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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3. Отделение от иноплеменников. 4-9. Изгнание Товии 10-14. Меры, предпринятые Неемией к обеспечению содержания клира. 15-22. Охранение субботнего покоя. 23-28. Меры против браков с иноплеменницами. 29-31. Другие распоряжения Неемии.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Nehemiah, having finished what he undertook for the fencing and filling of the holy city, returned to the king his master, who was not willing to be long without him, as appears (v. 6). But, after some time, he obtained leave to come back again to Jerusalem, to redress grievances, and purge out some corruptions which had crept in in his absence; and very active he was in reforming several abuses, which here we have an account of. I. He turned out from Israel the mixed multitude, the Moabites and Ammonites especially, ver. 1-3. With a particular indignation, he expelled Tobiah out of the lodgings he had got in the court of the temple, ver. 4-9. II. He secured the maintenance of the priests and Levites to them more firmly than it had been, ver. 10-14. III. He restrained the profanation of the sabbath day, and provided for the due sanctification of it, ver. 15-22. IV. He checked the growing mischief of marrying strange wives, ver. 23-31.
Adam Clarke: Commentary on the Bible - 1831
The law is read, which commands that the Ammonite and Moabite should be separated from the congregation, on which they separate all the mixed multitude, Neh 13:1-3. Eliashib the high priest having not only joined opinion with Sanballat, but being also allied to Tobiah the Ammonite, and having given him some of the chambers in the court of the house of God, Neh 13:4, Neh 13:5; Nehemiah casts out the goods of Tobiah, and purifies the chambers, Neh 13:6-9. He rectifies several evils; and the people bring the tithes of all things to the treasuries, Neh 13:10-12. He appoints treasurers, Neh 13:13, Neh 13:14; finds that the Sabbaths had been greatly profaned by buying and selling, and rectifies this abuse, Neh 13:15-22; finds Jews that had married strange wives; against whom he testifies, and expels one of the priests who had married the daughter of Sanballat the Horonite, Neh 13:23-29. He cleanses them from all strangers, makes a final regulation, and prays for God's mercy to himself, Neh 13:30, Neh 13:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Neh 13:1, Upon the reading of the law, separation is made from the mixed multitude; Neh 13:4, Nehemiah, at his return, causes the chambers to be cleansed; Neh 13:10, He reforms the offices in the house of God; Neh 13:15, the violation of the sabbath; Neh 13:23, and the marriages with the strange wives.
John Gill
INTRODUCTION TO NEHEMIAH 13
This chapter relates the reformation of various abuses crept in among the Jews by Nehemiah, who removed the Moabites and Ammonites, mixed with them, Neh 13:1, threw the household goods of Tobiah out of a chamber of the temple, and restored it to its former use, Neh 13:4, took care that the Levites had their portion given them which had been kept from them, Neh 13:10 prevented the profanation of the sabbath by selling goods on that day, Neh 13:15, and put a stop to the marrying of strange wives, which had prevailed again among them, Neh 13:23.
13:113:1: Յաւուր յայնմիկ կարդային զգիրս Մովսիսի ՚ի լսելի՛ս ժողովրդեանն. եւ գտաւ ՚ի նմա գրեալ ա՛յսպէս, թէ մի՛ մտցէ Ամմանացի եւ Մովաբացի յեկեղեցի Աստուծոյ յաւիտեանս ժամանակաց[5172]. [5172] Ոմանք. Եթէ մի՛ մտցէ Ամոնացի։
1 Այն օրերին Մովսէսի գիրքը կարդացին ի լուր ժողովրդի: Նրա մէջ այսպէս էր գրուած. «Թող ամոնացին եւ մովաբացին յաւիտեան չմտնեն Աստծու ժողովարան,
13 Այն օրը Մովսէսին գրքէն կարդացուեցաւ ու ժողովուրդը լսեց* ու հոն գրուած գտնուեցաւ, որ Ամմոնացիներն ու Մովաբացիները Աստուծոյ ժողովարանին մէջ յաւիտեան պէտք չէ մտնեն.
Յաւուր յայնմիկ կարդային զգիրս Մովսիսի ի լսելիս ժողովրդեանն. եւ գտաւ ի նմա գրեալ այսպէս, եթէ` Մի՛ մտցէ Ամոնացի եւ Մովաբացի յեկեղեցի Աստուծոյ յաւիտեանս ժամանակաց:

13:1: Յաւուր յայնմիկ կարդային զգիրս Մովսիսի ՚ի լսելի՛ս ժողովրդեանն. եւ գտաւ ՚ի նմա գրեալ ա՛յսպէս, թէ մի՛ մտցէ Ամմանացի եւ Մովաբացի յեկեղեցի Աստուծոյ յաւիտեանս ժամանակաց[5172].
[5172] Ոմանք. Եթէ մի՛ մտցէ Ամոնացի։
1 Այն օրերին Մովսէսի գիրքը կարդացին ի լուր ժողովրդի: Նրա մէջ այսպէս էր գրուած. «Թող ամոնացին եւ մովաբացին յաւիտեան չմտնեն Աստծու ժողովարան,
13 Այն օրը Մովսէսին գրքէն կարդացուեցաւ ու ժողովուրդը լսեց* ու հոն գրուած գտնուեցաւ, որ Ամմոնացիներն ու Մովաբացիները Աստուծոյ ժողովարանին մէջ յաւիտեան պէտք չէ մտնեն.
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13:113:1 В тот день читано было из книги Моисеевой вслух народа и найдено написанное в ней: Аммонитянин и Моавитянин не может войти в общество Божие во веки,
13:1 ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἀνεγνώσθη αναγινωσκω read ἐν εν in βιβλίῳ βιβλιον scroll Μωυσῆ μωσευς Mōseus; Mosefs ἐν εν in ὠσὶν ους ear τοῦ ο the λαοῦ λαος populace; population καὶ και and; even εὑρέθη ευρισκω find γεγραμμένον γραφω write ἐν εν in αὐτῷ αυτος he; him ὅπως οπως that way; how μὴ μη not εἰσέλθωσιν εισερχομαι enter; go in Αμμανῖται αμμανιτης and; even Μωαβῖται μωαβιτης in ἐκκλησίᾳ εκκλησια assembly θεοῦ θεος God ἕως εως till; until αἰῶνος αιων age; -ever
13:1 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he נִקְרָ֛א niqrˈā קרא call בְּ bᵊ בְּ in סֵ֥פֶר sˌēfer סֵפֶר letter מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses בְּ bᵊ בְּ in אָזְנֵ֣י ʔoznˈê אֹזֶן ear הָ hā הַ the עָ֑ם ʕˈām עַם people וְ wᵊ וְ and נִמְצָא֙ nimṣˌā מצא find כָּת֣וּב kāṯˈûv כתב write בֹּ֔ו bˈô בְּ in אֲ֠שֶׁר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not יָבֹ֨וא yāvˌô בוא come עַמֹּנִ֧י ʕammōnˈî עַמֹּונִי Ammonite וּ û וְ and מֹאָבִ֛י mōʔāvˈî מֹואָבִי Moabite בִּ bi בְּ in קְהַ֥ל qᵊhˌal קָהָל assembly הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) עַד־ ʕaḏ- עַד unto עֹולָֽם׃ ʕôlˈām עֹולָם eternity
13:1. in die autem illo lectum est in volumine Mosi audiente populo et inventum est scriptum in eo quod non debeat introire Ammanites et Moabites in ecclesiam Dei usque in aeternumAnd on that day they read in the book of Moses in the hearing of the people: and therein was found written, that the Ammonites and the Moabites should not come in to the church of God for ever:
1. On that day they read in the book of Moses in the audience of the people; and therein was found written, that an Ammonite and a Moabite should not enter into the assembly of God for ever;
13:1. Now on that day, they read from the book of Moses in the hearing of the people. And in it, there was found written that the Ammonites and the Moabites must not enter the church of God, even for all time,
13:1. On that day they read in the book of Moses in the audience of the people; and therein was found written, that the Ammonite and the Moabite should not come into the congregation of God for ever;
On that day they read in the book of Moses in the audience of the people; and therein was found written, that the Ammonite and the Moabite should not come into the congregation of God for ever:

13:1 В тот день читано было из книги Моисеевой вслух народа и найдено написанное в ней: Аммонитянин и Моавитянин не может войти в общество Божие во веки,
13:1
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ἀνεγνώσθη αναγινωσκω read
ἐν εν in
βιβλίῳ βιβλιον scroll
Μωυσῆ μωσευς Mōseus; Mosefs
ἐν εν in
ὠσὶν ους ear
τοῦ ο the
λαοῦ λαος populace; population
καὶ και and; even
εὑρέθη ευρισκω find
γεγραμμένον γραφω write
ἐν εν in
αὐτῷ αυτος he; him
ὅπως οπως that way; how
μὴ μη not
εἰσέλθωσιν εισερχομαι enter; go in
Αμμανῖται αμμανιτης and; even
Μωαβῖται μωαβιτης in
ἐκκλησίᾳ εκκλησια assembly
θεοῦ θεος God
ἕως εως till; until
αἰῶνος αιων age; -ever
13:1
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֗וּא hˈû הוּא he
נִקְרָ֛א niqrˈā קרא call
בְּ bᵊ בְּ in
סֵ֥פֶר sˌēfer סֵפֶר letter
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
בְּ bᵊ בְּ in
אָזְנֵ֣י ʔoznˈê אֹזֶן ear
הָ הַ the
עָ֑ם ʕˈām עַם people
וְ wᵊ וְ and
נִמְצָא֙ nimṣˌā מצא find
כָּת֣וּב kāṯˈûv כתב write
בֹּ֔ו bˈô בְּ in
אֲ֠שֶׁר ʔᵃšˌer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
יָבֹ֨וא yāvˌô בוא come
עַמֹּנִ֧י ʕammōnˈî עַמֹּונִי Ammonite
וּ û וְ and
מֹאָבִ֛י mōʔāvˈî מֹואָבִי Moabite
בִּ bi בְּ in
קְהַ֥ל qᵊhˌal קָהָל assembly
הָ הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
עַד־ ʕaḏ- עַד unto
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
13:1. in die autem illo lectum est in volumine Mosi audiente populo et inventum est scriptum in eo quod non debeat introire Ammanites et Moabites in ecclesiam Dei usque in aeternum
And on that day they read in the book of Moses in the hearing of the people: and therein was found written, that the Ammonites and the Moabites should not come in to the church of God for ever:
13:1. Now on that day, they read from the book of Moses in the hearing of the people. And in it, there was found written that the Ammonites and the Moabites must not enter the church of God, even for all time,
13:1. On that day they read in the book of Moses in the audience of the people; and therein was found written, that the Ammonite and the Moabite should not come into the congregation of God for ever;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Отделение от иноплеменников, которого стремился достигнуть Ездра (1: Езд IX, 10), оказалось только кратковременным. Браки с иноплеменницами опять сделались обычным явлением в иудейской общине (ст. 4.23: и д.), и Неемия должен был вести борьбу с ними. - В тот день - замечание, имеющее, как и в XII, 44, смысл неопределенности. Указывает оно, по-видимому, на время между первым и вторым прибытием Неемии (ср. ст. 4-6). Читано было из книги Моисеевой: из дальнейшего видно, что писатель имеет в виду место Втор XXIII, 4-6, которое не приводит полностью.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The People's Attention to Their Duty. B. C. 444.

1 On that day they read in the book of Moses in the audience of the people; and therein was found written, that the Ammonite and the Moabite should not come into the congregation of God for ever; 2 Because they met not the children of Israel with bread and with water, but hired Balaam against them, that he should curse them: howbeit our God turned the curse into a blessing. 3 Now it came to pass, when they had heard the law, that they separated from Israel all the mixed multitude. 4 And before this, Eliashib the priest, having the oversight of the chamber of the house of our God, was allied unto Tobiah: 5 And he had prepared for him a great chamber, where aforetime they laid the meat offerings, the frankincense, and the vessels, and the tithes of the corn, the new wine, and the oil, which was commanded to be given to the Levites, and the singers, and the porters; and the offerings of the priests. 6 But in all this time was not I at Jerusalem: for in the two and thirtieth year of Artaxerxes king of Babylon came I unto the king, and after certain days obtained I leave of the king: 7 And I came to Jerusalem, and understood of the evil that Eliashib did for Tobiah, in preparing him a chamber in the courts of the house of God. 8 And it grieved me sore: therefore I cast forth all the household stuff of Tobiah out of the chamber. 9 Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.
It was the honour of Israel, and the greatest preservation of their holiness, that they were a peculiar people, and were so to keep themselves, and not to mingle with the nations, nor suffer any of them to incorporate with them. Now here we have,
I. The law to this purport, which happened to be read on that day, in the audience of the people (v. 1), on the day of the dedication of the wall, as it should seem, for with their prayers and praises they joined the reading of the word; and though it was long after that the other grievances, here mentioned, were redressed by Nehemiah's power, yet this of the mixed multitude might be redressed then by the people's own act, for so it seems to be, v. 3. Or, perhaps, it was on the anniversary commemoration of that day, some years after, and therefore said to be on that day. They found a law, that the Ammonites and Moabites should not be naturalized, should not settle among them, nor unite with them, v. 1. The reason given is because they had been injurious and ill-natured to the Israel of God (v. 2), had not shown them common civility, but sought their ruin, though they not only did them no harm, but were expressly forbidden to do them any. This law we have, with this reason, Deut. xxiii. 3-5.
II. The people's ready compliance with this law, v. 3. See the benefit of the public reading of the word of God; when it is duly attended to it discovers to us sin and duty, good and evil, and shows us wherein we have erred. Then we profit by the discovery when by it we are wrought upon to separate ourselves from all that evil to which we had addicted ourselves. They separated from Israel all the mixed multitude, which had of old been a snare to them, for the mixed multitude fell a lusting, Num. xi. 4. These inmates they expelled, as usurpers and dangerous.
III. The particular case of Tobiah, who was an Ammonite, and to whom, it is likely, the historian had an eye in the recital of the law (v. 1), and the reason of it, v. 2. For he had the same enmity to Israel that his ancestors had, the spirit of an Ammonite, witness his indignation at Nehemiah (ch. ii. 10) and the opposition he had given to his undertakings, ch. iv. 7, 8. Observe,
1. How basely Eliashib the chief priest took this Tobiah in to be a lodger even in the courts of the temple. (1.) He was allied to Tobiah (v. 4), by marriage first and then by friendship. His grandson had married Sanballat's daughter, v. 28. Probably some other of his family had married Tobiah's, and (would you think it?) the high priest thought the alliance an honour to his family, and was very proud of it, though really it was his greatest disgrace, and what he had reason to be ashamed of. It was expressly provided by the law that the high priest should marry one of his own people, else he profanes his seed among his people, Lev. xxi. 14, 15. And for Eliashib to contract an alliance with an Ammonite, a servant (for so he is called) and to value himself upon it, probably because he has a wit and a beau, and cried up for a fine gentleman (ch. vi. 19), was such a contempt of the crown of his consecration as one would not wish should be told in Gath or published in the streets of Ashkelon. (2.) Being allied to him, he must be acquainted with him. Tobiah, being a man of business, has often occasion to be at Jerusalem, I doubt upon no good design. Eliashib is fond of his new kinsman, pleased with his company, and must have him as near him as he can. He has not a room for him stately enough in his own apartment, in the courts of the temple; therefore, out of several little chambers which had been used for store-chambers, by taking down the partitions, he contrived to make one great chamber, a state-room for Tobiah, v. 5. A wretched thing it was, [1.] That Tobiah the Ammonite should be entertained with respect in Israel, and have a magnificent reception. [2.] That the high priest, who should have taught the people the law and set them a good example, should, contrary to the law, give him entertainment, and make use of the power he had, as overseer of the chambers of the temple, for that purpose. [3.] That he should lodge him in the courts of God's house, as if to confront God himself; this was next to setting up an idol there, as the wicked kings of old had done. An Ammonite must not come into the congregation; and shall one of the worst and vilest of the Ammonites be courted into the temple itself, and caressed there? [4.] That he should throw out the stores of the temple, to make room for him, and so expose them to be lost, wasted, and embezzled, though they were the portions of the priests, merely to gratify Tobiah. Thus did he corrupt the covenant of Levi, as Malachi complained at this time, ch. ii. 8. Well might Nehemiah add (v. 6), But all this time was not I at Jerusalem. If he had been there, the high priest durst not have done such a thing. The envious one, who sows tares in God's field, knows how to take an opportunity to do it when the servants sleep or are absent, Matt. xiii. 25. The golden calf was made when Moses was in the mount.
2. How bravely Nehemiah, the chief governor, threw him out, and all that belonged to him, and restored the chambers to their proper use. When he came to Jerusalem, and was informed by the good people who were troubled at it what an intimacy had grown between their chief priest and their chief enemy, it grieve him sorely (v. 7, 8) that God's house should be so profaned, his enemies so caressed and trusted, and his cause betrayed by him that should have been its protector and patron. Nothing grieves a good man, a good magistrate, more than to see the ministers of God's house do any wicked thing. Nehemiah has power and he will use it for God. (1.) Tobiah shall be expelled. He fears not disobliging him, fears not his resentments, or Eliashib's, nor excuses himself from interposing in an affair that lay within the jurisdiction of the high priest; but, like one zealously affected in a good thing, he expels the intruder, by casting forth all his household stuff. He did not seize it for his own use, but cast it out, that Tobiah, who it is probable was now absent, when he came again, might have no conveniences for his reception there. Our Saviour thus cleansed the temple, that the house of prayer might not be a den of thieves. And thus those that would expel sin out of their hearts, those living temples, must throw out its household stuff and all the provision made for it, strip it, starve it, and take away all those things that are the food and fuel of lust; this is, in effect, to mortify it. (2.) The temple stores shall be brought in again, and the vessels of the house of God put in their places; but the chambers must first be sprinkled with the water of purification, and so cleansed, because they had been profaned. Thus, when sin is cast out of the heart by repentance, let the blood of Christ be applied to it by faith, and then let it be furnished with the graces of God's Spirit for every good work.
Adam Clarke: Commentary on the Bible - 1831
13:1: On that day - I am quite of Calmet's mind that the transaction detailed in this chapter did not immediately succeed the dedication of the walls of Jerusalem. It is most likely that, when this dedication was ended, Nehemiah returned to Babylon, as himself particularly marks, Neh 13:6, for he did return in the thirty-second year of Artaxerxes; and then, after certain days, supposed to be about the term of one year, he got leave to return to Jerusalem to see how matters were conducted: and there he found the evils which he mentions in this chapter, and which he redressed in the manner himself describes. See the introduction to this book.
Should not come into the congregation - That is, Ye shall not form any kind of matrimonial alliance with them. This, and this alone, is the meaning of the law.
Albert Barnes: Notes on the Bible - 1834
13:1: On that day - Or, "at that time," as in Neh 12:44.
The entire Pentateuch is probably meant by "the Book of Moses".
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:1: that day: Some suppose that the events recorded in these verses took place several years after those related in the preceding chapter, while Nehemiah was absent at the Persian court; but the introductory language, on that day, seems rather to imply that they occurred immediately, or at least about that time.
they read: Heb. there was read, Neh 8:3-8, Neh 9:3; Deu 31:11, Deu 31:12; Kg2 23:2; Isa 34:16; Luk 4:16-19, Luk 10:26; Act 13:15, Act 15:21
audience: Heb. ears
the Ammonite: Neh 13:23; Deu 23:3-5; isa 15:1-16:14; jer 48:1-47; Eze 25:1-11; Amo 2:1-3
Moabite: Neh 2:10, Neh 2:19, Neh 4:3; Psa 83:7-9; Jer 49:1-6; Amo 1:13-15
Carl Friedrich Keil and Franz Delitzsch
13:1
Public reading of the law, and separation from strangers. - Neh 13:1. At a public reading of the law, it was found written therein, that no Ammonite or Moabite should come into the congregation of God, because they met not the children of Israel with bread and with water, but hired Balaam to curse them, though God turned the curse into a blessing. This command, found in Deut 23:4-6, is given in full as to matter, though slightly abbreviated as to form. The sing. ישׂכּר relates to Balak king of Moab, Num 22:2., and the suffix of עליו to Israel as a nation; see the explanation of Deut 23:4.
John Gill
13:1 On that day,.... Not when the wall of the city was dedicated, nor quickly after; for it cannot be thought that people should be so corrupted so soon as this chapter shows; but when Nehemiah had governed them twelve years, and had been at Babylon, and was returned again, as appears from Neh 13:6, compared with Neh 2:1,
they read in the book of Moses in the audience of the people; for from the time of the reading of the law by Ezra, Neh 8:1 it became a custom to read the law publicly:
and therein was found written, that the Ammonite and the Moabite should not come into the congregation of the Lord; that is, be admitted to marry with any of the people of Israel; See Gill on Deut 23:3.
John Wesley
13:1 That day - Not presently after the dedication of the wall and city, but upon a certain day, when Nehemiah was returned from the Persian court to Jerusalem, from which he had been absent for some considerable time, in which some errors and abuses had crept in. Not come - Not be incorporated into the common - wealth of Israel, nor be joined with any Israelite in marriage.
Robert Jamieson, A. R. Fausset and David Brown
13:1 UPON THE READING OF THE LAW SEPARATION IS MADE FROM THE MIXED MULTITUDE. (Neh 13:1-9)
On that day--This was not immediately consequent on the dedication of the city wall and gates, but after Nehemiah's return from the Persian court to Jerusalem, his absence having extended over a considerable period. The transaction here described probably took place on one of the periodical occasions for the public readings of the law, when the people's attention was particularly directed to some violations of it which called for immediate correction. There is another instance afforded, in addition to those which have already fallen under our notice, of the great advantages resulting from the public and periodical reading of the divine law. It was an established provision for the religious instruction of the people, for diffusing a knowledge and a reverence for the sacred volume, as well as for removing those errors and corruptions which might, in the course of time, have crept in.
the Ammonite and the Moabite should not come into the congregation of God for ever--that is, not be incorporated into the Israelitish kingdom, nor united in marriage relations with that people (Deut 23:3-4). This appeal to the authority of the divine law led to a dissolution of all heathen alliances (Neh 9:2; Ezra 10:3).
13:213:2: վասն զի ո՛չ ելին ընդ առաջ որդւոցն Իսրայէլի հացիւ եւ ջրով. այլ կալա՛ն ՚ի վարձու զԲաղաամ գէտ՝ անիծանել զնոսա. եւ դարձոյց Աստուած մեր զանէծսն յօրհնութիւն[5173]։ [5173] Յօրինակին պակասէր. Եւ դարձոյց Աստուած մեր զա՛՛։
2 որովհետեւ նրանք հացով եւ ջրով ընդառաջ չելան իսրայէացիներին, այլ վարձեցին Բաղաամ գուշակին՝ նրանց անիծելու համար, իսկ մեր Աստուածն անէծքը դարձրեց օրհնութիւն»:
2 Որովհետեւ անոնք Իսրայէլի որդիները հացով ու ջրով չդիմաւորեցին, հապա Բաղաամը անոնց դէմ վարձքով բռնեցին, որպէս զի զանոնք անիծէ. բայց մեր Աստուածը անէծքը օրհնութեան դարձուց։
վասն զի ոչ ելին ընդ առաջ որդւոցն Իսրայելի հացիւ եւ ջրով, այլ կալան ի վարձու զԲաղաամ [238]գէտ` անիծանել զնոսա. եւ դարձոյց Աստուած մեր զանէծսն յօրհնութիւն:

13:2: վասն զի ո՛չ ելին ընդ առաջ որդւոցն Իսրայէլի հացիւ եւ ջրով. այլ կալա՛ն ՚ի վարձու զԲաղաամ գէտ՝ անիծանել զնոսա. եւ դարձոյց Աստուած մեր զանէծսն յօրհնութիւն[5173]։
[5173] Յօրինակին պակասէր. Եւ դարձոյց Աստուած մեր զա՛՛։
2 որովհետեւ նրանք հացով եւ ջրով ընդառաջ չելան իսրայէացիներին, այլ վարձեցին Բաղաամ գուշակին՝ նրանց անիծելու համար, իսկ մեր Աստուածն անէծքը դարձրեց օրհնութիւն»:
2 Որովհետեւ անոնք Իսրայէլի որդիները հացով ու ջրով չդիմաւորեցին, հապա Բաղաամը անոնց դէմ վարձքով բռնեցին, որպէս զի զանոնք անիծէ. բայց մեր Աստուածը անէծքը օրհնութեան դարձուց։
zohrab-1805▾ eastern-1994▾ western am▾
13:213:2 потому что они не встретили сынов Израиля с хлебом и водою и наняли против него Валаама, чтобы проклясть его, но Бог наш обратил проклятие в благословение.
13:2 ὅτι οτι since; that οὐ ου not συνήντησαν συνανταω meet with τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel ἐν εν in ἄρτῳ αρτος bread; loaves καὶ και and; even ἐν εν in ὕδατι υδωρ water καὶ και and; even ἐμισθώσαντο μισθοω hire ἐπ᾿ επι in; on αὐτὸν αυτος he; him τὸν ο the Βαλααμ βαλααμ Balaam; Valaam καταράσασθαι καταραομαι curse καὶ και and; even ἔστρεψεν στρεφω turn; turned around ὁ ο the θεὸς θεος God ἡμῶν ημων our τὴν ο the κατάραν καταρα curse εἰς εις into; for εὐλογίαν ευλογια commendation; acclamation
13:2 כִּ֣י kˈî כִּי that לֹ֧א lˈō לֹא not קִדְּמ֛וּ qiddᵊmˈû קדם be in front אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel בַּ ba בְּ in † הַ the לֶּ֣חֶם llˈeḥem לֶחֶם bread וּ û וְ and בַ va בְּ in † הַ the מָּ֑יִם mmˈāyim מַיִם water וַ wa וְ and יִּשְׂכֹּ֨ר yyiśkˌōr שׂכר hire עָלָ֤יו ʕālˈāʸw עַל upon אֶת־ ʔeṯ- אֵת [object marker] בִּלְעָם֙ bilʕˌām בִּלְעָם [prophet] לְ lᵊ לְ to קַֽלְלֹ֔ו qˈallˈô קלל be slight וַ wa וְ and יַּהֲפֹ֧ךְ yyahᵃfˈōḵ הפך turn אֱלֹהֵ֛ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) הַ ha הַ the קְּלָלָ֖ה qqᵊlālˌā קְלָלָה curse לִ li לְ to בְרָכָֽה׃ vᵊrāḵˈā בְּרָכָה blessing
13:2. eo quod non occurrerint filiis Israhel cum pane et aqua et conduxerint adversum eum Balaam ad maledicendum ei et convertit Deus noster maledictionem in benedictionemBecause they met not the children of Israel with bread and water: and they hired against them Balaam, to curse them, and our God turned the curse into blessing.
2. because they met not the children of Israel with bread and with water, but hired Balaam against them, to curse them: howbeit our God turned the curse into a blessing.
13:2. because they did not meet the sons of Israel with bread and water, and they hired Balaam against them, to curse them. But our God turned the curse into a blessing.
13:2. Because they met not the children of Israel with bread and with water, but hired Balaam against them, that he should curse them: howbeit our God turned the curse into a blessing.
Because they met not the children of Israel with bread and with water, but hired Balaam against them, that he should curse them: howbeit our God turned the curse into a blessing:

13:2 потому что они не встретили сынов Израиля с хлебом и водою и наняли против него Валаама, чтобы проклясть его, но Бог наш обратил проклятие в благословение.
13:2
ὅτι οτι since; that
οὐ ου not
συνήντησαν συνανταω meet with
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
ἐν εν in
ἄρτῳ αρτος bread; loaves
καὶ και and; even
ἐν εν in
ὕδατι υδωρ water
καὶ και and; even
ἐμισθώσαντο μισθοω hire
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
τὸν ο the
Βαλααμ βαλααμ Balaam; Valaam
καταράσασθαι καταραομαι curse
καὶ και and; even
ἔστρεψεν στρεφω turn; turned around
ο the
θεὸς θεος God
ἡμῶν ημων our
τὴν ο the
κατάραν καταρα curse
εἰς εις into; for
εὐλογίαν ευλογια commendation; acclamation
13:2
כִּ֣י kˈî כִּי that
לֹ֧א lˈō לֹא not
קִדְּמ֛וּ qiddᵊmˈû קדם be in front
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
בַּ ba בְּ in
הַ the
לֶּ֣חֶם llˈeḥem לֶחֶם bread
וּ û וְ and
בַ va בְּ in
הַ the
מָּ֑יִם mmˈāyim מַיִם water
וַ wa וְ and
יִּשְׂכֹּ֨ר yyiśkˌōr שׂכר hire
עָלָ֤יו ʕālˈāʸw עַל upon
אֶת־ ʔeṯ- אֵת [object marker]
בִּלְעָם֙ bilʕˌām בִּלְעָם [prophet]
לְ lᵊ לְ to
קַֽלְלֹ֔ו qˈallˈô קלל be slight
וַ wa וְ and
יַּהֲפֹ֧ךְ yyahᵃfˈōḵ הפך turn
אֱלֹהֵ֛ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
הַ ha הַ the
קְּלָלָ֖ה qqᵊlālˌā קְלָלָה curse
לִ li לְ to
בְרָכָֽה׃ vᵊrāḵˈā בְּרָכָה blessing
13:2. eo quod non occurrerint filiis Israhel cum pane et aqua et conduxerint adversum eum Balaam ad maledicendum ei et convertit Deus noster maledictionem in benedictionem
Because they met not the children of Israel with bread and water: and they hired against them Balaam, to curse them, and our God turned the curse into blessing.
13:2. because they did not meet the sons of Israel with bread and water, and they hired Balaam against them, to curse them. But our God turned the curse into a blessing.
13:2. Because they met not the children of Israel with bread and with water, but hired Balaam against them, that he should curse them: howbeit our God turned the curse into a blessing.
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jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:2: Because: Mat 25:40
hired Balaam: Num 22:3-6; Jos 24:9, Jos 24:10
our God: Num 23:8-11, Num 23:18, Num 24:5-10; Deu 23:5; Psa 109:28; Mic 6:5
John Gill
13:2 Because they met not the children of Israel with bread,.... The same reason is given, and what follows in this verse is observed in Deut 23:4; See Gill on Deut 23:4, Deut 23:5.
13:313:3: Եւ եղեւ յորժամ լուան յօրինացն՝ որոշեցին ՚ի բա՛ց զամենայն խառնեալսն յԻսրայէլէ[5174]։[5174] Ոմանք. Լուան ՚ի յօրինացն։
3 Երբ լսեցին այս օրէնքը, հեռացրին իսրայէլացիներին խառնուած բոլոր այլազգիներին:
3 Երբ օրէնքին խօսքերը լսեցին, բոլոր օտար մարդիկը Իսրայէլէն զատեցին։
Եւ եղեւ յորժամ լուան յօրինացն, որոշեցին ի բաց զամենայն խառնեալսն յԻսրայէլէ:

13:3: Եւ եղեւ յորժամ լուան յօրինացն՝ որոշեցին ՚ի բա՛ց զամենայն խառնեալսն յԻսրայէլէ[5174]։
[5174] Ոմանք. Լուան ՚ի յօրինացն։
3 Երբ լսեցին այս օրէնքը, հեռացրին իսրայէլացիներին խառնուած բոլոր այլազգիներին:
3 Երբ օրէնքին խօսքերը լսեցին, բոլոր օտար մարդիկը Իսրայէլէն զատեցին։
zohrab-1805▾ eastern-1994▾ western am▾
13:313:3 Услышав этот закон, они отделили все иноплеменное от Израиля.
13:3 καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how ἤκουσαν ακουω hear τὸν ο the νόμον νομος.1 law καὶ και and; even ἐχωρίσθησαν χωριζω separate; depart πᾶς πας all; every ἐπίμικτος επιμικτος in Ισραηλ ισραηλ.1 Israel
13:3 וַ wa וְ and יְהִ֖י yᵊhˌî היה be כְּ kᵊ כְּ as שָׁמְעָ֣ם šomʕˈām שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תֹּורָ֑ה ttôrˈā תֹּורָה instruction וַ wa וְ and יַּבְדִּ֥ילוּ yyavdˌîlû בדל separate כָל־ ḵol- כֹּל whole עֵ֖רֶב ʕˌērev עֵרֶב mixture מִ mi מִן from יִּשְׂרָאֵֽל׃ yyiśrāʔˈēl יִשְׂרָאֵל Israel
13:3. factum est autem cum audissent legem separaverunt omnem alienigenam ab IsrahelAnd it came to pass, when they had heard the law, that they separated every stranger from Israel.
3. And it came to pass, when they had heard the law, that they separated from Israel all the mixed multitude.
13:3. Now it happened that, when they had heard the law, they separated every foreigner from Israel.
13:3. Now it came to pass, when they had heard the law, that they separated from Israel all the mixed multitude.
Now it came to pass, when they had heard the law, that they separated from Israel all the mixed multitude:

13:3 Услышав этот закон, они отделили все иноплеменное от Израиля.
13:3
καὶ και and; even
ἐγένετο γινομαι happen; become
ὡς ως.1 as; how
ἤκουσαν ακουω hear
τὸν ο the
νόμον νομος.1 law
καὶ και and; even
ἐχωρίσθησαν χωριζω separate; depart
πᾶς πας all; every
ἐπίμικτος επιμικτος in
Ισραηλ ισραηλ.1 Israel
13:3
וַ wa וְ and
יְהִ֖י yᵊhˌî היה be
כְּ kᵊ כְּ as
שָׁמְעָ֣ם šomʕˈām שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
תֹּורָ֑ה ttôrˈā תֹּורָה instruction
וַ wa וְ and
יַּבְדִּ֥ילוּ yyavdˌîlû בדל separate
כָל־ ḵol- כֹּל whole
עֵ֖רֶב ʕˌērev עֵרֶב mixture
מִ mi מִן from
יִּשְׂרָאֵֽל׃ yyiśrāʔˈēl יִשְׂרָאֵל Israel
13:3. factum est autem cum audissent legem separaverunt omnem alienigenam ab Israhel
And it came to pass, when they had heard the law, that they separated every stranger from Israel.
13:3. Now it happened that, when they had heard the law, they separated every foreigner from Israel.
13:3. Now it came to pass, when they had heard the law, that they separated from Israel all the mixed multitude.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Услышав этот закон, они отделили все иноплеменное от Израиля. В чем именно состояло в этот раз отделение иноплеменного, не указывается: это было или отпущение жен иноплеменниц (Робинсон), или устранение иноплеменников от

участия в культе и празднествах (Рейх).
Adam Clarke: Commentary on the Bible - 1831
13:3: They separated from Israel all the mixed multitude - They excluded all strange women, and all persons, young and old, who had been born of these illegal connections.
Albert Barnes: Notes on the Bible - 1834
13:3: A separation like that made by Ezra, some 20 years pRev_iously Ezra 10:15-44, seems to be intended. The pagan wives were divorced and sent back, with their offspring, to their own countries.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:3: when they: Psa 19:7-11, Psa 119:9, Psa 119:11; Pro 6:23; Rom 3:20
that they: Neh 9:2, Neh 10:28; Ezr 10:11; Jam 1:27
the mixed: Exo 12:38; Num 11:4
Carl Friedrich Keil and Franz Delitzsch
13:3
This law being understood, all strangers were separated from Israel. ערב is taken from Ex 12:38, where it denotes the mixed multitude of non-Israelitish people who followed the Israelites at their departure from Egypt. The word is here transferred to strangers of different heathen nationalities living among the Israelites. The date of the occurrence here related cannot be more precisely defined from the ההוּא בּיּום. Public readings of the law frequently took place in those days, as is obvious from Neh 8 and 9, where we learn that in the seventh month the book of the law was publicly read, not only on the first and second days, but also daily during the feast of tabernacles, and again on the day of prayer and fasting on the twenty-fourth of the month. It appears, however, from מזּה לפני, Neh 13:4, compared with Neh 13:6, that the reading Neh 13:1-3 took place in the interval between Nehemiah's first and second stay at Jerusalem. This view is not opposed by the facts mentioned Neh 13:4. and 23f. The separation of the ערב could not be carried out at once; and hence, notwithstanding repeated resolutions to sever themselves from strangers (Neh 9:2; Neh 10:31), cases to the contrary might be discovered, and make fresh separations needful.
Geneva 1599
13:3 Now it came to pass, when they had heard the law, that they separated from Israel (a) all the mixed multitude.
(a) That is, all who had joined in unlawful marriage and also those with whom God had forbidden them to mingle with.
John Gill
13:3 Now it came to pass, when they had heard the law,.... Or the law concerning the Ammonite and the Moabite, and which included other nations also, and forbad marriage with them:
that they separated from Israel all the mixed multitude; all of these, and other nations, they had contracted affinity with.
John Wesley
13:3 Multitude - All the heathenish people with whom they had contracted alliance.
13:413:4: Եւ յառաջ քան զայս Եղ՚իասիբ քահանայ է՛ր ՚ի գանձանակի տանն Աստուծոյ մերոյ, եւ ետ տեղի Տուբիայ[5175]. [5175] Յօրինակին. Եղիսաիբ քահանայ։
4 Սրանից առաջ Ելիասիբ քահանան էր նշանակուած մեր Աստծու Տան գանձատան վրայ: Նա Տուբիային տեղ տուեց
4 Բայց ասկէ առաջ մեր Աստուծոյն տանը սենեակներուն վերակացուն՝ Եղիասիբ քահանան՝ Տուբիային հետ ազգական եղեր էր։
Եւ յառաջ քան զայս Եղիասիբ քահանայ էր ի գանձանակի տանն Աստուծոյ մերոյ, եւ [239]ետ տեղի Տուբիայ:

13:4: Եւ յառաջ քան զայս Եղ՚իասիբ քահանայ է՛ր ՚ի գանձանակի տանն Աստուծոյ մերոյ, եւ ետ տեղի Տուբիայ[5175].
[5175] Յօրինակին. Եղիսաիբ քահանայ։
4 Սրանից առաջ Ելիասիբ քահանան էր նշանակուած մեր Աստծու Տան գանձատան վրայ: Նա Տուբիային տեղ տուեց
4 Բայց ասկէ առաջ մեր Աստուծոյն տանը սենեակներուն վերակացուն՝ Եղիասիբ քահանան՝ Տուբիային հետ ազգական եղեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
13:413:4 А прежде того священник Елиашив, приставленный к комнатам при доме Бога нашего, близкий родственник Товии,
13:4 καὶ και and; even πρὸ προ before; ahead of τούτου ουτος this; he Ελιασιβ ελιασιβ the ἱερεὺς ιερευς priest οἰκῶν οικεω dwell ἐν εν in γαζοφυλακίῳ γαζοφυλακιον treasury οἴκου οικος home; household θεοῦ θεος God ἡμῶν ημων our ἐγγίων εγγιζω get close; near Τωβια τωβια Tōbia; Tovia
13:4 וְ wᵊ וְ and לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face מִ mi מִן from זֶּ֔ה zzˈeh זֶה this אֶלְיָשִׁיב֙ ʔelyāšîv אֶלְיָשִׁיב Eliashib הַ ha הַ the כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest נָת֖וּן nāṯˌûn נתן give בְּ bᵊ בְּ in לִשְׁכַּ֣ת liškˈaṯ לִשְׁכָּה hall בֵּית־ bêṯ- בַּיִת house אֱלֹהֵ֑ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) קָרֹ֖וב qārˌôv קָרֹוב near לְ lᵊ לְ to טֹובִיָּֽה׃ ṭôviyyˈā טֹובִיָּה Tobijah
13:4. et super hoc erat Eliasib sacerdos qui fuerat positus in gazofilacio domus Dei nostri et proximus TobiaeAnd over this thing was Eliasib the priest, who was set over the treasury of the house of our God, and was near akin to Tobias.
4. Now before this, Eliashib the priest, who was appointed over the chambers of the house of our God, being allied unto Tobiah,
13:4. And Eliashib, the priest, was over this task; he had been given charge of the treasury of the house of our God, and he was a close relative of Tobiah.
13:4. And before this, Eliashib the priest, having the oversight of the chamber of the house of our God, [was] allied unto Tobiah:
And before this, Eliashib the priest, having the oversight of the chamber of the house of our God, [was] allied unto Tobiah:

13:4 А прежде того священник Елиашив, приставленный к комнатам при доме Бога нашего, близкий родственник Товии,
13:4
καὶ και and; even
πρὸ προ before; ahead of
τούτου ουτος this; he
Ελιασιβ ελιασιβ the
ἱερεὺς ιερευς priest
οἰκῶν οικεω dwell
ἐν εν in
γαζοφυλακίῳ γαζοφυλακιον treasury
οἴκου οικος home; household
θεοῦ θεος God
ἡμῶν ημων our
ἐγγίων εγγιζω get close; near
Τωβια τωβια Tōbia; Tovia
13:4
וְ wᵊ וְ and
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
מִ mi מִן from
זֶּ֔ה zzˈeh זֶה this
אֶלְיָשִׁיב֙ ʔelyāšîv אֶלְיָשִׁיב Eliashib
הַ ha הַ the
כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest
נָת֖וּן nāṯˌûn נתן give
בְּ bᵊ בְּ in
לִשְׁכַּ֣ת liškˈaṯ לִשְׁכָּה hall
בֵּית־ bêṯ- בַּיִת house
אֱלֹהֵ֑ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
קָרֹ֖וב qārˌôv קָרֹוב near
לְ lᵊ לְ to
טֹובִיָּֽה׃ ṭôviyyˈā טֹובִיָּה Tobijah
13:4. et super hoc erat Eliasib sacerdos qui fuerat positus in gazofilacio domus Dei nostri et proximus Tobiae
And over this thing was Eliasib the priest, who was set over the treasury of the house of our God, and was near akin to Tobias.
13:4. And Eliashib, the priest, was over this task; he had been given charge of the treasury of the house of our God, and he was a close relative of Tobiah.
13:4. And before this, Eliashib the priest, having the oversight of the chamber of the house of our God, [was] allied unto Tobiah:
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
4. Под упоминаемым в ст. 4: "священником Епиашивом" нужно разуметь первосвященника Елиашива (Неем III, 1; XII, 10-22), который сверх обычных своих обязанностей, имел еще наблюдение над комнатами при храме. Пользуясь своей властью, Епиашив предоставил большую комнату, или, как можно заключить из

ст. 9, ряд комнат своему родственнику Товии, - без сомнения, Товии аммонитянину, одному из врагов Неемии. Каким образом Тоеия приходился родственником Епиашиву, писатель не указывает. Из Неем VI, 18: видно, что сын Товии Иоханан был женат на дочери Мешуллама, сына Берехии. Можно душть, что последний (Неем III, 30) был в родственных отношениях с Елиашивом, откуда и возникло родство Елиашива с Товией.
Adam Clarke: Commentary on the Bible - 1831
13:4: Eliashib the priest - Perhaps this was a different person from Eliashib the high priest; but there is no indubitable evidence that he was not the same. If he was high priest, he was very unfaithful to the high charge which he had received; and a reproach to the priesthood. He had married his grandson to Sanballat's daughter: this produced a connection with Tobiah, the fast friend of Sanballat; in whose favor he polluted the house of God, giving him one of the chambers for his ordinary residence, which were appointed for the reception of the tithes, oblations, etc., that came to the house of God.
Albert Barnes: Notes on the Bible - 1834
13:4: The relations of Eliashib, the high priest Neh 3:1, with Tobiah and Sanballat will account for the absence of any reference to him either in Neh. 8-10, or in Neh. 12:27-47.
The chamber - The entire outbuilding, or "lean-to," which surrounded the temple on three sides Kg1 6:5-10.
Allied - i. e, "connected by marriage." Tobiah was married to a Jewess Neh 6:18, who may have been a relation of Eliashib; and his son Johanan was married to another Neh 6:18, of whom the same may be said.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:4: Eliashib: Neh 13:7; Neh 12:10
having the oversight of: Heb. being set over, Neh 12:44
allied: Neh 13:28, Neh 6:17, Neh 6:18
Carl Friedrich Keil and Franz Delitzsch
13:4
Nehemiah, on his return to Jerusalem, reforms the irregularities that had broken out during his absence. - Neh 13:4-9. While Nehemiah was at Babylon with King Artaxerxes, Eliashib the high priest had given up to his relative, Tobiah the Ammonite (Neh 2:10; Neh 4:3, and elsewhere), a large chamber in the temple, i.e., in the fore-court of the temple (v. 7), probably for his use as a dwelling when he visited Jerusalem (see rem. on v. 8). On his return, Nehemiah immediately cast all the furniture of Tobiah out of this chamber, purified the chambers, and restored them to their proper use as a magazine for the temple stores. מזּה לפני, before this (comp. Ewald, 315, c), refers to the beforementioned separation of the ערב from Israel (Neh 13:3). Eliashib the priest is probably the high priest of that name (Neh 3:1; Neh 12:10, Neh 12:22). This may be inferred from the particular: set over (he being set over) the chambers of the house of our God; for such oversight of the chambers of the temple would certainly be entrusted to no simple priest, though this addition shows that this oversight did not absolutely form part of the high priest's office. For נתן, in the sense of to set, to place over, comp. 3Kings 2:35; the construction with בּ instead of על is, however, unusual, but may be derived from the local signification of בּ, upon, over. Ewald and Bertheau are for reading לשׁכת instead of the sing. לשׁכּת, because in Neh 13:5 it is not הלּשׁכּה that is spoken of, but a large chamber. לשׁכּת may, however, be also understood collectively. Eliashib, being a relation of Tobiah (קרוב like Ruth 2:20), prepared him a chamber. The predicate of the sentence, Neh 13:4, follows in Neh 13:5 with ויּעשׂ, in the form of a conclusion following the accessory sentence of the subject. How Tobiah was related to Eliashib is nowhere stated. Bertheau conjectures that it was perhaps only through the circumstance that Johanan, the son of Tobiah, had married a daughter of Meshullam ben Berechiah (Neh 6:18), who, according to Neh 3:30, was a priest or Levite, and might have been nearly related to the high priest. "A great chamber," perhaps made so by throwing several chambers into one, as older expositors have inferred from Neh 13:9, according to which Nehemiah, after casting out the goods of Tobiah, had the chambers (plural) cleansed. The statement also in Neh 13:5, that there (in this great chamber) were aforetime laid up not only the meat-offerings (i.e., oil and flour, the materials for them), the incense, and the sacred vessels, but also the tithe of the corn, the new wine, and the oil, and the heave-offerings of the priests, seems to confirm this view. This tenth is designated as הלויּם מצות, the command of the Levites, i.e., what was apportioned to the Levites according to the law, the legal dues for which משׁפּט is elsewhere usual; comp. Deut 18:3; 1Kings 2:13. The heave-offering of the priest is the tenth of their tenth which the Levites had to contribute, Neh 10:39.
Geneva 1599
13:4 And before (b) this, Eliashib the priest, having the oversight of the chamber of the house of our God, [was] (c) allied unto Tobiah:
(b) That the separation was made.
(c) He was united with Tobiah the Ammonite the enemy of the Jews.
John Gill
13:4 And before this,.... Before the above law was read, and observed and acted upon:
Eliashib the priest; whom some take to be a common priest; so Bishop Usher (a); but he seems rather to be the high priest, by comparing it with Neh 13:28,
having the oversight of the chamber of the house of our God; which has led some to the notion of his being a common priest; but chamber may be put for chambers, and those for the whole house or temple, which the high priest had the greatest concern in, and oversight of:
was allied to Tobiah; the servant and Ammonite, an inveterate enemy of the Jews, Neh 2:10, having married a daughter of Shecaniah, and his son a daughter of Meshullam, who were both priests, and so as it seems related to Eliashib, Neh 6:18.
(a) Annal. Vet. Test. p. 200.
John Wesley
13:4 Eliashib - The high - priest. Chamber - Of the chambers, the high - priest having the chief power over the house of God, and all the chambers belonging to it. Tobiah - The Ammonite, and a violent enemy to God's people.
Robert Jamieson, A. R. Fausset and David Brown
13:4 before this--The practice of these mixed marriages, in open neglect or violation of the law, had become so common, that even the pontifical house, which ought to have set a better example, was polluted by such an impure mixture.
Eliashib the priest . . . was allied unto Tobiah--This person was the high priest (Neh 13:28; also Neh 3:1), who, by virtue of his dignified office, had the superintendence and control of the apartments attached to the temple. The laxity of his principles, as well as of his practice, is sufficiently apparent from his contracting a family connection with so notorious an enemy of Israel as Tobiah. But his obsequious attentions had carried him much farther; for to accommodate so important a person as Tobiah on his occasional visits to Jerusalem, Eliashib had provided him a splendid apartment in the temple. The introduction of so gross an impropriety can be accounted for in no other way than by supposing that in the absence of the priests and the cessation of the services, the temple was regarded as a common public building, which might, in the circumstances, be appropriated as a palatial residence.
13:513:5: եւ շինեաց իւր անդ տո՛ւն գանձի մեծ. եւ ա՛նդ էր յառաջնում ուր տային զմաննայն եւ զլիբանոն, եւ զկահն սրբութեան, եւ զտասանորդս ցորենոյն եւ գինւոյ եւ ձիթոյ եւ իւղոյ, եւ զռոճիկսն Ղեւտացւոցն, եւ երգեցկաց, եւ դռնապանաց, եւ զառաջաւորս քահանայիցն[5176]։ [5176] Յօրինակին պակասէր. Եւ ձիթոյ եւ իւղոյ, եւ զռոճ՛՛։
5 եւ այնտեղ նրա համար մեծ գանձատուն շինեց: Դա նախկինում այն տունն էր, ուր դնում էին ընծաները, կնդրուկն ու սրբարանի սպասքը եւ ղեւտացիների, երգիչների ու դռնապանների համար որոշուած ցորենի, գինու, ձէթի ու իւղի տասանորդները, ինչպէս նաեւ առաջին բերքի այն բաժինը, որ քահանաների համար էր:
5 Անոր մեծ սենեակ մը շիներ էր այն տեղ, ուր առաջ հացի ընծաները, կնդրուկն ու անօթները ու Ղեւտացիներուն, երգողներուն եւ դռնապաններուն համար որոշուած ցորենին, գինիին ու իւղին տասանորդները ու քահանաներուն տրուած ընծաները կը դնէին։
եւ շինեաց իւր անդ տուն գանձի մեծ. եւ անդ էր յառաջնում ուր տային զմաննայն եւ զլիբանոն եւ զկահն սրբութեան``, եւ զտասանորդս ցորենոյն եւ գինւոյ եւ ձիթոյ եւ իւղոյ, զռոճիկսն Ղեւտացւոցն եւ երգեցկացն եւ դռնապանաց, եւ զառաջաւորս քահանայիցն:

13:5: եւ շինեաց իւր անդ տո՛ւն գանձի մեծ. եւ ա՛նդ էր յառաջնում ուր տային զմաննայն եւ զլիբանոն, եւ զկահն սրբութեան, եւ զտասանորդս ցորենոյն եւ գինւոյ եւ ձիթոյ եւ իւղոյ, եւ զռոճիկսն Ղեւտացւոցն, եւ երգեցկաց, եւ դռնապանաց, եւ զառաջաւորս քահանայիցն[5176]։
[5176] Յօրինակին պակասէր. Եւ ձիթոյ եւ իւղոյ, եւ զռոճ՛՛։
5 եւ այնտեղ նրա համար մեծ գանձատուն շինեց: Դա նախկինում այն տունն էր, ուր դնում էին ընծաները, կնդրուկն ու սրբարանի սպասքը եւ ղեւտացիների, երգիչների ու դռնապանների համար որոշուած ցորենի, գինու, ձէթի ու իւղի տասանորդները, ինչպէս նաեւ առաջին բերքի այն բաժինը, որ քահանաների համար էր:
5 Անոր մեծ սենեակ մը շիներ էր այն տեղ, ուր առաջ հացի ընծաները, կնդրուկն ու անօթները ու Ղեւտացիներուն, երգողներուն եւ դռնապաններուն համար որոշուած ցորենին, գինիին ու իւղին տասանորդները ու քահանաներուն տրուած ընծաները կը դնէին։
zohrab-1805▾ eastern-1994▾ western am▾
13:513:5 отделал для него большую комнату, в которую прежде клали хлебное приношение, ладан и сосуды, и десятины хлеба, вина и масла, положенные законом для левитов, певцов и привратников, и приношения для священников.
13:5 καὶ και and; even ἐποίησεν ποιεω do; make αὐτῷ αυτος he; him γαζοφυλάκιον γαζοφυλακιον treasury μέγα μεγας great; loud καὶ και and; even ἐκεῖ εκει there ἦσαν ειμι be πρότερον προτερον earlier διδόντες διδωμι give; deposit τὴν ο the μανααν μανααν and; even τὸν ο the λίβανον λιβανος.1 frankincense καὶ και and; even τὰ ο the σκεύη σκευος vessel; jar καὶ και and; even τὴν ο the δεκάτην δεκατη tithe τοῦ ο the σίτου σιτος wheat καὶ και and; even τοῦ ο the οἴνου οινος wine καὶ και and; even τοῦ ο the ἐλαίου ελαιον oil ἐντολὴν εντολη direction; injunction τῶν ο the Λευιτῶν λευιτης Leuΐtēs; Leitis καὶ και and; even τῶν ο the ᾀδόντων αδω sing καὶ και and; even τῶν ο the πυλωρῶν πυλωρος and; even ἀπαρχὰς απαρχη firstfruit τῶν ο the ἱερέων ιερευς priest
13:5 וַ wa וְ and יַּ֨עַשׂ yyˌaʕaś עשׂה make לֹ֜ו lˈô לְ to לִשְׁכָּ֣ה liškˈā לִשְׁכָּה hall גְדֹולָ֗ה ḡᵊḏôlˈā גָּדֹול great וְ wᵊ וְ and שָׁ֣ם šˈām שָׁם there הָי֪וּ hāyˈû היה be לְ lᵊ לְ to פָנִ֟ים fānˈîm פָּנֶה face נֹ֠תְנִים nōṯᵊnîm נתן give אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּנְחָ֨ה mminḥˌā מִנְחָה present הַ ha הַ the לְּבֹונָ֜ה llᵊvônˈā לְבֹנָה incense וְ wᵊ וְ and הַ ha הַ the כֵּלִ֗ים kkēlˈîm כְּלִי tool וּ û וְ and מַעְשַׂ֤ר maʕśˈar מַעֲשֵׂר tenth הַ ha הַ the דָּגָן֙ ddāḡˌān דָּגָן corn הַ ha הַ the תִּירֹ֣ושׁ ttîrˈôš תִּירֹושׁ wine וְ wᵊ וְ and הַ ha הַ the יִּצְהָ֔ר yyiṣhˈār יִצְהָר oil מִצְוַת֙ miṣwˌaṯ מִצְוָה commandment הַ ha הַ the לְוִיִּ֔ם lᵊwiyyˈim לֵוִי Levite וְ wᵊ וְ and הַ ha הַ the מְשֹׁרְרִ֖ים mᵊšōrᵊrˌîm שׁיר sing וְ wᵊ וְ and הַ ha הַ the שֹּׁעֲרִ֑ים ššōʕᵃrˈîm שֹׁועֵר porter וּ û וְ and תְרוּמַ֖ת ṯᵊrûmˌaṯ תְּרוּמָה contribution הַ ha הַ the כֹּהֲנִֽים׃ kkōhᵃnˈîm כֹּהֵן priest
13:5. fecit ergo sibi gazofilacium grande et ibi erant ante eum reponentes munera et tus et vasa et decimam frumenti et vini et olei partes Levitarum et cantorum et ianitorum et primitias sacerdotalesAnd he made him a great storeroom, where before him they laid up gifts, and frankincense, and vessels, and the tithes of the corn, of the wine, and of the oil, the portions of the Levites, and of the singing men, and of the porters, and the firstfruits of the priests.
5. had prepared for him a great chamber, where aforetime they laid the meal offerings, the frankincense, and the vessels, and the tithes of the corn, the wine, and the oil, which were given by commandment to the Levites, and the singers, and the porters; and the heave offerings for the priests.
13:5. Then he made for himself a large storeroom, and in that place, there was laid before him gifts, and frankincense, and vessels, and the tithes of grain, wine, and oil, the portions of the Levites, and of the singing men, and of the gatekeepers, and the first-fruits of the priests.
13:5. And he had prepared for him a great chamber, where aforetime they laid the meat offerings, the frankincense, and the vessels, and the tithes of the corn, the new wine, and the oil, which was commanded [to be given] to the Levites, and the singers, and the porters; and the offerings of the priests.
And he had prepared for him a great chamber, where aforetime they laid the meat offerings, the frankincense, and the vessels, and the tithes of the corn, the new wine, and the oil, which was commanded [to be given] to the Levites, and the singers, and the porters; and the offerings of the priests:

13:5 отделал для него большую комнату, в которую прежде клали хлебное приношение, ладан и сосуды, и десятины хлеба, вина и масла, положенные законом для левитов, певцов и привратников, и приношения для священников.
13:5
καὶ και and; even
ἐποίησεν ποιεω do; make
αὐτῷ αυτος he; him
γαζοφυλάκιον γαζοφυλακιον treasury
μέγα μεγας great; loud
καὶ και and; even
ἐκεῖ εκει there
ἦσαν ειμι be
πρότερον προτερον earlier
διδόντες διδωμι give; deposit
τὴν ο the
μανααν μανααν and; even
τὸν ο the
λίβανον λιβανος.1 frankincense
καὶ και and; even
τὰ ο the
σκεύη σκευος vessel; jar
καὶ και and; even
τὴν ο the
δεκάτην δεκατη tithe
τοῦ ο the
σίτου σιτος wheat
καὶ και and; even
τοῦ ο the
οἴνου οινος wine
καὶ και and; even
τοῦ ο the
ἐλαίου ελαιον oil
ἐντολὴν εντολη direction; injunction
τῶν ο the
Λευιτῶν λευιτης Leuΐtēs; Leitis
καὶ και and; even
τῶν ο the
ᾀδόντων αδω sing
καὶ και and; even
τῶν ο the
πυλωρῶν πυλωρος and; even
ἀπαρχὰς απαρχη firstfruit
τῶν ο the
ἱερέων ιερευς priest
13:5
וַ wa וְ and
יַּ֨עַשׂ yyˌaʕaś עשׂה make
לֹ֜ו lˈô לְ to
לִשְׁכָּ֣ה liškˈā לִשְׁכָּה hall
גְדֹולָ֗ה ḡᵊḏôlˈā גָּדֹול great
וְ wᵊ וְ and
שָׁ֣ם šˈām שָׁם there
הָי֪וּ hāyˈû היה be
לְ lᵊ לְ to
פָנִ֟ים fānˈîm פָּנֶה face
נֹ֠תְנִים nōṯᵊnîm נתן give
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּנְחָ֨ה mminḥˌā מִנְחָה present
הַ ha הַ the
לְּבֹונָ֜ה llᵊvônˈā לְבֹנָה incense
וְ wᵊ וְ and
הַ ha הַ the
כֵּלִ֗ים kkēlˈîm כְּלִי tool
וּ û וְ and
מַעְשַׂ֤ר maʕśˈar מַעֲשֵׂר tenth
הַ ha הַ the
דָּגָן֙ ddāḡˌān דָּגָן corn
הַ ha הַ the
תִּירֹ֣ושׁ ttîrˈôš תִּירֹושׁ wine
וְ wᵊ וְ and
הַ ha הַ the
יִּצְהָ֔ר yyiṣhˈār יִצְהָר oil
מִצְוַת֙ miṣwˌaṯ מִצְוָה commandment
הַ ha הַ the
לְוִיִּ֔ם lᵊwiyyˈim לֵוִי Levite
וְ wᵊ וְ and
הַ ha הַ the
מְשֹׁרְרִ֖ים mᵊšōrᵊrˌîm שׁיר sing
וְ wᵊ וְ and
הַ ha הַ the
שֹּׁעֲרִ֑ים ššōʕᵃrˈîm שֹׁועֵר porter
וּ û וְ and
תְרוּמַ֖ת ṯᵊrûmˌaṯ תְּרוּמָה contribution
הַ ha הַ the
כֹּהֲנִֽים׃ kkōhᵃnˈîm כֹּהֵן priest
13:5. fecit ergo sibi gazofilacium grande et ibi erant ante eum reponentes munera et tus et vasa et decimam frumenti et vini et olei partes Levitarum et cantorum et ianitorum et primitias sacerdotales
And he made him a great storeroom, where before him they laid up gifts, and frankincense, and vessels, and the tithes of the corn, of the wine, and of the oil, the portions of the Levites, and of the singing men, and of the porters, and the firstfruits of the priests.
13:5. Then he made for himself a large storeroom, and in that place, there was laid before him gifts, and frankincense, and vessels, and the tithes of grain, wine, and oil, the portions of the Levites, and of the singing men, and of the gatekeepers, and the first-fruits of the priests.
13:5. And he had prepared for him a great chamber, where aforetime they laid the meat offerings, the frankincense, and the vessels, and the tithes of the corn, the new wine, and the oil, which was commanded [to be given] to the Levites, and the singers, and the porters; and the offerings of the priests.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
13:5: The offerings of the priests - i e "the portion of the offerings assigned for their sustenance to the priests."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:5: a great: Neh 10:38, Neh 12:44; Ch2 34:11
which was commanded to be given to the: Heb. the commandment of the, Num 18:21-24
John Gill
13:5 And he had prepared for him a great chamber,.... In the temple, by throwing together several chambers, as Piscator observes:
where aforetime they laid the meat offerings, the frankincense, and the vessels, and the tithes of the corn, the new wine, and the oil, which was commanded to be given to the Levites, and to the singers, and the porters, and the offerings of the priests; see Neh 10:37.
John Wesley
13:5 Prepared - By removing the things out of it, uniting divers small chambers into one, and furnishing it for the use of Tobiah when he came to Jerusalem: whom he seems to have lodged there, that he might have more free communication with him.
13:613:6: Եւ մինչ զայս ամենայն արարեալ էր, ես ո՛չ էի յԵրուսաղէմ. քանզի յամի երեսներորդի երկրորդի Արտաշիսի թագաւորի Բաբելացւոց՝ մտի առ թագաւորն. եւ յետ բազում աւուրց խնդրեցի ՚ի թագաւորէն[5177], [5177] Ոմանք. Երեսներորդի եւ յերկրորդի Արտաշէսի։
6 Երբ այս ամէնն արուել էր, ես Երուսաղէմում չէի, քանի որ Բաբելոնի Արտաշէս թագաւորի երեսուներկուերորդ տարում գնացել էի թագաւորի մօտ: Շատ օրեր անց ես թագաւորից խնդրեցի
6 Այս բոլոր բաներուն ատենը ես Երուսաղէմ չէի, վասն զի Բաբելոնի Արտաշէս թագաւորին երեսունըերկրորդ տարին թագաւորին գացի։ Ժամանակէ մը յետոյ թագաւորէն հրաման առի
Եւ մինչ զայս ամենայն արարեալ էր, ես ոչ էի յԵրուսաղէմ. քանզի յամի երեսներորդի եւ երկրորդի [240]Արտաշիսի թագաւորի Բաբելացւոց` մտի առ թագաւորն. եւ յետ [241]բազում աւուրց խնդրեցի ի թագաւորէն:

13:6: Եւ մինչ զայս ամենայն արարեալ էր, ես ո՛չ էի յԵրուսաղէմ. քանզի յամի երեսներորդի երկրորդի Արտաշիսի թագաւորի Բաբելացւոց՝ մտի առ թագաւորն. եւ յետ բազում աւուրց խնդրեցի ՚ի թագաւորէն[5177],
[5177] Ոմանք. Երեսներորդի եւ յերկրորդի Արտաշէսի։
6 Երբ այս ամէնն արուել էր, ես Երուսաղէմում չէի, քանի որ Բաբելոնի Արտաշէս թագաւորի երեսուներկուերորդ տարում գնացել էի թագաւորի մօտ: Շատ օրեր անց ես թագաւորից խնդրեցի
6 Այս բոլոր բաներուն ատենը ես Երուսաղէմ չէի, վասն զի Բաբելոնի Արտաշէս թագաւորին երեսունըերկրորդ տարին թագաւորին գացի։ Ժամանակէ մը յետոյ թագաւորէն հրաման առի
zohrab-1805▾ eastern-1994▾ western am▾
13:613:6 Когда все это {происходило}, я не был в Иерусалиме, потому что в тридцать втором году Вавилонского царя Артаксеркса я ходил к царю, и по прошествии нескольких дней {опять} выпросился у царя.
13:6 καὶ και and; even ἐν εν in παντὶ πας all; every τούτῳ ουτος this; he οὐκ ου not ἤμην ειμι be ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem ὅτι οτι since; that ἐν εν in ἔτει ετος year τριακοστῷ τριακοστος and; even δευτέρῳ δευτερος second τοῦ ο the Αρθασασθα αρθασασθα monarch; king Βαβυλῶνος βαβυλων Babylōn; Vavilon ἦλθον ερχομαι come; go πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king καὶ και and; even μετὰ μετα with; amid τέλος τελος completion; sales tax ἡμερῶν ημερα day ᾐτησάμην αιτεω ask παρὰ παρα from; by τοῦ ο the βασιλέως βασιλευς monarch; king
13:6 וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole זֶ֕ה zˈeh זֶה this לֹ֥א lˌō לֹא not הָיִ֖יתִי hāyˌîṯî היה be בִּֽ bˈi בְּ in ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem כִּ֡י kˈî כִּי that בִּ bi בְּ in שְׁנַת֩ šᵊnˌaṯ שָׁנָה year שְׁלֹשִׁ֨ים šᵊlōšˌîm שָׁלֹשׁ three וּ û וְ and שְׁתַּ֜יִם šᵊttˈayim שְׁנַיִם two לְ lᵊ לְ to אַרְתַּחְשַׁ֤סְתְּא ʔartaḥšˈastᵊ אַרְתַּחְשַׁסְתְּא Artaxerxes מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king בָּבֶל֙ bāvˌel בָּבֶל Babel בָּ֣אתִי bˈāṯî בוא come אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king וּ û וְ and לְ lᵊ לְ to קֵ֥ץ qˌēṣ קֵץ end יָמִ֖ים yāmˌîm יֹום day נִשְׁאַ֥לְתִּי nišʔˌaltî שׁאל ask מִן־ min- מִן from הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
13:6. in omnibus autem his non fui in Hierusalem quia in anno tricesimo secundo Artarxersis regis Babylonis veni ad regem et in fine dierum rogavi regemBut in all this time I was not in Jerusalem, because in the two and thirtieth year of Artaxerxes king of Babylon, I went to the king, and after certain days I asked the king:
6. But in all this I was not at Jerusalem: for in the two and thirtieth year of Artaxerxes king of Babylon I went unto the king, and after certain days asked I leave of the king:
13:6. But during all this, I was not in Jerusalem, because in the thirty-second year of Artaxerxes, the king of Babylon, I went to the king, and at the end of some days, I petitioned the king.
13:6. But in all this [time] was not I at Jerusalem: for in the two and thirtieth year of Artaxerxes king of Babylon came I unto the king, and after certain days obtained I leave of the king:
But in all this [time] was not I at Jerusalem: for in the two and thirtieth year of Artaxerxes king of Babylon came I unto the king, and after certain days obtained I leave of the king:

13:6 Когда все это {происходило}, я не был в Иерусалиме, потому что в тридцать втором году Вавилонского царя Артаксеркса я ходил к царю, и по прошествии нескольких дней {опять} выпросился у царя.
13:6
καὶ και and; even
ἐν εν in
παντὶ πας all; every
τούτῳ ουτος this; he
οὐκ ου not
ἤμην ειμι be
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
ὅτι οτι since; that
ἐν εν in
ἔτει ετος year
τριακοστῷ τριακοστος and; even
δευτέρῳ δευτερος second
τοῦ ο the
Αρθασασθα αρθασασθα monarch; king
Βαβυλῶνος βαβυλων Babylōn; Vavilon
ἦλθον ερχομαι come; go
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
καὶ και and; even
μετὰ μετα with; amid
τέλος τελος completion; sales tax
ἡμερῶν ημερα day
ᾐτησάμην αιτεω ask
παρὰ παρα from; by
τοῦ ο the
βασιλέως βασιλευς monarch; king
13:6
וּ û וְ and
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
זֶ֕ה zˈeh זֶה this
לֹ֥א lˌō לֹא not
הָיִ֖יתִי hāyˌîṯî היה be
בִּֽ bˈi בְּ in
ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem
כִּ֡י kˈî כִּי that
בִּ bi בְּ in
שְׁנַת֩ šᵊnˌaṯ שָׁנָה year
שְׁלֹשִׁ֨ים šᵊlōšˌîm שָׁלֹשׁ three
וּ û וְ and
שְׁתַּ֜יִם šᵊttˈayim שְׁנַיִם two
לְ lᵊ לְ to
אַרְתַּחְשַׁ֤סְתְּא ʔartaḥšˈastᵊ אַרְתַּחְשַׁסְתְּא Artaxerxes
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
בָּבֶל֙ bāvˌel בָּבֶל Babel
בָּ֣אתִי bˈāṯî בוא come
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
וּ û וְ and
לְ lᵊ לְ to
קֵ֥ץ qˌēṣ קֵץ end
יָמִ֖ים yāmˌîm יֹום day
נִשְׁאַ֥לְתִּי nišʔˌaltî שׁאל ask
מִן־ min- מִן from
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
13:6. in omnibus autem his non fui in Hierusalem quia in anno tricesimo secundo Artarxersis regis Babylonis veni ad regem et in fine dierum rogavi regem
But in all this time I was not in Jerusalem, because in the two and thirtieth year of Artaxerxes king of Babylon, I went to the king, and after certain days I asked the king:
13:6. But during all this, I was not in Jerusalem, because in the thirty-second year of Artaxerxes, the king of Babylon, I went to the king, and at the end of some days, I petitioned the king.
13:6. But in all this [time] was not I at Jerusalem: for in the two and thirtieth year of Artaxerxes king of Babylon came I unto the king, and after certain days obtained I leave of the king:
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
6. Указанный выше факт произошел во время отсутствия Неемии в Иерусалиме, котда Неемия отбыл ко двору персидского царя. Отсутствие Неемии началось в 32: г. Артаксеркса 1-го. Писатель не указывает точно продолжительности этого отсутствия. Но из замечания по прошествии нескольких дней заключают, что пребывание Неемии при дворе персидского царя было непродолжительно, и что он возвратился в Иерусалим при том же Артаксерксе, и вероятно, в том же 433-432: году. Артаксеркс в ст. 6: называется царем вавилонским, как владыка завоеванного некогда Вавилонского царства.
Adam Clarke: Commentary on the Bible - 1831
13:6: Was not I at Jerusalem - Nehemiah came to Jerusalem in the twentieth year of Artaxerxes, and remained there till the thirty-second year, twelve years: then returned to Babylon, and staid one year; got leave to revisit his brethren; and found matters as stated in this chapter.
Albert Barnes: Notes on the Bible - 1834
13:6: Artaxerxes king of Babylon - See Neh 1:1. Compare Ezr 6:22, where Darius Hystaspis is called "king of Assyria."
After certain days - Or, "at the end of a year," which is a meaning that the phrase often has Exo 13:10; Lev 25:29-30; Num 9:22. Nehemiah probably went to the court at Babylon in 433 B. C., and returned to Jerusalem 432 B. C.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:6: But: Exo 32:1; Ch2 24:17, Ch2 24:18; Mat 13:25
was: Nehemiah came to Jerusalem in the twentieth year of Artaxerxes, and remained there till the thirty-second, being twelve years; then returned to Babylon; and probably, after about a year, got leave to Rev_isit his brethren, and found matters as here stated.
the two: Neh 2:1, Neh 5:14
after certain days: Heb. at the end of days, Neh 2:5, Neh 2:6
obtained I: or, I earnestly requested
Carl Friedrich Keil and Franz Delitzsch
13:6
In all this, i.e., while this was taking place, I was not in Jerusalem; for in the thirty-second year of Artaxerxes I went to the king, and after the lapse of some days I entreated the king (נשׁאל like 1Kings 20:6, 1Kings 20:28). What he entreated is not expressly stated; but it is obvious from what follows, "and I came to Jerusalem," that it was permission to return to Judea. Even at his first journey to Jerusalem, Nehemiah only requested leave to make a temporary sojourn there, without giving up his post of royal cup-bearer; comp. Neh 2:5. Hence, after his twelve years' stay in Jerusalem, he was obliged to go to the king and remain some time at court, and then to beg for fresh leave of absence. How long he remained there cannot be determined, - ימים לקץ, after the lapse of days, denoting no definite interval; comp. Gen 4:3. The view of several expositors, that ימים means a year, is devoid of proof. The stay of Nehemiah at court must have lasted longer than a year, since so many illegal acts on the part of the community as Nehemiah on his return discovered to have taken place, could not have occurred in so short a time. Artaxerxes is here called king of Babylon, because the Persian kings had conquered the kingdom of Babylon, and by this conquest obtained dominion over the Jews. Nehemiah uses this title to express also the fact that he had travelled to Babylon.
Geneva 1599
13:6 But in all this [time] was not I at Jerusalem: for in the two and thirtieth year of (d) Artaxerxes king of Babylon came I unto the king, and after certain days obtained I leave of the king:
(d) Called also Darius, (Ezra 6:1).
John Gill
13:6 But in all this time was not I at Jerusalem,.... Nehemiah, who was absent all the while these things were done by Eliashib, or otherwise they would not have been suffered:
for in the thirty second year of Artaxerxes, king of Babylon, came I unto the king from Jerusalem; after he had governed there twelve years, to whom he came to give an account of affairs there; this was not Xerxes, as some (b) have thought, for he reigned but twenty one years; but Darius Hystaspis, who reigned thirty six years, according to Ptolemy's canon, and with which Herodotus (c) agrees; he is called king of Babylon, because that, with the whole empire, was in the hands of the king of Persia, as it had been from the times of Cyrus:
and after certain days obtained I leave of the king; to return to Jerusalem again; not after five years, as Dr. Prideaux (d) thinks; for it is not likely that Nehemiah would stay so long ere he asked leave of the king to return to Jerusalem, which was so much his care, and on whose prosperity his heart was so much set; rather at most it was but a full year he stayed ere he got leave to return, as Vatablus and Piscator interpret it; in which sense the phrase of certain days is used in Lev 25:29, and in other places quoted by the last mentioned interpreter.
(b) Apud Ganz. Tzemach David, par. 2. fol. 8. 2. (c) Polymnia, sive, l. 7. c. 1. (d) Connect. par. 1. p. 397.
John Wesley
13:6 But, &c. - Eliashib took the occasion of my absence to do these things. Came I - From Jerusalem; where he had been once and again.
Robert Jamieson, A. R. Fausset and David Brown
13:6 But in all this was not I at Jerusalem--Eliashib (concluding that, as Nehemiah had departed from Jerusalem, and, on the expiry of his allotted term of absence, had resigned his government, he had gone not to return) began to use great liberties, and, there being none left whose authority or frown he dreaded, allowed himself to do things most unworthy of his sacred office, and which, though in unison with his own irreligious character, he would not have dared to attempt during the residence of the pious governor. Nehemiah resided twelve years as governor of Jerusalem, and having succeeded in repairing and refortifying the city, he at the end of that period returned to his duties in Shushan. How long [Nehemiah] remained there is not expressly said, but "after certain days," which is a Scripture phraseology for a year or a number of years, he obtained leave to resume the government of Jerusalem; to his deep mortification and regret, he found matters in the neglected and disorderly state here described. Such gross irregularities as were practised, such extraordinary corruptions as had crept in, evidently imply the lapse of a considerable time. Besides, they exhibit the character of Eliashib, the high priest, in a most unfavorable light; for while he ought, by his office, to have preserved the inviolable sanctity of the temple and its furniture, his influence had been directly exercised for evil; especially he had given permission and countenance to a most indecent outrage--the appropriation of the best apartments in the sacred building to a heathen governor, one of the worst and most determined enemies of the people and the worship of God. The very first reform Nehemiah on his second visit resolved upon, was the stopping of this gross profanation [by Eliashib]. The chamber which had been polluted by the residence of the idolatrous Ammonite was, after undergoing the process of ritual purification (Num 15:9), restored to its proper use--a storehouse for the sacred vessels.
13:713:7: եւ ելի յԵրուսաղէմ։ Եւ իմացայ զամենայն չարութիւնս զոր արար Եղ՚իասիբ վասն Տուբիայ. զի ետ նմա շինել տո՛ւն գանձու ՚ի գաւթի տանն Տեառն[5178]. [5178] Ոմանք. ՚Ի գաւիթ տանն Տեառն։
7 ու վերադարձայ Երուսաղէմ: Ես իմացայ այն բոլոր չարութիւնները, որ Ելիասիբն արել էր Տուբիայի պատճառով, որովհետեւ նրան թոյլ էր տուել, որ գանձատուն շինի Տիրոջ տաճարի գաւթում:
7 Ու Երուսաղէմ գալով Եղիասիբին ըրած չարութիւնը իմացայ, որ Աստուծոյ տանը գաւիթին մէջ Տուբիային համար սենեակ մը շիներ էր։
եւ ելի յԵրուսաղէմ, եւ իմացայ զամենայն չարութիւնս զոր արար Եղիասիբ վասն Տուբիայ, զի ետ նմա շինել տուն գանձու ի գաւթի տանն Տեառն:

13:7: եւ ելի յԵրուսաղէմ։ Եւ իմացայ զամենայն չարութիւնս զոր արար Եղ՚իասիբ վասն Տուբիայ. զի ետ նմա շինել տո՛ւն գանձու ՚ի գաւթի տանն Տեառն[5178].
[5178] Ոմանք. ՚Ի գաւիթ տանն Տեառն։
7 ու վերադարձայ Երուսաղէմ: Ես իմացայ այն բոլոր չարութիւնները, որ Ելիասիբն արել էր Տուբիայի պատճառով, որովհետեւ նրան թոյլ էր տուել, որ գանձատուն շինի Տիրոջ տաճարի գաւթում:
7 Ու Երուսաղէմ գալով Եղիասիբին ըրած չարութիւնը իմացայ, որ Աստուծոյ տանը գաւիթին մէջ Տուբիային համար սենեակ մը շիներ էր։
zohrab-1805▾ eastern-1994▾ western am▾
13:713:7 Когда я пришел в Иерусалим и узнал о худом деле, которое сделал Елиашив, отделав для Товии комнату на дворах дома Божия,
13:7 καὶ και and; even ἦλθον ερχομαι come; go εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even συνῆκα συνιημι comprehend ἐν εν in τῇ ο the πονηρίᾳ πονηρια harm; malignancy ᾗ ος who; what ἐποίησεν ποιεω do; make Ελισουβ ελισουβ the Τωβια τωβια do; make αὐτῷ αυτος he; him γαζοφυλάκιον γαζοφυλακιον treasury ἐν εν in αὐλῇ αυλη courtyard; fold οἴκου οικος home; household τοῦ ο the θεοῦ θεος God
13:7 וָ wā וְ and אָבֹ֖וא ʔāvˌô בוא come לִֽ lˈi לְ to ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem וָ wā וְ and אָבִ֣ינָה ʔāvˈînā בין understand בָ vā בְּ in † הַ the רָעָ֗ה rāʕˈā רָעָה evil אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֤ה ʕāśˈā עשׂה make אֶלְיָשִׁיב֙ ʔelyāšîv אֶלְיָשִׁיב Eliashib לְ lᵊ לְ to טֹ֣ובִיָּ֔ה ṭˈôviyyˈā טֹובִיָּה Tobijah לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make לֹו֙ lˌô לְ to נִשְׁכָּ֔ה niškˈā נִשְׁכָּה hall בְּ bᵊ בְּ in חַצְרֵ֖י ḥaṣrˌê חָצֵר court בֵּ֥ית bˌêṯ בַּיִת house הָ hā הַ the אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
13:7. et veni in Hierusalem et intellexi malum quod fecerat Eliasib Tobiae ut faceret ei thesaurum in vestibulis domus DeiAnd I came to Jerusalem, and I understood the evil that Eliasib had done for Tobias, to make him a storehouse in the courts of the house of God.
7. and I came to Jerusalem, and understood of the evil that Eliashib had done for Tobiah, in preparing him a chamber in the courts of the house of God.
13:7. And I went to Jerusalem, and I understood the evil that Eliashib had done for Tobiah, such that he would make him a storeroom in the vestibules of the house of God.
13:7. And I came to Jerusalem, and understood of the evil that Eliashib did for Tobiah, in preparing him a chamber in the courts of the house of God.
And I came to Jerusalem, and understood of the evil that Eliashib did for Tobiah, in preparing him a chamber in the courts of the house of God:

13:7 Когда я пришел в Иерусалим и узнал о худом деле, которое сделал Елиашив, отделав для Товии комнату на дворах дома Божия,
13:7
καὶ και and; even
ἦλθον ερχομαι come; go
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
συνῆκα συνιημι comprehend
ἐν εν in
τῇ ο the
πονηρίᾳ πονηρια harm; malignancy
ος who; what
ἐποίησεν ποιεω do; make
Ελισουβ ελισουβ the
Τωβια τωβια do; make
αὐτῷ αυτος he; him
γαζοφυλάκιον γαζοφυλακιον treasury
ἐν εν in
αὐλῇ αυλη courtyard; fold
οἴκου οικος home; household
τοῦ ο the
θεοῦ θεος God
13:7
וָ וְ and
אָבֹ֖וא ʔāvˌô בוא come
לִֽ lˈi לְ to
ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem
וָ וְ and
אָבִ֣ינָה ʔāvˈînā בין understand
בָ בְּ in
הַ the
רָעָ֗ה rāʕˈā רָעָה evil
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
עָשָׂ֤ה ʕāśˈā עשׂה make
אֶלְיָשִׁיב֙ ʔelyāšîv אֶלְיָשִׁיב Eliashib
לְ lᵊ לְ to
טֹ֣ובִיָּ֔ה ṭˈôviyyˈā טֹובִיָּה Tobijah
לַ la לְ to
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
לֹו֙ lˌô לְ to
נִשְׁכָּ֔ה niškˈā נִשְׁכָּה hall
בְּ bᵊ בְּ in
חַצְרֵ֖י ḥaṣrˌê חָצֵר court
בֵּ֥ית bˌêṯ בַּיִת house
הָ הַ the
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
13:7. et veni in Hierusalem et intellexi malum quod fecerat Eliasib Tobiae ut faceret ei thesaurum in vestibulis domus Dei
And I came to Jerusalem, and I understood the evil that Eliasib had done for Tobias, to make him a storehouse in the courts of the house of God.
13:7. And I went to Jerusalem, and I understood the evil that Eliashib had done for Tobiah, such that he would make him a storeroom in the vestibules of the house of God.
13:7. And I came to Jerusalem, and understood of the evil that Eliashib did for Tobiah, in preparing him a chamber in the courts of the house of God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:7: understood: Ezr 9:1; Co1 1:11
in preparing: Neh 13:1, Neh 13:5; Lam 1:10; Mat 21:12, Mat 21:13; Act 21:28, Act 21:29
Carl Friedrich Keil and Franz Delitzsch
13:7
At his return he directed his attention to the evil committed by Eliashib in preparing a chamber in the court of the temple (בּ הבין like Ezra 8:15) for Tobiah.
Geneva 1599
13:7 And I came to Jerusalem, and understood of (e) the evil that Eliashib did for Tobiah, in preparing him a chamber in the courts of the house of God.
(e) Thus we see to what inconveniences the people fall into when they are destitute of one who fears God, seeing that their chief governor was absent only for a little while and yet they fell into such great absurdities: as appears in, (Ex 32:1).
John Gill
13:7 And I came to Jerusalem,.... Through the king's leave, and with a commission from him:
and understood of the evil that Eliashib did for Tobiah; was informed of the mal-administration of his office:
in preparing him a chamber in the courts of the house of God; whereby it was profaned and polluted.
13:813:8: եւ չա՛ր թուեցաւ առաջի իմ յոյժ։ Եւ ընկեցի արտաքս զամենայն կահ Տուբիա ՚ի տանէն գանձու[5179]. [5179] Ոմանք. Տովբիա ՚ի տանէն գանձու Տեառն։
8 Այդ բանն ինձ խիստ վրդովեց: Ես Տուբիայի ամբողջ գոյքը դուրս նետեցի գանձատնից
8 Եւ շատ նեղուեցայ ու Տուբիային բոլոր կարասիները սենեակէն դուրս նետեցի
Եւ չար թուեցաւ առաջի իմ յոյժ եւ ընկեցի արտաքս զամենայն կահ Տուբիայ ի տանէն գանձու:

13:8: եւ չա՛ր թուեցաւ առաջի իմ յոյժ։ Եւ ընկեցի արտաքս զամենայն կահ Տուբիա ՚ի տանէն գանձու[5179].
[5179] Ոմանք. Տովբիա ՚ի տանէն գանձու Տեառն։
8 Այդ բանն ինձ խիստ վրդովեց: Ես Տուբիայի ամբողջ գոյքը դուրս նետեցի գանձատնից
8 Եւ շատ նեղուեցայ ու Տուբիային բոլոր կարասիները սենեակէն դուրս նետեցի
zohrab-1805▾ eastern-1994▾ western am▾
13:813:8 тогда мне было весьма неприятно, и я выбросил все домашние вещи Товиины вон из комнаты
13:8 καὶ και and; even πονηρόν πονηρος harmful; malignant μοι μοι me ἐφάνη φαινω shine; appear σφόδρα σφοδρα vehemently; tremendously καὶ και and; even ἔρριψα ριπτω fling; disperse πάντα πας all; every τὰ ο the σκεύη σκευος vessel; jar οἴκου οικος home; household Τωβια τωβια outside ἀπὸ απο from; away τοῦ ο the γαζοφυλακίου γαζοφυλακιον treasury
13:8 וַ wa וְ and יֵּ֥רַֽע yyˌērˈaʕ רעע be evil לִ֖י lˌî לְ to מְאֹ֑ד mᵊʔˈōḏ מְאֹד might וָֽ wˈā וְ and אַשְׁלִ֜יכָה ʔašlˈîḵā שׁלך throw אֶֽת־ ʔˈeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole כְּלֵ֧י kᵊlˈê כְּלִי tool בֵית־ vêṯ- בַּיִת house טֹובִיָּ֛ה ṭôviyyˈā טֹובִיָּה Tobijah הַ ha הַ the ח֖וּץ ḥˌûṣ חוּץ outside מִן־ min- מִן from הַ ha הַ the לִּשְׁכָּֽה׃ lliškˈā לִשְׁכָּה hall
13:8. et malum mihi visum est valde et proieci vasa domus Tobiae foras de gazofilacioAnd it seemed to me exceeding evil. And I cast forth the vessels of the house of Tobias out of the storehouse.
8. And it grieved me sore: therefore I cast forth all the household stuff of Tobiah out of the chamber.
13:8. And it seemed to me very evil. And I cast the vessels of the house of Tobiah outside of the storeroom.
13:8. And it grieved me sore: therefore I cast forth all the household stuff of Tobiah out of the chamber.
And it grieved me sore: therefore I cast forth all the household stuff of Tobiah out of the chamber:

13:8 тогда мне было весьма неприятно, и я выбросил все домашние вещи Товиины вон из комнаты
13:8
καὶ και and; even
πονηρόν πονηρος harmful; malignant
μοι μοι me
ἐφάνη φαινω shine; appear
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
ἔρριψα ριπτω fling; disperse
πάντα πας all; every
τὰ ο the
σκεύη σκευος vessel; jar
οἴκου οικος home; household
Τωβια τωβια outside
ἀπὸ απο from; away
τοῦ ο the
γαζοφυλακίου γαζοφυλακιον treasury
13:8
וַ wa וְ and
יֵּ֥רַֽע yyˌērˈaʕ רעע be evil
לִ֖י lˌî לְ to
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
וָֽ wˈā וְ and
אַשְׁלִ֜יכָה ʔašlˈîḵā שׁלך throw
אֶֽת־ ʔˈeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
כְּלֵ֧י kᵊlˈê כְּלִי tool
בֵית־ vêṯ- בַּיִת house
טֹובִיָּ֛ה ṭôviyyˈā טֹובִיָּה Tobijah
הַ ha הַ the
ח֖וּץ ḥˌûṣ חוּץ outside
מִן־ min- מִן from
הַ ha הַ the
לִּשְׁכָּֽה׃ lliškˈā לִשְׁכָּה hall
13:8. et malum mihi visum est valde et proieci vasa domus Tobiae foras de gazofilacio
And it seemed to me exceeding evil. And I cast forth the vessels of the house of Tobias out of the storehouse.
13:8. And it seemed to me very evil. And I cast the vessels of the house of Tobiah outside of the storeroom.
13:8. And it grieved me sore: therefore I cast forth all the household stuff of Tobiah out of the chamber.
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jw▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9. Из ст. 8-го видно, что комната во дворе храма служила Товии для жительства, - может быть, во время его приезда в Иерусалим. По очищении комнаты ей было дано прежнее назначение.
Adam Clarke: Commentary on the Bible - 1831
13:8: I cast forth all the household stuff of Tobiah - He acted as Jesus Christ did when he found the courts of the Lord's house profaned: He overthrew the tables of the moneychangers, and the seats of those who sold doves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:8: it grieved: Ezr 9:3, Ezr 9:4, Ezr 10:1; Psa 69:9
I cast: Mar 11:15-17; Joh 2:13-17
Carl Friedrich Keil and Franz Delitzsch
13:8
This so greatly displeased him, that he cast out all the household stuff of Tobiah, and commanded the chamber to be purified, and the vessels of the house of God, the meat-offering and the frankincense, and probably the tenths and heave-offerings also, the enumeration being here only abbreviated, to be again brought into it. From the words household stuff, it appears that Tobiah used the chamber as a dwelling when he came from time to time to Jerusalem.
John Gill
13:8 And it grieved me sore,.... That such a sacred place should be converted to common use, and to that of an Heathen, and of an enemy to the Jews and their religion:
therefore I cast forth all the household stuff of Tobiah out of the chamber; as being chief magistrate, and acting by commission under the king of Persia, and to regulate everything amiss, according to the Jewish laws, as well as those of the king, his power being, no doubt, as large as Ezra's, Ezra 7:25, by "household stuff" is meant what is movable in the house, as chairs, tables, vessels for dressing, caring, drinking, &c. there are various opinions about this with the ancients (e).
(e) Vid. Alex. ab Alex. Genial. Dier. l. 1. c. 19.
John Wesley
13:8 Grieved me - That so sacred a place should be polluted by one who in many respects ought not to come there, being no priest, a stranger, an Ammonite, and one of the worst of that people; and that all this should be done by the permission and order of the high - priest.
13:913:9: եւ հրամայեցի սրբել զտուն գանձուն Տեառն. եւ դարձուցի անդրէն զկահ եւ զսպաս տանն Տեառն, եւ զմաննայն եւ զլիբանոն։
9 եւ հրամայեցի մաքրել Տիրոջ գանձատունը, այնտեղ վերադարձրի Տիրոջ Տան կայքն ու սպասքը, ընծաներն ու կնդրուկը:
9 Եւ հրաման ըրի, որ սենեակները մաքրեն եւ Աստուծոյ տանը անօթներն ու հացի ընծան եւ կնդրուկը նորէն հոն դնեն։
եւ հրամայեցի սրբել զտուն գանձուն [242]Տեառն, եւ դարձուցի անդրէն զկահ [243]եւ զսպաս տանն Տեառն եւ զմաննայն եւ զլիբանոն:

13:9: եւ հրամայեցի սրբել զտուն գանձուն Տեառն. եւ դարձուցի անդրէն զկահ եւ զսպաս տանն Տեառն, եւ զմաննայն եւ զլիբանոն։
9 եւ հրամայեցի մաքրել Տիրոջ գանձատունը, այնտեղ վերադարձրի Տիրոջ Տան կայքն ու սպասքը, ընծաներն ու կնդրուկը:
9 Եւ հրաման ըրի, որ սենեակները մաքրեն եւ Աստուծոյ տանը անօթներն ու հացի ընծան եւ կնդրուկը նորէն հոն դնեն։
zohrab-1805▾ eastern-1994▾ western am▾
13:913:9 и сказал, чтобы очистили комнаты, и велел опять внести туда сосуды дома Божия, хлебное приношение и ладан.
13:9 καὶ και and; even εἶπα επω say; speak καὶ και and; even ἐκαθάρισαν καθαριζω cleanse τὰ ο the γαζοφυλάκια γαζοφυλακιον treasury καὶ και and; even ἐπέστρεψα επιστρεφω turn around; return ἐκεῖ εκει there σκεύη σκευος vessel; jar οἴκου οικος home; household τοῦ ο the θεοῦ θεος God τὴν ο the μαναα μαναα and; even τὸν ο the λίβανον λιβανος.1 frankincense
13:9 וָ wā וְ and אֹ֣מְרָ֔ה ʔˈōmᵊrˈā אמר say וַֽ wˈa וְ and יְטַהֲר֖וּ yᵊṭahᵃrˌû טהר be clean הַ ha הַ the לְּשָׁכֹ֑ות llᵊšāḵˈôṯ לִשְׁכָּה hall וָ wā וְ and אָשִׁ֣יבָה ʔāšˈîvā שׁוב return שָּׁ֗ם ššˈām שָׁם there כְּלֵי֙ kᵊlˌê כְּלִי tool בֵּ֣ית bˈêṯ בַּיִת house הָ hā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּנְחָ֖ה mminḥˌā מִנְחָה present וְ wᵊ וְ and הַ ha הַ the לְּבֹונָֽה׃ פ llᵊvônˈā . f לְבֹנָה incense
13:9. praecepique et mundaverunt gazofilacia et rettuli ibi vasa domus Dei sacrificium et tusAnd I commanded and they cleansed again the vessels of the house of God, the sacrifice, and the frankincense.
9. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meal offerings and the frankincense.
13:9. And I gave instructions, and they cleansed again the storeroom. And I brought back, into that place, the vessels of the house of God, the sacrifice, and the frankincense.
13:9. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.
Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense:

13:9 и сказал, чтобы очистили комнаты, и велел опять внести туда сосуды дома Божия, хлебное приношение и ладан.
13:9
καὶ και and; even
εἶπα επω say; speak
καὶ και and; even
ἐκαθάρισαν καθαριζω cleanse
τὰ ο the
γαζοφυλάκια γαζοφυλακιον treasury
καὶ και and; even
ἐπέστρεψα επιστρεφω turn around; return
ἐκεῖ εκει there
σκεύη σκευος vessel; jar
οἴκου οικος home; household
τοῦ ο the
θεοῦ θεος God
τὴν ο the
μαναα μαναα and; even
τὸν ο the
λίβανον λιβανος.1 frankincense
13:9
וָ וְ and
אֹ֣מְרָ֔ה ʔˈōmᵊrˈā אמר say
וַֽ wˈa וְ and
יְטַהֲר֖וּ yᵊṭahᵃrˌû טהר be clean
הַ ha הַ the
לְּשָׁכֹ֑ות llᵊšāḵˈôṯ לִשְׁכָּה hall
וָ וְ and
אָשִׁ֣יבָה ʔāšˈîvā שׁוב return
שָּׁ֗ם ššˈām שָׁם there
כְּלֵי֙ kᵊlˌê כְּלִי tool
בֵּ֣ית bˈêṯ בַּיִת house
הָ הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּנְחָ֖ה mminḥˌā מִנְחָה present
וְ wᵊ וְ and
הַ ha הַ the
לְּבֹונָֽה׃ פ llᵊvônˈā . f לְבֹנָה incense
13:9. praecepique et mundaverunt gazofilacia et rettuli ibi vasa domus Dei sacrificium et tus
And I commanded and they cleansed again the vessels of the house of God, the sacrifice, and the frankincense.
13:9. And I gave instructions, and they cleansed again the storeroom. And I brought back, into that place, the vessels of the house of God, the sacrifice, and the frankincense.
13:9. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
13:9: The chambers - The "great chamber" assigned to Tobiah Neh 13:5 contained, it would seem, more than one apartment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:9: they cleansed: Neh 12:45; Ch2 29:5, Ch2 29:15-19
John Gill
13:9 Then I commanded, and they cleansed the chambers,.... By which it appears there were more than one, or that several were thrown into one; which was done not only by washing them, but as this was a ceremonial uncleanness, contracted by the habitation of an Heathen in them, their purification might be by the water of separation, Num 19:9
and thither brought I again the vessels of the house of God, with the meat offering and the frankincense; replaced them where they were before.
13:1013:10: Եւ գիտացի եւ հասի ՚ի վերայ՝ եթէ զբաժին Ղեւտացւոցն ո՛չ էր տուեալ, եւ նոքա էին գնացեալ յագարակս իւրեանց. եւ Ղեւտացիքն եւ երգեցիկքն գործէին զգործ մշակութեան։
10 Իմացայ նաեւ ու վերահասու եղայ, որ ղեւտացիների բաժինն իրենց չէր տրուել, եւ նրանք գնացել էին իրենց ագարակները: Ղեւտացիներն ու երգիչները այնտեղ մշակութիւն էին անում:
10 Նաեւ իմացայ թէ Ղեւտացիներուն բաժինները տրուած չէին, վասն զի սպասաւորութիւն ընող Ղեւտացիները ու երգողները ամէնքն ալ իրենց ագարակները փախեր էին։
Եւ գիտացի եւ հասի ի վերայ` եթէ զբաժին Ղեւտացւոցն ոչ էր տուեալ, եւ նոքա էին գնացեալ յագարակս իւրեանց, եւ Ղեւտացիքն եւ երգեցիկքն գործէին զգործ մշակութեան:

13:10: Եւ գիտացի եւ հասի ՚ի վերայ՝ եթէ զբաժին Ղեւտացւոցն ո՛չ էր տուեալ, եւ նոքա էին գնացեալ յագարակս իւրեանց. եւ Ղեւտացիքն եւ երգեցիկքն գործէին զգործ մշակութեան։
10 Իմացայ նաեւ ու վերահասու եղայ, որ ղեւտացիների բաժինն իրենց չէր տրուել, եւ նրանք գնացել էին իրենց ագարակները: Ղեւտացիներն ու երգիչները այնտեղ մշակութիւն էին անում:
10 Նաեւ իմացայ թէ Ղեւտացիներուն բաժինները տրուած չէին, վասն զի սպասաւորութիւն ընող Ղեւտացիները ու երգողները ամէնքն ալ իրենց ագարակները փախեր էին։
zohrab-1805▾ eastern-1994▾ western am▾
13:1013:10 Еще узнал я, что части левитам не отдаются, и что левиты и певцы, делавшие {свое} дело, разбежались, каждый на свое поле.
13:10 καὶ και and; even ἔγνων γινωσκω know ὅτι οτι since; that μερίδες μερις portion τῶν ο the Λευιτῶν λευιτης Leuΐtēs; Leitis οὐκ ου not ἐδόθησαν διδωμι give; deposit καὶ και and; even ἐφύγοσαν φευγω flee ἀνὴρ ανηρ man; husband εἰς εις into; for ἀγρὸν αγρος field αὐτοῦ αυτος he; him οἱ ο the Λευῖται λευιτης Leuΐtēs; Leitis καὶ και and; even οἱ ο the ᾄδοντες αδω sing ποιοῦντες ποιεω do; make τὸ ο the ἔργον εργον work
13:10 וָ wā וְ and אֵ֣דְעָ֔ה ʔˈēḏᵊʕˈā ידע know כִּֽי־ kˈî- כִּי that מְנָיֹ֥ות mᵊnāyˌôṯ מְנָת portion הַ ha הַ the לְוִיִּ֖ם lᵊwiyyˌim לֵוִי Levite לֹ֣א lˈō לֹא not נִתָּ֑נָה nittˈānā נתן give וַ wa וְ and יִּבְרְח֧וּ yyivrᵊḥˈû ברח run away אִישׁ־ ʔîš- אִישׁ man לְ lᵊ לְ to שָׂדֵ֛הוּ śāḏˈēhû שָׂדֶה open field הַ ha הַ the לְוִיִּ֥ם lᵊwiyyˌim לֵוִי Levite וְ wᵊ וְ and הַ ha הַ the מְשֹׁרְרִ֖ים mᵊšōrᵊrˌîm שׁיר sing עֹשֵׂ֥י ʕōśˌê עשׂה make הַ ha הַ the מְּלָאכָֽה׃ mmᵊlāḵˈā מְלָאכָה work
13:10. et cognovi quoniam partes Levitarum non fuissent datae et fugisset unusquisque in regionem suam de Levitis et de cantoribus et de his qui ministrabantAnd I perceived that the portions of the Levites had not been given them: and that the Levites, and the singing men, and they that ministered were fled away every man to his own country:
10. And I perceived that the portions of the Levites had not been given them; so that the Levites and the singers, that did the work, were fled every one to his field.
13:10. And I realized that the portions of the Levites had not been given to them, and that each one had fled into his own region, from the Levites, and from the singing men, and from those who were ministering.
13:10. And I perceived that the portions of the Levites had not been given [them]: for the Levites and the singers, that did the work, were fled every one to his field.
And I perceived that the portions of the Levites had not been given [them]: for the Levites and the singers, that did the work, were fled every one to his field:

13:10 Еще узнал я, что части левитам не отдаются, и что левиты и певцы, делавшие {свое} дело, разбежались, каждый на свое поле.
13:10
καὶ και and; even
ἔγνων γινωσκω know
ὅτι οτι since; that
μερίδες μερις portion
τῶν ο the
Λευιτῶν λευιτης Leuΐtēs; Leitis
οὐκ ου not
ἐδόθησαν διδωμι give; deposit
καὶ και and; even
ἐφύγοσαν φευγω flee
ἀνὴρ ανηρ man; husband
εἰς εις into; for
ἀγρὸν αγρος field
αὐτοῦ αυτος he; him
οἱ ο the
Λευῖται λευιτης Leuΐtēs; Leitis
καὶ και and; even
οἱ ο the
ᾄδοντες αδω sing
ποιοῦντες ποιεω do; make
τὸ ο the
ἔργον εργον work
13:10
וָ וְ and
אֵ֣דְעָ֔ה ʔˈēḏᵊʕˈā ידע know
כִּֽי־ kˈî- כִּי that
מְנָיֹ֥ות mᵊnāyˌôṯ מְנָת portion
הַ ha הַ the
לְוִיִּ֖ם lᵊwiyyˌim לֵוִי Levite
לֹ֣א lˈō לֹא not
נִתָּ֑נָה nittˈānā נתן give
וַ wa וְ and
יִּבְרְח֧וּ yyivrᵊḥˈû ברח run away
אִישׁ־ ʔîš- אִישׁ man
לְ lᵊ לְ to
שָׂדֵ֛הוּ śāḏˈēhû שָׂדֶה open field
הַ ha הַ the
לְוִיִּ֥ם lᵊwiyyˌim לֵוִי Levite
וְ wᵊ וְ and
הַ ha הַ the
מְשֹׁרְרִ֖ים mᵊšōrᵊrˌîm שׁיר sing
עֹשֵׂ֥י ʕōśˌê עשׂה make
הַ ha הַ the
מְּלָאכָֽה׃ mmᵊlāḵˈā מְלָאכָה work
13:10. et cognovi quoniam partes Levitarum non fuissent datae et fugisset unusquisque in regionem suam de Levitis et de cantoribus et de his qui ministrabant
And I perceived that the portions of the Levites had not been given them: and that the Levites, and the singing men, and they that ministered were fled away every man to his own country:
13:10. And I realized that the portions of the Levites had not been given to them, and that each one had fled into his own region, from the Levites, and from the singing men, and from those who were ministering.
13:10. And I perceived that the portions of the Levites had not been given [them]: for the Levites and the singers, that did the work, were fled every one to his field.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ 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
10-14. В ст. 10-14: описываются заботы Неемии о доставлении левитам определенных законом средств содержания.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Abuses Rectified. B. C. 434.

10 And I perceived that the portions of the Levites had not been given them: for the Levites and the singers, that did the work, were fled every one to his field. 11 Then contended I with the rulers, and said, Why is the house of God forsaken? And I gathered them together, and set them in their place. 12 Then brought all Judah the tithe of the corn and the new wine and the oil unto the treasuries. 13 And I made treasurers over the treasuries, Shelemiah the priest, and Zadok the scribe, and of the Levites, Pedaiah: and next to them was Hanan the son of Zaccur, the son of Mattaniah: for they were counted faithful, and their office was to distribute unto their brethren. 14 Remember me, O my God, concerning this, and wipe not out my good deeds that I have done for the house of my God, and for the offices thereof.
Here is another grievance redressed by Nehemiah.
I. The Levites had been wronged. This was the grievance: their portions had not been given them, v. 10. Perhaps Tobiah, when he took possession of the store-chambers, seized the stores too, and, by the connivance of Eliashib, converted them to his own use. The complaint is not that they were not collected from the people, but that they were not given to the Levites, and the Levites were so modest as not to sue for them; for the Levites and singers fled every one to his field. This comes in as a reason either, (1.) Why their payments were withheld. The Levites were non-residents: when they should have been doing their work about the temple, they were at their farms in the country; and therefore the people were little inclined to give them their maintenance. If ministers have not the encouragement they should have, let them consider whether they themselves be not accessory to the contempt they are under, by the neglect of their business. Or rather, (2.) It is the reason why Nehemiah soon perceived that their dues had been denied them, because he missed them from their posts. "Where are the singers" (said Nehemiah); "why do not they attend according to their office, to praise God?" "Why, truly, they have gone every one to his country seat, to get a livelihood for themselves and their families out of their grounds; for their profession would not maintain them." A scandalous maintenance makes a scandalous ministry. The work is neglected because the workmen are. It was not long since the payment of the salaries appointed for the singers was put into a very good method (ch. xii. 47); and yet how soon did it fail for want of being looked after!
II. Nehemiah laid the fault upon the rulers, who should have taken care that the Levites minded their business and had all due encouragement therein. This is required from Christian magistrates, that they use their power to oblige ministers to do their duty, and people to do theirs. Nehemiah began with the rulers, and called them to an account: "Why is the house of God forsaken? v. 11. Why are the Levites starved out of it? Why did not you take notice of this and prevent it?" The people forsook the Levites, which was expressly forbidden (Deut. xii. 19; xiv. 27); and then the Levites forsook their post in the house of God. Both ministers and people who forsake religion and the services of it, and magistrates too who do not what they can to keep them to it, will have a great deal to answer for.
III. He delayed not to bring the dispersed Levites to their places again, and set them in their stations (as the word is), v. 11. A Levite in his field (clericus in foro--a minister keeping the market) is out of his station. God's house is his place, and there let him be found. Many that are careless would do much better than they do if they were but called upon. Say to Archippus, Take heed to thy ministry.
IV. He obliged the people to bring in their tithes, v. 12. His zeal provoked theirs; and, when they saw the Levites at their work, they could not for shame withhold their wages any longer, but honestly and cheerfully brought them in. The better church-work is done the better will church-dues be paid.
V. He provided that just and prompt payment should be made of the Levites' stipends. Commissioners were appointed to see to this (v. 13), and they were such as were accounted faithful, that is, had approved themselves so in other trusts committed to them, and so had purchased to themselves this good degree, 1 Tim. iii. 13. Let men be tried first and then trusted, tried in the less and then trusted with more. Their office was to receive and pay, to distribute to their brethren in due season and due proportions.
VI. Having no recompence (it is a question whether he had thanks) from those for whom he did these good services, he looks up to God as his paymaster (v. 14): Remember me, O my God! concerning this. Nehemiah was a man much in pious ejaculations; on every occasion he looked up to God, and committed himself and his affairs to him. 1. He here reflects with comfort and much satisfaction upon what he had done for the house of God and the offices thereof; it pleased him to think that he had been any way instrumental to revive and support religion in his country and to reform what was amiss. What kindness any show to God's ministers, thus shall it be returned into their own bosoms, in the secret joy they shall have there, not only in having done well, but in having done good, good to many, good to souls. 2. He here refers it to God to consider him for it, not in pride, or as boasting of what he had done, much less depending upon it as his righteousness, or as if he thought he had made God a debtor to him, but in a humble appeal to him concerning his integrity and honest intention in what he had done, and a believing expectation that he would not be unrighteous to forget his work and labour of love, Heb. vi. 10. Observe how modest he is in his requests. He only prays, Remember me, not Reward me--Wipe not out my good deeds, not Publish them, Record them. Yet he was rewarded and his good deeds were recorded; for God does more than we are able to ask. Note, Deeds done for the house of God and the offices of it, for the support of religion and the encouragement of it, are good deeds. There is both righteousness and godliness in them, and God will certainly remember them, and not wipe them out; they shall in no wise lose their reward.
Adam Clarke: Commentary on the Bible - 1831
13:10: The portions of the Levites had not been given - Hence we find they were obliged to abandon the sacred service, and betake themselves to cultivate the land for their support. This was the fault of the rulers, who permitted all these abuses.
Albert Barnes: Notes on the Bible - 1834
13:10: etc. During Nehemiah's absence there had been a general falling away, and there was danger of a complete national apostasy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:10: the portions: Neh 10:37, Neh 12:47; Mal 1:6-14, Mal 3:8; Ti1 5:17, Ti1 5:18
to his field: Num 35:2
Carl Friedrich Keil and Franz Delitzsch
13:10
The payment of dues to the Levites, and the delivery of the tenths and first-fruits, had also been omitted. - Neh 13:10. "And I perceived that the portions of the Levites had not been given; and the Levites and singers who had to do the work, were fled every one to his field." The Levites, i.e., the assistants of the priests, the singers, and also the porters, who are not expressly mentioned in this passage, were accustomed to receive during the time of their ministry their daily portions of the tenths and first-fruits (Neh 12:47). When then these offerings were discontinued, they were obliged to seek their maintenance from the fields of the towns and villages in which they dwelt (Neh 12:28.), and to forsake the service of the house of God. This is the meaning of the בּרח, to flee to the fields.
Neh 13:11-12
"Then I contended with the rulers, and said, Why is the house of God forsaken?" It was the duty of the סגנים, the heads of the community (comp. Neh 2:16), to see that the tithes, etc., were regularly brought to the house of God. Hence Nehemiah rebukes them by asking: Why is the house of God forsaken? i.e., through the non-delivery of the dues. On נעזב, comp. Neh 10:39. This rebuke made the impression desired. Nehemiah assembled the Levites and set them in their place (comp. Neh 9:3; 2Chron 30:16; 2Chron 35:10), i.e., he brought them back to the performance of their official duties, and (Neh 13:12) all Judah (the whole community) brought the tithe of the corn, etc., into the store-chambers of the temple; comp. Neh 10:38. 2Chron 11:11.
Neh 13:13-14
"And I appointed as managers of the stores (or storehouses, i.e., magazines) Shemaiah the priest," etc. ואוצרה, Hiphil, for אוצירה, is a denominative from אוצר, to set some one over the treasures. Whether Shemaiah and Zadok are the individuals of these names mentioned in Neh 3:30, Neh 3:29, cannot be determined. Zadok is called a סופר, a writer or secretary, not a scribe in the Jewish sense of that word. A Pedaiah occurs Neh 8:4. ידם ועל, and at their hand Hanan, probably as an under-steward. These four were placed in this position because they were esteemed faithful. ועליהם, and it was (incumbent) on them (comp. 1Chron 9:27; Ezra 10:12) to distribute to their brethren, i.e., to the priests and Levites, the portions due to them (Neh 13:10). Nehemiah concludes his account of this matter with the wish, that God may remember him concerning it (comp. Neh 5:19), and not wipe out the kindnesses which he has shown to the house of God and its watches. תּמה, abbreviated from the Hiphil תּמחה, to cause to wipe out. חסדים .tuo like 2Chron 35:26. משׁמרים (the form occurring only here), properly watches, watch-posts, here the office of attending on the service of the temple.
John Gill
13:10 And I perceived that the portion of the Levites had not been given them,.... The tithes, being removed to some other place, might be converted to another use; or the people, seeing what was done by Eliashib, neglected to bring them in, as judging they would not be properly disposed of; and besides, the Levites had deserted their station upon this:
for the Levites and the singers that did the work were fled everyone to his field; to look after their country farms, or to get their living by agriculture, since there was no care taken of them at Jerusalem; see Neh 12:28.
John Wesley
13:10 Not given - Which might be either, from this corrupt high - priest Eliashib, who took their portions, as he did the sacred chambers, to his own use, or employed them for the entertainment of Tobiah, and his other great allies. Or, from the people, who either out of covetousness reserved them to themselves, contrary to their own solemn agreement, or were so offended at Eliashib's horrid abuse of sacred things, that they abhorred the offering and service of God, and therefore neglected to bring in their tithes, which they knew would be perverted to bad uses. Fled - To his possession in the country, being forced to do so for a livelihood.
Robert Jamieson, A. R. Fausset and David Brown
13:10 NEHEMIAH REFORMS THE OFFICERS IN THE HOUSE OF GOD. (Neh 13:10-14)
And I perceived that the portions of the Levites had not been given them--The people, disgusted with the malversations of Eliashib, or the lax and irregular performance of the sacred rites, withheld the tithes, so that the ministers of religion were compelled for their livelihood to withdraw to their patrimonial possessions in the country. The temple services had ceased; all religious duties had fallen into neglect. The money put into the sacred treasury had been squandered in the entertainment of an Ammonite heathen, an open and contemptuous enemy of God and His people. The return of the governor put an end to these disgraceful and profane proceedings. He administered a sharp rebuke to those priests to whom the management of the temple and its services was committed, for the total neglect of their duties, and the violation of the solemn promises which they had made to him at his departure. He upbraided them with the serious charge of having not only withheld from men their dues, but of having robbed God, by neglecting the care of His house and service. And thus having roused them to a sense of duty and incited them to testify their godly sorrow for their criminal negligence by renewed devotedness to their sacred work, Nehemiah restored the temple services. He recalled the dispersed Levites to the regular discharge of their duties; while the people at large, perceiving that their contributions would be no longer perverted to improper uses, willingly brought in their tithes as formerly. Men of integrity and good report were appointed to act as trustees of the sacred treasures, and thus order, regularity, and active service were re-established in the temple.
13:1113:11: Եւ կագեցայ ընդ իշխանսն եւ ասեմ. Ընդէ՞ր պակասեցին ռոճիկք ՚ի տանէ Տեառն։ Եւ ժողովեցի զամենայն սպասաւորսն, եւ կարգեցի զնոսա ՚ի տեղիս իւրեանց։
11 Ես կռուեցի իշխանաւորների հետ ու ասացի. «Ինչո՞ւ Տիրոջ Տնից պակասեցին ուտելիքները»: Ես հաւաքեցի տաճարի բոլոր սպասաւորներին ու նրանց կարգեցի իրենց տեղերում:
11 Անոր համար ոստիկանները յանդիմանեցի ու ըսի. «Աստուծոյ տունը ի՞նչ պատճառով այսպէս թողուած է» եւ Ղեւտացիները հաւաքեցի ու զանոնք իրենց պաշտօններուն մէջ հաստատեցի։
Եւ կագեցայ ընդ իշխանսն եւ ասեմ. Ընդէ՞ր [244]պակասեցին ռոճիկք ի տանէ Տեառն: Եւ ժողովեցի զամենայն սպասաւորսն`` եւ կարգեցի զնոսա ի տեղիս իւրեանց:

13:11: Եւ կագեցայ ընդ իշխանսն եւ ասեմ. Ընդէ՞ր պակասեցին ռոճիկք ՚ի տանէ Տեառն։ Եւ ժողովեցի զամենայն սպասաւորսն, եւ կարգեցի զնոսա ՚ի տեղիս իւրեանց։
11 Ես կռուեցի իշխանաւորների հետ ու ասացի. «Ինչո՞ւ Տիրոջ Տնից պակասեցին ուտելիքները»: Ես հաւաքեցի տաճարի բոլոր սպասաւորներին ու նրանց կարգեցի իրենց տեղերում:
11 Անոր համար ոստիկանները յանդիմանեցի ու ըսի. «Աստուծոյ տունը ի՞նչ պատճառով այսպէս թողուած է» եւ Ղեւտացիները հաւաքեցի ու զանոնք իրենց պաշտօններուն մէջ հաստատեցի։
zohrab-1805▾ eastern-1994▾ western am▾
13:1113:11 Я сделал {за это} выговор начальствующим и сказал: зачем оставлен нами дом Божий? И я собрал их и поставил их на место их.
13:11 καὶ και and; even ἐμαχεσάμην μαχομαι fight τοῖς ο the στρατηγοῖς στρατηγος general καὶ και and; even εἶπα επω say; speak διὰ δια through; because of τί τις.1 who?; what? ἐγκατελείφθη εγκαταλειπω abandon; leave behind ὁ ο the οἶκος οικος home; household τοῦ ο the θεοῦ θεος God καὶ και and; even συνήγαγον συναγω gather αὐτοὺς αυτος he; him καὶ και and; even ἔστησα ιστημι stand; establish αὐτοὺς αυτος he; him ἐπὶ επι in; on τῇ ο the στάσει στασις stance; standoff αὐτῶν αυτος he; him
13:11 וָ wā וְ and אָרִ֨יבָה֙ ʔārˈîvā ריב contend אֶת־ ʔeṯ- אֵת together with הַ ha הַ the סְּגָנִ֔ים ssᵊḡānˈîm סָגָן prefect וָ wā וְ and אֹ֣מְרָ֔ה ʔˈōmᵊrˈā אמר say מַדּ֖וּעַ maddˌûₐʕ מַדּוּעַ why נֶעֱזַ֣ב neʕᵉzˈav עזב leave בֵּית־ bêṯ- בַּיִת house הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וָֽ wˈā וְ and אֶ֨קְבְּצֵ֔ם ʔˌeqbᵊṣˈēm קבץ collect וָֽ wˈā וְ and אַעֲמִדֵ֖ם ʔaʕᵃmiḏˌēm עמד stand עַל־ ʕal- עַל upon עָמְדָֽם׃ ʕāmᵊḏˈām עֹמֶד place
13:11. et egi causam adversus magistratus et dixi quare dereliquimus domum Dei et congregavi eos et feci stare in stationibus suisAnd I pleaded the matter against the magistrates, and said: Why have we forsaken the house of God? And I gathered them together, and I made them to stand in their places.
11. Then contended I with the rulers, and said, Why is the house of God forsaken? And I gathered them together, and set them in their place.
13:11. And I brought the case before the magistrates, and I said, “Why have we forsaken the house of God?” And I gathered them together, and I caused them to stand at their stations.
13:11. Then contended I with the rulers, and said, Why is the house of God forsaken? And I gathered them together, and set them in their place.
Then contended I with the rulers, and said, Why is the house of God forsaken? And I gathered them together, and set them in their place:

13:11 Я сделал {за это} выговор начальствующим и сказал: зачем оставлен нами дом Божий? И я собрал их и поставил их на место их.
13:11
καὶ και and; even
ἐμαχεσάμην μαχομαι fight
τοῖς ο the
στρατηγοῖς στρατηγος general
καὶ και and; even
εἶπα επω say; speak
διὰ δια through; because of
τί τις.1 who?; what?
ἐγκατελείφθη εγκαταλειπω abandon; leave behind
ο the
οἶκος οικος home; household
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
συνήγαγον συναγω gather
αὐτοὺς αυτος he; him
καὶ και and; even
ἔστησα ιστημι stand; establish
αὐτοὺς αυτος he; him
ἐπὶ επι in; on
τῇ ο the
στάσει στασις stance; standoff
αὐτῶν αυτος he; him
13:11
וָ וְ and
אָרִ֨יבָה֙ ʔārˈîvā ריב contend
אֶת־ ʔeṯ- אֵת together with
הַ ha הַ the
סְּגָנִ֔ים ssᵊḡānˈîm סָגָן prefect
וָ וְ and
אֹ֣מְרָ֔ה ʔˈōmᵊrˈā אמר say
מַדּ֖וּעַ maddˌûₐʕ מַדּוּעַ why
נֶעֱזַ֣ב neʕᵉzˈav עזב leave
בֵּית־ bêṯ- בַּיִת house
הָ הַ the
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וָֽ wˈā וְ and
אֶ֨קְבְּצֵ֔ם ʔˌeqbᵊṣˈēm קבץ collect
וָֽ wˈā וְ and
אַעֲמִדֵ֖ם ʔaʕᵃmiḏˌēm עמד stand
עַל־ ʕal- עַל upon
עָמְדָֽם׃ ʕāmᵊḏˈām עֹמֶד place
13:11. et egi causam adversus magistratus et dixi quare dereliquimus domum Dei et congregavi eos et feci stare in stationibus suis
And I pleaded the matter against the magistrates, and said: Why have we forsaken the house of God? And I gathered them together, and I made them to stand in their places.
13:11. And I brought the case before the magistrates, and I said, “Why have we forsaken the house of God?” And I gathered them together, and I caused them to stand at their stations.
13:11. Then contended I with the rulers, and said, Why is the house of God forsaken? And I gathered them together, and set them in their place.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:11: Why is the house of God forsaken? - They had all solemnly promised, Neh 10:39, that they would never forsake the house of their God; but, alas, how soon is this forgotten! Nehemiah used their own words here by way of reproof.
Albert Barnes: Notes on the Bible - 1834
13:11: I gathered them together - Nehemiah gathered the Levites from their lands, and reinstated them in their set offices.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:11: contended: Neh 13:17, Neh 13:25, Neh 5:6-13; Job 31:34; Pro 28:4
Why is the house: Neh 10:39; Sa1 2:17; Mal 3:8-11
place: Heb. standing
John Gill
13:11 Then I contended with the rulers;.... The ecclesiastical rulers, the priests that were appointed over those chambers, Neh 12:44, he expostulated with them warmly, and chode them severely for their conduct:
and said, why is the house of God forsaken? no care being taken of the maintenance of the ministers of it, contrary to the promise made Neh 10:37,
and l gathered them together; the Levites and singers that were dispersed in the countries round about:
and set them in their place; in the temple, and in the course of their ministry there.
John Wesley
13:11 Contended - I sharply reproved those priests to whom the management of those things was committed, for neglect of their duty, and breach of their late solemn promise. Why, &c. - You have not only injured men in with - holding their dues, but you have occasioned the neglect of God's house and service. Gathered - To Jerusalem from their several country possessions. Set - Restored them to the exercise of their office.
13:1213:12: Եւ ամենայն Հրէայք բերէին զտասանորդս ցորենոյ եւ գինւոյ եւ ձիթոյ ՚ի գանձանակ տան Տեառն[5180]։ [5180] Ոմանք. Բերին զտասանորդս։
12 Դրանից յետոյ բոլոր հրեաները Տիրոջ տաճարի գանձատուն էին բերում ցորենի, գինու եւ ձէթի տասանորդները:
12 Բոլոր Յուդա ցորենին, գինիին ու իւղին տասանորդները գանձարանները բերին
Եւ ամենայն Հրեայք բերէին զտասանորդս ցորենոյ եւ գինւոյ եւ ձիթոյ ի գանձանակ [245]տան Տեառն:

13:12: Եւ ամենայն Հրէայք բերէին զտասանորդս ցորենոյ եւ գինւոյ եւ ձիթոյ ՚ի գանձանակ տան Տեառն[5180]։
[5180] Ոմանք. Բերին զտասանորդս։
12 Դրանից յետոյ բոլոր հրեաները Տիրոջ տաճարի գանձատուն էին բերում ցորենի, գինու եւ ձէթի տասանորդները:
12 Բոլոր Յուդա ցորենին, գինիին ու իւղին տասանորդները գանձարանները բերին
zohrab-1805▾ eastern-1994▾ western am▾
13:1213:12 И все Иудеи стали приносить десятины хлеба, вина и масла в кладовые.
13:12 καὶ και and; even πᾶς πας all; every Ιουδα ιουδα Iouda; Iutha ἤνεγκαν φερω carry; bring δεκάτην δεκατη tithe τοῦ ο the πυροῦ πυρος and; even τοῦ ο the οἴνου οινος wine καὶ και and; even τοῦ ο the ἐλαίου ελαιον oil εἰς εις into; for τοὺς ο the θησαυροὺς θησαυρος treasure
13:12 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah הֵבִ֜יאוּ hēvˈîʔû בוא come מַעְשַׂ֧ר maʕśˈar מַעֲשֵׂר tenth הַ ha הַ the דָּגָ֛ן ddāḡˈān דָּגָן corn וְ wᵊ וְ and הַ ha הַ the תִּירֹ֥ושׁ ttîrˌôš תִּירֹושׁ wine וְ wᵊ וְ and הַ ha הַ the יִּצְהָ֖ר yyiṣhˌār יִצְהָר oil לָ lā לְ to † הַ the אֹוצָרֹֽות׃ ʔôṣārˈôṯ אֹוצָר supply
13:12. et omnis Iuda adportabat decimam frumenti et vini et olei in horreaAnd all Juda brought the tithe of the corn, and the wine, and the oil into the storehouses.
12. Then brought all Judah the tithe of the corn and the wine and the oil unto the treasuries.
13:12. And all of Judah brought the tithes of the grain, and the wine, and the oil into the storehouses.
13:12. Then brought all Judah the tithe of the corn and the new wine and the oil unto the treasuries.
Then brought all Judah the tithe of the corn and the new wine and the oil unto the treasuries:

13:12 И все Иудеи стали приносить десятины хлеба, вина и масла в кладовые.
13:12
καὶ και and; even
πᾶς πας all; every
Ιουδα ιουδα Iouda; Iutha
ἤνεγκαν φερω carry; bring
δεκάτην δεκατη tithe
τοῦ ο the
πυροῦ πυρος and; even
τοῦ ο the
οἴνου οινος wine
καὶ και and; even
τοῦ ο the
ἐλαίου ελαιον oil
εἰς εις into; for
τοὺς ο the
θησαυροὺς θησαυρος treasure
13:12
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
הֵבִ֜יאוּ hēvˈîʔû בוא come
מַעְשַׂ֧ר maʕśˈar מַעֲשֵׂר tenth
הַ ha הַ the
דָּגָ֛ן ddāḡˈān דָּגָן corn
וְ wᵊ וְ and
הַ ha הַ the
תִּירֹ֥ושׁ ttîrˌôš תִּירֹושׁ wine
וְ wᵊ וְ and
הַ ha הַ the
יִּצְהָ֖ר yyiṣhˌār יִצְהָר oil
לָ לְ to
הַ the
אֹוצָרֹֽות׃ ʔôṣārˈôṯ אֹוצָר supply
13:12. et omnis Iuda adportabat decimam frumenti et vini et olei in horrea
And all Juda brought the tithe of the corn, and the wine, and the oil into the storehouses.
13:12. And all of Judah brought the tithes of the grain, and the wine, and the oil into the storehouses.
13:12. Then brought all Judah the tithe of the corn and the new wine and the oil unto the treasuries.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:12: brought: Neh 10:37-39, Neh 12:44; Lev 27:30; Num 18:20-26; Deu 14:22
treasuries: or, storehouses, Mal 3:10
John Gill
13:12 Then brought all Judah the tithe of corn, and the new wine, and the oil, into the treasuries. When they saw a reformation made, and things were going in their proper channel, and a right use would be made of their tithes, these given to proper persons, who were now reinstated in their office.
John Wesley
13:12 Bought - Out of the respect which they had to Nehemiah, and because they saw they would now be applied to their proper uses.
13:1313:13: Եւ հրամայեցի տալ ՚ի ձեռս Եղ՚իմայ քահանայի եւ Սադովկայ գրչի, եւ Փադայիայ որ է՛ր յՂեւտացւոցն, եւ ՚ի ձեռանէ նոցա Անանի որդի Զաքուր, որդի Մաթանայի. վասն զի հաւատարի՛մ էին նոքա որք բաժանէին՝ եւ տային եղբա՛րց իւրեանց[5181]։ [5181] Ոմանք. Անան որդի Սաքուր։
13 Ես հրամայեցի դրանք տալ Ելիմ քահանային, Սադոկ գրագրին եւ ղեւտացիներից մէկին՝ Փադայիային, եւ նրանց հետ՝ Զաքուրի որդի Անանին, Մաթանայի որդուն, որովհետեւ նրանք վստահելի էին մթերքներն իրենց եղբայրներին բաժանելու եւ տալու գործում:
13 Եւ գանձարաններուն վրայ Սեղեմիա քահանան ու Սադովկ դպիրը ու Ղեւտացիներէն Փադայիան գանձապետ կարգեցի ու Մաթանիային որդիին Զաքուրին որդին Անանը անոնց հետ էր. վասն զի անոնք հաւատարիմ կը սեպուէին ու անոնց գործը իրենց եղբայրներուն բաժին տալ էր։
Եւ հրամայեցի տալ ի ձեռս Սեղիմայ քահանայի եւ Սադովկայ գրչի, եւ Փադայեայ որ էր յՂեւտացւոցն, եւ [246]ի ձեռանէ նոցա Անան որդի Զաքուր, որդի Մաթանայի. վասն զի հաւատարիմ էին նոքա որք բաժանէին եւ տային եղբարց իւրեանց:

13:13: Եւ հրամայեցի տալ ՚ի ձեռս Եղ՚իմայ քահանայի եւ Սադովկայ գրչի, եւ Փադայիայ որ է՛ր յՂեւտացւոցն, եւ ՚ի ձեռանէ նոցա Անանի որդի Զաքուր, որդի Մաթանայի. վասն զի հաւատարի՛մ էին նոքա որք բաժանէին՝ եւ տային եղբա՛րց իւրեանց[5181]։
[5181] Ոմանք. Անան որդի Սաքուր։
13 Ես հրամայեցի դրանք տալ Ելիմ քահանային, Սադոկ գրագրին եւ ղեւտացիներից մէկին՝ Փադայիային, եւ նրանց հետ՝ Զաքուրի որդի Անանին, Մաթանայի որդուն, որովհետեւ նրանք վստահելի էին մթերքներն իրենց եղբայրներին բաժանելու եւ տալու գործում:
13 Եւ գանձարաններուն վրայ Սեղեմիա քահանան ու Սադովկ դպիրը ու Ղեւտացիներէն Փադայիան գանձապետ կարգեցի ու Մաթանիային որդիին Զաքուրին որդին Անանը անոնց հետ էր. վասն զի անոնք հաւատարիմ կը սեպուէին ու անոնց գործը իրենց եղբայրներուն բաժին տալ էր։
zohrab-1805▾ eastern-1994▾ western am▾
13:1313:13 И приставил я к кладовым Шелемию священника и Садока книжника и Федаию из левитов, и при них Ханана, сына Закхура, сына Матфании, потому что они считались верными. И на них {возложено} раздавать части братьям своим.
13:13 ἐπὶ επι in; on χεῖρα χειρ hand Σελεμια σελεμια the ἱερέως ιερευς priest καὶ και and; even Σαδδουκ σαδδουκ the γραμματέως γραμματευς scholar καὶ και and; even Φαδαια φαδαια from; away τῶν ο the Λευιτῶν λευιτης Leuΐtēs; Leitis καὶ και and; even ἐπὶ επι in; on χεῖρα χειρ hand αὐτῶν αυτος he; him Αναν αναν son Ζακχουρ ζακχουρ son Μαθανια μαθανια since; that πιστοὶ πιστος faithful ἐλογίσθησαν λογιζομαι account; count ἐπ᾿ επι in; on αὐτοὺς αυτος he; him μερίζειν μεριζω apportion; allocate τοῖς ο the ἀδελφοῖς αδελφος brother αὐτῶν αυτος he; him
13:13 וָ wā וְ and אֹוצְרָ֣ה ʔôṣᵊrˈā אצר store עַל־ ʕal- עַל upon אֹ֠וצָרֹות ʔôṣārôṯ אֹוצָר supply שֶׁלֶמְיָ֨ה šelemyˌā שֶׁלֶמְיָה Shelemiah הַ ha הַ the כֹּהֵ֜ן kkōhˈēn כֹּהֵן priest וְ wᵊ וְ and צָדֹ֣וק ṣāḏˈôq צָדֹוק Zadok הַ ha הַ the סֹּופֵ֗ר ssôfˈēr סֹפֵר scribe וּ û וְ and פְדָיָה֙ fᵊḏāyˌā פְּדָיָה Pedaiah מִן־ min- מִן from הַ ha הַ the לְוִיִּ֔ם lᵊwiyyˈim לֵוִי Levite וְ wᵊ וְ and עַל־ ʕal- עַל upon יָדָ֔ם yāḏˈām יָד hand חָנָ֥ן ḥānˌān חָנָן Hanan בֶּן־ ben- בֵּן son זַכּ֖וּר zakkˌûr זַכּוּר Zaccur בֶּן־ ben- בֵּן son מַתַּנְיָ֑ה mattanyˈā מַתַּנְיָה Mattaniah כִּ֤י kˈî כִּי that נֶאֱמָנִים֙ neʔᵉmānîm אמן be firm נֶחְשָׁ֔בוּ neḥšˈāvû חשׁב account וַ wa וְ and עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon לַ la לְ to חֲלֹ֥ק ḥᵃlˌōq חלק divide לַ la לְ to אֲחֵיהֶֽם׃ פ ʔᵃḥêhˈem . f אָח brother
13:13. et constituimus super horrea Selemiam sacerdotem et Sadoc scribam et Phadaiam de Levitis et iuxta eos Anan filium Zacchur filium Matthaniae quoniam fideles conprobati sunt et ipsis creditae sunt partes fratrum suorumAnd we set over the storehouses Selemias the priest, and Sadoc the scribe, and of the Levites Phadaia, and next to them Hanan the son of Zachur, the son of Mathania: for they were approved as faithful, and to them were committed the portions of their brethren.
13. And I made treasurers over the treasuries, Shelemiah the priest, and Zadok the scribe, and of the Levites, Pedaiah: and next to them was Hanan the son of Zaccur, the son of Mattaniah: for they were counted faithful, and their business was to distribute unto their brethren.
13:13. And we appointed over the storehouses, Shelemiah, the priest, and Zadok, the scribe, and Pedaiah from the Levites, and next to them Hanan, the son of Zaccur, the son of Mattaniah. For they had proven to be faithful. And so the portions of their brothers were entrusted to them.
13:13. And I made treasurers over the treasuries, Shelemiah the priest, and Zadok the scribe, and of the Levites, Pedaiah: and next to them [was] Hanan the son of Zaccur, the son of Mattaniah: for they were counted faithful, and their office [was] to distribute unto their brethren.
And I made treasurers over the treasuries, Shelemiah the priest, and Zadok the scribe, and of the Levites, Pedaiah: and next to them [was] Hanan the son of Zaccur, the son of Mattaniah: for they were counted faithful, and their office [was] to distribute unto their brethren:

13:13 И приставил я к кладовым Шелемию священника и Садока книжника и Федаию из левитов, и при них Ханана, сына Закхура, сына Матфании, потому что они считались верными. И на них {возложено} раздавать части братьям своим.
13:13
ἐπὶ επι in; on
χεῖρα χειρ hand
Σελεμια σελεμια the
ἱερέως ιερευς priest
καὶ και and; even
Σαδδουκ σαδδουκ the
γραμματέως γραμματευς scholar
καὶ και and; even
Φαδαια φαδαια from; away
τῶν ο the
Λευιτῶν λευιτης Leuΐtēs; Leitis
καὶ και and; even
ἐπὶ επι in; on
χεῖρα χειρ hand
αὐτῶν αυτος he; him
Αναν αναν son
Ζακχουρ ζακχουρ son
Μαθανια μαθανια since; that
πιστοὶ πιστος faithful
ἐλογίσθησαν λογιζομαι account; count
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
μερίζειν μεριζω apportion; allocate
τοῖς ο the
ἀδελφοῖς αδελφος brother
αὐτῶν αυτος he; him
13:13
וָ וְ and
אֹוצְרָ֣ה ʔôṣᵊrˈā אצר store
עַל־ ʕal- עַל upon
אֹ֠וצָרֹות ʔôṣārôṯ אֹוצָר supply
שֶׁלֶמְיָ֨ה šelemyˌā שֶׁלֶמְיָה Shelemiah
הַ ha הַ the
כֹּהֵ֜ן kkōhˈēn כֹּהֵן priest
וְ wᵊ וְ and
צָדֹ֣וק ṣāḏˈôq צָדֹוק Zadok
הַ ha הַ the
סֹּופֵ֗ר ssôfˈēr סֹפֵר scribe
וּ û וְ and
פְדָיָה֙ fᵊḏāyˌā פְּדָיָה Pedaiah
מִן־ min- מִן from
הַ ha הַ the
לְוִיִּ֔ם lᵊwiyyˈim לֵוִי Levite
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
יָדָ֔ם yāḏˈām יָד hand
חָנָ֥ן ḥānˌān חָנָן Hanan
בֶּן־ ben- בֵּן son
זַכּ֖וּר zakkˌûr זַכּוּר Zaccur
בֶּן־ ben- בֵּן son
מַתַּנְיָ֑ה mattanyˈā מַתַּנְיָה Mattaniah
כִּ֤י kˈî כִּי that
נֶאֱמָנִים֙ neʔᵉmānîm אמן be firm
נֶחְשָׁ֔בוּ neḥšˈāvû חשׁב account
וַ wa וְ and
עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon
לַ la לְ to
חֲלֹ֥ק ḥᵃlˌōq חלק divide
לַ la לְ to
אֲחֵיהֶֽם׃ פ ʔᵃḥêhˈem . f אָח brother
13:13. et constituimus super horrea Selemiam sacerdotem et Sadoc scribam et Phadaiam de Levitis et iuxta eos Anan filium Zacchur filium Matthaniae quoniam fideles conprobati sunt et ipsis creditae sunt partes fratrum suorum
And we set over the storehouses Selemias the priest, and Sadoc the scribe, and of the Levites Phadaia, and next to them Hanan the son of Zachur, the son of Mathania: for they were approved as faithful, and to them were committed the portions of their brethren.
13:13. And we appointed over the storehouses, Shelemiah, the priest, and Zadok, the scribe, and Pedaiah from the Levites, and next to them Hanan, the son of Zaccur, the son of Mattaniah. For they had proven to be faithful. And so the portions of their brothers were entrusted to them.
13:13. And I made treasurers over the treasuries, Shelemiah the priest, and Zadok the scribe, and of the Levites, Pedaiah: and next to them [was] Hanan the son of Zaccur, the son of Mattaniah: for they were counted faithful, and their office [was] to distribute unto their brethren.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:13: They were counted faithful - They were reported to me as persons in whom I could confide; they had been steady in God's ways and work, while others had been careless and relaxed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:13: I made: Neh 12:44; Ch2 31:12-15
Shelemiah: Neh 3:30
Pedaiah: Neh 8:4
next to them: Heb. at their hand
Zaccur: Neh 10:12
Mattaniah: Neh 11:22, Neh 12:35
counted: Neh 7:2; Kg2 12:15, Kg2 22:7; Luk 12:42, Luk 16:10-12; Act 6:3; Co1 4:2; Ti1 1:12; Ti1 3:10
their office: Heb. it was upon them
to distribute: Act 4:35, Act 6:1
John Gill
13:13 And I made treasurers over the treasuries,.... New ones, since the others appointed were either dead or unfaithful to their trust, Neh 12:44,
Shelemiah the priest, and Zadok the scribe; who also was a priest, as Ezra was both priest and scribe; one that besides his office as a priest was expert in the law, and capable of instructing others:
and of the Levites, Pedaiah, and next to them was Hanan the son of Zaccur, the son of Mattaniah, for they were counted faithful; had a good report of all that knew them, for men of fidelity and uprightness, and so fit for such a trust:
and their office was to distribute unto their brethren; to deliver to them their share in the tithes, first fruits, &c.
John Wesley
13:13 Faithful - By the consent of those who knew them. Such he now sought out the more diligently, because he had experience of the perfidiousness of the former trustees.
13:1413:14: Յիշեսցէ՛ զիս Աստուած յայնմ ամենայնի. եւ մի՛ ՚ի բացէ՛ արասցէ զողորմութիւն իւր յինէն. վասն զի արարի զայս ամենայն ՚ի տա՛ն Տեառն Աստուծոյ Իսրայէլի։
14 Թող Աստուած ինձ յիշի այս ամենի համար եւ ինձնից չհեռացնի իր ողորմութիւնը, որովհետեւ ես այս բոլորն արեցի Իսրայէլի Տէր Աստծու Տան համար:
14 Ո՛վ Աստուած իմ, ասոր համար զիս յիշէ ու քու տանդ մէջ եւ անոր ծառայութեանը մէջ իմ ըրած բարեգործութիւններս մի՛ ջնջեր։
[247]Յիշեսցէ զիս Աստուած յայնմ ամենայնի, եւ մի՛ ի բացէ արասցէ զողորմութիւն իւր յինէն. վասն զի արարի զայս ամենայն ի տան Տեառն Աստուծոյ Իսրայելի:

13:14: Յիշեսցէ՛ զիս Աստուած յայնմ ամենայնի. եւ մի՛ ՚ի բացէ՛ արասցէ զողորմութիւն իւր յինէն. վասն զի արարի զայս ամենայն ՚ի տա՛ն Տեառն Աստուծոյ Իսրայէլի։
14 Թող Աստուած ինձ յիշի այս ամենի համար եւ ինձնից չհեռացնի իր ողորմութիւնը, որովհետեւ ես այս բոլորն արեցի Իսրայէլի Տէր Աստծու Տան համար:
14 Ո՛վ Աստուած իմ, ասոր համար զիս յիշէ ու քու տանդ մէջ եւ անոր ծառայութեանը մէջ իմ ըրած բարեգործութիւններս մի՛ ջնջեր։
zohrab-1805▾ eastern-1994▾ western am▾
13:1413:14 Помяни меня за это, Боже мой, и не изгладь усердных дел моих, которые я сделал для дома Бога моего и для служения при нем!
13:14 μνήσθητί μναομαι remember; mindful μου μου of me; mine ὁ ο the θεός θεος God ἐν εν in ταύτῃ ουτος this; he καὶ και and; even μὴ μη not ἐξαλειφθήτω εξαλειφω erase; wipe out ἔλεός ελεος mercy μου μου of me; mine ὃ ος who; what ἐποίησα ποιεω do; make ἐν εν in οἴκῳ οικος home; household κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God
13:14 זָכְרָה־ zoḵrā- זכר remember לִּ֥י llˌî לְ to אֱלֹהַ֖י ʔᵉlōhˌay אֱלֹהִים god(s) עַל־ ʕal- עַל upon זֹ֑את zˈōṯ זֹאת this וְ wᵊ וְ and אַל־ ʔal- אַל not תֶּ֣מַח tˈemaḥ מחה wipe חֲסָדַ֗י ḥᵃsāḏˈay חֶסֶד loyalty אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשִׂ֛יתִי ʕāśˈîṯî עשׂה make בְּ bᵊ בְּ in בֵ֥ית vˌêṯ בַּיִת house אֱלֹהַ֖י ʔᵉlōhˌay אֱלֹהִים god(s) וּ û וְ and בְ vᵊ בְּ in מִשְׁמָרָֽיו׃ mišmārˈāʸw מִשְׁמָר guard
13:14. memento mei Deus meus pro hoc et ne deleas miserationes meas quas feci in domo Dei mei et in caerimoniis eiusRemember me, O my God, for this thing, and wipe not out my kindnesses, which I have done relating to the house of my God and his ceremonies.
14. Remember me, O my God, concerning this, and wipe not out my good deeds that I have done for the house of my God, and for the observances thereof.
13:14. Remember me, O my God, because of this, and may you not wipe away my acts of compassion, which I have done for the house of my God and for his ceremonies.
13:14. Remember me, O my God, concerning this, and wipe not out my good deeds that I have done for the house of my God, and for the offices thereof.
Remember me, O my God, concerning this, and wipe not out my good deeds that I have done for the house of my God, and for the offices thereof:

13:14 Помяни меня за это, Боже мой, и не изгладь усердных дел моих, которые я сделал для дома Бога моего и для служения при нем!
13:14
μνήσθητί μναομαι remember; mindful
μου μου of me; mine
ο the
θεός θεος God
ἐν εν in
ταύτῃ ουτος this; he
καὶ και and; even
μὴ μη not
ἐξαλειφθήτω εξαλειφω erase; wipe out
ἔλεός ελεος mercy
μου μου of me; mine
ος who; what
ἐποίησα ποιεω do; make
ἐν εν in
οἴκῳ οικος home; household
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
13:14
זָכְרָה־ zoḵrā- זכר remember
לִּ֥י llˌî לְ to
אֱלֹהַ֖י ʔᵉlōhˌay אֱלֹהִים god(s)
עַל־ ʕal- עַל upon
זֹ֑את zˈōṯ זֹאת this
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תֶּ֣מַח tˈemaḥ מחה wipe
חֲסָדַ֗י ḥᵃsāḏˈay חֶסֶד loyalty
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָשִׂ֛יתִי ʕāśˈîṯî עשׂה make
בְּ bᵊ בְּ in
בֵ֥ית vˌêṯ בַּיִת house
אֱלֹהַ֖י ʔᵉlōhˌay אֱלֹהִים god(s)
וּ û וְ and
בְ vᵊ בְּ in
מִשְׁמָרָֽיו׃ mišmārˈāʸw מִשְׁמָר guard
13:14. memento mei Deus meus pro hoc et ne deleas miserationes meas quas feci in domo Dei mei et in caerimoniis eius
Remember me, O my God, for this thing, and wipe not out my kindnesses, which I have done relating to the house of my God and his ceremonies.
13:14. Remember me, O my God, because of this, and may you not wipe away my acts of compassion, which I have done for the house of my God and for his ceremonies.
13:14. Remember me, O my God, concerning this, and wipe not out my good deeds that I have done for the house of my God, and for the offices thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:14: Wipe not out my good deeds - If thou wert strict to mark what is done amiss, even my good deeds must be wiped out; but, Lord, remember me in thy mercy, and let my upright conduct be acceptable to thee!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:14: Remember me: Neh 13:22, Neh 13:31, Neh 5:19; Psa 122:6-9; Heb 6:10; Rev 3:5
wipe not: If thou wert strict to mark what is done amiss, even my good deeds must be wiped out. but, Lord, remember me in thy mercy, and let my upright conduct be acceptable to Thee! By some, Nehemiah has been thought to deal too much with God on the principle of merit. That he wished God to remember him for good is sufficiently evident, and who does not wish the same? But that he expected heaven for his good deeds does not appear; for it is perfectly clear that he expected nothing from God but through the greatness of his mercy. Neh 13:22
good deeds: Heb. kindnesses
house: Ch1 29:3; Ch2 24:16, Ch2 31:20, Ch2 31:21; Ezr 7:20, Ezr 7:24, Ezr 7:27; Psa 122:6-9
offices: or, observations
Geneva 1599
13:14 Remember me, O my God, concerning this, and wipe not out my (f) good deeds that I have done for the house of my God, and for the offices thereof.
(f) He protests that he did his duty with a good conscience yet he does not justify himself in it, but desires God to favour him and to be merciful to him for his own goodness' sake, as in (Neh 13:22, Neh 13:31).
John Gill
13:14 Remember me, O my God, concerning this,.... Not in a way of strict justice, as if he thought he merited anything at the hand of God for what he had done; but in a way of grace and mercy, that he would graciously accept thereof, as done for the honour of his name, and overlook all failings and infirmities therein, see Neh 13:22
and wipe not out my good deeds that I have done for the house of my God, and for the offices thereof; for the support of the worship of God in the temple, and for the regulating of the wards and courses in it, both priests and Levites, and for the maintenance of them; which being done from a right principle, love to God, and with a right view, the glory of his name, might be truly reckoned good works: and which he desires might not be wiped or blotted out of the book of his remembrance, see Hos 6:10.
13:1513:15: Յաւուրսն յայնոսիկ տեսանէի ՚ի Հրէաստանի՝ զի հարկանէին հնձանս յաւուր շաբաթու, եւ բերէին զորայսն ընդ դրունս Երուսաղեմի. եւ կախէին բեռն գրաստուց զգինի եւ զխաղող եւ զթուզ. բարձեալ բեռինս բերէին յԵրուսաղէմ յաւուր շաբաթու. եւ կալեալ վկայս զի վաճառէին յաւուր շաբաթու[5182]. [5182] Ոմանք. Զորայս ընդ դրունսն յԵրուսաղէմ։
15 Այն օրերին տեսայ, որ Հրէաստանում շաբաթ օրով հնձաններ էին տրորում, հնձած խրձեր էին բերում Երուսաղէմի դռներով. գրաստներին բարձել էին գինու, խաղողի եւ թզի բեռներ եւ շաբաթ օրով բեռները բերում էին Երուսաղէմ: Ես վկաներ բռնեցի, որ նրանք շաբաթ օրը վաճառք են անում:
15 Այն օրերը Հրէաստանի մէջ տեսայ թէ շաբաթ օրը խաղող կը կոխէին ու ցորենի որաներ կը բերէին ու էշերու վրայ բեռ կը բեռցնէին, նաեւ գինի, խաղող, թուզ ու ամէն տեսակ բեռ տեսայ, որոնք շաբաթ օրը Երուսաղէմ կը բերէին ու ես ուտելիք ծախած օրերնին զանոնք յանդիմանեցի*։
Յաւուրսն յայնոսիկ տեսանէի ի Հրէաստանի` զի հարկանէին հնձանս յաւուր շաբաթու, եւ բերէին զորայսն [248]ընդ դրունս Երուսաղեմի``. եւ կախէին բեռն գրաստուց, զգինի եւ զխաղող եւ զթուզ, բարձեալ բեռինս բերէին յԵրուսաղէմ յաւուր շաբաթու. եւ [249]կալեալ վկայս` զի վաճառէին յաւուր շաբաթու:

13:15: Յաւուրսն յայնոսիկ տեսանէի ՚ի Հրէաստանի՝ զի հարկանէին հնձանս յաւուր շաբաթու, եւ բերէին զորայսն ընդ դրունս Երուսաղեմի. եւ կախէին բեռն գրաստուց զգինի եւ զխաղող եւ զթուզ. բարձեալ բեռինս բերէին յԵրուսաղէմ յաւուր շաբաթու. եւ կալեալ վկայս զի վաճառէին յաւուր շաբաթու[5182].
[5182] Ոմանք. Զորայս ընդ դրունսն յԵրուսաղէմ։
15 Այն օրերին տեսայ, որ Հրէաստանում շաբաթ օրով հնձաններ էին տրորում, հնձած խրձեր էին բերում Երուսաղէմի դռներով. գրաստներին բարձել էին գինու, խաղողի եւ թզի բեռներ եւ շաբաթ օրով բեռները բերում էին Երուսաղէմ: Ես վկաներ բռնեցի, որ նրանք շաբաթ օրը վաճառք են անում:
15 Այն օրերը Հրէաստանի մէջ տեսայ թէ շաբաթ օրը խաղող կը կոխէին ու ցորենի որաներ կը բերէին ու էշերու վրայ բեռ կը բեռցնէին, նաեւ գինի, խաղող, թուզ ու ամէն տեսակ բեռ տեսայ, որոնք շաբաթ օրը Երուսաղէմ կը բերէին ու ես ուտելիք ծախած օրերնին զանոնք յանդիմանեցի*։
zohrab-1805▾ eastern-1994▾ western am▾
13:1513:15 В те дни я увидел в Иудее, что в субботу топчут точила, возят снопы и навьючивают ослов вином, виноградом, смоквами и всяким грузом, и отвозят в субботний день в Иерусалим. И я строго выговорил {им} в тот же день, когда они продавали съестное.
13:15 ἐν εν in ταῖς ο the ἡμέραις ημερα day ἐκείναις εκεινος that εἶδον οραω view; see ἐν εν in Ιουδα ιουδα Iouda; Iutha πατοῦντας πατεω trample ληνοὺς ληνος trough; vat ἐν εν in τῷ ο the σαββάτῳ σαββατον Sabbath; week καὶ και and; even φέροντας φερω carry; bring δράγματα δραγμα and; even ἐπιγεμίζοντας επιγεμιζω in; on τοὺς ο the ὄνους ονος donkey καὶ και and; even οἶνον οινος wine καὶ και and; even σταφυλὴν σταφυλη grapes καὶ και and; even σῦκα συκον fig καὶ και and; even πᾶν πας all; every βάσταγμα βασταγμα and; even φέροντας φερω carry; bring εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem ἐν εν in ἡμέρᾳ ημερα day τοῦ ο the σαββάτου σαββατον Sabbath; week καὶ και and; even ἐπεμαρτυράμην επιμαρτυρεω thoroughly testify ἐν εν in ἡμέρᾳ ημερα day πράσεως πρασις he; him
13:15 בַּ ba בְּ in † הַ the יָּמִ֣ים yyāmˈîm יֹום day הָ hā הַ the הֵ֡מָּה hˈēmmā הֵמָּה they רָאִ֣יתִי rāʔˈîṯî ראה see בִֽ vˈi בְּ in יהוּדָ֣ה׀ yhûḏˈā יְהוּדָה Judah דֹּֽרְכִֽים־ dˈōrᵊḵˈîm- דרך tread גִּתֹּ֣ות׀ gittˈôṯ גַּת wine-press בַּ ba בְּ in † הַ the שַּׁבָּ֡ת ššabbˈāṯ שַׁבָּת sabbath וּ û וְ and מְבִיאִ֣ים mᵊvîʔˈîm בוא come הָ hā הַ the עֲרֵמֹ֣ות ʕᵃrēmˈôṯ עֲרֵמָה heap וְֽ wᵊˈ וְ and עֹמְסִ֪ים ʕōmᵊsˈîm עמס load עַל־ ʕal- עַל upon הַ ha הַ the חֲמֹרִ֟ים ḥᵃmōrˈîm חֲמֹור he-ass וְ wᵊ וְ and אַף־ ʔaf- אַף even יַ֜יִן yˈayin יַיִן wine עֲנָבִ֤ים ʕᵃnāvˈîm עֵנָב grape וּ û וְ and תְאֵנִים֙ ṯᵊʔēnîm תְּאֵנָה fig וְ wᵊ וְ and כָל־ ḵol- כֹּל whole מַשָּׂ֔א maśśˈā מַשָּׂא burden וּ û וְ and מְבִיאִ֥ים mᵊvîʔˌîm בוא come יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day הַ ha הַ the שַּׁבָּ֑ת ššabbˈāṯ שַׁבָּת sabbath וָ wā וְ and אָעִ֕יד ʔāʕˈîḏ עוד warn, to witness בְּ bᵊ בְּ in יֹ֖ום yˌôm יֹום day מִכְרָ֥ם miḵrˌām מכר sell צָֽיִד׃ ṣˈāyiḏ צַיִד provision
13:15. in diebus illis vidi in Iuda calcabant torcularia in sabbato portantes acervos et onerantes super asinos vinum et uvas et ficus et omne onus et inferentes Hierusalem in die sabbati et contestatus sum ut in die qua vendere liceret venderentIn those days I saw in Juda some treading the presses on the sabbath, and carrying sheaves, and lading asses with wine, and grapes, and figs, and all manner of burthens, and bringing them into Jerusalem on the sabbath day. And I charged them that they should sell on a day on which it was lawful to sell.
15. In those days saw I in Judah some treading winepresses on the sabbath, and bringing in sheaves, and lading asses ; as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem on the sabbath day: and I testified in the day wherein they sold victuals.
13:15. In those days, I saw, in Judah, some who were treading the presses on the Sabbath, and who were carrying sheaves, and placing on donkeys burdens of wine, and of grapes, and of figs, and all manner of burdens, and who were bringing these into Jerusalem on the day of the Sabbath. And I contended with them, so that they would sell on a day when it was permitted to sell.
13:15. In those days saw I in Judah [some] treading wine presses on the sabbath, and bringing in sheaves, and lading asses; as also wine, grapes, and figs, and all [manner of] burdens, which they brought into Jerusalem on the sabbath day: and I testified [against them] in the day wherein they sold victuals.
In those days saw I in Judah [some] treading wine presses on the sabbath, and bringing in sheaves, and lading asses; as also wine, grapes, and figs, and all [manner of] burdens, which they brought into Jerusalem on the sabbath day: and I testified [against them] in the day wherein they sold victuals:

13:15 В те дни я увидел в Иудее, что в субботу топчут точила, возят снопы и навьючивают ослов вином, виноградом, смоквами и всяким грузом, и отвозят в субботний день в Иерусалим. И я строго выговорил {им} в тот же день, когда они продавали съестное.
13:15
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
ἐκείναις εκεινος that
εἶδον οραω view; see
ἐν εν in
Ιουδα ιουδα Iouda; Iutha
πατοῦντας πατεω trample
ληνοὺς ληνος trough; vat
ἐν εν in
τῷ ο the
σαββάτῳ σαββατον Sabbath; week
καὶ και and; even
φέροντας φερω carry; bring
δράγματα δραγμα and; even
ἐπιγεμίζοντας επιγεμιζω in; on
τοὺς ο the
ὄνους ονος donkey
καὶ και and; even
οἶνον οινος wine
καὶ και and; even
σταφυλὴν σταφυλη grapes
καὶ και and; even
σῦκα συκον fig
καὶ και and; even
πᾶν πας all; every
βάσταγμα βασταγμα and; even
φέροντας φερω carry; bring
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
ἐν εν in
ἡμέρᾳ ημερα day
τοῦ ο the
σαββάτου σαββατον Sabbath; week
καὶ και and; even
ἐπεμαρτυράμην επιμαρτυρεω thoroughly testify
ἐν εν in
ἡμέρᾳ ημερα day
πράσεως πρασις he; him
13:15
בַּ ba בְּ in
הַ the
יָּמִ֣ים yyāmˈîm יֹום day
הָ הַ the
הֵ֡מָּה hˈēmmā הֵמָּה they
רָאִ֣יתִי rāʔˈîṯî ראה see
בִֽ vˈi בְּ in
יהוּדָ֣ה׀ yhûḏˈā יְהוּדָה Judah
דֹּֽרְכִֽים־ dˈōrᵊḵˈîm- דרך tread
גִּתֹּ֣ות׀ gittˈôṯ גַּת wine-press
בַּ ba בְּ in
הַ the
שַּׁבָּ֡ת ššabbˈāṯ שַׁבָּת sabbath
וּ û וְ and
מְבִיאִ֣ים mᵊvîʔˈîm בוא come
הָ הַ the
עֲרֵמֹ֣ות ʕᵃrēmˈôṯ עֲרֵמָה heap
וְֽ wᵊˈ וְ and
עֹמְסִ֪ים ʕōmᵊsˈîm עמס load
עַל־ ʕal- עַל upon
הַ ha הַ the
חֲמֹרִ֟ים ḥᵃmōrˈîm חֲמֹור he-ass
וְ wᵊ וְ and
אַף־ ʔaf- אַף even
יַ֜יִן yˈayin יַיִן wine
עֲנָבִ֤ים ʕᵃnāvˈîm עֵנָב grape
וּ û וְ and
תְאֵנִים֙ ṯᵊʔēnîm תְּאֵנָה fig
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
מַשָּׂ֔א maśśˈā מַשָּׂא burden
וּ û וְ and
מְבִיאִ֥ים mᵊvîʔˌîm בוא come
יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
הַ ha הַ the
שַּׁבָּ֑ת ššabbˈāṯ שַׁבָּת sabbath
וָ וְ and
אָעִ֕יד ʔāʕˈîḏ עוד warn, to witness
בְּ bᵊ בְּ in
יֹ֖ום yˌôm יֹום day
מִכְרָ֥ם miḵrˌām מכר sell
צָֽיִד׃ ṣˈāyiḏ צַיִד provision
13:15. in diebus illis vidi in Iuda calcabant torcularia in sabbato portantes acervos et onerantes super asinos vinum et uvas et ficus et omne onus et inferentes Hierusalem in die sabbati et contestatus sum ut in die qua vendere liceret venderent
In those days I saw in Juda some treading the presses on the sabbath, and carrying sheaves, and lading asses with wine, and grapes, and figs, and all manner of burthens, and bringing them into Jerusalem on the sabbath day. And I charged them that they should sell on a day on which it was lawful to sell.
13:15. In those days, I saw, in Judah, some who were treading the presses on the Sabbath, and who were carrying sheaves, and placing on donkeys burdens of wine, and of grapes, and of figs, and all manner of burdens, and who were bringing these into Jerusalem on the day of the Sabbath. And I contended with them, so that they would sell on a day when it was permitted to sell.
13:15. In those days saw I in Judah [some] treading wine presses on the sabbath, and bringing in sheaves, and lading asses; as also wine, grapes, and figs, and all [manner of] burdens, which they brought into Jerusalem on the sabbath day: and I testified [against them] in the day wherein they sold victuals.
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
15-22. Заботы Неемии об охранении субботнего покоя. Субботний покой нарушался полевыми работами и торговлей, которую производили жившие в Иудее тиряне. После выговора знатнейшим, на обязанности которых лежало охранение порядка, Неемия предпринял строгие меры к недопущению нарушения субботы. Он отдал приказание запирать вечером накануне субботы городские ворота и не отпирать их до утра после суббогы. А так как выход из города все-таки дозволялся, то для того, чтобы никакая ноша не проносилась через ворота, около них была поставлена стража.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Charge Respecting the Sabbath. B. C. 434.

15 In those days saw I in Judah some treading wine presses on the sabbath, and bringing in sheaves, and lading asses; as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem on the sabbath day: and I testified against them in the day wherein they sold victuals. 16 There dwelt men of Tyre also therein, which brought fish, and all manner of ware, and sold on the sabbath unto the children of Judah, and in Jerusalem. 17 Then I contended with the nobles of Judah, and said unto them, What evil thing is this that ye do, and profane the sabbath day? 18 Did not your fathers thus, and did not our God bring all this evil upon us, and upon this city? yet ye bring more wrath upon Israel by profaning the sabbath. 19 And it came to pass, that when the gates of Jerusalem began to be dark before the sabbath, I commanded that the gates should be shut, and charged that they should not be opened till after the sabbath: and some of my servants set I at the gates, that there should no burden be brought in on the sabbath day. 20 So the merchants and sellers of all kind of ware lodged without Jerusalem once or twice. 21 Then I testified against them, and said unto them, Why lodge ye about the wall? if ye do so again, I will lay hands on you. From that time forth came they no more on the sabbath. 22 And I commanded the Levites that they should cleanse themselves, and that they should come and keep the gates, to sanctify the sabbath day. Remember me, O my God, concerning this also, and spare me according to the greatness of thy mercy.
Here is another instance of that blessed reformation in which Nehemiah was so active. He revived sabbath-sanctification, and maintained the authority of the fourth commandment; and a very good deed this was for the house of God and the offices thereof, for, where holy time is over-looked and made nothing of, it is not strange if all holy duties be neglected. Here is,
I. A remonstrance of the abuse. The law of the sabbath was very strict and much insisted one, and with good reason, for religion is never in the throne while sabbaths are trodden under foot. But Nehemiah discovered even in Judah, among those to whom sabbaths were given for a sign, this law wretchedly violated. His own eyes were his informers. Magistrates who are in care to discharge their duty aright will as much as may be see with their own eyes, and accomplish a diligent search to find out that which is evil. To his great grief it appeared that there was a general profanation of the sabbath, that holy day, even in Jerusalem, that holy city, which was so lately dedicated to God. 1. The husbandmen trod their wine-presses and brought home their corn on that day (v. 15), through there was an express command that in earing-time, and in harvest-time, they should rest on the sabbaths (Exod. xxxiv. 21), because then they might be tempted to take a greater liberty, and to fancy that God would indulge them in it. 2. The carriers loaded their asses with all manner of burdens, and made no scruple of it, though there was a particular proviso in the law for the cattle resting (Deut. v. 14) and that they should bear no burden on the sabbath day, Jer. xvii. 21. 3. The hawkers, and pedlars, and petty chapmen, that were men of Tyre, that famous trading city, sold all manner of wares on the sabbath day (v. 16); and the children of Judah and Jerusalem had so little grace as to buy of them, and so encourage them in making our Father's day a day of merchandise, contrary to the law of the fourth commandment, which forbids the doing any manner of work. No wonder there was a general decay of religion and corruption of manners among this people when they forsook the sanctuary and profaned the sabbath.
II. The reformation of it. Those that are jealous for the honour of God cannot bear to see his sabbath profaned. Observe in what method this good man proceeded in his zeal for the sabbath.
1. He testified against those who profaned it, v. 15, and again v. 21. He not only expressed his own dislike of it, but endeavoured to convince them that it was a great sin, and showed them the testimony of the word of God against it. He would not punish it till he had laid open the evil of it.
2. He reasoned with the rulers concerning it, took the nobles of Judah to task, and contended with them, v. 17. The greatest of men are not too high to be told of their faults by those whose proper office it is to reprove them; nay, great men should be, as here, contended with in the first place, because of the influence they have upon others.
(1.) He charges them with it: You do it. They did not carry corn, nor sell fish, but, [1.] They connived at those that did, and did not use their power to restrain them, and so made themselves guilty, as those magistrates do who bear the sword in vain. [2.] They set a bad example in other things. If the nobles allowed themselves in sports and recreations, in idle visits and idle talk, on the sabbath day, the men of business, both in city and country, would profane it by their worldly employments, as more justifiable. We must be responsible for the sins which others are led to commit by our example.
(2.) He charges it upon them as an evil thing, for so it is, proceeding from a great contempt of God and our own souls.
(3.) He reasons the case with them (v. 18), and shows them that sabbath breaking was one of the sins for which God had brought judgments upon them, and that if they did not take warning, but returned to the same sins again, they had reason to expect further judgments: You bring more wrath upon Israel by profaning the sabbath. Thus Ezra concluded, If we again break thy commandments, wilt not thou be angry with us till thou hast consumed us? Ezra ix. 14.
3. He took care to prevent the profanation of the sabbath, as one that aimed only at reformation. If he could reform them, he would not punish them, and, if he should punish them, it was but that he might reform them. This is an example to magistrates to be heirs of restraint, and prudently to use the bit and bridle, that there may be no occasion for the lash. (1.) He ordered the gates of Jerusalem to be kept shut from the evening before the sabbath to the morning after, and set his own servants (whose care, courage and honesty, he could confide in) to watch them, that no burdens should be brought in on the sabbath day, nor late the night before, nor early in the morning after, lest sabbath time should be encroached upon, v. 19. Those that came in to worship in the courts of the temple were no doubt admitted to pass and repass, but none that came to sell goods; they were forced to lodge without the city (v. 20), where no doubt they wished the sabbath were gone, that they might sell corn. (2.) He threatened those who came with goods to the gates, who pressed hard for entrance, telling them that, if they came again, he would certainly lay hands on them (v. 21), and this deterred them from coming any more. Note, If reformers will but put on resolution, more may be done towards the breaking of bad customs than they can imagine. Vice connived at is indeed a daring thing, and will bid defiance to counsel and reproof; but it may be made cowardly, and will be so when magistrates make themselves a terror to it. The king that sits on the throne of judgment scatters away all evil with his eyes. (3.) He charged the Levites to take care about the due sanctifying of the sabbath, that they should cleanse themselves in the first place, and so give a good example to the people, and that they should some of them come and keep the gates, v. 22. Because he and his servants must shortly return to court, he would leave this charge with some that might abide by it, that not only when he was present, but in his absence, the sabbath might be sanctified. Then there is likely to be a reformation, in this and other respects, when magistrates and ministers join their forces. The courage, zeal, and prudence of Nehemiah in this matter, are here recorded for our imitation; and we have reason to think that the cure he wrought was lasting; for, in our Saviour's time, we find the Jews in the other extreme, over-scrupulous in the ceremonial part of sabbath-sanctification.
4. He concludes this passage with a prayer (v. 22), in which observe, (1.) The petitions: Remember me (as the thief on the cross, Lord, remember me); that is enough. God's thoughts to us ward are very precious, Ps. xl. 5. He adds, Spare me. So far is he from thinking that what he had done did properly merit a reward in strict justice that he cries earnestly to God to spare him, as Jeremiah (ch. xv. 15), Take me not away in thy long-suffering (ch. x. 24), Correct me not in anger, and (ch. xvii. 17), Be not a terror to me. Note, The best saints, even when they do the best actions, stand in need of sparing mercy; for there is not a just man that doeth good and sinneth not. (2.) The plea: According to the greatness (or multitude) of thy mercies. Note, God's mercy is what we must depend upon, and not any merit of our own, when we appear before God.
Adam Clarke: Commentary on the Bible - 1831
13:15: Treading wine-presses - The Sabbath appears to have been totally disregarded.
Albert Barnes: Notes on the Bible - 1834
13:15: The desecration of the Sabbath is first brought into prominence among the sins of the Jewish people by Jeremiah Jer 17:21-27. It could not but have gained ground during the captivity, when foreign masters would not have allowed the cessation of labor for one day in seven. On the return from the captivity, the sabbatical rest appears to have been one of the institutions most difficult to re-establish.
In the day - Some render, "concerning the day."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:15: treading wine: Exo 20:8-11, Exo 34:21, Exo 35:2; Isa 58:13; Eze 20:13
burdens: Neh 10:31; Num 15:32-36; Jer 17:21, Jer 17:22, Jer 17:24, Jer 17:27
I testified: Neh 13:21, Neh 9:29; Deu 8:19; Ch2 24:19; Psa 50:7; Jer 42:19; Mic 6:3; Act 2:40; Act 20:21; Gal 5:3; Eph 4:17; Th1 4:6; Rev 22:18, Rev 22:19
Carl Friedrich Keil and Franz Delitzsch
13:15
Field-work and trading on the Sabbath done away with. - Neh 13:15. In those days, i.e., when he was occupied with the arrangements for worship, Nehemiah saw in Judah (in the province) some treading wine-presses on the Sabbath, and bringing in sheaves, and lading asses, and also wine, grapes, and figs, and all kinds of burdens, and bringing it to Jerusalem on the Sabbath-day. The מביאים is again taken up by the second וּמביאים, and more closely defined by the addition: to Jerusalem. Robinson describes an ancient wine-press in his Biblical Researches, p. 178. On כּל־משּׂא, comp. Jer 17:21. ואעיד, and I testified (against them), i.e., warned them on the day wherein they sold victuals. ציד, food, victuals; Ps 132:15; Josh 9:5, Josh 9:14. He warned them no longer to sell victuals on the Sabbath-day. Bertheau, on the contrary, thinks that Nehemiah saw how the market people in the neighbourhood of Jerusalem started while it was still the Sabbath, not for the purpose of selling during that day, but for that of being early in the market on the next day, or the next but one. The text, however, offers no support to such a notion. In Neh 13:16 it is expressly said that selling took place in Jerusalem on the Sabbath; and the very bringing thither of wine, grapes, etc., on the Sabbath, presupposes that the sale of these articles was transacted on that day.
Neh 13:16
Tyrians also were staying therein, bringing fish and all kind of ware (מכר), and sold it on the Sabbath to the sons of Judah and in Jerusalem. ישׁב is by most expositors translated, to dwell; but it is improbable that Tyrians would at that time dwell or settle at Jerusalem: hence ישׁב here means to sit, i.e., to stay awhile undisturbed, to tarry.
Neh 13:17-18
Nehemiah reproved the nobles of Judah for this profanation of the Sabbath, reminding them how their fathers (forefathers) by such acts (as rebuked e.g., by Jeremiah, Jer 17:21.) had brought upon the people and the city great evil, i.e., the misery of their former exile and present oppression; remarking in addition, "and ye are bringing more wrath upon Israel, profaning the Sabbath," i.e., you are only increasing the wrath of God already lying upon Israel, by your desecration of the Sabbath. Comp. on the last thought, Ezra 10:10, Ezra 10:14. He also instituted measures for the abolition of this trespass.
Neh 13:19
He commanded that the gates of Jerusalem should be closed when it began to be dark before the Sabbath, and not re-opened till the Sabbath was over. In the description of this measure the command and its execution are intermixed, or rather the execution is brought forward as the chief matter, and the command inserted therein. "And it came to pass, as soon as the gates of Jerusalem were dark (i.e., when it was dark in the gates) before the Sabbath, I commanded, and the gates were shut; and I commanded that they should not be opened till after the Sabbath," i.e., after sunset on the Sabbath-day. צלל, in the sense of to grow dark, occurs in Hebrew only here, and is an Aramaean expression. Nehemiah also placed some of his servants at the gates, that no burdens, i.e., no wares, victuals, etc., might be brought in on the Sabbath. אשׁר is wanting before יבוא לא; the command is directly alluded to, and, with the command, must be supplied before יבוא לא. The placing of the watch was necessary, because the gates could not be kept strictly closed during the whole of the day, and ingress and egress thus entirely forbidden to the inhabitants.
Neh 13:20
Then the merchants and sellers of all kinds of ware remained throughout the night outside Jerusalem, once and twice. Thus, because egress from the city could not be refused to the inhabitants, the rest of the Sabbath was broken outside the gates. Nehemiah therefore put an end to this misdemeanour also.
Neh 13:21
He warned the merchants to do this no more, threatening them: "If you do (this) again (i.e., pass the night before the walls), I will lay hands on you," i.e., drive you away by force. The form לנים for לנים occurs only here as a "semi-passive" formation; comp. Ewald, 151, b. From that time forth they came no more on the Sabbath.
Neh 13:22
A further measure taken by Nehemiah for the sanctification of the Sabbath according to the law, is so briefly narrated, that it does not plainly appear in what it consisted. "I commanded the Levites that they should cleanse themselves, and they should come keep the gates to sanctify the Sabbath-day." The meaning of the words השּׁערים שׁמרים בּאים is doubtful. The Masoretes have separated בּאים from שׁמרים by Sakeph; while de Wette, Bertheau, and others combine these words: and that they should come to the keepers of the doors. This translation cannot be justified by the usage of the language; for בּוא with an accusative of the person occurs only, as may be proved, in prophetical and poetical diction (Job 20:22; Prov 10:24; Is 41:25; Ezek 32:11), and then in the sense of to come upon some one, to surprise him, and never in the meaning of to come or go to some one. Nor does this unjustifiable translation give even an appropriate sense. Why should the Levites go to the doorkeepers to sanctify the Sabbath? Bertheau thinks it was for the purpose of solemnly announcing to the doorkeepers that the holy day had begun, or to advertise them by some form of consecration of its commencement. This, however, would have been either a useless or unmeaning ceremony. Hence we must relinquish this connection of the words, and either combine השּׁערים שׁמרים as an asyndeton with בּאים: coming and watching the gates, or: coming as watchers of the gates; and then the measure taken would consist in the appointment of certain Levites to keep the gates on the Sabbath, as well as the ordinary keepers, thus consecrating the Sabbath as a holy day above ordinary days. Nehemiah concludes the account of the abolition of this irregularity, as well as the preceding, by invoking a blessing upon himself; comp. rem. on Neh 13:14. על חוּסה like Joel 2:17.
Geneva 1599
13:15 In those days saw I in Judah [some] treading wine presses on the sabbath, and bringing in sheaves, and lading asses; as also wine, grapes, and figs, and all [manner of] burdens, which they brought into Jerusalem on the sabbath day: and (g) I testified [against them] in the day wherein they sold victuals.
(g) I declared to them that God would not allow such transgressors of his law to go unpunished.
John Gill
13:15 In those days saw I in Judah some treading winepresses on the sabbath,.... Which was not a work of necessity, and so did not drive away the sabbath, as the Jews express themselves, but might have been deferred to another day:
and bringing in sheaves; of wheat, it being the time of wheat harvest:
and lading asses; with goods to be carried from place to place, and sold on that day; this was contrary to the express law, for the ass was to rest, Deut 5:14,
as also wine, grapes, and figs: it being the time of ingathering the fruits of the earth:
and all manner of burdens, which they brought into Jerusalem on the sabbath day; besides those borne on asses, others were carried on men's shoulders; this was contrary to the law of the sabbath, which required that both men and beasts should have rest:
and I testified against them in the day wherein they sold victuals; that is, the sabbath day; and if it was not lawful to sell food, then not anything else; so far from it, that according to the Jewish canons (f), such that were in partnership might not discourse together of what they should sell or buy on the morrow, the day after the sabbath; and so far from gathering and carrying grapes and figs, that a man might not go into his gardens and fields to see what were wanting, or how the fruits were: now Nehemiah admonished the Jews of these evils they committed, and testified against them as breakers of the law, and called heaven and earth to testify against them, should they go on to violate it.
(f) Maimon. Hilchot Sabbat, c. 24. sect. 1, 2.
Robert Jamieson, A. R. Fausset and David Brown
13:15 THE VIOLATION OF THE SABBATH. (Neh. 13:15-31)
In those days saw I in Judah some treading wine-presses on the sabbath--The cessation of the temple services had been necessarily followed by a public profanation of the Sabbath, and this had gone so far that labor was carried on in the fields, and fish brought to the markets on the sacred day. Nehemiah took the decisive step of ordering the city gates to be shut, and not to be opened, till the Sabbath was past; and in order to ensure the faithful execution of this order, he stationed some of his own servants as guards, to prevent the introduction of any commodities on that day. On the merchants and various dealers finding admission denied them, they set up booths outside the walls, in hopes of still driving a traffic with the peasantry; but the governor threatened, if they continued, to adopt violent measures for their removal. For this purpose a body of Levites was stationed as sentinels at the gate, with discretionary powers to protect the sanctification of the Sabbath.
13:1613:16: եւ նստէին ՚ի տեղի վաճառուցն որք բերէին զձուկնն եւ զամենայն վաճառսն, եւ գնէին յաւուր շաբաթու Հրէայքն ՚ի ներքս յԵրուսաղէմ[5183]։ [5183] Այլք. ՚Ի տեղիս վաճառացն։
16 Ովքեր ձուկ եւ ամէն տեսակ ապրանք էին բերում, նստում էին վաճառքի տեղերում, եւ հրեաները շաբաթ օրը Երուսաղէմի մէջ գնումներ էին կատարում:
16 Եւ հոն բնակող Տիւրացիները ձուկ ու ամէն տեսակ ապրանք կը տանէին եւ շաբաթ օրը Յուդայի որդիներուն ու Երուսաղէմի բնակիչներուն կը ծախէին։
եւ նստէին ի տեղիս վաճառացն որք`` բերէին զձուկն եւ զամենայն վաճառս, եւ [250]գնէին յաւուր շաբաթու Հրեայքն ի ներքս`` յԵրուսաղէմ:

13:16: եւ նստէին ՚ի տեղի վաճառուցն որք բերէին զձուկնն եւ զամենայն վաճառսն, եւ գնէին յաւուր շաբաթու Հրէայքն ՚ի ներքս յԵրուսաղէմ[5183]։
[5183] Այլք. ՚Ի տեղիս վաճառացն։
16 Ովքեր ձուկ եւ ամէն տեսակ ապրանք էին բերում, նստում էին վաճառքի տեղերում, եւ հրեաները շաբաթ օրը Երուսաղէմի մէջ գնումներ էին կատարում:
16 Եւ հոն բնակող Տիւրացիները ձուկ ու ամէն տեսակ ապրանք կը տանէին եւ շաբաթ օրը Յուդայի որդիներուն ու Երուսաղէմի բնակիչներուն կը ծախէին։
zohrab-1805▾ eastern-1994▾ western am▾
13:1613:16 И Тиряне жили в {Иудее} и привозили рыбу и всякий товар и продавали в субботу жителям Иудеи и в Иерусалиме.
13:16 καὶ και and; even ἐκάθισαν καθιζω sit down; seat ἐν εν in αὐτῇ αυτος he; him φέροντες φερω carry; bring ἰχθὺν ιχθυς fish καὶ και and; even πᾶσαν πας all; every πρᾶσιν πρασις trade; sell ἐν εν in τῷ ο the σαββάτῳ σαββατον Sabbath; week τοῖς ο the υἱοῖς υιος son Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem
13:16 וְ wᵊ וְ and הַ ha הַ the צֹּרִים֙ ṣṣōrîm צֹרִי Tyrian יָ֣שְׁבוּ yˈāšᵊvû ישׁב sit בָ֔הּ vˈāh בְּ in מְבִיאִ֥ים mᵊvîʔˌîm בוא come דָּ֖אג dˌāḡ דָּג fish וְ wᵊ וְ and כָל־ ḵol- כֹּל whole מֶ֑כֶר mˈeḵer מֶכֶר price וּ û וְ and מֹכְרִ֧ים mōḵᵊrˈîm מכר sell בַּ ba בְּ in † הַ the שַּׁבָּ֛ת ššabbˈāṯ שַׁבָּת sabbath לִ li לְ to בְנֵ֥י vᵊnˌê בֵּן son יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah וּ û וְ and בִ vi בְּ in ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
13:16. et Tyrii habitaverunt in ea inferentes pisces et omnia venalia et vendebant in sabbatis filiis Iuda et in HierusalemSome Tyrians also dwelt there, who brought fish, and all manner of wares: and they sold them on the sabbaths to the children of Juda in Jerusalem.
16. There dwelt men of Tyre also therein, which brought in fish, and all manner of ware, and sold on the sabbath unto the children of Judah, and in Jerusalem.
13:16. And some Tyrians dwelt within, who were bringing fish and all kinds of items for sale. And they were selling on the Sabbaths to the sons of Judah in Jerusalem.
13:16. There dwelt men of Tyre also therein, which brought fish, and all manner of ware, and sold on the sabbath unto the children of Judah, and in Jerusalem.
There dwelt men of Tyre also therein, which brought fish, and all manner of ware, and sold on the sabbath unto the children of Judah, and in Jerusalem:

13:16 И Тиряне жили в {Иудее} и привозили рыбу и всякий товар и продавали в субботу жителям Иудеи и в Иерусалиме.
13:16
καὶ και and; even
ἐκάθισαν καθιζω sit down; seat
ἐν εν in
αὐτῇ αυτος he; him
φέροντες φερω carry; bring
ἰχθὺν ιχθυς fish
καὶ και and; even
πᾶσαν πας all; every
πρᾶσιν πρασις trade; sell
ἐν εν in
τῷ ο the
σαββάτῳ σαββατον Sabbath; week
τοῖς ο the
υἱοῖς υιος son
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
13:16
וְ wᵊ וְ and
הַ ha הַ the
צֹּרִים֙ ṣṣōrîm צֹרִי Tyrian
יָ֣שְׁבוּ yˈāšᵊvû ישׁב sit
בָ֔הּ vˈāh בְּ in
מְבִיאִ֥ים mᵊvîʔˌîm בוא come
דָּ֖אג dˌāḡ דָּג fish
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
מֶ֑כֶר mˈeḵer מֶכֶר price
וּ û וְ and
מֹכְרִ֧ים mōḵᵊrˈîm מכר sell
בַּ ba בְּ in
הַ the
שַּׁבָּ֛ת ššabbˈāṯ שַׁבָּת sabbath
לִ li לְ to
בְנֵ֥י vᵊnˌê בֵּן son
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
וּ û וְ and
בִ vi בְּ in
ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
13:16. et Tyrii habitaverunt in ea inferentes pisces et omnia venalia et vendebant in sabbatis filiis Iuda et in Hierusalem
Some Tyrians also dwelt there, who brought fish, and all manner of wares: and they sold them on the sabbaths to the children of Juda in Jerusalem.
13:16. And some Tyrians dwelt within, who were bringing fish and all kinds of items for sale. And they were selling on the Sabbaths to the sons of Judah in Jerusalem.
13:16. There dwelt men of Tyre also therein, which brought fish, and all manner of ware, and sold on the sabbath unto the children of Judah, and in Jerusalem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
13:16: Friendly relations subsisted between the Phoenicians and the Jews, after the captivity Ezr 3:7. It was, however, a new fact, and one pregnant with evil consequences, that the Tyrians should have established a permanent colony at Jerusalem. Its influence on the other inhabitants weakened the hold of the Law upon men's consciences, and caused it to be transgressed continually more and more openly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:16: men of Tyre: Exo 23:12; Deu 5:14
John Gill
13:16 There dwelt men of Tyre also therein, which brought fish,.... From Tyre and Zidon, and the parts adjacent: these they brought from Joppa, and from thence to Jerusalem, and had houses or lodgings near the fish gate or fish market, where they sold them:
and all manner of ware; or merchandise, which, being a trading city, they had from all nations:
and sold on the sabbath day unto the children of Judah, and in Jerusalem; or even in Jerusalem, the holy city, where stood the temple, and where the worship of God was kept, and where the magistrates lived, who should have been terrors to evildoers: indeed, the law of the sabbath was not binding on these Tyrians, but then they tempted the Jews to break it, by bringing their ware to sell.
John Wesley
13:16 Jerusalem - The holy city, where God's house was; and where the great judicatories of the nation were. So this is added as an aggravation of their sin, that it was done with manifest contempt of God and man.
13:1713:17: Եւ կագեցայ ես ընդ որդիսն Հրէիցն որք էին յԵրուսաղէմ, եւ ընդ իշխանսն Յուդայ, եւ ասե՛մ ցնոսա. Զի՞նչ է անօրէնութիւնս այս զոր դուք գործէք՝ եւ պղծէք զաւուրս սուրբ զշաբաթու[5184]։ [5184] Ոմանք. Դուք գործէք յաւուրս սուրբ զշա՛՛։
17 Ես նախատեցի Երուսաղէմում եղած հրեաներին ու Յուդայի երկրի իշխանաւորներին եւ ասացի նրանց. «Այս ի՞նչ անօրէնութիւն էք գործում դուք. պղծում էք սուրբ շաբաթի օրերը:
17 Յուդային ազնուականները յանդիմանեցի ու անոնց ըսի. «Այս ի՞նչ գէշ բան է որ դուք կ’ընէք ու շաբաթ օրը կը պղծէք։
Եւ կագեցայ ես [251]ընդ որդիսն Հրէից որք էին յԵրուսաղէմ, եւ`` ընդ իշխանսն Յուդայ, եւ ասեմ ցնոսա. Զի՞նչ է անօրէնութիւնս այս զոր դուք գործէք, եւ պղծէք [252]զաւուրս սուրբ զշաբաթու:

13:17: Եւ կագեցայ ես ընդ որդիսն Հրէիցն որք էին յԵրուսաղէմ, եւ ընդ իշխանսն Յուդայ, եւ ասե՛մ ցնոսա. Զի՞նչ է անօրէնութիւնս այս զոր դուք գործէք՝ եւ պղծէք զաւուրս սուրբ զշաբաթու[5184]։
[5184] Ոմանք. Դուք գործէք յաւուրս սուրբ զշա՛՛։
17 Ես նախատեցի Երուսաղէմում եղած հրեաներին ու Յուդայի երկրի իշխանաւորներին եւ ասացի նրանց. «Այս ի՞նչ անօրէնութիւն էք գործում դուք. պղծում էք սուրբ շաբաթի օրերը:
17 Յուդային ազնուականները յանդիմանեցի ու անոնց ըսի. «Այս ի՞նչ գէշ բան է որ դուք կ’ընէք ու շաբաթ օրը կը պղծէք։
zohrab-1805▾ eastern-1994▾ western am▾
13:1713:17 И я сделал выговор знатнейшим из Иудеев и сказал им: зачем вы делаете такое зло и оскверняете день субботний?
13:17 καὶ και and; even ἐμαχεσάμην μαχομαι fight τοῖς ο the υἱοῖς υιος son Ιουδα ιουδα Iouda; Iutha τοῖς ο the ἐλευθέροις ελευθερος free καὶ και and; even εἶπα επω say; speak αὐτοῖς αυτος he; him τίς τις.1 who?; what? ὁ ο the λόγος λογος word; log οὗτος ουτος this; he ὁ ο the πονηρός πονηρος harmful; malignant ὃν ος who; what ὑμεῖς υμεις you ποιεῖτε ποιεω do; make καὶ και and; even βεβηλοῦτε βεβηλοω profane τὴν ο the ἡμέραν ημερα day τοῦ ο the σαββάτου σαββατον Sabbath; week
13:17 וָ wā וְ and אָרִ֕יבָה ʔārˈîvā ריב contend אֵ֖ת ʔˌēṯ אֵת together with חֹרֵ֣י ḥōrˈê חֹר noble one יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah וָ wā וְ and אֹמְרָ֣ה ʔōmᵊrˈā אמר say לָהֶ֗ם lāhˈem לְ to מָֽה־ mˈā- מָה what הַ ha הַ the דָּבָ֨ר ddāvˌār דָּבָר word הָ hā הַ the רָ֤ע rˈāʕ רַע evil הַ ha הַ the זֶּה֙ zzˌeh זֶה this אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אַתֶּ֣ם ʔattˈem אַתֶּם you עֹשִׂ֔ים ʕōśˈîm עשׂה make וּֽ ˈû וְ and מְחַלְּלִ֖ים mᵊḥallᵊlˌîm חלל defile אֶת־ ʔeṯ- אֵת [object marker] יֹ֥ום yˌôm יֹום day הַ ha הַ the שַּׁבָּֽת׃ ššabbˈāṯ שַׁבָּת sabbath
13:17. et obiurgavi optimates Iuda et dixi eis quae est res haec mala quam vos facitis et profanatis diem sabbatiAnd I rebuked the chief men of Juda, and said to them: What is this evil thing that you are doing, profaning the sabbath day:
17. Then I contended with the nobles of Judah, and said unto them, What evil thing is this that ye do, and profane the sabbath day?
13:17. And I put the nobles of Judah under oath, and I said to them: “What is this evil thing that you are doing, profaning the Sabbath day?
13:17. Then I contended with the nobles of Judah, and said unto them, What evil thing [is] this that ye do, and profane the sabbath day?
Then I contended with the nobles of Judah, and said unto them, What evil thing [is] this that ye do, and profane the sabbath day:

13:17 И я сделал выговор знатнейшим из Иудеев и сказал им: зачем вы делаете такое зло и оскверняете день субботний?
13:17
καὶ και and; even
ἐμαχεσάμην μαχομαι fight
τοῖς ο the
υἱοῖς υιος son
Ιουδα ιουδα Iouda; Iutha
τοῖς ο the
ἐλευθέροις ελευθερος free
καὶ και and; even
εἶπα επω say; speak
αὐτοῖς αυτος he; him
τίς τις.1 who?; what?
ο the
λόγος λογος word; log
οὗτος ουτος this; he
ο the
πονηρός πονηρος harmful; malignant
ὃν ος who; what
ὑμεῖς υμεις you
ποιεῖτε ποιεω do; make
καὶ και and; even
βεβηλοῦτε βεβηλοω profane
τὴν ο the
ἡμέραν ημερα day
τοῦ ο the
σαββάτου σαββατον Sabbath; week
13:17
וָ וְ and
אָרִ֕יבָה ʔārˈîvā ריב contend
אֵ֖ת ʔˌēṯ אֵת together with
חֹרֵ֣י ḥōrˈê חֹר noble one
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
וָ וְ and
אֹמְרָ֣ה ʔōmᵊrˈā אמר say
לָהֶ֗ם lāhˈem לְ to
מָֽה־ mˈā- מָה what
הַ ha הַ the
דָּבָ֨ר ddāvˌār דָּבָר word
הָ הַ the
רָ֤ע rˈāʕ רַע evil
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אַתֶּ֣ם ʔattˈem אַתֶּם you
עֹשִׂ֔ים ʕōśˈîm עשׂה make
וּֽ ˈû וְ and
מְחַלְּלִ֖ים mᵊḥallᵊlˌîm חלל defile
אֶת־ ʔeṯ- אֵת [object marker]
יֹ֥ום yˌôm יֹום day
הַ ha הַ the
שַּׁבָּֽת׃ ššabbˈāṯ שַׁבָּת sabbath
13:17. et obiurgavi optimates Iuda et dixi eis quae est res haec mala quam vos facitis et profanatis diem sabbati
And I rebuked the chief men of Juda, and said to them: What is this evil thing that you are doing, profaning the sabbath day:
13:17. And I put the nobles of Judah under oath, and I said to them: “What is this evil thing that you are doing, profaning the Sabbath day?
13:17. Then I contended with the nobles of Judah, and said unto them, What evil thing [is] this that ye do, and profane the sabbath day?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:17: I contended with the nobles - These evils took place through their negligence; and this I proved before them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:17: I contended: Neh 13:11, Neh 13:25, Neh 5:7; Psa 82:1, Psa 82:2; Pro 28:4; Isa 1:10; Jer 5:5, Jer 13:18, Jer 22:2-23; Mic 3:1, Mic 3:9
John Gill
13:17 Then I contended with the nobles,.... The rulers of the city, the civil magistrates, sharply reproved them for their neglect of duty:
and said unto them, what evil thing is this that ye do, and profane the sabbath day? by suffering servile works to be done in it, and things sold on it.
John Wesley
13:17 Nobles - Their chief men and rulers; whom he charges with this sin, because though others did it, it was by their countenance or connivance: probably too by their example. If the nobles allowed themselves in recreations, in idle visits and idle talk on the sabbath day, the men of business would profane it by their worldly employments, as the more justifiable of the two.
13:1813:18: Ո՞չ այսպէս արարին հարքն ձեր՝ եւ ած ՚ի վերայ նոցա Աստուած զչարիսս զայս ամենայն, եւ ՚ի վերայ քաղաքիս այսորիկ. եւ արդ՝ դուք ընդէ՞ր յաւելուք զբարկութիւն ՚ի վերայ Իսրայէլի, եւ պղծէք զօրն սուրբ զշաբաթուց։
18 Մի՞թէ այսպէս չարեցին ձեր հայրերը, եւ Աստուած նրանց եւ այս քաղաքի վրայ բերեց այս բոլոր չարիքները: Արդ, դուք ինչո՞ւ էք աւելացնում Տիրոջ բարկութիւնն Իսրայէլի վրայ եւ պղծում սուրբ շաբաթի օրը»:
18 Ահա ձեր հայրերն ալ այսպէս ըրին ու մեր Աստուածը մեր վրայ ու այս քաղաքին վրայ այս բոլոր չարիքները բերաւ եւ դուք շաբաթը պղծելով՝ Իսրայէլին վրայ բարկութիւն կ’աւելցնէք»։
Ո՞չ այսպէս արարին հարքն ձեր, եւ ած ի վերայ [253]նոցա Աստուած զչարիսս զայս ամենայն, եւ ի վերայ քաղաքիս այսորիկ. եւ արդ դուք ընդէ՞ր յաւելուք զբարկութիւն ի վերայ Իսրայելի [254]եւ պղծէք զօրն սուրբ զշաբաթուց:

13:18: Ո՞չ այսպէս արարին հարքն ձեր՝ եւ ած ՚ի վերայ նոցա Աստուած զչարիսս զայս ամենայն, եւ ՚ի վերայ քաղաքիս այսորիկ. եւ արդ՝ դուք ընդէ՞ր յաւելուք զբարկութիւն ՚ի վերայ Իսրայէլի, եւ պղծէք զօրն սուրբ զշաբաթուց։
18 Մի՞թէ այսպէս չարեցին ձեր հայրերը, եւ Աստուած նրանց եւ այս քաղաքի վրայ բերեց այս բոլոր չարիքները: Արդ, դուք ինչո՞ւ էք աւելացնում Տիրոջ բարկութիւնն Իսրայէլի վրայ եւ պղծում սուրբ շաբաթի օրը»:
18 Ահա ձեր հայրերն ալ այսպէս ըրին ու մեր Աստուածը մեր վրայ ու այս քաղաքին վրայ այս բոլոր չարիքները բերաւ եւ դուք շաբաթը պղծելով՝ Իսրայէլին վրայ բարկութիւն կ’աւելցնէք»։
zohrab-1805▾ eastern-1994▾ western am▾
13:1813:18 Не так ли поступали отцы ваши, и за то Бог наш навел на нас и на город сей все это бедствие? А вы увеличиваете гнев {Его} на Израиля, оскверняя субботу.
13:18 οὐχὶ ουχι not; not actually οὕτως ουτως so; this way ἐποίησαν ποιεω do; make οἱ ο the πατέρες πατηρ father ὑμῶν υμων your καὶ και and; even ἤνεγκεν φερω carry; bring ἐπ᾿ επι in; on αὐτοὺς αυτος he; him ὁ ο the θεὸς θεος God ἡμῶν ημων our καὶ και and; even ἐφ᾿ επι in; on ἡμᾶς ημας us πάντα πας all; every τὰ ο the κακὰ κακος bad; ugly ταῦτα ουτος this; he καὶ και and; even ἐπὶ επι in; on τὴν ο the πόλιν πολις city ταύτην ουτος this; he καὶ και and; even ὑμεῖς υμεις you προστίθετε προστιθημι add; continue ὀργὴν οργη passion; temperament ἐπὶ επι in; on Ισραηλ ισραηλ.1 Israel βεβηλῶσαι βεβηλοω profane τὸ ο the σάββατον σαββατον Sabbath; week
13:18 הֲ hᵃ הֲ [interrogative] לֹ֨וא lˌô לֹא not כֹ֤ה ḵˈō כֹּה thus עָשׂוּ֙ ʕāśˌû עשׂה make אֲבֹ֣תֵיכֶ֔ם ʔᵃvˈōṯêḵˈem אָב father וַ wa וְ and יָּבֵ֨א yyāvˌē בוא come אֱלֹהֵ֜ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) עָלֵ֗ינוּ ʕālˈênû עַל upon אֵ֚ת ˈʔēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the רָעָ֣ה rāʕˈā רָעָה evil הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this וְ wᵊ וְ and עַ֖ל ʕˌal עַל upon הָ hā הַ the עִ֣יר ʕˈîr עִיר town הַ ha הַ the זֹּ֑את zzˈōṯ זֹאת this וְ wᵊ וְ and אַתֶּ֞ם ʔattˈem אַתֶּם you מֹוסִיפִ֤ים môsîfˈîm יסף add חָרֹון֙ ḥārôn חָרֹון anger עַל־ ʕal- עַל upon יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel לְ lᵊ לְ to חַלֵּ֖ל ḥallˌēl חלל defile אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שַּׁבָּֽת׃ פ ššabbˈāṯ . f שַׁבָּת sabbath
13:18. numquid non haec fecerunt patres nostri et adduxit Deus noster super nos omne malum hoc et super civitatem hanc et vos additis iracundiam super Israhel violando sabbatumDid not our fathers do these things, and our God brought all this evil upon us, and upon this city? And you bring more wrath upon Israel by violating the sabbath.
18. Did not your fathers thus, and did not our God bring all this evil upon us, and upon this city? yet ye bring more wrath upon Israel by profaning the sabbath.
13:18. Did not our fathers do these things, and so our God brought all this evil upon us and upon this city? And you are adding more wrath upon Israel by violating the Sabbath!”
13:18. Did not your fathers thus, and did not our God bring all this evil upon us, and upon this city? yet ye bring more wrath upon Israel by profaning the sabbath.
Did not your fathers thus, and did not our God bring all this evil upon us, and upon this city? yet ye bring more wrath upon Israel by profaning the sabbath:

13:18 Не так ли поступали отцы ваши, и за то Бог наш навел на нас и на город сей все это бедствие? А вы увеличиваете гнев {Его} на Израиля, оскверняя субботу.
13:18
οὐχὶ ουχι not; not actually
οὕτως ουτως so; this way
ἐποίησαν ποιεω do; make
οἱ ο the
πατέρες πατηρ father
ὑμῶν υμων your
καὶ και and; even
ἤνεγκεν φερω carry; bring
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
ο the
θεὸς θεος God
ἡμῶν ημων our
καὶ και and; even
ἐφ᾿ επι in; on
ἡμᾶς ημας us
πάντα πας all; every
τὰ ο the
κακὰ κακος bad; ugly
ταῦτα ουτος this; he
καὶ και and; even
ἐπὶ επι in; on
τὴν ο the
πόλιν πολις city
ταύτην ουτος this; he
καὶ και and; even
ὑμεῖς υμεις you
προστίθετε προστιθημι add; continue
ὀργὴν οργη passion; temperament
ἐπὶ επι in; on
Ισραηλ ισραηλ.1 Israel
βεβηλῶσαι βεβηλοω profane
τὸ ο the
σάββατον σαββατον Sabbath; week
13:18
הֲ hᵃ הֲ [interrogative]
לֹ֨וא lˌô לֹא not
כֹ֤ה ḵˈō כֹּה thus
עָשׂוּ֙ ʕāśˌû עשׂה make
אֲבֹ֣תֵיכֶ֔ם ʔᵃvˈōṯêḵˈem אָב father
וַ wa וְ and
יָּבֵ֨א yyāvˌē בוא come
אֱלֹהֵ֜ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
עָלֵ֗ינוּ ʕālˈênû עַל upon
אֵ֚ת ˈʔēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ הַ the
רָעָ֣ה rāʕˈā רָעָה evil
הַ ha הַ the
זֹּ֔את zzˈōṯ זֹאת this
וְ wᵊ וְ and
עַ֖ל ʕˌal עַל upon
הָ הַ the
עִ֣יר ʕˈîr עִיר town
הַ ha הַ the
זֹּ֑את zzˈōṯ זֹאת this
וְ wᵊ וְ and
אַתֶּ֞ם ʔattˈem אַתֶּם you
מֹוסִיפִ֤ים môsîfˈîm יסף add
חָרֹון֙ ḥārôn חָרֹון anger
עַל־ ʕal- עַל upon
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
חַלֵּ֖ל ḥallˌēl חלל defile
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שַּׁבָּֽת׃ פ ššabbˈāṯ . f שַׁבָּת sabbath
13:18. numquid non haec fecerunt patres nostri et adduxit Deus noster super nos omne malum hoc et super civitatem hanc et vos additis iracundiam super Israhel violando sabbatum
Did not our fathers do these things, and our God brought all this evil upon us, and upon this city? And you bring more wrath upon Israel by violating the sabbath.
13:18. Did not our fathers do these things, and so our God brought all this evil upon us and upon this city? And you are adding more wrath upon Israel by violating the Sabbath!”
13:18. Did not your fathers thus, and did not our God bring all this evil upon us, and upon this city? yet ye bring more wrath upon Israel by profaning the sabbath.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:18: Did not your: Ezr 9:13-15; Jer 17:21-23, Jer 17:27, Jer 44:9, Jer 44:22; Eze 23:8, Eze 23:26; Zac 1:4-6
ye bring more: Lev 26:18, Lev 26:28; Num 32:14; Jos 22:17, Jos 22:18
Geneva 1599
13:18 Did not your fathers (h) thus, and did not our God bring all this evil upon us, and upon this city? yet ye bring more wrath upon Israel by profaning the sabbath.
(h) Was this not the reason God plagued us in times past: meaning, that if they transgressed now in the same way, their plague would be greater.
John Gill
13:18 Did not your fathers thus,.... Profane the sabbath in like manner:
and did not our God bring all this evil upon us, and upon our city? suffered them to be carried captive into a strange land, and their city destroyed for their sins, and for this of sabbath breaking among the rest, see Jer 17:21,
yet ye bring more wrath upon Israel by profaning the sabbath; additional judgments to those that had been already upon them for the same evil with others.
13:1913:19: Եւ եղեւ յորժամ կանգնեցի զդրունս Երուսաղեմի՝ յառաջ քան զշաբաթն հրամայէի փակե՛լ զդրունսն, եւ ո՛չ տայի բանալ զնոսա մինչեւ անցանէ՛ր շաբաթն. եւ դարձեալ կացուցի մանկունս պահապանս, զի մի՛ իշխեսցէ մտանել ոք բեռամբ յաւուր շաբաթու ընդ դրունսն Երուսաղեմի[5185]։ [5185] Ոմանք. Զի մի՛ ոք իշխեսցէ։
19 Երբ ես կանգնեցրի Երուսաղէմի դռները, շաբաթ օրից առաջ հրամայում էի փակել դռները եւ թոյլ չէի տալիս բացել, մինչեւ որ անցնէր շաբաթ օրը: Նաեւ պահապան զինուորներ նշանակեցի, որպէսզի շաբաթ օրը որեւէ մէկը չկարողանայ բեռով մտնել Երուսաղէմի դռներով:
19 Ուստի շաբաթէն առաջ Երուսաղէմի դռներէն արեւը քաշուածին պէս*, հրամայեցի որ դռները գոցուին. նաեւ հրամայեցի որ շաբաթը չանցած չբացուին ու դռներուն քով իմ մանչերէս կեցուցի, որպէս զի շաբաթ օրը ներսը բեռ չմտնէ։
Եւ եղեւ յորժամ կանգնեցի զդրունս`` Երուսաղեմի յառաջ քան զշաբաթն, հրամայէի փակել զդրունսն, եւ ոչ տայի բանալ զնոսա մինչեւ անցանէր շաբաթն. եւ դարձեալ կացուցի մանկունս պահապանս, զի մի՛ ոք իշխեսցէ մտանել բեռամբ յաւուր շաբաթու ընդ դրունսն Երուսաղեմի:

13:19: Եւ եղեւ յորժամ կանգնեցի զդրունս Երուսաղեմի՝ յառաջ քան զշաբաթն հրամայէի փակե՛լ զդրունսն, եւ ո՛չ տայի բանալ զնոսա մինչեւ անցանէ՛ր շաբաթն. եւ դարձեալ կացուցի մանկունս պահապանս, զի մի՛ իշխեսցէ մտանել ոք բեռամբ յաւուր շաբաթու ընդ դրունսն Երուսաղեմի[5185]։
[5185] Ոմանք. Զի մի՛ ոք իշխեսցէ։
19 Երբ ես կանգնեցրի Երուսաղէմի դռները, շաբաթ օրից առաջ հրամայում էի փակել դռները եւ թոյլ չէի տալիս բացել, մինչեւ որ անցնէր շաբաթ օրը: Նաեւ պահապան զինուորներ նշանակեցի, որպէսզի շաբաթ օրը որեւէ մէկը չկարողանայ բեռով մտնել Երուսաղէմի դռներով:
19 Ուստի շաբաթէն առաջ Երուսաղէմի դռներէն արեւը քաշուածին պէս*, հրամայեցի որ դռները գոցուին. նաեւ հրամայեցի որ շաբաթը չանցած չբացուին ու դռներուն քով իմ մանչերէս կեցուցի, որպէս զի շաբաթ օրը ներսը բեռ չմտնէ։
zohrab-1805▾ eastern-1994▾ western am▾
13:1913:19 После сего, когда смеркалось у ворот Иерусалимских, перед субботою, я велел запирать двери и сказал, чтобы не отпирали их до {утра} после субботы. И слуг моих я ставил у ворот, чтобы никакая ноша не проходила в день субботний.
13:19 καὶ και and; even ἐγένετο γινομαι happen; become ἡνίκα ηνικα whenever; when κατέστησαν καθιστημι establish; appoint πύλαι πυλη gate Ιερουσαλημ ιερουσαλημ Jerusalem πρὸ προ before; ahead of τοῦ ο the σαββάτου σαββατον Sabbath; week καὶ και and; even εἶπα επω say; speak καὶ και and; even ἔκλεισαν κλειω shut τὰς ο the πύλας πυλη gate καὶ και and; even εἶπα επω say; speak ὥστε ωστε as such; that μὴ μη not ἀνοιγῆναι ανοιγω open up αὐτὰς αυτος he; him ἕως εως till; until ὀπίσω οπισω in back; after τοῦ ο the σαββάτου σαββατον Sabbath; week καὶ και and; even ἐκ εκ from; out of τῶν ο the παιδαρίων παιδαριον little boy μου μου of me; mine ἔστησα ιστημι stand; establish ἐπὶ επι in; on τὰς ο the πύλας πυλη gate ὥστε ωστε as such; that μὴ μη not αἴρειν αιρω lift; remove βαστάγματα βασταγμα in ἡμέρᾳ ημερα day τοῦ ο the σαββάτου σαββατον Sabbath; week
13:19 וַ wa וְ and יְהִ֡י yᵊhˈî היה be כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] צָֽלֲלוּ֩ ṣˈālᵃlû צלל grow dark שַׁעֲרֵ֨י šaʕᵃrˌê שַׁעַר gate יְרוּשָׁלִַ֜ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face הַ ha הַ the שַּׁבָּ֗ת ššabbˈāṯ שַׁבָּת sabbath וָ wā וְ and אֹֽמְרָה֙ ʔˈōmᵊrā אמר say וַ wa וְ and יִּסָּגְר֣וּ yyissoḡrˈû סגר close הַ ha הַ the דְּלָתֹ֔ות ddᵊlāṯˈôṯ דֶּלֶת door וָ wā וְ and אֹ֣מְרָ֔ה ʔˈōmᵊrˈā אמר say אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] לֹ֣א lˈō לֹא not יִפְתָּח֔וּם yiftāḥˈûm פתח open עַ֖ד ʕˌaḏ עַד unto אַחַ֣ר ʔaḥˈar אַחַר after הַ ha הַ the שַּׁבָּ֑ת ššabbˈāṯ שַׁבָּת sabbath וּ û וְ and מִ mi מִן from נְּעָרַ֗י nnᵊʕārˈay נַעַר boy הֶֽעֱמַ֨דְתִּי֙ hˈeʕᵉmˈaḏtî עמד stand עַל־ ʕal- עַל upon הַ ha הַ the שְּׁעָרִ֔ים ššᵊʕārˈîm שַׁעַר gate לֹא־ lō- לֹא not יָבֹ֥וא yāvˌô בוא come מַשָּׂ֖א maśśˌā מַשָּׂא burden בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day הַ ha הַ the שַּׁבָּֽת׃ ššabbˈāṯ שַׁבָּת sabbath
13:19. factum est itaque cum quievissent portae Hierusalem die sabbati dixi et cluserunt ianuas et praecepi ut non aperirent eas usque post sabbatum et de pueris meis constitui super portas ut nullus inferret onus in die sabbatiAnd it came to pass, that when the gates of Jerusalem were at rest on the sabbath day, I spoke: and they shut the gates, and I commanded that they should not open them till after the sabbath: and I set some of my servants at the gates, that none should bring in burthens on the sabbath day.
19. And it came to pass that, when the gates of Jerusalem began to be dark before the sabbath, I commanded that the doors should be shut, and commanded that they should not be opened till after the sabbath: and some of my servants set I over the gates, that there should no burden be brought in on the sabbath day.
13:19. And it happened that, when the gates of Jerusalem had rested on the day of the Sabbath, I spoke, and they closed the gates. And I instructed that they should not open them until after the Sabbath. And I appointed some of my servants over the gates, so that no one would carry in a burden on the day of the Sabbath.
13:19. And it came to pass, that when the gates of Jerusalem began to be dark before the sabbath, I commanded that the gates should be shut, and charged that they should not be opened till after the sabbath: and [some] of my servants set I at the gates, [that] there should no burden be brought in on the sabbath day.
And it came to pass, that when the gates of Jerusalem began to be dark before the sabbath, I commanded that the gates should be shut, and charged that they should not be opened till after the sabbath: and [some] of my servants set I at the gates, [that] there should no burden be brought in on the sabbath day:

13:19 После сего, когда смеркалось у ворот Иерусалимских, перед субботою, я велел запирать двери и сказал, чтобы не отпирали их до {утра} после субботы. И слуг моих я ставил у ворот, чтобы никакая ноша не проходила в день субботний.
13:19
καὶ και and; even
ἐγένετο γινομαι happen; become
ἡνίκα ηνικα whenever; when
κατέστησαν καθιστημι establish; appoint
πύλαι πυλη gate
Ιερουσαλημ ιερουσαλημ Jerusalem
πρὸ προ before; ahead of
τοῦ ο the
σαββάτου σαββατον Sabbath; week
καὶ και and; even
εἶπα επω say; speak
καὶ και and; even
ἔκλεισαν κλειω shut
τὰς ο the
πύλας πυλη gate
καὶ και and; even
εἶπα επω say; speak
ὥστε ωστε as such; that
μὴ μη not
ἀνοιγῆναι ανοιγω open up
αὐτὰς αυτος he; him
ἕως εως till; until
ὀπίσω οπισω in back; after
τοῦ ο the
σαββάτου σαββατον Sabbath; week
καὶ και and; even
ἐκ εκ from; out of
τῶν ο the
παιδαρίων παιδαριον little boy
μου μου of me; mine
ἔστησα ιστημι stand; establish
ἐπὶ επι in; on
τὰς ο the
πύλας πυλη gate
ὥστε ωστε as such; that
μὴ μη not
αἴρειν αιρω lift; remove
βαστάγματα βασταγμα in
ἡμέρᾳ ημερα day
τοῦ ο the
σαββάτου σαββατον Sabbath; week
13:19
וַ wa וְ and
יְהִ֡י yᵊhˈî היה be
כַּ ka כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
צָֽלֲלוּ֩ ṣˈālᵃlû צלל grow dark
שַׁעֲרֵ֨י šaʕᵃrˌê שַׁעַר gate
יְרוּשָׁלִַ֜ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
הַ ha הַ the
שַּׁבָּ֗ת ššabbˈāṯ שַׁבָּת sabbath
וָ וְ and
אֹֽמְרָה֙ ʔˈōmᵊrā אמר say
וַ wa וְ and
יִּסָּגְר֣וּ yyissoḡrˈû סגר close
הַ ha הַ the
דְּלָתֹ֔ות ddᵊlāṯˈôṯ דֶּלֶת door
וָ וְ and
אֹ֣מְרָ֔ה ʔˈōmᵊrˈā אמר say
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
לֹ֣א lˈō לֹא not
יִפְתָּח֔וּם yiftāḥˈûm פתח open
עַ֖ד ʕˌaḏ עַד unto
אַחַ֣ר ʔaḥˈar אַחַר after
הַ ha הַ the
שַּׁבָּ֑ת ššabbˈāṯ שַׁבָּת sabbath
וּ û וְ and
מִ mi מִן from
נְּעָרַ֗י nnᵊʕārˈay נַעַר boy
הֶֽעֱמַ֨דְתִּי֙ hˈeʕᵉmˈaḏtî עמד stand
עַל־ ʕal- עַל upon
הַ ha הַ the
שְּׁעָרִ֔ים ššᵊʕārˈîm שַׁעַר gate
לֹא־ lō- לֹא not
יָבֹ֥וא yāvˌô בוא come
מַשָּׂ֖א maśśˌā מַשָּׂא burden
בְּ bᵊ בְּ in
יֹ֥ום yˌôm יֹום day
הַ ha הַ the
שַּׁבָּֽת׃ ššabbˈāṯ שַׁבָּת sabbath
13:19. factum est itaque cum quievissent portae Hierusalem die sabbati dixi et cluserunt ianuas et praecepi ut non aperirent eas usque post sabbatum et de pueris meis constitui super portas ut nullus inferret onus in die sabbati
And it came to pass, that when the gates of Jerusalem were at rest on the sabbath day, I spoke: and they shut the gates, and I commanded that they should not open them till after the sabbath: and I set some of my servants at the gates, that none should bring in burthens on the sabbath day.
13:19. And it happened that, when the gates of Jerusalem had rested on the day of the Sabbath, I spoke, and they closed the gates. And I instructed that they should not open them until after the Sabbath. And I appointed some of my servants over the gates, so that no one would carry in a burden on the day of the Sabbath.
13:19. And it came to pass, that when the gates of Jerusalem began to be dark before the sabbath, I commanded that the gates should be shut, and charged that they should not be opened till after the sabbath: and [some] of my servants set I at the gates, [that] there should no burden be brought in on the sabbath day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:19: When the gates - began to be dark - After sunset on Friday evening he caused the gates to be shut, and kept them shut all the Sabbath; and, as he could not trust the ordinary officers, he set some of his own servants to watch the gates, that no person might enter for the purpose of traffic.
Albert Barnes: Notes on the Bible - 1834
13:19: The gates were closed at the sunset of the day before the Sabbath; since the Sabbath was regarded as commencing on the pRev_ious evening.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:19: began to be: Lev 23:22
I commanded: Neh 7:3; Exo 31:14-17; Jer 17:19-22
Geneva 1599
13:19 And it came to pass, that when the gates of Jerusalem began to be (i) dark before the sabbath, I commanded that the gates should be shut, and charged that they should not be opened till after the sabbath: and [some] of my servants set I at the gates, [that] there should no burden be brought in on the sabbath day.
(i) About the time that the sun went down, for the sabbath lasted from the sun setting one day, to the sun setting the next day.
John Gill
13:19 And it came to pass, that when the gates of Jerusalem began to be dark before the sabbath,.... Or "were shaded" (g); that is, as Jarchi interprets it, when the shadows of the eve of the sabbath were stretched out upon the gates; the sabbath did not begin till sun setting, and the stars appeared; but before that, as the sun was declining, the shadows through the houses in Jerusalem, and mountains about it, spread themselves over the gates: and when it was near dusk, and as soon as it was so,
I commanded that the gates should be shut, and charged that they should not be opened till after the sabbath; until sun setting the next day:
and some of my servants set I at the gates, that there should be burden brought in on the sabbath day; the porters being not to be trusted, being liable to be bribed and corrupted, which he knew his servants were not; and therefore, since it might be necessary on a few occasions to open the gates to let some persons in and out, and especially such who dwelt near, and came to worship, he placed his servants there, to take care that none were admitted that had any burdens upon them.
(g) "obumbratae", Pagninus, Montanus; "obumbrarentur", Junius & Tremellius, Piscator, Rambachius; "incidentibus umbris", Tigurine version.
John Wesley
13:19 At the gates - Out of a diffidence in those, to whom the keeping of the gates was committed.
13:2013:20: Եւ ագանէին ամենեքեան որք վաճառէին՝ արտաքո՛յ Երուսաղեմի միանգամ եւ երկիցս։
20 Մէկ-երկու անգամ բոլոր վաճառողները գիշերեցին Երուսաղէմից դուրս:
20 Վաճառականներն ու ամէն տեսակ ապրանք ծախողները մէկ երկու անգամ գիշերը Երուսաղէմէն դուրս անցուցին։
Եւ ագանէին ամենեքեան որք վաճառէին` արտաքոյ Երուսաղեմի միանգամ եւ երկիցս:

13:20: Եւ ագանէին ամենեքեան որք վաճառէին՝ արտաքո՛յ Երուսաղեմի միանգամ եւ երկիցս։
20 Մէկ-երկու անգամ բոլոր վաճառողները գիշերեցին Երուսաղէմից դուրս:
20 Վաճառականներն ու ամէն տեսակ ապրանք ծախողները մէկ երկու անգամ գիշերը Երուսաղէմէն դուրս անցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
13:2013:20 И ночевали торговцы и продавцы всякого товара вне Иерусалима раз и два.
13:20 καὶ και and; even ηὐλίσθησαν αυλιζομαι spend the night πάντες πας all; every καὶ και and; even ἐποίησαν ποιεω do; make πρᾶσιν πρασις outside Ιερουσαλημ ιερουσαλημ Jerusalem ἅπαξ απαξ once καὶ και and; even δίς δις twice
13:20 וַ wa וְ and יָּלִ֨ינוּ yyālˌînû לין lodge הָ hā הַ the רֹכְלִ֜ים rōḵᵊlˈîm רכל trade וּ û וְ and מֹכְרֵ֧י mōḵᵊrˈê מכר sell כָל־ ḵol- כֹּל whole מִמְכָּ֛ר mimkˈār מִמְכָּר what is sold מִ mi מִן from ח֥וּץ ḥˌûṣ חוּץ outside לִ li לְ to ירוּשָׁלִָ֖ם yrûšālˌāim יְרוּשָׁלִַם Jerusalem פַּ֥עַם pˌaʕam פַּעַם foot וּ û וְ and שְׁתָּֽיִם׃ šᵊttˈāyim שְׁנַיִם two
13:20. et manserunt negotiatores et vendentes universa venalia foris Hierusalem semel et bisSo the merchants, and they that sold all kinds of wares, stayed without Jerusalem, once or twice.
20. So the merchants and sellers of all kind of ware lodged without Jerusalem once or twice.
13:20. And so the merchants and those who sold all kinds of items remained just outside of Jerusalem, once and again.
13:20. So the merchants and sellers of all kind of ware lodged without Jerusalem once or twice.
So the merchants and sellers of all kind of ware lodged without Jerusalem once or twice:

13:20 И ночевали торговцы и продавцы всякого товара вне Иерусалима раз и два.
13:20
καὶ και and; even
ηὐλίσθησαν αυλιζομαι spend the night
πάντες πας all; every
καὶ και and; even
ἐποίησαν ποιεω do; make
πρᾶσιν πρασις outside
Ιερουσαλημ ιερουσαλημ Jerusalem
ἅπαξ απαξ once
καὶ και and; even
δίς δις twice
13:20
וַ wa וְ and
יָּלִ֨ינוּ yyālˌînû לין lodge
הָ הַ the
רֹכְלִ֜ים rōḵᵊlˈîm רכל trade
וּ û וְ and
מֹכְרֵ֧י mōḵᵊrˈê מכר sell
כָל־ ḵol- כֹּל whole
מִמְכָּ֛ר mimkˈār מִמְכָּר what is sold
מִ mi מִן from
ח֥וּץ ḥˌûṣ חוּץ outside
לִ li לְ to
ירוּשָׁלִָ֖ם yrûšālˌāim יְרוּשָׁלִַם Jerusalem
פַּ֥עַם pˌaʕam פַּעַם foot
וּ û וְ and
שְׁתָּֽיִם׃ šᵊttˈāyim שְׁנַיִם two
13:20. et manserunt negotiatores et vendentes universa venalia foris Hierusalem semel et bis
So the merchants, and they that sold all kinds of wares, stayed without Jerusalem, once or twice.
13:20. And so the merchants and those who sold all kinds of items remained just outside of Jerusalem, once and again.
13:20. So the merchants and sellers of all kind of ware lodged without Jerusalem once or twice.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-21. И ночевали торговцы и продавцы всякого товара вне Иерусалима раз и два. Очевидно, продавцы, изгнанные из города, стали останавливаться по субботам около стен и здесь по-прежнему производили торговлю. Прекратилось это только после того, как Неемия угрожал наложить на них руку, т.е. употребить против них силу.
Adam Clarke: Commentary on the Bible - 1831
13:20: So the merchants - lodged without Jerusalem - They exposed their wares for sale on the outside of the walls.
John Gill
13:20 For the merchants and sellers of all kind of ware,.... The Tyrians particularly, Neh 13:16 lodged without Jerusalem once or twice; one sabbath day or two, not being able to get into the city, such strict watch and care being taken to keep the gates shut; this they did, hoping the Jews would come out to them and buy their goods, though they were not admitted to bring them within the city.
13:2113:21: Եւ ասե՛մ ցնոսա. Ընդէ՞ր ագանիք դուք արտաքոյ պարսպիդ. եթէ ա՛յլ տեսանեմ զանօրէնութիւնդ զայդ՝ տա՛մ հրաման ա՛յսպէս զի ո՛չ մտանիցէք դուք ՚ի շաբաթս մեր՝ եւ ՚ի քաղաքս[5186]։ [5186] Այլք. Եթէ եւ այլ տեսանեմ։
21 Ես ասացի նրանց. «Ինչո՞ւ էք դուք քնում պարսպից դուրս. եթէ էլի տեսնեմ այդ անօրէնութիւնը, հրաման կը տամ, որ դուք չգաք մեր շաբաթներին եւ չմտնէք այս քաղաքը»:
21 Ես զանոնք յանդիմանեցի՝ ըսելով. «Դուք ինչո՞ւ համար պարիսպին քով գիշերը կ’անցընէք. եթէ անգամ մըն ալ այդպէս ընէք, ձեռքս ձեր վրայ կը դնեմ»։ Անկէ յետոյ անգամ մըն ալ շաբաթ օրը չեկան։
Եւ ասեմ ցնոսա. Ընդէ՞ր ագանիք դուք արտաքոյ պարսպիդ. եթէ եւ [255]այլ տեսանեմ զանօրէնութիւնդ զայդ, տամ հրաման այսպէս` զի ոչ մտանիցէք դուք ի շաբաթս մեր եւ ի քաղաքս:

13:21: Եւ ասե՛մ ցնոսա. Ընդէ՞ր ագանիք դուք արտաքոյ պարսպիդ. եթէ ա՛յլ տեսանեմ զանօրէնութիւնդ զայդ՝ տա՛մ հրաման ա՛յսպէս զի ո՛չ մտանիցէք դուք ՚ի շաբաթս մեր՝ եւ ՚ի քաղաքս[5186]։
[5186] Այլք. Եթէ եւ այլ տեսանեմ։
21 Ես ասացի նրանց. «Ինչո՞ւ էք դուք քնում պարսպից դուրս. եթէ էլի տեսնեմ այդ անօրէնութիւնը, հրաման կը տամ, որ դուք չգաք մեր շաբաթներին եւ չմտնէք այս քաղաքը»:
21 Ես զանոնք յանդիմանեցի՝ ըսելով. «Դուք ինչո՞ւ համար պարիսպին քով գիշերը կ’անցընէք. եթէ անգամ մըն ալ այդպէս ընէք, ձեռքս ձեր վրայ կը դնեմ»։ Անկէ յետոյ անգամ մըն ալ շաբաթ օրը չեկան։
zohrab-1805▾ eastern-1994▾ western am▾
13:2113:21 Но я строго выговорил им и сказал им: зачем вы ночуете возле стены? Если сделаете это в другой раз, я наложу руку на вас. С того времени они не приходили в субботу.
13:21 καὶ και and; even διεμαρτυράμην διαμαρτυρομαι protest ἐν εν in αὐτοῖς αυτος he; him καὶ και and; even εἶπα επω say; speak πρὸς προς to; toward αὐτούς αυτος he; him διὰ δια through; because of τί τις.1 who?; what? ὑμεῖς υμεις you αὐλίζεσθε αυλιζομαι spend the night ἀπέναντι απεναντι before; contrary τοῦ ο the τείχους τειχος wall ἐὰν εαν and if; unless δευτερώσητε δευτεροω extend τὴν ο the χεῖρά χειρ hand μου μου of me; mine ἐν εν in ὑμῖν υμιν you ἀπὸ απο from; away τοῦ ο the καιροῦ καιρος season; opportunity ἐκείνου εκεινος that οὐκ ου not ἤλθοσαν ερχομαι come; go ἐν εν in σαββάτῳ σαββατον Sabbath; week
13:21 וָ wā וְ and אָעִ֣ידָה ʔāʕˈîḏā עוד warn, to witness בָהֶ֗ם vāhˈem בְּ in וָ wā וְ and אֹמְרָ֤ה ʔōmᵊrˈā אמר say אֲלֵיהֶם֙ ʔᵃlêhˌem אֶל to מַדּ֜וּעַ maddˈûₐʕ מַדּוּעַ why אַתֶּ֤ם ʔattˈem אַתֶּם you לֵנִים֙ lēnîm לֵן spending night נֶ֣גֶד nˈeḡeḏ נֶגֶד counterpart הַ ha הַ the חֹומָ֔ה ḥômˈā חֹומָה wall אִם־ ʔim- אִם if תִּשְׁנ֕וּ tišnˈû שׁנה change יָ֖ד yˌāḏ יָד hand אֶשְׁלַ֣ח ʔešlˈaḥ שׁלח send בָּכֶ֑ם bāḵˈem בְּ in מִן־ min- מִן from הָ hā הַ the עֵ֣ת ʕˈēṯ עֵת time הַ ha הַ the הִ֔יא hˈî הִיא she לֹא־ lō- לֹא not בָ֖אוּ vˌāʔû בוא come בַּ ba בְּ in † הַ the שַּׁבָּֽת׃ ס ššabbˈāṯ . s שַׁבָּת sabbath
13:21. et contestatus sum eos et dixi eis quare manetis ex adverso muri si secundo hoc feceritis manum mittam in vos itaque ex tempore illo non venerunt in sabbatoAnd I charged them, and I said to them: Why stay you before the wall? if you do so another time, I will lay hands on you. And from that time they came no more on the sabbath.
21. Then I testified against them, and said unto them, Why lodge ye about the wall? if ye do so again, I will lay hands on you. From that time forth came they no more on the sabbath.
13:21. And I contended with them, and I said to them: “Why are you remaining just beyond the wall? If you do this again, I will send hands upon you.” And so, from that time, they no longer came on the Sabbath.
13:21. Then I testified against them, and said unto them, Why lodge ye about the wall? if ye do [so] again, I will lay hands on you. From that time forth came they no [more] on the sabbath.
Then I testified against them, and said unto them, Why lodge ye about the wall? if ye do [so] again, I will lay hands on you. From that time forth came they no [more] on the sabbath:

13:21 Но я строго выговорил им и сказал им: зачем вы ночуете возле стены? Если сделаете это в другой раз, я наложу руку на вас. С того времени они не приходили в субботу.
13:21
καὶ και and; even
διεμαρτυράμην διαμαρτυρομαι protest
ἐν εν in
αὐτοῖς αυτος he; him
καὶ και and; even
εἶπα επω say; speak
πρὸς προς to; toward
αὐτούς αυτος he; him
διὰ δια through; because of
τί τις.1 who?; what?
ὑμεῖς υμεις you
αὐλίζεσθε αυλιζομαι spend the night
ἀπέναντι απεναντι before; contrary
τοῦ ο the
τείχους τειχος wall
ἐὰν εαν and if; unless
δευτερώσητε δευτεροω extend
τὴν ο the
χεῖρά χειρ hand
μου μου of me; mine
ἐν εν in
ὑμῖν υμιν you
ἀπὸ απο from; away
τοῦ ο the
καιροῦ καιρος season; opportunity
ἐκείνου εκεινος that
οὐκ ου not
ἤλθοσαν ερχομαι come; go
ἐν εν in
σαββάτῳ σαββατον Sabbath; week
13:21
וָ וְ and
אָעִ֣ידָה ʔāʕˈîḏā עוד warn, to witness
בָהֶ֗ם vāhˈem בְּ in
וָ וְ and
אֹמְרָ֤ה ʔōmᵊrˈā אמר say
אֲלֵיהֶם֙ ʔᵃlêhˌem אֶל to
מַדּ֜וּעַ maddˈûₐʕ מַדּוּעַ why
אַתֶּ֤ם ʔattˈem אַתֶּם you
לֵנִים֙ lēnîm לֵן spending night
נֶ֣גֶד nˈeḡeḏ נֶגֶד counterpart
הַ ha הַ the
חֹומָ֔ה ḥômˈā חֹומָה wall
אִם־ ʔim- אִם if
תִּשְׁנ֕וּ tišnˈû שׁנה change
יָ֖ד yˌāḏ יָד hand
אֶשְׁלַ֣ח ʔešlˈaḥ שׁלח send
בָּכֶ֑ם bāḵˈem בְּ in
מִן־ min- מִן from
הָ הַ the
עֵ֣ת ʕˈēṯ עֵת time
הַ ha הַ the
הִ֔יא hˈî הִיא she
לֹא־ lō- לֹא not
בָ֖אוּ vˌāʔû בוא come
בַּ ba בְּ in
הַ the
שַּׁבָּֽת׃ ס ššabbˈāṯ . s שַׁבָּת sabbath
13:21. et contestatus sum eos et dixi eis quare manetis ex adverso muri si secundo hoc feceritis manum mittam in vos itaque ex tempore illo non venerunt in sabbato
And I charged them, and I said to them: Why stay you before the wall? if you do so another time, I will lay hands on you. And from that time they came no more on the sabbath.
13:21. And I contended with them, and I said to them: “Why are you remaining just beyond the wall? If you do this again, I will send hands upon you.” And so, from that time, they no longer came on the Sabbath.
13:21. Then I testified against them, and said unto them, Why lodge ye about the wall? if ye do [so] again, I will lay hands on you. From that time forth came they no [more] on the sabbath.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:21: I will lay hands on you - I will imprison every man of you. This had the desired effect; they came no more.
Albert Barnes: Notes on the Bible - 1834
13:21: The lodging of the merchants with their merchandise just outside Jerusalem during the Sabbath, marked their impatience for the moment when they might bring their wares in. This was thought by Nehemiah to be unseemly, and to have an irreligious tendency.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:21: I testified: Neh 13:15
about the wall: Heb. before the wall
I will lay: Ezr 7:26; Rom 13:3, Rom 13:4; Pe1 2:14
John Gill
13:21 Then I testified against them,.... Against their continuance there, and threatened them, and called heaven and earth to witness what he would do to them, if they did not depart:
why lodge ye about the wall? of the city, waiting an opportunity to get in, and tempting the Jews to come out and buy their ware:
if ye do so again, I will lay hands on you; beat them, or slay them, at least imprison them:
from that time forth came they no more on the sabbath; finding there was no likelihood of getting into the city, and that they were liable to be taken up and punished.
13:2213:22: Եւ ասե՛մ ցՂեւտացիսն որք էին սրբեալ, եւ գային պահէին զդրունսն, եւ սրբէին յաւուր շաբաթու. եւ յայնմ հետէ ո՛չ պղծեցին զշաբաթսն։ Եւ յա՛յսմ ամենայնի յիշեսցէ զիս Աստուած՝ եւ խնայեսցէ յիս ըստ բազում ողորմութեան իւրում։
22 Ղեւտացիներին, որոնք մաքրուած էին, ասացի, որ գան ու պահպանեն դռները եւ սրբագործեն շաբաթ օրը: Դրանից յետոյ շաբաթ օրերը չպղծեցին: Այս բոլորի համար էլ թող Աստուած յիշի ինձ եւ խնայի ինձ ըստ իր մեծ ողորմութեան:
22 Ղեւտացիներուն ըսի, որ զիրենք սրբեն ու շաբաթ օրը սուրբ պահելու համար երթան դռները պահպանութիւն ընեն։ Ո՛վ Աստուած իմ, ասոր համար ալ զիս յիշէ ու քու մեծ ողորմութեանդ համեմատ ինծի ողորմէ։
Եւ ասեմ ցՂեւտացիսն որք էին սրբեալ, եւ գային պահէին զդրունսն, եւ սրբէին յաւուր շաբաթու. եւ յայնմ հետէ ոչ պղծեցին զշաբաթսն``: Եւ յայսմ ամենայնի յիշեսցէ զիս Աստուած, եւ խնայեսցէ յիս ըստ բազում ողորմութեան իւրում:

13:22: Եւ ասե՛մ ցՂեւտացիսն որք էին սրբեալ, եւ գային պահէին զդրունսն, եւ սրբէին յաւուր շաբաթու. եւ յայնմ հետէ ո՛չ պղծեցին զշաբաթսն։ Եւ յա՛յսմ ամենայնի յիշեսցէ զիս Աստուած՝ եւ խնայեսցէ յիս ըստ բազում ողորմութեան իւրում։
22 Ղեւտացիներին, որոնք մաքրուած էին, ասացի, որ գան ու պահպանեն դռները եւ սրբագործեն շաբաթ օրը: Դրանից յետոյ շաբաթ օրերը չպղծեցին: Այս բոլորի համար էլ թող Աստուած յիշի ինձ եւ խնայի ինձ ըստ իր մեծ ողորմութեան:
22 Ղեւտացիներուն ըսի, որ զիրենք սրբեն ու շաբաթ օրը սուրբ պահելու համար երթան դռները պահպանութիւն ընեն։ Ո՛վ Աստուած իմ, ասոր համար ալ զիս յիշէ ու քու մեծ ողորմութեանդ համեմատ ինծի ողորմէ։
zohrab-1805▾ eastern-1994▾ western am▾
13:2213:22 И сказал я левитам, чтобы они очистились и пришли содержать стражу у ворот, дабы святить день субботний. И за сие помяни меня, Боже мой, и пощади меня по великой милости Твоей!
13:22 καὶ και and; even εἶπα επω say; speak τοῖς ο the Λευίταις λευιτης Leuΐtēs; Leitis οἳ ος who; what ἦσαν ειμι be καθαριζόμενοι καθαριζω cleanse καὶ και and; even ἐρχόμενοι ερχομαι come; go φυλάσσοντες φυλασσω guard; keep τὰς ο the πύλας πυλη gate ἁγιάζειν αγιαζω hallow τὴν ο the ἡμέραν ημερα day τοῦ ο the σαββάτου σαββατον Sabbath; week πρὸς προς to; toward ταῦτα ουτος this; he μνήσθητί μναομαι remember; mindful μου μου of me; mine ὁ ο the θεός θεος God καὶ και and; even φεῖσαί φειδομαι spare; refrain μου μου of me; mine κατὰ κατα down; by τὸ ο the πλῆθος πληθος multitude; quantity τοῦ ο the ἐλέους ελεος mercy σου σου of you; your
13:22 וָ wā וְ and אֹמְרָ֣ה ʔōmᵊrˈā אמר say לַ la לְ to † הַ the לְוִיִּ֗ם lᵊwiyyˈim לֵוִי Levite אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יִֽהְי֤וּ yˈihyˈû היה be מִֽטַּהֲרִים֙ mˈiṭṭahᵃrîm טהר be clean וּ û וְ and בָאִים֙ vāʔîm בוא come שֹׁמְרִ֣ים šōmᵊrˈîm שׁמר keep הַ ha הַ the שְּׁעָרִ֔ים ššᵊʕārˈîm שַׁעַר gate לְ lᵊ לְ to קַדֵּ֖שׁ qaddˌēš קדשׁ be holy אֶת־ ʔeṯ- אֵת [object marker] יֹ֣ום yˈôm יֹום day הַ ha הַ the שַּׁבָּ֑ת ššabbˈāṯ שַׁבָּת sabbath גַּם־ gam- גַּם even זֹאת֙ zōṯ זֹאת this זָכְרָה־ zoḵrā- זכר remember לִּ֣י llˈî לְ to אֱלֹהַ֔י ʔᵉlōhˈay אֱלֹהִים god(s) וְ wᵊ וְ and ח֥וּסָה ḥˌûsā חוס pity עָלַ֖י ʕālˌay עַל upon כְּ kᵊ כְּ as רֹ֥ב rˌōv רֹב multitude חַסְדֶּֽךָ׃ פ ḥasdˈeḵā . f חֶסֶד loyalty
13:22. dixi quoque Levitis ut mundarentur et venirent ad custodiendas portas et sanctificandum diem sabbati et pro hoc ergo memento mei Deus meus et parce mihi secundum multitudinem miserationum tuarumI spoke also to the Levites that they should be purified, and should come to keep the gates, and to sanctify the sabbath day: for this also remember me, O my God, and spare me according to the multitude of thy tender mercies.
22. And I commanded the Levites that they should purify themselves, and that they should come and keep the gates, to sanctify the sabbath day. Remember unto me, O my God, this also, and spare me according to the greatness of thy mercy.
13:22. I also spoke to the Levites, so that they would be cleansed, and would arrive to guard the gates and to sanctify the day of the Sabbath. Because of this also, O my God, remember me and spare me, in accord with the multitude of your mercies.
13:22. And I commanded the Levites that they should cleanse themselves, and [that] they should come [and] keep the gates, to sanctify the sabbath day. Remember me, O my God, [concerning] this also, and spare me according to the greatness of thy mercy.
And I commanded the Levites that they should cleanse themselves, and [that] they should come [and] keep the gates, to sanctify the sabbath day. Remember me, O my God, [concerning] this also, and spare me according to the greatness of thy mercy:

13:22 И сказал я левитам, чтобы они очистились и пришли содержать стражу у ворот, дабы святить день субботний. И за сие помяни меня, Боже мой, и пощади меня по великой милости Твоей!
13:22
καὶ και and; even
εἶπα επω say; speak
τοῖς ο the
Λευίταις λευιτης Leuΐtēs; Leitis
οἳ ος who; what
ἦσαν ειμι be
καθαριζόμενοι καθαριζω cleanse
καὶ και and; even
ἐρχόμενοι ερχομαι come; go
φυλάσσοντες φυλασσω guard; keep
τὰς ο the
πύλας πυλη gate
ἁγιάζειν αγιαζω hallow
τὴν ο the
ἡμέραν ημερα day
τοῦ ο the
σαββάτου σαββατον Sabbath; week
πρὸς προς to; toward
ταῦτα ουτος this; he
μνήσθητί μναομαι remember; mindful
μου μου of me; mine
ο the
θεός θεος God
καὶ και and; even
φεῖσαί φειδομαι spare; refrain
μου μου of me; mine
κατὰ κατα down; by
τὸ ο the
πλῆθος πληθος multitude; quantity
τοῦ ο the
ἐλέους ελεος mercy
σου σου of you; your
13:22
וָ וְ and
אֹמְרָ֣ה ʔōmᵊrˈā אמר say
לַ la לְ to
הַ the
לְוִיִּ֗ם lᵊwiyyˈim לֵוִי Levite
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יִֽהְי֤וּ yˈihyˈû היה be
מִֽטַּהֲרִים֙ mˈiṭṭahᵃrîm טהר be clean
וּ û וְ and
בָאִים֙ vāʔîm בוא come
שֹׁמְרִ֣ים šōmᵊrˈîm שׁמר keep
הַ ha הַ the
שְּׁעָרִ֔ים ššᵊʕārˈîm שַׁעַר gate
לְ lᵊ לְ to
קַדֵּ֖שׁ qaddˌēš קדשׁ be holy
אֶת־ ʔeṯ- אֵת [object marker]
יֹ֣ום yˈôm יֹום day
הַ ha הַ the
שַּׁבָּ֑ת ššabbˈāṯ שַׁבָּת sabbath
גַּם־ gam- גַּם even
זֹאת֙ zōṯ זֹאת this
זָכְרָה־ zoḵrā- זכר remember
לִּ֣י llˈî לְ to
אֱלֹהַ֔י ʔᵉlōhˈay אֱלֹהִים god(s)
וְ wᵊ וְ and
ח֥וּסָה ḥˌûsā חוס pity
עָלַ֖י ʕālˌay עַל upon
כְּ kᵊ כְּ as
רֹ֥ב rˌōv רֹב multitude
חַסְדֶּֽךָ׃ פ ḥasdˈeḵā . f חֶסֶד loyalty
13:22. dixi quoque Levitis ut mundarentur et venirent ad custodiendas portas et sanctificandum diem sabbati et pro hoc ergo memento mei Deus meus et parce mihi secundum multitudinem miserationum tuarum
I spoke also to the Levites that they should be purified, and should come to keep the gates, and to sanctify the sabbath day: for this also remember me, O my God, and spare me according to the multitude of thy tender mercies.
13:22. I also spoke to the Levites, so that they would be cleansed, and would arrive to guard the gates and to sanctify the day of the Sabbath. Because of this also, O my God, remember me and spare me, in accord with the multitude of your mercies.
13:22. And I commanded the Levites that they should cleanse themselves, and [that] they should come [and] keep the gates, to sanctify the sabbath day. Remember me, O my God, [concerning] this also, and spare me according to the greatness of thy mercy.
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
22. И сказал я левитам, чтобы они очистились и пришли содержать стражуу ворот, дабы святить день субботний. В чем состояло последнее распоряжение Неемии, направлявшееся кограждениюсвятости субботы, трудно сказать. Полагают (Кейпь), что накануне субботы обычная стража ворот усиливалась стражей из левитов, которые должны были находиться у ворот в течение всей субботы. Этим усилением стражи лицами, служащими при храме, Неемия мог иметь е виду указать наглядно высокое значение и священный характер субботы, а вместе с тем побудить жителей Иерусалима к соблюдению субботнего закона.
Adam Clarke: Commentary on the Bible - 1831
13:22: Spare me according to the greatness of thy mercy - By some Nehemiah has been thought to deal with God too much on the principle of merit. That he wished God to remember him for good, is sufficiently evident; and who does not wish the same? But that he expected heaven because of his good deeds, does not appear. Indeed, the concluding clause of this verse proves the contrary, and shows that he expected nothing from God but through the greatness of his mercy. Shame on those who, with this evidence before them, brand this good man with the epithet of workmonger! a man who, in inward holiness, outward usefulness, and genuine love to God and man, was worth ten score of such self-called believers.
Albert Barnes: Notes on the Bible - 1834
13:22: I commanded the Levites - At first Nehemiah had employed his own retinue Neh 13:19 in the work of keeping the gates. He now assigned the duty to the Levites, as one which properly belonged to them, since the object of the regulation was the due observance of the Sabbath.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:22: I commanded: Neh 7:64, Neh 7:65, Neh 12:30; Kg2 23:4; Ch1 15:12-14; Ch2 29:4, Ch2 29:5, Ch2 29:24, Ch2 29:27, Ch2 29:30; Isa 49:23
cleanse: Neh 12:10
sanctify: Deu 5:12
Remember: Neh 13:14, Neh 13:31, Neh 5:19; Psa 132:1-5; Isa 38:3; Co2 1:12; Ti2 4:7, Ti2 4:8
spare me: Psa 25:6, Psa 25:7, Psa 51:1, Psa 130:3, Psa 130:4, Psa 130:7, Psa 143:1, Psa 143:2
greatness: or, multitude, Psa 5:7; Isa 55:7
Geneva 1599
13:22 And I commanded the Levites that they should cleanse themselves, and [that] they should come [and] (k) keep the gates, to sanctify the sabbath day. Remember me, O my God, [concerning] this also, and spare me according to the greatness of thy mercy.
(k) Meaning, of the temple that none that was unclean should enter.
John Gill
13:22 And I commanded the Levites that they should cleanse themselves,.... From all ceremonial uncleanness, that they might be fit in a ceremonial sense to perform the duties of the office on the sabbath day:
and that they should come and keep the gates, to sanctify the sabbath day; not the gates of the city, his servants were placed there, nor was this the work of the Levites, and much less did this require a particular purification to fit for it; but the gates of the temple, that no impure person might enter there; and on that day it required the greater diligence, because of the number of people that came to worship:
remember me, O my God, concerning this also; with respect to his care to have the sabbath kept holy, as well as his concern for the honour of the house of God, and the maintenance of his ministers, Neh 13:14,
and spare me according to the greatness of thy mercy; he desired to be dealt with, not according to any merits of his own, but according to the abundant mercy of God; that he would kindly and graciously vouchsafe to accept any good that he had done for his mercy sake, and forgive whatever was amiss in him.
John Wesley
13:22 Cleanse - Because the work they now were set upon, though common in its nature, yet was holy in design of it, and had respect unto the sabbath: and, because the day in which they were to do this was the sabbath - day, for the observation whereof they were obliged to purify themselves. Gates - The gates of the city; not daring to trust the common porters, he commits the charge of them upon the sabbath - days, to the Levites, to whom the care of sanctifying the sabbath did properly belong. Mercy - Whereby he intimates, that though he mentioned his good - works, as things wherewith God was well - pleased, and which he had promised to reward, yet he neither did, nor durst trust to their merit, or his own worthiness, but, when he had done all, he judged himself an unprofitable servant, and one that needed God's infinite mercy to pardon all his sins, and particularly those infirmities and corruptions which adhered to his good deeds.
13:2313:23: Եւ յաւուրսն յայնոսիկ տեսի զՀրէայսն, զի նստէին կանայք Ազովտացիք՝ եւ Ամովնացիք՝ եւ Մովաբացիք[5187], [5187] Ոմանք. ԶՀրէայսն. եւ զի նստէին կանայք Ա՛՛։
23 Այդ օրերին էր դարձեալ, որ ես տեսայ հրեաների, որոնք ազոտացի, ամոնացի եւ մովաբացի կանայք էին առել:
23 Այն օրերը Հրեաներ տեսայ, որոնք Ազովտացի, Ամմոնացի ու Մովաբացի կիներ առեր էին
Եւ յաւուրսն յայնոսիկ տեսի զՀրեայսն, [256]զի նստէին կանայք Ազովտացիք եւ Ամովնացիք եւ Մովաբացիք:

13:23: Եւ յաւուրսն յայնոսիկ տեսի զՀրէայսն, զի նստէին կանայք Ազովտացիք՝ եւ Ամովնացիք՝ եւ Մովաբացիք[5187],
[5187] Ոմանք. ԶՀրէայսն. եւ զի նստէին կանայք Ա՛՛։
23 Այդ օրերին էր դարձեալ, որ ես տեսայ հրեաների, որոնք ազոտացի, ամոնացի եւ մովաբացի կանայք էին առել:
23 Այն օրերը Հրեաներ տեսայ, որոնք Ազովտացի, Ամմոնացի ու Մովաբացի կիներ առեր էին
zohrab-1805▾ eastern-1994▾ western am▾
13:2313:23 Еще в те дни я видел Иудеев, которые взяли себе жен из Азотянок, Аммонитянок и Моавитянок;
13:23 καὶ και and; even ἐν εν in ταῖς ο the ἡμέραις ημερα day ἐκείναις εκεινος that εἶδον οραω view; see τοὺς ο the Ιουδαίους ιουδαιος Judean οἳ ος who; what ἐκάθισαν καθιζω sit down; seat γυναῖκας γυνη woman; wife Ἀζωτίας αζωτια Moabite
13:23 גַּ֣ם׀ gˈam גַּם even בַּ ba בְּ in † הַ the יָּמִ֣ים yyāmˈîm יֹום day הָ hā הַ the הֵ֗ם hˈēm הֵם they רָאִ֤יתִי rāʔˈîṯî ראה see אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יְּהוּדִים֙ yyᵊhûḏîm יְהוּדִי Jewish הֹשִׁ֗יבוּ hōšˈîvû ישׁב sit נָשִׁים֙ nāšîm אִשָּׁה woman אַשְׁדֳּדִיֹּ֔ותאשׁדודיות *ʔašdᵒḏiyyˈôṯ אַשְׁדֹּודִי from Ashdod עַמֳּנִיֹּ֖ותעמוניות *ʕammᵒniyyˌôṯ עַמֹּונִי Ammonite מֹואֲבִיֹּֽות׃ môʔᵃviyyˈôṯ מֹואָבִי Moabite
13:23. sed et in diebus illis vidi Iudaeos ducentes uxores azotias ammanitidas et moabitidasIn those days also I saw Jews that married wives, women of Azotus, and of Ammon, and of Moab.
23. In those days also saw I the Jews that had married women of Ashdod, of Ammon, of Moab:
13:23. But also in those days, I saw some Jews taking wives from the Ashdodites, and the Ammonites, and the Moabites.
13:23. In those days also saw I Jews [that] had married wives of Ashdod, of Ammon, [and] of Moab:
In those days also saw I Jews [that] had married wives of Ashdod, of Ammon, [and] of Moab:

13:23 Еще в те дни я видел Иудеев, которые взяли себе жен из Азотянок, Аммонитянок и Моавитянок;
13:23
καὶ και and; even
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
ἐκείναις εκεινος that
εἶδον οραω view; see
τοὺς ο the
Ιουδαίους ιουδαιος Judean
οἳ ος who; what
ἐκάθισαν καθιζω sit down; seat
γυναῖκας γυνη woman; wife
Ἀζωτίας αζωτια Moabite
13:23
גַּ֣ם׀ gˈam גַּם even
בַּ ba בְּ in
הַ the
יָּמִ֣ים yyāmˈîm יֹום day
הָ הַ the
הֵ֗ם hˈēm הֵם they
רָאִ֤יתִי rāʔˈîṯî ראה see
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יְּהוּדִים֙ yyᵊhûḏîm יְהוּדִי Jewish
הֹשִׁ֗יבוּ hōšˈîvû ישׁב sit
נָשִׁים֙ nāšîm אִשָּׁה woman
אַשְׁדֳּדִיֹּ֔ותאשׁדודיות
*ʔašdᵒḏiyyˈôṯ אַשְׁדֹּודִי from Ashdod
עַמֳּנִיֹּ֖ותעמוניות
*ʕammᵒniyyˌôṯ עַמֹּונִי Ammonite
מֹואֲבִיֹּֽות׃ môʔᵃviyyˈôṯ מֹואָבִי Moabite
13:23. sed et in diebus illis vidi Iudaeos ducentes uxores azotias ammanitidas et moabitidas
In those days also I saw Jews that married wives, women of Azotus, and of Ammon, and of Moab.
13:23. But also in those days, I saw some Jews taking wives from the Ashdodites, and the Ammonites, and the Moabites.
13:23. In those days also saw I Jews [that] had married wives of Ashdod, of Ammon, [and] of Moab:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-28. Борьба Неемии против смешанных браков. Еще в те дни я видел иудеев. Стоящий при слове иудеев в евр. т. член указывает на то, что речь идет не о случайно встреченных лицах, а о таких, о которых Неемия знал и которых он искал.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Dismissal of Strange Wives. B. C. 434.

23 In those days also saw I Jews that had married wives of Ashdod, of Ammon, and of Moab: 24 And their children spake half in the speech of Ashdod, and could not speak in the Jews' language, but according to the language of each people. 25 And I contended with them, and cursed them, and smote certain of them, and plucked off their hair, and made them swear by God, saying, Ye shall not give your daughters unto their sons, nor take their daughters unto your sons, or for yourselves. 26 Did not Solomon king of Israel sin by these things? yet among many nations was there no king like him, who was beloved of his God, and God made him king over all Israel: nevertheless even him did outlandish women cause to sin. 27 Shall we then hearken unto you to do all this great evil, to transgress against our God in marrying strange wives? 28 And one of the sons of Joiada, the son of Eliashib the high priest, was son in law to Sanballat the Horonite: therefore I chased him from me. 29 Remember them, O my God, because they have defiled the priesthood, and the covenant of the priesthood, and of the Levites. 30 Thus cleansed I them from all strangers, and appointed the wards of the priests and the Levites, every one in his business; 31 And for the wood offering, at times appointed, and for the firstfruits. Remember me, O my God, for good.
We have here one instance more of Nehemiah's pious zeal for the purifying of his countrymen as a peculiar people to God; that was the thing he aimed at in the use of his power, not the enriching of himself. See here,
I. How they had corrupted themselves by marrying strange wives. This was complained of in Ezra's time, and much done towards a reformation, Ezra ix. and x. But, when the unclean spirit is cast out, if a watchful eye be not kept upon him, he will re-enter; so he did here. Though in Ezra's time those that had married strange wives were forced to put them away, which could not but occasion trouble and confusion in families, yet others would not take warning. Nitimur in vetitum--we still lean towards what is forbidden. Nehemiah, like a good governor, enquired into the state of the families of those that were under his charge, that he might reform what was amiss in them, and so heal the streams by healing the springs. 1. He enquired whence they had their wives, and found that many of the Jews had married wives of Ashdod, of Ammon, and of Moab (v. 23), either because they were fond of what was far-fetched or because they hoped by these alliances to strengthen and enrich themselves. See how God by the prophet reproves this, Mal. ii. 11. Judah has dealt treacherously, and broken covenant with God, the covenant made in Ezra's time with reference to this very thing; he has profaned the holiness of the Lord by marrying the daughter (that is, the worshipper) of a strange god. 2. He talked with the children, and found they were children of strangers, for their speech betrayed them. The children were bred up with their mothers, and learned of them and their nurses and servants to speak, so that they could not speak the Jews' language, could not speak it at all, or not readily, or not purely, but half in the speech of Ashdod, or Ammon, or Moab, according as the country was which the mother was a native of. Observe, (1.) Children, in their childhood, learn much of their mothers. Partus sequitur ventrem--they are prone to imitate their mothers. (2.) If either side be bad, the corrupt nature will incline the children to take after that, which is a good reason why Christians should not be unequally yoked. (3.) In the education of children great care should be taken about the government of their tongues, that they learn not the language of Ashdod, any impious or impure talk, any corrupt communication.
II. What course Nehemiah took to purge out this corruption, when he discovered how much it had prevailed.
1. He showed them the evil of it, and the obligation he lay under to witness against it. He did not seek an occasion against them, but this was an iniquity to be punished by the judge, and which he must by no means connive at (v. 27): "Shall we hearken to you, who endeavour to palliate and excuse it? No, it is an evil, a great evil, it is a transgression against our God, to marry strange wives, and we must do our utmost to put a stop to it. You beg that they may not be divorced from you, but we cannot hearken to you, for there is no other remedy to clear us from the guilt and prevent infection." (1.) He quotes a precept, to prove that it was in itself a great sin; and makes them swear to that precept: You shall not give your daughters unto their sons, &c., which is taken from Deut. vii. 3. When we would reclaim people from sin we must show them the sinfulness of it in the glass of the commandment. (2.) He quotes a precedent, to show the pernicious consequences of it, which made it necessary to be animadverted upon by the government (v. 26): Did not Solomon king of Israel sin by these things? The falls of great and good men are recorded in order that we may take warning by them to shun the temptations which they were overcome by. Solomon was famous for wisdom; there was no king like him for it; yet, when he married strange wives, his wisdom could not secure him from their snares, nay, it departed from him, and he did very foolishly. He was beloved of God, but his marrying strange wives threw him out of God's favour, and went near to extinguish the holy fire of grace in his soul: he was king over all Israel; but his doing this occasioned the loss of ten of his twelve tribes. You plead that you can marry strange wives and yet retain the purity of Israelites; but Solomon himself could not; even him did outlandish women cause to sin. Therefore let him that thinks he stands take heed lest he fall when he runs upon such a precipice.
2. He showed himself highly displeased at it, that he might awaken them to a due sense of the evil of it: He contended with them, v. 25. They offered to justify themselves in what they did, but he showed them how frivolous their excuses were, and argued it warmly with them. When he had silenced them he cursed them, that is, he denounced the judgments of God against them, and showed them what their sin deserved. He then picked out some of them that were more obstinate than the rest, and fit to be made examples, and smote them (that is, ordered them to be beaten by the proper officers according to the law, Deut. xxv. 2, 3), to which he added this further mark of infamy that he plucked off their hair, or cut or shaved it off; for it may so be understood. Perhaps they had prided themselves in their hair, and therefore he took it off to deform and humble them, and put them to shame; it was, in effect, to stigmatize them, at least for a time. Ezra, in this case, had plucked off his own hair, in holy sorrow for the sin; Nehemiah plucked off their hair, in a holy indignation at the sinners. See the different tempers of wise, and good, and useful men, and the divers graces, as well as divers gifts, of the same Spirit.
3. He obliged them not to take any more such wives, and separated those whom they had taken: He cleansed them from all strangers, both men and women (v. 30), and made them promise with an oath that they would never do so again, v. 25. Thus did he try all ways and means to put a stop to this mischief and to prevent another relapse into this disease.
4. He took particular care of the priests' families, that they might not lie under this stain, this guilt. He found, upon enquiry, that a branch of the high priest's own family, one of his grandsons, had married a daughter of Sanballat, that notorious enemy of the Jews (ch. ii. 10; iv. 1), and so had, in effect, twisted interests with the Samaritans, v. 28. How little love had that man either to God or his country who could make himself in duty and interest a friend to him that was a sworn enemy to both. It seems this young priest would not put away his wife, and therefore Nehemiah chased him from him, deprived him, degraded him, and made him for ever incapable of the priesthood. Josephus says that this expelled priest was Manasseh, and that when Nehemiah drove him away he went to his father-in-law Sanballat, who built him a temple upon Mount Gerazim, like that at Jerusalem, and promised him he should be high priest in it, and that then was laid the foundation of the Samaritans' pretensions, which continued warm to our Saviour's time. John iv. 20, Our fathers worshipped in this mountain. When Nehemiah had thus expelled one that had forfeited the honour of the priesthood he again posted the priests and Levites every one in his business, v. 30. It was no loss to them to part with one that was the scandal of their cloth; the work would be done better without him. When Judas had gone out Christ said, Now is the Son of Man glorified, John xiii. 30, 31. Here are Nehemiah's prayers on this occasion. (1.) He prays, Remember them, O my God! v. 29. "Lord, convince and convert them; put them in mind of what they should be and do, that they may come to themselves." Or, "Remember them to reckon with them for their sin; remember it against them." If we take it so, this prayer is a prophecy that God would remember it against them. Those that defile the priesthood despise God, and shall be lightly esteemed. Perhaps they were too many and too great for him to deal with. "Lord" (says he), "deal thou with them; take the work into thy own hands." (2.) He prays, Remember me, O my God! v. 31. The best services done to the public have sometimes been forgotten by those for whom they were done (Eccl. ix. 15); therefore Nehemiah refers it to God to recompense him, takes him for his paymaster, and then doubts not but he shall be well paid. This may well be the summary of our petitions; we need no more to make us happy than this: Remember me, O my God! for good.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:23: married: Heb. made to dwell with them, Neh 10:30; Ezr 9:2, Ezr 9:11, Ezr 9:12, Ezr 10:10, Ezr 10:44; Co2 6:14
Ashdod: Sa1 5:1
Ammon: Neh 13:1-3
Carl Friedrich Keil and Franz Delitzsch
13:23
Marriages with foreign wives dissolved. - Neh 13:23 and Neh 13:24. "In those days I also saw, i.e., visited, the Jews who had brought home Ashdodite, Ammonite, and Moabite wives; and half of their children spoke the speech of Ashdod, because they understood not how to speak the Jews' language, and according to the speech of one and of another people." It is not said, I saw Jews; but, the Jews who ... Hence Bertheau rightly infers, that Nehemiah at this time found an opportunity of seeing them, perhaps upon a journey through the province. From the circumstance, too, that a portion of the children of these marriages were not able to speak the language of the Jews, but spoke the language of Ashdod, or of this or that nation from which their mothers were descended, we may conclude with tolerable certainty, that these people dwelt neither in Jerusalem nor in the midst of the Jewish community, but on the borders of the nations to which their wives belonged. הושׁיב like Ezra 10:2. וּבניהם precedes in an absolute sense: and as for their children, one half (of them) spake. יהוּדית (comp. 4Kings 18:26; Is 36:11; 2Chron 32:18) is the language of the Jewish community, the vernacular Hebrew. The sentence וגו ואינם is an explanatory parenthesis, ועם עם וכלשׁן still depending upon מדבר: spake according to the language, i.e., spake the language, of this and that people (of their mothers). The speech of Ashdod is that of the Philistines, which, according to Hitzig (Urgeschichte u. Mythol. der Philister), belonged to the Indo-Germanic group. The languages, however, of the Moabites and Ammonites were undoubtedly Shemitic, but so dialectically different from the Hebrew, that they might be regarded as foreign tongues.
Geneva 1599
13:23 In those days also saw I Jews [that] had married wives of (l) Ashdod, of Ammon, [and] of Moab:
(l) Which was a city of the Philistines and they had married wives from it and so had corrupted their speech and religion.
John Gill
13:23 In those days also I saw Jews that married wives of Ashdod, of Ammon, and of Moab. Ashdod, or Azotus, as it is called in Acts 8:40, was one of the five cities of the Philistines; which, though none of the seven nations with whom marriage was forbid, yet it was very unfit and improper to marry with them, Judg 14:3. This place was a mart of the Arabians (h), where they sold their goods, to which the Jews might resort, and thereby be ensnared into such marriages; and which with the Ammonites and Moabites were unlawful, Neh 13:1.
(h) Mela de Situ Orbis, l. 1. c. 10.
13:2413:24: եւ որդիք նոցա. եւ ոմանք ՚ի կանանցն խօսէին Ազովտացի, եւ ո՛չ գիտէին խօսել Հրեէրէն[5188]։ [5188] Ոմանք. Խօսել Հրէարէն։
24 Նրանց որդիներն ու կանանցից ոմանք խօսում էին ազոտերէն, իսկ հրէերէն խօսել չգիտէին:
24 Ու անոնց տղաքը Եբրայերէն խօսիլը աղէկ չգիտնալով՝ կէս մը Ազովտացիներու լեզուով կը խօսէին, նմանապէս ուրիշ ազգերու լեզուներով։
եւ որդիք նոցա եւ ոմանք ի կանանցն խօսէին Ազովտացի, եւ ոչ գիտէին խօսել Հրէարէն:

13:24: եւ որդիք նոցա. եւ ոմանք ՚ի կանանցն խօսէին Ազովտացի, եւ ո՛չ գիտէին խօսել Հրեէրէն[5188]։
[5188] Ոմանք. Խօսել Հրէարէն։
24 Նրանց որդիներն ու կանանցից ոմանք խօսում էին ազոտերէն, իսկ հրէերէն խօսել չգիտէին:
24 Ու անոնց տղաքը Եբրայերէն խօսիլը աղէկ չգիտնալով՝ կէս մը Ազովտացիներու լեզուով կը խօսէին, նմանապէս ուրիշ ազգերու լեզուներով։
zohrab-1805▾ eastern-1994▾ western am▾
13:2413:24 и оттого сыновья их в половину говорят по-азотски, или языком других народов, и не умеют говорить по-иудейски.
13:24 καὶ και and; even οἱ ο the υἱοὶ υιος son αὐτῶν αυτος he; him ἥμισυ ημισυς half λαλοῦντες λαλεω talk; speak Ἀζωτιστὶ αζωτιστι and; even οὔκ ου not εἰσιν ειμι be ἐπιγινώσκοντες επιγινωσκω recognize; find out λαλεῖν λαλεω talk; speak Ιουδαϊστί ιουδαιστι Ioudaisti
13:24 וּ û וְ and בְנֵיהֶ֗ם vᵊnêhˈem בֵּן son חֲצִי֙ ḥᵃṣˌî חֲצִי half מְדַבֵּ֣ר mᵊḏabbˈēr דבר speak אַשְׁדֹּודִ֔ית ʔašdôḏˈîṯ אַשְׁדֹּודִי from Ashdod וְ wᵊ וְ and אֵינָ֥ם ʔênˌām אַיִן [NEG] מַכִּירִ֖ים makkîrˌîm נכר recognise לְ lᵊ לְ to דַבֵּ֣ר ḏabbˈēr דבר speak יְהוּדִ֑ית yᵊhûḏˈîṯ יְהוּדִי Jewish וְ wᵊ וְ and כִ ḵi כְּ as לְשֹׁ֖ון lᵊšˌôn לָשֹׁון tongue עַ֥ם ʕˌam עַם people וָ wā וְ and עָֽם׃ ʕˈām עַם people
13:24. et filii eorum ex media parte loquebantur azotice et nesciebant loqui iudaice et loquebantur iuxta linguam populi et populiAnd their children spoke half in the speech of Azotus, and could not speak the Jews' language, but they spoke according to the language of this and that people.
24. and their children spake half in the speech of Ashdod, and could not speak in the Jews’ language, but according to the language of each people.
13:24. And their sons spoke partly in the speech of Ashdod, and they did not know how to speak the Jewish language, and they were speaking according to the language of one people or another.
13:24. And their children spake half in the speech of Ashdod, and could not speak in the Jews’ language, but according to the language of each people.
And their children spake half in the speech of Ashdod, and could not speak in the Jews' language, but according to the language of each people:

13:24 и оттого сыновья их в половину говорят по-азотски, или языком других народов, и не умеют говорить по-иудейски.
13:24
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
αὐτῶν αυτος he; him
ἥμισυ ημισυς half
λαλοῦντες λαλεω talk; speak
Ἀζωτιστὶ αζωτιστι and; even
οὔκ ου not
εἰσιν ειμι be
ἐπιγινώσκοντες επιγινωσκω recognize; find out
λαλεῖν λαλεω talk; speak
Ιουδαϊστί ιουδαιστι Ioudaisti
13:24
וּ û וְ and
בְנֵיהֶ֗ם vᵊnêhˈem בֵּן son
חֲצִי֙ ḥᵃṣˌî חֲצִי half
מְדַבֵּ֣ר mᵊḏabbˈēr דבר speak
אַשְׁדֹּודִ֔ית ʔašdôḏˈîṯ אַשְׁדֹּודִי from Ashdod
וְ wᵊ וְ and
אֵינָ֥ם ʔênˌām אַיִן [NEG]
מַכִּירִ֖ים makkîrˌîm נכר recognise
לְ lᵊ לְ to
דַבֵּ֣ר ḏabbˈēr דבר speak
יְהוּדִ֑ית yᵊhûḏˈîṯ יְהוּדִי Jewish
וְ wᵊ וְ and
כִ ḵi כְּ as
לְשֹׁ֖ון lᵊšˌôn לָשֹׁון tongue
עַ֥ם ʕˌam עַם people
וָ וְ and
עָֽם׃ ʕˈām עַם people
13:24. et filii eorum ex media parte loquebantur azotice et nesciebant loqui iudaice et loquebantur iuxta linguam populi et populi
And their children spoke half in the speech of Azotus, and could not speak the Jews' language, but they spoke according to the language of this and that people.
13:24. And their sons spoke partly in the speech of Ashdod, and they did not know how to speak the Jewish language, and they were speaking according to the language of one people or another.
13:24. And their children spake half in the speech of Ashdod, and could not speak in the Jews’ language, but according to the language of each people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24. Сыновья их в половину говорят по-азотски, т.е. по-филистимски, или языком других народов, -вероятно, аммонитян и моавитян, в родственные союзы с которыми вступали иудеи. Языки названных народов были близки к языку евр., представляя только диалект его.
Adam Clarke: Commentary on the Bible - 1831
13:24: Half in the speech of Ashdod - There were children in the same family by Jewish and Philistine mothers. As the Jewish mother would always speak to her children in Hebrew or Chaldee, so they learnt to speak these languages; and as the Ashdod mother would always speak to her children in the Ashdod language, so they learnt that tongue. Thus there were, in the same family, children who could not understand each other; half, or one part, speaking one language, and the other part another. Children of different wives did not ordinarily mingle together; and the wives had separate apartments. This is a better explanation than that which intimates that the same child spoke a jargon, half Ashdod and half Hebrew.
Albert Barnes: Notes on the Bible - 1834
13:24: The speech of Ashdod - The Philistine language, which was akin to that of Egypt.
According to the language of each people - The children spoke a mixed dialect - half-Philistine, half-Hebrew.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:24: could not speak: Heb. they discerned not to speak
each people: Heb. people and people, Zep 3:9
John Gill
13:24 And their children spoke half in the speech of Ashdod,.... Which they learned of their mothers, so that it was a mixed language they spoke, partly Jewish and partly Philistine; but some refer this not to their speech, but to the number of their children; that half of them, which Jarchi interprets many of them, spoke in the language of Ashdod, even as many as were most with their mothers, and chiefly brought up by them:
and could not speak in the Jews' language; not at all, or so much as to be understood well, which inclines to the last sense:
but according to the language of each people; their mothers were of, whether of Ashdod, or of Ammon, or of Moab.
Robert Jamieson, A. R. Fausset and David Brown
13:24 could not speak in the Jews' language, but according to the language of each people--a mongrel dialect imbibed from their mothers, together with foreign principles and habits.
13:2513:25: Եւ կագեցա՛յ ընդ նոսա, եւ նզովեցի զնոսա, եւ հարի՛ ՚ի նոցանէ արս բազումս. եւ երդմնեցուցի՛ զնոսա յանուն Աստուծոյ, զի մի՛ տացեն զդստերս իւրեանց որդւոց նոցա, եւ մի՛ զդստերս նոցա ածցեն որդւոց իւրեանց։ Եւ ասեմ ցնոսա.
25 Ես նրանց նախատեցի, նզովեցի ու նրանցից շատերին ծեծեցի: Աստծու անունով նրանց երդուեցրի, որ իրենց դուստրերին կնութեան չտան նրանց որդիներին եւ նրանց դուստրերին էլ չբերեն իրենց որդիների համար: Նրանց ասացի.
25 Այս պատճառով զանոնք յանդիմանեցի ու զանոնք նզովեցի եւ անոնցմէ մէկ քանին ծեծեցի ու մազերնին փետտեցի եւ Աստուծոյ անունովը անոնց երդում ընել տուի՝ ըսելով. «Ձեր աղջիկները անոնց տղոցը պէտք չէ տաք ու անոնց աղջիկներէն ձեր տղոցը կամ ձեզի պէտք չէ առնէք։
Եւ կագեցայ ընդ նոսա, եւ նզովեցի զնոսա, եւ հարի ի նոցանէ [257]արս բազումս``. եւ երդմնեցուցի զնոսա յանուն Աստուծոյ, զի մի՛ տացեն զդստերս իւրեանց որդւոց նոցա, եւ մի՛ զդստերս նոցա ածցեն որդւոց իւրեանց:

13:25: Եւ կագեցա՛յ ընդ նոսա, եւ նզովեցի զնոսա, եւ հարի՛ ՚ի նոցանէ արս բազումս. եւ երդմնեցուցի՛ զնոսա յանուն Աստուծոյ, զի մի՛ տացեն զդստերս իւրեանց որդւոց նոցա, եւ մի՛ զդստերս նոցա ածցեն որդւոց իւրեանց։ Եւ ասեմ ցնոսա.
25 Ես նրանց նախատեցի, նզովեցի ու նրանցից շատերին ծեծեցի: Աստծու անունով նրանց երդուեցրի, որ իրենց դուստրերին կնութեան չտան նրանց որդիներին եւ նրանց դուստրերին էլ չբերեն իրենց որդիների համար: Նրանց ասացի.
25 Այս պատճառով զանոնք յանդիմանեցի ու զանոնք նզովեցի եւ անոնցմէ մէկ քանին ծեծեցի ու մազերնին փետտեցի եւ Աստուծոյ անունովը անոնց երդում ընել տուի՝ ըսելով. «Ձեր աղջիկները անոնց տղոցը պէտք չէ տաք ու անոնց աղջիկներէն ձեր տղոցը կամ ձեզի պէտք չէ առնէք։
zohrab-1805▾ eastern-1994▾ western am▾
13:2513:25 Я сделал за это выговор и проклинал их, и некоторых из мужей бил, рвал у них волоса и заклинал их Богом, чтобы они не отдавали дочерей своих за сыновей их и не брали дочерей их за сыновей своих и за себя.
13:25 καὶ και and; even ἐμαχεσάμην μαχομαι fight μετ᾿ μετα with; amid αὐτῶν αυτος he; him καὶ και and; even κατηρασάμην καταραομαι curse αὐτοὺς αυτος he; him καὶ και and; even ἐπάταξα πατασσω pat; impact ἐν εν in αὐτοῖς αυτος he; him ἄνδρας ανηρ man; husband καὶ και and; even ἐμαδάρωσα μαδαροω he; him καὶ και and; even ὥρκισα ορκιζω put on / under oath; administer an oath αὐτοὺς αυτος he; him ἐν εν in τῷ ο the θεῷ θεος God ἐὰν εαν and if; unless δῶτε διδωμι give; deposit τὰς ο the θυγατέρας θυγατηρ daughter ὑμῶν υμων your τοῖς ο the υἱοῖς υιος son αὐτῶν αυτος he; him καὶ και and; even ἐὰν εαν and if; unless λάβητε λαμβανω take; get ἀπὸ απο from; away τῶν ο the θυγατέρων θυγατηρ daughter αὐτῶν αυτος he; him τοῖς ο the υἱοῖς υιος son ὑμῶν υμων your
13:25 וָ wā וְ and אָרִ֤יב ʔārˈîv ריב contend עִמָּם֙ ʕimmˌām עִם with וָ wā וְ and אֲקַֽלְלֵ֔ם ʔᵃqˈallˈēm קלל be slight וָ wā וְ and אַכֶּ֥ה ʔakkˌeh נכה strike מֵהֶ֛ם mēhˈem מִן from אֲנָשִׁ֖ים ʔᵃnāšˌîm אִישׁ man וָֽ wˈā וְ and אֶמְרְטֵ֑ם ʔemrᵊṭˈēm מרט pull off וָ wā וְ and אַשְׁבִּיעֵ֣ם ʔašbîʕˈēm שׁבע swear בֵּֽ bˈē בְּ in אלֹהִ֗ים ʔlōhˈîm אֱלֹהִים god(s) אִם־ ʔim- אִם if תִּתְּנ֤וּ tittᵊnˈû נתן give בְנֹֽתֵיכֶם֙ vᵊnˈōṯêḵem בַּת daughter לִ li לְ to בְנֵיהֶ֔ם vᵊnêhˈem בֵּן son וְ wᵊ וְ and אִם־ ʔim- אִם if תִּשְׂאוּ֙ tiśʔˌû נשׂא lift מִ mi מִן from בְּנֹ֣תֵיהֶ֔ם bbᵊnˈōṯêhˈem בַּת daughter לִ li לְ to בְנֵיכֶ֖ם vᵊnêḵˌem בֵּן son וְ wᵊ וְ and לָכֶֽם׃ lāḵˈem לְ to
13:25. et obiurgavi eos et maledixi et cecidi ex ipsis viros et decalvavi eos et adiuravi in Deo ut non darent filias suas filiis eorum et non acciperent de filiabus eorum filiis suis et sibimet ipsis dicensAnd I chid them, and laid my curse upon them. And I beat some of them, and shaved off their hair, and made them swear by God that they would not give their daughters to their sons, nor take their daughters for their sons, nor for themselves, saying:
25. And I contended with them, and cursed them, and smote certain of them, and plucked off their hair, and made them swear by God, , Ye shall not give your daughters unto their sons, nor take their daughters for your sons, or for yourselves.
13:25. And I put them under oath, and I cursed them. And I struck some of their men, and I shaved off their hair, and I made them swear to God that they would not give their daughters to their sons, nor take their daughters for their sons, nor for themselves, saying:
13:25. And I contended with them, and cursed them, and smote certain of them, and plucked off their hair, and made them swear by God, [saying], Ye shall not give your daughters unto their sons, nor take their daughters unto your sons, or for yourselves.
And I contended with them, and cursed them, and smote certain of them, and plucked off their hair, and made them swear by God, [saying], Ye shall not give your daughters unto their sons, nor take their daughters unto your sons, or for yourselves:

13:25 Я сделал за это выговор и проклинал их, и некоторых из мужей бил, рвал у них волоса и заклинал их Богом, чтобы они не отдавали дочерей своих за сыновей их и не брали дочерей их за сыновей своих и за себя.
13:25
καὶ και and; even
ἐμαχεσάμην μαχομαι fight
μετ᾿ μετα with; amid
αὐτῶν αυτος he; him
καὶ και and; even
κατηρασάμην καταραομαι curse
αὐτοὺς αυτος he; him
καὶ και and; even
ἐπάταξα πατασσω pat; impact
ἐν εν in
αὐτοῖς αυτος he; him
ἄνδρας ανηρ man; husband
καὶ και and; even
ἐμαδάρωσα μαδαροω he; him
καὶ και and; even
ὥρκισα ορκιζω put on / under oath; administer an oath
αὐτοὺς αυτος he; him
ἐν εν in
τῷ ο the
θεῷ θεος God
ἐὰν εαν and if; unless
δῶτε διδωμι give; deposit
τὰς ο the
θυγατέρας θυγατηρ daughter
ὑμῶν υμων your
τοῖς ο the
υἱοῖς υιος son
αὐτῶν αυτος he; him
καὶ και and; even
ἐὰν εαν and if; unless
λάβητε λαμβανω take; get
ἀπὸ απο from; away
τῶν ο the
θυγατέρων θυγατηρ daughter
αὐτῶν αυτος he; him
τοῖς ο the
υἱοῖς υιος son
ὑμῶν υμων your
13:25
וָ וְ and
אָרִ֤יב ʔārˈîv ריב contend
עִמָּם֙ ʕimmˌām עִם with
וָ וְ and
אֲקַֽלְלֵ֔ם ʔᵃqˈallˈēm קלל be slight
וָ וְ and
אַכֶּ֥ה ʔakkˌeh נכה strike
מֵהֶ֛ם mēhˈem מִן from
אֲנָשִׁ֖ים ʔᵃnāšˌîm אִישׁ man
וָֽ wˈā וְ and
אֶמְרְטֵ֑ם ʔemrᵊṭˈēm מרט pull off
וָ וְ and
אַשְׁבִּיעֵ֣ם ʔašbîʕˈēm שׁבע swear
בֵּֽ bˈē בְּ in
אלֹהִ֗ים ʔlōhˈîm אֱלֹהִים god(s)
אִם־ ʔim- אִם if
תִּתְּנ֤וּ tittᵊnˈû נתן give
בְנֹֽתֵיכֶם֙ vᵊnˈōṯêḵem בַּת daughter
לִ li לְ to
בְנֵיהֶ֔ם vᵊnêhˈem בֵּן son
וְ wᵊ וְ and
אִם־ ʔim- אִם if
תִּשְׂאוּ֙ tiśʔˌû נשׂא lift
מִ mi מִן from
בְּנֹ֣תֵיהֶ֔ם bbᵊnˈōṯêhˈem בַּת daughter
לִ li לְ to
בְנֵיכֶ֖ם vᵊnêḵˌem בֵּן son
וְ wᵊ וְ and
לָכֶֽם׃ lāḵˈem לְ to
13:25. et obiurgavi eos et maledixi et cecidi ex ipsis viros et decalvavi eos et adiuravi in Deo ut non darent filias suas filiis eorum et non acciperent de filiabus eorum filiis suis et sibimet ipsis dicens
And I chid them, and laid my curse upon them. And I beat some of them, and shaved off their hair, and made them swear by God that they would not give their daughters to their sons, nor take their daughters for their sons, nor for themselves, saying:
13:25. And I put them under oath, and I cursed them. And I struck some of their men, and I shaved off their hair, and I made them swear to God that they would not give their daughters to their sons, nor take their daughters for their sons, nor for themselves, saying:
13:25. And I contended with them, and cursed them, and smote certain of them, and plucked off their hair, and made them swear by God, [saying], Ye shall not give your daughters unto their sons, nor take their daughters unto your sons, or for yourselves.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:25: I contended with them - Proved the fact against these iniquitous fathers, in a legal assembly.
And cursed them - Denounced the judgments of God and the sentence of the law upon them.
Smote certain of them - Had them punished by whipping.
And plucked off their hair - Had them shaven, as a mark of the greatest ignominy.
And made them swear by God, saying, Ye shall not give - Caused them to bind themselves by an oath, that they would make no intermarriages with those who were not of the seed of Israel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:25: I contended: Neh 13:11, Neh 13:17; Pro 28:4
cursed: or, Rev_iled, Neh 5:13; Deu 27:14-26; Psa 15:4; Luk 11:45, Luk 11:46
smote: Deu 25:2, Deu 25:3; Ezr 7:26
plucked: Isa 50:6
made them: Neh 10:29, Neh 10:30; Deu 6:13; Ch2 15:12-15; Ezr 10:5
Ye shall not: Exo 34:16; Deu 7:3
Carl Friedrich Keil and Franz Delitzsch
13:25
With these people also Nehemiah contended (אריב like Neh 13:11 and Neh 13:17), cursed them, smote certain of their men, and plucked off their hair (מרט, see rem. on Ezra 9:3), and made them swear by God: Ye shall not give your daughters, etc.; comp. Neh 10:31. On the recurrence of such marriages after the separations effected by Ezra of those existing at his arrival at Jerusalem. Nehemiah did not insist on the immediate dissolution of these marriages, but caused the men to swear that they would desist from such connections, setting before them, in Neh 13:26, how grievous a sin they were committing. "Did not Solomon, king of Israel, sin on account of these?" (אלּה על, on account of strange wives). And among many nations there was no king like him (comp. 3Kings 3:12., 2Chron 1:12); and he was beloved of his God (alluding to 2Kings 12:24), and God made him king over all Israel (3Kings 4:1); and even him did foreign women cause to sin (comp. 3Kings 11:1-3). "And of you is it heard to do (that ye do) all this great evil, to transgress against our God, and to marry strange wives?" Bertheau thus rightly understands the sentence: "If the powerful King Solomon was powerless to resist the influence of foreign wives, and if he, the beloved God, found in his relation to God no defence against the sin to which they seduced him, is it not unheard of for you to commit so great an evil?" He also rightly explains הנשׁמע according to Deut 9:23; while Gesenius in his Thes. still takes it, like Rambach, as the first person imperf.: nobisne morem geramus faciendo; or: Should we obey you to do so great an evil? (de Wette); which meaning - apart from the consideration that no obedience, but only toleration of the illegal act, is here in question - greatly weakens, if it does not quite destroy, the contrast between Solomon and לכם.
Geneva 1599
13:25 And I contended with them, and (m) cursed them, and smote certain of them, and plucked off their hair, and made them swear by God, [saying], Ye shall not give your daughters unto their sons, nor take their daughters unto your sons, or for yourselves.
(m) That is, I excommunicated them and drove them out of the congregation.
John Gill
13:25 And I contended with them,.... Argued with them, faithfully admonished them, and sharply reproved them:
and cursed them; assuring them that the curse of God would come upon them, unless they repented. Aben Ezra interprets it of excommunicating them, either with "Cherem" or "Niddui", which were two sorts of excommunication among the Jews; but it is a question whether as yet those were used by them:
and smote certain of them; ordered them to be beaten with rods or scourges, as transgressors of the law:
and plucked off their hair; or ordered it to be plucked off by the executioner that smote them; which sort of punishment, as it was painful, it was disgraceful and ignominious, see Is 1:6,
and made them swear by God, saying, ye shall not give your daughters unto their sons, nor take their daughters unto your sons, or for yourselves; not intermarry with them; this they had sworn to before, Neh 10:29.
John Wesley
13:25 Cursed - Caused them to be excommunicated and cast out of the society of God's people. This and the following punishments were justly inflicted upon them, because this transgression was contrary both to a plain law of God, and to their own late solemn covenants. Smote - I caused to be beaten with stripes, according to the law, Deut 25:2, such whose faults were most aggravated; to whom he added this punishment over and above the former. Plucked off - Or, shaved them. The hair was an ensign of liberty among the eastern nations; and baldness was a disgrace, and token of slavery and sorrow.
Robert Jamieson, A. R. Fausset and David Brown
13:25 cursed them--that is, pronounced on them an anathema which entailed excommunication.
smote . . . and plucked off their hair--To cut off the hair of offenders seems to be a punishment rather disgraceful than severe; yet it is supposed that pain was added to disgrace, and that they tore off the hair with violence as if they were plucking a bird alive.
13:2613:26: Ո՛չ յայդմ ամենայն մեղաւ Սողոմոն թագաւոր Իսրայէլի, եւ ո՞վ էր իբրեւ զնա իմաստուն յամենայն թագաւորս մեր. եւ սիրելի՛ էր նա Աստուծոյ, եւ կացոյց զնա Աստուած թագաւո՛ր ՚ի վերայ ամենայն Իսրայէլի. եւ զայսպիսի սիրելի Աստուծոյ եւ զիմաստուն եւ զմեծ թագաւոր, խոտորեցուցին եւ յանցուցին ՚ի մեղս կանա՛յք այլազգեաց[5189]։ [5189] Այլք. Ոչ յայդմ ամենայնի մեղաւ։ Ոմանք. Եւ սիրելի էր նա յԱստուծոյ։
26 «Միթէ այդ պատճառով չէ՞ր, որ մեղանչեց Սողոմոն թագաւորը: Մեր բոլոր թագաւորներից ո՞վ էր նրա նման իմաստուն. նա սիրելի էր Աստծուն, եւ Աստուած նրան դրեց թագաւոր ամբողջ Իսրայէլի վրայ: Բայց Աստծուն սիրելի եւ իմաստուն այսպիսի մեծ թագաւորին այլազգի կանայք խոտորեցրին ու գցեցին մեղքի մէջ:
26 Ասոնց պատճառով չէ՞ր, որ Իսրայէլի Սողոմոն թագաւորը մեղանչեց ու թէպէտեւ շատ ազգերու մէջ անոր պէս թագաւոր չկար եւ իր Աստուծոյն սիրելի էր ու Աստուած զանիկա բոլոր Իսրայէլի վրայ թագաւոր դրաւ, սակայն օտարազգի կիները անոր ալ մեղանչել տուին։
[258]Եւ ասեմ ցնոսա``. Ո՞չ յայդմ ամենայնի մեղաւ Սողոմոն թագաւոր Իսրայելի. [259]եւ ո՞վ էր իբրեւ զնա իմաստուն յամենայն թագաւորս մեր``. եւ սիրելի էր նա Աստուծոյ, եւ կացոյց զնա Աստուած թագաւոր ի վերայ ամենայն Իսրայելի. [260]եւ զայսպիսի սիրելի Աստուծոյ եւ զիմաստուն եւ զմեծ թագաւոր` խոտորեցուցին եւ յանցուցին ի մեղս կանայք այլազգեաց:

13:26: Ո՛չ յայդմ ամենայն մեղաւ Սողոմոն թագաւոր Իսրայէլի, եւ ո՞վ էր իբրեւ զնա իմաստուն յամենայն թագաւորս մեր. եւ սիրելի՛ էր նա Աստուծոյ, եւ կացոյց զնա Աստուած թագաւո՛ր ՚ի վերայ ամենայն Իսրայէլի. եւ զայսպիսի սիրելի Աստուծոյ եւ զիմաստուն եւ զմեծ թագաւոր, խոտորեցուցին եւ յանցուցին ՚ի մեղս կանա՛յք այլազգեաց[5189]։
[5189] Այլք. Ոչ յայդմ ամենայնի մեղաւ։ Ոմանք. Եւ սիրելի էր նա յԱստուծոյ։
26 «Միթէ այդ պատճառով չէ՞ր, որ մեղանչեց Սողոմոն թագաւորը: Մեր բոլոր թագաւորներից ո՞վ էր նրա նման իմաստուն. նա սիրելի էր Աստծուն, եւ Աստուած նրան դրեց թագաւոր ամբողջ Իսրայէլի վրայ: Բայց Աստծուն սիրելի եւ իմաստուն այսպիսի մեծ թագաւորին այլազգի կանայք խոտորեցրին ու գցեցին մեղքի մէջ:
26 Ասոնց պատճառով չէ՞ր, որ Իսրայէլի Սողոմոն թագաւորը մեղանչեց ու թէպէտեւ շատ ազգերու մէջ անոր պէս թագաւոր չկար եւ իր Աստուծոյն սիրելի էր ու Աստուած զանիկա բոլոր Իսրայէլի վրայ թագաւոր դրաւ, սակայն օտարազգի կիները անոր ալ մեղանչել տուին։
zohrab-1805▾ eastern-1994▾ western am▾
13:2613:26 Не из-за них ли, {говорил я}, грешил Соломон, царь Израилев? У многих народов не было такого царя, как он. Он был любим Богом своим, и Бог поставил его царем над всеми Израильтянами; и однако же чужеземные жены ввели в грех и его.
13:26 οὐχ ου not οὕτως ουτως so; this way ἥμαρτεν αμαρτανω sin Σαλωμων σαλωμων monarch; king Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐν εν in ἔθνεσιν εθνος nation; caste πολλοῖς πολυς much; many οὐκ ου not ἦν ειμι be βασιλεὺς βασιλευς monarch; king ὅμοιος ομοιος like; similar to αὐτῷ αυτος he; him καὶ και and; even ἀγαπώμενος αγαπαω love τῷ ο the θεῷ θεος God ἦν ειμι be καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτὸν αυτος he; him ὁ ο the θεὸς θεος God εἰς εις into; for βασιλέα βασιλευς monarch; king ἐπὶ επι in; on πάντα πας all; every Ισραηλ ισραηλ.1 Israel καὶ και and; even τοῦτον ουτος this; he ἐξέκλιναν εκκλινω deviate; avoid αἱ ο the γυναῖκες γυνη woman; wife αἱ ο the ἀλλότριαι αλλοτριος another's; stranger
13:26 הֲ hᵃ הֲ [interrogative] לֹ֣וא lˈô לֹא not עַל־ ʕal- עַל upon אֵ֣לֶּה ʔˈēlleh אֵלֶּה these חָטָֽא־ ḥāṭˈā- חטא miss שְׁלֹמֹ֣ה šᵊlōmˈō שְׁלֹמֹה Solomon מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֡ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and בַ va בְּ in † הַ the גֹּויִ֣ם ggôyˈim גֹּוי people הָ hā הַ the רַבִּים֩ rabbîm רַב much לֹֽא־ lˈō- לֹא not הָיָ֨ה hāyˌā היה be מֶ֜לֶךְ mˈeleḵ מֶלֶךְ king כָּמֹ֗הוּ kāmˈōhû כְּמֹו like וְ wᵊ וְ and אָה֤וּב ʔāhˈûv אהב love לֵֽ lˈē לְ to אלֹהָיו֙ ʔlōhāʸw אֱלֹהִים god(s) הָיָ֔ה hāyˈā היה be וַ wa וְ and יִּתְּנֵ֣הוּ yyittᵊnˈēhû נתן give אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel גַּם־ gam- גַּם even אֹותֹ֣ו ʔôṯˈô אֵת [object marker] הֶחֱטִ֔יאוּ heḥᵉṭˈîʔû חטא miss הַ ha הַ the נָּשִׁ֖ים nnāšˌîm אִשָּׁה woman הַ ha הַ the נָּכְרִיֹּֽות׃ nnoḵriyyˈôṯ נָכְרִי foreign
13:26. numquid non in huiuscemodi re peccavit Salomon rex Israhel et certe in gentibus multis non erat rex similis ei et dilectus Deo suo erat et posuit eum Deus regem super omnem Israhel et ipsum ergo ad peccatum duxerunt mulieres alienigenaeDid not Solomon king of Israel sin in this kind of thing: and surely among many nations, there was not a king like him, and he was beloved of his God, and God made him king over all Israel: and yet women of other countries brought even him to sin.
26. Did not Solomon king of Israel sin by these things? yet among many nations was there no king like him, and he was beloved of his God, and God made him king over all Israel: nevertheless even him did strange women cause to sin.
13:26. “Did not Solomon, king of Israel, sin in this kind of thing? And certainly, among many nations, there was no king similar to him, and he was beloved of his God, and God set him as king over all of Israel. And yet foreign women led even him into sin!
13:26. Did not Solomon king of Israel sin by these things? yet among many nations was there no king like him, who was beloved of his God, and God made him king over all Israel: nevertheless even him did outlandish women cause to sin.
Did not Solomon king of Israel sin by these things? yet among many nations was there no king like him, who was beloved of his God, and God made him king over all Israel: nevertheless even him did outlandish women cause to sin:

13:26 Не из-за них ли, {говорил я}, грешил Соломон, царь Израилев? У многих народов не было такого царя, как он. Он был любим Богом своим, и Бог поставил его царем над всеми Израильтянами; и однако же чужеземные жены ввели в грех и его.
13:26
οὐχ ου not
οὕτως ουτως so; this way
ἥμαρτεν αμαρτανω sin
Σαλωμων σαλωμων monarch; king
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐν εν in
ἔθνεσιν εθνος nation; caste
πολλοῖς πολυς much; many
οὐκ ου not
ἦν ειμι be
βασιλεὺς βασιλευς monarch; king
ὅμοιος ομοιος like; similar to
αὐτῷ αυτος he; him
καὶ και and; even
ἀγαπώμενος αγαπαω love
τῷ ο the
θεῷ θεος God
ἦν ειμι be
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτὸν αυτος he; him
ο the
θεὸς θεος God
εἰς εις into; for
βασιλέα βασιλευς monarch; king
ἐπὶ επι in; on
πάντα πας all; every
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
τοῦτον ουτος this; he
ἐξέκλιναν εκκλινω deviate; avoid
αἱ ο the
γυναῖκες γυνη woman; wife
αἱ ο the
ἀλλότριαι αλλοτριος another's; stranger
13:26
הֲ hᵃ הֲ [interrogative]
לֹ֣וא lˈô לֹא not
עַל־ ʕal- עַל upon
אֵ֣לֶּה ʔˈēlleh אֵלֶּה these
חָטָֽא־ ḥāṭˈā- חטא miss
שְׁלֹמֹ֣ה šᵊlōmˈō שְׁלֹמֹה Solomon
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יִשְׂרָאֵ֡ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וּ û וְ and
בַ va בְּ in
הַ the
גֹּויִ֣ם ggôyˈim גֹּוי people
הָ הַ the
רַבִּים֩ rabbîm רַב much
לֹֽא־ lˈō- לֹא not
הָיָ֨ה hāyˌā היה be
מֶ֜לֶךְ mˈeleḵ מֶלֶךְ king
כָּמֹ֗הוּ kāmˈōhû כְּמֹו like
וְ wᵊ וְ and
אָה֤וּב ʔāhˈûv אהב love
לֵֽ lˈē לְ to
אלֹהָיו֙ ʔlōhāʸw אֱלֹהִים god(s)
הָיָ֔ה hāyˈā היה be
וַ wa וְ and
יִּתְּנֵ֣הוּ yyittᵊnˈēhû נתן give
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
גַּם־ gam- גַּם even
אֹותֹ֣ו ʔôṯˈô אֵת [object marker]
הֶחֱטִ֔יאוּ heḥᵉṭˈîʔû חטא miss
הַ ha הַ the
נָּשִׁ֖ים nnāšˌîm אִשָּׁה woman
הַ ha הַ the
נָּכְרִיֹּֽות׃ nnoḵriyyˈôṯ נָכְרִי foreign
13:26. numquid non in huiuscemodi re peccavit Salomon rex Israhel et certe in gentibus multis non erat rex similis ei et dilectus Deo suo erat et posuit eum Deus regem super omnem Israhel et ipsum ergo ad peccatum duxerunt mulieres alienigenae
Did not Solomon king of Israel sin in this kind of thing: and surely among many nations, there was not a king like him, and he was beloved of his God, and God made him king over all Israel: and yet women of other countries brought even him to sin.
13:26. “Did not Solomon, king of Israel, sin in this kind of thing? And certainly, among many nations, there was no king similar to him, and he was beloved of his God, and God set him as king over all of Israel. And yet foreign women led even him into sin!
13:26. Did not Solomon king of Israel sin by these things? yet among many nations was there no king like him, who was beloved of his God, and God made him king over all Israel: nevertheless even him did outlandish women cause to sin.
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
26. Ср. 3: Цар III, 12: и д; 3: Цар II, 1-3; 2Пар 1, 12.
Adam Clarke: Commentary on the Bible - 1831
13:26: Did not Solomon - Have you not had an awful example before you? What a heavy curse did Solomon's conduct bring upon himself and upon the people, for a conduct such as yours?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:26: Did not Solomon: Kg1 11:1-8; Ecc 7:26
yet among: Sa2 12:24, Sa2 12:25; Kg1 3:13; Ch2 1:12, Ch2 9:22
who was beloved: Sa2 12:24
John Gill
13:26 Did not Solomon king of Israel sin by these things?.... By marrying strange wives, by whom he was drawn into idolatry, 3Kings 11:3,
yet among many nations was there no king like him; as not for grandeur and riches, so not for wisdom, and yet was ensnared by his idolatrous wives:
who was beloved of God; alluding to his name Jedidiah, which signifies beloved of the Lord, 2Kings 12:24
and God made him king over all Israel; which was a proof of his love to him, and so he was under the greater obligation to serve him, and him only, and yet his heart, through his wives, was turned after other gods:
even him did outlandish women cause to sin; and if so great and wise a man was enticed by them to idolatry, much more may you, and therefore it was very dangerous to marry with them.
13:2713:27: Եւ արդ՝ մի՛ լուայց եթէ ոք արասցէ զայնպիսի մեծ չարութիւնս, եւ մեղիցէ առ Աստուած, եւ արասցէ կին այլազգի։
27 Արդ, չլսե՛մ, թէ ձեզանից մէկն այսպիսի մեծ չարիք գործի՝ Աստծու առջեւ մեղանչի եւ այլազգի կին առնի»:
27 Եւ հիմա ձեզ թողո՞ւնք որ այս մեծ չարութիւնը շարունակէք ու օտարազգի կիներ առնելով՝ մեր Աստուծոյն դէմ մեղք գործէք»։
Եւ արդ մի՛ լուայց եթէ ոք արասցէ զայնպիսի մեծ չարութիւնս եւ մեղիցէ առ Աստուած, եւ արասցէ կին այլազգի:

13:27: Եւ արդ՝ մի՛ լուայց եթէ ոք արասցէ զայնպիսի մեծ չարութիւնս, եւ մեղիցէ առ Աստուած, եւ արասցէ կին այլազգի։
27 Արդ, չլսե՛մ, թէ ձեզանից մէկն այսպիսի մեծ չարիք գործի՝ Աստծու առջեւ մեղանչի եւ այլազգի կին առնի»:
27 Եւ հիմա ձեզ թողո՞ւնք որ այս մեծ չարութիւնը շարունակէք ու օտարազգի կիներ առնելով՝ մեր Աստուծոյն դէմ մեղք գործէք»։
zohrab-1805▾ eastern-1994▾ western am▾
13:2713:27 И можно ли нам слышать о вас, что вы делаете все сие великое зло, грешите пред Богом нашим, принимая в сожительство чужеземных жен?
13:27 καὶ και and; even ὑμῶν υμων your μὴ μη not ἀκουσόμεθα ακουω hear ποιῆσαι ποιεω do; make τὴν ο the πᾶσαν πας all; every πονηρίαν πονηρια harm; malignancy ταύτην ουτος this; he ἀσυνθετῆσαι ασυνθετεω in τῷ ο the θεῷ θεος God ἡμῶν ημων our καθίσαι καθιζω sit down; seat γυναῖκας γυνη woman; wife ἀλλοτρίας αλλοτριος another's; stranger
13:27 וְ wᵊ וְ and לָכֶ֣ם lāḵˈem לְ to הֲ hᵃ הֲ [interrogative] נִשְׁמַ֗ע nišmˈaʕ שׁמע hear לַ la לְ to עֲשֹׂת֙ ʕᵃśˌōṯ עשׂה make אֵ֣ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the רָעָ֤ה rāʕˈā רָעָה evil הַ ha הַ the גְּדֹולָה֙ ggᵊḏôlˌā גָּדֹול great הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this לִ li לְ to מְעֹ֖ל mᵊʕˌōl מעל be unfaithful בֵּֽ bˈē בְּ in אלֹהֵ֑ינוּ ʔlōhˈênû אֱלֹהִים god(s) לְ lᵊ לְ to הֹשִׁ֖יב hōšˌîv ישׁב sit נָשִׁ֥ים nāšˌîm אִשָּׁה woman נָכְרִיֹּֽות׃ noḵriyyˈôṯ נָכְרִי foreign
13:27. numquid et nos inoboedientes faciemus omne malum grande hoc ut praevaricemur in Deo nostro et ducamus uxores peregrinasAnd shall we also be disobedient and do all this great evil to transgress against our God, and marry strange women:
27. Shall we then hearken unto you to do all this great evil, to trespass against our God in marrying strange women?
13:27. So how could we disobey and do all this great evil, so that we would transgress against our God, and take foreign wives?”
13:27. Shall we then hearken unto you to do all this great evil, to transgress against our God in marrying strange wives?
Shall we then hearken unto you to do all this great evil, to transgress against our God in marrying strange wives:

13:27 И можно ли нам слышать о вас, что вы делаете все сие великое зло, грешите пред Богом нашим, принимая в сожительство чужеземных жен?
13:27
καὶ και and; even
ὑμῶν υμων your
μὴ μη not
ἀκουσόμεθα ακουω hear
ποιῆσαι ποιεω do; make
τὴν ο the
πᾶσαν πας all; every
πονηρίαν πονηρια harm; malignancy
ταύτην ουτος this; he
ἀσυνθετῆσαι ασυνθετεω in
τῷ ο the
θεῷ θεος God
ἡμῶν ημων our
καθίσαι καθιζω sit down; seat
γυναῖκας γυνη woman; wife
ἀλλοτρίας αλλοτριος another's; stranger
13:27
וְ wᵊ וְ and
לָכֶ֣ם lāḵˈem לְ to
הֲ hᵃ הֲ [interrogative]
נִשְׁמַ֗ע nišmˈaʕ שׁמע hear
לַ la לְ to
עֲשֹׂת֙ ʕᵃśˌōṯ עשׂה make
אֵ֣ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ הַ the
רָעָ֤ה rāʕˈā רָעָה evil
הַ ha הַ the
גְּדֹולָה֙ ggᵊḏôlˌā גָּדֹול great
הַ ha הַ the
זֹּ֔את zzˈōṯ זֹאת this
לִ li לְ to
מְעֹ֖ל mᵊʕˌōl מעל be unfaithful
בֵּֽ bˈē בְּ in
אלֹהֵ֑ינוּ ʔlōhˈênû אֱלֹהִים god(s)
לְ lᵊ לְ to
הֹשִׁ֖יב hōšˌîv ישׁב sit
נָשִׁ֥ים nāšˌîm אִשָּׁה woman
נָכְרִיֹּֽות׃ noḵriyyˈôṯ נָכְרִי foreign
13:27. numquid et nos inoboedientes faciemus omne malum grande hoc ut praevaricemur in Deo nostro et ducamus uxores peregrinas
And shall we also be disobedient and do all this great evil to transgress against our God, and marry strange women:
13:27. So how could we disobey and do all this great evil, so that we would transgress against our God, and take foreign wives?”
13:27. Shall we then hearken unto you to do all this great evil, to transgress against our God in marrying strange wives?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:27: Shall we then hearken unto you - If God spared not Solomon, who was so much beloved of Him, shall we spare you, who by your conduct are bringing down God's judgments upon Israel?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:27: Shall we then: Sa1 30:24
to transgress: Ezr 10:2
John Gill
13:27 Shall we then hearken unto you to do all this great evil,.... To suffer it to be done, and connive at it, and not punish for it:
to transgress against our God; his law, his mind, and will:
in marrying strange wives? forbidden by him, Deut 7:1.
13:2813:28: Եւ յորդւոցն Յովիդեայ եւ յԵղ՚իասիբայ մե՛ծ քահանային, լուայ՝ թէ է՛ր կին նորա դուստր Սանաբաղատայ, եւ մերժեալ հալածեցի զնա յինէն[5190]։ [5190] Ոմանք. Եւ յԵղիասիբ մեծ քահա՛՛։
28 Յովիդիայի եւ Ելիասիբ մեծ քահանայի որդիների մասին լսեցի, թէ նրանցից մէկի կինը Սանաբալատի դուստրն է, եւ նրան հալածելով՝ հեռացրի ինձանից:
28 Եւ մեծ քահանային Եղիասիբին որդիին Յովիադային որդիներէն մէկը Որոնացի Սանաբաղատին փեսան էր. անոր համար զանիկա քովէս վռնտեցի։
Եւ [261]յորդւոցն Յովիդեայ եւ յԵղիասիբայ մեծ քահանային, լուայ թէ էր կին նորա դուստր Սանաբաղատայ``, եւ մերժեալ հալածեցի զնա յինէն:

13:28: Եւ յորդւոցն Յովիդեայ եւ յԵղ՚իասիբայ մե՛ծ քահանային, լուայ՝ թէ է՛ր կին նորա դուստր Սանաբաղատայ, եւ մերժեալ հալածեցի զնա յինէն[5190]։
[5190] Ոմանք. Եւ յԵղիասիբ մեծ քահա՛՛։
28 Յովիդիայի եւ Ելիասիբ մեծ քահանայի որդիների մասին լսեցի, թէ նրանցից մէկի կինը Սանաբալատի դուստրն է, եւ նրան հալածելով՝ հեռացրի ինձանից:
28 Եւ մեծ քահանային Եղիասիբին որդիին Յովիադային որդիներէն մէկը Որոնացի Սանաբաղատին փեսան էր. անոր համար զանիկա քովէս վռնտեցի։
zohrab-1805▾ eastern-1994▾ western am▾
13:2813:28 И из сыновей Иоиады, сына великого священника Елиашива, один был зятем Санаваллата, Хоронита. Я прогнал его от себя.
13:28 καὶ και and; even ἀπὸ απο from; away υἱῶν υιος son Ιωαδα ιωαδα the Ελισουβ ελισουβ the ἱερέως ιερευς priest τοῦ ο the μεγάλου μεγας great; loud νυμφίου νυμφιος groom τοῦ ο the Σαναβαλλατ σαναβαλλατ the Ωρωνίτου ωρωνιτου and; even ἐξέβρασα εκβραζω he; him ἀπ᾿ απο from; away ἐμοῦ εμου my
13:28 וּ û וְ and מִ mi מִן from בְּנֵ֨י bbᵊnˌê בֵּן son יֹויָדָ֤ע yôyāḏˈāʕ יֹויָדָע Joiada בֶּן־ ben- בֵּן son אֶלְיָשִׁיב֙ ʔelyāšîv אֶלְיָשִׁיב Eliashib הַ ha הַ the כֹּהֵ֣ן kkōhˈēn כֹּהֵן priest הַ ha הַ the גָּדֹ֔ול ggāḏˈôl גָּדֹול great חָתָ֖ן ḥāṯˌān חָתָן son-in-law לְ lᵊ לְ to סַנְבַלַּ֣ט sanᵊvallˈaṭ סַנְבַלַּט Sanballat הַ ha הַ the חֹרֹנִ֑י ḥōrōnˈî חֹרֹנִי Horonite וָ wā וְ and אַבְרִיחֵ֖הוּ ʔavrîḥˌēhû ברח run away מֵ mē מִן from עָלָֽי׃ ʕālˈāy עַל upon
13:28. de filiis autem Ioiada filii Eliasib sacerdotis magni gener erat Sanaballat Horonitis quem fugavi a meAnd one of the sons of Joiada the son of Eliasib the high priest, was son in law to Sanaballat the Horonite, and I drove him from me.
28. And one of the sons of Joiada, the son of Eliashib the high priest, was son in law to Sanballat the Horonite: therefore I chased him from me.
13:28. Now one of the sons of Joiada, the son of Eliashib, the high priest, was a son-in-law to Sanballat, a Horonite, and I made him flee from me.
13:28. And [one] of the sons of Joiada, the son of Eliashib the high priest, [was] son in law to Sanballat the Horonite: therefore I chased him from me.
And [one] of the sons of Joiada, the son of Eliashib the high priest, [was] son in law to Sanballat the Horonite: therefore I chased him from me:

13:28 И из сыновей Иоиады, сына великого священника Елиашива, один был зятем Санаваллата, Хоронита. Я прогнал его от себя.
13:28
καὶ και and; even
ἀπὸ απο from; away
υἱῶν υιος son
Ιωαδα ιωαδα the
Ελισουβ ελισουβ the
ἱερέως ιερευς priest
τοῦ ο the
μεγάλου μεγας great; loud
νυμφίου νυμφιος groom
τοῦ ο the
Σαναβαλλατ σαναβαλλατ the
Ωρωνίτου ωρωνιτου and; even
ἐξέβρασα εκβραζω he; him
ἀπ᾿ απο from; away
ἐμοῦ εμου my
13:28
וּ û וְ and
מִ mi מִן from
בְּנֵ֨י bbᵊnˌê בֵּן son
יֹויָדָ֤ע yôyāḏˈāʕ יֹויָדָע Joiada
בֶּן־ ben- בֵּן son
אֶלְיָשִׁיב֙ ʔelyāšîv אֶלְיָשִׁיב Eliashib
הַ ha הַ the
כֹּהֵ֣ן kkōhˈēn כֹּהֵן priest
הַ ha הַ the
גָּדֹ֔ול ggāḏˈôl גָּדֹול great
חָתָ֖ן ḥāṯˌān חָתָן son-in-law
לְ lᵊ לְ to
סַנְבַלַּ֣ט sanᵊvallˈaṭ סַנְבַלַּט Sanballat
הַ ha הַ the
חֹרֹנִ֑י ḥōrōnˈî חֹרֹנִי Horonite
וָ וְ and
אַבְרִיחֵ֖הוּ ʔavrîḥˌēhû ברח run away
מֵ מִן from
עָלָֽי׃ ʕālˈāy עַל upon
13:28. de filiis autem Ioiada filii Eliasib sacerdotis magni gener erat Sanaballat Horonitis quem fugavi a me
And one of the sons of Joiada the son of Eliasib the high priest, was son in law to Sanaballat the Horonite, and I drove him from me.
13:28. Now one of the sons of Joiada, the son of Eliashib, the high priest, was a son-in-law to Sanballat, a Horonite, and I made him flee from me.
13:28. And [one] of the sons of Joiada, the son of Eliashib the high priest, [was] son in law to Sanballat the Horonite: therefore I chased him from me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28. Строгие меры, принятые против всех заключивших смешанные браки, применены были к одному из сыновей первосв. Иоиады, который был женат на дочери Санаваллата (II, 10). Так как сын Иоиады, очевидна, не соглашался подчиниться требованию Неемии и отпустить свою жену, то он был изгнан из Иерусалима. Наряду с этим сообщением кн. Нееиии мы имеем известие И. Флавия, что имя сына Иоиады было Манассия, а сам факт удаления его из Иерусалима произошел при Дарии Кодомане (331: г.), причем тогда же был построен Гаризимский храм, в котором Манассия был поставлен священником (Древн. XI, 7.2; VIII, 2-5). Таким образом, событие, относящееся, по кн. Неемии, к царствованию Артаксеркса 1-го, по И. Флавию, совершилось на 100: лет позже, - при Дарий Кодомане. Однако ввиду признанной неточности известий И. Флавия, относящихся к V в. до Р. X, свидетельство кн. Неемии должно быть предпочитаемо (ср. Рыбинский, Очерки истории самарян. Труды К. Д. Ак. 1895).
Adam Clarke: Commentary on the Bible - 1831
13:28: One of the sons of Joiada - This was Manasseh, brother of Jaddua, son of Joiada, and grandson of Eliashib the high priest.
I chased him from me - Struck him off the list of the priests, and deemed him utterly unworthy of all connection and intercourse with truly religious people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:28: And one: Josephus relates, that this young man was named Manasseh; and that at his request, Sanballat and the Samaritans built their temple upon mount Gerizim, in opposition to that at Jerusalem, at which he officiated, in some measure, according to the Mosaic ritual.
Joiada: Neh 12:10, Neh 12:22
Eliashib: Neh 3:1
son in law: Neh 13:4, Neh 13:5, Neh 6:17-19
Sanballat: Neh 2:19
I chased: Neh 13:25; Psa 101:8; Pro 20:8, Pro 20:26; Rom 13:3, Rom 13:4
Carl Friedrich Keil and Franz Delitzsch
13:28
Nehemiah acted with greater severity towards one of the sons of Joiada the high priest, and son-in-law of Sanballat. He drove him from him (מעלי, that he might not be a burden to me). The reason for this is not expressly stated, but is involved in the fact that he was son-in-law to Sanballat, i.e., had married a daughter of Sanballat the Horonite (Neh 2:10), who was so hostile to Nehemiah and to the Jewish community in general, and would not comply with the demand of Nehemiah that he should dismiss this wife. In this case, Nehemiah was obliged to interfere with authority. For this marriage was a pollution of the priesthood, and a breach of the covenant of the priesthood and the Levites. Hence he closes the narrative of this occurrence with the wish, Neh 13:29, that God would be mindful of them (להם, of those who had done such evil) on account of this pollution, etc., i.e., would punish or chastise them for it. גּאלי, stat. constr. pl. from גּאל, pollution (plurale tant.). It was a pollution of the priesthood to marry a heathen woman, such marriage being opposed to the sacredness of the priestly office, which a priest was to consider even in the choice of a wife, and because of which he might marry neither a whore, nor a feeble nor a divorced woman, while the high priest mighty marry only a virgin of his own people (Lev 21:7, Lev 21:14). The son of Joiada who had married a daughter of Sanballat was not indeed his presumptive successor (Johanan, Neh 12:11), for then he would have been spoken of by name, but a younger son, and therefore a simple priest; he was, however, so nearly related to the high priest, that by his marriage with a heathen woman the holiness of the high-priestly house was polluted, and therewith also "the covenant of the priesthood," i.e., not the covenant of the everlasting priesthood which God granted to Phinehas for his zeal (Num 25:13), but the covenant which God concluded with the tribe of Levi, the priesthood, and the Levites, by choosing the tribe of Levi, and of that tribe Aaron and his descendants, to be His priest (לו לכהנו, Ex 28:1). This covenant required, on the part of the priests, that they should be "holy to the Lord" (Lev 21:6, Lev 21:8), who had chosen them to be ministers of His sanctuary and stewards of His grace.
Josephus (Ant. xi. 7. 2) relates the similar fact, that Manasseh, a brother of the high priest Jaddua, married Nikaso, a daughter of the satrap Sanballat, a Cuthite; that when the Jewish authorities on that account excluded him from the priesthood, he established, by the assistant of his father-in-law, the temple and worship on Mount Gerizim (xi. 8. 2-4), and that many priests made common cause with him. Now, though Josephus calls this Manasseh a brother of Jaddua, thus making him a grandson of Joiada, and transposing the establishment of the Samaritan worship on Gerizim to the last years of Darius Codomannus and the first of Alexander of Macedon, it can scarcely be misunderstood that, notwithstanding these discrepancies, the same occurrence which Nehemiah relates in the present verses is intended by Josephus. The view of older theologians, to which also Petermann (art. Samaria in Herzog's Realenc. xiii. p. 366f.) assents, that there were two Sanballats, one in the days of Nehemiah, the other in the time of Alexander the Great, and that both had sons-in-law belonging to the high-priestly family, is very improbable; and the transposition of the fact by Josephus to the times of Darius Codomannus and Alexander accords with the usual and universally acknowledged incorrectness of his chronological combinations. He makes, e.g., Nehemiah arrive at Jerusalem in the twenty-fifth year of Xerxes, instead of the twentieth of Artaxerxes, while Xerxes reigned only twenty years.
John Gill
13:28 And one of the sons of Joiada, the son of Eliashib the high priest,.... A grandson of the high priest; for the high priest here is Eliashib, according to our version, and not Joiada his son, according to Dr. Prideaux (i); the person designed, Josephus (k) makes to be Manasseh, the brother of Jaddua the high priest: was
son in law to Sanballat the Horonite; married a daughter of his, who was the avowed enemy of the Jewish nation; and for whom, according to the same writer, Sanballat obtained leave of Alexander to build a temple on Mount Gerizim; but this is to protract the age of Nehemiah and Sanballat to too great a length; besides, Eliashib seems to have been now high priest, and not even his son Joiada, and much less Jaddua, a grandson of Joiada:
therefore I chased him from me; drove him from his court, suffered him not to minister at the altar; banished him from the city, as Jarchi, and even from the land of Judea.
(i) Connect. par. 1. p. 412. (k) Antiqu. l. 11. c. 8. sect. 2, 4.
John Wesley
13:28 And one, &c. - Said by Josephus to be that Manasses, who by Sanballat's interest procured liberty to build the Samaritan temple in mount Gerizim; to which those priests who had married strange wives, or been otherwise criminal, betook themselves, and with, or after them, others of the people in the same or like circumstances. Chased - From my presence and court, from the city and temple, and from the congregation and church of Israel.
13:2913:29: Յիշեսցէ՛ զնոսա Աստուած ՚ի ժառանգութեան եւ յուխտի քահանայութեան։
29 Թող Աստուած նրանց յիշի իրենց ժառանգութեան եւ քահանայական ուխտի մէջ:
29 Ո՛վ Աստուած իմ, զանոնք յիշէ՝ քահանայութիւնը եւ քահանաներուն ու Ղեւտացիներուն ուխտը պղծելուն համար։
[262]Յիշեսցէ զնոսա Աստուած ի ժառանգութեան եւ յուխտի քահանայութեան:

13:29: Յիշեսցէ՛ զնոսա Աստուած ՚ի ժառանգութեան եւ յուխտի քահանայութեան։
29 Թող Աստուած նրանց յիշի իրենց ժառանգութեան եւ քահանայական ուխտի մէջ:
29 Ո՛վ Աստուած իմ, զանոնք յիշէ՝ քահանայութիւնը եւ քահանաներուն ու Ղեւտացիներուն ուխտը պղծելուն համար։
zohrab-1805▾ eastern-1994▾ western am▾
13:2913:29 Воспомяни им, Боже мой, что они опорочили священство и завет священнический и левитский!
13:29 μνήσθητι μναομαι remember; mindful αὐτοῖς αυτος he; him ὁ ο the θεός θεος God ἐπὶ επι in; on ἀγχιστείᾳ αγχιστεια the ἱερατείας ιερατεια priesthood καὶ και and; even διαθήκης διαθηκη covenant τῆς ο the ἱερατείας ιερατεια priesthood καὶ και and; even τοὺς ο the Λευίτας λευιτης Leuΐtēs; Leitis
13:29 זָכְרָ֥ה zoḵrˌā זכר remember לָהֶ֖ם lāhˌem לְ to אֱלֹהָ֑י ʔᵉlōhˈāy אֱלֹהִים god(s) עַ֚ל ˈʕal עַל upon גָּאֳלֵ֣י goʔᵒlˈê גֹּאֲלִים defilement הַ ha הַ the כְּהֻנָּ֔ה kkᵊhunnˈā כְּהֻנָּה priesthood וּ û וְ and בְרִ֥ית vᵊrˌîṯ בְּרִית covenant הַ ha הַ the כְּהֻנָּ֖ה kkᵊhunnˌā כְּהֻנָּה priesthood וְ wᵊ וְ and הַ ha הַ the לְוִיִּֽם׃ lᵊwiyyˈim לֵוִי Levite
13:29. recordare Domine Deus meus adversum eos qui polluunt sacerdotium iusque sacerdotale et leviticumRemember them, O Lord my God, that defile the priesthood, and the law of priests and Levites.
29. Remember them, O my God, because they have defiled the priesthood, and the covenant of the priesthood, and of the Levites.
13:29. O Lord, my God, remember against those who defile the priesthood and the law of the priests and the Levites!
13:29. Remember them, O my God, because they have defiled the priesthood, and the covenant of the priesthood, and of the Levites.
Remember them, O my God, because they have defiled the priesthood, and the covenant of the priesthood, and of the Levites:

13:29 Воспомяни им, Боже мой, что они опорочили священство и завет священнический и левитский!
13:29
μνήσθητι μναομαι remember; mindful
αὐτοῖς αυτος he; him
ο the
θεός θεος God
ἐπὶ επι in; on
ἀγχιστείᾳ αγχιστεια the
ἱερατείας ιερατεια priesthood
καὶ και and; even
διαθήκης διαθηκη covenant
τῆς ο the
ἱερατείας ιερατεια priesthood
καὶ και and; even
τοὺς ο the
Λευίτας λευιτης Leuΐtēs; Leitis
13:29
זָכְרָ֥ה zoḵrˌā זכר remember
לָהֶ֖ם lāhˌem לְ to
אֱלֹהָ֑י ʔᵉlōhˈāy אֱלֹהִים god(s)
עַ֚ל ˈʕal עַל upon
גָּאֳלֵ֣י goʔᵒlˈê גֹּאֲלִים defilement
הַ ha הַ the
כְּהֻנָּ֔ה kkᵊhunnˈā כְּהֻנָּה priesthood
וּ û וְ and
בְרִ֥ית vᵊrˌîṯ בְּרִית covenant
הַ ha הַ the
כְּהֻנָּ֖ה kkᵊhunnˌā כְּהֻנָּה priesthood
וְ wᵊ וְ and
הַ ha הַ the
לְוִיִּֽם׃ lᵊwiyyˈim לֵוִי Levite
13:29. recordare Domine Deus meus adversum eos qui polluunt sacerdotium iusque sacerdotale et leviticum
Remember them, O Lord my God, that defile the priesthood, and the law of priests and Levites.
13:29. O Lord, my God, remember against those who defile the priesthood and the law of the priests and the Levites!
13:29. Remember them, O my God, because they have defiled the priesthood, and the covenant of the priesthood, and of the Levites.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29. Опорочили священство: разумеется опорочение браками с иноплеменницами. Завет свящетический и левитский, т.е. завет, который Бог заключил с коленом Левия, избрав это колено для служения Себе (Исх XIII, 1; ср. Мал II, 8).
Adam Clarke: Commentary on the Bible - 1831
13:29: Because they have defiled the priesthood - God, therefore, will remember their iniquities against them, and punish them for their transgressions. These words of Nehemiah are to be understood declaratively.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:29: Remember: Neh 6:14; Psa 59:5-13; Ti2 4:14
because they have defiled: Heb. for the defilings of, Lev 21:1-7
the covenant: Num 16:9, Num 16:10, Num 25:12, Num 25:13; Sa1 2:30; Mal 2:4-8, Mal 2:10-12
Geneva 1599
13:29 Remember them, O my God, because they have (n) defiled the priesthood, and the covenant of the priesthood, and of the Levites.
(n) Punish them according to their sin and the evil example they have given to the rest of the people contrary to their calling.
John Gill
13:29 Remember them, O my God,.... The priests, and punish them: because they have defiled the priesthood; by marrying strange wives, and rendering themselves unfit to officiate in it:
and the covenant of the priesthood, and of the Levites; made with Levi, Aaron, and Phinehas, see Num 24:11, of the corruption of which, complaint is made, Mal 2:4.
13:3013:30: Եւ զՂեւտացիսն սրբեցի յամենայն այլազգեաց՝ եւ կարգեալ կազմեցի զնոսա օրըստօրէ զքահանայսն եւ զՂեւտացիսն, ա՛յր իւրաքանչիւր ՚ի գործ իւր[5191]. [5191] Ոմանք. ՚Ի գործս իւր։
30 Ես ղեւտացիներին մաքրեցի բոլոր այլազգիներից եւ, ըստ ծառայութեան օրերի ու կարգի, նշանակեցի նրանց՝ քահանաներին եւ ղեւտացիներին, իւրաքանչիւրին իր գործին:
30 Այսպէս զանոնք բոլոր օտարազգիներէն մաքրեցի ու քահանաներուն ու Ղեւտացիներուն դասերը հաստատեցի, անոնց ամէն մէկը իր պաշտօնին վրայ դնելով.
Եւ զՂեւտացիսն սրբեցի յամենայն այլազգեաց, եւ կարգեալ կազմեցի զնոսա օր ըստ օրէ` զքահանայսն եւ զՂեւտացիսն այր իւրաքանչիւր ի գործ իւր:

13:30: Եւ զՂեւտացիսն սրբեցի յամենայն այլազգեաց՝ եւ կարգեալ կազմեցի զնոսա օրըստօրէ զքահանայսն եւ զՂեւտացիսն, ա՛յր իւրաքանչիւր ՚ի գործ իւր[5191].
[5191] Ոմանք. ՚Ի գործս իւր։
30 Ես ղեւտացիներին մաքրեցի բոլոր այլազգիներից եւ, ըստ ծառայութեան օրերի ու կարգի, նշանակեցի նրանց՝ քահանաներին եւ ղեւտացիներին, իւրաքանչիւրին իր գործին:
30 Այսպէս զանոնք բոլոր օտարազգիներէն մաքրեցի ու քահանաներուն ու Ղեւտացիներուն դասերը հաստատեցի, անոնց ամէն մէկը իր պաշտօնին վրայ դնելով.
zohrab-1805▾ eastern-1994▾ western am▾
13:3013:30 Так очистил я их от всего чужеземного и восстановил службы священников и левитов, каждого в деле его,
13:30 καὶ και and; even ἐκαθάρισα καθαριζω cleanse αὐτοὺς αυτος he; him ἀπὸ απο from; away πάσης πας all; every ἀλλοτριώσεως αλλοτριωσις and; even ἔστησα ιστημι stand; establish ἐφημερίας εφημερια daily group; division τοῖς ο the ἱερεῦσιν ιερευς priest καὶ και and; even τοῖς ο the Λευίταις λευιτης Leuΐtēs; Leitis ἀνὴρ ανηρ man; husband ὡς ως.1 as; how τὸ ο the ἔργον εργον work αὐτοῦ αυτος he; him
13:30 וְ wᵊ וְ and טִֽהַרְתִּ֖ים ṭˈihartˌîm טהר be clean מִ mi מִן from כָּל־ kkol- כֹּל whole נֵכָ֑ר nēḵˈār נֵכָר foreigner וָ wā וְ and אַעֲמִ֧ידָה ʔaʕᵃmˈîḏā עמד stand מִשְׁמָרֹ֛ות mišmārˈôṯ מִשְׁמֶרֶת guard-post לַ la לְ to † הַ the כֹּהֲנִ֥ים kkōhᵃnˌîm כֹּהֵן priest וְ wᵊ וְ and לַ la לְ to † הַ the לְוִיִּ֖ם lᵊwiyyˌim לֵוִי Levite אִ֥ישׁ ʔˌîš אִישׁ man בִּ bi בְּ in מְלַאכְתֹּֽו׃ mᵊlaḵtˈô מְלֶאכֶת work
13:30. igitur mundavi eos ab omnibus alienigenis et constitui ordines sacerdotum et Levitarum unumquemque in ministerio suoSo I separated from them all strangers, and I appointed the courses of the priests and the Levites, every man in his ministry:
30. Thus cleansed I them from all strangers, and appointed wards for the priests and for the Levites, every one in his work;
13:30. And so I cleansed them from all foreigners, and I established the orders of the priests and the Levites, each one in his ministry.
13:30. Thus cleansed I them from all strangers, and appointed the wards of the priests and the Levites, every one in his business;
Thus cleansed I them from all strangers, and appointed the wards of the priests and the Levites, every one in his business:

13:30 Так очистил я их от всего чужеземного и восстановил службы священников и левитов, каждого в деле его,
13:30
καὶ και and; even
ἐκαθάρισα καθαριζω cleanse
αὐτοὺς αυτος he; him
ἀπὸ απο from; away
πάσης πας all; every
ἀλλοτριώσεως αλλοτριωσις and; even
ἔστησα ιστημι stand; establish
ἐφημερίας εφημερια daily group; division
τοῖς ο the
ἱερεῦσιν ιερευς priest
καὶ και and; even
τοῖς ο the
Λευίταις λευιτης Leuΐtēs; Leitis
ἀνὴρ ανηρ man; husband
ὡς ως.1 as; how
τὸ ο the
ἔργον εργον work
αὐτοῦ αυτος he; him
13:30
וְ wᵊ וְ and
טִֽהַרְתִּ֖ים ṭˈihartˌîm טהר be clean
מִ mi מִן from
כָּל־ kkol- כֹּל whole
נֵכָ֑ר nēḵˈār נֵכָר foreigner
וָ וְ and
אַעֲמִ֧ידָה ʔaʕᵃmˈîḏā עמד stand
מִשְׁמָרֹ֛ות mišmārˈôṯ מִשְׁמֶרֶת guard-post
לַ la לְ to
הַ the
כֹּהֲנִ֥ים kkōhᵃnˌîm כֹּהֵן priest
וְ wᵊ וְ and
לַ la לְ to
הַ the
לְוִיִּ֖ם lᵊwiyyˌim לֵוִי Levite
אִ֥ישׁ ʔˌîš אִישׁ man
בִּ bi בְּ in
מְלַאכְתֹּֽו׃ mᵊlaḵtˈô מְלֶאכֶת work
13:30. igitur mundavi eos ab omnibus alienigenis et constitui ordines sacerdotum et Levitarum unumquemque in ministerio suo
So I separated from them all strangers, and I appointed the courses of the priests and the Levites, every man in his ministry:
13:30. And so I cleansed them from all foreigners, and I established the orders of the priests and the Levites, each one in his ministry.
13:30. Thus cleansed I them from all strangers, and appointed the wards of the priests and the Levites, every one in his business;
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Albert Barnes: Notes on the Bible - 1834
13:30: The wards - Rather, "the offices or observances." Nehemiah's arrangement is probably that described in Neh 11:10-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:30: cleansed: Neh 10:30
appointed: Neh. 12:1-26; ch1 23:1-26:32
Carl Friedrich Keil and Franz Delitzsch
13:30
Nehemiah concludes his work with a short summary of what he had effected for the community. "I cleansed them from all strangers" (comp. Neh 13:23., Neh 9:2; Neh 13:1.), "and appointed the services for the priests and Levites, each in his business, and for the wood-offering at times appointed (Neh 10:35), and for the first-fruits" (Neh 10:36.). The suffix to וטהרתּים refers to the Jews. נכר, strange, means foreign heathen customs, and chiefly marriages with heathen women, Neh 13:23., Neh 9:2; Neh 13:1. משׁמרות העמיד, properly to set a watch, here used in the more general sense of to appoint posts of service for the priests and Levites, i.e., to arrange for the attendance upon those offices which they had to perform at their posts in the temple, according to the law; comp. Neh 10:37, Neh 10:39; Neh 12:44-46; Neh 13:13. וּלקרבּן and ולבּכּוּרים, Neh 13:31, still depend on משׁמרות ואעמידה: I appointed the attendance for the delivery of the wood for the altar at appointed times (comp. Neh 10:35), and for the first-fruits, i.e., for bringing into the sanctuary the heave-offering for the priests. The בּכּוּרים are named as pars pro toto, instead of all the תרוּמות prescribed by the law. On the arrangements connected with these two subjects, viz., the purification from heathen practices, and the restoration of the regular performance of divine worship, was Nehemiah's whole energy concentrated, after the fortification of Jerusalem by a wall of circumvallation had been completed. He thus earned a lasting claim to the gratitude of the congregation of his fellow-countryman that returned from Babylon, and could conclude his narrative with the prayer that God would remember him for good. On this frequently-repeated supplication (comp. Neh 13:14, Neh 13:22, and Neh 5:19) Rambach justly remarks: magnam Nehemiae pietatem spirat. This piety is, however - as we cannot fail also to perceive - strongly pervaded by the legal spirit of post-Babylonian Judaism.
John Gill
13:30 Thus cleansed I them from all strangers,.... Both people and priests from strange wives, obliging them to put them away, or flee their country:
and appointing the wards of the priests and the Levites, everyone in his business: to do the work of their office in their courses and turns.
13:3113:31: եւ ետու կա՛զմ բերել զամենայն փայտ ողջակիզացն յիւրաքանչիւր ժամանակս, եւ զառաջաւորսն պտղոյ իւրեանց։ Յիշեսցէ՛ զիս Աստուած մեր յամենայն բարութիւնս արդարութեան. ա՛յն որ օրհնեա՛լն է յաւիտեան։ Ամէն[5192]։[5192] Ոմանք. Զիս Տէր Աստուած մեր յամենայն։
31 Նաեւ կարգադրեցի, որ իր ժամանակին բերեն ողջակէզների համար պատրաստի ամբողջ փայտը եւ առաջին բերքի իրենց բաժինը: Թող մեր Աստուածն ինձ յիշի արդարութեամբ արած իմ բոլոր բարի գործերի համար, Նա, որ օրհնուած է յաւիտեան. ամէն:
31 Նաեւ որոշուած ժամանակներուն բերուելու փայտի ընծային համար ու երախայրի պտուղներուն համար կարգադրութիւն ըրի։ Ո՛վ Աստուած իմ, զիս քաղցրութեամբ յիշէ՛։
եւ ետու կազմ բերել զամենայն փայտ ողջակիզացն յիւրաքանչիւր ժամանակս, եւ զառաջաւորսն պտղոյ իւրեանց: Յիշեսցէ զիս Աստուած մեր յամենայն բարութիւնս արդարութեան, այն որ օրհնեալն է յաւիտեան: Ամէն:

13:31: եւ ետու կա՛զմ բերել զամենայն փայտ ողջակիզացն յիւրաքանչիւր ժամանակս, եւ զառաջաւորսն պտղոյ իւրեանց։ Յիշեսցէ՛ զիս Աստուած մեր յամենայն բարութիւնս արդարութեան. ա՛յն որ օրհնեա՛լն է յաւիտեան։ Ամէն[5192]։
[5192] Ոմանք. Զիս Տէր Աստուած մեր յամենայն։
31 Նաեւ կարգադրեցի, որ իր ժամանակին բերեն ողջակէզների համար պատրաստի ամբողջ փայտը եւ առաջին բերքի իրենց բաժինը: Թող մեր Աստուածն ինձ յիշի արդարութեամբ արած իմ բոլոր բարի գործերի համար, Նա, որ օրհնուած է յաւիտեան. ամէն:
31 Նաեւ որոշուած ժամանակներուն բերուելու փայտի ընծային համար ու երախայրի պտուղներուն համար կարգադրութիւն ըրի։ Ո՛վ Աստուած իմ, զիս քաղցրութեամբ յիշէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
13:3113:31 и доставку дров в назначенные времена и начатки. Помяни меня, Боже мой, во благо {мне}!
13:31 καὶ και and; even τὸ ο the δῶρον δωρον present τῶν ο the ξυλοφόρων ξυλοφορος in καιροῖς καιρος season; opportunity ἀπὸ απο from; away χρόνων χρονος time; while καὶ και and; even ἐν εν in τοῖς ο the βακχουρίοις βακχουριον remember; mindful μου μου of me; mine ὁ ο the θεὸς θεος God ἡμῶν ημων our εἰς εις into; for ἀγαθωσύνην αγαθωσυνη goodness
13:31 וּ û וְ and לְ lᵊ לְ to קֻרְבַּ֧ן qurbˈan קֻרְבָּן supply הָ hā הַ the עֵצִ֛ים ʕēṣˈîm עֵץ tree בְּ bᵊ בְּ in עִתִּ֥ים ʕittˌîm עֵת time מְזֻמָּנֹ֖ות mᵊzummānˌôṯ זמן appoint וְ wᵊ וְ and לַ la לְ to † הַ the בִּכּוּרִ֑ים bbikkûrˈîm בִּכּוּרִים first fruits זָכְרָה־ zoḵrā- זכר remember לִּ֥י llˌî לְ to אֱלֹהַ֖י ʔᵉlōhˌay אֱלֹהִים god(s) לְ lᵊ לְ to טֹובָֽה׃ ṭôvˈā טֹובָה what is good
13:31. et in oblatione lignorum in temporibus constitutis et in primitiis memento mei Deus meus in bonumAnd for the offering of wood at times appointed, and for the firstfruits: remember me, O my God, unto good. Amen.
31. and for the wood offering, at times appointed, and for the firstfruits. Remember me, O my God, for good.
13:31. O my God, remember me also, for good, because of the offering of wood, at the appointed times, and because of the first-fruits. Amen.
13:31. And for the wood offering, at times appointed, and for the firstfruits. Remember me, O my God, for good.
And for the wood offering, at times appointed, and for the firstfruits. Remember me, O my God, for good:

13:31 и доставку дров в назначенные времена и начатки. Помяни меня, Боже мой, во благо {мне}!
13:31
καὶ και and; even
τὸ ο the
δῶρον δωρον present
τῶν ο the
ξυλοφόρων ξυλοφορος in
καιροῖς καιρος season; opportunity
ἀπὸ απο from; away
χρόνων χρονος time; while
καὶ και and; even
ἐν εν in
τοῖς ο the
βακχουρίοις βακχουριον remember; mindful
μου μου of me; mine
ο the
θεὸς θεος God
ἡμῶν ημων our
εἰς εις into; for
ἀγαθωσύνην αγαθωσυνη goodness
13:31
וּ û וְ and
לְ lᵊ לְ to
קֻרְבַּ֧ן qurbˈan קֻרְבָּן supply
הָ הַ the
עֵצִ֛ים ʕēṣˈîm עֵץ tree
בְּ bᵊ בְּ in
עִתִּ֥ים ʕittˌîm עֵת time
מְזֻמָּנֹ֖ות mᵊzummānˌôṯ זמן appoint
וְ wᵊ וְ and
לַ la לְ to
הַ the
בִּכּוּרִ֑ים bbikkûrˈîm בִּכּוּרִים first fruits
זָכְרָה־ zoḵrā- זכר remember
לִּ֥י llˌî לְ to
אֱלֹהַ֖י ʔᵉlōhˌay אֱלֹהִים god(s)
לְ lᵊ לְ to
טֹובָֽה׃ ṭôvˈā טֹובָה what is good
13:31. et in oblatione lignorum in temporibus constitutis et in primitiis memento mei Deus meus in bonum
And for the offering of wood at times appointed, and for the firstfruits: remember me, O my God, unto good. Amen.
13:31. O my God, remember me also, for good, because of the offering of wood, at the appointed times, and because of the first-fruits. Amen.
13:31. And for the wood offering, at times appointed, and for the firstfruits. Remember me, O my God, for good.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31. Помяни меня, Боже мой, во благо мне. Эта несколько раз повторяемая молитва (Ср. 14.22; V, 19) обнаруживает благочестие Неемии. Молитвой и заканчивается книга. О дальнейшей судьбе Неемии мы сведений в Библии не имеем. И. Флавий сообщает, что Неемия умер в глубокой старости. Память о нем долго жила в Иерусалиме (Сир XLIX, 13). Уважение к нему было так велико, что предание усвоилоему восстановление храма и жертвенника (2Мак 1, 16), а также собрание канона священных книг (2Мак II,13).
Adam Clarke: Commentary on the Bible - 1831
13:31: For the wood-offering - This was a most necessary regulation: without it the temple service could not have gone forward; and therefore Nehemiah mentions this as one of the most important services he had rendered to his nation. See Neh 10:34.
Remember me, O my God, for good - This has precisely the same meaning with, O my God, have mercy upon me! and thus alone it should be understood.
Of Nehemiah the Jews speak as one of the greatest men of their nation. His concern for his country, manifested by such unequivocal marks, entitles him to the character of the first patriot that ever lived. In the course of the Divine providence, he was a captive in Babylon; but there his excellences were so apparent, that he was chosen by the Persian king to fill an office the most respectable and the most confidential in the whole court. Here he lived in ease and affluence; he lacked no manner of thing that was good; and here he might have continued to live, in the same affluence and in the same confidence: but he could enjoy neither, so long as his people were distressed, the sepulchres of his fathers trodden under foot, the altars of his God overturned, and his worship either totally neglected or corrupted. He sought the peace of Jerusalem; he prayed to God for it; and was willing to sacrifice wealth, ease, and safety, and even life itself, if he might be the instrument of restoring the desolations of Israel. And God, who saw the desire of his heart, and knew the excellences with which he had endowed him, granted his request, and gave him the high honor of restoring the desolated city of his ancestors, and the pure worship of their God. On this account he has been considered by several as an expressive type of Jesus Christ, and many parallels have been shown in their lives and conduct.
I have already, in several notes, vindicated him from all mercenary and interested views, as well as from all false notions of religion, grounded on human merit. For disinterestedness, philanthropy, patriotism, prudence, courage, zeal, humanity, and every virtue that constitutes a great mind, and proves a soul in deep communion with God, Nehemiah will ever stand conspicuous among the greatest men of the Jewish nation, and an exemplar worthy to be copied by the first patriots in every nation under heaven.
It has already been observed that, in the Jewish canon, Ezra and Nehemiah make but one book; and that both have been attributed, but without reason, to the same author: hence the Syriac version ends with this colophon - The end of the book of Ezra, the scribe, in which are contained two thousand three hundred and sixty-one verses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:31: the wood: Neh 10:34
Remember: Neh 13:14, Neh 13:22; Psa 25:7, Psa 26:8, Psa 26:9, Psa 106:4; Luk 23:42
Geneva 1599
13:31 And for the wood offering, at times appointed, and for the firstfruits. Remember me, O my God, (o) for good.
(o) That is, to show mercy to me.
John Gill
13:31 And for the wood offering, at times appointed,.... Of which see Neh 10:34. Levites were appointed to receive the wood that was brought at the times and by the persons fixed, and lay it up in its proper place, and carry it to the altar when wanted:
and for the first fruits; to receive and take care of them, and distribute them to the persons to whom they belonged:
remember me, O my God, for good; to bless him with all good things, temporal and spiritual, to keep him faithful, to make him useful in church and state, and protect him from all his enemies: or rather this may respect what goes before, that as to the wood offering and the firstfruits, that God would graciously remember him as to them, since the one was as necessary to the altar as the other was to those that minister at it.
John Wesley
13:31 For good - This may well be the summary of our petitions. We need no more to make us happy but this.