashamed that we are any thing akin to those who are so ungrateful to God and unwise for themselves. This is clearing ourselves, 2 Cor. vii. 11. [4.] Penitent sinners never see so much reason to blush and be ashamed as when they come to lift up their faces before God. A natural sense of our own honour which we have injured will make us ashamed, when we have done a wrong thing, to look men in the face; but a gracious concern for God's honour will make us much more ashamed to look him in the face. The publican, when he went to the temple to pray, hung down his head more than ever, as one ashamed, Luke xviii. 13. [5.] An eye to God as our God will be of great use to us in the exercise of repentance. Ezra begins, O my God! and again in the same breath, My God. The consideration of our covenant-relation to God as ours will help to humble us, and break our hearts for sin, that we should violate both his precepts to us and our promises to him; it will also encourage us to hope for pardon upon repentance. "He is my God, notwithstanding this;" and every transgression in the covenant does not throw us out of covenant.
(2.) He speaks as one much amazed (v. 10) "What shall we say after this? For my part I know not what to say: if God do not help us, we are undone." The discoveries of guilt excite amazement: the more we think of sin the worse it looks. The difficulty of the case excites amazement. How shall we recover ourselves? Which way shall we make our peace with God? [1.] True penitents are at a loss what to say. Shall we say, We have not sinned, or, God will not require it? If we do, we deceive ourselves, and the truth is not in us. Shall we say, Have patience with us and we will pay thee all, with thousands of rams, or our first-born for our transgression? God will not thus be mocked: he knows we are insolvent. Shall we say, There is no hope, and let come on us what will? That is but to make bad worse. [2.] True penitents will consider what to say, and should, as Ezra, beg of God to teach them. What shall we say? Say, "I have sinned; I have done foolishly; God be merciful to me a sinner;" and the like. See Hos. xiv. 2.
(3.) He speaks as one much afraid, v. 13, 14. "After all the judgments that have come upon us to reclaim us from sin, and all the deliverances that have been wrought for us to engage us to God and duty, if we should again break God's commandments, by joining in affinity with the children of disobedience and learning their ways, what else could we expect but that God should be angry with us till he had consumed us, and there should not be so much as a remnant left, nor any to escape the destruction?" There is not a surer nor sadder presage of ruin to any people than revolting to sin, to the same sins again, after great judgments and great deliverances. Those that will be wrought upon neither by the one nor by the other are fit to be rejected, as reprobate silver, for the founder melteth in vain.
(4.) He speaks as one much assured of the righteousness of God, and resolved to acquiesce in that and to leave the matter with him whose judgment is according to truth (v. 15): "Thou art righteous, wise, just, and good; thou wilt neither do us wrong nor be hard upon us; and therefore behold we are before thee, we lie at thy feet, waiting our doom; we cannot stand before thee, insisting upon any righteousness of our own, having no plea to support us or bring us off, and therefore we fall down before thee, in our trespass, and cast ourselves on thy mercy. Do unto us whatsoever seemeth good unto thee, Judg. x. 15. We have nothing to say, nothing to do, but to make supplication to our Judge," Job ix. 15. Thus does this good man lay his grief before God and then leave it with him.
Adam Clarke: Commentary on the Bible - 1831
9:5: Fell upon my knees - In token of the deepest humility. Spread out my hands, as if to lay hold on the mercy of God. We have already had occasion to explain these significant acts.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:5: heaviness: or, affliction
I fell: Ch2 6:13; Psa 95:6; Luk 22:41; Act 21:5; Eph 3:14
spread: Exo 9:29, Exo 9:33; Kg1 8:22, Kg1 8:38, Kg1 8:54; Psa 141:2, Psa 143:6; Isa 1:15
Carl Friedrich Keil and Franz Delitzsch
9:5
Ezra's prayer and confession for the congregation. - Ezra 9:5 And at the time of the evening sacrifice, I rose up from my mortification (תּענית, humiliation, generally through fasting, here through sitting motionless in deep affliction of soul), and rending my garment and my mantle. These words contribute a second particular to קמתּי, and do not mean that Ezra arose with his garments torn, but state that, on arising, he rent his clothing, and therefore again manifested his sorrow in this manner. He then fell on his knees, and spread out his hands to God (comp. 3Kings 8:22), to make a confession of the heavy guilt of the congregation before God, and thus impressively to set their sins before all who heard his prayer.
Ezra 9:6
9:6, etc. The train of thought in this prayer is as follows: I scarcely dare to lift up my fact to God, through shame for the greatness of our misdeeds (Ezra 9:6). From the days of our fathers, God has sorely punished us for our sins by delivering us into the power of our enemies; but has now again turned His pity towards us, and revived us in the place of His sanctuary, through the favour of the king of Persia (Ezra 9:7). But we have again transgressed His commands, with the keeping of which God has connected our possession of the good land given unto us (Ezra 9:10). Should we then, after God has spared us more than we through our trespasses have deserved, bring His wrath upon us, till we are wholly consumed? God is just; He has preserved us; but we stand before Him with heavy guilt upon us, such guilt that we cannot endure God's presence (Ezra 9:13). Ezra does not pray for the pardon of their sin, for he desires only to bring the congregation to the knowledge of the greatness of their transgression, and so to invite them to do all that in them lies to atone for their guilt, and to appease God's wrath.
"I am ashamed, and am covered with shame, to lift up my face to Thee, my God." ונכלמתּי בּשׁתּי united, as in Jer 31:19, comp. Is 45:16, and other passages. נכלם, to be covered with shame, is stronger than בּושׁ. "For our iniquities are increased over our head," i.e., have grown above our head. ראשׁ למעלה, to or over the head. למעלה serves to enhance the meaning of רבוּ, like 1Chron 23:17. "And our guiltiness is great, (reaching) unto the heavens;" comp. 2Chron 28:9.
Ezra 9:7
"Since the days of our fathers, have we, our kings, our priests, been delivered into the hands of the kings of the lands, to the sword, to captivity, to plunder, and to shame of face." The words from בּחרב onwards serve to explain what is meant by being delivered into the hand of strange kings. On the expression פּנים בּשׁת, comp. Dan 9:7, etc., 2Chron 32:21. הזּה כּהיּום, as it is this day, as is to-day the case; see remarks on Dan 9:7. The thought is: We are still sorely suffering for our sins, by being yet under the yoke of foreign sovereigns.
Ezra 9:8-9
"And now for a little moment there has been mercy from the Lord our God, to leave us a rescued remnant, and to give us a nail in His holy place, that our God may lighten our eyes, and give us a little reviving in our bondage." He calls the short interval between their release from captivity by Cyrus, and the time when he is speaking, רגע כּמעט, a little moment (comp. Is 26:20), in comparison with the long period of suffering from the times of the Assyrians (comp. Neh 9:32) till the reign of Cyrus. פּליטה, a rescued remnant, is the new community delivered from Babylon, and returned to the land of their fathers. In proportion to the numerous population of former days, it was but a remnant that escaped destruction; but a remnant which, according to the predictions of the prophets, was again to grow into a large nation. A foundation for this hope was given by the fact that God had given them "a nail in the place of His sanctuary." The expression is figurative. יתד is a nail or peg struck into the wall, to hang any kind of domestic utensils upon; comp. Is 22:23, etc. Such a nail was the place of God's sanctuary, the temple, to the rescued community. This was to them a firm nail, by which they were borne and upheld; and this nail God had given them as a support to which they might cling, and gain new life and vigour. The infinitive clauses following, להאיר and לתתּנוּ, are dependent upon the preceding infinitives להשׁאיר and ולתת, and state the purpose for which God has given a nail in His house to this remnant. That our God may enlighten our eyes, i.e., may bestow upon us new vitality; comp. Ps 13:4. Suffering and misfortune make the eyes dim, and their light is quenched in death: the enlightened or beaming eye is an image of vital power; comp. 1Kings 14:27, 1Kings 14:29. מחיה לתתּנוּ is not to be translated, ut daret nobis vivificationem, the suffix to לתתּנוּ being not dative, but accusative. The literal rendering is: that He may make us a slight reviving. מחיה, the means of supporting life, restoration to life; see on 2Chron 14:13. Ezra adds מעט; for the life to which the community had attained was but feeble, in comparison with a vigorous social life. Their deliverance from Babylon and return to the land of their fathers was, so to speak, a revival from death; compare the embodiment of this figure in Ezekiel's vision, Ezek 37:1-14 : they were, however, still in a state of vassalage, and had not yet regained their independence. This thought is further carried out in Ezra 9:9 : "For we are bondmen, yet our God hath not forsaken us in our bondage, but hath extended mercy to us before the kings of Persia; so that they have given us a reviving to build up the house of our God, and to repair its ruins, and have given us a wall about us in Judah and Jerusalem." They who have returned to Jerusalem and Judah are still bondmen, for they are yet under the Persian yoke; but God has disposed the kings of Persia so to favour them as to give them a reviving, to enable them to rebuild the house of God. Cyrus and Darius had not merely permitted and commanded the building of the temple, but had also furnished them with considerable assistance towards the carrying out of this work; comp. Ezra 1:3, etc. Ezra 6:7-9. The suffix in חרבתיו alludes to אלהים בּית. The words of the last sentence are figurative. גּדר means the wall of a vineyard, the wall or fence built for its protection (Is 5:2, Is 5:5). Hence the wall, or enclosure, is an image of protection from the incursions and attacks of enemies. Such a wall has been given them in Judah and Jerusalem by the kings of Persia. "The meaning is not that they possess a place defended by walls (perhaps, therefore, the temple) in Jerusalem and Judah, but that the Persian kings have given to the new community a safe dwelling-place (or the means of existence), because the power of the Persian empire secures to the returned Israelites continued and undisturbed possession of the city and the land." (Bertheau.)
After this statement concerning the divine favour, Ezra next sets himself to describe the conduct of his countrymen with respect to the mercy extended to them.
Ezra 9:10
"And now, O our God, what can we say after this? That we have forsaken Thy commandments," זאת, i.e., such proofs of the divine compassion as have just been mentioned. The answer which follows commences with כּי, before which נאמר is mentally repeated: "we can only say that we have forsaken Thy commandments, requited Thy kindness with sins."
Ezra 9:11-12
Namely, the commandments "which Thou hast commanded by Thy servants the prophets, saying, The land unto which ye go to possess it is an unclean land through the uncleanness of the people of the lands, through their abominations, wherewith they have filled it from one end to another through their impurity. And now give not your daughters unto their sons, neither take their daughters unto your sons (for wives), nor seek their peace nor their wealth for ever; that ye may be strong, and eat the good of the land, and leave it for an inheritance to your children for ever." The words of the prophets introduced by לאמר are found in these terms neither in the prophetical books nor the Pentateuch. They are not, therefore, to be regarded as a verbal quotation, but only as a declaration that the prohibition of intermarriage with the heathen had been inculcated by the prophets. The introduction of this prohibition by the words: the land unto which ye go to possess it, refers to the Mosaic age, and in using it Ezra had chiefly in view Deut 7:1-3. He interweaves, however, with this passage other sayings from the Pentateuch, e.g., Deut 23:7, and from the prophetic writings, without designing to make a verbal quotation. He says quite generally, by His servants the prophets, as the author of the books of Kings does in similar cases, e.g., 4Kings 17:23; 4Kings 21:10; 4Kings 24:2, where the leading idea is, not to give the saying of some one prophet, but to represent the truth in question as one frequently reiterated. The sayings of Moses in Deuteronomy also bear a prophetical character; for in this book he, after the manner of the prophets, seeks to make the people lay to heart the duty of obeying the law. It is true that we do not meet in the other books of Scripture a special prohibition of marriages with Canaanites, though in the prophetical remarks, Judg 3:6, such marriages are reproved as occasions of seducing the Israelites to idolatry, and in the prophetic descriptions of the whoredoms of Israel with Baalim, and the general animadversions upon apostasy from the Lord, the transgression of this prohibition is implicitly included; thus justifying the general expression, that God had forbidden the Israelites to contract such marriages, by His servants the prophets. Besides, we must here take into consideration the threatening of the prophets, that the Lord would thrust Israel out of the land for their sins, among which intermarriage with the Canaanites was by no means the least. Ezra, moreover, makes use of the general expression, "by the prophets," because he desired to say that God had not merely forbidden these marriages one or twice in the law, but had also repeatedly inculcated this prohibition by the prophets. The law was preached by the prophets when they reiterated what was the will of God as revealed in the law of Moses. In this respect Ezra might well designate the prohibition of the law as the saying of the prophets, and cite it as pronounced according to the circumstances of the Mosaic period.
(Note: It is hence evident that these words of Ezra afford no evidence against the single authorship of the Pentateuch. The inference that a saying of the law, uttered during the wanderings in the wilderness, is here cited as a saying of the prophets the servants of Jahve, is, according to the just remark of Bertheau, entirely refuted even by the fact that the words cited are nowhere found in the Pentateuch in this exact form, and that hence Ezra did not intend to make a verbal quotation.)
The words: the land into which ye go, etc., recall the introduction of the law in Deut 7:1, etc.; but the description of the land as a land of uncleanness through the uncleanness of the people, etc., does not read thus either in the Pentateuch or in the prophets. נדּה, the uncleanness of women, is first applied to moral impurity by the prophets: comp. Lam 1:17; Ezek 7:20; Ezek 36:17, comp. Is 64:5. The expression מפּה אל־פּה, from edge to edge, i.e., from one end to the other, like לפה פּה, 4Kings 10:21; 4Kings 21:16, is taken from vessels filled to their upper rim. ועתּה introduces the consequence: and now, this being the case. The prohibition וגו תּתּנוּ אל is worded after Deut 7:3. The addition: nor seek their peace, etc., is taken almost verbally from Deut 23:7, where this is said in respect of the Ammonites and Moabites. תּחזקוּ למאן recalls Deut 11:8, and the promise: that ye may eat the good of the land for ever, Is 1:19. לבניכם והורשׁתּם, and leave it for an inheritance to your children, does not occur in this form in the Pentateuch, but only the promise: that they and their children should possess the land for ever. On הורישׁ in this sense comp. Judg 11:24; 2Chron 20:11.
Ezra 9:13-14
And after all, continues Ezra, taking up again the אחרי־זאת of Ezra 9:10, - "after all that is come upon us for our evil deeds, and for our great trespass - yea, Thou our God has spared us more than our iniquity deserved, and hast given us this escaped remnant - can we again break Thy commandments, and join in affinity with the people of these abominations? Wilt Thou not be angry with us even to extirpation, so that no residue and no escaped remnant should be left?" The premiss in Ezra 9:13 is followed in Ezra 9:14 by the conclusion in the form of a question, while the second clause of Ezra 9:13 is an explanatory parenthesis. Bertheau construes the passage otherwise. He finds the continuation of the sentence: and after all this ... in the words וגו אתּה כּי, which, calmly spoken, would read: Thou, O God, hast not wholly destroyed us, but hast preserved to us an escaped remnant; while instead of such a continuation we have an exclamation of grateful wonder, emphatically introduced by כּי in the sense of כּי אמנם. With this construction of the clauses, however, no advance is made, and Ezra, in this prayer, does but repeat what he had already said, Ezra 9:8 and Ezra 9:9; although the introductory אהרי leads us to expect a new thought to close the confession. Then, too, the logical connection between the question Ezra 9:14 and what precedes it would be wanting, i.e., a foundation of fact for the question Ezra 9:14. Bertheau remarks on Ezra 9:14, that the question: should we return to break (i.e., break again) the commands of God? is an antithesis to the exclamation. But neither does this question, to judge by its matter, stand in contrast to the exclamation, nor is any such contrast indicated by its form. The discourse advances in regular progression only when Ezra 9:14 forms the conclusion arrived at from Ezra 9:13, and the thought in the premiss (13a) is limited by the thoughts introduced with כּי. What had come upon Israel for their sins was, according to Ezra 9:7, deliverance into the hand of heathen kings, to the sword, to captivity, etc. God had not, however, merely chastened and punished His people for their sins, He had also extended mercy to them, Ezra 9:8, etc. This, therefore, is also mentioned by Ezra in Ezra 9:13, to justify, or rather to limit, the כּל in כּל־הבּא. The כּי is properly confirmatory: for Thou, our God, hast indeed punished us, but not in such measure as our sins had deserved; and receives through the tenor of the clause the adversative meaning of imo, yea (comp. Ewald, 330, b). למטּה מ חשׂכתּ, Thou hast checked, hast stopped, beneath our iniquities. חשׂך is not used intransitively, but actively; the missing object must be supplied from the context: Thou hast withheld that, all of which should have come upon us, i.e., the punishment we deserved, or, as older expositors completed the sense, iram tuam. מעוננוּ למטּה, infra delicta nostra, i.e., Thou hast punished us less than our iniquities deserved. For their iniquities they had merited extirpation; but God had given them a rescued remnant. כּזאת, as this, viz., this which exists in the community now returned from Babylon to Judaea. This is the circumstance which justifies the question: should we, or can we, again (נשׁוּב is used adverbially) break Thy commandments, and become related by marriage? (חתחתּן like Deut 7:3.) התּעבות עמּי, people who live in abominations. The answer to this question is found in the subsequent question: will He not - if, after the sparing mercy we have experienced, we again transgress the commands of God - by angry with us till He have consumed us? כּלּה עד (comp. 4Kings 13:17, 4Kings 13:19) is strengthened by the addition: so that there will be no remnant and no escaping. The question introduced by הלוא is an expression of certain assurance: He will most certainly consume us.
Ezra 9:15
"Jahve, God of Israel, Thou art righteous; for we remain an escaped remnant, as (it is) this day. Behold, we are before Thee in our trespass; for no one can stand before Thy face, because of this." Ezra appeals to the righteousness of God, not to supplicate pardon, as Neh 9:33, for the righteousness of God would impel Him to extirpate the sinful nation, but to rouse the conscience of the community, to point out to them what, after this relapse into their old abominations, they had to expect from the justice of God. נשׁארנוּ כּי is confirmatory. God has shown Himself to be just by so sorely punishing this once numerous nation, that only a small remnant which has escaped destruction now exists. And this remnant has again most grievously offended: we lie before Thee in our trespass; what can we expect from Thy justice? Nothing but destruction; for there is no standing before Thee, i.e., no one can stand before Thee, על־זאת, because of this (comp. Ezra 8:23; Ezra 10:2), i.e., because of the fresh guilt which we have incurred.
John Gill
9:5 And at the evening sacrifice I rose up from my heaviness,.... The signs and tokens of it, particularly sitting on the ground; or "from my fasting" (n), having eaten nothing that day, it being early in the morning when he was told the above case:
and having rent my garment and my mantle; which he had done before, and still kept them on him in the same case:
fell upon my knees, and spread out my hands unto the Lord my God; in the posture and with the gesture of an humble supplicant.
(n) "jejunio meo", Michaelis; so Jarchi.
John Wesley
9:5 Heaviness - From that mournful posture, and put myself into the posture of a petitioner. He did this at the time of the evening sacrifice, because then devout people used to come into the courts of the temple, that hearing his confession, they likewise might be made sensible of the sins of the people. And he had an eye to that great propitiation, of which that sacrifice was a peculiar type.
Robert Jamieson, A. R. Fausset and David Brown
9:5 PRAYS TO GOD. (Ezra 9:5-15)
I fell upon my knees, and spread out my hands unto the Lord my God--The burden of his prayer, which was dictated by a deep sense of the emergency, was that he was overwhelmed at the flagrant enormity of this sin, and the bold impiety of continuing in it after having, as a people, so recently experienced the heavy marks of the divine displeasure. God had begun to show returning favor to Israel by the restoration of some. But this only aggravated their sin, that, so soon after their re-establishment in their native land, they openly violated the express and repeated precepts which commanded them to extirpate the Canaanites. Such conduct, he exclaimed, could issue only in drawing down some great punishment from offended Heaven and ensuring the destruction of the small remnant of us that is left, unless, by the help of divine grace, we repent and bring forth the fruits of repentance in an immediate and thorough reformation.
9:69:6: եւ ասեմ. Աստուած իմ եւ Տէր՝ ամաչե՛մք եւ զարհուրի՛մք ՚ի քէն. բարձրացո՛ Տէր Աստուած իմ զերեսս իմ առ քեզ. վասն զի անօրէնութիւնք մեր բազմացա՛ն ՚ի վերայ գլխոց մերոց, եւ մե՛ղք մեր մեծացան եւ բարձրացան մինչեւ յերկինս[5022]. [5022] Ոսկան. Եւ ասեմ. Տէր Աստուած իմ։
6 եւ ասացի. «Աստուա՛ծ իմ եւ Տէ՛ր, ամաչում ենք եւ զարհուրում քեզնից. բարձրացրո՛ւ իմ երեսը դէպի քեզ, Տէ՛ր իմ Աստուած, քանզի բազմացան մեր անօրէնութիւններն ու դիզուեցին մեր գլուխներին, մեր մեղքերը մեծացան ու բարձրացան մինչեւ երկինք՝ մեր հայրերի տարիներից եւ ժամանակներից ի վեր, եւ մենք մեծ մեղքերի մէջ ենք մինչեւ այսօր:
6 Ու ըսի. «Ո՛վ Աստուած իմ, կ’ամչնամ ու իմ երեսս քեզի վերցնելու չեմ համարձակիր։ Ո՛վ Աստուած իմ, վասն զի մեր անօրէնութիւնները մեր գլխէն վեր բարձրացան ու մեր յանցանքը մինչեւ երկինք ելաւ։
եւ ասեմ. Աստուած իմ [172]եւ Տէր, ամաչեմք եւ զարհուրիմք ի քէն. բարձրացո, Տէր Աստուած իմ,`` զերեսս իմ առ քեզ. վասն զի անօրէնութիւնք մեր բազմացան ի վերայ գլխոց մերոց, եւ մեղք մեր մեծացան եւ բարձրացան մինչեւ յերկինս:

9:6: եւ ասեմ. Աստուած իմ եւ Տէր՝ ամաչե՛մք եւ զարհուրի՛մք ՚ի քէն. բարձրացո՛ Տէր Աստուած իմ զերեսս իմ առ քեզ. վասն զի անօրէնութիւնք մեր բազմացա՛ն ՚ի վերայ գլխոց մերոց, եւ մե՛ղք մեր մեծացան եւ բարձրացան մինչեւ յերկինս[5022].
[5022] Ոսկան. Եւ ասեմ. Տէր Աստուած իմ։
6 եւ ասացի. «Աստուա՛ծ իմ եւ Տէ՛ր, ամաչում ենք եւ զարհուրում քեզնից. բարձրացրո՛ւ իմ երեսը դէպի քեզ, Տէ՛ր իմ Աստուած, քանզի բազմացան մեր անօրէնութիւններն ու դիզուեցին մեր գլուխներին, մեր մեղքերը մեծացան ու բարձրացան մինչեւ երկինք՝ մեր հայրերի տարիներից եւ ժամանակներից ի վեր, եւ մենք մեծ մեղքերի մէջ ենք մինչեւ այսօր:
6 Ու ըսի. «Ո՛վ Աստուած իմ, կ’ամչնամ ու իմ երեսս քեզի վերցնելու չեմ համարձակիր։ Ո՛վ Աստուած իմ, վասն զի մեր անօրէնութիւնները մեր գլխէն վեր բարձրացան ու մեր յանցանքը մինչեւ երկինք ելաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:69:6 и сказал: Боже мой! стыжусь и боюсь поднять лице мое к Тебе, Боже мой, потому что беззакония наши стали выше головы, и вина наша возросла до небес.
9:6 καὶ και and; even εἶπα επω say; speak κύριε κυριος lord; master ᾐσχύνθην αισχυνω shame; ashamed καὶ και and; even ἐνετράπην εντρεπω defer; humiliate τοῦ ο the ὑψῶσαι υψοω elevate; lift up τὸ ο the πρόσωπόν προσωπον face; ahead of μου μου of me; mine πρὸς προς to; toward σέ σε.1 you ὅτι οτι since; that αἱ ο the ἀνομίαι ανομια lawlessness ἡμῶν ημων our ἐπληθύνθησαν πληθυνω multiply ὑπὲρ υπερ over; for κεφαλῆς κεφαλη head; top ἡμῶν ημων our καὶ και and; even αἱ ο the πλημμέλειαι πλημμελεια our ἐμεγαλύνθησαν μεγαλυνω enlarge; magnify ἕως εως till; until εἰς εις into; for οὐρανόν ουρανος sky; heaven
9:6 וָ wā וְ and אֹמְרָ֗ה ʔōmᵊrˈā אמר say אֱלֹהַי֙ ʔᵉlōhˌay אֱלֹהִים god(s) בֹּ֣שְׁתִּי bˈōšᵊttî בושׁ be ashamed וְ wᵊ וְ and נִכְלַ֔מְתִּי niḵlˈamtî כלם humiliate לְ lᵊ לְ to הָרִ֧ים hārˈîm רום be high אֱלֹהַ֛י ʔᵉlōhˈay אֱלֹהִים god(s) פָּנַ֖י pānˌay פָּנֶה face אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to כִּ֣י kˈî כִּי that עֲוֹנֹתֵ֤ינוּ ʕᵃwōnōṯˈênû עָוֹן sin רָבוּ֙ rāvˌû רבה be many לְ lᵊ לְ to מַ֣עְלָה mˈaʕlā מַעַל top רֹּ֔אשׁ rrˈōš רֹאשׁ head וְ wᵊ וְ and אַשְׁמָתֵ֥נוּ ʔašmāṯˌēnû אַשְׁמָה guiltiness גָדְלָ֖ה ḡāḏᵊlˌā גדל be strong עַ֥ד ʕˌaḏ עַד unto לַ la לְ to † הַ the שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens
9:6. et dixi Deus meus confundor et erubesco levare Deus meus faciem meam ad te quoniam iniquitates nostrae multiplicatae sunt super caput et delicta nostra creverunt usque in caelumAnd said: My God I am confounded and ashamed to lift up my face to thee: for our iniquities are multiplied over our heads, and our sins are grown up even unto heaven,
6. and I said, O my God, I am ashamed and blush to lift up my face to thee, my God: for our iniquities are increased over our head, and our guiltiness is grown up unto the heavens.
9:6. And I said: “My God, I am confounded and ashamed to lift up my face to you. For our iniquities have been multiplied over our heads, and our offenses have increased, even up to heaven,
9:6. And said, O my God, I am ashamed and blush to lift up my face to thee, my God: for our iniquities are increased over [our] head, and our trespass is grown up unto the heavens.
And said, O my God, I am ashamed and blush to lift up my face to thee, my God: for our iniquities are increased over [our] head, and our trespass is grown up unto the heavens:

9:6 и сказал: Боже мой! стыжусь и боюсь поднять лице мое к Тебе, Боже мой, потому что беззакония наши стали выше головы, и вина наша возросла до небес.
9:6
καὶ και and; even
εἶπα επω say; speak
κύριε κυριος lord; master
ᾐσχύνθην αισχυνω shame; ashamed
καὶ και and; even
ἐνετράπην εντρεπω defer; humiliate
τοῦ ο the
ὑψῶσαι υψοω elevate; lift up
τὸ ο the
πρόσωπόν προσωπον face; ahead of
μου μου of me; mine
πρὸς προς to; toward
σέ σε.1 you
ὅτι οτι since; that
αἱ ο the
ἀνομίαι ανομια lawlessness
ἡμῶν ημων our
ἐπληθύνθησαν πληθυνω multiply
ὑπὲρ υπερ over; for
κεφαλῆς κεφαλη head; top
ἡμῶν ημων our
καὶ και and; even
αἱ ο the
πλημμέλειαι πλημμελεια our
ἐμεγαλύνθησαν μεγαλυνω enlarge; magnify
ἕως εως till; until
εἰς εις into; for
οὐρανόν ουρανος sky; heaven
9:6
וָ וְ and
אֹמְרָ֗ה ʔōmᵊrˈā אמר say
אֱלֹהַי֙ ʔᵉlōhˌay אֱלֹהִים god(s)
בֹּ֣שְׁתִּי bˈōšᵊttî בושׁ be ashamed
וְ wᵊ וְ and
נִכְלַ֔מְתִּי niḵlˈamtî כלם humiliate
לְ lᵊ לְ to
הָרִ֧ים hārˈîm רום be high
אֱלֹהַ֛י ʔᵉlōhˈay אֱלֹהִים god(s)
פָּנַ֖י pānˌay פָּנֶה face
אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to
כִּ֣י kˈî כִּי that
עֲוֹנֹתֵ֤ינוּ ʕᵃwōnōṯˈênû עָוֹן sin
רָבוּ֙ rāvˌû רבה be many
לְ lᵊ לְ to
מַ֣עְלָה mˈaʕlā מַעַל top
רֹּ֔אשׁ rrˈōš רֹאשׁ head
וְ wᵊ וְ and
אַשְׁמָתֵ֥נוּ ʔašmāṯˌēnû אַשְׁמָה guiltiness
גָדְלָ֖ה ḡāḏᵊlˌā גדל be strong
עַ֥ד ʕˌaḏ עַד unto
לַ la לְ to
הַ the
שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens
9:6. et dixi Deus meus confundor et erubesco levare Deus meus faciem meam ad te quoniam iniquitates nostrae multiplicatae sunt super caput et delicta nostra creverunt usque in caelum
And said: My God I am confounded and ashamed to lift up my face to thee: for our iniquities are multiplied over our heads, and our sins are grown up even unto heaven,
9:6. And I said: “My God, I am confounded and ashamed to lift up my face to you. For our iniquities have been multiplied over our heads, and our offenses have increased, even up to heaven,
9:6. And said, O my God, I am ashamed and blush to lift up my face to thee, my God: for our iniquities are increased over [our] head, and our trespass is grown up unto the heavens.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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. С б ст. излагается молитва Ездры. Из содержания ее видно, что Ездра молится не опрощении грехов: его намерение состоит в том, чтобы указать обществу на тяжесть его преступления и побудить сделать все для заграждения греха и для

смягчетя божественного гнева. В гл. X описывается, как поступило общество.
Adam Clarke: Commentary on the Bible - 1831
9:6: I am ashamed and blush - God had been so often provoked, and had so often pardoned them, and they had continued to transgress, that he was ashamed to go back again to the throne of grace to ask for mercy in their behalf. This is the genuine feeling of every reawakened backslider.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:6: I am ashamed: Job 40:4, Job 42:6; Jer 3:3, Jer 3:24, Jer 3:25, Jer 6:15, Jer 8:12, Jer 31:19; Eze 16:63; Dan 9:7, Dan 9:8; Rom 6:21
our iniquities: Gen 13:13; Psa 38:4; Isa 1:18, Isa 59:12
trespass: or, guiltiness
grown up: Ch2 28:9; Luk 15:21; Rev 18:5
Geneva 1599
9:6 And said, O my God, I am ashamed and blush to lift up my face to thee, my God: for our iniquities are increased (d) over [our] head, and our trespass is grown up unto the (e) heavens.
(d) That is, we are drowned in sin.
(e) They so exceed that they cannot grow greater.
John Gill
9:6 And said, O my God,.... Here begins the prayer of Ezra, and that with faith in God as covenant God, even when he was about to make confession of sin, and repentance for it; that prayer is right which is put up in faith, and that repentance genuine which is accompanied with faith, and flows from it:
I am ashamed, and blush to lift up my face to thee, my God; a true sight and sense of sin causes shame and blushing, and never more than when a man is sensible of his covenant interest in God, and of his grace and favour to him, particularly in the forgiveness of his sin, see Ezek 16:61
for our iniquities are increased over our head; arisen and swelled like mighty waters, which seemed to threaten an overwhelming of them:
and our trespass is grown up unto the heavens; being done in an open, public, and insolent manner, and in such numbers, that they were, as it were, piled up in heaps, reaching to heaven, and calling down vengeance from thence. Ezra includes himself as being one of the same nation; and these sins being so common were become national ones, which involved all the individuals, and exposed them to the divine resentment.
John Wesley
9:6 Our - He includes himself in the number of the transgressors, because he himself was guilty of many sins; and because the princes and priests, and so many of the people having done this, the guilt was now become national.
9:79:7: յամա՛ց եւ ՚ի ժամանակաց հարցն մերոց, եւ եմք մեք ՚ի մեղս մեծամեծս մինչեւ ցայսօր. եւ վասն մեղաց մերոց մատնեցե՛ր զմեզ եւ զթագաւորս մեր, եւ զորդիս մեր՝ ՚ի ձեռն թագաւորացն հեթանոսաց, եւ ՚ի սուր եւ ՚ի գերութիւն եւ ՚ի յափշտակութիւն, եւ յամօթ երեսաց մերոց եղեա՛ք մինչեւ յօրս յայս[5023]։ [5023] Այլք. ՚Ի ձեռս թագաւորացն։
7 Դու մեր մեղքերի պատճառով հեթանոս թագաւորների ձեռքը մատնեցիր մեզ, մեր թագաւորներին եւ մեր որդիներին մատնեցիր սրի, գերութեան ու յափշտակութեան, եւ մեր երեսն ամօթահար եղաւ մինչեւ այսօր:
7 Մեր հայրերուն օրերէն ի վեր մենք մեծ յանցանքի մէջ ենք մինչեւ այսօր ու մեր անօրէնութիւններուն համար մենք, մեր թագաւորները եւ մեր քահանաները, օտար երկիրներու թագաւորներուն ձեռքը՝ սուրի, գերութեան, յափշտակութեան ու երեսի սեւութեան ենթարկուեցան, ինչպէս այսօր կ’երեւնայ։
Յամաց եւ ի ժամանակաց հարցն մերոց, եմք մեք ի մեղս մեծամեծս մինչեւ ցայսօր. եւ վասն մեղաց մերոց մատնեցեր զմեզ եւ զթագաւորս մեր եւ [173]զորդիս մեր ի ձեռս թագաւորացն հեթանոսաց, ի սուր եւ ի գերութիւն եւ ի յափշտակութիւն, եւ յամօթ երեսաց մերոց եղեաք մինչեւ յօրս յայս:

9:7: յամա՛ց եւ ՚ի ժամանակաց հարցն մերոց, եւ եմք մեք ՚ի մեղս մեծամեծս մինչեւ ցայսօր. եւ վասն մեղաց մերոց մատնեցե՛ր զմեզ եւ զթագաւորս մեր, եւ զորդիս մեր՝ ՚ի ձեռն թագաւորացն հեթանոսաց, եւ ՚ի սուր եւ ՚ի գերութիւն եւ ՚ի յափշտակութիւն, եւ յամօթ երեսաց մերոց եղեա՛ք մինչեւ յօրս յայս[5023]։
[5023] Այլք. ՚Ի ձեռս թագաւորացն։
7 Դու մեր մեղքերի պատճառով հեթանոս թագաւորների ձեռքը մատնեցիր մեզ, մեր թագաւորներին եւ մեր որդիներին մատնեցիր սրի, գերութեան ու յափշտակութեան, եւ մեր երեսն ամօթահար եղաւ մինչեւ այսօր:
7 Մեր հայրերուն օրերէն ի վեր մենք մեծ յանցանքի մէջ ենք մինչեւ այսօր ու մեր անօրէնութիւններուն համար մենք, մեր թագաւորները եւ մեր քահանաները, օտար երկիրներու թագաւորներուն ձեռքը՝ սուրի, գերութեան, յափշտակութեան ու երեսի սեւութեան ենթարկուեցան, ինչպէս այսօր կ’երեւնայ։
zohrab-1805▾ eastern-1994▾ western am▾
9:79:7 Со дней отцов наших мы в великой вине до сего дня, и за беззакония наши преданы были мы, цари наши, священники наши, в руки царей иноземных, под меч, в плен и на разграбление и на посрамление, как это и ныне.
9:7 ἀπὸ απο from; away ἡμερῶν ημερα day πατέρων πατηρ father ἡμῶν ημων our ἐσμεν ειμι be ἐν εν in πλημμελείᾳ πλημμελεια great; loud ἕως εως till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he καὶ και and; even ἐν εν in ταῖς ο the ἀνομίαις ανομια lawlessness ἡμῶν ημων our παρεδόθημεν παραδιδωμι betray; give over ἡμεῖς ημεις we καὶ και and; even οἱ ο the βασιλεῖς βασιλευς monarch; king ἡμῶν ημων our καὶ και and; even οἱ ο the υἱοὶ υιος son ἡμῶν ημων our ἐν εν in χειρὶ χειρ hand βασιλέων βασιλευς monarch; king τῶν ο the ἐθνῶν εθνος nation; caste ἐν εν in ῥομφαίᾳ ρομφαια broadsword καὶ και and; even ἐν εν in αἰχμαλωσίᾳ αιχμαλωσια captivity καὶ και and; even ἐν εν in διαρπαγῇ διαρπαγη and; even ἐν εν in αἰσχύνῃ αισχυνη shame προσώπου προσωπον face; ahead of ἡμῶν ημων our ὡς ως.1 as; how ἡ ο the ἡμέρα ημερα day αὕτη ουτος this; he
9:7 מִ mi מִן from ימֵ֣י ymˈê יֹום day אֲבֹתֵ֗ינוּ ʔᵃvōṯˈênû אָב father אֲנַ֨חְנוּ֙ ʔᵃnˈaḥnû אֲנַחְנוּ we בְּ bᵊ בְּ in אַשְׁמָ֣ה ʔašmˈā אַשְׁמָה guiltiness גְדֹלָ֔ה ḡᵊḏōlˈā גָּדֹול great עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וּ û וְ and בַ va בְּ in עֲוֹנֹתֵ֡ינוּ ʕᵃwōnōṯˈênû עָוֹן sin נִתַּ֡נּוּ nittˈannû נתן give אֲנַחְנוּ֩ ʔᵃnaḥnˌû אֲנַחְנוּ we מְלָכֵ֨ינוּ mᵊlāḵˌênû מֶלֶךְ king כֹהֲנֵ֜ינוּ ḵōhᵃnˈênû כֹּהֵן priest בְּ bᵊ בְּ in יַ֣ד׀ yˈaḏ יָד hand מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king הָ hā הַ the אֲרָצֹ֗ות ʔᵃrāṣˈôṯ אֶרֶץ earth בַּ ba בְּ in † הַ the חֶ֜רֶב ḥˈerev חֶרֶב dagger בַּ ba בְּ in † הַ the שְּׁבִ֧י ššᵊvˈî שְׁבִי captive וּ û וְ and בַ va בְּ in † הַ the בִּזָּ֛ה bbizzˈā בִּזָּה spoil וּ û וְ and בְ vᵊ בְּ in בֹ֥שֶׁת vˌōšeṯ בֹּשֶׁת shame פָּנִ֖ים pānˌîm פָּנֶה face כְּ kᵊ כְּ as הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
9:7. a diebus patrum nostrorum sed et nos ipsi peccavimus granditer usque ad diem hanc et in iniquitatibus nostris traditi sumus ipsi et reges nostri et sacerdotes nostri in manum regum terrarum in gladium in captivitatem in rapinam et in confusionem vultus sicut et die hacFrom the days of our fathers: and we ourselves also have sinned grievously unto this day, and for our iniquities we and our kings, and our priests have been delivered into the hands of the kings of the lands, and to the sword, and to captivity, and to spoil, and to confusion of face, as it is at this day.
7. Since the days of our fathers we have been exceeding guilty unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to spoiling, and to confusion of face, as it is this day.
9:7. from the days of our fathers. But also, we ourselves have sinned gravely, even to this day. And for our iniquities, we ourselves, and our kings and our priests, have been delivered into the hands of the kings of the lands, and to the sword, and to captivity, and to plunder, and to confusion of face, just as it is also in this day.
9:7. Since the days of our fathers [have] we [been] in a great trespass unto this day; and for our iniquities have we, our kings, [and] our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as [it is] this day.
Since the days of our fathers [have] we [been] in a great trespass unto this day; and for our iniquities have we, our kings, [and] our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as [it is] this day:

9:7 Со дней отцов наших мы в великой вине до сего дня, и за беззакония наши преданы были мы, цари наши, священники наши, в руки царей иноземных, под меч, в плен и на разграбление и на посрамление, как это и ныне.
9:7
ἀπὸ απο from; away
ἡμερῶν ημερα day
πατέρων πατηρ father
ἡμῶν ημων our
ἐσμεν ειμι be
ἐν εν in
πλημμελείᾳ πλημμελεια great; loud
ἕως εως till; until
τῆς ο the
ἡμέρας ημερα day
ταύτης ουτος this; he
καὶ και and; even
ἐν εν in
ταῖς ο the
ἀνομίαις ανομια lawlessness
ἡμῶν ημων our
παρεδόθημεν παραδιδωμι betray; give over
ἡμεῖς ημεις we
καὶ και and; even
οἱ ο the
βασιλεῖς βασιλευς monarch; king
ἡμῶν ημων our
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
ἡμῶν ημων our
ἐν εν in
χειρὶ χειρ hand
βασιλέων βασιλευς monarch; king
τῶν ο the
ἐθνῶν εθνος nation; caste
ἐν εν in
ῥομφαίᾳ ρομφαια broadsword
καὶ και and; even
ἐν εν in
αἰχμαλωσίᾳ αιχμαλωσια captivity
καὶ και and; even
ἐν εν in
διαρπαγῇ διαρπαγη and; even
ἐν εν in
αἰσχύνῃ αισχυνη shame
προσώπου προσωπον face; ahead of
ἡμῶν ημων our
ὡς ως.1 as; how
ο the
ἡμέρα ημερα day
αὕτη ουτος this; he
9:7
מִ mi מִן from
ימֵ֣י ymˈê יֹום day
אֲבֹתֵ֗ינוּ ʔᵃvōṯˈênû אָב father
אֲנַ֨חְנוּ֙ ʔᵃnˈaḥnû אֲנַחְנוּ we
בְּ bᵊ בְּ in
אַשְׁמָ֣ה ʔašmˈā אַשְׁמָה guiltiness
גְדֹלָ֔ה ḡᵊḏōlˈā גָּדֹול great
עַ֖ד ʕˌaḏ עַד unto
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וּ û וְ and
בַ va בְּ in
עֲוֹנֹתֵ֡ינוּ ʕᵃwōnōṯˈênû עָוֹן sin
נִתַּ֡נּוּ nittˈannû נתן give
אֲנַחְנוּ֩ ʔᵃnaḥnˌû אֲנַחְנוּ we
מְלָכֵ֨ינוּ mᵊlāḵˌênû מֶלֶךְ king
כֹהֲנֵ֜ינוּ ḵōhᵃnˈênû כֹּהֵן priest
בְּ bᵊ בְּ in
יַ֣ד׀ yˈaḏ יָד hand
מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king
הָ הַ the
אֲרָצֹ֗ות ʔᵃrāṣˈôṯ אֶרֶץ earth
בַּ ba בְּ in
הַ the
חֶ֜רֶב ḥˈerev חֶרֶב dagger
בַּ ba בְּ in
הַ the
שְּׁבִ֧י ššᵊvˈî שְׁבִי captive
וּ û וְ and
בַ va בְּ in
הַ the
בִּזָּ֛ה bbizzˈā בִּזָּה spoil
וּ û וְ and
בְ vᵊ בְּ in
בֹ֥שֶׁת vˌōšeṯ בֹּשֶׁת shame
פָּנִ֖ים pānˌîm פָּנֶה face
כְּ kᵊ כְּ as
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
9:7. a diebus patrum nostrorum sed et nos ipsi peccavimus granditer usque ad diem hanc et in iniquitatibus nostris traditi sumus ipsi et reges nostri et sacerdotes nostri in manum regum terrarum in gladium in captivitatem in rapinam et in confusionem vultus sicut et die hac
From the days of our fathers: and we ourselves also have sinned grievously unto this day, and for our iniquities we and our kings, and our priests have been delivered into the hands of the kings of the lands, and to the sword, and to captivity, and to spoil, and to confusion of face, as it is at this day.
9:7. from the days of our fathers. But also, we ourselves have sinned gravely, even to this day. And for our iniquities, we ourselves, and our kings and our priests, have been delivered into the hands of the kings of the lands, and to the sword, and to captivity, and to plunder, and to confusion of face, just as it is also in this day.
9:7. Since the days of our fathers [have] we [been] in a great trespass unto this day; and for our iniquities have we, our kings, [and] our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as [it is] this day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. В ст. 7: Ездра высказывает убеждение, что иудейская община не очистиласьст старых грехов и продолжает нести наказание за них ("как и ныне"). Между тем к старым преступлениям народ присоединяет новые.
Albert Barnes: Notes on the Bible - 1834
9:7: Very similar in tone to this are the confessions of Nehemiah Neh 9:29-35 and of Daniel (see the marginal references). The captivity had done its work by deeply convincing of sin the Jewish nation that had pRev_iously been so proud and self-righteous.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:7: Since the days: Num 32:14; Ch2 29:6, Ch2 30:7; Neh 9:32-34; Psa 106:6, Psa 106:7; Lam 5:7; Dan 9:5-8; Zac 1:4, Zac 1:5; Mat 23:30-33; Act 7:51, Act 7:52
for our iniquities: Lev. 26:14-46; Deu 4:25-28, Deu 28:15-68, Deu 29:22-28, Deu 30:17-19, Deu 31:20-22; Deu 32:15-28; Sa1 12:15; Kg1 9:6-9; Neh 9:30
into the hand: Kg2 17:5-8, Kg2 18:9-12, Kg2 24:1-4; Ch2 36:16-19; Neh 9:36, Neh 9:37; Dan 9:11-14
to confusion: Dan 9:7, Dan 9:8
as it is this day: Neh 9:32; Jer 25:18, Jer 44:22
John Gill
9:7 Since the days of our fathers have we been in a great trespass unto this day,.... The sins they were guilty of had been long continued in, which was an aggravation of them:
and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands; the ten tribes and their king into the hand of the king of Assyria, the kings of Judah, Jehoiakim, Jeconiah, and Zedekiah, into the hands of the king of Babylon, with the priests and people:
to the sword, to captivity, and to a spoil; some were slain with the sword, others carried captive, and the houses of them all plundered and spoiled:
and to confusion of face, as it is this day; being filled with shame when they reflected on their sins, the cause of those evils; and besides, the captivity of the ten tribes continued, and of many others, which exposed them to shame among their neighbours.
John Wesley
9:7 Have we been - We are not purged from the guilt of our fathers sins, but we are still feeling the sad effects of them; yea, and are repeating the same sins.
9:89:8: Եւ այժմ գթութիւնք քո եղե՛ն ՚ի վերայ մեր Տէր Աստուած մեր, եւ շնորհեցեր մեզ փրկութիւն, եւ հաստատեցե՛ր զմեզ ՚ի տեղի սրբութեան քոյ, եւ լուսաւորեցեր զաչս մեր այսօր Տէր Աստուած մեր. եւ ետուր մեզ կենդանութիւն փոքր ՚ի շատէ ՚ի ծառայութեանն մերում։
8 Բայց այժմ, ահա, քո գթութիւնը թափեցիր մեզ վրայ, Տէ՛ր Աստուած մեր, փրկութիւն շնորհեցիր մեզ, հաստատեցիր մեզ քո սուրբ վայրում, մեր աչքերը լուսաւորեցիր այսօր, Տէ՛ր Աստուած մեր, մեր ստրկութեան մէջ մեզ փոքր ի շատէ կեանք տուեցիր:
8 Եւ հիմա քիչ մը ատեն մեր Տէր Աստուածը ողորմեցաւ, որպէս զի մեզի փրկութիւն շնորհէ ու իր սրբութեանը մէջ մեզ հաստատէ*, որպէս զի մեր Աստուածը մեր աչքերը լուսաւորէ ու մեր ծառայութեանը մէջ մեզի քիչ մը հանգստութիւն տայ։
Եւ [174]այժմ գթութիւնք քո եղեն ի վերայ մեր, Տէր Աստուած մեր, եւ շնորհեցեր մեզ փրկութիւն, եւ հաստատեցեր զմեզ ի տեղի սրբութեան քո, եւ լուսաւորեցեր զաչս մեր այսօր, Տէր Աստուած մեր. եւ ետուր մեզ կենդանութիւն փոքր ի շատէ ի ծառայութեանն մերում:

9:8: Եւ այժմ գթութիւնք քո եղե՛ն ՚ի վերայ մեր Տէր Աստուած մեր, եւ շնորհեցեր մեզ փրկութիւն, եւ հաստատեցե՛ր զմեզ ՚ի տեղի սրբութեան քոյ, եւ լուսաւորեցեր զաչս մեր այսօր Տէր Աստուած մեր. եւ ետուր մեզ կենդանութիւն փոքր ՚ի շատէ ՚ի ծառայութեանն մերում։
8 Բայց այժմ, ահա, քո գթութիւնը թափեցիր մեզ վրայ, Տէ՛ր Աստուած մեր, փրկութիւն շնորհեցիր մեզ, հաստատեցիր մեզ քո սուրբ վայրում, մեր աչքերը լուսաւորեցիր այսօր, Տէ՛ր Աստուած մեր, մեր ստրկութեան մէջ մեզ փոքր ի շատէ կեանք տուեցիր:
8 Եւ հիմա քիչ մը ատեն մեր Տէր Աստուածը ողորմեցաւ, որպէս զի մեզի փրկութիւն շնորհէ ու իր սրբութեանը մէջ մեզ հաստատէ*, որպէս զի մեր Աստուածը մեր աչքերը լուսաւորէ ու մեր ծառայութեանը մէջ մեզի քիչ մը հանգստութիւն տայ։
zohrab-1805▾ eastern-1994▾ western am▾
9:89:8 И вот, по малом времени, даровано нам помилование от Господа Бога нашего, и Он оставил у нас {несколько} уцелевших и дал нам утвердиться на месте святыни Его, и просветил глаза наши Бог наш, и дал нам ожить немного в рабстве нашем.
9:8 καὶ και and; even νῦν νυν now; present ἐπιεικεύσατο επιεικευομαι us κύριος κυριος lord; master ὁ ο the θεὸς θεος God ἡμῶν ημων our τοῦ ο the καταλιπεῖν καταλειπω leave behind; remain ἡμῖν ημιν us εἰς εις into; for σωτηρίαν σωτηρια safety καὶ και and; even δοῦναι διδωμι give; deposit ἡμῖν ημιν us στήριγμα στηριγμα in τόπῳ τοπος place; locality ἁγιάσματος αγιασμα he; him τοῦ ο the φωτίσαι φωτιζω illuminate; enlighten ὀφθαλμοὺς οφθαλμος eye; sight ἡμῶν ημων our καὶ και and; even δοῦναι διδωμι give; deposit ζωοποίησιν ζωοποιεω make alive; life-maker μικρὰν μικρος little; small ἐν εν in τῇ ο the δουλείᾳ δουλεια service ἡμῶν ημων our
9:8 וְ wᵊ וְ and עַתָּ֡ה ʕattˈā עַתָּה now כִּ ki כְּ as מְעַט־ mᵊʕaṭ- מְעַט little רֶגַע֩ reḡˌaʕ רֶגַע moment הָיְתָ֨ה hāyᵊṯˌā היה be תְחִנָּ֜ה ṯᵊḥinnˈā תְּחִנָּה supplication מֵ mē מִן from אֵ֣ת׀ ʔˈēṯ אֵת together with יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֗ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) לְ lᵊ לְ to הַשְׁאִ֥יר hašʔˌîr שׁאר remain לָ֨נוּ֙ lˈānû לְ to פְּלֵיטָ֔ה pᵊlêṭˈā פְּלֵיטָה escape וְ wᵊ וְ and לָ lā לְ to תֶת־ ṯeṯ- נתן give לָ֥נוּ lˌānû לְ to יָתֵ֖ד yāṯˌēḏ יָתֵד peg בִּ bi בְּ in מְקֹ֣ום mᵊqˈôm מָקֹום place קָדְשֹׁ֑ו qoḏšˈô קֹדֶשׁ holiness לְ lᵊ לְ to הָאִ֤יר hāʔˈîr אור be light עֵינֵ֨ינוּ֙ ʕênˈênû עַיִן eye אֱלֹהֵ֔ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) וּ û וְ and לְ lᵊ לְ to תִתֵּ֛נוּ ṯittˈēnû נתן give מִֽחְיָ֥ה mˈiḥyˌā מִחְיָה life preservation מְעַ֖ט mᵊʕˌaṭ מְעַט little בְּ bᵊ בְּ in עַבְדֻתֵֽנוּ׃ ʕavᵊḏuṯˈēnû עַבְדֻת servitude
9:8. et nunc quasi parum et ad momentum facta est deprecatio nostra apud Dominum Deum nostrum ut dimitterentur nobis reliquiae et daretur paxillus in loco sancto eius et inluminaret oculos nostros Deus noster et daret nobis vitam modicam in servitute nostraAnd now as a little, and for a moment has our prayer been made before the Lord our God, to leave us a remnant, and give us a pin in his holy place, and that our God would enlighten our eyes, and would give us a little life in our bondage.
8. And now for a little moment grace hath been shewed from the LORD our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage.
9:8. And now, to a small extent and for a moment, our petition has been made with the Lord our God, so that they may leave us a remnant, and so that a secure place in his holy land may be given to us, and so that our God may illuminate our eyes, and may give us a little life in our servitude.
9:8. And now for a little space grace hath been [shewed] from the LORD our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage.
And now for a little space grace hath been [shewed] from the LORD our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage:

9:8 И вот, по малом времени, даровано нам помилование от Господа Бога нашего, и Он оставил у нас {несколько} уцелевших и дал нам утвердиться на месте святыни Его, и просветил глаза наши Бог наш, и дал нам ожить немного в рабстве нашем.
9:8
καὶ και and; even
νῦν νυν now; present
ἐπιεικεύσατο επιεικευομαι us
κύριος κυριος lord; master
ο the
θεὸς θεος God
ἡμῶν ημων our
τοῦ ο the
καταλιπεῖν καταλειπω leave behind; remain
ἡμῖν ημιν us
εἰς εις into; for
σωτηρίαν σωτηρια safety
καὶ και and; even
δοῦναι διδωμι give; deposit
ἡμῖν ημιν us
στήριγμα στηριγμα in
τόπῳ τοπος place; locality
ἁγιάσματος αγιασμα he; him
τοῦ ο the
φωτίσαι φωτιζω illuminate; enlighten
ὀφθαλμοὺς οφθαλμος eye; sight
ἡμῶν ημων our
καὶ και and; even
δοῦναι διδωμι give; deposit
ζωοποίησιν ζωοποιεω make alive; life-maker
μικρὰν μικρος little; small
ἐν εν in
τῇ ο the
δουλείᾳ δουλεια service
ἡμῶν ημων our
9:8
וְ wᵊ וְ and
עַתָּ֡ה ʕattˈā עַתָּה now
כִּ ki כְּ as
מְעַט־ mᵊʕaṭ- מְעַט little
רֶגַע֩ reḡˌaʕ רֶגַע moment
הָיְתָ֨ה hāyᵊṯˌā היה be
תְחִנָּ֜ה ṯᵊḥinnˈā תְּחִנָּה supplication
מֵ מִן from
אֵ֣ת׀ ʔˈēṯ אֵת together with
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֗ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
לְ lᵊ לְ to
הַשְׁאִ֥יר hašʔˌîr שׁאר remain
לָ֨נוּ֙ lˈānû לְ to
פְּלֵיטָ֔ה pᵊlêṭˈā פְּלֵיטָה escape
וְ wᵊ וְ and
לָ לְ to
תֶת־ ṯeṯ- נתן give
לָ֥נוּ lˌānû לְ to
יָתֵ֖ד yāṯˌēḏ יָתֵד peg
בִּ bi בְּ in
מְקֹ֣ום mᵊqˈôm מָקֹום place
קָדְשֹׁ֑ו qoḏšˈô קֹדֶשׁ holiness
לְ lᵊ לְ to
הָאִ֤יר hāʔˈîr אור be light
עֵינֵ֨ינוּ֙ ʕênˈênû עַיִן eye
אֱלֹהֵ֔ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
וּ û וְ and
לְ lᵊ לְ to
תִתֵּ֛נוּ ṯittˈēnû נתן give
מִֽחְיָ֥ה mˈiḥyˌā מִחְיָה life preservation
מְעַ֖ט mᵊʕˌaṭ מְעַט little
בְּ bᵊ בְּ in
עַבְדֻתֵֽנוּ׃ ʕavᵊḏuṯˈēnû עַבְדֻת servitude
9:8. et nunc quasi parum et ad momentum facta est deprecatio nostra apud Dominum Deum nostrum ut dimitterentur nobis reliquiae et daretur paxillus in loco sancto eius et inluminaret oculos nostros Deus noster et daret nobis vitam modicam in servitute nostra
And now as a little, and for a moment has our prayer been made before the Lord our God, to leave us a remnant, and give us a pin in his holy place, and that our God would enlighten our eyes, and would give us a little life in our bondage.
9:8. And now, to a small extent and for a moment, our petition has been made with the Lord our God, so that they may leave us a remnant, and so that a secure place in his holy land may be given to us, and so that our God may illuminate our eyes, and may give us a little life in our servitude.
9:8. And now for a little space grace hath been [shewed] from the LORD our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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. И вот, по малом времени. Выражение, как и в Исх XXVI, 20: обоэначает сравнительно малый период, именно время от освобождения общины из Вавилона Киром до момента речи Ездры. Этот период, сравнительно с временем бедствий, начавшихся с выступлением ассириян, и называется малым. В этот малый период Израилю даровано помилование, состоящее втом, что уцелел остаток (peletah) народа и Господь дал народу утвердиться ("и дать нам jathed = коп для крепления шатра, гвоздь, перен поддержка) на месте святыни его. — Просветил глаза наши, т.е. после мрака бедствий дал возможность увидеть им рассвет дня отасаия (ср. Притч XXIX, 13; 1: Цар XIV, 27-29; Пс XIV, 4). Дал нам ожить немного в рабстве нашем: разумеется восстановление жизни Израиля, как малой, пользующейся некоторой степенью самостоятельности, общины. Признаком этой жизни было восстановление храма. Но, сравнительно с древним временем, эта жизнь была только meat, малость, ничтожество.
Adam Clarke: Commentary on the Bible - 1831
9:8: And now for a little space - This interval in which they were returning from servitude to their own land.
Grace hath been showed - God has disposed the hearts of the Persian kings to publish edicts in our favor.
To leave us a remnant to escape - The ten tribes are gone irrecoverably into captivity; a great part even of Judah and Benjamin had continued beyond the Euphrates: so that Ezra might well say, there was but a remnant which had escaped.
A nail in his holy place - Even so much ground as to fix our tent-poles in.
May lighten our eyes - To give us a thorough knowledge of ourselves and of our highest interest, and to enable us to re-establish his worship, is the reason why God has brought us back to this place.
A little reviving - We were perishing, and our hopes were almost dead; and, because of our sins, we were sentenced to death: but God in his great mercy has given us a new trial; and he begins with little, to see if we will make a wise and faithful use of it.
Albert Barnes: Notes on the Bible - 1834
9:8: The "little space" was above 60 years, counting from the second year of Darius Ezr 4:24, or about 80 years, counting from the first year of Cyrus Ezr 1:1. This does not seem to Ezra much in the "lifetime" of a nation.
A remnant to escape - Rather, "a remnant that has escaped." The "remnant" is the new community that has returned from the captivity.
A nail - Compare the marginal note and reference. The metaphor is probably drawn from a tent-pin, which is driven into the earth to make the tent firm and secure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:8: little space: Heb. moment
grace hath: Ezr 9:9; Neh 1:11, Neh 9:31; Hab 3:2
a remnant: Ezr 9:14; Kg2 19:4, Kg2 19:30, Kg2 19:31; Isa 1:9; Jer 42:2, Jer 44:14; Eze 6:8, Eze 6:9, Eze 14:22; Zac 8:6, Zac 8:12; Rom 9:27, Rom 11:5, Rom 11:6
a nail: or a pin, i. e. a constant and sure abode, Ecc 12:11; Isa 22:23-25; Zac 10:4
in his holy place: Isa 56:5; Rev 3:12
lighten: Sa1 14:27, Sa1 14:29; Job 33:30; Psa 13:3, Psa 34:5
Rev_iving: Psa 85:6, Psa 138:7; Isa 57:15; Eze 37:11-14; Hos 6:2
Geneva 1599
9:8 And now for a little space grace hath been [shewed] from the LORD our God, to leave us a remnant to escape, and to give us a (f) nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage.
(f) In giving us a resting place it is a comparison taken from them that still remain in a place who strike nails to hang things on, (Is 22:23).
John Gill
9:8 And now, for a little space, grace hath been showed from the Lord our God,.... It was but a small time since the Lord first began to show favour to them, so that they soon after began to revolt from him; which argued the strange propensity of their minds to that which is evil, and from which they could not be restrained by the recent goodness of God unto them:
to leave us a remnant to escape; out of captivity, from whence a small number were graciously and safely returned to their own land:
and to give us a nail in his holy place; a fixed settlement in the land of Judea, the holy land the Lord had chosen, and in the temple, the holy place sacred to his worship; or a prince of their own, Zerubbabel, to be the governor of them, under whom they might enjoy settled happiness and prosperity, see Is 22:23,
that our God may lighten our eyes; refresh our spirits, cheer our souls, and give us light and gladness, see 1Kings 14:27
and give us a little reviving in our bondage; for they were still in some degree of bondage, being in subjection, and tributaries to the kings of Persia; but yet being returned to their own land, it was as life from the dead unto them, at least it was giving them a little life, liberty, and joy.
John Wesley
9:8 A little space - It is but a little while since God hath delivered us, and yet we are already returned to our sin. A remnant - The far greatest part of the Israelitish nation were yet in captivity. A nail - Some kind of settlement; whereas before we were tossed and removed from place to place as our masters pleased. It is a metaphor from tents, which are fastened by cords and nails, or pins. Holy place - In Jerusalem, called the holy city, Neh 11:1, Neh 11:18; Dan 9:24, which is peculiarly mentioned, because of the temple, which was the nail that fastened their tents and gave them some hopes of continuing in their land. To lighten - That he might revive and comfort our hearts. For as darkness is often put for a state of sorrow and affliction, so light is put for joy and comfort. In bondage - For we are not quite delivered, being even here in subjection to our former lords.
9:99:9: Վասն զի ծառա՛յ եղաք. եւ ՚ի ծառայութեանն մերում ո՛չ թողեր զմեզ Տէր Աստուած մեր, եւ խոնարհեցան առ մեզ ողորմութիւնք քո առաջի թագաւորին Պարսից տա՛լ զմեզ ՚ի կենդանութիւն, եւ բարձրացուցանել զտուն Աստուծոյ մերոյ, կանգնե՛լ եւ շինել զանապատս զայս. եւ արկանել ցանգ եւ պարիսպ ամրութեան Յուդայ եւ Երուսաղեմի[5024]։ [5024] Ոսկան. Տալ մեզ ՚ի կենդանութիւն։ Ոմանք. Վասն զի ծառայ էաք. կամ՝ եղաք... զցանգ եւ զպարիսպ։
9 Մենք ստրուկ էինք, բայց դու, Տէ՛ր Աստուած մեր, չթողեցիր մեզ մեր ստրկութեան մէջ, քո ողորմածութիւնը մեր նկատմամբ իջաւ Պարսկաստանի թագաւորի առաջ, որպէսզի նա մեզ կենդանութիւն տար, բարձրացնէր մեր Աստծու տունը, վերականգնէր եւ վերաշինէր այս անապատները, ցանկապատ եւ ամուր պարիսպներ կառուցէր Յուդայի երկրի եւ Երուսաղէմի համար:
9 Վասն զի մենք ծառայ էինք բայց մեր Աստուածը մեզ երեսէ չձգեց մեր ծառայութեանը մէջ. հապա մեզի հանգստութիւն տալու ու իր տունը շինելու եւ անոր աւերակները նորոգելու ու մեզի Յուդայի մէջ ու Երուսաղէմի մէջ պարսպապատ տեղ մը տալու համար՝ Պարսիկներու թագաւորներուն առջեւ մեզի շնորհք գտնել տուաւ։
Վասն զի ծառայ եղաք, եւ ի ծառայութեանն մերում ոչ թողեր զմեզ, Տէր Աստուած մեր. եւ խոնարհեցան առ մեզ ողորմութիւնք քո առաջի թագաւորին Պարսից` տալ զմեզ ի կենդանութիւն, եւ բարձրացուցանել զտուն Աստուծոյ մերոյ, կանգնել եւ շինել զանապատս զայս, եւ արկանել ցանգ եւ պարիսպ ամրութեան Յուդայ եւ Երուսաղեմի:

9:9: Վասն զի ծառա՛յ եղաք. եւ ՚ի ծառայութեանն մերում ո՛չ թողեր զմեզ Տէր Աստուած մեր, եւ խոնարհեցան առ մեզ ողորմութիւնք քո առաջի թագաւորին Պարսից տա՛լ զմեզ ՚ի կենդանութիւն, եւ բարձրացուցանել զտուն Աստուծոյ մերոյ, կանգնե՛լ եւ շինել զանապատս զայս. եւ արկանել ցանգ եւ պարիսպ ամրութեան Յուդայ եւ Երուսաղեմի[5024]։
[5024] Ոսկան. Տալ մեզ ՚ի կենդանութիւն։ Ոմանք. Վասն զի ծառայ էաք. կամ՝ եղաք... զցանգ եւ զպարիսպ։
9 Մենք ստրուկ էինք, բայց դու, Տէ՛ր Աստուած մեր, չթողեցիր մեզ մեր ստրկութեան մէջ, քո ողորմածութիւնը մեր նկատմամբ իջաւ Պարսկաստանի թագաւորի առաջ, որպէսզի նա մեզ կենդանութիւն տար, բարձրացնէր մեր Աստծու տունը, վերականգնէր եւ վերաշինէր այս անապատները, ցանկապատ եւ ամուր պարիսպներ կառուցէր Յուդայի երկրի եւ Երուսաղէմի համար:
9 Վասն զի մենք ծառայ էինք բայց մեր Աստուածը մեզ երեսէ չձգեց մեր ծառայութեանը մէջ. հապա մեզի հանգստութիւն տալու ու իր տունը շինելու եւ անոր աւերակները նորոգելու ու մեզի Յուդայի մէջ ու Երուսաղէմի մէջ պարսպապատ տեղ մը տալու համար՝ Պարսիկներու թագաւորներուն առջեւ մեզի շնորհք գտնել տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:99:9 Мы рабы, но и в рабстве нашем не оставил нас Бог наш. И склонил Он к нам милость царей Персидских, чтоб они дали нам ожить, воздвигнуть дом Бога нашего и восстановить {его} из развалин его, и дали нам ограждение в Иудее и в Иерусалиме.
9:9 ὅτι οτι since; that δοῦλοί δουλος subject ἐσμεν ειμι be καὶ και and; even ἐν εν in τῇ ο the δουλείᾳ δουλεια service ἡμῶν ημων our οὐκ ου not ἐγκατέλιπεν εγκαταλειπω abandon; leave behind ἡμᾶς ημας us κύριος κυριος lord; master ὁ ο the θεὸς θεος God ἡμῶν ημων our καὶ και and; even ἔκλινεν κλινω bend; tip over ἐφ᾿ επι in; on ἡμᾶς ημας us ἔλεος ελεος mercy ἐνώπιον ενωπιος in the face; facing βασιλέων βασιλευς monarch; king Περσῶν περσης give; deposit ἡμῖν ημιν us ζωοποίησιν ζωοποιεω make alive; life-maker τοῦ ο the ὑψῶσαι υψοω elevate; lift up αὐτοὺς αυτος he; him τὸν ο the οἶκον οικος home; household τοῦ ο the θεοῦ θεος God ἡμῶν ημων our καὶ και and; even ἀναστῆσαι ανιστημι stand up; resurrect τὰ ο the ἔρημα ερημα he; him καὶ και and; even τοῦ ο the δοῦναι διδωμι give; deposit ἡμῖν ημιν us φραγμὸν φραγμος fence; fencing ἐν εν in Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem
9:9 כִּֽי־ kˈî- כִּי that עֲבָדִ֣ים ʕᵃvāḏˈîm עֶבֶד servant אֲנַ֔חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we וּ û וְ and בְ vᵊ בְּ in עַבְדֻתֵ֔נוּ ʕavᵊḏuṯˈēnû עַבְדֻת servitude לֹ֥א lˌō לֹא not עֲזָבָ֖נוּ ʕᵃzāvˌānû עזב leave אֱלֹהֵ֑ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) וַֽ wˈa וְ and יַּט־ yyaṭ- נטה extend עָלֵ֣ינוּ ʕālˈênû עַל upon חֶ֡סֶד ḥˈeseḏ חֶסֶד loyalty לִ li לְ to פְנֵי֩ fᵊnˌê פָּנֶה face מַלְכֵ֨י malᵊḵˌê מֶלֶךְ king פָרַ֜ס fārˈas פָּרַס Persia לָֽ lˈā לְ to תֶת־ ṯeṯ- נתן give לָ֣נוּ lˈānû לְ to מִֽחְיָ֗ה mˈiḥyˈā מִחְיָה life preservation לְ lᵊ לְ to רֹומֵ֞ם rômˈēm רום be high אֶת־ ʔeṯ- אֵת [object marker] בֵּ֤ית bˈêṯ בַּיִת house אֱלֹהֵ֨ינוּ֙ ʔᵉlōhˈênû אֱלֹהִים god(s) וּ û וְ and לְ lᵊ לְ to הַעֲמִ֣יד haʕᵃmˈîḏ עמד stand אֶת־ ʔeṯ- אֵת [object marker] חָרְבֹתָ֔יו ḥārᵊvōṯˈāʸw חָרְבָּה ruin וְ wᵊ וְ and לָֽ lˈā לְ to תֶת־ ṯeṯ- נתן give לָ֣נוּ lˈānû לְ to גָדֵ֔ר ḡāḏˈēr גָּדֵר wall בִּֽ bˈi בְּ in יהוּדָ֖ה yhûḏˌā יְהוּדָה Judah וּ û וְ and בִ vi בְּ in ירוּשָׁלִָֽם׃ ס yrûšālˈāim . s יְרוּשָׁלִַם Jerusalem
9:9. quia servi sumus et in servitute nostra non dereliquit nos Deus noster et inclinavit super nos misericordiam coram rege Persarum ut daret nobis vitam et sublimaret domum Dei nostri et extrueret solitudines eius et daret nobis sepem in Iuda et in HierusalemFor we are bondmen, and in our bondage our God hath not forsaken us, but hath extended mercy upon us before the king of the Persians, to give us life, and to set up the house of our God, and to rebuild the desolations thereof, and to give us a fence in Juda and Jerusalem.
9. For we are bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the ruins thereof, and to give us a wall in Judah and in Jerusalem.
9:9. For we are servants, yet in our servitude our God has not forsaken us, but he has inclined mercy upon us in the sight of the king of the Persians, so that he may give us life, and may raise up the house of our God, and repair its desolations, and give us a hedge in Judah and Jerusalem.
9:9. For we [were] bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem.
For we [were] bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem:

9:9 Мы рабы, но и в рабстве нашем не оставил нас Бог наш. И склонил Он к нам милость царей Персидских, чтоб они дали нам ожить, воздвигнуть дом Бога нашего и восстановить {его} из развалин его, и дали нам ограждение в Иудее и в Иерусалиме.
9:9
ὅτι οτι since; that
δοῦλοί δουλος subject
ἐσμεν ειμι be
καὶ και and; even
ἐν εν in
τῇ ο the
δουλείᾳ δουλεια service
ἡμῶν ημων our
οὐκ ου not
ἐγκατέλιπεν εγκαταλειπω abandon; leave behind
ἡμᾶς ημας us
κύριος κυριος lord; master
ο the
θεὸς θεος God
ἡμῶν ημων our
καὶ και and; even
ἔκλινεν κλινω bend; tip over
ἐφ᾿ επι in; on
ἡμᾶς ημας us
ἔλεος ελεος mercy
ἐνώπιον ενωπιος in the face; facing
βασιλέων βασιλευς monarch; king
Περσῶν περσης give; deposit
ἡμῖν ημιν us
ζωοποίησιν ζωοποιεω make alive; life-maker
τοῦ ο the
ὑψῶσαι υψοω elevate; lift up
αὐτοὺς αυτος he; him
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
θεοῦ θεος God
ἡμῶν ημων our
καὶ και and; even
ἀναστῆσαι ανιστημι stand up; resurrect
τὰ ο the
ἔρημα ερημα he; him
καὶ και and; even
τοῦ ο the
δοῦναι διδωμι give; deposit
ἡμῖν ημιν us
φραγμὸν φραγμος fence; fencing
ἐν εν in
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
9:9
כִּֽי־ kˈî- כִּי that
עֲבָדִ֣ים ʕᵃvāḏˈîm עֶבֶד servant
אֲנַ֔חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we
וּ û וְ and
בְ vᵊ בְּ in
עַבְדֻתֵ֔נוּ ʕavᵊḏuṯˈēnû עַבְדֻת servitude
לֹ֥א lˌō לֹא not
עֲזָבָ֖נוּ ʕᵃzāvˌānû עזב leave
אֱלֹהֵ֑ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
וַֽ wˈa וְ and
יַּט־ yyaṭ- נטה extend
עָלֵ֣ינוּ ʕālˈênû עַל upon
חֶ֡סֶד ḥˈeseḏ חֶסֶד loyalty
לִ li לְ to
פְנֵי֩ fᵊnˌê פָּנֶה face
מַלְכֵ֨י malᵊḵˌê מֶלֶךְ king
פָרַ֜ס fārˈas פָּרַס Persia
לָֽ lˈā לְ to
תֶת־ ṯeṯ- נתן give
לָ֣נוּ lˈānû לְ to
מִֽחְיָ֗ה mˈiḥyˈā מִחְיָה life preservation
לְ lᵊ לְ to
רֹומֵ֞ם rômˈēm רום be high
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֤ית bˈêṯ בַּיִת house
אֱלֹהֵ֨ינוּ֙ ʔᵉlōhˈênû אֱלֹהִים god(s)
וּ û וְ and
לְ lᵊ לְ to
הַעֲמִ֣יד haʕᵃmˈîḏ עמד stand
אֶת־ ʔeṯ- אֵת [object marker]
חָרְבֹתָ֔יו ḥārᵊvōṯˈāʸw חָרְבָּה ruin
וְ wᵊ וְ and
לָֽ lˈā לְ to
תֶת־ ṯeṯ- נתן give
לָ֣נוּ lˈānû לְ to
גָדֵ֔ר ḡāḏˈēr גָּדֵר wall
בִּֽ bˈi בְּ in
יהוּדָ֖ה yhûḏˌā יְהוּדָה Judah
וּ û וְ and
בִ vi בְּ in
ירוּשָׁלִָֽם׃ ס yrûšālˈāim . s יְרוּשָׁלִַם Jerusalem
9:9. quia servi sumus et in servitute nostra non dereliquit nos Deus noster et inclinavit super nos misericordiam coram rege Persarum ut daret nobis vitam et sublimaret domum Dei nostri et extrueret solitudines eius et daret nobis sepem in Iuda et in Hierusalem
For we are bondmen, and in our bondage our God hath not forsaken us, but hath extended mercy upon us before the king of the Persians, to give us life, and to set up the house of our God, and to rebuild the desolations thereof, and to give us a fence in Juda and Jerusalem.
9:9. For we are servants, yet in our servitude our God has not forsaken us, but he has inclined mercy upon us in the sight of the king of the Persians, so that he may give us life, and may raise up the house of our God, and repair its desolations, and give us a hedge in Judah and Jerusalem.
9:9. For we [were] bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Дали нам ограждение (gader) в Иудее и в Иерусалиме {ср. Исх 5:2-5). Gader — ограца, укрепленное места. Выражение не указывает на стены Иерусалнма, которые к этому времени еще не 6ыли восстановлены, а имеет общий смысл. Ездра хочет сказать, что, благодаря покровительству персидских царей, иудеи получили спокойное и безопасное пребывание в своем прежнем отечестве.
Albert Barnes: Notes on the Bible - 1834
9:9: We were bondmen - Rather, "we are bondmen" (compare the marginal reference). The Israelites, though returned from the captivity, were still "bondmen." The Persian monarch was their absolute lord and master.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:9: we were bondmen: Neh 9:36, Neh 9:37
yet our God: Psa 106:45, Psa 106:46, Psa 136:23, Psa 136:24; Eze 11:16
in the sight: Ezr 1:1-4, Ezr 1:7-11, Ezr 6:1-12, Ezr 7:6, Ezr 7:8, Ezr 11-28
to set up: Ezr 6:14, Ezr 6:15; Hag 1:9; Zac 4:6-10
repair: Heb. set up
a wall: Or rather, a hedge or fence, gader, such as were made for sheep-folds. Isa 5:2, Isa 5:5; Dan 9:25; Zac 2:5
John Gill
9:9 For we were bondmen,.... To the Chaldeans when in Babylon, which was more than the Jews in the times of Christ would own, Jn 8:33,
yet our God hath not forsaken us in our bondage; had not left them to continue in it always:
but hath extended mercy unto us in the sight of the kings of Persia; moved them to have pity and compassion on them, and release them:
to give us a reviving; while in captivity, they were as in their graves, and like the dry bones in Ezekiel's vision, but revived upon the proclamation of Cyrus, and the encouragement he gave them to return to their own land:
to set up the house of our God, and repair the desolations thereof; both to rebuild the temple, and to restore the worship of it:
and to give us a wall in Judah and in Jerusalem; not to set up the walls of Jerusalem, and of other cities, which as yet was not done; but rather the walls of their houses, which they had rebuilt; they had walled houses given them in Judah and Jerusalem; though the word signifies an hedge or fence, such as is about gardens and vineyards, and may denote the protection of the kings of Persia, which was a fence to them against the Samaritans and others; and especially the hedge of divine Providence about them, which guarded and defended them, see Job 1:10.
John Wesley
9:9 A wall - The favour of the kings of Persia whose edicts were their security against all those enemies wherewith they were encompassed: and the gracious providence of God, which had planted them in their own land, and watched over them from time to time.
9:109:10: Եւ արդ զի՞նչ տացուք պատասխանի առաջի քո Տէր վասն այսր ամենայնի. քանզի անցա՛ք զօրինօք քովք Տէր՝ եւ զհրամանօք,
10 Եւ հիմա մենք, այս բոլորից յետոյ, ի՞նչ պատասխան տանք քեզ, Տէ՛ր, քանզի օրինազանց եղանք քո առաջ,
10 Հիմա, ո՛վ Աստուած մեր, ասկէ ետքը ի՞նչ ըսենք, քանզի քու պատուիրանքներդ թողուցինք,
Եւ արդ` զի՞նչ տացուք պատասխանի առաջի քո, [175]Տէր, վասն այսր ամենայնի. քանզի անցաք զօրինօք քովք, Տէր:

9:10: Եւ արդ զի՞նչ տացուք պատասխանի առաջի քո Տէր վասն այսր ամենայնի. քանզի անցա՛ք զօրինօք քովք Տէր՝ եւ զհրամանօք,
10 Եւ հիմա մենք, այս բոլորից յետոյ, ի՞նչ պատասխան տանք քեզ, Տէ՛ր, քանզի օրինազանց եղանք քո առաջ,
10 Հիմա, ո՛վ Աստուած մեր, ասկէ ետքը ի՞նչ ըսենք, քանզի քու պատուիրանքներդ թողուցինք,
zohrab-1805▾ eastern-1994▾ western am▾
9:109:10 И ныне, что скажем мы, Боже наш, после этого? Ибо мы отступили от заповедей Твоих,
9:10 τί τις.1 who?; what? εἴπωμεν λεγω tell; declare ὁ ο the θεὸς θεος God ἡμῶν ημων our μετὰ μετα with; amid τοῦτο ουτος this; he ὅτι οτι since; that ἐγκατελίπομεν εγκαταλειπω abandon; leave behind ἐντολάς εντολη direction; injunction σου σου of you; your
9:10 וְ wᵊ וְ and עַתָּ֛ה ʕattˈā עַתָּה now מַה־ mah- מָה what נֹּאמַ֥ר nnōmˌar אמר say אֱלֹהֵ֖ינוּ ʔᵉlōhˌênû אֱלֹהִים god(s) אַֽחֲרֵי־ ʔˈaḥᵃrê- אַחַר after זֹ֑את zˈōṯ זֹאת this כִּ֥י kˌî כִּי that עָזַ֖בְנוּ ʕāzˌavnû עזב leave מִצְוֹתֶֽיךָ׃ miṣwōṯˈeʸḵā מִצְוָה commandment
9:10. et nunc quid dicemus Deus noster post haec quia dereliquimus mandata tuaAnd now, O our God, what shall we say after this? for we have forsaken thy commandments,
10. And now, O our God, what shall we say after this? for we have forsaken thy commandments,
9:10. And now, our God, what should we say after these things? For we abandoned your commandments,
9:10. And now, O our God, what shall we say after this? for we have forsaken thy commandments,
And now, O our God, what shall we say after this? for we have forsaken thy commandments:

9:10 И ныне, что скажем мы, Боже наш, после этого? Ибо мы отступили от заповедей Твоих,
9:10
τί τις.1 who?; what?
εἴπωμεν λεγω tell; declare
ο the
θεὸς θεος God
ἡμῶν ημων our
μετὰ μετα with; amid
τοῦτο ουτος this; he
ὅτι οτι since; that
ἐγκατελίπομεν εγκαταλειπω abandon; leave behind
ἐντολάς εντολη direction; injunction
σου σου of you; your
9:10
וְ wᵊ וְ and
עַתָּ֛ה ʕattˈā עַתָּה now
מַה־ mah- מָה what
נֹּאמַ֥ר nnōmˌar אמר say
אֱלֹהֵ֖ינוּ ʔᵉlōhˌênû אֱלֹהִים god(s)
אַֽחֲרֵי־ ʔˈaḥᵃrê- אַחַר after
זֹ֑את zˈōṯ זֹאת this
כִּ֥י kˌî כִּי that
עָזַ֖בְנוּ ʕāzˌavnû עזב leave
מִצְוֹתֶֽיךָ׃ miṣwōṯˈeʸḵā מִצְוָה commandment
9:10. et nunc quid dicemus Deus noster post haec quia dereliquimus mandata tua
And now, O our God, what shall we say after this? for we have forsaken thy commandments,
9:10. And now, our God, what should we say after these things? For we abandoned your commandments,
9:10. And now, O our God, what shall we say after this? for we have forsaken thy commandments,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. Что скажем мы, Боже наш, после этого? т.е. после проявления указанных ранее (ст. 7-9) милостей к преступному народу. Ничего не можем сказать, кроме того, что (евр. кі, рус. ибо) отступили от заповедей Твоих.
Adam Clarke: Commentary on the Bible - 1831
9:10: What shall we say after this? - Even in the midst of these beginnings of respite and mercy we have begun to provoke thee anew!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:10: what shall we say: Gen 44:16; Jos 7:8; Lam 3:22; Dan 9:4-16; Rom 3:19
John Gill
9:10 And now, O our God, what shall we say after this?.... What apology or excuse can be made for such ingratitude? what can be said in favour of such a people? what kindness can be expected to be shown to a people who had behaved in so base a manner?
for we have forsaken thy commandments: particularly those which related to marriages with people of other nations.
9:119:11: զոր ետո՛ւր ՚ի ձեռն ծառայից քոց մարգարէից, ասելով ա՛յսպէս. Եթէ երկիրն յոր մտանելոց ես ժառանգել զնա, է՛ երկիր պղծեալ ՚ի պղծութեանց ազգաց երկրին այնորիկ, եւ աղտեղութեամբք իւրեանց լցին զնա[5025]։ [5025] Ոմանք. Եթէ յերկիրն յոր մտանելոց ես։
11 զանց արինք քո պատուիրանները, որ տուել էիր մեզ քո մարգարէների միջոցով՝ ասելով այսպէս. «Այն երկիրը, ուր գնում ես դու ժառանգելու, այդ երկիրը պղծուած է երկրի այլազգիների գարշութիւններով եւ լցուած նրանց աղտեղութիւններով:
11 Որոնք քու ծառաներուդ մարգարէներուն՝ միջոցով պատուիրեցիր ու ըսիր. ‘Այն երկիրը, ուր պիտի մտնէք ժառանգելու համար, գարշելի երկիր մըն է, օտար ազգերու գարշելի պղծութիւններովը լեցուն, որովհետեւ զանիկա ծայրէ ծայր իրենց անմաքրութիւնովը լեցուցեր են,
եւ զհրամանօք զոր ետուր ի ձեռն ծառայից քոց մարգարէից, ասելով այսպէս եթէ` Երկիրն յոր մտանելոց ես ժառանգել զնա, է երկիր պղծեալ ի պղծութեանց ազգաց երկրին այնորիկ, եւ աղտեղութեամբք իւրեանց լցին զնա[176]:

9:11: զոր ետո՛ւր ՚ի ձեռն ծառայից քոց մարգարէից, ասելով ա՛յսպէս. Եթէ երկիրն յոր մտանելոց ես ժառանգել զնա, է՛ երկիր պղծեալ ՚ի պղծութեանց ազգաց երկրին այնորիկ, եւ աղտեղութեամբք իւրեանց լցին զնա[5025]։
[5025] Ոմանք. Եթէ յերկիրն յոր մտանելոց ես։
11 զանց արինք քո պատուիրանները, որ տուել էիր մեզ քո մարգարէների միջոցով՝ ասելով այսպէս. «Այն երկիրը, ուր գնում ես դու ժառանգելու, այդ երկիրը պղծուած է երկրի այլազգիների գարշութիւններով եւ լցուած նրանց աղտեղութիւններով:
11 Որոնք քու ծառաներուդ մարգարէներուն՝ միջոցով պատուիրեցիր ու ըսիր. ‘Այն երկիրը, ուր պիտի մտնէք ժառանգելու համար, գարշելի երկիր մըն է, օտար ազգերու գարշելի պղծութիւններովը լեցուն, որովհետեւ զանիկա ծայրէ ծայր իրենց անմաքրութիւնովը լեցուցեր են,
zohrab-1805▾ eastern-1994▾ western am▾
9:119:11 которые заповедал Ты чрез рабов Твоих пророков, говоря: земля, в которую идете вы, чтоб овладеть ею, земля нечистая, она осквернена нечистотою иноплеменных народов, их мерзостями, которыми они наполнили ее от края до края в осквернениях своих.
9:11 ἃς ος who; what ἔδωκας διδωμι give; deposit ἡμῖν ημιν us ἐν εν in χειρὶ χειρ hand δούλων δουλος subject σου σου of you; your τῶν ο the προφητῶν προφητης prophet λέγων λεγω tell; declare ἡ ο the γῆ γη earth; land εἰς εις into; for ἣν ος who; what εἰσπορεύεσθε εισπορευομαι intrude; travel into κληρονομῆσαι κληρονομεω inherit; heir αὐτήν αυτος he; him γῆ γη earth; land μετακινουμένη μετακινεω transpose; shift ἐστὶν ειμι be ἐν εν in μετακινήσει μετακινεω transpose; shift λαῶν λαος populace; population τῶν ο the ἐθνῶν εθνος nation; caste ἐν εν in μακρύμμασιν μακρυμμα he; him ὧν ος who; what ἔπλησαν πληθω fill; fulfill αὐτὴν αυτος he; him ἀπὸ απο from; away στόματος στομα mouth; edge ἐπὶ επι in; on στόμα στομα mouth; edge ἐν εν in ἀκαθαρσίαις ακαθαρσια uncleanness αὐτῶν αυτος he; him
9:11 אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] צִוִּ֗יתָ ṣiwwˈîṯā צוה command בְּ bᵊ בְּ in יַ֨ד yˌaḏ יָד hand עֲבָדֶ֣יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant הַ ha הַ the נְּבִיאִים֮ nnᵊvîʔîm נָבִיא prophet לֵ lē לְ to אמֹר֒ ʔmˌōr אמר say הָ hā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] אַתֶּ֤ם ʔattˈem אַתֶּם you בָּאִים֙ bāʔîm בוא come לְ lᵊ לְ to רִשְׁתָּ֔הּ rištˈāh ירשׁ trample down אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth נִדָּה֙ niddˌā נִדָּה menstruation הִ֔יא hˈî הִיא she בְּ bᵊ בְּ in נִדַּ֖ת niddˌaṯ נִדָּה menstruation עַמֵּ֣י ʕammˈê עַם people הָ hā הַ the אֲרָצֹ֑ות ʔᵃrāṣˈôṯ אֶרֶץ earth בְּ bᵊ בְּ in תֹועֲבֹֽתֵיהֶ֗ם ṯôʕᵃvˈōṯêhˈem תֹּועֵבָה abomination אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] מִלְא֛וּהָ milʔˈûhā מלא be full מִ mi מִן from פֶּ֥ה ppˌeh פֶּה mouth אֶל־ ʔel- אֶל to פֶּ֖ה pˌeh פֶּה mouth בְּ bᵊ בְּ in טֻמְאָתָֽם׃ ṭumʔāṯˈām טֻמְאָה uncleanness
9:11. quae praecepisti in manu servorum tuorum prophetarum dicens terram ad quam vos ingredimini ut possideatis eam terra inmunda est iuxta inmunditiam populorum ceterarumque terrarum abominationibus eorum qui repleverunt eam ab ore usque ad os in coinquinatione suaWhich thou hast commanded by the hand of thy servants the prophets, saying: The land which you go to possess, is an unclean land, according to the uncleanness of the people, and of other lands, with their abominations, who have filled it from mouth to mouth with their filth.
11. which thou hast commanded by thy servants the prophets, saying, The land, unto which ye go to possess it, is an unclean land through the uncleanness of the peoples of the lands, through their abominations, which have filled it from one end to another with their filthiness.
9:11. which you instructed by the hand of your servants, the prophets, saying: ‘The land, which you shall enter so that you may possess it, is an unclean land, due to the uncleanness of the peoples and of the other lands, the abominations of those who have filled it, from mouth to mouth, with their filth.’
9:11. Which thou hast commanded by thy servants the prophets, saying, The land, unto which ye go to possess it, is an unclean land with the filthiness of the people of the lands, with their abominations, which have filled it from one end to another with their uncleanness.
Which thou hast commanded by thy servants the prophets, saying, The land, unto which ye go to possess it, is an unclean land with the filthiness of the people of the lands, with their abominations, which have filled it from one end to another with their uncleanness:

9:11 которые заповедал Ты чрез рабов Твоих пророков, говоря: земля, в которую идете вы, чтоб овладеть ею, земля нечистая, она осквернена нечистотою иноплеменных народов, их мерзостями, которыми они наполнили ее от края до края в осквернениях своих.
9:11
ἃς ος who; what
ἔδωκας διδωμι give; deposit
ἡμῖν ημιν us
ἐν εν in
χειρὶ χειρ hand
δούλων δουλος subject
σου σου of you; your
τῶν ο the
προφητῶν προφητης prophet
λέγων λεγω tell; declare
ο the
γῆ γη earth; land
εἰς εις into; for
ἣν ος who; what
εἰσπορεύεσθε εισπορευομαι intrude; travel into
κληρονομῆσαι κληρονομεω inherit; heir
αὐτήν αυτος he; him
γῆ γη earth; land
μετακινουμένη μετακινεω transpose; shift
ἐστὶν ειμι be
ἐν εν in
μετακινήσει μετακινεω transpose; shift
λαῶν λαος populace; population
τῶν ο the
ἐθνῶν εθνος nation; caste
ἐν εν in
μακρύμμασιν μακρυμμα he; him
ὧν ος who; what
ἔπλησαν πληθω fill; fulfill
αὐτὴν αυτος he; him
ἀπὸ απο from; away
στόματος στομα mouth; edge
ἐπὶ επι in; on
στόμα στομα mouth; edge
ἐν εν in
ἀκαθαρσίαις ακαθαρσια uncleanness
αὐτῶν αυτος he; him
9:11
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
צִוִּ֗יתָ ṣiwwˈîṯā צוה command
בְּ bᵊ בְּ in
יַ֨ד yˌaḏ יָד hand
עֲבָדֶ֣יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant
הַ ha הַ the
נְּבִיאִים֮ nnᵊvîʔîm נָבִיא prophet
לֵ לְ to
אמֹר֒ ʔmˌōr אמר say
הָ הַ the
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
אַתֶּ֤ם ʔattˈem אַתֶּם you
בָּאִים֙ bāʔîm בוא come
לְ lᵊ לְ to
רִשְׁתָּ֔הּ rištˈāh ירשׁ trample down
אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth
נִדָּה֙ niddˌā נִדָּה menstruation
הִ֔יא hˈî הִיא she
בְּ bᵊ בְּ in
נִדַּ֖ת niddˌaṯ נִדָּה menstruation
עַמֵּ֣י ʕammˈê עַם people
הָ הַ the
אֲרָצֹ֑ות ʔᵃrāṣˈôṯ אֶרֶץ earth
בְּ bᵊ בְּ in
תֹועֲבֹֽתֵיהֶ֗ם ṯôʕᵃvˈōṯêhˈem תֹּועֵבָה abomination
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
מִלְא֛וּהָ milʔˈûhā מלא be full
מִ mi מִן from
פֶּ֥ה ppˌeh פֶּה mouth
אֶל־ ʔel- אֶל to
פֶּ֖ה pˌeh פֶּה mouth
בְּ bᵊ בְּ in
טֻמְאָתָֽם׃ ṭumʔāṯˈām טֻמְאָה uncleanness
9:11. quae praecepisti in manu servorum tuorum prophetarum dicens terram ad quam vos ingredimini ut possideatis eam terra inmunda est iuxta inmunditiam populorum ceterarumque terrarum abominationibus eorum qui repleverunt eam ab ore usque ad os in coinquinatione sua
Which thou hast commanded by the hand of thy servants the prophets, saying: The land which you go to possess, is an unclean land, according to the uncleanness of the people, and of other lands, with their abominations, who have filled it from mouth to mouth with their filth.
9:11. which you instructed by the hand of your servants, the prophets, saying: ‘The land, which you shall enter so that you may possess it, is an unclean land, due to the uncleanness of the peoples and of the other lands, the abominations of those who have filled it, from mouth to mouth, with their filth.’
9:11. Which thou hast commanded by thy servants the prophets, saying, The land, unto which ye go to possess it, is an unclean land with the filthiness of the people of the lands, with their abominations, which have filled it from one end to another with their uncleanness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Которые заповедал Ты чрез рабов Твоих пророков, говоря и д. Приводимые до конца 12: ст. слова, близкие к Втор VII, 1-3, не встречаются буквально в пророческих книгах. Но выраженная в них мысль о необходимости удаления от общения с языческими народами есть мысль всех пророков, начиная с Моисея.
Adam Clarke: Commentary on the Bible - 1831
9:11: Have filled it from one end to another - The abominations have been like a sweeping mighty torrent, that has increased till it filled the whole land, and carried every thing before it.
Albert Barnes: Notes on the Bible - 1834
9:11: Saying - The words which follow in this verse are not quoted from any pRev_ious book of Scripture, but merely give the general sense of numerous passages. Compare the marginal references.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:11: by thy servants: Heb. by the hand of thy servants
The land: Ezr 9:1; Lev 18:24-30; Deu 12:31, Deu 18:12; Ch2 33:2
the filthiness: Ezr 6:21; Eze 36:25-27; Co2 7:1
one end to another: Heb. mouth to mouth, Kg2 21:16 *marg.
John Gill
9:11 Which thou hast commanded by thy servants the prophets,.... Moses, and Joshua, and others, see Deut 7:3
saying, the land, unto which ye go to possess it; meaning the land of Canaan:
is an unclean land with the filthiness of the people of the lands, with their abominations, which have filled it from one end to another with their uncleanness; which is to be understood not of their idolatries only, but of their incestuous marriages, and impure copulations, on which account the Lord spewed out the old inhabitants of it; for which reason the Jews ought to have been careful not to have defiled it again by similar practices; see Lev 18:1.
John Wesley
9:11 It is unclean - This land is as corrupt as any of the rest of the heathen nations.
9:129:12: Եւ արդ՝ մի՛ առնուցուս ՚ի դստերաց նոցա կանայս որդւոց քոց, եւ զդստերս քո մի՛ տաս կանայս որդւոց նոցա, եւ մի՛ խնդրեսցես առնել խաղաղութիւն ընդ նոսա զամենայն ժամանակս. եւ եղիջիր դու զօրաւոր ուտել զբարութիւն երկրին, եւ ժառանգեսցեն որդիք քո զերկիրն զայն յաւիտեա՛նս ժամանակաց[5026]։ [5026] Ոսկան. Եւ զդստերս քո մի՛ տացես կանայս որդ՛՛։
12 Դու նրանց աղջիկներից կին չառնես քո որդիների համար եւ ոչ էլ քո աղջիկներից կնութեան կը տաս նրանց որդիներին: Դու զօրաւոր կը լինես այդպէս, կ’ուտես այդ երկրի բարիքները, եւ քո որդիները յաւիտենապէս կը ժառանգեն այդ երկիրը»:
12 Ուրեմն ձեր աղջիկները անոնց որդիներուն մի՛ տաք ու անոնց աղջիկները ձեր որդիներուն համար մի՛ առնէք եւ յաւիտեան անոնց խաղաղութիւնն ու երջանկութիւնը մի՛ փնտռէք, որպէս զի ուժովնաք ու այն երկրին բարիքը ուտէք ու զանիկա ձեր որդիներուն իբր յաւիտենական ժառանգութիւն թողուք’։
Եւ արդ մի՛ առնուցուս ի դստերաց նոցա կանայս որդւոց քոց, եւ զդստերս քո մի՛ տացես կանայս որդւոց նոցա, եւ մի՛ խնդրեսցես [177]առնել խաղաղութիւն ընդ նոսա զամենայն ժամանակս. եւ եղիջիր դու զօրաւոր ուտել զբարութիւն երկրին, եւ ժառանգեսցեն որդիք քո զերկիրն զայն յաւիտեանս ժամանակաց:

9:12: Եւ արդ՝ մի՛ առնուցուս ՚ի դստերաց նոցա կանայս որդւոց քոց, եւ զդստերս քո մի՛ տաս կանայս որդւոց նոցա, եւ մի՛ խնդրեսցես առնել խաղաղութիւն ընդ նոսա զամենայն ժամանակս. եւ եղիջիր դու զօրաւոր ուտել զբարութիւն երկրին, եւ ժառանգեսցեն որդիք քո զերկիրն զայն յաւիտեա՛նս ժամանակաց[5026]։
[5026] Ոսկան. Եւ զդստերս քո մի՛ տացես կանայս որդ՛՛։
12 Դու նրանց աղջիկներից կին չառնես քո որդիների համար եւ ոչ էլ քո աղջիկներից կնութեան կը տաս նրանց որդիներին: Դու զօրաւոր կը լինես այդպէս, կ’ուտես այդ երկրի բարիքները, եւ քո որդիները յաւիտենապէս կը ժառանգեն այդ երկիրը»:
12 Ուրեմն ձեր աղջիկները անոնց որդիներուն մի՛ տաք ու անոնց աղջիկները ձեր որդիներուն համար մի՛ առնէք եւ յաւիտեան անոնց խաղաղութիւնն ու երջանկութիւնը մի՛ փնտռէք, որպէս զի ուժովնաք ու այն երկրին բարիքը ուտէք ու զանիկա ձեր որդիներուն իբր յաւիտենական ժառանգութիւն թողուք’։
zohrab-1805▾ eastern-1994▾ western am▾
9:129:12 Итак дочерей ваших не выдавайте за сыновей их, и дочерей их не берите за сыновей ваших, и не ищите мира их и блага их во веки, чтобы укрепиться вам и питаться благами земли той и передать ее в наследие сыновьям вашим на веки.
9:12 καὶ και and; even νῦν νυν now; present τὰς ο the θυγατέρας θυγατηρ daughter ὑμῶν υμων your μὴ μη not δῶτε διδωμι give; deposit τοῖς ο the υἱοῖς υιος son αὐτῶν αυτος he; him καὶ και and; even ἀπὸ απο from; away τῶν ο the θυγατέρων θυγατηρ daughter αὐτῶν αυτος he; him μὴ μη not λάβητε λαμβανω take; get τοῖς ο the υἱοῖς υιος son ὑμῶν υμων your καὶ και and; even οὐκ ου not ἐκζητήσετε εκζητεω seek out / thoroughly εἰρήνην ειρηνη peace αὐτῶν αυτος he; him καὶ και and; even ἀγαθὸν αγαθος good αὐτῶν αυτος he; him ἕως εως till; until αἰῶνος αιων age; -ever ὅπως οπως that way; how ἐνισχύσητε ενισχυω fortify; prevail καὶ και and; even φάγητε φαγω swallow; eat τὰ ο the ἀγαθὰ αγαθος good τῆς ο the γῆς γη earth; land καὶ και and; even κληροδοτήσητε κληροδοτεω the υἱοῖς υιος son ὑμῶν υμων your ἕως εως till; until αἰῶνος αιων age; -ever
9:12 וְ֠ wᵊ וְ and עַתָּה ʕattˌā עַתָּה now בְּֽנֹותֵיכֶ֞ם bᵊˈnôṯêḵˈem בַּת daughter אַל־ ʔal- אַל not תִּתְּנ֣וּ tittᵊnˈû נתן give לִ li לְ to בְנֵיהֶ֗ם vᵊnêhˈem בֵּן son וּ û וְ and בְנֹֽתֵיהֶם֙ vᵊnˈōṯêhem בַּת daughter אַל־ ʔal- אַל not תִּשְׂא֣וּ tiśʔˈû נשׂא lift לִ li לְ to בְנֵיכֶ֔ם vᵊnêḵˈem בֵּן son וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not תִדְרְשׁ֧וּ ṯiḏrᵊšˈû דרשׁ inquire שְׁלֹמָ֛ם šᵊlōmˈām שָׁלֹום peace וְ wᵊ וְ and טֹובָתָ֖ם ṭôvāṯˌām טֹובָה what is good עַד־ ʕaḏ- עַד unto עֹולָ֑ם ʕôlˈām עֹולָם eternity לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of תֶּחֶזְק֗וּ teḥezqˈû חזק be strong וַ wa וְ and אֲכַלְתֶּם֙ ʔᵃḵaltˌem אכל eat אֶת־ ʔeṯ- אֵת [object marker] ט֣וּב ṭˈûv טוּב best הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and הֹורַשְׁתֶּ֥ם hôraštˌem ירשׁ trample down לִ li לְ to בְנֵיכֶ֖ם vᵊnêḵˌem בֵּן son עַד־ ʕaḏ- עַד unto עֹולָֽם׃ ʕôlˈām עֹולָם eternity
9:12. nunc ergo filias vestras ne detis filiis eorum et filias eorum non accipiatis filiis vestris et non quaeratis pacem eorum et prosperitatem eorum usque in aeternum ut confortemini et comedatis quae bona sunt terrae et heredes habeatis filios vestros usque in saeculumNow therefore give not your daughters to their sons, and take not their daughters for your sons, and seek not their peace, nor their prosperity for ever: that you may be strengthened, and may eat the good things of the land, and may have your children your heirs for ever.
12. now therefore give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace or their prosperity t for ever: that ye may be strong, and eat the good of the land, and leave it for an inheritance to your children for ever.
9:12. Now therefore, you should not give your daughters to their sons, nor should you receive their daughters for your sons. And you should not seek their peace, nor their prosperity, even forever. So shall you be strengthened, and so shall you eat the good things of the land, and have your sons as your heirs, even for all time.
9:12. Now therefore give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace or their wealth for ever: that ye may be strong, and eat the good of the land, and leave [it] for an inheritance to your children for ever.
Now therefore give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace or their wealth for ever: that ye may be strong, and eat the good of the land, and leave [it] for an inheritance to your children for ever:

9:12 Итак дочерей ваших не выдавайте за сыновей их, и дочерей их не берите за сыновей ваших, и не ищите мира их и блага их во веки, чтобы укрепиться вам и питаться благами земли той и передать ее в наследие сыновьям вашим на веки.
9:12
καὶ και and; even
νῦν νυν now; present
τὰς ο the
θυγατέρας θυγατηρ daughter
ὑμῶν υμων your
μὴ μη not
δῶτε διδωμι give; deposit
τοῖς ο the
υἱοῖς υιος son
αὐτῶν αυτος he; him
καὶ και and; even
ἀπὸ απο from; away
τῶν ο the
θυγατέρων θυγατηρ daughter
αὐτῶν αυτος he; him
μὴ μη not
λάβητε λαμβανω take; get
τοῖς ο the
υἱοῖς υιος son
ὑμῶν υμων your
καὶ και and; even
οὐκ ου not
ἐκζητήσετε εκζητεω seek out / thoroughly
εἰρήνην ειρηνη peace
αὐτῶν αυτος he; him
καὶ και and; even
ἀγαθὸν αγαθος good
αὐτῶν αυτος he; him
ἕως εως till; until
αἰῶνος αιων age; -ever
ὅπως οπως that way; how
ἐνισχύσητε ενισχυω fortify; prevail
καὶ και and; even
φάγητε φαγω swallow; eat
τὰ ο the
ἀγαθὰ αγαθος good
τῆς ο the
γῆς γη earth; land
καὶ και and; even
κληροδοτήσητε κληροδοτεω the
υἱοῖς υιος son
ὑμῶν υμων your
ἕως εως till; until
αἰῶνος αιων age; -ever
9:12
וְ֠ wᵊ וְ and
עַתָּה ʕattˌā עַתָּה now
בְּֽנֹותֵיכֶ֞ם bᵊˈnôṯêḵˈem בַּת daughter
אַל־ ʔal- אַל not
תִּתְּנ֣וּ tittᵊnˈû נתן give
לִ li לְ to
בְנֵיהֶ֗ם vᵊnêhˈem בֵּן son
וּ û וְ and
בְנֹֽתֵיהֶם֙ vᵊnˈōṯêhem בַּת daughter
אַל־ ʔal- אַל not
תִּשְׂא֣וּ tiśʔˈû נשׂא lift
לִ li לְ to
בְנֵיכֶ֔ם vᵊnêḵˈem בֵּן son
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
תִדְרְשׁ֧וּ ṯiḏrᵊšˈû דרשׁ inquire
שְׁלֹמָ֛ם šᵊlōmˈām שָׁלֹום peace
וְ wᵊ וְ and
טֹובָתָ֖ם ṭôvāṯˌām טֹובָה what is good
עַד־ ʕaḏ- עַד unto
עֹולָ֑ם ʕôlˈām עֹולָם eternity
לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of
תֶּחֶזְק֗וּ teḥezqˈû חזק be strong
וַ wa וְ and
אֲכַלְתֶּם֙ ʔᵃḵaltˌem אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
ט֣וּב ṭˈûv טוּב best
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
הֹורַשְׁתֶּ֥ם hôraštˌem ירשׁ trample down
לִ li לְ to
בְנֵיכֶ֖ם vᵊnêḵˌem בֵּן son
עַד־ ʕaḏ- עַד unto
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
9:12. nunc ergo filias vestras ne detis filiis eorum et filias eorum non accipiatis filiis vestris et non quaeratis pacem eorum et prosperitatem eorum usque in aeternum ut confortemini et comedatis quae bona sunt terrae et heredes habeatis filios vestros usque in saeculum
Now therefore give not your daughters to their sons, and take not their daughters for your sons, and seek not their peace, nor their prosperity for ever: that you may be strengthened, and may eat the good things of the land, and may have your children your heirs for ever.
9:12. Now therefore, you should not give your daughters to their sons, nor should you receive their daughters for your sons. And you should not seek their peace, nor their prosperity, even forever. So shall you be strengthened, and so shall you eat the good things of the land, and have your sons as your heirs, even for all time.
9:12. Now therefore give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace or their wealth for ever: that ye may be strong, and eat the good of the land, and leave [it] for an inheritance to your children for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. Слова не ищите мира и блага их во веки встречаются во Втор XXIII, 7, где содержащееся в них требование ограничено только моавитянами и аммонитянани.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:12: give not: Exo 23:32, Exo 34:16; Deu 7:3; Jos 23:12, Jos 23:13
nor seek their peace: Deu 23:6; Ch2 19:2; Jo2 1:10, Jo2 1:11
that ye may: Deu 6:1, Deu 6:2; Jos 1:6-9
and eat: Isa 1:19
and leave it: Gen 18:18, Gen 18:19; Psa 112:1, Psa 112:2; Pro 13:22, Pro 20:7
John Gill
9:12 Now therefore give not your daughters unto their sons, nor take their daughters unto your sons,.... That is, in marriage, see Deut 7:3, where the prohibition is expressed in the same language:
nor seek their peace or their wealth for ever; that is, as long as they continue in their idolatries and impurities, see Deut 23:6,
that ye may be strong, and eat the good of the land, and leave it for an inheritance to your children for ever; that they might be strengthened and established in the land into which they were brought, and enjoy all the good things it produced, and leave their children in the possession of it, to hold at least until the Messiah came, see Is 1:19.
John Wesley
9:12 Strong - Although you may fancy making leagues and marriages with them, as the only way to establish you, yet I assure you, it will weaken and ruin you, and the contrary course will make you strong.
9:139:13: Եւ որ ինչ միանգամ ա՛նցք անցին ընդ մեզ վասն գործոց մերոց, եւ չարութեան մեղաց մերոց. այլ դո՛ւ Տէր բազում անգամ թողեր զմեղս մեր, եւ ետուր մեզ այսպիսի՛ զաւակ եւ արմատ։
13 Արդ, այն ամէնը, ինչ մէկ անգամ եղաւ մեզ հետ, կատարուեց մեր վատթար գործերի եւ մեր չար մեղքերի պատճառով, բայց դու, Տէ՛ր, բազում անգամ ներեցիր մեր մեղքերը եւ մեզ տուիր այսպիսի արմատ ու սերունդ:
13 Ու մեր չար գործերուն համար ու մեր մեծ յանցանքին համար այս բոլոր բաներուն մեր վրայ գալէն ետքը (թէպէտեւ դուն, ո՛վ Աստուած մեր, մեզ չպատժեցիր մեր մեղքերուն չափ, հապա մեզի այսպէս փրկութիւն տուիր),
Եւ որ ինչ միանգամ անցք անցին ընդ մեզ` վասն գործոց մերոց եւ չարութեան մեղաց մերոց. այլ դու, Տէր, բազում անգամ թողեր զմեղս մեր, եւ ետուր մեզ այսպիսի զաւակ եւ արմատ:

9:13: Եւ որ ինչ միանգամ ա՛նցք անցին ընդ մեզ վասն գործոց մերոց, եւ չարութեան մեղաց մերոց. այլ դո՛ւ Տէր բազում անգամ թողեր զմեղս մեր, եւ ետուր մեզ այսպիսի՛ զաւակ եւ արմատ։
13 Արդ, այն ամէնը, ինչ մէկ անգամ եղաւ մեզ հետ, կատարուեց մեր վատթար գործերի եւ մեր չար մեղքերի պատճառով, բայց դու, Տէ՛ր, բազում անգամ ներեցիր մեր մեղքերը եւ մեզ տուիր այսպիսի արմատ ու սերունդ:
13 Ու մեր չար գործերուն համար ու մեր մեծ յանցանքին համար այս բոլոր բաներուն մեր վրայ գալէն ետքը (թէպէտեւ դուն, ո՛վ Աստուած մեր, մեզ չպատժեցիր մեր մեղքերուն չափ, հապա մեզի այսպէս փրկութիւն տուիր),
zohrab-1805▾ eastern-1994▾ western am▾
9:139:13 И после всего, постигшего нас за худые дела наши и за великую вину нашу, ибо Ты, Боже наш, пощадил нас не по мере беззакония нашего и дал нам такое избавление,
9:13 καὶ και and; even μετὰ μετα with; amid πᾶν πας all; every τὸ ο the ἐρχόμενον ερχομαι come; go ἐφ᾿ επι in; on ἡμᾶς ημας us ἐν εν in ποιήμασιν ποιημα product; poem ἡμῶν ημων our τοῖς ο the πονηροῖς πονηρος harmful; malignant καὶ και and; even ἐν εν in πλημμελείᾳ πλημμελεια our τῇ ο the μεγάλῃ μεγας great; loud ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be ὡς ως.1 as; how ὁ ο the θεὸς θεος God ἡμῶν ημων our ὅτι οτι since; that ἐκούφισας κουφιζω lighten ἡμῶν ημων our τὰς ο the ἀνομίας ανομια lawlessness καὶ και and; even ἔδωκας διδωμι give; deposit ἡμῖν ημιν us σωτηρίαν σωτηρια safety
9:13 וְ wᵊ וְ and אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after כָּל־ kol- כֹּל whole הַ ha הַ the בָּ֣א bbˈā בוא come עָלֵ֔ינוּ ʕālˈênû עַל upon בְּ bᵊ בְּ in מַעֲשֵׂ֨ינוּ֙ maʕᵃśˈênû מַעֲשֶׂה deed הָ hā הַ the רָעִ֔ים rāʕˈîm רַע evil וּ û וְ and בְ vᵊ בְּ in אַשְׁמָתֵ֖נוּ ʔašmāṯˌēnû אַשְׁמָה guiltiness הַ ha הַ the גְּדֹלָ֑ה ggᵊḏōlˈā גָּדֹול great כִּ֣י׀ kˈî כִּי that אַתָּ֣ה ʔattˈā אַתָּה you אֱלֹהֵ֗ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) חָשַׂ֤כְתָּֽ ḥāśˈaḵtˈā חשׂך withhold לְ lᵊ לְ to מַ֨טָּה֙ mˈaṭṭā מַטָּה low place מֵֽ mˈē מִן from עֲוֹנֵ֔נוּ ʕᵃwōnˈēnû עָוֹן sin וְ wᵊ וְ and נָתַ֥תָּה nāṯˌattā נתן give לָּ֛נוּ llˈānû לְ to פְּלֵיטָ֖ה pᵊlêṭˌā פְּלֵיטָה escape כָּ kā כְּ as זֹֽאת׃ zˈōṯ זֹאת this
9:13. et post omnia quae venerunt super nos in operibus nostris pessimis et in delicto nostro magno quia tu Deus noster liberasti nos de iniquitate nostra et dedisti nobis salutem sicut est hodieAnd after all that is come upon us, for our most wicked deeds, and our great sin, seeing that thou our God hast saved us from our iniquity, and hast given us a deliverance as at this day,
13. And after all that is come upon us for our evil deeds, and for our great guilt, seeing that thou our God hast punished us less than our iniquities deserve, and hast given us such a remnant,
9:13. And after all that has happened to us because of our very wicked works and our great offense, you, our God, have freed us from our iniquity, and you have given us salvation, just as it is this day,
9:13. And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our iniquities [deserve], and hast given us [such] deliverance as this;
And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our iniquities [deserve], and hast given us [such] deliverance as this:

9:13 И после всего, постигшего нас за худые дела наши и за великую вину нашу, ибо Ты, Боже наш, пощадил нас не по мере беззакония нашего и дал нам такое избавление,
9:13
καὶ και and; even
μετὰ μετα with; amid
πᾶν πας all; every
τὸ ο the
ἐρχόμενον ερχομαι come; go
ἐφ᾿ επι in; on
ἡμᾶς ημας us
ἐν εν in
ποιήμασιν ποιημα product; poem
ἡμῶν ημων our
τοῖς ο the
πονηροῖς πονηρος harmful; malignant
καὶ και and; even
ἐν εν in
πλημμελείᾳ πλημμελεια our
τῇ ο the
μεγάλῃ μεγας great; loud
ὅτι οτι since; that
οὐκ ου not
ἔστιν ειμι be
ὡς ως.1 as; how
ο the
θεὸς θεος God
ἡμῶν ημων our
ὅτι οτι since; that
ἐκούφισας κουφιζω lighten
ἡμῶν ημων our
τὰς ο the
ἀνομίας ανομια lawlessness
καὶ και and; even
ἔδωκας διδωμι give; deposit
ἡμῖν ημιν us
σωτηρίαν σωτηρια safety
9:13
וְ wᵊ וְ and
אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after
כָּל־ kol- כֹּל whole
הַ ha הַ the
בָּ֣א bbˈā בוא come
עָלֵ֔ינוּ ʕālˈênû עַל upon
בְּ bᵊ בְּ in
מַעֲשֵׂ֨ינוּ֙ maʕᵃśˈênû מַעֲשֶׂה deed
הָ הַ the
רָעִ֔ים rāʕˈîm רַע evil
וּ û וְ and
בְ vᵊ בְּ in
אַשְׁמָתֵ֖נוּ ʔašmāṯˌēnû אַשְׁמָה guiltiness
הַ ha הַ the
גְּדֹלָ֑ה ggᵊḏōlˈā גָּדֹול great
כִּ֣י׀ kˈî כִּי that
אַתָּ֣ה ʔattˈā אַתָּה you
אֱלֹהֵ֗ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
חָשַׂ֤כְתָּֽ ḥāśˈaḵtˈā חשׂך withhold
לְ lᵊ לְ to
מַ֨טָּה֙ mˈaṭṭā מַטָּה low place
מֵֽ mˈē מִן from
עֲוֹנֵ֔נוּ ʕᵃwōnˈēnû עָוֹן sin
וְ wᵊ וְ and
נָתַ֥תָּה nāṯˌattā נתן give
לָּ֛נוּ llˈānû לְ to
פְּלֵיטָ֖ה pᵊlêṭˌā פְּלֵיטָה escape
כָּ כְּ as
זֹֽאת׃ zˈōṯ זֹאת this
9:13. et post omnia quae venerunt super nos in operibus nostris pessimis et in delicto nostro magno quia tu Deus noster liberasti nos de iniquitate nostra et dedisti nobis salutem sicut est hodie
And after all that is come upon us, for our most wicked deeds, and our great sin, seeing that thou our God hast saved us from our iniquity, and hast given us a deliverance as at this day,
9:13. And after all that has happened to us because of our very wicked works and our great offense, you, our God, have freed us from our iniquity, and you have given us salvation, just as it is this day,
9:13. And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our iniquities [deserve], and hast given us [such] deliverance as this;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:13: Hast punished us less than our iniquities - Great, numerous, and oppressive as our calamities have been, yet merely as temporal punishments, they have been much less than our provocations have deserved.
Albert Barnes: Notes on the Bible - 1834
9:13: Deliverance - Or, "remnant," as in Ezr 9:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:13: after all: Neh 9:32; Eze 24:13, Eze 24:14; Gal 3:4
hast punished: etc. Heb. hast withheld beneath our iniquities
less: Psa 103:10; Lam 3:22, Lam 3:39, Lam 3:40; Hab 3:2
hast given us: Psa 106:45, Psa 106:46
Geneva 1599
9:13 And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our (g) iniquities [deserve], and hast given us [such] deliverance as this;
(g) Has not utterly cast us down and destroyed us for our sins, (Deut 28:13).
John Gill
9:13 And after all that is come upon us for our evil deeds, and for our great trespass,.... As famine, sword, pestilence, and captivity, for their idolatries and other heinous sins:
seeing that our God hast punished us less than our iniquities deserve; for they deserved eternal punishment, whereas it was temporal punishment that was inflicted, and this moderate, and now stopped; the sense is, according to Aben Ezra,"thou hast refrained from writing some of our sins in the book of remembrance, and thou hast let them down below in the earth, according to the sense of thou wilt cast all their sins into the depths of the sea;''but Jarchi better,"thou hast refrained thyself from exacting of us all our sins, and hast exacted of us beneath our sins (or less than they deserve), and hast not taken vengeance on us according to all our sins:"
and hast given us such deliverance as this; from captivity, which they now enjoyed.
9:149:14: Եւ մեք դարձեալ խոտորեցաք անցեալ զօրինօք քովք, եւ խառնակեցա՛ք ընդ աղտեղութիւնս հեթանոսաց երկրին. եւ ո՛չ բարկացար մեզ ՚ի կորուսանել զմեզ մինչեւ ցայս վայր, եթէ ո՛չ մնասցէ արմա՛տ եւ զաւակ եւ անուան մեր[5027]։ [5027] Այլք. Եւ զաւակ եւ անուն մեր։
14 Բայց մենք դարձեալ խոտորուեցինք՝ զանց առնելով քո պատուիրանները. խառնակուեցինք երկրի այլազգիների աղտեղութիւնների հետ, եւ դու չբարկացար մեզ վրայ, չմատնեցիր մեզ իսպառ կորստի, որպէսզի մեզնից ո՛չ արմատ մնար, ո՛չ սերունդ եւ ո՛չ էլ մեր անունը:
14 Պէ՞տք էր որ նորէն քու պատուիրանքներդ զանց ընէինք եւ այս գարշելի ազգերուն հետ խնամութիւն ընէինք. միթէ դուն մեզի պիտի չսրդողէի՞ր ու մեզ պիտի չսպառէի՞ր, մինչեւ որ մեզմէ մնացորդ ու ազատուած չմնար։
Եւ մեք դարձեալ խոտորեցաք` անցեալ զօրինօք քովք, եւ խառնակեցաք ընդ աղտեղութիւնս հեթանոսաց երկրին. եւ ոչ բարկացար մեզ ի կորուսանել զմեզ մինչեւ ցայս վայր` եթէ ոչ մնասցէ արմատ եւ զաւակ եւ անուան մեր:

9:14: Եւ մեք դարձեալ խոտորեցաք անցեալ զօրինօք քովք, եւ խառնակեցա՛ք ընդ աղտեղութիւնս հեթանոսաց երկրին. եւ ո՛չ բարկացար մեզ ՚ի կորուսանել զմեզ մինչեւ ցայս վայր, եթէ ո՛չ մնասցէ արմա՛տ եւ զաւակ եւ անուան մեր[5027]։
[5027] Այլք. Եւ զաւակ եւ անուն մեր։
14 Բայց մենք դարձեալ խոտորուեցինք՝ զանց առնելով քո պատուիրանները. խառնակուեցինք երկրի այլազգիների աղտեղութիւնների հետ, եւ դու չբարկացար մեզ վրայ, չմատնեցիր մեզ իսպառ կորստի, որպէսզի մեզնից ո՛չ արմատ մնար, ո՛չ սերունդ եւ ո՛չ էլ մեր անունը:
14 Պէ՞տք էր որ նորէն քու պատուիրանքներդ զանց ընէինք եւ այս գարշելի ազգերուն հետ խնամութիւն ընէինք. միթէ դուն մեզի պիտի չսրդողէի՞ր ու մեզ պիտի չսպառէի՞ր, մինչեւ որ մեզմէ մնացորդ ու ազատուած չմնար։
zohrab-1805▾ eastern-1994▾ western am▾
9:149:14 неужели мы опять будем нарушать заповеди Твои и вступать в родство с этими отвратительными народами? Не прогневаешься ли Ты на нас даже до истребления {нас}, так что не будет уцелевших и не будет спасения?
9:14 ὅτι οτι since; that ἐπεστρέψαμεν επιστρεφω turn around; return διασκεδάσαι διασκεδαζω direction; injunction σου σου of you; your καὶ και and; even ἐπιγαμβρεῦσαι επιγαμβρευω marry as next of kin; intermarry τοῖς ο the λαοῖς λαος populace; population τῶν ο the γαιῶν γαια not παροξυνθῇς παροξυνω goad; irritate ἐν εν in ἡμῖν ημιν us ἕως εως till; until συντελείας συντελεια consummation τοῦ ο the μὴ μη not εἶναι ειμι be ἐγκατάλειμμα εγκαταλειμμα and; even διασῳζόμενον διασωζω thoroughly save; bring safely through
9:14 הֲ hᵃ הֲ [interrogative] נָשׁוּב֙ nāšûv שׁוב return לְ lᵊ לְ to הָפֵ֣ר hāfˈēr פרר break מִצְוֹתֶ֔יךָ miṣwōṯˈeʸḵā מִצְוָה commandment וּ֨ ˌû וְ and לְ lᵊ לְ to הִתְחַתֵּ֔ן hiṯḥattˈēn חתן be father-in-law בְּ bᵊ בְּ in עַמֵּ֥י ʕammˌê עַם people הַ ha הַ the תֹּעֵבֹ֖ות ttōʕēvˌôṯ תֹּועֵבָה abomination הָ hā הַ the אֵ֑לֶּה ʔˈēlleh אֵלֶּה these הֲ hᵃ הֲ [interrogative] לֹ֤וא lˈô לֹא not תֶֽאֱנַף־ ṯˈeʔᵉnaf- אנף be angry בָּ֨נוּ֙ bˈānû בְּ in עַד־ ʕaḏ- עַד unto כַּלֵּ֔ה kallˈē כלה be complete לְ lᵊ לְ to אֵ֥ין ʔˌên אַיִן [NEG] שְׁאֵרִ֖ית šᵊʔērˌîṯ שְׁאֵרִית rest וּ û וְ and פְלֵיטָֽה׃ פ fᵊlêṭˈā . f פְּלֵיטָה escape
9:14. ut non converteremur et irrita faceremus mandata tua neque matrimonia iungeremus cum populis abominationum istarum numquid iratus es nobis usque ad consummationem ne dimitteres nobis reliquias et salutemThat we should not turn away, nor break thy commandments, nor join in marriage with the people of these abominations. Art thou angry with us unto utter destruction, not to leave us a remnant to be saved?
14. shall we again break thy commandments, and join in affinity with the peoples that do these abominations? wouldest not thou be angry with us till thou hadst consumed us, so that there should be no remnant, nor any to escape?
9:14. so that we would not turn away and make your commandments void, and so that we would not unite in marriage with the peoples of these abominations. Could you be angry with us even to the very end, so that you would not to leave us a remnant to be saved?
9:14. Should we again break thy commandments, and join in affinity with the people of these abominations? wouldest not thou be angry with us till thou hadst consumed [us], so that [there should be] no remnant nor escaping?
Should we again break thy commandments, and join in affinity with the people of these abominations? wouldest not thou be angry with us till thou hadst consumed [us], so that [there should be] no remnant nor escaping:

9:14 неужели мы опять будем нарушать заповеди Твои и вступать в родство с этими отвратительными народами? Не прогневаешься ли Ты на нас даже до истребления {нас}, так что не будет уцелевших и не будет спасения?
9:14
ὅτι οτι since; that
ἐπεστρέψαμεν επιστρεφω turn around; return
διασκεδάσαι διασκεδαζω direction; injunction
σου σου of you; your
καὶ και and; even
ἐπιγαμβρεῦσαι επιγαμβρευω marry as next of kin; intermarry
τοῖς ο the
λαοῖς λαος populace; population
τῶν ο the
γαιῶν γαια not
παροξυνθῇς παροξυνω goad; irritate
ἐν εν in
ἡμῖν ημιν us
ἕως εως till; until
συντελείας συντελεια consummation
τοῦ ο the
μὴ μη not
εἶναι ειμι be
ἐγκατάλειμμα εγκαταλειμμα and; even
διασῳζόμενον διασωζω thoroughly save; bring safely through
9:14
הֲ hᵃ הֲ [interrogative]
נָשׁוּב֙ nāšûv שׁוב return
לְ lᵊ לְ to
הָפֵ֣ר hāfˈēr פרר break
מִצְוֹתֶ֔יךָ miṣwōṯˈeʸḵā מִצְוָה commandment
וּ֨ ˌû וְ and
לְ lᵊ לְ to
הִתְחַתֵּ֔ן hiṯḥattˈēn חתן be father-in-law
בְּ bᵊ בְּ in
עַמֵּ֥י ʕammˌê עַם people
הַ ha הַ the
תֹּעֵבֹ֖ות ttōʕēvˌôṯ תֹּועֵבָה abomination
הָ הַ the
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
הֲ hᵃ הֲ [interrogative]
לֹ֤וא lˈô לֹא not
תֶֽאֱנַף־ ṯˈeʔᵉnaf- אנף be angry
בָּ֨נוּ֙ bˈānû בְּ in
עַד־ ʕaḏ- עַד unto
כַּלֵּ֔ה kallˈē כלה be complete
לְ lᵊ לְ to
אֵ֥ין ʔˌên אַיִן [NEG]
שְׁאֵרִ֖ית šᵊʔērˌîṯ שְׁאֵרִית rest
וּ û וְ and
פְלֵיטָֽה׃ פ fᵊlêṭˈā . f פְּלֵיטָה escape
9:14. ut non converteremur et irrita faceremus mandata tua neque matrimonia iungeremus cum populis abominationum istarum numquid iratus es nobis usque ad consummationem ne dimitteres nobis reliquias et salutem
That we should not turn away, nor break thy commandments, nor join in marriage with the people of these abominations. Art thou angry with us unto utter destruction, not to leave us a remnant to be saved?
9:14. so that we would not turn away and make your commandments void, and so that we would not unite in marriage with the peoples of these abominations. Could you be angry with us even to the very end, so that you would not to leave us a remnant to be saved?
9:14. Should we again break thy commandments, and join in affinity with the people of these abominations? wouldest not thou be angry with us till thou hadst consumed [us], so that [there should be] no remnant nor escaping?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:14: we again: Joh 5:14; Rom 6:1; Pe2 2:20, Pe2 2:21
join in: Ezr 9:2; Exo 23:32; Jdg 2:2; Neh 13:23-27
wouldest not thou: Exo 32:10; Num 16:21, Num 16:45; Deu 9:8, Deu 9:14
no remnant: Ezr 9:8; Deu 32:26, Deu 32:27; Isa 1:9; Jer 46:28; Eze 6:8
John Gill
9:14 Should we again break thy commandments, and join in affinity with the people of these abominations?.... That are guilty of abominable idolatries, and of all uncleanness:
wouldest thou not be angry with us till thou hadst consumed us; it might be justly expected:
so that there should be no remnant nor escaping? any left or suffered to escape the wrath of but all consumed by it.
9:159:15: Տէր Աստուած Իսրայէլի՝ դու արդա՛ր եւ ճշմարի՛տ ես, որ ո՛չ սպառեցեր զզաւակ մեր. այլ մնաց մեր արմա՛տ եւ զաւակ մինչեւ ցայսօր. եւ արդ ահաւասիկ ե՛մք այսօր առաջի քո յանօրէնութիւնս մեր, եւ ո՛չ եւս կարեմք ամբառնալ զգլուխ մեր՝ եւ կա՛լ առաջի երեսաց քոց. զի բազմացա՛ն անօրէնութիւնք մեր եւ չարիք՝ առաւե՛լ քան զգլուխս մեր։
15 Տէ՛ր Աստուած Իսրայէլի, դու արդար ես եւ ճշմարիտ, որովհետեւ չոչնչացրիր մեր սերունդը, այլ մեր արմատն ու սերունդը մնացին մինչեւ այսօր: Եւ ահա այսօր մենք մեր անօրէնութիւններով քո առջեւ ենք եւ չենք կարող բարձրացնել մեր գլուխները, չենք կարող նայել քո երեսին, որովհետեւ մեր անօրէնութիւնները բազմացան, եւ մեր չարիքները բարձրացան մեր գլխից էլ վեր»:
15 Ո՛վ Տէր Աստուած Իսրայէլի, դուն արդար ես, ատոր համար մենք մինչեւ այսօր ազատ մնացինք. ահա մենք մեր յանցանքովը քու առջեւդ ենք, թէպէտեւ այս պատճառով քու առջեւդ համարձակ չենք կրնար կենալ»։
Տէր, Աստուած Իսրայելի, դու արդար եւ ճշմարիտ ես, որ ոչ սպառեցեր զզաւակ մեր, այլ մնաց մեր արմատ եւ զաւակ մինչեւ ցայսօր. եւ արդ ահաւասիկ եմք այսօր առաջի քո յանօրէնութիւնս մեր, եւ ոչ եւս կարեմք ամբառնալ զգլուխ մեր եւ կալ առաջի երեսաց քոց. զի բազմացան անօրէնութիւնք մեր եւ չարիք առաւել քան զգլուխս մեր:

9:15: Տէր Աստուած Իսրայէլի՝ դու արդա՛ր եւ ճշմարի՛տ ես, որ ո՛չ սպառեցեր զզաւակ մեր. այլ մնաց մեր արմա՛տ եւ զաւակ մինչեւ ցայսօր. եւ արդ ահաւասիկ ե՛մք այսօր առաջի քո յանօրէնութիւնս մեր, եւ ո՛չ եւս կարեմք ամբառնալ զգլուխ մեր՝ եւ կա՛լ առաջի երեսաց քոց. զի բազմացա՛ն անօրէնութիւնք մեր եւ չարիք՝ առաւե՛լ քան զգլուխս մեր։
15 Տէ՛ր Աստուած Իսրայէլի, դու արդար ես եւ ճշմարիտ, որովհետեւ չոչնչացրիր մեր սերունդը, այլ մեր արմատն ու սերունդը մնացին մինչեւ այսօր: Եւ ահա այսօր մենք մեր անօրէնութիւններով քո առջեւ ենք եւ չենք կարող բարձրացնել մեր գլուխները, չենք կարող նայել քո երեսին, որովհետեւ մեր անօրէնութիւնները բազմացան, եւ մեր չարիքները բարձրացան մեր գլխից էլ վեր»:
15 Ո՛վ Տէր Աստուած Իսրայէլի, դուն արդար ես, ատոր համար մենք մինչեւ այսօր ազատ մնացինք. ահա մենք մեր յանցանքովը քու առջեւդ ենք, թէպէտեւ այս պատճառով քու առջեւդ համարձակ չենք կրնար կենալ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:159:15 Господи Боже Израилев! праведен Ты. Ибо мы остались уцелевшими до сего дня; и вот мы в беззакониях наших пред лицем Твоим, хотя после этого не надлежало бы нам стоять пред лицем Твоим.
9:15 κύριε κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel δίκαιος δικαιος right; just σύ συ you ὅτι οτι since; that κατελείφθημεν καταλειπω leave behind; remain διασῳζόμενοι διασωζω thoroughly save; bring safely through ὡς ως.1 as; how ἡ ο the ἡμέρα ημερα day αὕτη ουτος this; he ἰδοὺ ιδου see!; here I am ἡμεῖς ημεις we ἐναντίον εναντιον next to; before σου σου of you; your ἐν εν in πλημμελείαις πλημμελεια our ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be στῆναι ιστημι stand; establish ἐνώπιόν ενωπιος in the face; facing σου σου of you; your ἐπὶ επι in; on τούτῳ ουτος this; he
9:15 יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel צַדִּ֣יק ṣaddˈîq צַדִּיק just אַ֔תָּה ʔˈattā אַתָּה you כִּֽי־ kˈî- כִּי that נִשְׁאַ֥רְנוּ nišʔˌarnû שׁאר remain פְלֵיטָ֖ה fᵊlêṭˌā פְּלֵיטָה escape כְּ kᵊ כְּ as הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֑ה zzˈeh זֶה this הִנְנ֤וּ hinnˈû הִנֵּה behold לְ lᵊ לְ to פָנֶ֨יךָ֙ fānˈeʸḵā פָּנֶה face בְּ bᵊ בְּ in אַשְׁמָתֵ֔ינוּ ʔašmāṯˈênû אַשְׁמָה guiltiness כִּ֣י kˈî כִּי that אֵ֥ין ʔˌên אַיִן [NEG] לַ la לְ to עֲמֹ֛וד ʕᵃmˈôḏ עמד stand לְ lᵊ לְ to פָנֶ֖יךָ fānˌeʸḵā פָּנֶה face עַל־ ʕal- עַל upon זֹֽאת׃ פ zˈōṯ . f זֹאת this
9:15. Domine Deus Israhel iustus tu quoniam derelicti sumus qui salvaremur sicut die hac ecce coram te sumus in delicto nostro non enim stari potest coram te super hocO Lord God of Israel, thou art just: for we remain yet to be saved as at this day. Behold we are before thee in our sin, for there can be no standing before thee in this matter.
15. O LORD, the God of Israel, thou art righteous; for we are left a remnant that is escaped, as it is this day: behold, we are before thee in our guiltiness; for none can stand before thee because of this.
9:15. O Lord, the God of Israel, you are just. For we have been left behind to be saved, just as it is this day. Behold, we are before your sight in our offense. And it is not possible to withstand you in this matter.”
9:15. O LORD God of Israel, thou [art] righteous: for we remain yet escaped, as [it is] this day: behold, we [are] before thee in our trespasses: for we cannot stand before thee because of this.
O LORD God of Israel, thou [art] righteous: for we remain yet escaped, as [it is] this day: behold, we [are] before thee in our trespasses: for we cannot stand before thee because of this:

9:15 Господи Боже Израилев! праведен Ты. Ибо мы остались уцелевшими до сего дня; и вот мы в беззакониях наших пред лицем Твоим, хотя после этого не надлежало бы нам стоять пред лицем Твоим.
9:15
κύριε κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
δίκαιος δικαιος right; just
σύ συ you
ὅτι οτι since; that
κατελείφθημεν καταλειπω leave behind; remain
διασῳζόμενοι διασωζω thoroughly save; bring safely through
ὡς ως.1 as; how
ο the
ἡμέρα ημερα day
αὕτη ουτος this; he
ἰδοὺ ιδου see!; here I am
ἡμεῖς ημεις we
ἐναντίον εναντιον next to; before
σου σου of you; your
ἐν εν in
πλημμελείαις πλημμελεια our
ὅτι οτι since; that
οὐκ ου not
ἔστιν ειμι be
στῆναι ιστημι stand; establish
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
ἐπὶ επι in; on
τούτῳ ουτος this; he
9:15
יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
צַדִּ֣יק ṣaddˈîq צַדִּיק just
אַ֔תָּה ʔˈattā אַתָּה you
כִּֽי־ kˈî- כִּי that
נִשְׁאַ֥רְנוּ nišʔˌarnû שׁאר remain
פְלֵיטָ֖ה fᵊlêṭˌā פְּלֵיטָה escape
כְּ kᵊ כְּ as
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
הִנְנ֤וּ hinnˈû הִנֵּה behold
לְ lᵊ לְ to
פָנֶ֨יךָ֙ fānˈeʸḵā פָּנֶה face
בְּ bᵊ בְּ in
אַשְׁמָתֵ֔ינוּ ʔašmāṯˈênû אַשְׁמָה guiltiness
כִּ֣י kˈî כִּי that
אֵ֥ין ʔˌên אַיִן [NEG]
לַ la לְ to
עֲמֹ֛וד ʕᵃmˈôḏ עמד stand
לְ lᵊ לְ to
פָנֶ֖יךָ fānˌeʸḵā פָּנֶה face
עַל־ ʕal- עַל upon
זֹֽאת׃ פ zˈōṯ . f זֹאת this
9:15. Domine Deus Israhel iustus tu quoniam derelicti sumus qui salvaremur sicut die hac ecce coram te sumus in delicto nostro non enim stari potest coram te super hoc
O Lord God of Israel, thou art just: for we remain yet to be saved as at this day. Behold we are before thee in our sin, for there can be no standing before thee in this matter.
9:15. O Lord, the God of Israel, you are just. For we have been left behind to be saved, just as it is this day. Behold, we are before your sight in our offense. And it is not possible to withstand you in this matter.”
9:15. O LORD God of Israel, thou [art] righteous: for we remain yet escaped, as [it is] this day: behold, we [are] before thee in our trespasses: for we cannot stand before thee because of this.
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Adam Clarke: Commentary on the Bible - 1831
9:15: Thou art righteous - Thou art merciful; this is one of the many meanings of the word צדק tsedek; and to this meaning St. Paul refers, when he says, God declares his righteousness for the remission of sins that are past, Rom 3:25 (note). See the note there.
We remain yet escaped - Because of this righteousness or mercy.
In our trespasses - We have no righteousness; we are clothed and covered with our trespasses.
We cannot stand before thee because of this - The parallel place, as noted in the margin, is Psa 130:3 : If thou, Lord, shouldest mark iniquities, O Lord, who shall stand? Every man must stand before the judgment-seat of Christ: but who shall stand there with joy? No man against whom the Lord marks iniquities. There is a reference here to the temple service: the priests and Levites stood and ministered before the Lord, but they were not permitted to do so unless pure from all legal pollution; so no man shall stand before the judgment-seat of Christ who is not washed and made white in the blood of the Lamb. Reader, how dost thou expect to stand there?
Albert Barnes: Notes on the Bible - 1834
9:15: Some take "righteous" to mean here "kind" or "merciful." Others give it the more usual sense of "just," and understand the full meaning of the passage to be, "Thou art righteous, and hast punished us, because of our sin, the contraction of forbidden marriages, so that we are a mere remnant of what was once a great people."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:15: thou art righteous: Neh 9:33, Neh 9:34; Dan 9:7-11, Dan 9:14; Rom 10:3
for we remain: Lam 3:22, Lam 3:23
in our trespasses: Isa 64:6, Isa 64:7; Eze 33:10; Zac 3:3, Zac 3:4; Joh 8:21, Joh 8:24; Co1 15:17
we cannot: Job 9:2, Job 9:3; Psa 130:3, Psa 143:2; Rom 3:19
Geneva 1599
9:15 O LORD God of Israel, thou [art] righteous: for we (h) remain yet escaped, as [it is] this day: behold, we [are] before thee in our trespasses: for we cannot stand before thee because of this.
(h) He shows that God is just in punishing his people, and yet merciful in preserving a residue in whom he shows favour.
John Gill
9:15 O Lord God of Israel, thou art righteous,.... And would appear to be so, should Israel be entirely cut off, and utterly consumed for their iniquities:
for we remain yet escaped, as it is this day; that they remained yet escaped out of captivity, and escaped the wrath and vengeance of God, was not owing to any deserts of theirs, but to the grace and mercy of God, who had not stirred up all his wrath, as their sins deserved:
behold, we are before thee in our trespasses; to do with us as seems good in thy sight; we have nothing to plead on our behalf, but cast ourselves at thy feet, if so be unmerited favour may be shown us:
for we cannot stand before thee because of this; this evil of contracting affinity with the nations; we cannot defend ourselves; we cannot plead ignorance of the divine commands; we have nothing to say for ourselves why judgment should not be passed upon us; we leave ourselves in thine hands, and at thy mercy.
John Wesley
9:15 We are - We are here in thy presence, and so are all our sins; we are arraigning ourselves before thy tribunal, acknowledging thee to be just, if thou destroy us. Before thee - In judgment, as that word is often used, we must needs fall and perish at thy presence.