Բ Եզրաս / Ezra - 4 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The good work of rebuilding the temple was no sooner begun than it met with opposition from those that bore ill will to it; the Samaritans were enemies to the Jews and their religion, and they set themselves to obstruct it. I. They offered to be partners in the building of it, that they might have it in their power to retard it; but they were refused, ver. 1-3. II. They discouraged them in it, and dissuaded them from it, ver. 4, 5. III. They basely misrepresented the undertaking, and the undertakers, to the king of Persia, by a memorial they sent him, ver. 6-16. IV. They obtained from him an order to stop the building (ver. 17-22), which they immediately put in execution, ver. 23, 24.
Adam Clarke: Commentary on the Bible - 1831
The Samaritans endeavor to prevent the rebuilding of the temple, Ezr 4:1-5. They send letters to Artaxerxes, against the Jews, Ezr 4:6-9. A copy of the letter, Ezr 4:10-16. He commands the Jews to cease from building the temple, which they do; nor was any thing farther done in the work till the second year of Darius, Ezr 4:17-24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Ezr 4:1, The adversaries, being not accepted in the building of the temple with the Jews, endeavour to hinder it; Ezr 4:7, Their letter to Artaxerxes; Ezr 4:17, The answer and decree of Artaxerxes; Ezr 4:23, The building is hindered.
John Gill
INTRODUCTION TO EZRA 4
The contents of this chapter are the offer the Samaritans made to the Jews, to assist them in building the temple, which having refused, they gave them all the trouble they could, Ezra 4:1 and a letter of theirs to Artaxerxes, king of Persia, full of accusations of them, Ezra 4:7 and the answer of Artaxerxes to it, giving orders to command the Jews to cease building the temple, Ezra 4:17 which orders were accordingly executed, and the work ceased till the second year of Darius, Ezra 4:23.
4:14:1: Եւ լուա՛ն որք նեղէին զՅուդայ եւ զԲենիամին, եթէ որդիքն Իսրայէլի ելեալքն ՚ի գերութենէն շինե՛ն զտունն Աստուծոյ Իսրայէլի[4968]. [4968] Ոմանք. Շինէին զտուն Տեառն Աստուծոյ Իսրայէլի։
1 Երբ Յուդայի ու Բենիամինի երկրի թշնամիները լսեցին, որ գերութիւնից եկած իսրայէլացիները վերաշինում են Իսրայէլի Տէր Աստծու տաճարը,
4 Յուդայի ու Բենիամինի թշնամիները, երբ լսեցին թէ գերութենէ վերադարձողները* Իսրայէլի Տէր Աստուծոյն տաճարը կը շինեն,
Եւ լուան որք նեղէին զՅուդա եւ զԲենիամին, եթէ որդիքն Իսրայելի ելեալքն ի գերութենէն շինեն զտունն Տեառն Աստուծոյ Իսրայելի:

4:1: Եւ լուա՛ն որք նեղէին զՅուդայ եւ զԲենիամին, եթէ որդիքն Իսրայէլի ելեալքն ՚ի գերութենէն շինե՛ն զտունն Աստուծոյ Իսրայէլի[4968].
[4968] Ոմանք. Շինէին զտուն Տեառն Աստուծոյ Իսրայէլի։
1 Երբ Յուդայի ու Բենիամինի երկրի թշնամիները լսեցին, որ գերութիւնից եկած իսրայէլացիները վերաշինում են Իսրայէլի Տէր Աստծու տաճարը,
4 Յուդայի ու Բենիամինի թշնամիները, երբ լսեցին թէ գերութենէ վերադարձողները* Իսրայէլի Տէր Աստուծոյն տաճարը կը շինեն,
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4:14:1 И услышали враги Иуды и Вениамина, что возвратившиеся из плена строят храм Господу Богу Израилеву;
4:1 καὶ και and; even ἤκουσαν ακουω hear οἱ ο the θλίβοντες θλιβω pressure; press against Ιουδα ιουδα Iouda; Iutha καὶ και and; even Βενιαμιν βενιαμιν Beniamin; Veniamin ὅτι οτι since; that οἱ ο the υἱοὶ υιος son τῆς ο the ἀποικίας αποικια build οἶκον οικος home; household τῷ ο the κυρίῳ κυριος lord; master θεῷ θεος God Ισραηλ ισραηλ.1 Israel
4:1 וַֽ wˈa וְ and יִּשְׁמְע֔וּ yyišmᵊʕˈû שׁמע hear צָרֵ֥י ṣārˌê צַר adversary יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah וּ û וְ and בִנְיָמִ֑ן vinyāmˈin בִּנְיָמִן Benjamin כִּֽי־ kˈî- כִּי that בְנֵ֤י vᵊnˈê בֵּן son הַ ha הַ the גֹּולָה֙ ggôlˌā גֹּולָה exile בֹּונִ֣ים bônˈîm בנה build הֵיכָ֔ל hêḵˈāl הֵיכָל palace לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
4:1. audierunt autem hostes Iudae et Beniamin quia filii captivitatis aedificarent templum Domino Deo IsrahelNow the enemies of Juda and Benjamin heard that the children of the captivity were building a temple to the Lord the God of Israel.
1. Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded a temple unto the LORD, the God of Israel;
4:1. Now the enemies of Judah and of Benjamin heard that the sons of the captivity were building a temple to the Lord, the God of Israel.
4:1. Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the LORD God of Israel;
Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the LORD God of Israel:

4:1 И услышали враги Иуды и Вениамина, что возвратившиеся из плена строят храм Господу Богу Израилеву;
4:1
καὶ και and; even
ἤκουσαν ακουω hear
οἱ ο the
θλίβοντες θλιβω pressure; press against
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
Βενιαμιν βενιαμιν Beniamin; Veniamin
ὅτι οτι since; that
οἱ ο the
υἱοὶ υιος son
τῆς ο the
ἀποικίας αποικια build
οἶκον οικος home; household
τῷ ο the
κυρίῳ κυριος lord; master
θεῷ θεος God
Ισραηλ ισραηλ.1 Israel
4:1
וַֽ wˈa וְ and
יִּשְׁמְע֔וּ yyišmᵊʕˈû שׁמע hear
צָרֵ֥י ṣārˌê צַר adversary
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
וּ û וְ and
בִנְיָמִ֑ן vinyāmˈin בִּנְיָמִן Benjamin
כִּֽי־ kˈî- כִּי that
בְנֵ֤י vᵊnˈê בֵּן son
הַ ha הַ the
גֹּולָה֙ ggôlˌā גֹּולָה exile
בֹּונִ֣ים bônˈîm בנה build
הֵיכָ֔ל hêḵˈāl הֵיכָל palace
לַ la לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
4:1. audierunt autem hostes Iudae et Beniamin quia filii captivitatis aedificarent templum Domino Deo Israhel
Now the enemies of Juda and Benjamin heard that the children of the captivity were building a temple to the Lord the God of Israel.
4:1. Now the enemies of Judah and of Benjamin heard that the sons of the captivity were building a temple to the Lord, the God of Israel.
4:1. Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the LORD God of Israel;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: И усльшали враги Иуды и Вениамина. Из ст. 2: видна, что врагами Иуды и Вениамина писатель называет самарян. О происхождении самарян см. примеч. к 4: Цар 17. Узнав о начавшейся постройке, самаряне пожелали принять в ней участие и с просьбой об этом обратились к Зоровавелю и к главам поколений. Мотивом своей гросьбы самаряне выставили то, что они прибегают к Богу иудейскому и приносят ему жертвы от дней Асардана, царя сирийского". По мнению некоторых исследователей, таковы и действительно были мотивы просьбы самарян: самаряне желали служить Иегове. Однахо последующий образ действий самарян показывает, что выставлявшиеся ими религиозные мотивы не были искренними и главными. В своих жалобах персидскому царю самаряне вовсе не упоминают о религиозных чувствах и ясно высказывают взгляд на иерусалимское предприятие, как на акт политический. Вероятно, и сами они изъявляли желание принять участие в постройке храма, главным образом, по мотивам политическим, имели в виду воспользоваться тем покровительством, которое оказывали иудеям персидские цари и извлечь из него для себя выгоды.

От дней Асардана, царя сирийского. Асарданом в данном месте, вероятно, называется ассирийский царь Ассаргадон (681: -6М), который, по свидетельству клинописи (Stftrader. Keil. BibIII, 215), после победы над сидонским царем отправил колонии на финикийское побережье. Часть колонистов могла поселиться и в самарийской области, почему самаряне называли себя иногда сидонянами (Древн- XII, 5.5).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Opposition Made to the Jews. B. C. 535.

1 Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the LORD God of Israel; 2 Then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto him since the days of Esarhaddon king of Assur, which brought us up hither. 3 But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build a house unto our God; but we ourselves together will build unto the LORD God of Israel, as king Cyrus the king of Persia hath commanded us. 4 Then the people of the land weakened the hands of the people of Judah, and troubled them in building, 5 And hired counsellors against them, to frustrate their purpose, all the days of Cyrus king of Persia, even until the reign of Darius king of Persia.
We have here an instance of the old enmity that was put between the seed of the woman and the seed of the serpent. God's temple cannot be built, but Satan will rage, and the gates of hell will fight against it. The gospel kingdom was, in like manner, to be set up with much struggling and contention. In this respect the glory of the latter house was greater than the glory of the former, and it was more a figure of the temple of Christ's church, in that Solomon built his temple when there was no adversary nor evil occurrent, (1 Kings v. 4); but this second temple was built notwithstanding great opposition, in the removing and conquering of which, and the bringing of the work to perfection at last in spite of it, the wisdom, power, and goodness of God were much glorified, and the church was encouraged to trust in him.
I. The undertakers are here called the children of the captivity (v. 1), which makes them look very little. They had newly come out of captivity, were born in captivity, had still the marks of their captivity upon them; though they were not now captives, they were under the control of those whose captives they had lately been. Israel was God's son, his first-born; but by their iniquity the people sold and enslaved themselves, and so became children of the captivity. But, it should seem, the thought of their being so quickened them to this work, for it was by their neglect of the temple that they lost their freedom.
II. The opposers of the undertaking are here said to be the adversaries of Judah and Benjamin, not the Chaldeans or Persians (they gave them no disturbance--"let them build and welcome"), but the relics of the ten tribes, and the foreigners that had joined themselves to them, and patched up that mongrel religion we had an account of, 2 Kings xvii. 33. They feared the Lord, and served their own gods too. They are called the people of the land, v. 4. The worst enemies Judah and Benjamin had were those that said they were Jews and were not, Rev. iii. 9.
III. The opposition they gave had in it much of the subtlety of the old serpent. When they heard that the temple was in building they were immediately aware that it would be a fatal blow to their superstition, and set themselves to oppose it. They had not power to do it forcibly, but they tried all the ways they could to do it effectually.
1. They offered their service to build with the Israelites only that thereby they might get an opportunity to retard the work, while they pretended to further it. Now, (1.) Their offer was plausible enough, and looked kind: "We will build with you, will help you to contrive, and will contribute towards the expense; for we seek your God as you do," v. 2. This was false, for, though they sought the same God, they did not seek him only, nor seek him in the way he appointed, and therefore did not seek him as they did. Herein they designed, if it were possible, to hinder the building of it, at least to hinder their comfortable enjoyment of it; as good almost not have it as not have it to themselves, for the pure worship of the true God and him only. Thus are the kisses of an enemy deceitful; his words are smoother than butter when war is in his heart. But, (2.) The refusal of their proffered service was very just, v. 3. The chief of the fathers of Israel were soon aware that they meant them no kindness, whatever they pretended, but really designed to do them a mischief, and therefore (though they had need enough of help if it had been such as they could confide in) told them plainly, "You have nothing to do with us, have no part nor lot in this matter, are not true-born Israelites nor faithful worshippers of God; you worship you know not what, John iv. 22. You are none of those with whom we dare hold communion, and therefore we ourselves will build it." They plead not to them the law of their God, which forbade them to mingle with strangers (though that especially they had an eye to), but that which they would take more notice of, the king's commission, which was directed to them only: "The king of Persia has commanded us to build this house, and we shall distrust and affront him if we call in foreign aid." Note, In doing good there is need of the wisdom of the serpent, as well as the innocency of the dove, and we have need, as it follows there, to beware of men, Matt. x. 16, 17. We should carefully consider with whom we are associated and on whose hand we lean. While we trust God with a pious confidence we must trust men with a prudent jealousy and caution.
2. When this plot failed they did what they could to divert them from the work and discourage them in it. They weakened their hands by telling them it was in vain to attempt it, calling them foolish builders, who began what they were not able to finish, and by their insinuations troubled them, and made them drive heavily in the work. All were not alike zealous in it. Those that were cool and indifferent were by these artifices drawn off from the work, which wanted their help, v. 4. And because what they themselves said the Jews would suspect to be ill meant, and not be influenced by, they, underhand, hired counsellors against them, who, pretending to advise them for the best, should dissuade them from proceeding, and so frustrate their purpose (v. 5), or dissuade the men of Tyre and Sidon from furnishing them with the timber they had bargained for (ch. iii. 7); or whatever business they had at the Persian court, to solicit for any particular grants or favours, pursuant to the general edict for their liberty, there were those that were hired and lay ready to appear of counsel against them. Wonder not at the restlessness of the church's enemies in their attempts against the building of God's temple. He whom they serve, and whose work they are doing, is unwearied in walking to and fro through the earth to do mischief. And let those who discourage a good work, and weaken the hands of those that are employed in it, see whose pattern they follow.
Adam Clarke: Commentary on the Bible - 1831
4:1: Now when the adversaries - These were the Samaritans, and the different nations with which the kings of Assyria had peopled Israel, when they had carried the original inhabitants away into captivity, see Ezr 4:9, Ezr 4:10.
Albert Barnes: Notes on the Bible - 1834
4:1: Adversaries - i. e., the Samaritans, a mixed race, partly Israelite but chiefly foreign, which had replaced to some extent the ancient inhabitants after they were carried into captivity by Sargon (see Kg2 17:6 note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: the adversaries: These were the Samaritans, the descendants of the various nations with which the kings of Assyria had peopled Israel, when they had carried the original inhabitants captive. Ezr 7:9; Kg1 5:4, Kg1 5:5; Ch1 22:9, Ch1 22:10; Neh 4:1-11; Dan 9:25; Co1 16:9
children of the captivity: Heb. sons of the transportation, Ezr 1:11 *marg. Ezr 6:16, Ezr 6:19, Ezr 6:20, Ezr 10:7, Ezr 10:16; Dan 5:13
Carl Friedrich Keil and Franz Delitzsch
4:1
The adversaries of the Jews prevent the building of the temple till the reign of Darius (Ezra 4:1, Ezra 4:2). When the adversaries of Judah and Benjamin heard that the community which had returned from captivity were beginning to rebuild the temple, they came to Zerubbabel, and to the chiefs of the people, and desired to take part in this work, because they also sacrificed to the God of Israel. These adversaries were, according to Ezra 4:2, the people whom Esarhaddon king of Assyria had settled in the neighbourhood of Benjamin and Judah. If we compare with this verse the information (4Kings 17:24) that the kings of Assyria brought men from Cuthah, and from Ava, and from Hamath, and from Sepharvaim, and placed them in the cities of Samaria, and that they took possession of the depopulated kingdom of the ten tribes, and dwelt therein; then these adversaries of Judah and Benjamin are the inhabitants of the former kingdom of Israel, who were called Samaritans after the central-point of their settlement. הגּולה בּני, sons of the captivity (Ezra 6:19, etc., Ezra 8:35; Ezra 10:7, Ezra 10:16), also shortly into הגּולה, e.g., Ezra 1:11, are the Israelites returned from the Babylonian captivity, who composed the new community in Judah and Jerusalem. Those who returned with Zerubbabel, and took possession of the dwelling-places of their ancestors, being, exclusive of priests and Levites, chiefly members of the tribes of Judah and Benjamin, are called, especially when named in distinction from the other inhabitants of the land, Judah and Benjamin. The adversaries give the reason of their request to share in the building of the temple in the words: "For we seek your God as ye do; and we do sacrifice unto Him since the days of Esarhaddon king of Assyria, which brought us up hither." The words זבחים אנחנוּ ולא are variously explained. Older expositors take the Chethiv ולא as a negative, and make זבחים to mean the offering of sacrifices to idols, both because לא is a negative, and also because the assertion that they had sacrificed to Jahve would not have pleased the Jews, quia deficiente templo non debuerint sacrificare; and sacrifices not offered in Jerusalem were regarded as equivalent to sacrifices to idols. They might, moreover, fitly strengthen their case by the remark: "Since the days of Esarhaddon we offer no sacrifices to idols." On the other hand, however, it is arbitrary to understand זבח, without any further definition, of sacrificing to idols; and the statement, "We already sacrifice to the God of Israel," contains undoubtedly a far stronger reason for granting their request than the circumstance that they do not sacrifice to idols. Hence we incline, with older translators (lxx, Syr., Vulg., 1 Esdras), to regard לא as an unusual form of לו, occurring in several places (see on Ex 21:8), the latter being also substituted in the present instance as Keri. The position also of לא before אנחנוּ points the same way, for the negative would certainly have stood with the verb. On Esarhaddon, see remarks on 4Kings 19:37 and Is 37:38.
Geneva 1599
4:1 Now when (a) the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the LORD God of Israel;
(a) Meaning, the inhabitants of Samaria, whom the king of Assyria had placed in the place of the ten tribes, (4Kings 17:24, 4Kings 19:37). They professed God but worshipped idols and therefore were the greatest enemies to the true servants of God.
John Gill
4:1 Now when the adversaries of Judah and Benjamin,.... The Samaritans, as appears from Ezra 4:2,
heard that the children of the captivity; the Jews, who had been in captivity seventy years, and were just come out of it, and still were not quite free, but under the jurisdiction and control of the king of Persia:
builded the temple unto the Lord God of Israel; that they were going about it, and had laid the foundation of it, which might soon come to their ears, the distance not being very great. Josephus (c) says they heard the sound of the trumpets, and came to know the meaning of it.
(c) Antiqu. l. 11. c. 4. sect. 3.
John Wesley
4:1 The adversaries - The Samaritans. The relicks of the ten tribes, and the foreigners who had joined with them.
Robert Jamieson, A. R. Fausset and David Brown
4:1 THE BUILDING HINDERED. (Ezra 4:1-6)
the adversaries of Judah and Benjamin--that is, strangers settled in the land of Israel.
4:24:2: եւ մերձեցան առ Զորաբաբէլ եւ առ իշխանս հայրապետացն, եւ ասեն ցնոսա. Շինեսցո՛ւք եւ մեք ընդ ձեզ, եւ որպէս եւ դուք խնդրեսցուք ՚ի Տեառնէ Աստուծոյ ձերմէ. քանզի եւ մեք նոյնպէս զոհեմք զոհս, յօրէ յորմէ Ասորդան թագաւոր Ասորւոց ած զմեզ այսր։
2 եկան Զորոբաբէլի, իշխանների եւ տոհմապետների մօտ եւ նրանց ասացին. «Մենք էլ ենք ուզում տաճարը կառուցել ձեզ հետ, որովհետեւ ինչպէս դուք, այնպէս էլ մենք պաշտում ենք ձեր Տէր Աստծուն. մենք էլ ենք զոհեր մատուցում նրան այն օրից, ինչ Ասորեստանի Ասորդան թագաւորը մեզ բերել է այստեղ»:
2 Զօրաբաբէլին ու նահապետներուն մօտեցան ու անոնց ըսին. «Մենք ալ ձեզի հետ շինենք. քանզի մենք ալ ձեզի պէս ձեր Աստուածը կը պաշտենք ու մեզ հոս բերող Ասորեստանի Ասորդան թագաւորին օրերէն ի վեր անոր զոհ կը մատուցանենք»։
եւ մերձեցան առ Զորաբաբէլ եւ առ իշխանս հայրապետացն, եւ ասեն ցնոսա. Շինեսցուք եւ մեք ընդ ձեզ, [63]եւ որպէս եւ դուք խնդրեսցուք ի Տեառնէ Աստուծոյ ձերմէ. քանզի`` եւ մեք նոյնպէս զոհեմք զոհս, յօրէ յորմէ Ասորդան թագաւոր Ասորւոց ած զմեզ այսր:

4:2: եւ մերձեցան առ Զորաբաբէլ եւ առ իշխանս հայրապետացն, եւ ասեն ցնոսա. Շինեսցո՛ւք եւ մեք ընդ ձեզ, եւ որպէս եւ դուք խնդրեսցուք ՚ի Տեառնէ Աստուծոյ ձերմէ. քանզի եւ մեք նոյնպէս զոհեմք զոհս, յօրէ յորմէ Ասորդան թագաւոր Ասորւոց ած զմեզ այսր։
2 եկան Զորոբաբէլի, իշխանների եւ տոհմապետների մօտ եւ նրանց ասացին. «Մենք էլ ենք ուզում տաճարը կառուցել ձեզ հետ, որովհետեւ ինչպէս դուք, այնպէս էլ մենք պաշտում ենք ձեր Տէր Աստծուն. մենք էլ ենք զոհեր մատուցում նրան այն օրից, ինչ Ասորեստանի Ասորդան թագաւորը մեզ բերել է այստեղ»:
2 Զօրաբաբէլին ու նահապետներուն մօտեցան ու անոնց ըսին. «Մենք ալ ձեզի հետ շինենք. քանզի մենք ալ ձեզի պէս ձեր Աստուածը կը պաշտենք ու մեզ հոս բերող Ասորեստանի Ասորդան թագաւորին օրերէն ի վեր անոր զոհ կը մատուցանենք»։
zohrab-1805▾ eastern-1994▾ western am▾
4:24:2 и пришли они к Зоровавелю и к главам поколений, и сказали им: будем и мы строить с вами, потому что мы, как и вы, прибегаем к Богу вашему, и Ему приносим жертвы от дней Асардана, царя Сирийского, который перевел нас сюда.
4:2 καὶ και and; even ἤγγισαν εγγιζω get close; near πρὸς προς to; toward Ζοροβαβελ ζοροβαβελ Zorobabel; Zorovavel καὶ και and; even πρὸς προς to; toward τοὺς ο the ἄρχοντας αρχων ruling; ruler τῶν ο the πατριῶν πατρια lineage; family line καὶ και and; even εἶπαν επω say; speak αὐτοῖς αυτος he; him οἰκοδομήσομεν οικοδομεω build μεθ᾿ μετα with; amid ὑμῶν υμων your ὅτι οτι since; that ὡς ως.1 as; how ὑμεῖς υμεις you ἐκζητοῦμεν εκζητεω seek out / thoroughly τῷ ο the θεῷ θεος God ὑμῶν υμων your καὶ και and; even αὐτῷ αυτος he; him ἡμεῖς ημεις we θυσιάζομεν θυσιαζω from; away ἡμερῶν ημερα day Ασαραδδων ασαραδδων monarch; king Ασσουρ ασσουρ the ἐνέγκαντος φερω carry; bring ἡμᾶς ημας us ὧδε ωδε here
4:2 וַ wa וְ and יִּגְּשׁ֨וּ yyiggᵊšˌû נגשׁ approach אֶל־ ʔel- אֶל to זְרֻבָּבֶ֜ל zᵊrubbāvˈel זְרֻבָּבֶל Zerubbabel וְ wᵊ וְ and אֶל־ ʔel- אֶל to רָאשֵׁ֣י rāšˈê רֹאשׁ head הָֽ hˈā הַ the אָבֹ֗ות ʔāvˈôṯ אָב father וַ wa וְ and יֹּאמְר֤וּ yyōmᵊrˈû אמר say לָהֶם֙ lāhˌem לְ to נִבְנֶ֣ה nivnˈeh בנה build עִמָּכֶ֔ם ʕimmāḵˈem עִם with כִּ֣י kˈî כִּי that כָכֶ֔ם ḵāḵˈem כְּ as נִדְרֹ֖ושׁ niḏrˌôš דרשׁ inquire לֵֽ lˈē לְ to אלֹהֵיכֶ֑ם ʔlōhêḵˈem אֱלֹהִים god(s) וְו *wᵊ וְ and לֹ֣ולא *lˈô לְ to אֲנַ֣חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we זֹבְחִ֗ים zōvᵊḥˈîm זבח slaughter מִ mi מִן from ימֵי֙ ymˌê יֹום day אֵסַ֤ר חַדֹּן֙ ʔēsˈar ḥaddōn אֵסַר חַדֹּן Esarhaddon מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur הַ ha הַ the מַּעֲלֶ֥ה mmaʕᵃlˌeh עלה ascend אֹתָ֖נוּ ʔōṯˌānû אֵת [object marker] פֹּֽה׃ pˈō פֹּה here
4:2. et accedentes ad Zorobabel et ad principes patrum dixerunt eis aedificemus vobiscum quia ita ut vos quaerimus Deum vestrum ecce nos immolamus victimas ex diebus Asoraddan regis Assur qui adduxit nos hucAnd they came to Zorobabel, and the chief of the fathers, and said to them: Let us build with you, for we seek your God as ye do: behold we have sacrificed to him, since the days of Asor Haddan king of Assyria, who brought us hither.
2. then they drew near to Zerubbabel, and to the heads of fathers’ , and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto him since the days of Esarhaddon king of Assyria, which brought us up hither.
4:2. And so, drawing near to Zerubbabel and to the leaders of the fathers, they said to them: “Let us build with you, for we seek your God just as you do. Behold, we have immolated victims to him from the days of Esarhaddon, king of Assyria, who brought us here.”
4:2. Then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye [do]; and we do sacrifice unto him since the days of Esarhaddon king of Assur, which brought us up hither.
Then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye [do]; and we do sacrifice unto him since the days of Esar- haddon king of Assur, which brought us up hither:

4:2 и пришли они к Зоровавелю и к главам поколений, и сказали им: будем и мы строить с вами, потому что мы, как и вы, прибегаем к Богу вашему, и Ему приносим жертвы от дней Асардана, царя Сирийского, который перевел нас сюда.
4:2
καὶ και and; even
ἤγγισαν εγγιζω get close; near
πρὸς προς to; toward
Ζοροβαβελ ζοροβαβελ Zorobabel; Zorovavel
καὶ και and; even
πρὸς προς to; toward
τοὺς ο the
ἄρχοντας αρχων ruling; ruler
τῶν ο the
πατριῶν πατρια lineage; family line
καὶ και and; even
εἶπαν επω say; speak
αὐτοῖς αυτος he; him
οἰκοδομήσομεν οικοδομεω build
μεθ᾿ μετα with; amid
ὑμῶν υμων your
ὅτι οτι since; that
ὡς ως.1 as; how
ὑμεῖς υμεις you
ἐκζητοῦμεν εκζητεω seek out / thoroughly
τῷ ο the
θεῷ θεος God
ὑμῶν υμων your
καὶ και and; even
αὐτῷ αυτος he; him
ἡμεῖς ημεις we
θυσιάζομεν θυσιαζω from; away
ἡμερῶν ημερα day
Ασαραδδων ασαραδδων monarch; king
Ασσουρ ασσουρ the
ἐνέγκαντος φερω carry; bring
ἡμᾶς ημας us
ὧδε ωδε here
4:2
וַ wa וְ and
יִּגְּשׁ֨וּ yyiggᵊšˌû נגשׁ approach
אֶל־ ʔel- אֶל to
זְרֻבָּבֶ֜ל zᵊrubbāvˈel זְרֻבָּבֶל Zerubbabel
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
רָאשֵׁ֣י rāšˈê רֹאשׁ head
הָֽ hˈā הַ the
אָבֹ֗ות ʔāvˈôṯ אָב father
וַ wa וְ and
יֹּאמְר֤וּ yyōmᵊrˈû אמר say
לָהֶם֙ lāhˌem לְ to
נִבְנֶ֣ה nivnˈeh בנה build
עִמָּכֶ֔ם ʕimmāḵˈem עִם with
כִּ֣י kˈî כִּי that
כָכֶ֔ם ḵāḵˈem כְּ as
נִדְרֹ֖ושׁ niḏrˌôš דרשׁ inquire
לֵֽ lˈē לְ to
אלֹהֵיכֶ֑ם ʔlōhêḵˈem אֱלֹהִים god(s)
וְו
*wᵊ וְ and
לֹ֣ולא
*lˈô לְ to
אֲנַ֣חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we
זֹבְחִ֗ים zōvᵊḥˈîm זבח slaughter
מִ mi מִן from
ימֵי֙ ymˌê יֹום day
אֵסַ֤ר חַדֹּן֙ ʔēsˈar ḥaddōn אֵסַר חַדֹּן Esarhaddon
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur
הַ ha הַ the
מַּעֲלֶ֥ה mmaʕᵃlˌeh עלה ascend
אֹתָ֖נוּ ʔōṯˌānû אֵת [object marker]
פֹּֽה׃ pˈō פֹּה here
4:2. et accedentes ad Zorobabel et ad principes patrum dixerunt eis aedificemus vobiscum quia ita ut vos quaerimus Deum vestrum ecce nos immolamus victimas ex diebus Asoraddan regis Assur qui adduxit nos huc
And they came to Zorobabel, and the chief of the fathers, and said to them: Let us build with you, for we seek your God as ye do: behold we have sacrificed to him, since the days of Asor Haddan king of Assyria, who brought us hither.
4:2. And so, drawing near to Zerubbabel and to the leaders of the fathers, they said to them: “Let us build with you, for we seek your God just as you do. Behold, we have immolated victims to him from the days of Esarhaddon, king of Assyria, who brought us here.”
4:2. Then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye [do]; and we do sacrifice unto him since the days of Esarhaddon king of Assur, which brought us up hither.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:2: Let us build with you - We acknowledge the same God, are solicitous for his glory, and will gladly assist you in this work. But that they came with no friendly intention, the context proves.
Albert Barnes: Notes on the Bible - 1834
4:2: Compare Kg2 17:24-28 notes.
Since the days - Esar-haddon reigned from 681-668 B. C. Thus, the Samaritans speak of what had taken place at least 130 years pRev_iously. There appear to have been at least three colonizations of Samaria by the Assyrian kings. The first is mentioned in Kg2 17:24. Later in his reign Sargon added to these first settlers an Arabian element. Some 30 or 40 years afterward, Esarhaddon, his grandson, largely augmented the population by colonists drawn especially from the southeast parts of the Empire Ezr 4:10. Thus, the later Samaritans were an exceedingly mixed race.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: Zerubbabel: Ezr 1:5, Ezr 2:2, Ezr 3:2, Ezr 3:12
Let us: Pro 26:23-26; Co2 11:13-15; Gal 2:4; Ti2 3:8; Pe2 2:1, Pe2 2:2
we do: Kg2 17:24, Kg2 17:27-33, Kg2 17:41
Esarhaddon: Ezr 4:10, Asnappar, Kg2 19:37
Assur: Gen 10:11; Psa 73:8; Isa 37:37, Assyria, Hos 14:3, Asshur
John Gill
4:2 Then they came to Zerubbabel, and the chief of the fathers,.... These they addressed, as knowing that if they could not prevail with them, they could never succeed in their design; and these were no doubt the principal of the Samaritans that applied:
and said unto them, let us build with you; that is, the temple, they proposed to join with them, and assist them in it; which proposal at first sight might seem very agreeable and welcome, and would have been so had they been sincere, but they were not; they hoped, by getting among them, to have sown discord among them, and disunited them; and so by these or other means to have retarded the building; or if it went forward, that they might have a claim to it as theirs, at least as to set up their own idols in a part of it; the reasons they gave follow:
for we seek your God as ye do; which was false, for they did not worship him alone, but with idols, nor in the same manner as the Jews did:
and we do sacrifice unto him; but even that could not recommend them to the Jews, since they ought not to sacrifice, even to the Lord himself, but at Jerusalem: there is a various reading here; the textual reading is, "we do not sacrifice"; that is, to idols; the marginal reading is, "we sacrifice to him", which we follow; Aben Ezra takes in both, perhaps most rightly; "we do not sacrifice to any other, but to him"; which was also false:
since the days of Esarhaddon, king of Assur, who brought us up hither; to Samaria, from Babylon, and other places; see 4Kings 17:24.
John Wesley
4:2 With you - This they spake not sincerely, but that by this conjunction with them, they might pry into their counsels, and thereby find some matter of accusation against them. We seek - For so they did, though in a mongrel way, 4Kings 17:26, &c. Esarhaddon - Son of Sennacherib, and after him king of Assyria, who brought or sent these persons hither, either, in the day's of Salmanasar, who reigned in Assyria but eight years before Esarhaddon; and so Esarhaddon might be one of his commanders, and the man by whom that colony was sent. Or, in the reign of Esarhaddon, who sent this second colony to strengthen the first.
Robert Jamieson, A. R. Fausset and David Brown
4:2 we seek your God, as ye do; and we do sacrifice unto him since the days of Esar-haddon . . . which brought us up hither--A very interesting explanation of this passage has been recently obtained from the Assyrian sculptures. On a large cylinder, deposited in the British Museum, there is inscribed a long and perfect copy of the annals of Esar-haddon, in which the details are given of a large deportation of Israelites from Palestine, and a consequent settlement of Babylonian colonists in their place. It is a striking confirmation of the statement made in this passage. Those Assyrian settlers intermarried with the remnant of Israelite women, and their descendants, a mongrel race, went under the name of Samaritans. Though originally idolaters, they were instructed in the knowledge of God, so that they could say, "We seek your God"; but they served Him in a superstitious way of their own (see on 4Kings 17:26-34, 4Kings 17:41).
4:34:3: Եւ ասեն ցնոսա Զորաբաբէլ՝ եւ Յեսու Յովսեդեկեանց՝ եւ մնացորդք իշխանաց հայրապետացն Իսրայէլի. Ո՛չ է արժան մեզ եւ ձեզ հասարակ շինել զտուն Տեառն Աստուծոյ մերոյ, մեք մեզէ՛ն իսկ շինեսցուք զտուն Տեառն Աստուծոյ Իսրայէլի, որպէս հրամայեաց մեզ Կիւրոս թագաւոր Պարսից։
3 Զորոբաբէլը, Յեսուն եւ Իսրայէլի միւս իշխաններն ու տոհմապետները նրանց ասացին. «Մեզ վայել չէ, որ ձեզ հետ միասին շինենք Իսրայէլի մեր Տէր Աստծու տունը: Մենք ինքներս պիտի շինենք Իսրայէլի մեր Տէր Աստծու տունը, ինչպէս հրամայել է մեզ Պարսկաստանի Կիւրոս թագաւորը»:
3 Բայց Զօրաբաբէլն ու Յեսուն եւ Իսրայէլի միւս նահապետները անոնց ըսին. «Չի վայլեր ձեզի որ մէկտեղ մեր Աստուծոյն տուն շինենք. հապա Իսրայէլի Տէր Աստուծոյն տունը մինակ մենք պիտի շինենք, ինչպէս Պարսիկներու Կիւրոս թագաւորը մեզի հրամայեց»։
Եւ ասեն ցնոսա Զորաբաբէլ եւ Յեսու [64]Յովսեդեկեանց եւ մնացորդք իշխանաց հայրապետացն Իսրայելի. Ոչ է արժան մեզ եւ ձեզ հասարակ շինել զտուն [65]Տեառն Աստուծոյ մերոյ. մեք մեզէն իսկ շինեսցուք զտուն Տեառն Աստուծոյ Իսրայելի, որպէս հրամայեաց մեզ Կիւրոս թագաւոր Պարսից:

4:3: Եւ ասեն ցնոսա Զորաբաբէլ՝ եւ Յեսու Յովսեդեկեանց՝ եւ մնացորդք իշխանաց հայրապետացն Իսրայէլի. Ո՛չ է արժան մեզ եւ ձեզ հասարակ շինել զտուն Տեառն Աստուծոյ մերոյ, մեք մեզէ՛ն իսկ շինեսցուք զտուն Տեառն Աստուծոյ Իսրայէլի, որպէս հրամայեաց մեզ Կիւրոս թագաւոր Պարսից։
3 Զորոբաբէլը, Յեսուն եւ Իսրայէլի միւս իշխաններն ու տոհմապետները նրանց ասացին. «Մեզ վայել չէ, որ ձեզ հետ միասին շինենք Իսրայէլի մեր Տէր Աստծու տունը: Մենք ինքներս պիտի շինենք Իսրայէլի մեր Տէր Աստծու տունը, ինչպէս հրամայել է մեզ Պարսկաստանի Կիւրոս թագաւորը»:
3 Բայց Զօրաբաբէլն ու Յեսուն եւ Իսրայէլի միւս նահապետները անոնց ըսին. «Չի վայլեր ձեզի որ մէկտեղ մեր Աստուծոյն տուն շինենք. հապա Իսրայէլի Տէր Աստուծոյն տունը մինակ մենք պիտի շինենք, ինչպէս Պարսիկներու Կիւրոս թագաւորը մեզի հրամայեց»։
zohrab-1805▾ eastern-1994▾ western am▾
4:34:3 И сказал им Зоровавель и Иисус и прочие главы поколений Израильских: не строить вам вместе с нами дом нашему Богу; мы одни будем строить {дом} Господу, Богу Израилеву, как повелел нам царь Кир, царь Персидский.
4:3 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτοὺς αυτος he; him Ζοροβαβελ ζοροβαβελ Zorobabel; Zorovavel καὶ και and; even Ἰησοῦς ιησους Iēsous; Iisus καὶ και and; even οἱ ο the κατάλοιποι καταλοιπος left behind τῶν ο the ἀρχόντων αρχων ruling; ruler τῶν ο the πατριῶν πατρια lineage; family line τοῦ ο the Ισραηλ ισραηλ.1 Israel οὐχ ου not ἡμῖν ημιν us καὶ και and; even ὑμῖν υμιν you τοῦ ο the οἰκοδομῆσαι οικοδομεω build οἶκον οικος home; household τῷ ο the θεῷ θεος God ἡμῶν ημων our ὅτι οτι since; that ἡμεῖς ημεις we αὐτοὶ αυτος he; him ἐπὶ επι in; on τὸ ο the αὐτὸ αυτος he; him οἰκοδομήσομεν οικοδομεω build τῷ ο the κυρίῳ κυριος lord; master θεῷ θεος God ἡμῶν ημων our ὡς ως.1 as; how ἐνετείλατο εντελλομαι direct; enjoin ἡμῖν ημιν us Κῦρος κυρος the βασιλεὺς βασιλευς monarch; king Περσῶν περσης Persēs; Persis
4:3 וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say לָהֶ֨ם lāhˌem לְ to זְרֻבָּבֶ֜ל zᵊrubbāvˈel זְרֻבָּבֶל Zerubbabel וְ wᵊ וְ and יֵשׁ֗וּעַ yēšˈûₐʕ יֵשׁוּעַ Jeshua וּ û וְ and שְׁאָ֨ר šᵊʔˌār שְׁאָר rest רָאשֵׁ֤י rāšˈê רֹאשׁ head הָֽ hˈā הַ the אָבֹות֙ ʔāvôṯ אָב father לְ lᵊ לְ to יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel לֹֽא־ lˈō- לֹא not לָ֣כֶם lˈāḵem לְ to וָ wā וְ and לָ֔נוּ lˈānû לְ to לִ li לְ to בְנֹ֥ות vᵊnˌôṯ בנה build בַּ֖יִת bˌayiṯ בַּיִת house לֵ lē לְ to אלֹהֵ֑ינוּ ʔlōhˈênû אֱלֹהִים god(s) כִּי֩ kˌî כִּי that אֲנַ֨חְנוּ ʔᵃnˌaḥnû אֲנַחְנוּ we יַ֜חַד yˈaḥaḏ יַחַד gathering נִבְנֶ֗ה nivnˈeh בנה build לַֽ lˈa לְ to יהוָה֙ [yhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] צִוָּ֔נוּ ṣiwwˈānû צוה command הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king כֹּ֥ורֶשׁ kˌôreš כֹּורֶשׁ Cyrus מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king פָּרָֽס׃ pārˈās פָּרַס Persia
4:3. et dixit eis Zorobabel et Iosue et reliqui principes patrum Israhel non est vobis et nobis ut aedificemus domum Deo nostro sed nos ipsi soli aedificabimus Domino Deo nostro sicut praecepit nobis rex Cyrus rex PersarumBut Zorobabel, and Josue, and the rest of the chief of the fathers of Israel said to them: You have nothing to do with us to build a house to our God, but we ourselves alone will build to the Lord our God, as Cyrus king of the Persians hath commanded us.
3. But Zerubbabel, and Jeshua, and the rest of the heads of fathers’ houses of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the LORD, the God of Israel, as king Cyrus the king of Persia hath commanded us.
4:3. And Zerubbabel, and Jeshua, and the rest of the leaders of the fathers of Israel said to them: “It is not for you to build the house of our God with us. Instead, we alone shall build to the Lord our God, just as Cyrus, the king of the Persians, has commanded us.”
4:3. But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the LORD God of Israel, as king Cyrus the king of Persia hath commanded us.
But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the LORD God of Israel, as king Cyrus the king of Persia hath commanded us:

4:3 И сказал им Зоровавель и Иисус и прочие главы поколений Израильских: не строить вам вместе с нами дом нашему Богу; мы одни будем строить {дом} Господу, Богу Израилеву, как повелел нам царь Кир, царь Персидский.
4:3
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτοὺς αυτος he; him
Ζοροβαβελ ζοροβαβελ Zorobabel; Zorovavel
καὶ και and; even
Ἰησοῦς ιησους Iēsous; Iisus
καὶ και and; even
οἱ ο the
κατάλοιποι καταλοιπος left behind
τῶν ο the
ἀρχόντων αρχων ruling; ruler
τῶν ο the
πατριῶν πατρια lineage; family line
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
οὐχ ου not
ἡμῖν ημιν us
καὶ και and; even
ὑμῖν υμιν you
τοῦ ο the
οἰκοδομῆσαι οικοδομεω build
οἶκον οικος home; household
τῷ ο the
θεῷ θεος God
ἡμῶν ημων our
ὅτι οτι since; that
ἡμεῖς ημεις we
αὐτοὶ αυτος he; him
ἐπὶ επι in; on
τὸ ο the
αὐτὸ αυτος he; him
οἰκοδομήσομεν οικοδομεω build
τῷ ο the
κυρίῳ κυριος lord; master
θεῷ θεος God
ἡμῶν ημων our
ὡς ως.1 as; how
ἐνετείλατο εντελλομαι direct; enjoin
ἡμῖν ημιν us
Κῦρος κυρος the
βασιλεὺς βασιλευς monarch; king
Περσῶν περσης Persēs; Persis
4:3
וַ wa וְ and
יֹּאמֶר֩ yyōmˌer אמר say
לָהֶ֨ם lāhˌem לְ to
זְרֻבָּבֶ֜ל zᵊrubbāvˈel זְרֻבָּבֶל Zerubbabel
וְ wᵊ וְ and
יֵשׁ֗וּעַ yēšˈûₐʕ יֵשׁוּעַ Jeshua
וּ û וְ and
שְׁאָ֨ר šᵊʔˌār שְׁאָר rest
רָאשֵׁ֤י rāšˈê רֹאשׁ head
הָֽ hˈā הַ the
אָבֹות֙ ʔāvôṯ אָב father
לְ lᵊ לְ to
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לֹֽא־ lˈō- לֹא not
לָ֣כֶם lˈāḵem לְ to
וָ וְ and
לָ֔נוּ lˈānû לְ to
לִ li לְ to
בְנֹ֥ות vᵊnˌôṯ בנה build
בַּ֖יִת bˌayiṯ בַּיִת house
לֵ לְ to
אלֹהֵ֑ינוּ ʔlōhˈênû אֱלֹהִים god(s)
כִּי֩ kˌî כִּי that
אֲנַ֨חְנוּ ʔᵃnˌaḥnû אֲנַחְנוּ we
יַ֜חַד yˈaḥaḏ יַחַד gathering
נִבְנֶ֗ה nivnˈeh בנה build
לַֽ lˈa לְ to
יהוָה֙ [yhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כַּ ka כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
צִוָּ֔נוּ ṣiwwˈānû צוה command
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
כֹּ֥ורֶשׁ kˌôreš כֹּורֶשׁ Cyrus
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
פָּרָֽס׃ pārˈās פָּרַס Persia
4:3. et dixit eis Zorobabel et Iosue et reliqui principes patrum Israhel non est vobis et nobis ut aedificemus domum Deo nostro sed nos ipsi soli aedificabimus Domino Deo nostro sicut praecepit nobis rex Cyrus rex Persarum
But Zorobabel, and Josue, and the rest of the chief of the fathers of Israel said to them: You have nothing to do with us to build a house to our God, but we ourselves alone will build to the Lord our God, as Cyrus king of the Persians hath commanded us.
4:3. And Zerubbabel, and Jeshua, and the rest of the leaders of the fathers of Israel said to them: “It is not for you to build the house of our God with us. Instead, we alone shall build to the Lord our God, just as Cyrus, the king of the Persians, has commanded us.”
4:3. But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the LORD God of Israel, as king Cyrus the king of Persia hath commanded us.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Не строить вам вместе с нами дом нашему Богу; мы одни будем строитъ. Таким образом, просьба самарян была отклонена. В отказе Зоровавеля и старейшин нет оснований усматривать проявление духа боязливости" (Евальд) или "иудейской надменности" (Зейнеке). Отказ вызывался скорее желанием сохранить чистоту иудейской религии и национальности. Так как самаряне имели смешанную религию, то, вступив в союз с ними, иудеи подверглись бы опасности заразиться синкретизмом и политеизмом. Сознание этой опасности и побудило представителей иудейского народа отклонить самаринское предложение, пожертвовав могущими произойти от принятия его выгодами.
Adam Clarke: Commentary on the Bible - 1831
4:3: Ye have nothing to do with us - We cannot acknowledge you as worshippers of the true God, and cannot participate with you in anything that relates to his worship.
Albert Barnes: Notes on the Bible - 1834
4:3: Ye have nothing to do with us - Because the Samaritans had united idolatrous rites with the worship of Yahweh Kg2 17:29-41. To have allowed them a share in restoring the temple would have been destructive of all purity of religion.
As king Cyrus ... commanded us - The exact words of the edict gave the right of building exclusively to those who should "go up" from Babylonia to Judaea Ezr 1:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: Ye have nothing: Neh 2:20; Joh 4:22, Joh 4:23; Act 8:21; Rom 9:4, Rom 9:5; Jo3 1:9, Jo3 1:10
king Cyrus: Ezr 1:1-3, Ezr 6:3-5; Ch2 36:22, Ch2 36:23; Isa 44:28, Isa 45:1, Isa 45:4; Mat 10:16
Carl Friedrich Keil and Franz Delitzsch
4:3
Zerubbabel and the other chiefs of Israel answer, "It is not for you and for us to build a house to our God;" i.e., You and we cannot together build a house to the God who is our God; "but we alone will build it to Jahve the God of Israel, as King Cyrus commanded us." יחד אנחנוּ, we together, i.e., we alone (without your assistance). By the emphasis placed upon "our God" and "Jahve the God of Israel," the assertion of the adversaries, "We seek your God as ye do," is indirectly refuted. If Jahve is the God of Israel, He is not the God of those whom Esarhaddon brought into the land. The appeal to the decree of Cyrus (Ezra 1:3, comp. Ezra 3:6, etc.) forms a strong argument for the sole agency of Jews in building the temple, inasmuch as Cyrus had invited those only who were of His (Jahve's) people (Ezra 1:3). Hence the leaders of the new community were legally justified in rejecting the proposal of the colonists brought in by Esarhaddon. For the latter were neither members of the people of Jahve, nor Israelites, nor genuine worshippers of Jahve. They were non-Israelites, and designated themselves as those whom the king of Assyria had brought into the land. According to 4Kings 17:24, the king of Assyria brought colonists from Babylon, Cuthah, and other places, and placed them in the cities of Samaria instead of the children of Israel. Now we cannot suppose that every Israelite, to the very last man, was carried away by the Assyrians; such a deportation of a conquered people being unusual, and indeed impossible. Apart, then, from the passage, 2Chron 30:6, etc., which many expositors refer to the time of the destruction of the kingdom of the ten tribes, we find that in the time of King Josiah (2Chron 34:9), when the foreign colonists had been for a considerable period in the country, there were still remnants of Manasseh, of Ephraim, and of all Israel, who gave contributions for the house of God at Jerusalem; and also that in 4Kings 23:15-20 and 2Chron 34:6, a remnant of the Israelite inhabitants still existed in the former territory of the ten tribes. The eighty men, too, who (Jer 41:5, etc.) came, after the destruction of the temple, from Shechem, Shiloh, and Samaria, mourning, and bringing offerings and incense to Jerusalem, to the place of the house of God, which was still a holy place to them, were certainly Israelites of the ten tribes still left in the land, and who had probably from the days of Josiah adhered to the temple worship. These remnants, however, of the Israelites inhabitants in the territories of the former kingdom of the ten tribes, are not taken into account in the present discussion concerning the erection of the temple; because, however considerable their numbers might be, they formed no community independent of the colonists, but were dispersed among them, and without political influence. It is not indeed impossible "that the colonists were induced through the influence exercised upon them by the Israelites living in their midst to prefer to the Jews the request, 'Let us build with you;' still those who made the proposal were not Israelites, but the foreign colonists" (Bertheau). These were neither members of the chosen people nor worshippers of the God of Israel. At their first settlement (4Kings 17:24, etc.) they evidently feared not the Lord, nor did they learn to do so till the king of Assyria, at their request, sent them one of the priests who had been carried away to teach them the manner of worshipping the God of the land. This priest, being a priest of the Israelitish calf-worship, took up his abode at Bethel, and taught them to worship Jahve under the image of a golden calf. Hence arose a worship which is thus described, 4Kings 17:29-33 : Every nation made gods of their own, and put them in the houses of the high places which the Samaritans, i.e., the former inhabitants of the kingdom of the ten tribes, had made, every nation in their cities wherein they dwelt. And besides their idols Nergal, Asima, Nibhaz, Tartak, they feared Jahve; they sacrificed to all these gods as well as to Him. A mixed worship which the prophet-historian (4Kings 17:34) thus condemns: "They fear not the Lord, and do after their statutes and ordinances, not after the law and commandment which the Lord commanded to the sons of Jacob." And so, it is finally said (4Kings 17:41), do also their children and children's children unto this day, i.e., about the middle of the Babylonian captivity; nor was it will a subsequent period that the Samaritans renounced gross idolatry. The rulers and heads of Judah could not acknowledge that Jahve whom the colonists worshipped as a local god, together with other gods, in the houses of the high places at Bethel and elsewhere, to be the God of Israel, to whom they were building a temple at Jerusalem. For the question was not whether they would permit Israelites who earnestly sought Jahve to participate in His worship at Jerusalem-a permission which they certainly would have refused to none who sincerely desired to turn to the Lord God-but whether they would acknowledge a mixed population of Gentiles and Israelites, whose worship was more heathen than Israelite, and who nevertheless claimed on its account to belong to the people of God.
(Note: The opinion of Knobel, that those who preferred the request were not the heathen colonists placed in the cities of Samaria by the Assyrian king (4Kings 17:24), but the priests sent by the Assyrian king to Samaria (4Kings 17:27), has been rejected as utterly unfounded by Bertheau, who at the same time demonstrates, against Fritzsche on 1 Esdr. 5:65, the identity of the unnamed king of Assyria (4Kings 17:24) with Esarhaddon.)
To such, the rulers of Judah could not, without unfaithfulness to the Lord their God, permit a participation in the building of the Lord's house.
Geneva 1599
4:3 But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; (b) but we ourselves together will build unto the LORD God of Israel, as king Cyrus the king of Persia hath commanded us.
(b) For they knew their pretence, that is to erect idolatry instead of true religion.
John Gill
4:3 But Zerubbabel, and Joshua, and the rest of the chief of the fathers, said unto them,.... The prince and high priest, and chief of the people:
you have nothing to do with us to build an house to our God; being neither of the same nation, nor of the same religion:
but we ourselves together will build to the Lord God of Israel; we and we only, who are together as one man, united in one body of people, and in the same religious sentiments, being Israelites; we separately, without admitting strangers among us, will build a temple to the God of Israel:
as King Cyrus, the king of Persia, hath commanded us; thereby letting them know that they acted by his authority, and the commission they had from him only concerned themselves, and not others.
John Wesley
4:3 With us - As being of another nation and religion, and therefore not concerned in Cyrus's grant, which was confined to the Israelites. Take heed, whom you go partners with, and on whose hand you lean. While we trust God with an absolute confidence, we must trust men with a prudent caution.
Robert Jamieson, A. R. Fausset and David Brown
4:3 But Zerubbabel and Jeshua . . . said . . . Ye have nothing to do with us to build an house unto our God--This refusal to co-operate with the Samaritans, from whatever motives it sprang, was overruled by Providence for ultimate good; for, had the two peoples worked together, familiar acquaintanceship and intermarriage would have ensued, and the result might have been a relapse of the Jews into idolatry. Most certainly, confusion and obscurity in the genealogical evidence that proved the descent of the Messiah would have followed; whereas, in their hostile and separate condition, they were jealous observers of each other's proceedings, watching with mutual care over the preservation and integrity of the sacred books, guarding the purity and honor of the Mosaic worship, and thus contributing to the maintenance of religious knowledge and truth.
4:44:4: Եւ ժողովուրդք երկրին այնորիկ լքուցանէին զձեռս ժողովրդեանն Հրէաստանի, եւ խափանէին զնոսա ՚ի շինելոյ.
4 Դրանից յետոյ այդ երկրի այլազգիները թուլացնում էին Հրէաստանի ժողովրդի ձեռքերը, խափանում նրանց շինարարութիւնը,
4 Այն երկրին ժողովուրդը Յուդայի ժողովուրդին ձեռքերը կը թուլցնէին ու անոնց շինութիւնը կը խափանէին։
Եւ ժողովուրդք երկրին այնորիկ լքուցանէին զձեռս ժողովրդեանն Հրէաստանի, եւ խափանէին զնոսա ի շինելոյ:

4:4: Եւ ժողովուրդք երկրին այնորիկ լքուցանէին զձեռս ժողովրդեանն Հրէաստանի, եւ խափանէին զնոսա ՚ի շինելոյ.
4 Դրանից յետոյ այդ երկրի այլազգիները թուլացնում էին Հրէաստանի ժողովրդի ձեռքերը, խափանում նրանց շինարարութիւնը,
4 Այն երկրին ժողովուրդը Յուդայի ժողովուրդին ձեռքերը կը թուլցնէին ու անոնց շինութիւնը կը խափանէին։
zohrab-1805▾ eastern-1994▾ western am▾
4:44:4 И стал народ земли той ослаблять руки народа Иудейского и препятствовать ему в строении;
4:4 καὶ και and; even ἦν ειμι be ὁ ο the λαὸς λαος populace; population τῆς ο the γῆς γη earth; land ἐκλύων εκλυω faint; let loose τὰς ο the χεῖρας χειρ hand τοῦ ο the λαοῦ λαος populace; population Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἐνεπόδιζον εμποδιζω he; him τοῦ ο the οἰκοδομεῖν οικοδομεω build
4:4 וַ wa וְ and יְהִי֙ yᵊhˌî היה be עַם־ ʕam- עַם people הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth מְרַפִּ֖ים mᵊrappˌîm רפה be slack יְדֵ֣י yᵊḏˈê יָד hand עַם־ ʕam- עַם people יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah וּֽו *ˈû וְ and מְבַהֲלִ֥יםמבלהים *mᵊvahᵃlˌîm בהל disturb אֹותָ֖ם ʔôṯˌām אֵת [object marker] לִ li לְ to בְנֹֽות׃ vᵊnˈôṯ בנה build
4:4. factum est igitur ut populus terrae inpediret manus populi Iudae et turbaret eos in aedificandoThen the people of the land hindered the hands of the people of Juda, and troubled them in building.
4. Then the people of the land weakened the hands of the people of Judah, and troubled them in building,
4:4. Therefore, it happened that the people of the land impeded the hands of the people of Judah, and they troubled them in building.
4:4. Then the people of the land weakened the hands of the people of Judah, and troubled them in building,
Then the people of the land weakened the hands of the people of Judah, and troubled them in building:

4:4 И стал народ земли той ослаблять руки народа Иудейского и препятствовать ему в строении;
4:4
καὶ και and; even
ἦν ειμι be
ο the
λαὸς λαος populace; population
τῆς ο the
γῆς γη earth; land
ἐκλύων εκλυω faint; let loose
τὰς ο the
χεῖρας χειρ hand
τοῦ ο the
λαοῦ λαος populace; population
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
ἐνεπόδιζον εμποδιζω he; him
τοῦ ο the
οἰκοδομεῖν οικοδομεω build
4:4
וַ wa וְ and
יְהִי֙ yᵊhˌî היה be
עַם־ ʕam- עַם people
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
מְרַפִּ֖ים mᵊrappˌîm רפה be slack
יְדֵ֣י yᵊḏˈê יָד hand
עַם־ ʕam- עַם people
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
וּֽו
*ˈû וְ and
מְבַהֲלִ֥יםמבלהים
*mᵊvahᵃlˌîm בהל disturb
אֹותָ֖ם ʔôṯˌām אֵת [object marker]
לִ li לְ to
בְנֹֽות׃ vᵊnˈôṯ בנה build
4:4. factum est igitur ut populus terrae inpediret manus populi Iudae et turbaret eos in aedificando
Then the people of the land hindered the hands of the people of Juda, and troubled them in building.
4:4. Therefore, it happened that the people of the land impeded the hands of the people of Judah, and they troubled them in building.
4:4. Then the people of the land weakened the hands of the people of Judah, and troubled them in building,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: Отказ иудеев оскорбил самими и вновь возбудил ту вражду, которая в допленное время проникала отношения десятиколенного царства к южному. Подкупом и наветами самаряне старались добиться от персидского правительства официального запрещения постройки храма. Такого официального запрещения они, по-видимому, не добились, потому что о нем библейские писатели не упоминают (ср. I Езд V, 7-17), а пророк Аггей прекращение постройки храма прямо приписывает нерадению самих иудеев, а не запрещению властей (гл. I). Но тем не менее происки самарян ослабили энергию иудеев м, вероятно, ко времени вступления на престол Дария Гистаcпа (521-486) постройка храма приостановилась.
Adam Clarke: Commentary on the Bible - 1831
4:4: Weakened the hands - Discouraged and opposed them by every possible means.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: weakened: Ezr 3:3; Neh 6:9; Isa 35:3, Isa 35:4; Jer 38:4
troubled: Neh 4:7, Neh 4:8, Neh 4:11
Carl Friedrich Keil and Franz Delitzsch
4:4
In consequence of this refusal, the adversaries of Judah sought to weaken the hands of the people, and to deter them from building. הארץ עם, the people of the land, i.e., the inhabitants of the country, the colonists dwelling in the land, the same who in Ezra 4:1 are called the adversaries of Judah and Benjamin. ויהי followed by the participle expresses the continuance of the inimical attempts. To weaken the hands of any one, means to deprive him of strength and courage for action; comp. Jer 38:4. יהוּדה עם are the inhabitants of the realm of Judah, who, including the Benjamites, had returned from captivity, Judah being now used to designate the whole territory of the new community, as before the captivity the entire southern kingdom; comp. Ezra 4:6. Instead of the Chethiv מבלּהים, the Keri offer מבהלים, from בהל, Piel, to terrify, to alarm, 2Chron 32:18; Job 21:6, because the verb בלה nowhere else occurs; but the noun בּלּהה, fear, being not uncommon, and presupposing the existence of a verb בּלהּ, the correctness of the Chethiv cannot be impugned.
John Gill
4:4 Then the people of the land weakened the hands of the people of Judah, and troubled them in building. By threatening them, or by dissuading the workmen from going on, by endeavouring to hinder their having materials from the Tyrians and Zidonians, or money out of the king's revenues to bear the expenses as ordered; see Ezra 6:4.
Robert Jamieson, A. R. Fausset and David Brown
4:4 Then the people of the land weakened the hands of the people of Judah, &c.--Exasperated by this repulse, the Samaritans endeavored by every means to molest the workmen as well as obstruct the progress of the building; and, though they could not alter the decree which Cyrus had issued regarding it, yet by bribes and clandestine arts indefatigably plied at court, they labored to frustrate the effects of the edict. Their success in those underhand dealings was great; for Cyrus, being frequently absent and much absorbed in his warlike expeditions, left the government in the hands of his son Cambyses, a wicked prince, and extremely hostile to the Jews and their religion. The same arts were assiduously practised during the reign of his successor, Smerdis, down to the time of Darius Hystaspes. In consequence of the difficulties and obstacles thus interposed, for a period of twenty years, the progress of the work was very slow.
4:54:5: եւ կալեալ վարձաւորս՝ խորհէին զնոսա խափանել զամենայն աւուրս Կիւրոսի թագաւորութեանն Պարսից, մինչեւ յաւուրս Դարեհի Պարսից արքայի։
5 ծախու խորհրդականներ էին վարձում եւ նրանց հետ մտածում շինարարութիւնը խափանելու մասին՝ սկսած Պարսկաստանի Կիւրոս արքայի թագաւորութեան օրերից մինչեւ Պարսկաստանի Դարեհ արքայի օրերը:
5 Եւ անոնց խորհուրդը խափանելու համար՝ վարձքով անոնց դէմ օրէնսգէտներ բռնեցին Պարսիկներու Կիւրոս թագաւորին օրերը ու մինչեւ Պարսիկներու Դարեհ թագաւորին թագաւորութեանը ժամանակը։
Եւ կալեալ վարձաւորս` խորհէին զնոսա խափանել զամենայն աւուրս Կիւրոսի թագաւորութեանն Պարսից մինչեւ յաւուրս Դարեհի Պարսից արքայի:

4:5: եւ կալեալ վարձաւորս՝ խորհէին զնոսա խափանել զամենայն աւուրս Կիւրոսի թագաւորութեանն Պարսից, մինչեւ յաւուրս Դարեհի Պարսից արքայի։
5 ծախու խորհրդականներ էին վարձում եւ նրանց հետ մտածում շինարարութիւնը խափանելու մասին՝ սկսած Պարսկաստանի Կիւրոս արքայի թագաւորութեան օրերից մինչեւ Պարսկաստանի Դարեհ արքայի օրերը:
5 Եւ անոնց խորհուրդը խափանելու համար՝ վարձքով անոնց դէմ օրէնսգէտներ բռնեցին Պարսիկներու Կիւրոս թագաւորին օրերը ու մինչեւ Պարսիկներու Դարեհ թագաւորին թագաւորութեանը ժամանակը։
zohrab-1805▾ eastern-1994▾ western am▾
4:54:5 и подкупали против них советников, чтобы разрушить предприятие их, во все дни Кира, царя Персидского, и до царствования Дария, царя Персидского.
4:5 καὶ και and; even μισθούμενοι μισθοω hire ἐπ᾿ επι in; on αὐτοὺς αυτος he; him βουλευόμενοι βουλευω intend; deliberate τοῦ ο the διασκεδάσαι διασκεδαζω intent αὐτῶν αυτος he; him πάσας πας all; every τὰς ο the ἡμέρας ημερα day Κύρου κυρος monarch; king Περσῶν περσης and; even ἕως εως till; until βασιλείας βασιλεια realm; kingdom Δαρείου δαρειος monarch; king Περσῶν περσης Persēs; Persis
4:5 וְ wᵊ וְ and סֹכְרִ֧ים sōḵᵊrˈîm סכר hire עֲלֵיהֶ֛ם ʕᵃlêhˈem עַל upon יֹועֲצִ֖ים yôʕᵃṣˌîm יעץ advise לְ lᵊ לְ to הָפֵ֣ר hāfˈēr פרר break עֲצָתָ֑ם ʕᵃṣāṯˈām עֵצָה counsel כָּל־ kol- כֹּל whole יְמֵ֗י yᵊmˈê יֹום day כֹּ֚ורֶשׁ ˈkôreš כֹּורֶשׁ Cyrus מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king פָּרַ֔ס pārˈas פָּרַס Persia וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto מַלְכ֖וּת malᵊḵˌûṯ מַלְכוּת kingship דָּרְיָ֥וֶשׁ doryˌāweš דָּרְיָוֶשׁ Darius מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king פָּרָֽס׃ pārˈās פָּרַס Persia
4:5. conduxerunt quoque adversum eos consiliatores ut destruerent consilium eorum omnibus diebus Cyri regis Persarum et usque ad regnum Darii regis PersarumAnd they hired counsellors against them, to frustrate their design all the days of Cyrus king of Persia, even until the reign of Darius king of the Persians.
5. and hired counsellors against them, to frustrate their purpose, all the days of Cyrus king of Persia, even until the reign of Darius king of Persia.
4:5. Then they hired counselors against them, so that they might argue against their plan during all the days of Cyrus, king of Persia, even until the reign of Darius, king of the Persians.
4:5. And hired counsellers against them, to frustrate their purpose, all the days of Cyrus king of Persia, even until the reign of Darius king of Persia.
And hired counsellors against them, to frustrate their purpose, all the days of Cyrus king of Persia, even until the reign of Darius king of Persia:

4:5 и подкупали против них советников, чтобы разрушить предприятие их, во все дни Кира, царя Персидского, и до царствования Дария, царя Персидского.
4:5
καὶ και and; even
μισθούμενοι μισθοω hire
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
βουλευόμενοι βουλευω intend; deliberate
τοῦ ο the
διασκεδάσαι διασκεδαζω intent
αὐτῶν αυτος he; him
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
Κύρου κυρος monarch; king
Περσῶν περσης and; even
ἕως εως till; until
βασιλείας βασιλεια realm; kingdom
Δαρείου δαρειος monarch; king
Περσῶν περσης Persēs; Persis
4:5
וְ wᵊ וְ and
סֹכְרִ֧ים sōḵᵊrˈîm סכר hire
עֲלֵיהֶ֛ם ʕᵃlêhˈem עַל upon
יֹועֲצִ֖ים yôʕᵃṣˌîm יעץ advise
לְ lᵊ לְ to
הָפֵ֣ר hāfˈēr פרר break
עֲצָתָ֑ם ʕᵃṣāṯˈām עֵצָה counsel
כָּל־ kol- כֹּל whole
יְמֵ֗י yᵊmˈê יֹום day
כֹּ֚ורֶשׁ ˈkôreš כֹּורֶשׁ Cyrus
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
פָּרַ֔ס pārˈas פָּרַס Persia
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
מַלְכ֖וּת malᵊḵˌûṯ מַלְכוּת kingship
דָּרְיָ֥וֶשׁ doryˌāweš דָּרְיָוֶשׁ Darius
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
פָּרָֽס׃ pārˈās פָּרַס Persia
4:5. conduxerunt quoque adversum eos consiliatores ut destruerent consilium eorum omnibus diebus Cyri regis Persarum et usque ad regnum Darii regis Persarum
And they hired counsellors against them, to frustrate their design all the days of Cyrus king of Persia, even until the reign of Darius king of the Persians.
4:5. Then they hired counselors against them, so that they might argue against their plan during all the days of Cyrus, king of Persia, even until the reign of Darius, king of the Persians.
4:5. And hired counsellers against them, to frustrate their purpose, all the days of Cyrus king of Persia, even until the reign of Darius king of Persia.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:5: Hired counsellors - They found means to corrupt some of the principal officers of the Persian court, so that the orders of Cyrus were not executed; or at least so slowly as to make them nearly ineffectual.
Until the reign of Darius - This was probably Darius the son of Hystaspes.
Albert Barnes: Notes on the Bible - 1834
4:5: Hired counselors - Rather, "bribed" officials at the Persian court to interpose delays and create difficulties, in order to hinder the work.
Darius - i. e., Darius, the son of Hystaspes
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: hired: Psa 2:1, Psa 2:2; Nah 1:11; Acts 24:1-27
Darius: Ezr 4:24, Ezr 5:5-17, Ezr 6:1-18
Carl Friedrich Keil and Franz Delitzsch
4:5
And they hired counsellors against them, to frustrate their purpose (of building the temple). וסכרים still depends on the ויהי of Ezra 4:4. סכר is a later orthography of שׂכר, to hire, to bribe. Whether by the hiring of יועציט we are to understand the corruption of royal counsellors or ministers, or the appointment of legal agents to act against the Jewish community at the Persian court, and to endeavour to obtain an inhibition against the erection of the temple, does not appear. Thus much only is evident from the text, that the adversaries succeeded in frustrating the continuance of the building "all the days of Koresh," i.e., the yet remaining five years of Cyrus, who was for the space of seven years sole ruler of Babylon; while the machinations against the building, begun immediately after the laying of its foundations in the second year of the return, had the effect, in the beginning of the third year of Cyrus (judging from Dan 10:2), of putting a stop to the work until the reign of Darius, - in all, fourteen years, viz., five years of Cyrus, seven and a half of Cambyses, seven months of the Pseudo-Smerdis, and one year of Darius (till the second year of his reign).
Geneva 1599
4:5 And (c) hired counsellors against them, to frustrate their purpose, all the days of Cyrus king of Persia, even until the reign of Darius king of Persia.
(c) They bribed the governors under the king to hinder their work, thus they that hinder cannot understand that God would be purely served.
John Gill
4:5 And hired counsellors against them, to frustrate their purpose,.... Either to advise and persuade the king of Persia's officers in those parts not to supply them with money, or to influence the great men at his court to get the edict revoked: and this they did
all the days of Cyrus king of Persia; who, though the hearty friend and patron of the Jews, yet being engaged in wars abroad with the Lydians and Scythians, and leaving his son as viceroy in his absence, who was no friend unto them, the work went on but slowly, attended with interruptions and discouragements:
even until the reign of Darius king of Persia; who was Darius Hystaspis, between whom and Cyrus were Cambyses the son of Cyrus, and Smerdis the impostor, who pretended to be Smerdis, the brother of Cambyses; a space of about fifteen years.
John Wesley
4:5 Cyrus - For though Cyrus still favoured the Jews, yet he was then diverted by his wars, and his son Cambyses was left his vice - roy, who was a wicked prince, and an enemy to the Jews. Until - Heb. and until, &c. not only in the reign of Cyrus but also of Cambyses, and of the magician, after whom was Darius.
4:64:6: ՚Ի թագաւորութեանն Ասարսոյերու Պարսից՝ իսկզբան թագաւորութեան նորա գրեցին թուղթ որք բնակեալ էին ՚ի Հրէաստանի եւ յԵրուսաղէմ[4969]։ [4969] Յօրինակին. Ասարսոյեու Պար՛՛։
6 Պարսկաստանի Արտաշէս[2] թագաւորի ժամանակ, նրա թագաւորութեան սկզբին, նրանք ամբաստանութեան թուղթ գրեցին Հրէաստանի եւ Երուսաղէմի բնակիչների դէմ:[2] 2. Հայերէն բնագրում այս անունը ունի գրութեան տարբեր ձեւեր՝ Ասարսոյեր, Արսասէս, Արսասաս, Արտաքսերքսէս:
6 Ասուերոսի թագաւորութեան սկիզբը, Յուդայի ու Երուսաղէմի բնակիչներուն դէմ ամբաստանութեան գիր գրեցին։
Ի թագաւորութեանն [66]Ասարսոյերու Պարսից``, ի սկզբան թագաւորութեան նորա` գրեցին թուղթ [67]որք բնակեալ էին ի Հրէաստանի եւ յԵրուսաղէմ:

4:6: ՚Ի թագաւորութեանն Ասարսոյերու Պարսից՝ իսկզբան թագաւորութեան նորա գրեցին թուղթ որք բնակեալ էին ՚ի Հրէաստանի եւ յԵրուսաղէմ[4969]։
[4969] Յօրինակին. Ասարսոյեու Պար՛՛։
6 Պարսկաստանի Արտաշէս[2] թագաւորի ժամանակ, նրա թագաւորութեան սկզբին, նրանք ամբաստանութեան թուղթ գրեցին Հրէաստանի եւ Երուսաղէմի բնակիչների դէմ:
[2] 2. Հայերէն բնագրում այս անունը ունի գրութեան տարբեր ձեւեր՝ Ասարսոյեր, Արսասէս, Արսասաս, Արտաքսերքսէս:
6 Ասուերոսի թագաւորութեան սկիզբը, Յուդայի ու Երուսաղէմի բնակիչներուն դէմ ամբաստանութեան գիր գրեցին։
zohrab-1805▾ eastern-1994▾ western am▾
4:64:6 А в царствование Ахашвероша, в начале царствования его, написали обвинение на жителей Иудеи и Иерусалима.
4:6 καὶ και and; even ἐν εν in βασιλείᾳ βασιλεια realm; kingdom Ασουηρου ασουηρος in ἀρχῇ αρχη origin; beginning βασιλείας βασιλεια realm; kingdom αὐτοῦ αυτος he; him ἔγραψαν γραφω write ἐπιστολὴν επιστολη letter ἐπὶ επι in; on οἰκοῦντας οικεω dwell Ιουδα ιουδα Iouda; Iutha καὶ και and; even Ιερουσαλημ ιερουσαλημ Jerusalem
4:6 וּ û וְ and בְ vᵊ בְּ in מַלְכוּת֙ malᵊḵûṯ מַלְכוּת kingship אֲחַשְׁוֵרֹ֔ושׁ ʔᵃḥašwērˈôš אֲחַשְׁוֵרֹושׁ Ahasuerus בִּ bi בְּ in תְחִלַּ֖ת ṯᵊḥillˌaṯ תְּחִלָּה beginning מַלְכוּתֹ֑ו malᵊḵûṯˈô מַלְכוּת kingship כָּתְב֣וּ kāṯᵊvˈû כתב write שִׂטְנָ֔ה śiṭnˈā שִׂטְנָה accusation עַל־ ʕal- עַל upon יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah וִ wi וְ and ירוּשָׁלִָֽם׃ ס yrûšālˈāim . s יְרוּשָׁלִַם Jerusalem
4:6. in regno autem Asueri principio regni eius scripserunt accusationem adversum habitatores Iudae et HierusalemAnd in the reign of Assuerus, in the beginning of his reign, they wrote an accusation against the inhabitants of Juda and Jerusalem.
6. And in the reign of Ahasuerus, in the beginning of his reign, wrote they an accusation against the inhabitants of Judah and Jerusalem.
4:6. And so, during the reign of Ahasuerus, at the beginning of his reign, they wrote an accusation against the inhabitants of Judah and of Jerusalem.
4:6. And in the reign of Ahasuerus, in the beginning of his reign, wrote they [unto him] an accusation against the inhabitants of Judah and Jerusalem.
And in the reign of Ahasuerus, in the beginning of his reign, wrote they [unto him] an accusation against the inhabitants of Judah and Jerusalem:

4:6 А в царствование Ахашвероша, в начале царствования его, написали обвинение на жителей Иудеи и Иерусалима.
4:6
καὶ και and; even
ἐν εν in
βασιλείᾳ βασιλεια realm; kingdom
Ασουηρου ασουηρος in
ἀρχῇ αρχη origin; beginning
βασιλείας βασιλεια realm; kingdom
αὐτοῦ αυτος he; him
ἔγραψαν γραφω write
ἐπιστολὴν επιστολη letter
ἐπὶ επι in; on
οἰκοῦντας οικεω dwell
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
Ιερουσαλημ ιερουσαλημ Jerusalem
4:6
וּ û וְ and
בְ vᵊ בְּ in
מַלְכוּת֙ malᵊḵûṯ מַלְכוּת kingship
אֲחַשְׁוֵרֹ֔ושׁ ʔᵃḥašwērˈôš אֲחַשְׁוֵרֹושׁ Ahasuerus
בִּ bi בְּ in
תְחִלַּ֖ת ṯᵊḥillˌaṯ תְּחִלָּה beginning
מַלְכוּתֹ֑ו malᵊḵûṯˈô מַלְכוּת kingship
כָּתְב֣וּ kāṯᵊvˈû כתב write
שִׂטְנָ֔ה śiṭnˈā שִׂטְנָה accusation
עַל־ ʕal- עַל upon
יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
וִ wi וְ and
ירוּשָׁלִָֽם׃ ס yrûšālˈāim . s יְרוּשָׁלִַם Jerusalem
4:6. in regno autem Asueri principio regni eius scripserunt accusationem adversum habitatores Iudae et Hierusalem
And in the reign of Assuerus, in the beginning of his reign, they wrote an accusation against the inhabitants of Juda and Jerusalem.
4:6. And so, during the reign of Ahasuerus, at the beginning of his reign, they wrote an accusation against the inhabitants of Judah and of Jerusalem.
4:6. And in the reign of Ahasuerus, in the beginning of his reign, wrote they [unto him] an accusation against the inhabitants of Judah and Jerusalem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Написали обвинение. Содержание этого обвинения писатель не указывает.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Jews Misrepresented. B. C. 521.

6 And in the reign of Ahasuerus, in the beginning of his reign, wrote they unto him an accusation against the inhabitants of Judah and Jerusalem. 7 And in the days of Artaxerxes wrote Bishlam, Mithredath, Tabeel, and the rest of their companions, unto Artaxerxes king of Persia; and the writing of the letter was written in the Syrian tongue, and interpreted in the Syrian tongue. 8 Rehum the chancellor and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king in this sort: 9 Then wrote Rehum the chancellor, and Shimshai the scribe, and the rest of their companions; the Dinaites, the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Susanchites, the Dehavites, and the Elamites, 10 And the rest of the nations whom the great and noble Asnappar brought over, and set in the cities of Samaria, and the rest that are on this side the river, and at such a time. 11 This is the copy of the letter that they sent unto him, even unto Artaxerxes the king; Thy servants the men on this side the river, and at such a time. 12 Be it known unto the king, that the Jews which came up from thee to us are come unto Jerusalem, building the rebellious and the bad city, and have set up the walls thereof, and joined the foundations. 13 Be it known now unto the king, that, if this city be builded, and the walls set up again, then will they not pay toll, tribute, and custom, and so thou shalt endamage the revenue of the kings. 14 Now because we have maintenance from the king's palace, and it was not meet for us to see the king's dishonour, therefore have we sent and certified the king; 15 That search may be made in the book of the records of thy fathers: so shalt thou find in the book of the records, and know that this city is a rebellious city, and hurtful unto kings and provinces, and that they have moved sedition within the same of old time: for which cause was this city destroyed. 16 We certify the king that, if this city be builded again, and the walls thereof set up, by this means thou shalt have no portion on this side the river.
Cyrus stedfastly adhered to the Jews' interest, and supported his own grant. It was to no purpose to offer any thing to him in prejudice of it. What he did was from a good principle, and in the fear of God, and therefore he adhered to it. But, though his reign in all was thirty years, yet after the conquest of Babylon, and his decree for the release of the Jews, some think that he reigned but three years, others seven, and then either died or gave up that part of his government, in which his successor was Ahasuerus (v. 6), called also Artaxerxes (v. 7), supposed to be the same that in heathen authors is called Cambyses, who had never taken such cognizance of the despised Jews as to concern himself for them, nor had he that knowledge of the God of Israel which his predecessor had. To him these Samaritans applied by letter for an order to stop the building of the temple; and they did it in the beginning of his reign, being resolved to lose no time when they thought they had a king for their purpose. See how watchful the church's enemies are to take the first opportunity of doing it a mischief; let not its friends be less careful to do it a kindness. Here is,
I. The general purport of the letter which they sent to the king, to inform him of this matter. It is called (v. 6) an accusation against the inhabitants of Judah and Jerusalem. The devil is the accuser of the brethren (Rev. xii. 10), and he carries on his malicious designs against them, not only by accusing them himself before God, as he did Job, but by acting as a lying spirit in the mouths of his instruments, whom he employs to accuse them before magistrates and kings and to make them odious to the many and obnoxious to the mighty. Marvel not if the same arts be still used to depreciate serious godliness.
II. The persons concerned in writing this letter. The contrivers are named (v. 7) that plotted the thing, the writers (v. 8) that put it into form, and the subscribers (v. 9) that concurred in it and joined with them in this representation, this misrepresentation I should call it. Now see here, 1. How the rulers take counsel together against the Lord and his temple, with their companions. The building of the temple would do them no harm, yet they appear against it with the utmost concern and virulence, perhaps because the prophets of the God of Israel had foretold the famishing and perishing of all the gods of the heathen, Zeph. ii. 11; Jer. x. 11. 2. How the people concurred with them in imagining this vain thing. They followed the cry, though ignorant of the merits of the cause. All the several colonies of that plantation (nine are here mentioned), who had their denomination from the cities or countries of Assyria, Chaldea, Persia, &c., whence they came, set their hands, by their representatives, to this letter. Perhaps they were incensed against these returned Jews because many of the ten tribes were among them, whose estates they had got into their possession, and of whom they were therefore jealous, lest they should attempt the recovery of them hereafter.
III. A copy of the letter itself, which Ezra inserts here out of the records of the kingdom of Persia, into which it had been entered; and it is well we have it, that we may see whence the like methods, still taken to expose good people and baffle good designs, are copied.
1. They represent themselves as very loyal to the government, and greatly concerned for the honour and interest of it, and would have it thought that the king had no such loving faithful subjects in all his dominions as they were, none so sensible of their obligations to him, v. 14. Because we are salted with the salt of the palace (so it is in the margin), "we have our salary from the court, and could no more live without it than flesh could be preserved without salt;" or, as some think, their pay or pension was sent them in salt; or "Because we had our education in the palace, and were brought up at the king's table," as we find, Dan. i. 5. These were those whom he intended to prefer; they did eat their portion of the king's meat. "Now, in consideration of this, it is not meet for us to see the king's dishonour;" and therefore they urge him to stop the building of the temple, which would certainly be the king's dishonour more than any thing else. Note, A secret enmity to Christ and his gospel is often gilded over with a pretended affection to Caesar and his power. The Jews hated the Roman government, and yet, to serve a turn, could cry, We have no king but Caesar. But (to allude to this), if those that lived upon the crown thought themselves bound in gratitude thus to support the interest of it, much more reason have we thus to argue ourselves into a pious concern for God's honour; we have our maintenance from the God of heaven and are salted with his salt, live upon his bounty and are the care of his providence; and therefore it is not meet for us to see his dishonour without resenting it and doing what we can to prevent it.
2. They represent the Jews as disloyal, and dangerous to the government, that Jerusalem was the rebellious and bad city (v. 12), hurtful to kings and provinces, v. 15. See how Jerusalem, the joy of the whole earth (Ps. xlviii. 2), is here reproached as the scandal of the whole earth. The enemies of the church could not do the bad things they design against it if they did not first give it a bad name. Jerusalem had been a loyal city to its rightful princes, and its present inhabitants were as well affected to the king and his government as any of his provinces whatsoever. Daniel, who was a Jew, had lately approved himself so faithful to his prince that his worst enemies could find no fault in his management, Dan. vi. 4. But thus was Elijah most unjustly charged with troubling Israel, the apostles with turning the world upside down, and Christ himself with perverting the nation and forbidding to give tribute to Caesar; and we must not think it strange if the same game be still played. Now here,
(1.) Their history of what was past was invidious, that within this city sedition had been moved of old time, and, for that cause, it was destroyed, v. 15. It cannot be denied but that there was some colour given for this suggestion by the attempts of Jehoiakim and Zedekiah to shake off the yoke of the king of Babylon, which, if they had kept close to their religion and the temple they were now rebuilding, they would never have come under. But it must be considered, [1.] That they were themselves, and their ancestors, sovereign princes, and their efforts to recover their rights, if there had not been in them the violation of an oath, for aught I know, would have been justifiable, and successful too, had they taken the right method and made their peace with God first. [2.] Though these Jews, and their princes, had been guilty of rebellion, yet it was unjust therefore to fasten this as an indelible brand upon this city, as if that must for ever after go under the name of the rebellious and bad city. The Jews, in their captivity, had given such specimens of good behaviour as were sufficient, with any reasonable men, to roll away that one reproach; for they were instructed (and we have reason to hope that they observed their instructions) to seek the peace of the city where they were captives and pray to the Lord for it, Jer. xxix. 7. It was therefore very unfair, though not uncommon, thus to impute the iniquity of the fathers to the children.
(2.) Their information concerning what was now doing was grossly false in matter of fact. Very careful they were to inform the king that the Jews had set up the walls of this city, nay, had finished them (so it is in the margin) and joined the foundations (v. 12), when this was far from being the case. They had only begun to build the temple, which Cyrus commanded them to do, but, as for the walls, there was nothing done nor designed towards the repair of them, as appears by the condition they were in many years after (Neh. i. 3), all in ruins. What shall be given, and what done, to these false tongues, nay, which is worse, these false pens? sharp arrows, doubtless, of the mighty, and coals of juniper, Ps. cxx. 3, 4. If they had not been perfectly lost to all virtue and honour they would not, and if they had not been very secure of the king's countenance they durst not, have written that to the king which all their neighbours knew to be a notorious lie. See Prov. xxix. 12.
Adam Clarke: Commentary on the Bible - 1831
4:6: In the reign of Ahasuerus - This is the person who is called Cambyses by the Greeks. He reigned seven years and five months; and during the whole of that time the building of the temple was interrupted.
Albert Barnes: Notes on the Bible - 1834
4:6: Ahasuerus - Or, Cambyses, the son and successor of Cyrus. Persian kings had often two names.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: am 3475, bc 529
Ahasuerus: Heb. Ahashverosh, This was Cambyses, son of Cyrus, who succeeded his father, am 3475, and reigned seven years and five months.
wrote: Mat 27:37; Act 24:5-9, Act 24:13, Act 25:7; Rev 12:10
Carl Friedrich Keil and Franz Delitzsch
4:6
Complaints against the Jews to Kings Ahashverosh and Artachshasta. - The right understanding of this section depends upon the question, What kings of Persia are meant by Ahashverosh and Artachshasta? while the answer to this question is, in part at least, determined by the contents of the letter, Ezra 4:8-16, sent by the enemies of the Jews to the latter monarch.
Ezra 4:6-7
And in the reign of Ahashverosh, in the beginning of his reign, they wrote an accusation against the inhabitants of Judah and Jerusalem. שׂטנה, not to mention the name of the well, Gen 26:21, occurs here only, and means, according to its derivation from שׂטן, to bear enmity, the enmity; hence here, the accusation. ישׁבי על belongs to שׂטנה, not to כּתבוּ; the letter was sent, not to the inhabitants of Judah, but to the king against the Jews. The contents of this letter are not given, but may be inferred from the designation שׂטנה. The letter to Artachshasta then follows, Ezra 4:7-16. In his days, i.e., during his reign, wrote Bishlam, Mithredath, Tabeel, and the rest of their companions. כּנותו, for which the Keri offers the ordinary form כּנותיו mrof yra, occurs only here in the Hebrew sections, but more frequently in the Chaldee (comp. Ezra 4:9, Ezra 4:17, Ezra 4:23; Ezra 5:3, and elsewhere), in the sense of companions or fellow-citizens; according to Gesenius, it means those who bear the same surname (Kunje) together with another, though Ewald is of a different opinion; see 117, b, note. The singular would be written כּנת (Ewald, 187, d). And the writing of the letter was written in Aramaean (i.e., with Aramaean characters), and interpreted in (i.e., translated into) Aramaean. נשׁתּון is of Aryan origin, and connected with the modern Persian nuwishten, to write together; it signifies in Hebrew and Chaldee a letter: comp. Ezra 4:18, where נשׁתּונא is used for אגּרתּא of Ezra 4:11. Bertheau translates הנּשׁתּון כּתב, copy of the letter, and regards it as quite identical with the Chaldee אגּרתּא פּרשׁגן, Ezra 4:11; he can hardly, however, be in the right. כּתב does not mean a transcript or copy, but only a writing (comp. Esther 4:8). This, too, does away with the inference "that the writer of this statement had before him only an Aramaean translation of the letter contained in the state-papers or chronicles which he made use of." It is not כּתב, the copy or writing, but הנּשׁתּון, the letter, that is the subject of ארמית מתרגּם, interpreted in Aramaean. This was translated into the Aramaean or Syrian tongue. The passage is not to be understood as stating that the letter was drawn up in the Hebrew or Samaritan tongue, and then translated into Aramaean, but simply that the letter was not composed in the native language of the writers, but in Aramaean. Thus Gesenius rightly asserts, in his Thes. p. 1264, et lingua aramaea scripta erat; in saying which תרגם does not receive the meaning concepit, expressit, but retains its own signification, to interpret, to translate into another language. The writers of the letter were Samaritans, who, having sprung from the intermingling of the Babylonian settlers brought in by Esarhaddon and the remnants of the Israelitish population, spoke a language more nearly akin to Hebrew than to Aramaean, which was spoken at the Babylonian court, and was the official language of the Persian kings and the Persian authorities in Western Asia. This Aramaean tongue had also its own characters, differing from those of the Hebrew and Samaritan. This is stated by the words ארמית כּתוּב, whence Bertheau erroneously infers that this Aramaean writing was written in other than the ordinary Aramaean, and perhaps in Hebrew characters.
This letter, too, of Bishlam and his companions seems to be omitted. There follows, indeed, in Ezra 4:8, etc., a letter to King Artachshasta, of which a copy is given in Ezra 4:11-16; but the names of the writers are different from those mentioned in Ezra 4:7. The three names, Bishlam, Mithredath, and Tabeel (Ezra 4:7), cannot be identified with the two names Rehum and Shimshai (Ezra 4:8). When we consider, however, that the writers named in Ezra 4:8 were high officials of the Persian king, sending to the monarch a written accusation against the Jews in their own and their associates' names, it requires but little stretch of the imagination to suppose that these personages were acting at the instance of the adversaries named in Ezra 4:7, the Samaritans Bishlam, Mithredath, and Tabeel, and merely inditing the complaints raised by these opponents against the Jews. This view, which is not opposed by the כּתב of Ezra 4:7, - this word not necessarily implying an autograph, - commends itself to our acceptance, first, because the notion that the contents of this letter are not given finds no analogy in Ezra 4:6, where the contents of the letter to Ahashverosh are sufficiently hinted at by the word שׂטנה; while, with regard to the letter of Ezra 4:7, we should have not a notion of its purport in case it were not the same which is given in Ezra 4:8, etc.
(Note: The weight of this argument is indirectly admitted by Ewald (Gesch. iv. p. 119) and Bertheau, inasmuch as both suppose that there is a long gap in the narrative, and regard the Aramaean letter mentioned in Ezra 4:7 to have been a petition, on the part of persons of consideration in the community at Jerusalem, to the new king, - two notions which immediately betray themselves to be the expedients of perplexity. The supposed "long gaps, which the chronicler might well leave even in transcribing from his documents" (Ew.), do not explain the abrupt commencement of Ezra 4:8. If a petition from the Jewish community to the king were spoken of in Ezra 4:7, the accusation against the Jews in Ezra 4:8 would certainly have been alluded to by at least a ו adversative, or some other adversative particle.)
Besides, the statement concerning the Aramaean composition of this letter would have been utterly purposeless if the Aramaean letter following in Ezra 4:8 had been an entirely different one. The information concerning the language in which the letter was written has obviously no other motive than to introduce its transcription in the original Aramaean. This conjecture becomes a certainty through the fact that the Aramaean letter follows in Ezra 4:8 without a copula of any kind. If any other had been intended, the ו copulative would not more have been omitted here than in Ezra 4:7. The letter itself, indeed, does not begin till Ezra 4:9, while Ezra 4:8 contains yet another announcement of it. This circumstance, however, is explained by the fact that the writers of the letters are other individuals than those named in Ezra 4:7, but chiefly by the consideration that the letter, together with the king's answer, being derived from an Aramaean account of the building of the temple, the introduction to the letter found therein was also transcribed.
Ezra 4:8
The writers of the letter are designated by titles which show them to have been among the higher functionaries of Artachshasta. Rehum is called טעם בּעל, dominus consilii v. decreti, by others consiliarius, royal counsellor, probably the title of the Persian civil governor (erroneously taken for a proper name in lxx, Syr., Arab.); Shimshai, ספרא, the Hebrew סופר, scribe, secretary. כּנמא is interpreted by Rashi and Aben Ezra by כּאשׁר נאמר, as we shall say; נמא is in the Talmud frequently an abbreviation of נאמר or נימר, of like signification with לאמר: as follows.
Ezra 4:9-11
After this introduction we naturally look for the letter itself in Ezra 4:9, instead of which we have (Ezra 4:9 and Ezra 4:10) a full statement of who were the senders; and then, after a parenthetical interpolation, "This is the copy of the letter," etc., the letter itself in Ezra 4:11. The statement is rather a clumsy one, the construction especially exhibiting a want of sequence. The verb to אדין is wanting; this follows in Ezra 4:11, but as an anacoluthon, after an enumeration of the names in Ezra 4:9 and Ezra 4:10 with שׁלחוּ. The sentence ought properly to run thus: "Then (i.e., in the days of Artachshasta) Rehum, etc., sent a letter to King Artachshasta, of which the following is a copy: Thy servants, the men on this side the river," etc. The names enumerated in Ezra 4:9 and Ezra 4:10 were undoubtedly all inserted in the superscription or preamble of the letter, to give weight to the accusation brought against the Jews. The author of the Chaldee section of the narrative, however, has placed them first, and made the copy of the letter itself begin only with the words, "Thy servants," etc. First come the names of the superior officials, Rehum and Shimshai, and the rest of their companions. The latter are then separately enumerated: The Dinaites, lxx Δειναῖοι, - so named, according to the conjecture of Ewald (Gesch. iii. p. 676), from the Median city long afterwards called Deinaver (Abulf. Gegr. ed. Paris. p. 414); the Apharsathchites, probably the Pharathiakites of Strabo (15:3. 12) (Παρητακηνοί, Herod. i. 101), on the borders of Persia and Media, described as being, together with the Elymaites, a predatory people relying on their mountain fastnesses; the Tarpelites, whom Junius already connects with the Τάπουροι dwelling east of Elymais (Ptol. vi. 2. 6); the Apharsites, probably the Persians (פרסיא with א prosthetic); the Archevites, probably so called from the city ארך, Gen 10:10, upon inscriptions Uruk, the modern Warka; the בּבליא, Babylonians, inhabitants of Babylon; the Shushanchites, i.e., the Susanites, inhabitants of the city of Susa; דּהוא, in the Keri דּהיא, the Dehavites, the Grecians (Δάοι, Herod. i. 125); and lastly, the Elamites, the people of Elam or Elymais. Full as this enumeration may seem, yet the motive being to name as many races as possible, the addition, "and the rest of the nations whom the great and noble Osnapper brought over and set in the city of Samaria, and the rest that are on this side the river," etc., is made for the sake of enhancing the statement. Prominence being given both here and Ezra 4:17 to the city of Samaria as the city in which Osnapper had settled the colonists here named, the "nations brought in by Osnapper" must be identical with those who, according to Ezra 4:2, and 4Kings 17:24, had been placed in the cities of Samaria by King Esarhaddon. Hence Osnapper would seem to be merely another name for Esarhaddon. But the names Osnapper (lxx Ἀσσεναφάρ) and Asarhaddon (lxx Ἀσαραδάν) being too different to be identified, and the notion that Osnapper was a second name of Asarhaddon having but little probability, together with the circumstance that Osnapper is not called king, as Asarhaddon is Ezra 4:2, but only "the great and noble," it is more likely that he was some high functionary of Asarhaddon, who presided over the settlement of eastern races in Samaria and the lands west of the Euphrates. "In the cities," or at least the preposition ב, must be supplied from the preceding בּקריה before נהרה עבר שׁאר: and in the rest of the territory, or in the cities of the rest of the territory, on this side of Euphrates. עבר, trans, is to be understood of the countries west of Euphrates; matters being regarded from the point of view of the settlers, who had been transported from the territories east, to those west of Euphrates. וּכענת means "and so forth," and hints that the statement is not complete.
On comparing the names of the nations here mentioned with the names of the cities from which, according to 4Kings 17:24, colonists were brought to Samaria, we find the inhabitants of most of the cities there named - Babylon, Cuthah, and Ava - here comprised under the name of the country as בּבליא, Babylonians; while the people of Hamath and Sepharvaim may fitly be included among "the rest of the nations," since certainly but few colonists would have been transported from the Syrian Hamath to Samaria. The main divergence between the two passages arises from the mention in our present verse, not only of the nations planted in the cities of Samaria, but of all the nations in the great region on this side of Euphrates (נהרה עבר). All these tribes had similar interests to defend in opposing the Jewish community, and they desired by united action to give greater force to their representation to the Persian monarch, and thus to hinder the people of Jerusalem from becoming powerful. And certainly they had some grounds for uneasiness lest the remnant of the Israelites in Palestine, and in other regions on this side the Euphrates, should combine with the Jerusalem community, and the thus united Israelites should become sufficiently powerful to oppose an effectual resistance to their heathen adversaries. On the anacoluthistic connection of Ezra 4:11. פּרשׁגן, Ezra 4:11, Ezra 4:23; Ezra 5:6; Ezra 7:11, and frequently in the Targums and the Syriac, written פּתשׁגן Esther 3:14 and Esther 4:8, is derived from the Zendish paiti (Sanscr. prati) and enghana (in Old-Persian thanhana), and signifies properly a counterword, i.e., counterpart, copy. The form with ר is either a corruption, or formed from a compound with fra; comp. Gildemeister in the Zeitschr. fr die Kunde des Morgenl. iv. p. 210, and Haug in Ewald's bibl. Jahrb. v. p. 163, etc. - The copy of the letter begins with עבדּיך, thy servants, the men, etc. The Chethib עבדיך is the original form, shortened in the Keri into עבדּך. Both forms occur elsewhere; comp. Dan 2:29; Dan 3:12, and other passages. The וכענת, etc., here stands for the full enumeration of the writers already given in Ezra 4:9, and also for the customary form of salutation.
Ezra 4:12-16
The letter. Ezra 4:12 "Be it known unto the king." On the form להוא for יהוא, peculiar to biblical Chaldee, see remarks on Dan 2:20. "Which are come up from thee," i.e., from the territory where thou art tarrying; in other words, from the country beyond Euphrates. This by no means leads to the inference, as Schrader supposes, that these Jews had been transported from Babylon to Jerusalem by King Artachshasta. מלק answers to the Hebrew עלה, and is used like this of the journey to Jerusalem. "Are come to us, to Jerusalem," עלינא, to us, that is, into the parts where we dwell, is more precisely defined by the words "to Jerusalem." "They are building the rebellious and bad city, and are setting up its walls and digging its foundations." Instead of מרדתּא (with Kamets and Metheg under )ר the edition of J. H. Mich. has מרדתּא, answering to the stat. abs. מרדא, Ezra 4:15; on the other hand, the edition of Norzi and several codices read מרדתּא, the feminine of מרוד. For בּאוּשׁתּא Norzi has באישׁתּא, from בּישׁ, a contraction of בּאישׁ. For אשׁכללוּ must be read, according to the Keri, שׁכללוּ שׁוּריּא. The Shaphel שׁכלל from כּלל, means to complete, to finish. אשּׁין, bases, foundations. יחיטוּ may be the imperf. Aphel of חוּט, formed after the example of יקּים for יקים, omitting the reduplication, יחיט. חוּט means to sew, to sew together, and may, like רפא, be understood of repairing walls or foundations. But it is more likely to be the imperf. Aphel of חטט, in Syriac hat, and in the Talmud, to dig, to dig out, fodit, excavavit - to dig out the foundations for the purpose of erecting new buildings.
Ezra 4:13
"Now be it known unto the king, that if this city be built up and ... they will not pay toll, tribute, and custom, and it (the city) will at last bring damage to the king." The three words מנדּה בלו והלך occur again, Ezra 4:20 and Ezra 7:24, in this combination as designating the different kinds of imposts. מנדּה, with resolved Dagesh forte, for מדּה (Ezra 4:20), signifies measure, then tax or custom measured to every one. בּלו, probably a duty on consumption, excise; הלך, a toll paid upon roads by travellers and their goods. The word אפּהם, which occurs only here, and has not been expressed by old translators, depends upon the Pehlevi word אודום: it is connected with the Sanscrit apa, in the superl. apama, and signifies at last, or in the future; comp. Haug, p. 156. מלכים, a Hebraized form for מלכין, Ezra 4:15, is perhaps only an error of transcription.
Ezra 4:14
"Now, because we eat the salt of the palace, and it does not become us to see the damage of the king, we send (this letter) and make known to the king." מלח מלח, to salt salt = to eat salt. To eat the salt of the palace is a figurative expression for: to be in the king's pay. See this interpretation vindicated from the Syriac and Persian in Gesen. thes. p. 790.
(Note: Luther, in translating "all we who destroyed the temple," follows the Rabbis, who, from the custom of scattering salt upon destroyed places, Judg 9:45, understood these words as an expression figurative of destruction, and היכלא as the temple.)
ערוה, deprivation, emptying, here injury to the royal power or revenue. אריך, participle of ארך, answering to the Hebrew ערך, means fitting, becoming.
Ezra 4:15
"That search may be made in the book of the chronicles of thy fathers, so shalt thou find in the book of the Chronicles that this city has been a rebellious city, and hurtful to kings and countries, and that they have from of old stirred up sedition within it, on which account this city was (also) destroyed." יבקּר is used impersonally: let one seek, let search be made. דּכרניּא ספר, book of records, is the public royal chronicle in which the chief events of the history of the realm were recorded, called Esther 6:1 the book of the records of daily events. Thy fathers are the predecessors of the king, i.e., his predecessors in government; therefore not merely the Median and Persian, but the Chaldean and Assyrian kings, to whose dominions the Persian monarchs had succeeded. אשׁתּדּוּר, a verbal noun from the Ithpeal of שׁדר, rebellion. עלמא יומת מן, from the days of eternity, i.e., from time immemorial. יומת is in the constructive state, plural, formed from the singular יומא. This form occurs only here and Ezra 4:19, but is analogous with the Hebrew poetical form ימות for ימים.
Ezra 4:16
After thus casting suspicion upon the Jews as a seditious people, their adversaries bring the accusation, already raised at the beginning of the letter, to a climax, by saying that if Jerusalem is rebuilt and fortified, the king will lose his supremacy over the lands on this side the river. דּנה לקבל, on this account, for this reason, that the present inhabitants of the fortified city Jerusalem are like its former inhabitants, thou wilt have no portion west of Euphrates, i.e., thou wilt have nothing more to do with the countries on this side the river-wilt forfeit thy sway over these districts.
Ezra 4:17-22
The royal answer to this letter. פּתגּמא - a word which has also passed into the Hebrew, Eccles 8:11; Esther 1:20 - is the Zend. patigama, properly that which is to take place, the decree, the sentence; see on Dan 3:16. עבר וּשׁאר still depends upon בּ: those dwelling in Samaria and the other towns on this side the river. The royal letter begins with וּכעת שׁלם, "Peace," and so forth. כּעת is abbreviated from כּענת.
Ezra 4:18
"The letter which you sent to us has been plainly read before me." מפרשׁ part. pass. Peal, corresponds with the Hebrew part. Piel מפרשׁ, made plain, adverbially, plainly, and does not signify "translated into Persian."
Ezra 4:19
"And by me a command has been given, and search has been made; and it has been found that this city from of old hath lifted itself (risen) up against kings," etc. מתנשּׁא, lifted itself up rebelliously, as (in Hebrew) in 3Kings 1:5.
Ezra 4:20
"There have been powerful kings in Jerusalem, and (rulers) exercising dominion over the whole region beyond the river" (westward of Euphrates). This applies in its full extent only to David and Solomon, and in a less degree to subsequent kings of Israel and Judah. On Ezra 4:20, comp. Ezra 4:13.
Ezra 4:21
"Give ye now commandment to hinder these people (to keep them from the work), that this city be not built until command (sc. to build) be given from me." יתּשׂם, Ithpeal of שׂוּם.
Ezra 4:22
"And be warned from committing an oversight in this respect," i.e., take heed to overlook nothing in this matter (זהיר, instructed, warned). "Why should the damage become great (i.e., grow), to bring injury to kings?"
Ezra 4:23
The result of this royal command. As soon as the copy of the letter was read before Rehum and his associates, they went up in haste to Jerusalem to the Jews, and hindered them by violence and force. אדרע with א prosthetic only here, elsewhere דּרע (= זרוע), arm, violence. Bertheau translates, "with forces and a host;" but the rendering of אדרע or זרוע by "force" can neither be shown to be correct from Ezek 17:9 and Dan 11:15, Dan 11:31, nor justified by the translation of the lxx, ἐν ἵπποις καὶ δυνάμει.
Geneva 1599
4:6 And in the reign of (d) Ahasuerus, in the beginning of his reign, wrote they [unto him] an accusation against the inhabitants of Judah and Jerusalem.
(d) He was also called Artaxerxes which is a Persian name, some think it was Cambises Cyrus' son, or Darius, as in (Ezra 4:5).
John Gill
4:6 And in the reign of Ahasuerus, in the beginning of his reign,.... According to Jarchi, this was Ahasuerus the husband of Esther; but, as most think (d), was Cambyses, the son and successor of Cyrus; so Josephus (e); who was an enemy to the Egyptians; and, fearing the Jews might take part with them, was no friend to them; their enemies therefore took the advantage of the death of Cyrus, and the first opportunity after Cambyses reigned in his own right:
and wrote they unto him an accusation against the inhabitants of Judah and Jerusalem; full of hatred and enmity, spite and malice, charging them as a turbulent, disobedient, and rebellious people.
(d) Spanhem. Introduct. Chron. ad Hist. Eccl. p. 54. & Universal History, Vol. 5. p. 203. Prideaux, p. 175. (e) Ut supra, (Antiqu. l. 11. c. 4.) sect. 4, 6. Vid. R. David Ganz. Tzemach David, par. 2. fol. 8. 2. So Dr. Lightfoot, Works, vol. 1. p. 139.
John Wesley
4:6 Ahasuerus - A common name to divers kings of Persia. Cambyses the son and successor of Cyrus, was known to be no friend to the Jewish nation.
Robert Jamieson, A. R. Fausset and David Brown
4:6 in the reign of Ahasuerus, in the beginning of his reign, wrote they . . . an accusation--Ahasuerus was a regal title, and the king referred to was successor of Darius, the famous Xerxes.
4:74:7: Եւ գրեցին յաւուրս Արսասէսի՝ Միթրիդատէս, Տաբեեղ, հանդերձ եւ ա՛յլ ծառայիւք նորա հարկահանօքն, եւ գրեցին գիր Ասորերէն. եւ էր զնա թարգմանեալ Հռէում Բաաղտիմ[4970]։ [4970] ՚Ի լուս՛՛. Յաւուրս Արտաշէսի Միթրի՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոսկան. Հանդերձ եւ այլովք ծա՛՛։
7 Թուղթը գրեցին Արտաշէսի թագաւորութեան օրերին Միթրիդատէսը եւ Տաբեէլը՝ հարկահաւաք միւս ծառաների հետ միասին, գրեցին ասորերէն, որը թարգմանեց Ռէում Բաալտիմը:
7 Արտաշէսի օրերը Բեսեղամը, Միթրիդատը, Տաբէէլն եւ ուրիշ ընկերներ Պարսիկներու Արտաշէս թագաւորին գրեցին։ Նամակը Ասորերէն* գրուած էր ու մեկնութիւնը Ասորերէն էր։
Եւ գրեցին յաւուրս Արսասէսի Միթրիդատէս Տաբեէլ` հանդերձ եւ այլ ծառայիւք նորա հարկահանօքն. եւ գրեցին գիր Ասորերէն, եւ էր զնա թարգմանեալ Հռէում Բաաղտեմ:

4:7: Եւ գրեցին յաւուրս Արսասէսի՝ Միթրիդատէս, Տաբեեղ, հանդերձ եւ ա՛յլ ծառայիւք նորա հարկահանօքն, եւ գրեցին գիր Ասորերէն. եւ էր զնա թարգմանեալ Հռէում Բաաղտիմ[4970]։
[4970] ՚Ի լուս՛՛. Յաւուրս Արտաշէսի Միթրի՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոսկան. Հանդերձ եւ այլովք ծա՛՛։
7 Թուղթը գրեցին Արտաշէսի թագաւորութեան օրերին Միթրիդատէսը եւ Տաբեէլը՝ հարկահաւաք միւս ծառաների հետ միասին, գրեցին ասորերէն, որը թարգմանեց Ռէում Բաալտիմը:
7 Արտաշէսի օրերը Բեսեղամը, Միթրիդատը, Տաբէէլն եւ ուրիշ ընկերներ Պարսիկներու Արտաշէս թագաւորին գրեցին։ Նամակը Ասորերէն* գրուած էր ու մեկնութիւնը Ասորերէն էր։
zohrab-1805▾ eastern-1994▾ western am▾
4:74:7 И во дни Артаксеркса писали Бишлам, Мифредат, Табеел и прочие товарищи их к Артаксерксу, царю Персидскому. Письмо же написано {было} буквами Сирийскими и на Сирийском языке.
4:7 καὶ και and; even ἐν εν in ἡμέραις ημερα day Αρθασασθα αρθασασθα write ἐν εν in εἰρήνῃ ειρηνη peace Μιθραδάτῃ μιθραδατης with; [definite object marker] καὶ και and; even τοῖς ο the λοιποῖς λοιπος rest; remains συνδούλοις συνδουλος fellow subject αὐτοῦ αυτος he; him πρὸς προς to; toward Αρθασασθα αρθασασθα monarch; king Περσῶν περσης write ὁ ο the φορολόγος φορολογος scripture Συριστὶ συριστι and; even ἡρμηνευμένην ερμηνευω interpret
4:7 וּ û וְ and בִ vi בְּ in ימֵ֣י ymˈê יֹום day אַרְתַּחְשַׁ֗שְׂתָּא ʔartaḥšˈaśtā אַרְתַּחְשַׁשְׂתָּא Artaxerxes כָּתַ֨ב kāṯˌav כתב write בִּשְׁלָ֜ם bišlˈām בִּשְׁלָם Bishlam מִתְרְדָ֤ת miṯrᵊḏˈāṯ מִתְרְדָת Mithredath טָֽבְאֵל֙ ṭˈāvᵊʔēl טָבְאֵל Tabeel וּ û וְ and שְׁאָ֣ר šᵊʔˈār שְׁאָר rest כְּנָוֹתָ֔יוכנותו *kᵊnāwōṯˈāʸw כְּנָת companion עַל־ ʕal- עַל upon אַרְתַּחְשַׁ֖שְׂתְּארתחשׁשׂתא *ʔartaḥšˌaśt אַרְתַּחְשַׁשְׂתָּא Artaxerxes מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king פָּרָ֑ס pārˈās פָּרַס Persia וּ û וְ and כְתָב֙ ḵᵊṯˌāv כְּתָב writing הַֽ hˈa הַ the נִּשְׁתְּוָ֔ן nništᵊwˈān נִשְׁתְּוָן letter כָּת֥וּב kāṯˌûv כתב write אֲרָמִ֖ית ʔᵃrāmˌîṯ אֲרָמִי in Aramaic וּ û וְ and מְתֻרְגָּ֥ם mᵊṯurgˌām תרגם interpret אֲרָמִֽית׃ פ ʔᵃrāmˈîṯ . f אֲרָמִי in Aramaic
4:7. et in diebus Artarxersis scripsit Beselam Mitridatis et Tabel et reliqui qui erant in consilio eorum ad Artarxersen regem Persarum epistula autem accusationis scripta erat syriace et legebatur sermone syroAnd in the days of Artaxerxes, Beselam, Mithridates, and Thabeel, and the rest that were in the council wrote to Artaxerxes king of the Persians: and the letter of accusation was written in Syrian, and was read in the Syrian tongue.
7. And in the days of Artaxerxes wrote Bishlam, Mithredath, Tabeel, and the rest of his companions, unto Artaxerxes king of Persia; and the writing of the letter was written in the Syrian , and set forth in the Syrian .
4:7. And so, in the days of Artaxerxes, Bishlam, Mithredath, and Tabeel, and the others who were in their council wrote to Artaxerxes, king of the Persians. Now the letter of accusation was written in Syriac, and was being read in the Syrian language.
4:7. And in the days of Artaxerxes wrote Bishlam, Mithredath, Tabeel, and the rest of their companions, unto Artaxerxes king of Persia; and the writing of the letter [was] written in the Syrian tongue, and interpreted in the Syrian tongue.
And in the days of Artaxerxes wrote Bishlam, Mithredath, Tabeel, and the rest of their companions, unto Artaxerxes king of Persia; and the writing of the letter [was] written in the Syrian tongue, and interpreted in the Syrian tongue:

4:7 И во дни Артаксеркса писали Бишлам, Мифредат, Табеел и прочие товарищи их к Артаксерксу, царю Персидскому. Письмо же написано {было} буквами Сирийскими и на Сирийском языке.
4:7
καὶ και and; even
ἐν εν in
ἡμέραις ημερα day
Αρθασασθα αρθασασθα write
ἐν εν in
εἰρήνῃ ειρηνη peace
Μιθραδάτῃ μιθραδατης with; [definite object marker]
καὶ και and; even
τοῖς ο the
λοιποῖς λοιπος rest; remains
συνδούλοις συνδουλος fellow subject
αὐτοῦ αυτος he; him
πρὸς προς to; toward
Αρθασασθα αρθασασθα monarch; king
Περσῶν περσης write
ο the
φορολόγος φορολογος scripture
Συριστὶ συριστι and; even
ἡρμηνευμένην ερμηνευω interpret
4:7
וּ û וְ and
בִ vi בְּ in
ימֵ֣י ymˈê יֹום day
אַרְתַּחְשַׁ֗שְׂתָּא ʔartaḥšˈaśtā אַרְתַּחְשַׁשְׂתָּא Artaxerxes
כָּתַ֨ב kāṯˌav כתב write
בִּשְׁלָ֜ם bišlˈām בִּשְׁלָם Bishlam
מִתְרְדָ֤ת miṯrᵊḏˈāṯ מִתְרְדָת Mithredath
טָֽבְאֵל֙ ṭˈāvᵊʔēl טָבְאֵל Tabeel
וּ û וְ and
שְׁאָ֣ר šᵊʔˈār שְׁאָר rest
כְּנָוֹתָ֔יוכנותו
*kᵊnāwōṯˈāʸw כְּנָת companion
עַל־ ʕal- עַל upon
אַרְתַּחְשַׁ֖שְׂתְּארתחשׁשׂתא
*ʔartaḥšˌaśt אַרְתַּחְשַׁשְׂתָּא Artaxerxes
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
פָּרָ֑ס pārˈās פָּרַס Persia
וּ û וְ and
כְתָב֙ ḵᵊṯˌāv כְּתָב writing
הַֽ hˈa הַ the
נִּשְׁתְּוָ֔ן nništᵊwˈān נִשְׁתְּוָן letter
כָּת֥וּב kāṯˌûv כתב write
אֲרָמִ֖ית ʔᵃrāmˌîṯ אֲרָמִי in Aramaic
וּ û וְ and
מְתֻרְגָּ֥ם mᵊṯurgˌām תרגם interpret
אֲרָמִֽית׃ פ ʔᵃrāmˈîṯ . f אֲרָמִי in Aramaic
4:7. et in diebus Artarxersis scripsit Beselam Mitridatis et Tabel et reliqui qui erant in consilio eorum ad Artarxersen regem Persarum epistula autem accusationis scripta erat syriace et legebatur sermone syro
And in the days of Artaxerxes, Beselam, Mithridates, and Thabeel, and the rest that were in the council wrote to Artaxerxes king of the Persians: and the letter of accusation was written in Syrian, and was read in the Syrian tongue.
4:7. And so, in the days of Artaxerxes, Bishlam, Mithredath, and Tabeel, and the others who were in their council wrote to Artaxerxes, king of the Persians. Now the letter of accusation was written in Syriac, and was being read in the Syrian language.
4:7. And in the days of Artaxerxes wrote Bishlam, Mithredath, Tabeel, and the rest of their companions, unto Artaxerxes king of Persia; and the writing of the letter [was] written in the Syrian tongue, and interpreted in the Syrian tongue.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: И во дни Артаксеркса писали Бишлам, Мифредат, Табеел и прочие товарищи их (ср. 2: Езд II, 16). Названными лицами, принадлежавшими к самаринскому народу, было послано, очевидно, уже второе письмо,
Adam Clarke: Commentary on the Bible - 1831
4:7: In the days of Artaxerxes - After the death of Cambyses, one of the Magi named Oropaestus by Trogus Pompeius, Smerdis by Herodotus, Mardus by Aeschylus, and Sphendatates by Ctesias, usurped the empire, feigning himself to be Smerdis, the brother of Cambyses, who had been put to death. This is the person named Artaxerxes in the text: or, following the Hebrew, Artachshasta. It is generally believed, that from the time of Cyrus the great, Xerxes and Artaxerxes were names assumed by the Persian sovereigns, whatever their names had been before.
Written in the Syrian tongue - That is, the Syrian or Chaldean character was used; not the Hebrew.
Interpreted, in the Syrian tongue - That is, the language, as well as the character, was the Syriac or Chaldaic.
Albert Barnes: Notes on the Bible - 1834
4:7: Artaxerxes - Gomates, the Pseudo-Smerdis. He succeeded Cambyses (521 B. C.), and reigned for seven months, when he was deposed and executed by Darius Hystaspis.
Written in the Syrian tongue ... - Or, "written in Syriac characters and translated into Syriac." On the use of this tongue as a medium of communication between the Jews and their Eastern neighbors, see Kg2 18:26 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: am 3482, bc 522
Artaxerxes: This Artaxerxes was one of the Magi, who usurped the throne after the death of Cambyses, for seven months, feigning himself to be Smerdis, brother of Cambyses. he is called Oropoestus by Justin, Smerdis by Herodotus, Mardus by AEschylus, and Sphendatates by Ctesias.
Bishlam: or, in peace
companions: Heb. societies, Ezr 4:9, Ezr 4:17, Ezr 5:6
the Syrian tongue: That is, probably, both the language and character were Syrian or Chaldaic; and therefore, from the Ezr 4:8 of this chapter, to Ezr 7:27, the original is not Hebrew, but Chaldee, in those parts which consist of letters, decrees, etc., originally written in that language. Kg2 18:26; Isa 36:11; Dan 2:4
Geneva 1599
4:7 And in the days of (e) Artaxerxes wrote Bishlam, Mithredath, Tabeel, and the rest of their companions, unto Artaxerxes king of Persia; and the writing of the letter [was] written in the Syrian tongue, and interpreted in the Syrian tongue.
(e) Called Artaxerxes, which signifies in the Persian tongue an excellent warrior.
John Gill
4:7 And in the days of Artaxerxes,.... The same with Ahasuerus, in the preceding verse; and who also is Cambyses, which is his name in Heathen authors, Artaxerxes being a common name to the kings of Persia; though some (f) think this was Smerdis, the magician and impostor, who was between Cambyses and Darius; but as he reigned but seven months, it is not very likely that he should be wrote unto, and an answer received from him; besides he sent to every nation he ruled over (g), and so to the Jews, and proclaimed to them freedom from tribute and the militia for three years, to ingratiate himself to them:
wrote Bishlam, Mithredath, Tabeel, and the rest of their companions; or his company; for Jarchi thinks only one person is meant; that Mithredath Tabeel is the name of one of the adversaries of Judah; and that Bishlam is an appellative, and signifies that he wrote in peace, or in a way of salutation and greeting; but they seem to be the names of governors in the cities of Samaria under the king of Persia: these wrote
to Artaxerxes king of Persia; instigated by the Samaritans:
and the writing of the letter was written in the Syrian tongue, and interpreted in the Syrian tongue; or Chaldee, of which Ezra gives a copy in the Chaldee language; the meaning either is, that it was written both in Syriac letters, and in the Syriac language; for sometimes words are written in one language and in the character of another, as the Syriac is sometimes written in, Hebrew characters, and the Hebrew in Roman; or else there was a postscript added to this letter, explaining some things in it, which also was written in the same language: some take (h) the word "nishtevan", rendered "written", to be the name of a province on the borders of the country beyond Euphrates, whose figure and characters were in high esteem, and fit to write in to kings; but the words and language were Syrian, and needed interpretation.
(f) Prideaux's Connect. par. 1. p. 175. Authors of the Universal History, vol. 5. p. 199, 203. So Vitringa, Hypotypos. Hist. Sacr. p. 108. (g) Herodot. Thalia, sive, l. 3. c. 67. Justin. l. 1. c. 9. (h) Praefat. Arugas Habbosem apud Buxtorf. de liter. Heb. add.
John Wesley
4:7 Artaxerxes - Cambyses, called by his Chaldee name, Ahashuerus, Ezra 4:6, and here by his Persian name, Artaxerxes: by which he is here called in the inscription of this letter, because so he was called by himself, and others in the letters written either by him; or to him. Interpreted - It was written in the Chaldee or Syrian language, and in the Syrian character: for sometimes the Chaldee or Syrian words are written in the Hebrew character.
Robert Jamieson, A. R. Fausset and David Brown
4:7 LETTER TO ARTAXERXES. (Ezra 4:7-24)
in the days of Artaxerxes wrote Bishlam, &c.--The three officers named are supposed to have been deputy governors appointed by the king of Persia over all the provinces subject to his empire west of the Euphrates.
the Syrian tongue--or AramÃ&brvbr;an language, called sometimes in our version, Chaldee. This was made use of by the Persians in their decrees and communications relative to the Jews (compare 4Kings 18:26; Is 36:11). The object of their letter was to press upon the royal notice the inexpediency and danger of rebuilding the walls of Jerusalem. They labored hard to prejudice the king's mind against that measure.
4:84:8: Եւ ա՛յս են բանք թղթոյն զոր առաքեցին նոքա առ Արսասաս թագաւոր. Ծառայք քո որ եմք բնակեալ յա՛յսմ կողմն Գետոյն[4971]. [4971] Ոմանք. Են բանք թղթին... յայս կողմն Գետոյն։ Յօրինակին ՚ի լուս՛՛. չակերտիւք նշանակի թուղթս, մինչեւ ցհամարն 17։
8 Ահա այդ թղթի բովանդակութիւնը, որ նրանք ուղարկեցին Արտաշէս թագաւորին.
8 Հռէում հրամանատարն ու Սամսայ դպիրը Երուսաղէմի դէմ այս կերպով նամակ մը գրեցին Արտաշէս թագաւորին։
Եւ այս են բանք թղթոյն զոր առաքեցին նոքա առ Արսասաս թագաւոր. Ծառայք քո` որ եմք բնակեալ յայս կողմն Գետոյն:

4:8: Եւ ա՛յս են բանք թղթոյն զոր առաքեցին նոքա առ Արսասաս թագաւոր. Ծառայք քո որ եմք բնակեալ յա՛յսմ կողմն Գետոյն[4971].
[4971] Ոմանք. Են բանք թղթին... յայս կողմն Գետոյն։ Յօրինակին ՚ի լուս՛՛. չակերտիւք նշանակի թուղթս, մինչեւ ցհամարն 17։
8 Ահա այդ թղթի բովանդակութիւնը, որ նրանք ուղարկեցին Արտաշէս թագաւորին.
8 Հռէում հրամանատարն ու Սամսայ դպիրը Երուսաղէմի դէմ այս կերպով նամակ մը գրեցին Արտաշէս թագաւորին։
zohrab-1805▾ eastern-1994▾ western am▾
4:84:8 Рехум советник и Шимшай писец писали одно письмо против Иерусалима к царю Артаксерксу такое:
4:8 Ραουμ ραουμ and; even Σαμσαι σαμσαι the γραμματεὺς γραμματευς scholar ἔγραψαν γραφω write ἐπιστολὴν επιστολη letter μίαν εις.1 one; unit κατὰ κατα down; by Ιερουσαλημ ιερουσαλημ Jerusalem τῷ ο the Αρθασασθα αρθασασθα monarch; king
4:8 רְח֣וּם rᵊḥˈûm רְחוּם Rehum בְּעֵל־ bᵊʕēl- בְּעֵל master טְעֵ֗ם ṭᵊʕˈēm טְעֵם sense וְ wᵊ וְ and שִׁמְשַׁי֙ šimšˌay שִׁמְשַׁי Shimshai סָֽפְרָ֔א sˈāfᵊrˈā סָפַר scribe כְּתַ֛בוּ kᵊṯˈavû כתב write אִגְּרָ֥ה ʔiggᵊrˌā אִגְּרָה letter חֲדָ֖ה ḥᵃḏˌā חַד one עַל־ ʕal- עַל upon יְרוּשְׁלֶ֑ם yᵊrûšᵊlˈem יְרוּשְׁלֶם Jerusalem לְ lᵊ לְ to אַרְתַּחְשַׁ֥שְׂתְּא ʔartaḥšˌaśtᵊ אַרְתַּחְשַׁשְׂתְּא Artaxerxes מַלְכָּ֖א malkˌā מֶלֶךְ king כְּנֵֽמָא׃ kᵊnˈēmā כְּנֵמָא thus
4:8. Reum Beelteem et Samsai scriba scripserunt epistulam unam de Hierusalem Artarxersi regi huiuscemodiReum Beelteem, and Samsai the scribe wrote a letter from Jerusalem to king Artaxerxes, in this manner:
8. Rehum the chancellor and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king in this sort:
4:8. Rehum, the commander, and Shimshai, the scribe, wrote one letter from Jerusalem to king Artaxerxes, in this manner:
4:8. Rehum the chancellor and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king in this sort:
KJV [11] This [is] the copy of the letter that they sent unto him, [even] unto Artaxerxes the king; Thy servants the men on this side the river, and at such a time:

4:8 Рехум советник и Шимшай писец писали одно письмо против Иерусалима к царю Артаксерксу такое:
4:8
Ραουμ ραουμ and; even
Σαμσαι σαμσαι the
γραμματεὺς γραμματευς scholar
ἔγραψαν γραφω write
ἐπιστολὴν επιστολη letter
μίαν εις.1 one; unit
κατὰ κατα down; by
Ιερουσαλημ ιερουσαλημ Jerusalem
τῷ ο the
Αρθασασθα αρθασασθα monarch; king
4:8
רְח֣וּם rᵊḥˈûm רְחוּם Rehum
בְּעֵל־ bᵊʕēl- בְּעֵל master
טְעֵ֗ם ṭᵊʕˈēm טְעֵם sense
וְ wᵊ וְ and
שִׁמְשַׁי֙ šimšˌay שִׁמְשַׁי Shimshai
סָֽפְרָ֔א sˈāfᵊrˈā סָפַר scribe
כְּתַ֛בוּ kᵊṯˈavû כתב write
אִגְּרָ֥ה ʔiggᵊrˌā אִגְּרָה letter
חֲדָ֖ה ḥᵃḏˌā חַד one
עַל־ ʕal- עַל upon
יְרוּשְׁלֶ֑ם yᵊrûšᵊlˈem יְרוּשְׁלֶם Jerusalem
לְ lᵊ לְ to
אַרְתַּחְשַׁ֥שְׂתְּא ʔartaḥšˌaśtᵊ אַרְתַּחְשַׁשְׂתְּא Artaxerxes
מַלְכָּ֖א malkˌā מֶלֶךְ king
כְּנֵֽמָא׃ kᵊnˈēmā כְּנֵמָא thus
4:8. Reum Beelteem et Samsai scriba scripserunt epistulam unam de Hierusalem Artarxersi regi huiuscemodi
Reum Beelteem, and Samsai the scribe wrote a letter from Jerusalem to king Artaxerxes, in this manner:
4:8. Rehum, the commander, and Shimshai, the scribe, wrote one letter from Jerusalem to king Artaxerxes, in this manner:
4:8. Rehum the chancellor and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king in this sort:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Рехум советник и Шимшай писец писали одно письмо. По-видимому, это уже третье письмо самарян. Автор его — Рехум советник и Шимшай писец были должностными лицами при персидском наместнике в Самарии.
Adam Clarke: Commentary on the Bible - 1831
4:8: Rehum the chancellor - With this verse the Chaldee part of the chapter begins; and the same language continues to the end of Ezr 6:18.
These men wrote to Darius in their own language; and the king in the same dialect returns an answer, chap. 5. This circumstance adds authenticity to what is written: so scrupulous was the inspired penman, that he not only gave the words which each spoke and wrote, but he gave them also in the very language in which they were conceived and in the character peculiar to that language.
Albert Barnes: Notes on the Bible - 1834
4:8: The chancellor - literally, "Lord of judgment;" the title, apparently, of the Persian governor of the Samaritan province. Every Persian governor was accompanied to his province by a "royal scribe" or "secretary," who had a separate and independent authority.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: scribe: or, secretary, Ezr 4:9; Sa2 8:17, Sa2 20:25; Kg2 18:18
John Gill
4:8 Rehum the chancellor, and Shimshai the scribe, wrote a letter against Jerusalem to Artaxerxes the king in this sort. This means the same letter as before; which, according to Jarchi, was sent in the name of Mithredath Tabeel and his company, was endited by Rehum, master of words or sense, and written by Shimshai the scribe, whom he makes to be a son of Haman (i); but it was written rather in all their names.
(i) So Midrash Esther, fol. 85. 3.
4:94:9: Հռէում Բաաղտեմ, եւ Սամսայի գրիչ, եւ այլ եւս ծառայակիցք մեր, Դեենէս, Սփսաթ, Աքայիէ, Տարփաղէէ, Ափերսէէ, Ոքուէէ, Բաբելոնէէ, Սուսանա, Քեէդաւեէ[4972]. [4972] Յօրինակին. Սքուէէ։ Ոմանք. Սփարսաթաքայիէ. Տար՛՛։
9 «Մենք՝ քո ծառաները, որ բնակւում ենք Գետի այս կողմում, Ռէում Բաալտիմը, Սամսա գրագիրը եւ մեր միւս ծառայակիցները՝ Դեենէսը, Սփարսաթաքայիէն, Տարփալէէն, Ափերսէէն, Օքուէէն, Բաբելոնէէն, Սուսանան, Քեէդաւէէն,
9 Այն ատեն Հռէում հրամանատարն ու Սամսայ դպիրը եւ անոնց միւս ընկերները՝ Դինացիներ, Ափարսաթաքացիներ, Տարփաղեցիներ, Ափերսացիներ, Արքուեցիներ, Բաբելոնացիներ, Շուշանացիներ, Դաւեցիներ, Եղամացիներ
Հռէում Բաաղտեմ եւ Սամսայի գրիչ, եւ այլ եւս ծառայակիցք մեր, Դեենէս, Սփարսաթաքայիէ, Տարփաղէէ, Ափերսէէ, Ոքուէէ, Բաբելոնէէ, Սուսանա, Քեէդաւեէ:

4:9: Հռէում Բաաղտեմ, եւ Սամսայի գրիչ, եւ այլ եւս ծառայակիցք մեր, Դեենէս, Սփսաթ, Աքայիէ, Տարփաղէէ, Ափերսէէ, Ոքուէէ, Բաբելոնէէ, Սուսանա, Քեէդաւեէ[4972].
[4972] Յօրինակին. Սքուէէ։ Ոմանք. Սփարսաթաքայիէ. Տար՛՛։
9 «Մենք՝ քո ծառաները, որ բնակւում ենք Գետի այս կողմում, Ռէում Բաալտիմը, Սամսա գրագիրը եւ մեր միւս ծառայակիցները՝ Դեենէսը, Սփարսաթաքայիէն, Տարփալէէն, Ափերսէէն, Օքուէէն, Բաբելոնէէն, Սուսանան, Քեէդաւէէն,
9 Այն ատեն Հռէում հրամանատարն ու Սամսայ դպիրը եւ անոնց միւս ընկերները՝ Դինացիներ, Ափարսաթաքացիներ, Տարփաղեցիներ, Ափերսացիներ, Արքուեցիներ, Բաբելոնացիներ, Շուշանացիներ, Դաւեցիներ, Եղամացիներ
zohrab-1805▾ eastern-1994▾ western am▾
4:94:9 Тогда-то. Рехум советник и Шимшай писец и прочие товарищи их, Динеи и Афарсафхеи, Тарпелеи, Апарсы, Арехьяне, Вавилоняне, Сусанцы, Даги, Еламитяне,
4:9 τάδε οδε further; this ἔκρινεν κρινω judge; decide Ραουμ ραουμ and; even Σαμσαι σαμσαι the γραμματεὺς γραμματευς scholar καὶ και and; even οἱ ο the κατάλοιποι καταλοιπος left behind σύνδουλοι συνδουλος fellow subject ἡμῶν ημων our Διναῖοι διναιοι who; what εἰσιν ειμι be Ηλαμαῖοι ηλαμαιοι Ēlamaioi; Ilamei
4:9 אֱדַ֜יִן ʔᵉḏˈayin אֱדַיִן then רְח֣וּם rᵊḥˈûm רְחוּם Rehum בְּעֵל־ bᵊʕēl- בְּעֵל master טְעֵ֗ם ṭᵊʕˈēm טְעֵם sense וְ wᵊ וְ and שִׁמְשַׁי֙ šimšˌay שִׁמְשַׁי Shimshai סָֽפְרָ֔א sˈāfᵊrˈā סָפַר scribe וּ û וְ and שְׁאָ֖ר šᵊʔˌār שְׁאָר rest כְּנָוָתְהֹ֑ון kᵊnāwāṯᵊhˈôn כְּנָת colleague דִּ֠ינָיֵא dînāyˌē דִּינָי [uncertain] וַ wa וְ and אֲפַרְסַתְכָיֵ֞א ʔᵃfarsaṯᵊḵāyˈē אֲפַרְסַתְכָי [uncertain] טַרְפְּלָיֵ֣א ṭarpᵊlāyˈē טַרְפְּלָי [unknown] אֲפָֽרְסָיֵ֗א ʔᵃfˈārᵊsāyˈē אֲפָרְסָי [uncertain] אַרְכְּוָיֵ֤אארכוי *ʔarkᵊwāyˈē אַרְכְּוָי Erechite בָבְלָיֵא֙ vovlāyˌē בָּבְלָי Babylonian שֽׁוּשַׁנְכָיֵ֔א šˈûšanᵊḵāyˈē שׁוּשַׁנְכָי man from Susa דֶּהָיֵ֖אדהוא *dehāyˌē דֶּהָי Dehite עֵלְמָיֵֽא׃ ʕēlᵊmāyˈē עֵלָמִי Elamite
4:9. Reum Beelteem et Samsai scriba et reliqui consiliatores eorum Dinei et Apharsathei Terphalei Apharsei Erchuei Babylonii Susannechei Deaei AelamitaeReum Beelteem, and Samsai the scribe and the rest of their counsellors, the Dinites, and the Apharsathacites, the Therphalites, the Apharsites, the Erchuites, the Babylonians, the Susanechites, the Dievites, and the Elamites,
9. then Rehum the chancellor, and Shimshai the scribe, and the rest of their companions; the Dinaites, and the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Shushanchites, the Dehaites, the Elamites,
4:9. “Rehum, the commander, and Shimshai, the scribe, and the rest of their counselors, the judges, and rulers, the officials, those from Persia, from Erech, from Babylonia, from Susa, the Dehavites, and the Elamites,
4:9. Then [wrote] Rehum the chancellor, and Shimshai the scribe, and the rest of their companions; the Dinaites, the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Susanchites, the Dehavites, [and] the Elamites,
KJV [8] Rehum the chancellor and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king in this sort: KJV [9] Then [wrote] Rehum the chancellor, and Shimshai the scribe, and the rest of their companions; the Dinaites, the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Susanchites, the Dehavites, [and] the Elamites:

4:9 Тогда-то. Рехум советник и Шимшай писец и прочие товарищи их, Динеи и Афарсафхеи, Тарпелеи, Апарсы, Арехьяне, Вавилоняне, Сусанцы, Даги, Еламитяне,
4:9
τάδε οδε further; this
ἔκρινεν κρινω judge; decide
Ραουμ ραουμ and; even
Σαμσαι σαμσαι the
γραμματεὺς γραμματευς scholar
καὶ και and; even
οἱ ο the
κατάλοιποι καταλοιπος left behind
σύνδουλοι συνδουλος fellow subject
ἡμῶν ημων our
Διναῖοι διναιοι who; what
εἰσιν ειμι be
Ηλαμαῖοι ηλαμαιοι Ēlamaioi; Ilamei
4:9
אֱדַ֜יִן ʔᵉḏˈayin אֱדַיִן then
רְח֣וּם rᵊḥˈûm רְחוּם Rehum
בְּעֵל־ bᵊʕēl- בְּעֵל master
טְעֵ֗ם ṭᵊʕˈēm טְעֵם sense
וְ wᵊ וְ and
שִׁמְשַׁי֙ šimšˌay שִׁמְשַׁי Shimshai
סָֽפְרָ֔א sˈāfᵊrˈā סָפַר scribe
וּ û וְ and
שְׁאָ֖ר šᵊʔˌār שְׁאָר rest
כְּנָוָתְהֹ֑ון kᵊnāwāṯᵊhˈôn כְּנָת colleague
דִּ֠ינָיֵא dînāyˌē דִּינָי [uncertain]
וַ wa וְ and
אֲפַרְסַתְכָיֵ֞א ʔᵃfarsaṯᵊḵāyˈē אֲפַרְסַתְכָי [uncertain]
טַרְפְּלָיֵ֣א ṭarpᵊlāyˈē טַרְפְּלָי [unknown]
אֲפָֽרְסָיֵ֗א ʔᵃfˈārᵊsāyˈē אֲפָרְסָי [uncertain]
אַרְכְּוָיֵ֤אארכוי
*ʔarkᵊwāyˈē אַרְכְּוָי Erechite
בָבְלָיֵא֙ vovlāyˌē בָּבְלָי Babylonian
שֽׁוּשַׁנְכָיֵ֔א šˈûšanᵊḵāyˈē שׁוּשַׁנְכָי man from Susa
דֶּהָיֵ֖אדהוא
*dehāyˌē דֶּהָי Dehite
עֵלְמָיֵֽא׃ ʕēlᵊmāyˈē עֵלָמִי Elamite
4:9. Reum Beelteem et Samsai scriba et reliqui consiliatores eorum Dinei et Apharsathei Terphalei Apharsei Erchuei Babylonii Susannechei Deaei Aelamitae
Reum Beelteem, and Samsai the scribe and the rest of their counsellors, the Dinites, and the Apharsathacites, the Therphalites, the Apharsites, the Erchuites, the Babylonians, the Susanechites, the Dievites, and the Elamites,
4:9. “Rehum, the commander, and Shimshai, the scribe, and the rest of their counselors, the judges, and rulers, the officials, those from Persia, from Erech, from Babylonia, from Susa, the Dehavites, and the Elamites,
4:9. Then [wrote] Rehum the chancellor, and Shimshai the scribe, and the rest of their companions; the Dinaites, the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Susanchites, the Dehavites, [and] the Elamites,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Письмо было писано не только от лица Рехума и Шимшая, но и от лица товарищей их или, лучше сказать, союзников. В приведенных далее именах их (Динеи. Афарсафиеи и пр.) нужно видеть не названия чиновников разных классов,

как предполагают некоторые исследователи (Бертолет), а названия племен, мало, впрочем, известных. Динеи — племя, которое, судя по клинообразным надписям, жило на границах Киликии и Каппадокии в западной части Армении. Афарсафхеи, может быть, жители упоминаемых в надписях Асэргадона мидийских городов Partakka и Partukka (Delitzsch, Wo lag das Paradies, S. 327). Тарпелеи - или упоминаемые у Птоломея, Tapouroi, жившие к востоку от Элимаиды, или Tuplai ассирийских надписей. Апарсы — по Деличу, жители мидийской страны Parsua, Арехьяне — вероятно, жители названного в Быт X, 10: города Эреха, лежавшего на месте нынешней Варки, на левом берегу нижнего Евфрата, к юго-востоку or Вавилона. Даги, вероятно, Daoi Геродота (1,125). Прочие наэванныев ст. 9: племена хорошо известны из истории.
Albert Barnes: Notes on the Bible - 1834
4:9: These verses form the superscription or address of the letter (Ezr 4:11, etc.) sent to Artaxerxes.
The Dinaites were probably colonists from Dayan, a country often mentioned in the Assyrian inscriptions as bordering on Cilicia and Cappadocia. No satisfactory explanation can be given of the name Apharsathchites (see Ezr 5:6 note). The Tarpelites were colonists from the nation which the Assyrians called Tuplai, the Greeks "Tibareni," and the Hebrews generally "Tubal." (It is characteristic of the later Hebrew language to insert the letter "r" (resh) before labials. Compare Darmesek for Dammesek, Ch2 28:23 margin). The Apharsites were probably "the Persians;" the Archevites, natives of Erech (Warka) Gen 10:10; the Susanchites, colonists from Shushan or Susa; the Dehavites, colonists from the Persian tribe of the Dai; and the Elamites, colonists from Elam or Elymais, the country of which Susa was the capital.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: companions: Chal, societies
the Dinaites: Kg2 17:24, Kg2 17:30, Kg2 17:31
Apharsathchites: Ezr 5:6, Ezr 6:6, Apharsachites
Susanchites: Est 1:2, Est 2:3; Dan 8:2
Elamites: Gen 10:22; Isa 21:2; Jer 25:25, Jer 49:34; Eze 32:24; Act 2:9
Geneva 1599
4:9 Then [wrote] Rehum the chancellor, and Shimshai the scribe, and the rest of their companions; the (f) Dinaites, the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Susanchites, the Dehavites, [and] the Elamites,
(f) These were people whom the Assyrians placed in Samaria instead of the ten tribes.
John Gill
4:9 Then wrote Rehum the chancellor, and Shimshai the scribe, and the rest of their companions,.... who all signed the letter; namely, the governors of the following nations:
the Dinaites, the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Susanchites, the Dehavites, and the Elamites; which were colonies from several parts of Chaldea, Media, and Persia, and were settled in the several cities of Samaria, as several of their names plainly show, as from Persia, Erech, Babylon, Shushan, and Elimais; some account for them all, but with uncertainty; according to R. Jose (k) these were the Samaritans who first were sent out of five nations, to whom the king of Assyria added four more, which together make the nine here mentioned, see 4Kings 17:24.
(k) Pirke Eliezer, c. 38.
Robert Jamieson, A. R. Fausset and David Brown
4:9 the Dinaites--The people named were the colonists sent by the Babylonian monarch to occupy the territory of the ten tribes. "The great and noble Asnappar" was Esar-haddon. Immediately after the murder of Sennacherib, the Babylonians, Medes, Armenians, and other tributary people seized the opportunity of throwing off the Assyrian yoke. But Esar-haddon having, in the thirtieth year of his reign, recovered Babylon and subdued the other rebellious dependents, transported numbers of them into the waste cities of Samaria, most probably as a punishment of their revolt [HALES].
4:104:10: եւ այլ մնացեալ ազգք, զորս բնակեցոյց Ասենափար մեծ եւ պատուական ՚ի քաղաքս Սոմարոմ, այսինքն Սամարիա յայս կողմն Գետոյն.
10 եւ մնացած այլ ազգերը, որոնց մեծ եւ փառապանծ Ասենափարը բնակեցրեց Սոմարում, այսինքն՝ Սամարիա քաղաքում, Գետի այս կողմում, - խաղաղութիւն են մաղթում Արտաշէս թագաւորին:
10 Եւ մնացած ազգերը, որոնք մեծ ու պատուական Ասենափարը փոխադրեց ու Սամարիայի քաղաքներուն մէջ բնակեցուց եւ ուրիշներ, որոնք Գետին ասդիի կողմը կը գտնուին, նամակ մը գրեցին։
եւ այլ մնացեալ ազգք, զորս բնակեցոյց Ասենափար մեծ եւ պատուական ի քաղաքս Սոմարոմ, այսինքն Սամարիա յայս կողմն Գետոյն, առ Արսասաս թագաւոր խաղաղութիւն:

4:10: եւ այլ մնացեալ ազգք, զորս բնակեցոյց Ասենափար մեծ եւ պատուական ՚ի քաղաքս Սոմարոմ, այսինքն Սամարիա յայս կողմն Գետոյն.
10 եւ մնացած այլ ազգերը, որոնց մեծ եւ փառապանծ Ասենափարը բնակեցրեց Սոմարում, այսինքն՝ Սամարիա քաղաքում, Գետի այս կողմում, - խաղաղութիւն են մաղթում Արտաշէս թագաւորին:
10 Եւ մնացած ազգերը, որոնք մեծ ու պատուական Ասենափարը փոխադրեց ու Սամարիայի քաղաքներուն մէջ բնակեցուց եւ ուրիշներ, որոնք Գետին ասդիի կողմը կը գտնուին, նամակ մը գրեցին։
zohrab-1805▾ eastern-1994▾ western am▾
4:104:10 и прочие народы, которых переселил Аснафар [Сеннахирим] великий и славный и поселил в городах Самарийских и в прочих {городах} за рекою, и прочее.
4:10 καὶ και and; even οἱ ο the κατάλοιποι καταλοιπος left behind ἐθνῶν εθνος nation; caste ὧν ος who; what ἀπῴκισεν αποικιζω the μέγας μεγας great; loud καὶ και and; even ὁ ο the τίμιος τιμιος precious καὶ και and; even κατῴκισεν κατοικεω settle αὐτοὺς αυτος he; him ἐν εν in πόλεσιν πολις city τῆς ο the Σομορων σομορων and; even τὸ ο the κατάλοιπον καταλοιπος left behind πέραν περαν on the other side τοῦ ο the ποταμοῦ ποταμος river
4:10 וּ û וְ and שְׁאָ֣ר šᵊʔˈār שְׁאָר rest אֻמַּיָּ֗א ʔummayyˈā אֻמָּה nation דִּ֤י dˈî דִּי [relative] הַגְלִי֙ haḡlˌî גלה reveal אָסְנַפַּר֙ ʔosnappˌar אָסְנַפַּר Assurbanipal רַבָּ֣א rabbˈā רַב great וְ wᵊ וְ and יַקִּירָ֔א yaqqîrˈā יַקִּיר difficult וְ wᵊ וְ and הֹותֵ֣ב hôṯˈēv יתב sit הִמֹּ֔ו himmˈô הִמֹּו they בְּ bᵊ בְּ in קִרְיָ֖ה qiryˌā קִרְיָה city דִּ֣י dˈî דִּי [relative] שָׁמְרָ֑יִן šomrˈāyin שָׁמְרָיִן Samaria וּ û וְ and שְׁאָ֥ר šᵊʔˌār שְׁאָר rest עֲבַֽר־ ʕᵃvˈar- עֲבַר opposite bank נַהֲרָ֖ה nahᵃrˌā נְהַר river וּ û וְ and כְעֶֽנֶת׃ ḵᵊʕˈeneṯ כְּעֶנֶת now
4:10. et ceteri de gentibus quas transtulit Asennaphar magnus et gloriosus et habitare eas fecit in civitatibus Samariae et in reliquis regionibus trans Flumen in paceAnd the rest of the nations, whom the great and glorious Asenaphar brought over: and made to dwell in the cities of Samaria and in the rest of the countries of this side of the river in peace.
10. and the rest of the nations whom the great and noble Osnappar brought over, and set in the city of Samaria, and in the rest beyond the river, and so forth.
4:10. and the rest of the nations, whom the great and glorious Osnappar transferred and caused to live in the cities of Samaria and in the rest of the regions across the river in peace:
4:10. And the rest of the nations whom the great and noble Asnappar brought over, and set in the cities of Samaria, and the rest [that are] on this side the river, and at such a time.
And the rest of the nations whom the great and noble Asnappar brought over, and set in the cities of Samaria, and the rest [that are] on this side the river, and at such a time:

4:10 и прочие народы, которых переселил Аснафар [Сеннахирим] великий и славный и поселил в городах Самарийских и в прочих {городах} за рекою, и прочее.
4:10
καὶ και and; even
οἱ ο the
κατάλοιποι καταλοιπος left behind
ἐθνῶν εθνος nation; caste
ὧν ος who; what
ἀπῴκισεν αποικιζω the
μέγας μεγας great; loud
καὶ και and; even
ο the
τίμιος τιμιος precious
καὶ και and; even
κατῴκισεν κατοικεω settle
αὐτοὺς αυτος he; him
ἐν εν in
πόλεσιν πολις city
τῆς ο the
Σομορων σομορων and; even
τὸ ο the
κατάλοιπον καταλοιπος left behind
πέραν περαν on the other side
τοῦ ο the
ποταμοῦ ποταμος river
4:10
וּ û וְ and
שְׁאָ֣ר šᵊʔˈār שְׁאָר rest
אֻמַּיָּ֗א ʔummayyˈā אֻמָּה nation
דִּ֤י dˈî דִּי [relative]
הַגְלִי֙ haḡlˌî גלה reveal
אָסְנַפַּר֙ ʔosnappˌar אָסְנַפַּר Assurbanipal
רַבָּ֣א rabbˈā רַב great
וְ wᵊ וְ and
יַקִּירָ֔א yaqqîrˈā יַקִּיר difficult
וְ wᵊ וְ and
הֹותֵ֣ב hôṯˈēv יתב sit
הִמֹּ֔ו himmˈô הִמֹּו they
בְּ bᵊ בְּ in
קִרְיָ֖ה qiryˌā קִרְיָה city
דִּ֣י dˈî דִּי [relative]
שָׁמְרָ֑יִן šomrˈāyin שָׁמְרָיִן Samaria
וּ û וְ and
שְׁאָ֥ר šᵊʔˌār שְׁאָר rest
עֲבַֽר־ ʕᵃvˈar- עֲבַר opposite bank
נַהֲרָ֖ה nahᵃrˌā נְהַר river
וּ û וְ and
כְעֶֽנֶת׃ ḵᵊʕˈeneṯ כְּעֶנֶת now
4:10. et ceteri de gentibus quas transtulit Asennaphar magnus et gloriosus et habitare eas fecit in civitatibus Samariae et in reliquis regionibus trans Flumen in pace
And the rest of the nations, whom the great and glorious Asenaphar brought over: and made to dwell in the cities of Samaria and in the rest of the countries of this side of the river in peace.
4:10. and the rest of the nations, whom the great and glorious Osnappar transferred and caused to live in the cities of Samaria and in the rest of the regions across the river in peace:
4:10. And the rest of the nations whom the great and noble Asnappar brought over, and set in the cities of Samaria, and the rest [that are] on this side the river, and at such a time.
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
10: И прочие народы, которых переселил Аснафар великий и славный. Поя, именем Аснафара в ст. 10: исследователи (вопреки нашему рус.т.) разумеют ассирийского царя Ассурбанипала (663-626: года), завоевавшего Сузы и проникшего в глубь Элама. Великий и славный -обычный титул ассирийских царей, особенно подходивший к Ассурбанипалу. И во прочих городах за рекою, т.е..за рекой Евфратом, к западу от нее, в Сирии и Финикии.
Adam Clarke: Commentary on the Bible - 1831
4:10: The great and noble Asnapper - Whether this was Shalmaneser, or Esar-haddon, or some other person, learned men and chronologists are not agreed. The Syriac terms him Asphid; but of this person we know no more than we do of Asnapper. He might have been the military officer who was appointed to escort this people to Judea.
Albert Barnes: Notes on the Bible - 1834
4:10
A snapper was perhaps the official employed by Esar-haddon Ezr 4:2 to settle the colonists in their new country.
On this side the river - literally, "beyond the river," a phrase used of Palestine by Ezra, Nehemiah, and in the Book of Kings, as designating the region west of the Euphrates.
And at such a time - Rather, "and so forth." The phrase is vague, nearly equivalent to the modern use of et cetaera. It recurs in marginal references.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: And the rest: Ezr 4:1; 2Kings 17:24-41
noble Asnapper: Rom 13:7
at such a time: Chal, Cheeneth, Ezr 4:11, Ezr 4:17, Ezr 7:12
Geneva 1599
4:10 And the rest of the nations whom the great and noble (g) Asnappar brought over, and set in the cities of Samaria, and the rest [that are] on this side the (h) river, and (i) at such a time.
(g) Some think it was not Sennacherib, but rather Salmanasar.
(h) That is, Euphrates, and he means in respect to Babel that they dwelt beyond it.
(i) Or Cheeneth, who were a certain people who envied the Jews.
John Gill
4:10 And the rest of the nations whom the great and noble Asnappar brought over,.... The river Euphrates:
and set in the cities of Samaria; placed there in the room of the Israelites carried captive; this Asnappar was, according to Jarchi and others (l) Sennacherib; but, with Grotius, Shalmaneser; rather he was Esarhaddon, the son of the former, and grandson of the latter; so Dr. Prideaux (m); though he might be only some commander of the Assyrian monarch, who carried them over by his orders:
and the rest that are on this side the river; the river Euphrates:
and at such a time; which may respect the date of the letter, which, no doubt, was expressed, though not here given; or this, as some think, was the same with our &c. something following, unto King Artaxerxes greeting, or something like that; though David de Pomis (n) takes it to be the general name of the people beyond the river.
(l) Kimchi Sepher Shorash. fol. 166. 2. & Vajikra Rabba in ib. T. Bab. Sanhedrin, fol. 94. 1. (m) Connexion, &c. vol. 1. p. 30. (n) Tzemach David, fol. 63. 3.
John Wesley
4:10 Asnapper - Either Esarhaddon, or some other person of eminency, who was captain of this colony, and conducted them hither. The river - Euphrates. Time - The date of the epistle was particularly expressed therein, but here it was sufficient to note it in general.
4:134:13: առ Արսասաս թագաւոր խաղաղութիւն։ Այժմ գիտութիւն լիցի քեզ թագաւոր՝ որ եթէ քաղաքն այն շինեսցի, եւ պարիսպք նորա կանգնեսցին, հա՛րկս քեզ ո՛չ ոք տայ[4973]. [4973] Ոմանք. Առ Արսաս թագաւոր խաղաղութեան։
13[3] Արդ, ո՛վ թագաւոր, թող յայտնի լինի քեզ, որ եթէ այդ քաղաքը վերակառուցուի, եւ նրա պարիսպները կանգնեցուեն, քեզ ոչ միայն ոչ ոք հարկ չի տալու,[3] 3. Հայերէնը չունի 11եւ 12 -րդ համարները:
11 Այս է այն նամակին օրինակը, որ Արտաշէս թագաւորին ղրկեցին.«Գետին ասդիի կողմը բնակող քու ծառաներդ բարեւ կը ղրկեն։[12] Թագաւորիդ յայտնի ըլլայ որ ձեր կողմէ մեզի եկող Հրեաները Երուսաղէմ եկան ու հիմեր ձգելով ու պարիսպներ բարձրացնելով՝ ապստամբ քաղաք մը կը շինեն։]13] Հիմա թագաւորիդ յայտնի ըլլայ, որ եթէ այս քաղաքը նորէն շինուի ու անոր պարիսպները բարձրացուին, անոնք հարկ, տուրք ու մաքս պիտի չտան եւ այս պատճառով թագաւորական հարկերը պիտի վնասուին։
Այժմ գիտութիւն լիցի քեզ, թագաւոր, որ եթէ քաղաքն այն շինեսցի եւ պարիսպք նորա կանգնեսցին, հարկս քեզ ոչ ոք տայ:

4:13: առ Արսասաս թագաւոր խաղաղութիւն։ Այժմ գիտութիւն լիցի քեզ թագաւոր՝ որ եթէ քաղաքն այն շինեսցի, եւ պարիսպք նորա կանգնեսցին, հա՛րկս քեզ ո՛չ ոք տայ[4973].
[4973] Ոմանք. Առ Արսաս թագաւոր խաղաղութեան։
13[3] Արդ, ո՛վ թագաւոր, թող յայտնի լինի քեզ, որ եթէ այդ քաղաքը վերակառուցուի, եւ նրա պարիսպները կանգնեցուեն, քեզ ոչ միայն ոչ ոք հարկ չի տալու,
[3] 3. Հայերէնը չունի 11եւ 12 -րդ համարները:
11 Այս է այն նամակին օրինակը, որ Արտաշէս թագաւորին ղրկեցին.
«Գետին ասդիի կողմը բնակող քու ծառաներդ բարեւ կը ղրկեն։
[12] Թագաւորիդ յայտնի ըլլայ որ ձեր կողմէ մեզի եկող Հրեաները Երուսաղէմ եկան ու հիմեր ձգելով ու պարիսպներ բարձրացնելով՝ ապստամբ քաղաք մը կը շինեն։
]13] Հիմա թագաւորիդ յայտնի ըլլայ, որ եթէ այս քաղաքը նորէն շինուի ու անոր պարիսպները բարձրացուին, անոնք հարկ, տուրք ու մաքս պիտի չտան եւ այս պատճառով թագաւորական հարկերը պիտի վնասուին։
zohrab-1805▾ eastern-1994▾ western am▾
4:134:11 И вот список с письма, которое послали к нему: Царю Артаксерксу рабы твои, люди, {живущие} за рекою, и прочее.[4:12] Да будет известно царю, что Иудеи, которые вышли от тебя, пришли к нам в Иерусалим, строят {этот} мятежный и негодный город, и стены делают, и основания {их уже} исправили.[4:13] Да будет же известно царю, что если этот город будет построен и стены восстановлены, то {ни} подати, {ни} налога, ни пошлины не будут давать, и царской казне сделан будет ущерб.
4:11 αὕτη ουτος this; he ἡ ο the διαταγὴ διαταγη ordering; ordinance τῆς ο the ἐπιστολῆς επιστολη letter ἧς ος who; what ἀπέστειλαν αποστελλω send off / away πρὸς προς to; toward αὐτόν αυτος he; him πρὸς προς to; toward Αρθασασθα αρθασασθα monarch; king παῖδές παις child; boy σου σου of you; your ἄνδρες ανηρ man; husband πέραν περαν on the other side τοῦ ο the ποταμοῦ ποταμος river
4:11 דְּנָה֙ dᵊnˌā דְּנָה this פַּרְשֶׁ֣גֶן paršˈeḡen פַּרְשֶׁגֶן copy אִגַּרְתָּ֔א ʔiggartˈā אִגְּרָה letter דִּ֚י ˈdî דִּי [relative] שְׁלַ֣חוּ šᵊlˈaḥû שׁלח send עֲלֹ֔והִי ʕᵃlˈôhî עַל upon עַל־ ʕal- עַל upon אַרְתַּחְשַׁ֖שְׂתְּא ʔartaḥšˌaśtᵊ אַרְתַּחְשַׁשְׂתְּא Artaxerxes מַלְכָּ֑א malkˈā מֶלֶךְ king עַבְדָ֛ךְעבדיך *ʕavᵊḏˈāḵ עֲבֵד servant אֱנָ֥שׁ ʔᵉnˌāš אֱנָשׁ mankind עֲבַֽר־ ʕᵃvˈar- עֲבַר opposite bank נַהֲרָ֖ה nahᵃrˌā נְהַר river וּ û וְ and כְעֶֽנֶת׃ פ ḵᵊʕˈeneṯ . f כְּעֶנֶת now
4:11. hoc est exemplar epistulae quam miserunt ad eum Artarxersi regi servi tui viri qui sunt trans Fluvium salutem dicunt(This is the copy of the letter, which they sent to him:) To Artaxerxes the king, thy servants, the men that are on this side of the river, send greeting.
11. This is the copy of the letter that they sent unto Artaxerxes the king; Thy servants the men beyond the river, and so forth.
4:11. to king Artaxerxes. (This is a copy of the letter, which they sent to him.) Your servants, the men who are across the river, send a greeting.
4:11. This [is] the copy of the letter that they sent unto him, [even] unto Artaxerxes the king; Thy servants the men on this side the river, and at such a time.
KJV [12] Be it known unto the king, that the Jews which came up from thee to us are come unto Jerusalem, building the rebellious and the bad city, and have set up the walls [thereof], and joined the foundations. KJV [13] Be it known now unto the king, that, if this city be builded, and the walls set up [again, then] will they not pay toll, tribute, and custom, and [so] thou shalt endamage the revenue of the kings:

4:11 И вот список с письма, которое послали к нему: Царю Артаксерксу рабы твои, люди, {живущие} за рекою, и прочее.
[4:12] Да будет известно царю, что Иудеи, которые вышли от тебя, пришли к нам в Иерусалим, строят {этот} мятежный и негодный город, и стены делают, и основания {их уже} исправили.
[4:13] Да будет же известно царю, что если этот город будет построен и стены восстановлены, то {ни} подати, {ни} налога, ни пошлины не будут давать, и царской казне сделан будет ущерб.
4:11
αὕτη ουτος this; he
ο the
διαταγὴ διαταγη ordering; ordinance
τῆς ο the
ἐπιστολῆς επιστολη letter
ἧς ος who; what
ἀπέστειλαν αποστελλω send off / away
πρὸς προς to; toward
αὐτόν αυτος he; him
πρὸς προς to; toward
Αρθασασθα αρθασασθα monarch; king
παῖδές παις child; boy
σου σου of you; your
ἄνδρες ανηρ man; husband
πέραν περαν on the other side
τοῦ ο the
ποταμοῦ ποταμος river
4:11
דְּנָה֙ dᵊnˌā דְּנָה this
פַּרְשֶׁ֣גֶן paršˈeḡen פַּרְשֶׁגֶן copy
אִגַּרְתָּ֔א ʔiggartˈā אִגְּרָה letter
דִּ֚י ˈdî דִּי [relative]
שְׁלַ֣חוּ šᵊlˈaḥû שׁלח send
עֲלֹ֔והִי ʕᵃlˈôhî עַל upon
עַל־ ʕal- עַל upon
אַרְתַּחְשַׁ֖שְׂתְּא ʔartaḥšˌaśtᵊ אַרְתַּחְשַׁשְׂתְּא Artaxerxes
מַלְכָּ֑א malkˈā מֶלֶךְ king
עַבְדָ֛ךְעבדיך
*ʕavᵊḏˈāḵ עֲבֵד servant
אֱנָ֥שׁ ʔᵉnˌāš אֱנָשׁ mankind
עֲבַֽר־ ʕᵃvˈar- עֲבַר opposite bank
נַהֲרָ֖ה nahᵃrˌā נְהַר river
וּ û וְ and
כְעֶֽנֶת׃ פ ḵᵊʕˈeneṯ . f כְּעֶנֶת now
4:11. hoc est exemplar epistulae quam miserunt ad eum Artarxersi regi servi tui viri qui sunt trans Fluvium salutem dicunt
(This is the copy of the letter, which they sent to him:) To Artaxerxes the king, thy servants, the men that are on this side of the river, send greeting.
4:11. to king Artaxerxes. (This is a copy of the letter, which they sent to him.) Your servants, the men who are across the river, send a greeting.
4:11. This [is] the copy of the letter that they sent unto him, [even] unto Artaxerxes the king; Thy servants the men on this side the river, and at such a time.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Свою деятельность в Иерусалиме Ездра начал с того, что запретил смешанные браки и повелел отпустить жен иноплеменниц (1: Езд IX, 10). Такая строгость раздражила соседние народы, а это раздражение увеличили еще те, которые, не желая подчиниться приказанию Ездры, ушли из Иудеи. Опасение нападения соседей было побуждением начать укрепление Иерусалима Но, если уже построение храма было ненавистно самарянэм, то тем более устроение стен около Иерусалима Поэтому самаряне направили все усилия к тому, чтобы остановить постройку и с этой целью отправляют жалобу, содержание которой передается в ст. 12-16.
Adam Clarke: Commentary on the Bible - 1831
4:11: And at such a time - The word וכענת ucheeneth has greatly perplexed all commentators and critics. The versions give us no light; and the Vulgate translates it et dicunt salutem, "and they wish prosperity." Some translate it and so forth; and our translators supposed that it referred to the date, which however is not specified, and might have been as easily entered as the words and at such a time.
In our first translation of the Bible, that by Coverdale, in 1535, the passage stands thus: "And other on this syde the water, and in Canaan."
In that by Becke, 1549, it is thus: "And other on this syde the water, and in Ceneeth:" and in the margin he enters "or peace," "or health." In Cardmarden's Bible, printed at Rouen, 1566, it stands thus: "And other that are nowe on thys syde the water." In that printed by Barker, 1615, we find the text thus: "And Other that are beyond the river, and Cheeneth;" on which is the following marginal note: "To wit, Euphrates: and he meaneth in respect of Babel, that they dwelt beyond it." And the note on Cheeneth is, "Which were a certain people that envied the Jews." All this is merely guessing, in the midst of obscurity; most of these having considered the original word כענת Ceeneth as the name of a people; and in this they follow the Syriac, which uses the word Acaneth.
Calmet thinks we should read ובעת ubaeth, "and at this time;" as if they had said, "We wish thee to enjoy the same health and prosperity at all future times, which thou dost at present." This is not remote from the meaning of the Chaldee original.
Albert Barnes: Notes on the Bible - 1834
4:13: Toll, tribute, and custom - Rather, "tribute, provision, and toll" (so Ezr 4:20). The "tribute" is the money-tax imposed on each province, and apportioned to the inhabitants by the local authorities; the "provision" is the payment in kind, which was an integral part of the Persian system; the "tolI" is probably a payment required from those who used the Persian highways.
The Rev_enue - The word thus translated is not found elsewhere, and can only be conjecturally interpreted. Modern commentators regard it as an adverb, meaning "at last," or "in the end," and translate, "And so at last shall damage be done to the kings."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:12: rebellious: Ezr 4:15, Ezr 4:19; Kg2 18:20, Kg2 24:1; Ch2 36:13; Jer 52:3; Eze 17:12-21; Luk 23:2-5; Act 24:5; Th1 5:22; Pe1 2:13-15
bad city: Psa 48:1, Psa 48:2; Isa 1:21-23; Luk 13:34
set up: or, finished, Neh 1:3; Dan 9:25
joined: Chal, sewed together

4:13: if this city: Neh 5:4; Psa 52:2, Psa 119:69
pay: Chal, give
toll: Ezr 7:24; Mat 9:9, Mat 17:25; Rom 13:6, Rom 13:7
Rev_enue: or, strength

John Gill
4:11 This is the copy of the letter they sent unto him, even unto Artaxerxes the king,.... Which Ezra brought with him from Babylon, and is contained in the five following verses:
thy servants the men on this side the river, and at such a time; this was the inscription of the letter, or the beginning of it.
4:144:14: այլ եւ ընդդիմադա՛րձ եւս լիցին թագաւորաց. եւ զայնպիսի յանդգնութիւն մեք ընդդէմ թագաւորաց՝ ո՛չ կամիմք տեսանել. եւ վասն այսր ամենայնի գրեցաք առ ձեզ թագաւոր[4974]. [4974] Ոմանք. Եւս լինին թագաւորաց։
14 այլ բոլորը դիմադարձ են կանգնելու թագաւորներին, իսկ մենք, որ չենք կամենում այդպիսի յանդգնութիւն թագաւորի դէմ, դրա համար էլ այս ամենի մասին գրեցինք քեզ՝ թագաւորիդ,
14 Մեր ռոճիկը պալատէն տրուելուն համար՝ չենք կրնար թագաւորին վնասին համաձայնիլ, ատոր համար այս նամակը ղրկեցինք ու թագաւորիդ իմացուցինք.
այլ եւ ընդդիմադարձ եւս լիցին թագաւորաց. եւ զայնպիսի յանդգնութիւն մեք ընդդէմ թագաւորաց` ոչ կամիմք տեսանել. եւ վասն այսր ամենայնի գրեցաք առ ձեզ, թագաւոր:

4:14: այլ եւ ընդդիմադա՛րձ եւս լիցին թագաւորաց. եւ զայնպիսի յանդգնութիւն մեք ընդդէմ թագաւորաց՝ ո՛չ կամիմք տեսանել. եւ վասն այսր ամենայնի գրեցաք առ ձեզ թագաւոր[4974].
[4974] Ոմանք. Եւս լինին թագաւորաց։
14 այլ բոլորը դիմադարձ են կանգնելու թագաւորներին, իսկ մենք, որ չենք կամենում այդպիսի յանդգնութիւն թագաւորի դէմ, դրա համար էլ այս ամենի մասին գրեցինք քեզ՝ թագաւորիդ,
14 Մեր ռոճիկը պալատէն տրուելուն համար՝ չենք կրնար թագաւորին վնասին համաձայնիլ, ատոր համար այս նամակը ղրկեցինք ու թագաւորիդ իմացուցինք.
zohrab-1805▾ eastern-1994▾ western am▾
4:144:14 Так как мы едим соль от дворца царского, и ущерб для царя не можем видеть, поэтому мы посылаем донесение к царю:
4:12 γνωστὸν γνωστος known; what can be known ἔστω ειμι be τῷ ο the βασιλεῖ βασιλευς monarch; king ὅτι οτι since; that οἱ ο the Ιουδαῖοι ιουδαιος Judean ἀναβάντες αναβαινω step up; ascend ἀπὸ απο from; away σοῦ σου of you; your ἐφ᾿ επι in; on ἡμᾶς ημας us ἤλθοσαν ερχομαι come; go εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem τὴν ο the πόλιν πολις city τὴν ο the ἀποστάτιν αποστατις and; even πονηρὰν πονηρος harmful; malignant οἰκοδομοῦσιν οικοδομεω build καὶ και and; even τὰ ο the τείχη τειχος wall αὐτῆς αυτος he; him κατηρτισμένοι καταρτιζω repair; outfit εἰσίν ειμι be καὶ και and; even θεμελίους θεμελιος foundation αὐτῆς αυτος he; him ἀνύψωσαν ανυψοω raise up; exalt
4:12 יְדִ֨יעַ֙ yᵊḏˈîₐʕ ידע know לֶהֱוֵ֣א lehᵉwˈē הוה be לְ lᵊ לְ to מַלְכָּ֔א malkˈā מֶלֶךְ king דִּ֣י dˈî דִּי [relative] יְהוּדָיֵ֗א yᵊhûḏāyˈē יְהוּדָי Jew דִּ֤י dˈî דִּי [relative] סְלִ֨קוּ֙ sᵊlˈiqû סלק go up מִן־ min- מִן from לְוָתָ֔ךְ lᵊwāṯˈāḵ לְוָת with עֲלֶ֥ינָא ʕᵃlˌeʸnā עַל upon אֲתֹ֖ו ʔᵃṯˌô אתה come לִ li לְ to ירוּשְׁלֶ֑ם yrûšᵊlˈem יְרוּשְׁלֶם Jerusalem קִרְיְתָ֨א qiryᵊṯˌā קִרְיָה city מָֽרָדְתָּ֤א mˈāroḏtˈā מָרָד rebellious וּו *û וְ and בִֽישְׁתָּא֙באישׁתא *vˈîšᵊttā בִּאישׁ bad בָּנַ֔יִן bānˈayin בנה build וְו *wᵊ וְ and שׁוּרַיָּ֣אשׁורי *šûrayyˈā שׁוּר wall שַׁכְלִ֔ילוּאשׁכללו *šaḵlˈîlû כלל finish וְ wᵊ וְ and אֻשַּׁיָּ֖א ʔuššayyˌā אֹשׁ foundation יַחִֽיטוּ׃ yaḥˈîṭû יחט dig
4:12. notum sit regi quia Iudaei qui ascenderunt a te ad nos venerunt in Hierusalem civitatem rebellem et pessimam quam aedificant extruentes muros eius et parietes conponentesBe it known to the king, that the Jews, who came up from thee to us, are come to Jerusalem a rebellious and wicked city, which they are building, setting up the ramparts thereof and repairing the walls.
12. Be it known unto the king, that the Jews which came up from thee are come to us unto Jerusalem; they are building the rebellious and the bad city, and have finished the walls, and repaired the foundations.
4:12. Let it be known to the king, that the Jews, who ascended from you to us, have arrived in Jerusalem, a rebellious and most wicked city, which they are building, constructing its ramparts and repairing the walls.
4:12. Be it known unto the king, that the Jews which came up from thee to us are come unto Jerusalem, building the rebellious and the bad city, and have set up the walls [thereof], and joined the foundations.
Now because we have maintenance from [the king's] palace, and it was not meet for us to see the king' s dishonour, therefore have we sent and certified the king:

4:14 Так как мы едим соль от дворца царского, и ущерб для царя не можем видеть, поэтому мы посылаем донесение к царю:
4:12
γνωστὸν γνωστος known; what can be known
ἔστω ειμι be
τῷ ο the
βασιλεῖ βασιλευς monarch; king
ὅτι οτι since; that
οἱ ο the
Ιουδαῖοι ιουδαιος Judean
ἀναβάντες αναβαινω step up; ascend
ἀπὸ απο from; away
σοῦ σου of you; your
ἐφ᾿ επι in; on
ἡμᾶς ημας us
ἤλθοσαν ερχομαι come; go
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
τὴν ο the
πόλιν πολις city
τὴν ο the
ἀποστάτιν αποστατις and; even
πονηρὰν πονηρος harmful; malignant
οἰκοδομοῦσιν οικοδομεω build
καὶ και and; even
τὰ ο the
τείχη τειχος wall
αὐτῆς αυτος he; him
κατηρτισμένοι καταρτιζω repair; outfit
εἰσίν ειμι be
καὶ και and; even
θεμελίους θεμελιος foundation
αὐτῆς αυτος he; him
ἀνύψωσαν ανυψοω raise up; exalt
4:12
יְדִ֨יעַ֙ yᵊḏˈîₐʕ ידע know
לֶהֱוֵ֣א lehᵉwˈē הוה be
לְ lᵊ לְ to
מַלְכָּ֔א malkˈā מֶלֶךְ king
דִּ֣י dˈî דִּי [relative]
יְהוּדָיֵ֗א yᵊhûḏāyˈē יְהוּדָי Jew
דִּ֤י dˈî דִּי [relative]
סְלִ֨קוּ֙ sᵊlˈiqû סלק go up
מִן־ min- מִן from
לְוָתָ֔ךְ lᵊwāṯˈāḵ לְוָת with
עֲלֶ֥ינָא ʕᵃlˌeʸnā עַל upon
אֲתֹ֖ו ʔᵃṯˌô אתה come
לִ li לְ to
ירוּשְׁלֶ֑ם yrûšᵊlˈem יְרוּשְׁלֶם Jerusalem
קִרְיְתָ֨א qiryᵊṯˌā קִרְיָה city
מָֽרָדְתָּ֤א mˈāroḏtˈā מָרָד rebellious
וּו
וְ and
בִֽישְׁתָּא֙באישׁתא
*vˈîšᵊttā בִּאישׁ bad
בָּנַ֔יִן bānˈayin בנה build
וְו
*wᵊ וְ and
שׁוּרַיָּ֣אשׁורי
*šûrayyˈā שׁוּר wall
שַׁכְלִ֔ילוּאשׁכללו
*šaḵlˈîlû כלל finish
וְ wᵊ וְ and
אֻשַּׁיָּ֖א ʔuššayyˌā אֹשׁ foundation
יַחִֽיטוּ׃ yaḥˈîṭû יחט dig
4:12. notum sit regi quia Iudaei qui ascenderunt a te ad nos venerunt in Hierusalem civitatem rebellem et pessimam quam aedificant extruentes muros eius et parietes conponentes
Be it known to the king, that the Jews, who came up from thee to us, are come to Jerusalem a rebellious and wicked city, which they are building, setting up the ramparts thereof and repairing the walls.
4:12. Let it be known to the king, that the Jews, who ascended from you to us, have arrived in Jerusalem, a rebellious and most wicked city, which they are building, constructing its ramparts and repairing the walls.
4:12. Be it known unto the king, that the Jews which came up from thee to us are come unto Jerusalem, building the rebellious and the bad city, and have set up the walls [thereof], and joined the foundations.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-13: Желая возбудить подозрение царя против предприятия иудеев, самаряне выставляют на вид, что Иерусалим — город "мятежный и негодный" (12: ст.) и что с восстановлением стен иудеи ни подати, ни пошлины, ни налога не будут давать, причиняя этим ущерб царской казне.
Albert Barnes: Notes on the Bible - 1834
4:14: We have maintenance - See the margin. The phrase "to eat a man's salt" is common in the East to this day; and is applied not only to those who receive salaries, but to all who obtain their subsistence by means of another. The Persian satraps had no salaries, but taxed their provinces for the support of themselves and their courts.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:14: have maintenance: etc. Chal, are salted with the salt of the palace, Salt is reckoned among the principal necessaries of life (Ecclus. 39:26 or verse 31); hence, by a very natural figure, salt is used for food or maintenance in general. I am well informed, says Mr. Parkhurst, that it is a common expression of the natives in the East Indies, "I eat such a one's salt," meaning, I am fed by him. Salt was also, as it still is, among eastern nations, a symbol of friendship and hospitality; and hence, to eat a man's salt, is to be bound to him by the ties of friendship.
and it was: Eze 33:31; Joh 12:5, Joh 12:6, Joh 19:12-15
John Gill
4:12 Be it known unto the king,.... The intent of this letter was, that it might be known to the king what follows:
that the Jews which came up from thee to us are come unto Jerusalem; this they observe partly out of contempt of the Jews, having been lately captive in Babylon, and partly to insinuate what ingratitude they were guilty of; that having got their liberty, and come to Jerusalem, they made use of it to the king's detriment:
building the rebellious and the bad city; as they suggest it had been to kings, even his predecessors, in former times, Ezra 4:15
and have set up the walls thereof, and joined the foundations; which was a falsehood; for the most they had done was setting up the walls of their houses in Jerusalem, and laying the foundation of the temple; as for the walls of the city, they had not as yet done anything unto them.
John Wesley
4:12 Be it known, &c. - This is a mere fiction, which being confidently affirmed, they thought would easily find belief with a king whose heart and ears they possessed by their hired counsellors.
Robert Jamieson, A. R. Fausset and David Brown
4:12 the Jews which came up from thee to us--The name "Jews" was generally used after the return from the captivity, because the returning exiles belonged chiefly to the tribes of Judah and Benjamin. Although the edict of Cyrus permitted all who chose to return, a permission of which some of the Israelites availed themselves, the great body who went to settle in Judea were the men of Judah.
4:154:15: զի տեսցե՛ս եւ արասցես, եւ գտցես ՚ի գիրս յիշատակարանաց հարցն քոց, եւ գիտացեալ եթէ քաղաքս այս ապստամբողաց է. եւ յամենայն ժամ ընդդէ՛մ կացին թագաւորաց, եւ ապաստա՛ն են ամենայն փախստէից յամենայն ժամանակս յաւիտենից. եւ վասն այսորիկ քաղաքս այս իսկ աւերեցաւ։
15 որպէսզի դու քննես, փնտռես ու գտնես քո հայրերի դիւանների մատեաններում, որ իմանաս, թէ դա ապստամբների քաղաք է, թէ ամէն ժամանակ նա ոտքի է ելել թագաւորների դէմ եւ հին ժամանակներից ի վեր միշտ եղել է փախստականների ապաստան եւ հէնց դրա համար էլ աւերուել է այդ քաղաքը:
15 Որպէս զի քու հայրերուդ յիշատակներու գրքին մէջ փնտռես, գտնես ու իմանաս որ այն քաղաքը ապստամբ եւ թագաւորներուն եւ գաւառներուն վնասակար քաղաք մը եղած է եւ թէ հին ատենը անոր մէջ դաւաճանութիւն եղած է ու անոր համար այս քաղաքը կործանուեր է։
զի տեսցես եւ արասցես եւ գտցես ի գիրս յիշատակարանաց հարցն քոց. եւ գիտացեալ եթէ քաղաքս այս ապստամբողաց է, եւ յամենայն ժամ ընդդէմ կացին թագաւորաց, եւ ապաստան են ամենայն փախստէից յամենայն ժամանակս յաւիտենից, եւ վասն այսորիկ քաղաքս այս իսկ աւերեցաւ:

4:15: զի տեսցե՛ս եւ արասցես, եւ գտցես ՚ի գիրս յիշատակարանաց հարցն քոց, եւ գիտացեալ եթէ քաղաքս այս ապստամբողաց է. եւ յամենայն ժամ ընդդէ՛մ կացին թագաւորաց, եւ ապաստա՛ն են ամենայն փախստէից յամենայն ժամանակս յաւիտենից. եւ վասն այսորիկ քաղաքս այս իսկ աւերեցաւ։
15 որպէսզի դու քննես, փնտռես ու գտնես քո հայրերի դիւանների մատեաններում, որ իմանաս, թէ դա ապստամբների քաղաք է, թէ ամէն ժամանակ նա ոտքի է ելել թագաւորների դէմ եւ հին ժամանակներից ի վեր միշտ եղել է փախստականների ապաստան եւ հէնց դրա համար էլ աւերուել է այդ քաղաքը:
15 Որպէս զի քու հայրերուդ յիշատակներու գրքին մէջ փնտռես, գտնես ու իմանաս որ այն քաղաքը ապստամբ եւ թագաւորներուն եւ գաւառներուն վնասակար քաղաք մը եղած է եւ թէ հին ատենը անոր մէջ դաւաճանութիւն եղած է ու անոր համար այս քաղաքը կործանուեր է։
zohrab-1805▾ eastern-1994▾ western am▾
4:154:15 пусть поищут в памятной книге отцов твоих, и найдешь в книге памятной, и узнаешь, что город сей город мятежный и вредный для царей и областей, и {что} отпадения бывали в нем издавна, за что город сей и опустошен.
4:13 νῦν νυν now; present οὖν ουν then γνωστὸν γνωστος known; what can be known ἔστω ειμι be τῷ ο the βασιλεῖ βασιλευς monarch; king ὅτι οτι since; that ἐὰν εαν and if; unless ἡ ο the πόλις πολις city ἐκείνη εκεινος that ἀνοικοδομηθῇ ανοικοδομεω rebuild καὶ και and; even τὰ ο the τείχη τειχος wall αὐτῆς αυτος he; him καταρτισθῶσιν καταρτιζω repair; outfit φόροι φορος.1 income tax οὐκ ου not ἔσονταί ειμι be σοι σοι you οὐδὲ ουδε not even; neither δώσουσιν διδωμι give; deposit καὶ και and; even τοῦτο ουτος this; he βασιλεῖς βασιλευς monarch; king κακοποιεῖ κακοποιεω do bad
4:13 כְּעַ֗ן kᵊʕˈan כְּעַן now יְדִ֨יעַ֙ yᵊḏˈîₐʕ ידע know לֶהֱוֵ֣א lehᵉwˈē הוה be לְ lᵊ לְ to מַלְכָּ֔א malkˈā מֶלֶךְ king דִּ֠י dˌî דִּי [relative] הֵ֣ן hˈēn הֵן if קִרְיְתָ֥א qiryᵊṯˌā קִרְיָה city דָךְ֙ ḏāḵ דָּךְ that תִּתְבְּנֵ֔א tiṯbᵊnˈē בנה build וְ wᵊ וְ and שׁוּרַיָּ֖ה šûrayyˌā שׁוּר wall יִֽשְׁתַּכְלְל֑וּן yˈištaḵlᵊlˈûn כלל finish מִנְדָּֽה־ mindˈā- מִדָּה tax בְלֹ֤ו vᵊlˈô בְּלֹו tribute וַ wa וְ and הֲלָךְ֙ hᵃlāḵ הֲלָךְ tax לָ֣א lˈā לָא not יִנְתְּנ֔וּן yintᵊnˈûn נתן give וְ wᵊ וְ and אַפְּתֹ֥ם ʔappᵊṯˌōm אַפְּתֹם [uncertain] מַלְכִ֖ים malᵊḵˌîm מֶלֶךְ king תְּהַנְזִֽק׃ tᵊhanzˈiq נזק suffer
4:13. nunc igitur notum sit regi quia si civitas illa aedificata fuerit et muri eius instaurati tributum et vectigal et annuos reditus non dabunt et usque ad reges haec noxa pervenietAnd now be it known to the king, that if this city be built up, and the walls thereof repaired, they will not pay tribute nor toll, nor yearly revenues, and this loss will fall upon the kings.
13. Be it known now unto the king, that, if this city be builded, and the walls finished, they will not pay tribute, custom, or toll, and in the end it will endamage the kings.
4:13. And now let be it known to the king, that if this city will have been built up, and its walls repaired, they will not pay tribute, nor tax, nor yearly revenues, and this loss will affect even the kings.
4:13. Be it known now unto the king, that, if this city be builded, and the walls set up [again, then] will they not pay toll, tribute, and custom, and [so] thou shalt endamage the revenue of the kings.
That search may be made in the book of the records of thy fathers: so shalt thou find in the book of the records, and know that this city [is] a rebellious city, and hurtful unto kings and provinces, and that they have moved sedition within the same of old time: for which cause was this city destroyed:

4:15 пусть поищут в памятной книге отцов твоих, и найдешь в книге памятной, и узнаешь, что город сей город мятежный и вредный для царей и областей, и {что} отпадения бывали в нем издавна, за что город сей и опустошен.
4:13
νῦν νυν now; present
οὖν ουν then
γνωστὸν γνωστος known; what can be known
ἔστω ειμι be
τῷ ο the
βασιλεῖ βασιλευς monarch; king
ὅτι οτι since; that
ἐὰν εαν and if; unless
ο the
πόλις πολις city
ἐκείνη εκεινος that
ἀνοικοδομηθῇ ανοικοδομεω rebuild
καὶ και and; even
τὰ ο the
τείχη τειχος wall
αὐτῆς αυτος he; him
καταρτισθῶσιν καταρτιζω repair; outfit
φόροι φορος.1 income tax
οὐκ ου not
ἔσονταί ειμι be
σοι σοι you
οὐδὲ ουδε not even; neither
δώσουσιν διδωμι give; deposit
καὶ και and; even
τοῦτο ουτος this; he
βασιλεῖς βασιλευς monarch; king
κακοποιεῖ κακοποιεω do bad
4:13
כְּעַ֗ן kᵊʕˈan כְּעַן now
יְדִ֨יעַ֙ yᵊḏˈîₐʕ ידע know
לֶהֱוֵ֣א lehᵉwˈē הוה be
לְ lᵊ לְ to
מַלְכָּ֔א malkˈā מֶלֶךְ king
דִּ֠י dˌî דִּי [relative]
הֵ֣ן hˈēn הֵן if
קִרְיְתָ֥א qiryᵊṯˌā קִרְיָה city
דָךְ֙ ḏāḵ דָּךְ that
תִּתְבְּנֵ֔א tiṯbᵊnˈē בנה build
וְ wᵊ וְ and
שׁוּרַיָּ֖ה šûrayyˌā שׁוּר wall
יִֽשְׁתַּכְלְל֑וּן yˈištaḵlᵊlˈûn כלל finish
מִנְדָּֽה־ mindˈā- מִדָּה tax
בְלֹ֤ו vᵊlˈô בְּלֹו tribute
וַ wa וְ and
הֲלָךְ֙ hᵃlāḵ הֲלָךְ tax
לָ֣א lˈā לָא not
יִנְתְּנ֔וּן yintᵊnˈûn נתן give
וְ wᵊ וְ and
אַפְּתֹ֥ם ʔappᵊṯˌōm אַפְּתֹם [uncertain]
מַלְכִ֖ים malᵊḵˌîm מֶלֶךְ king
תְּהַנְזִֽק׃ tᵊhanzˈiq נזק suffer
4:13. nunc igitur notum sit regi quia si civitas illa aedificata fuerit et muri eius instaurati tributum et vectigal et annuos reditus non dabunt et usque ad reges haec noxa perveniet
And now be it known to the king, that if this city be built up, and the walls thereof repaired, they will not pay tribute nor toll, nor yearly revenues, and this loss will fall upon the kings.
4:13. And now let be it known to the king, that if this city will have been built up, and its walls repaired, they will not pay tribute, nor tax, nor yearly revenues, and this loss will affect even the kings.
4:13. Be it known now unto the king, that, if this city be builded, and the walls set up [again, then] will they not pay toll, tribute, and custom, and [so] thou shalt endamage the revenue of the kings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:13: Toll, tribute, and custom - The first term is supposed to imply the capitation tax; the second, an excise on commodities and merchandise; the third, a sort of land tax. Others suppose the first means a property tax; the second, a poll tax; and the third, what was paid on imports and exports. In a word, if you permit these people to rebuild and fortify their city, they will soon set you at naught, and pay you no kind of tribute.
Albert Barnes: Notes on the Bible - 1834
4:15: The book of the records - Compare Est 2:23; Est 6:1; Est 10:2. The existence of such a "book" at the Persian court is attested also by Ctesias.
Of thy fathers - i. e., thy predecessors ripen the throne, Cambyses, Cyrus, etc. If Artaxerxes was the Pseudo-Smerdis (Ezr 4:7 note), these persons were not really his "fathers" or ancestors; but the writers of the letter could not venture to call the king an impostor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:15: made: within the same, Chal, in the midst thereof
this city: Ezr 4:12; Neh 2:19, Neh 6:6; Est 3:5-8; Dan 6:4-13; Act 17:6, Act 17:7
moved: Chal
for which: Kg2 24:20, Kg2 25:1, Kg2 25:4; jer 52:3-34
Geneva 1599
4:13 Be it known now unto the king, that, if this city be builded, and the walls set up [again, then] will they not pay toll, tribute, and (k) custom, and [so] thou shalt endamage the revenue of the kings.
(k) Meaning, the gifts that are wont to be given to kings when they pass by any country.
John Gill
4:13 Be it known now unto the king,.... And let it be seriously and thoroughly considered by him and his counsellors:
that if this city be builded, and its walls set up again, then will they not pay toll, tribute, and custom; being able to defend themselves against the king's forces, sent to reduce them to their obedience; these three words take in all sorts of taxes and levies on persons, goods, and merchandise:
and so thou shall endamage the revenue of the kings; not only his own, but his successors':
this they thought would be a very striking and powerful argument with him.
Robert Jamieson, A. R. Fausset and David Brown
4:13 toll, tribute, and custom--The first was a poll tax; the second was a property tax; the third the excise dues on articles of trade and merchandise. Their letter, and the edict that followed, commanding an immediate cessation of the work at the city walls, form the exclusive subject of narrative at Ezra 4:7-23. And now from this digression [the historian] returns at Ezra 4:24 to resume the thread of his narrative concerning the building of the temple.
4:164:16: Արդ տուաք մեք քեզ գիտել թագաւոր, եթէ քաղաքս այս շինեսցի՝ եւ պարիսպք սորա կանգնեսցին՝ չէ՛ քեզ խաղաղութիւն։
16 Ահա թէ ինչու մենք քեզ, ո՛վ թագաւոր, յայտնեցինք այդ մասին, որ եթէ այս քաղաքը վերաշինուի եւ նրա պարիսպները կանգնեցուեն, ապա այլեւս խաղաղութիւն չի լինի քեզ համար»:
16 Մենք թագաւորիդ կ’իմացնենք, որ եթէ այս քաղաքը շինուի ու անոր պարիսպները նորոգուին, այն պատճառով Գետին ասդիի կողմը բաժին պիտի չունենաս»։
Արդ տուաք մեք քեզ գիտել, թագաւոր, եթէ քաղաքս այս շինեսցի եւ պարիսպք սորա կանգնեսցին` չէ քեզ խաղաղութիւն:

4:16: Արդ տուաք մեք քեզ գիտել թագաւոր, եթէ քաղաքս այս շինեսցի՝ եւ պարիսպք սորա կանգնեսցին՝ չէ՛ քեզ խաղաղութիւն։
16 Ահա թէ ինչու մենք քեզ, ո՛վ թագաւոր, յայտնեցինք այդ մասին, որ եթէ այս քաղաքը վերաշինուի եւ նրա պարիսպները կանգնեցուեն, ապա այլեւս խաղաղութիւն չի լինի քեզ համար»:
16 Մենք թագաւորիդ կ’իմացնենք, որ եթէ այս քաղաքը շինուի ու անոր պարիսպները նորոգուին, այն պատճառով Գետին ասդիի կողմը բաժին պիտի չունենաս»։
zohrab-1805▾ eastern-1994▾ western am▾
4:164:16 Посему мы уведомляем царя, что если город сей будет достроен и стены его доделаны, то после этого не будет у тебя владения за рекою.
4:14 καὶ και and; even ἀσχημοσύνην ασχημοσυνη indecency βασιλέως βασιλευς monarch; king οὐκ ου not ἔξεστιν εξεστι it is permissible ἡμῖν ημιν us ἰδεῖν οραω view; see διὰ δια through; because of τοῦτο ουτος this; he ἐπέμψαμεν πεμπω dispatch; send καὶ και and; even ἐγνωρίσαμεν γνωριζω make known; point out τῷ ο the βασιλεῖ βασιλευς monarch; king
4:14 כְּעַ֗ן kᵊʕˈan כְּעַן now כָּ kā כְּ like ל־ l- לְ to קֳבֵל֙ qᵒvˌēl קֳבֵל opposite דִּֽי־ dˈî- דִּי [relative] מְלַ֤ח mᵊlˈaḥ מְלַח salt הֵֽיכְלָא֙ hˈêḵᵊlā הֵיכַל palace מְלַ֔חְנָא mᵊlˈaḥnā מלח eat salt וְ wᵊ וְ and עַרְוַ֣ת ʕarwˈaṯ עַרְוָה nakedness מַלְכָּ֔א malkˈā מֶלֶךְ king לָ֥א lˌā לָא not אֲֽרִ֥יךְ ʔˈᵃrˌîḵ אֲרִיךְ fitting לַ֖נָא lˌanā לְ to לְ lᵊ לְ to מֶֽחֱזֵ֑א mˈeḥᵉzˈē חזה see עַ֨ל־ ʕˌal- עַל upon דְּנָ֔ה dᵊnˈā דְּנָה this שְׁלַ֖חְנָא šᵊlˌaḥnā שׁלח send וְ wᵊ וְ and הֹודַ֥עְנָא hôḏˌaʕnā ידע know לְ lᵊ לְ to מַלְכָּֽא׃ malkˈā מֶלֶךְ king
4:14. nos ergo memores salis quod in palatio comedimus et quia laesiones regis videre nefas ducimus idcirco misimus et nuntiavimus regiBut we remembering the salt that we have eaten in the palace, and because we count it a crime to see the king wronged, have therefore sent and certified the king,
14. Now because we eat the salt of the palace, and it is not meet for us to see the king’s dishonour, therefore have we sent and certified the king;
4:14. But, remembering the salt that we have eaten in the palace, and because we are led to believe that it a crime to see the king harmed, we have therefore sent and reported to the king,
4:14. Now because we have maintenance from [the king’s] palace, and it was not meet for us to see the king’s dishonour, therefore have we sent and certified the king;
We certify the king that, if this city be builded [again], and the walls thereof set up, by this means thou shalt have no portion on this side the river:

4:16 Посему мы уведомляем царя, что если город сей будет достроен и стены его доделаны, то после этого не будет у тебя владения за рекою.
4:14
καὶ και and; even
ἀσχημοσύνην ασχημοσυνη indecency
βασιλέως βασιλευς monarch; king
οὐκ ου not
ἔξεστιν εξεστι it is permissible
ἡμῖν ημιν us
ἰδεῖν οραω view; see
διὰ δια through; because of
τοῦτο ουτος this; he
ἐπέμψαμεν πεμπω dispatch; send
καὶ και and; even
ἐγνωρίσαμεν γνωριζω make known; point out
τῷ ο the
βασιλεῖ βασιλευς monarch; king
4:14
כְּעַ֗ן kᵊʕˈan כְּעַן now
כָּ כְּ like
ל־ l- לְ to
קֳבֵל֙ qᵒvˌēl קֳבֵל opposite
דִּֽי־ dˈî- דִּי [relative]
מְלַ֤ח mᵊlˈaḥ מְלַח salt
הֵֽיכְלָא֙ hˈêḵᵊlā הֵיכַל palace
מְלַ֔חְנָא mᵊlˈaḥnā מלח eat salt
וְ wᵊ וְ and
עַרְוַ֣ת ʕarwˈaṯ עַרְוָה nakedness
מַלְכָּ֔א malkˈā מֶלֶךְ king
לָ֥א lˌā לָא not
אֲֽרִ֥יךְ ʔˈᵃrˌîḵ אֲרִיךְ fitting
לַ֖נָא lˌanā לְ to
לְ lᵊ לְ to
מֶֽחֱזֵ֑א mˈeḥᵉzˈē חזה see
עַ֨ל־ ʕˌal- עַל upon
דְּנָ֔ה dᵊnˈā דְּנָה this
שְׁלַ֖חְנָא šᵊlˌaḥnā שׁלח send
וְ wᵊ וְ and
הֹודַ֥עְנָא hôḏˌaʕnā ידע know
לְ lᵊ לְ to
מַלְכָּֽא׃ malkˈā מֶלֶךְ king
4:14. nos ergo memores salis quod in palatio comedimus et quia laesiones regis videre nefas ducimus idcirco misimus et nuntiavimus regi
But we remembering the salt that we have eaten in the palace, and because we count it a crime to see the king wronged, have therefore sent and certified the king,
4:14. But, remembering the salt that we have eaten in the palace, and because we are led to believe that it a crime to see the king harmed, we have therefore sent and reported to the king,
4:14. Now because we have maintenance from [the king’s] palace, and it was not meet for us to see the king’s dishonour, therefore have we sent and certified the king;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Так как мы едим соль от дворца царского. Выражение есть соль по употреблению его в сирском и персидском языках, означает, во-первых, быть гостем другого, во-вторых, находиться в услужении у него. В ст. 14: рассматриваемое выражение имеет последний смысл — Таким образом, свою клевету самаряне прикрывают долгом царской службы.
Adam Clarke: Commentary on the Bible - 1831
4:14: Now because we have maintenance from the king's palace - More literally: Now because at all times we are salted with the salt of the palace; i.e., We live on the king's bounty, and must be faithful to our benefactor. Salt was used as the emblem of an incorruptible covenant; and those who ate bread and salt together were considered as having entered into a very solemn covenant. These hypocrites intimated that they felt their conscience bound by the league between them and the king; and therefore could not conscientiously see any thing going on that was likely to turn to the king's damage. They were probably also persons in the pay of the Persian king.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:16: thou shalt have: Ezr 4:20; Sa2 8:3; Kg1 4:24
John Gill
4:14 Now because we have maintenance from the king's palace,.... Have posts under the king, to which salaries were annexed, by which they were supported, and which they had from the king's exchequer; or "salt" (o), as in the original, some places of honour and trust formerly being paid in salt; hence, as Pliny (p) observes, such honours and rewards were called "salaries":
and it was not meet for us to see the king's dishonour; to see any thing done injurious to his crown and dignity, to his honour and revenues, when we are supported by him; this would be ungrateful as well as unjust:
therefore have we sent and certified the king; of the truth of what is before related; and, for the further confirmation of it, refer him to the ancient records of the kingdom, as follows.
(o) "salem vel sale", Montanus, Vatablus, Michaelis. (p) Nat. Hist. l. 31. c. 7.
Robert Jamieson, A. R. Fausset and David Brown
4:14 we have maintenance from the king's palace--literally, "we are salted with the salt of the palace." "Eating a prince's salt" is an Oriental phrase, equivalent to "receiving maintenance from him."
4:174:17: Եւ առաքեաց թագաւորն առ Հռեում Բաաղտեմա՝ եւ Կամսայի գրչի, եւ այլ ծառայակցաց նոցա որք բնակեալ էին ՚ի Սամարիա, եւ մնացորդացն յայն կողմն Գետոյն, եւ ասէ. Խաղաղութիւն ընդ ձեզ[4975]. [4975] Ոսկան ՚ի լուս՛՛. Եւ Սամսայի գրչի, եւ այլ։
17 Թագաւորը պատասխան ուղարկեց Ռէում Բաալտիմին, Սամսա գրագրին եւ նրանց միւս ծառայակից ընկերներին, որոնք բնակւում էին Սամարիայում, նաեւ մնացած բոլորին, որ Գետի այն կողմում էին.
17 Իսկ թագաւորը Հռէում հրամանատարին եւ Սամսայ դպիրին ու Սամարիայի մէջ բնակող անոնց մնացած ընկերներուն ու Գետին անդիի կողմը եղող մնացածներուն հրովարտակ ղրկեց այս խօսքերով.
Եւ առաքեաց թագաւորն առ Հռէում Բաաղտեմա եւ Սամսայի գրչի. եւ այլ ծառայակցաց նոցա որք բնակեալ էին ի Սամարիա, եւ մնացորդացն յայն կողմն Գետոյն, եւ ասէ:

4:17: Եւ առաքեաց թագաւորն առ Հռեում Բաաղտեմա՝ եւ Կամսայի գրչի, եւ այլ ծառայակցաց նոցա որք բնակեալ էին ՚ի Սամարիա, եւ մնացորդացն յայն կողմն Գետոյն, եւ ասէ. Խաղաղութիւն ընդ ձեզ[4975].
[4975] Ոսկան ՚ի լուս՛՛. Եւ Սամսայի գրչի, եւ այլ։
17 Թագաւորը պատասխան ուղարկեց Ռէում Բաալտիմին, Սամսա գրագրին եւ նրանց միւս ծառայակից ընկերներին, որոնք բնակւում էին Սամարիայում, նաեւ մնացած բոլորին, որ Գետի այն կողմում էին.
17 Իսկ թագաւորը Հռէում հրամանատարին եւ Սամսայ դպիրին ու Սամարիայի մէջ բնակող անոնց մնացած ընկերներուն ու Գետին անդիի կողմը եղող մնացածներուն հրովարտակ ղրկեց այս խօսքերով.
zohrab-1805▾ eastern-1994▾ western am▾
4:174:17 Царь послал ответ Рехуму советнику и Шимшаю писцу и прочим товарищам их, которые живут в Самарии и {в} прочих {городах} заречных: Мирdots и прочее.
4:15 ἵνα ινα so; that ἐπισκέψηται επισκεπτομαι visit; inspect ἐν εν in βιβλίῳ βιβλιον scroll ὑπομνηματισμοῦ υπομνηματισμος the πατέρων πατηρ father σου σου of you; your καὶ και and; even εὑρήσεις ευρισκω find καὶ και and; even γνώσῃ γινωσκω know ὅτι οτι since; that ἡ ο the πόλις πολις city ἐκείνη εκεινος that πόλις πολις city ἀποστάτις αποστατις and; even κακοποιοῦσα κακοποιεω do bad βασιλεῖς βασιλευς monarch; king καὶ και and; even χώρας χωρα territory; estate καὶ και and; even φυγάδια φυγαδιον subject ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him ἀπὸ απο from; away χρόνων χρονος time; while αἰῶνος αιων age; -ever διὰ δια through; because of ταῦτα ουτος this; he ἡ ο the πόλις πολις city αὕτη ουτος this; he ἠρημώθη ερημοω desolate; desert
4:15 דִּ֡י dˈî דִּי [relative] יְבַקַּר֩ yᵊvaqqˌar בקר search בִּֽ bˈi בְּ in סְפַר־ sᵊfar- סְפַר book דָּכְרָ֨נַיָּ֜א doḵrˌānayyˈā דָּכְרָן memorandum דִּ֣י dˈî דִּי [relative] אֲבָהָתָ֗ךְ ʔᵃvāhāṯˈāḵ אַב father וּ֠ û וְ and תְהַשְׁכַּח ṯᵊhaškˌaḥ שׁכח find בִּ bi בְּ in סְפַ֣ר sᵊfˈar סְפַר book דָּכְרָנַיָּא֮ doḵrānayyā דָּכְרָן memorandum וְ wᵊ וְ and תִנְדַּע֒ ṯindˌaʕ ידע know דִּי֩ dˌî דִּי [relative] קִרְיְתָ֨א qiryᵊṯˌā קִרְיָה city דָ֜ךְ ḏˈāḵ דָּךְ that קִרְיָ֣א qiryˈā קִרְיָה city מָֽרָדָ֗א mˈārāḏˈā מָרָד rebellious וּֽ ˈû וְ and מְהַנְזְקַ֤ת mᵊhanzᵊqˈaṯ נזק suffer מַלְכִין֙ malᵊḵîn מֶלֶךְ king וּ û וְ and מְדִנָ֔ן mᵊḏinˈān מְדִינָה province וְ wᵊ וְ and אֶשְׁתַּדּוּר֙ ʔeštaddûr אֶשְׁתַּדּוּר revolt עָבְדִ֣ין ʕāvᵊḏˈîn עבד do בְּ bᵊ בְּ in גַוַּ֔הּ ḡawwˈah גֹּוא interior מִן־ min- מִן from יֹומָ֖ת yômˌāṯ יֹום day עָלְמָ֑א ʕolmˈā עָלַם eternity עַ֨ל־ ʕˌal- עַל upon דְּנָ֔ה dᵊnˈā דְּנָה this קִרְיְתָ֥א qiryᵊṯˌā קִרְיָה city דָ֖ךְ ḏˌāḵ דָּךְ that הָֽחָרְבַֽת׃ hˈāḥārᵊvˈaṯ חרב destroy
4:15. ut recenseas in libris historiarum patrum tuorum et invenies scriptum in commentariis et scies quoniam urbs illa urbs rebellis est et nocens regibus et provinciis et bella concitant in ea ex diebus antiquis quam ob rem et civitas ipsa destructa estThat search may be made in the books of the histories of thy fathers, and thou shalt find written in the records: and shalt know that this city is a rebellious city, and hurtful to the kings and provinces, and that wars were raised therein of old time: for which cause also the city was destroyed.
15. that search may be made in the book of the records of thy fathers: so shalt thou find in the book of the records, and know that this city is a rebellious city, and hurtful unto kings and provinces, and that they have moved sedition within the same of old time: for which cause was this city laid waste.
4:15. so that you may search in the books of the histories of your fathers, and you may find written in the records, and you may know that this city is a rebellious city, and that it is harmful to the kings and the provinces, and that wars were incited within it from the days of antiquity. For which reason also, the city itself was destroyed.
4:15. That search may be made in the book of the records of thy fathers: so shalt thou find in the book of the records, and know that this city [is] a rebellious city, and hurtful unto kings and provinces, and that they have moved sedition within the same of old time: for which cause was this city destroyed.
Then sent the king an answer unto Rehum the chancellor, and [to] Shimshai the scribe, and [to] the rest of their companions that dwell in Samaria, and [unto] the rest beyond the river, Peace, and at such a time:

4:17 Царь послал ответ Рехуму советнику и Шимшаю писцу и прочим товарищам их, которые живут в Самарии и {в} прочих {городах} заречных: Мирdots и прочее.
4:15
ἵνα ινα so; that
ἐπισκέψηται επισκεπτομαι visit; inspect
ἐν εν in
βιβλίῳ βιβλιον scroll
ὑπομνηματισμοῦ υπομνηματισμος the
πατέρων πατηρ father
σου σου of you; your
καὶ και and; even
εὑρήσεις ευρισκω find
καὶ και and; even
γνώσῃ γινωσκω know
ὅτι οτι since; that
ο the
πόλις πολις city
ἐκείνη εκεινος that
πόλις πολις city
ἀποστάτις αποστατις and; even
κακοποιοῦσα κακοποιεω do bad
βασιλεῖς βασιλευς monarch; king
καὶ και and; even
χώρας χωρα territory; estate
καὶ και and; even
φυγάδια φυγαδιον subject
ἐν εν in
μέσῳ μεσος in the midst; in the middle
αὐτῆς αυτος he; him
ἀπὸ απο from; away
χρόνων χρονος time; while
αἰῶνος αιων age; -ever
διὰ δια through; because of
ταῦτα ουτος this; he
ο the
πόλις πολις city
αὕτη ουτος this; he
ἠρημώθη ερημοω desolate; desert
4:15
דִּ֡י dˈî דִּי [relative]
יְבַקַּר֩ yᵊvaqqˌar בקר search
בִּֽ bˈi בְּ in
סְפַר־ sᵊfar- סְפַר book
דָּכְרָ֨נַיָּ֜א doḵrˌānayyˈā דָּכְרָן memorandum
דִּ֣י dˈî דִּי [relative]
אֲבָהָתָ֗ךְ ʔᵃvāhāṯˈāḵ אַב father
וּ֠ û וְ and
תְהַשְׁכַּח ṯᵊhaškˌaḥ שׁכח find
בִּ bi בְּ in
סְפַ֣ר sᵊfˈar סְפַר book
דָּכְרָנַיָּא֮ doḵrānayyā דָּכְרָן memorandum
וְ wᵊ וְ and
תִנְדַּע֒ ṯindˌaʕ ידע know
דִּי֩ dˌî דִּי [relative]
קִרְיְתָ֨א qiryᵊṯˌā קִרְיָה city
דָ֜ךְ ḏˈāḵ דָּךְ that
קִרְיָ֣א qiryˈā קִרְיָה city
מָֽרָדָ֗א mˈārāḏˈā מָרָד rebellious
וּֽ ˈû וְ and
מְהַנְזְקַ֤ת mᵊhanzᵊqˈaṯ נזק suffer
מַלְכִין֙ malᵊḵîn מֶלֶךְ king
וּ û וְ and
מְדִנָ֔ן mᵊḏinˈān מְדִינָה province
וְ wᵊ וְ and
אֶשְׁתַּדּוּר֙ ʔeštaddûr אֶשְׁתַּדּוּר revolt
עָבְדִ֣ין ʕāvᵊḏˈîn עבד do
בְּ bᵊ בְּ in
גַוַּ֔הּ ḡawwˈah גֹּוא interior
מִן־ min- מִן from
יֹומָ֖ת yômˌāṯ יֹום day
עָלְמָ֑א ʕolmˈā עָלַם eternity
עַ֨ל־ ʕˌal- עַל upon
דְּנָ֔ה dᵊnˈā דְּנָה this
קִרְיְתָ֥א qiryᵊṯˌā קִרְיָה city
דָ֖ךְ ḏˌāḵ דָּךְ that
הָֽחָרְבַֽת׃ hˈāḥārᵊvˈaṯ חרב destroy
4:15. ut recenseas in libris historiarum patrum tuorum et invenies scriptum in commentariis et scies quoniam urbs illa urbs rebellis est et nocens regibus et provinciis et bella concitant in ea ex diebus antiquis quam ob rem et civitas ipsa destructa est
That search may be made in the books of the histories of thy fathers, and thou shalt find written in the records: and shalt know that this city is a rebellious city, and hurtful to the kings and provinces, and that wars were raised therein of old time: for which cause also the city was destroyed.
4:15. so that you may search in the books of the histories of your fathers, and you may find written in the records, and you may know that this city is a rebellious city, and that it is harmful to the kings and the provinces, and that wars were incited within it from the days of antiquity. For which reason also, the city itself was destroyed.
4:15. That search may be made in the book of the records of thy fathers: so shalt thou find in the book of the records, and know that this city [is] a rebellious city, and hurtful unto kings and provinces, and that they have moved sedition within the same of old time: for which cause was this city destroyed.
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
15-16: Указывая на опыт прежней истории, самаряне поставляют на вид царю возможность потери, благодаря иудеям, всех владений к западу от Евфрата. В памятной книге отцов твоих. О существовании придворных летописей персидских царей упоминается еще в 1: Езд VI, 2; Есф VI, 1: и у Диодора Сицилийского (II,32). Отпадения бывали в нем издавна, за что город сей и опустошен. Очевидно, речь идет о времени, предшествовавшем персидскому владычеству, именно о времени Навуходоносора.
Adam Clarke: Commentary on the Bible - 1831
4:15: The book of the records of thy fathers - That is, the records of the Chaldeans, to whom the Persians succeeded.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:17: companions: Chal, societies, Ezr 4:7, Ezr 4:9
Peace: Ezr 5:7, Ezr 7:12; Luk 10:5; Act 23:26; Rom 1:7
at such a time: Ezr 4:10, Ezr 4:11
John Gill
4:15 That search may be made in the book of the records of thy fathers,.... That is, his predecessors in the Babylonian monarchy; though, as the Medes and Persians were included in that, and joined the Babylonians in their wars with others, and particularly with the Jews, the records of the Medes and Persians might also be applied to:
so shalt thou find in the book of the records, and know that this city is a rebellious city, and hurtful unto kings and provinces, and that they have moved sedition within the same of old time; against the king of Babylon, particularly in the times of Jehoiakim and Zedekiah:
for which cause was this city destroyed; as it was by Nebuchadnezzar; see 4Kings 24:1.
4:184:18: զհարկահանս զորս առաքեցէք առ իս, մտեալ առաջի իմ եւ տեղեկացուցեալ ինձ զամենայն.
18 «Ողջո՛յն ձեզ: Ձեր ուղարկած հարկահանները եկան ինձ մօտ եւ ինձ, իմ առաջ, տեղեկացրին ամէն բան:
18 «Ողջո՜յն, եւ այլն։ Մեզի ղրկած նամակնիդ իմ առջեւս յայտնապէս կարդացուեցաւ։
Խաղաղութիւն ընդ ձեզ. զհարկահանս զորս առաքեցէք առ իս, մտեալ առաջի իմ եւ տեղեկացուցեալ ինձ զամենայն:

4:18: զհարկահանս զորս առաքեցէք առ իս, մտեալ առաջի իմ եւ տեղեկացուցեալ ինձ զամենայն.
18 «Ողջո՛յն ձեզ: Ձեր ուղարկած հարկահանները եկան ինձ մօտ եւ ինձ, իմ առաջ, տեղեկացրին ամէն բան:
18 «Ողջո՜յն, եւ այլն։ Մեզի ղրկած նամակնիդ իմ առջեւս յայտնապէս կարդացուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:184:18 Письмо, которое вы прислали нам, внятно прочитано предо мною;
4:16 γνωρίζομεν γνωριζω make known; point out οὖν ουν then ἡμεῖς ημεις we τῷ ο the βασιλεῖ βασιλευς monarch; king ὅτι οτι since; that ἐὰν εαν and if; unless ἡ ο the πόλις πολις city ἐκείνη εκεινος that οἰκοδομηθῇ οικοδομεω build καὶ και and; even τὰ ο the τείχη τειχος wall αὐτῆς αυτος he; him καταρτισθῇ καταρτιζω repair; outfit οὐκ ου not ἔστιν ειμι be σοι σοι you εἰρήνη ειρηνη peace
4:16 מְהֹודְעִ֤ין mᵊhôḏᵊʕˈîn ידע know אֲנַ֨חְנָה֙ ʔᵃnˈaḥnā אֲנַחְנָא we לְ lᵊ לְ to מַלְכָּ֔א malkˈā מֶלֶךְ king דִּ֠י dˌî דִּי [relative] הֵ֣ן hˈēn הֵן if קִרְיְתָ֥א qiryᵊṯˌā קִרְיָה city דָךְ֙ ḏāḵ דָּךְ that תִּתְבְּנֵ֔א tiṯbᵊnˈē בנה build וְ wᵊ וְ and שׁוּרַיָּ֖ה šûrayyˌā שׁוּר wall יִֽשְׁתַּכְלְל֑וּן yˈištaḵlᵊlˈûn כלל finish לָ lo לְ to קֳבֵ֣ל qᵒvˈēl קֳבֵל opposite דְּנָ֔ה dᵊnˈā דְּנָה this חֲלָק֙ ḥᵃlˌāq חֲלָק share בַּ ba בְּ in עֲבַ֣ר ʕᵃvˈar עֲבַר opposite bank נַהֲרָ֔א nahᵃrˈā נְהַר river לָ֥א lˌā לָא not אִיתַ֖י ʔîṯˌay אִיתַי existence לָֽךְ׃ פ lˈāḵ . f לְ to
4:16. nuntiamus nos regi quoniam si civitas illa aedificata fuerit et muri ipsius instaurati possessionem trans Fluvium non habebisWe certify the king, that if this city be built, and the walls thereof repaired, thou shalt have no possession on this side of the river.
16. We certify the king that, if this city be builded, and the walls finished, by this means thou shalt have no portion beyond the river.
4:16. We report to the king that if this city will have been built, and its walls repaired, you will have no possession across the river.”
4:16. We certify the king that, if this city be builded [again], and the walls thereof set up, by this means thou shalt have no portion on this side the river.
The letter which ye sent unto us hath been plainly read before me:

4:18 Письмо, которое вы прислали нам, внятно прочитано предо мною;
4:16
γνωρίζομεν γνωριζω make known; point out
οὖν ουν then
ἡμεῖς ημεις we
τῷ ο the
βασιλεῖ βασιλευς monarch; king
ὅτι οτι since; that
ἐὰν εαν and if; unless
ο the
πόλις πολις city
ἐκείνη εκεινος that
οἰκοδομηθῇ οικοδομεω build
καὶ και and; even
τὰ ο the
τείχη τειχος wall
αὐτῆς αυτος he; him
καταρτισθῇ καταρτιζω repair; outfit
οὐκ ου not
ἔστιν ειμι be
σοι σοι you
εἰρήνη ειρηνη peace
4:16
מְהֹודְעִ֤ין mᵊhôḏᵊʕˈîn ידע know
אֲנַ֨חְנָה֙ ʔᵃnˈaḥnā אֲנַחְנָא we
לְ lᵊ לְ to
מַלְכָּ֔א malkˈā מֶלֶךְ king
דִּ֠י dˌî דִּי [relative]
הֵ֣ן hˈēn הֵן if
קִרְיְתָ֥א qiryᵊṯˌā קִרְיָה city
דָךְ֙ ḏāḵ דָּךְ that
תִּתְבְּנֵ֔א tiṯbᵊnˈē בנה build
וְ wᵊ וְ and
שׁוּרַיָּ֖ה šûrayyˌā שׁוּר wall
יִֽשְׁתַּכְלְל֑וּן yˈištaḵlᵊlˈûn כלל finish
לָ lo לְ to
קֳבֵ֣ל qᵒvˈēl קֳבֵל opposite
דְּנָ֔ה dᵊnˈā דְּנָה this
חֲלָק֙ ḥᵃlˌāq חֲלָק share
בַּ ba בְּ in
עֲבַ֣ר ʕᵃvˈar עֲבַר opposite bank
נַהֲרָ֔א nahᵃrˈā נְהַר river
לָ֥א lˌā לָא not
אִיתַ֖י ʔîṯˌay אִיתַי existence
לָֽךְ׃ פ lˈāḵ . f לְ to
4:16. nuntiamus nos regi quoniam si civitas illa aedificata fuerit et muri ipsius instaurati possessionem trans Fluvium non habebis
We certify the king, that if this city be built, and the walls thereof repaired, thou shalt have no possession on this side of the river.
4:16. We report to the king that if this city will have been built, and its walls repaired, you will have no possession across the river.”
4:16. We certify the king that, if this city be builded [again], and the walls thereof set up, by this means thou shalt have no portion on this side the river.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:18: Hath been ... read - It is doubtful if the Persian monarchs could ordinarily read. At any rate, it was their habit to have documents read to them (compare Est 6:1). This is still the ordinary practice in Eastern courts.
John Gill
4:16 We certify the king, that if this city be builded again, and the walls thereof set up,.... As it formerly was, and now attempted, as they suggest:
by this means thou shalt have no portion on this side the river; the river Euphrates; intimating that the Jews would not only shake off his yoke, and refuse to pay tribute themselves, but would seize on all his dominions on that side the river, and annex them to their own.
4:194:19: հասի՛ ՚ի վերայ, եւ գտի զի քաղաքդ այդ յաւիտեանս ժամանակաց ապստա՛մբ է, եւ ընդդէմ թագաւորաց լեա՛լ է.
19 Ես վերահասու եղայ, քննեցի ու գտայ, որ այդ քաղաքը հին ժամանակներից ի վեր եղել է ապստամբ եւ ոտքի է ելել թագաւորների դէմ,
19 Ես հրաման ըրի եւ փնտռեցին եւ գտան թէ այն քաղաքը հին ատենէն ի վեր թագաւորներու դէմ դրեր է ու անոր մէջ ապստամբութիւն ու դաւաճանութիւն եղեր է։
հասի ի վերայ եւ գտի զի քաղաքդ այդ յաւիտեանս ժամանակաց ապստամբ է, եւ ընդդէմ թագաւորաց լեալ է:

4:19: հասի՛ ՚ի վերայ, եւ գտի զի քաղաքդ այդ յաւիտեանս ժամանակաց ապստա՛մբ է, եւ ընդդէմ թագաւորաց լեա՛լ է.
19 Ես վերահասու եղայ, քննեցի ու գտայ, որ այդ քաղաքը հին ժամանակներից ի վեր եղել է ապստամբ եւ ոտքի է ելել թագաւորների դէմ,
19 Ես հրաման ըրի եւ փնտռեցին եւ գտան թէ այն քաղաքը հին ատենէն ի վեր թագաւորներու դէմ դրեր է ու անոր մէջ ապստամբութիւն ու դաւաճանութիւն եղեր է։
zohrab-1805▾ eastern-1994▾ western am▾
4:194:19 и от меня дано повеление, и разыскивали, и нашли, что город этот издавна восставал против царей, и производились в нем мятежи и волнения,
4:17 καὶ και and; even ἀπέστειλεν αποστελλω send off / away ὁ ο the βασιλεὺς βασιλευς monarch; king πρὸς προς to; toward Ραουμ ραουμ and; even Σαμσαι σαμσαι scholar καὶ και and; even τοὺς ο the καταλοίπους καταλοιπος left behind συνδούλους συνδουλος fellow subject αὐτῶν αυτος he; him τοὺς ο the οἰκοῦντας οικεω dwell ἐν εν in Σαμαρείᾳ σαμαρεια Samareia; Samaria καὶ και and; even τοὺς ο the καταλοίπους καταλοιπος left behind πέραν περαν on the other side τοῦ ο the ποταμοῦ ποταμος river εἰρήνην ειρηνη peace καί και and; even φησιν φημι express; claim
4:17 פִּתְגָמָ֞א piṯᵊḡāmˈā פִּתְגָם word שְׁלַ֣ח šᵊlˈaḥ שׁלח send מַלְכָּ֗א malkˈā מֶלֶךְ king עַל־ ʕal- עַל upon רְח֤וּם rᵊḥˈûm רְחוּם Rehum בְּעֵל־ bᵊʕēl- בְּעֵל master טְעֵם֙ ṭᵊʕˌēm טְעֵם sense וְ wᵊ וְ and שִׁמְשַׁ֣י šimšˈay שִׁמְשַׁי Shimshai סָֽפְרָ֔א sˈāfᵊrˈā סָפַר scribe וּ û וְ and שְׁאָר֙ šᵊʔˌār שְׁאָר rest כְּנָוָ֣תְהֹ֔ון kᵊnāwˈāṯᵊhˈôn כְּנָת colleague דִּ֥י dˌî דִּי [relative] יָתְבִ֖ין yāṯᵊvˌîn יתב sit בְּ bᵊ בְּ in שָֽׁמְרָ֑יִן šˈāmᵊrˈāyin שָׁמְרָיִן Samaria וּ û וְ and שְׁאָ֧ר šᵊʔˈār שְׁאָר rest עֲבַֽר־ ʕᵃvˈar- עֲבַר opposite bank נַהֲרָ֛ה nahᵃrˈā נְהַר river שְׁלָ֖ם šᵊlˌām שְׁלָם well-being וּ û וְ and כְעֶֽת׃ ס ḵᵊʕˈeṯ . s כְּעֶת now
4:17. verbum misit rex ad Reum Beelteem et Samsai scribam et ad reliquos qui erant in consilio eorum habitatores Samariae et ceteris trans Fluvium salutem dicens et pacemThe king sent word to Reum Beelteem and Samsai the scribe, and to the rest that were in their council, inhabitants of Samaria, and to the rest beyond the river, sending greeting and peace.
17. sent the king an answer unto Rehum the chancellor, and to Shimshai the scribe, and to the rest of their companions that dwell in Samaria, and in the rest beyond the river, Peace, and so forth.
4:17. The king sent word to Rehum, the commander, and to Shimshai, the scribe, and to the rest who were in their council, to the inhabitants of Samaria, and to the others across the river, offering a greeting and peace.
4:17. [Then] sent the king an answer unto Rehum the chancellor, and [to] Shimshai the scribe, and [to] the rest of their companions that dwell in Samaria, and [unto] the rest beyond the river, Peace, and at such a time.
And I commanded, and search hath been made, and it is found that this city of old time hath made insurrection against kings, and [that] rebellion and sedition have been made therein:

4:19 и от меня дано повеление, и разыскивали, и нашли, что город этот издавна восставал против царей, и производились в нем мятежи и волнения,
4:17
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
ο the
βασιλεὺς βασιλευς monarch; king
πρὸς προς to; toward
Ραουμ ραουμ and; even
Σαμσαι σαμσαι scholar
καὶ και and; even
τοὺς ο the
καταλοίπους καταλοιπος left behind
συνδούλους συνδουλος fellow subject
αὐτῶν αυτος he; him
τοὺς ο the
οἰκοῦντας οικεω dwell
ἐν εν in
Σαμαρείᾳ σαμαρεια Samareia; Samaria
καὶ και and; even
τοὺς ο the
καταλοίπους καταλοιπος left behind
πέραν περαν on the other side
τοῦ ο the
ποταμοῦ ποταμος river
εἰρήνην ειρηνη peace
καί και and; even
φησιν φημι express; claim
4:17
פִּתְגָמָ֞א piṯᵊḡāmˈā פִּתְגָם word
שְׁלַ֣ח šᵊlˈaḥ שׁלח send
מַלְכָּ֗א malkˈā מֶלֶךְ king
עַל־ ʕal- עַל upon
רְח֤וּם rᵊḥˈûm רְחוּם Rehum
בְּעֵל־ bᵊʕēl- בְּעֵל master
טְעֵם֙ ṭᵊʕˌēm טְעֵם sense
וְ wᵊ וְ and
שִׁמְשַׁ֣י šimšˈay שִׁמְשַׁי Shimshai
סָֽפְרָ֔א sˈāfᵊrˈā סָפַר scribe
וּ û וְ and
שְׁאָר֙ šᵊʔˌār שְׁאָר rest
כְּנָוָ֣תְהֹ֔ון kᵊnāwˈāṯᵊhˈôn כְּנָת colleague
דִּ֥י dˌî דִּי [relative]
יָתְבִ֖ין yāṯᵊvˌîn יתב sit
בְּ bᵊ בְּ in
שָֽׁמְרָ֑יִן šˈāmᵊrˈāyin שָׁמְרָיִן Samaria
וּ û וְ and
שְׁאָ֧ר šᵊʔˈār שְׁאָר rest
עֲבַֽר־ ʕᵃvˈar- עֲבַר opposite bank
נַהֲרָ֛ה nahᵃrˈā נְהַר river
שְׁלָ֖ם šᵊlˌām שְׁלָם well-being
וּ û וְ and
כְעֶֽת׃ ס ḵᵊʕˈeṯ . s כְּעֶת now
4:17. verbum misit rex ad Reum Beelteem et Samsai scribam et ad reliquos qui erant in consilio eorum habitatores Samariae et ceteris trans Fluvium salutem dicens et pacem
The king sent word to Reum Beelteem and Samsai the scribe, and to the rest that were in their council, inhabitants of Samaria, and to the rest beyond the river, sending greeting and peace.
4:17. The king sent word to Rehum, the commander, and to Shimshai, the scribe, and to the rest who were in their council, to the inhabitants of Samaria, and to the others across the river, offering a greeting and peace.
4:17. [Then] sent the king an answer unto Rehum the chancellor, and [to] Shimshai the scribe, and [to] the rest of their companions that dwell in Samaria, and [unto] the rest beyond the river, Peace, and at such a time.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-21. Указ Артаксеркса, данный на имя Рехума и Шимшая по поводу их жалобы. В памятных книгах Артаксеркс действительно нашел, что подозрение иудеев в мятежнических замыслах имеет основание в прошедшей истории этого народа и потому послал своему наместнику в Самарии приказ воспрепятствовать постройке иерусалимских стен. Такое отношение к иудеям Артаксеркса не противоречит тому, что известно об этом из других мест (Езд VII и Неем II). По древним известиям, Артаксеркс представляется человеком, подчинявшимся влиянию своих жен и своих любимцев и таким, который мог легко изменять свои повеления (Noldeke Aupsatze zur Pers. Geschichte s. 56).
Matthew Henry: Concise Commentary on the Whole Bible - 1706

(3.) Their prognostics of the consequences were altogether groundless and absurd. They were very confident, and would have the king believe it upon their word, that if this city should be built, not only the Jews would pay no toll, tribute, or custom (v. 13), but (since a great lie is as soon spoken as a little one) that the king would have no portion at all on this side the river (v. 16), that all the countries on this side Euphrates would instantly revolt, drawn in to do so by their example; and, if the prince in possession should connive at this, he would wrong, not only himself, but his successors: Thou shalt endamage the revenue of the kings. See how every line in this letter breathes both the subtlety and malice of the old serpent.

17 Then sent the king an answer unto Rehum the chancellor, and to Shimshai the scribe, and to the rest of their companions that dwell in Samaria, and unto the rest beyond the river, Peace, and at such a time. 18 The letter which ye sent unto us hath been plainly read before me. 19 And I commanded, and search hath been made, and it is found that this city of old time hath made insurrection against kings, and that rebellion and sedition have been made therein. 20 There have been mighty kings also over Jerusalem, which have ruled over all countries beyond the river; and toll, tribute, and custom, was paid unto them. 21 Give ye now commandment to cause these men to cease, and that this city be not builded, until another commandment shall be given from me. 22 Take heed now that ye fail not to do this: why should damage grow to the hurt of the kings? 23 Now when the copy of king Artaxerxes' letter was read before Rehum, and Shimshai the scribe, and their companions, they went up in haste to Jerusalem unto the Jews, and made them to cease by force and power. 24 Then ceased the work of the house of God which is at Jerusalem. So it ceased unto the second year of the reign of Darius king of Persia.
Here we have,
I. The orders which the king of Persia gave, in answer to the information sent him by the Samaritans against the Jews. He suffered himself to be imposed upon by their fraud and falsehood, took no care to examine the allegations of their petition concerning that which the Jews were now doing, but took it for granted that the charge was true, and was very willing to gratify them with an order of council to stay proceedings. 1. He consulted the records concerning Jerusalem, and found that it had indeed rebelled against the king of Babylon, and therefore that it was, as they called it, a bad city (v. 19), and withal that in times past kings had reigned there, to whom all the countries on that side the river had been tributaries (v. 20), and that therefore there was danger that if ever they were able (which they were never likely to be) they would claim them again. Thus he says as they said, and pretends to give a reason for so doing. See the hard fate of princes, who must see and hear with other men's eyes and ears, and give judgment upon things as they are represented to them, though often represented falsely. God's judgment is always just because he sees things as they are, and it is according to truth. 2. He appointed these Samaritans to stop the building of the city immediately, till further orders should be given about it, v. 21, 22. Neither they, in their letter, nor he, in his order, make any mention of the temple, and the building of that, because both they and he knew that they had not only a permission, but a command, from Cyrus to rebuild that, which even these Samaritans had not the confidence to move for the repeal of. They spoke only of the city: "Let not that be built," that is, as a city with walls and gates; "whatever you do, prevent that, lest damage grow to the hurt of the kings:" he would not that the crown should lose by his wearing it.
II. The use which the enemies of the Jews made of these orders, so fraudulently obtained; upon the receipt of them they went up in haste to Jerusalem, v. 23. Their feet ran to evil, Prov. i. 16. They were impatient till the builders were served with this prohibition, which they produced as their warrant to make them cease by force and power. As they abused the king in obtaining this order by their mis-informations, so they abused him in the execution of it; for the order was only to prevent the walling of the city, but, having force and power on their side, they construed it as relating to the temple, for it was that to which they had an ill will, and which they only wanted some colour to hinder the building of. There was indeed a general clause in the order, to cause these men to cease, which had reference to their complaint about building the walls; but they applied it to the building of the temple. See what need we have to pray, not only for kings, but for all in authority under them, and the governors sent by them, because the quietness and peaceableness of our lives, in all godliness and honesty, depend very much upon the integrity and wisdom of inferior magistrates, as well as the supreme. The consequence was that the work of the house of God ceased for a time, through the power and insolence of its enemies; and so, through the coldness and indifference of its friends, it stood still till the second year of Darius Hystaspes, for to me it seems clear by the thread of this sacred history that it was that Darius, v. 24. Though now a stop was put to it by the violence of the Samaritans, yet that they might soon after have gone on by connivance, if they had had a due affection to the work, appears by this, that before they had that express warrant from the king for doing it (ch. vi.) they were reproved by the prophets for not doing it, ch. v. 1, compared with Hag. i. 1, &c. If they had taken due care to inform Cambyses of the truth of this case, perhaps he would have recalled his order; but, for aught I know, some of the builders were almost as willing it should cease as the adversaries themselves were. At some periods the church has suffered more by the coldness of its friends than by the heat of its enemies; but both together commonly make church-work slow work.
Adam Clarke: Commentary on the Bible - 1831
4:17: Peace, and at such a time - The word וכעת ucheeth is like that which we have already considered on Ezr 4:10, and probably has the same meaning.
Albert Barnes: Notes on the Bible - 1834
4:19: The archives of the Babylonian kingdom would contain accounts of the insurrections raised, or threatened, by Jehoiakim, Jehoiachin, and Zedekiah Kg2 24:1, Kg2 24:10, Kg2 24:20. It does not appear that there had ever been any rebellion against Persia.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:19: I commanded: Chal, by me a decree is set
search: Ezr 4:15, Ezr 5:17, Ezr 6:1, Ezr 6:2; Deu 13:14; Pro 25:2
and it is found: Kg2 18:7, Kg2 24:20; Eze 17:13-19
made insurrection: Chal, lifted up itself
Geneva 1599
4:17 [Then] sent the king an answer unto Rehum the chancellor, and [to] Shimshai the scribe, and [to] the rest of their companions that dwell in Samaria, and [unto] the rest beyond the river, (l) Peace, and (m) at such a time.
(l) Or Shalom, salvation or greeting.
(m) Or, Cheeth, also called Cheeneth as in (Ezra 4:10).
John Gill
4:17 Then sent the king an answer unto Rehum the chancellor, and to Shimshai the scribe,.... This affair, upon examination, being found to be of importance, the king of Persia thought fit to send an answer to the above letter, which was doing them an honour, and gave them the power and authority they wished to have:
and to the rest of their companions that dwelt in Samaria; in the kingdom, province, and cities of Samaria:
and unto the rest beyond the river; the river Euphrates, the rest of the nations before mentioned, Ezra 4:9.
Peace, and at such a time: that is, all health and prosperity, &c.
4:204:20: եւ թագաւորք հզօրք եւ բռնաւորք կացեալ են յԵրուսաղէմ, բռնացեալ կալեալ զայն կողմն արեւմտից՝ յա՛յն կողմն Եփրատ գետոյ։ Արդ՝ դիք ՚ի վերայ դոցա հարկս եւ հա՛սս, զի մի՛ եւ այլ կամակարեալ բռնասցին[4976]։ [4976] Ոսկան. Եւ այլ կամակորեալ բռնասցին։
20 որ Երուսաղէմում եղել են հզօր ու բռնակալ թագաւորներ, որոնք տիրել են արեւմտեան կողմին՝ Եփրատ գետից այն կողմը: Արդ, դուք հարկեր ու տուրքեր դրէ՛ք դրանց վրայ, որպէսզի այլեւս չբռնանան ինքնիշխան կամքով:
20 Ու Երուսաղէմի մէջ զօրաւոր թագաւորներ եղած են, որոնք բոլոր Գետին անդիի կողմը եղողներուն վրայ տիրած են ու իրենց հարկ, տուրք ու մաքս տրուեր է։
Եւ թագաւորք հզօրք եւ բռնաւորք կացեալ են յԵրուսաղէմ, բռնացեալ կալեալ զայն կողմն արեւմտից` յայն կողմն Եփրատ գետոյ: Արդ դիք ի վերայ դոցա հարկս եւ հասս, զի մի՛ եւ այլ կամակարեալ բռնասցին:

4:20: եւ թագաւորք հզօրք եւ բռնաւորք կացեալ են յԵրուսաղէմ, բռնացեալ կալեալ զայն կողմն արեւմտից՝ յա՛յն կողմն Եփրատ գետոյ։ Արդ՝ դիք ՚ի վերայ դոցա հարկս եւ հա՛սս, զի մի՛ եւ այլ կամակարեալ բռնասցին[4976]։
[4976] Ոսկան. Եւ այլ կամակորեալ բռնասցին։
20 որ Երուսաղէմում եղել են հզօր ու բռնակալ թագաւորներ, որոնք տիրել են արեւմտեան կողմին՝ Եփրատ գետից այն կողմը: Արդ, դուք հարկեր ու տուրքեր դրէ՛ք դրանց վրայ, որպէսզի այլեւս չբռնանան ինքնիշխան կամքով:
20 Ու Երուսաղէմի մէջ զօրաւոր թագաւորներ եղած են, որոնք բոլոր Գետին անդիի կողմը եղողներուն վրայ տիրած են ու իրենց հարկ, տուրք ու մաքս տրուեր է։
zohrab-1805▾ eastern-1994▾ western am▾
4:204:20 и {что были} в Иерусалиме цари могущественные и владевшие всем заречьем, и им давали подать, налоги и пошлины.
4:18 ὁ ο the φορολόγος φορολογος who; what ἀπεστείλατε αποστελλω send off / away πρὸς προς to; toward ἡμᾶς ημας us ἐκλήθη καλεω call; invite ἔμπροσθεν εμπροσθεν in front; before ἐμοῦ εμου my
4:18 נִשְׁתְּוָנָ֕א ništᵊwānˈā נִשְׁתְּוָן decree דִּ֥י dˌî דִּי [relative] שְׁלַחְתּ֖וּן šᵊlaḥtˌûn שׁלח send עֲלֶ֑ינָא ʕᵃlˈeʸnā עַל upon מְפָרַ֥שׁ mᵊfārˌaš פרשׁ interpret קֱרִ֖י qᵉrˌî קרא call קָדָמָֽי׃ qāḏāmˈāy קֳדָם before
4:18. accusationem quam misistis ad nos manifeste lecta est coram meThe accusation, which you have sent to us, hath been plainly read before me,
18. The letter which ye sent unto us hath been plainly read before me.
4:18. “The accusation, which you have sent to us, has been read aloud before me.
4:18. The letter which ye sent unto us hath been plainly read before me.
There have been mighty kings also over Jerusalem, which have ruled over all [countries] beyond the river; and toll, tribute, and custom, was paid unto them:

4:20 и {что были} в Иерусалиме цари могущественные и владевшие всем заречьем, и им давали подать, налоги и пошлины.
4:18
ο the
φορολόγος φορολογος who; what
ἀπεστείλατε αποστελλω send off / away
πρὸς προς to; toward
ἡμᾶς ημας us
ἐκλήθη καλεω call; invite
ἔμπροσθεν εμπροσθεν in front; before
ἐμοῦ εμου my
4:18
נִשְׁתְּוָנָ֕א ništᵊwānˈā נִשְׁתְּוָן decree
דִּ֥י dˌî דִּי [relative]
שְׁלַחְתּ֖וּן šᵊlaḥtˌûn שׁלח send
עֲלֶ֑ינָא ʕᵃlˈeʸnā עַל upon
מְפָרַ֥שׁ mᵊfārˌaš פרשׁ interpret
קֱרִ֖י qᵉrˌî קרא call
קָדָמָֽי׃ qāḏāmˈāy קֳדָם before
4:18. accusationem quam misistis ad nos manifeste lecta est coram me
The accusation, which you have sent to us, hath been plainly read before me,
4:18. “The accusation, which you have sent to us, has been read aloud before me.
4:18. The letter which ye sent unto us hath been plainly read before me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:20: Mighty kings ... - If this reference can scarcely have been to David or Solomon (see marginal reference), of whom neither the Babylonian nor the Assyrian archives would be likely to have had any account - it would probably be to Menahem Kg2 15:16 and Josiah (Ch2 34:6-7; Ch2 35:18).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:20: mighty kings: Kg1 4:21, Kg1 4:24; Ch1 18:3; Psa 72:8
beyond: Ezr 4:16; Gen 15:18; Jos 1:3, Jos 1:4
toll: Ch1 18:6, Ch1 18:13, Ch1 19:19; Ch2 9:14, Ch2 9:23, Ch2 9:24, Ch2 17:11, Ch2 26:7, Ch2 26:8
John Gill
4:18 The letter which ye sent unto us,.... The plural number is used, being now become courtly for kings thus to speak of themselves:
hath been plainly before me; by such that understood both the Syrian and Persian languages; the letter was written in the Syrian language, and the king being a Persian, it was necessary it should be interpreted and explained to him.
4:214:21: Արդ ա՛յժմ տուեալ ձեզ տեղեկութիւն, երթա՛յք արգելէ՛ք եւ խափանեցէ՛ք զգործս նոցա, զի մի՛ շինեսցի քաղաքն.
21 Այժմ իմ հրամանն է ձեզ, որ գնաք, արգելէք եւ խափանէք նրանց գործը, որպէսզի քաղաքը չկառուցուի,
21 Հիմա պատուէր տուէք, որ այն մարդիկը արգիլեն քաղաքին շինուիլը, մինչեւ իմ կողմէ նոր հրովարտակ մը տրուի։
Արդ այժմ տուեալ ձեզ տեղեկութիւն, երթայք արգելէք եւ խափանեցէք զգործս նոցա, զի մի՛ շինեսցի քաղաքն:

4:21: Արդ ա՛յժմ տուեալ ձեզ տեղեկութիւն, երթա՛յք արգելէ՛ք եւ խափանեցէ՛ք զգործս նոցա, զի մի՛ շինեսցի քաղաքն.
21 Այժմ իմ հրամանն է ձեզ, որ գնաք, արգելէք եւ խափանէք նրանց գործը, որպէսզի քաղաքը չկառուցուի,
21 Հիմա պատուէր տուէք, որ այն մարդիկը արգիլեն քաղաքին շինուիլը, մինչեւ իմ կողմէ նոր հրովարտակ մը տրուի։
zohrab-1805▾ eastern-1994▾ western am▾
4:214:21 Итак дайте приказание, чтобы люди сии перестали работать, и {чтобы} город сей не строился, доколе от меня не будет дано повеление.
4:19 καὶ και and; even παρ᾿ παρα from; by ἐμοῦ εμου my ἐτέθη τιθημι put; make γνώμη γνωμη resolve καὶ και and; even ἐπεσκεψάμεθα επισκεπτομαι visit; inspect καὶ και and; even εὕραμεν ευρισκω find ὅτι οτι since; that ἡ ο the πόλις πολις city ἐκείνη εκεινος that ἀφ᾿ απο from; away ἡμερῶν ημερα day αἰῶνος αιων age; -ever ἐπὶ επι in; on βασιλεῖς βασιλευς monarch; king ἐπαίρεται επαιρω lift up; rear up καὶ και and; even ἀποστάσεις αποστασις and; even φυγάδια φυγαδιον happen; become ἐν εν in αὐτῇ αυτος he; him
4:19 וּ û וְ and מִנִּי֮ minnˈî מִן from שִׂ֣ים śˈîm שׂים place טְעֵם֒ ṭᵊʕˌēm טְעֵם sense וּ û וְ and בַקַּ֣רוּ vaqqˈarû בקר search וְ wᵊ וְ and הַשְׁכַּ֔חוּ haškˈaḥû שׁכח find דִּ֚י ˈdî דִּי [relative] קִרְיְתָ֣א qiryᵊṯˈā קִרְיָה city דָ֔ךְ ḏˈāḵ דָּךְ that מִן־ min- מִן from יֹומָת֙ yômˌāṯ יֹום day עָֽלְמָ֔א ʕˈālᵊmˈā עָלַם eternity עַל־ ʕal- עַל upon מַלְכִ֖ין malᵊḵˌîn מֶלֶךְ king מִֽתְנַשְּׂאָ֑ה mˈiṯnaśśᵊʔˈā נשׂא take וּ û וְ and מְרַ֥ד mᵊrˌaḏ מְרַד rebellion וְ wᵊ וְ and אֶשְׁתַּדּ֖וּר ʔeštaddˌûr אֶשְׁתַּדּוּר revolt מִתְעֲבֶד־ miṯʕᵃveḏ- עבד do בַּֽהּ׃ bˈah בְּ in
4:19. et a me praeceptum est et recensuerunt inveneruntque quoniam civitas illa a diebus antiquis adversum reges rebellat et seditiones et proelia concitantur in eaAnd I commanded: and search hath been made, and it is found, that this city of old time hath rebelled against kings, and seditions and wars have been raised therein.
19. And I decreed, and search hath been made, and it is found that this city of old time hath made insurrection against kings, and that rebellion and sedition have been made therein.
4:19. And it was commanded by me, and they searched and found that this city, from the days of antiquity, has rebelled against the kings, and that seditions and battles have been incited within it.
4:19. And I commanded, and search hath been made, and it is found that this city of old time hath made insurrection against kings, and [that] rebellion and sedition have been made therein.
Give ye now commandment to cause these men to cease, and that this city be not builded, until [another] commandment shall be given from me:

4:21 Итак дайте приказание, чтобы люди сии перестали работать, и {чтобы} город сей не строился, доколе от меня не будет дано повеление.
4:19
καὶ και and; even
παρ᾿ παρα from; by
ἐμοῦ εμου my
ἐτέθη τιθημι put; make
γνώμη γνωμη resolve
καὶ και and; even
ἐπεσκεψάμεθα επισκεπτομαι visit; inspect
καὶ και and; even
εὕραμεν ευρισκω find
ὅτι οτι since; that
ο the
πόλις πολις city
ἐκείνη εκεινος that
ἀφ᾿ απο from; away
ἡμερῶν ημερα day
αἰῶνος αιων age; -ever
ἐπὶ επι in; on
βασιλεῖς βασιλευς monarch; king
ἐπαίρεται επαιρω lift up; rear up
καὶ και and; even
ἀποστάσεις αποστασις and; even
φυγάδια φυγαδιον happen; become
ἐν εν in
αὐτῇ αυτος he; him
4:19
וּ û וְ and
מִנִּי֮ minnˈî מִן from
שִׂ֣ים śˈîm שׂים place
טְעֵם֒ ṭᵊʕˌēm טְעֵם sense
וּ û וְ and
בַקַּ֣רוּ vaqqˈarû בקר search
וְ wᵊ וְ and
הַשְׁכַּ֔חוּ haškˈaḥû שׁכח find
דִּ֚י ˈdî דִּי [relative]
קִרְיְתָ֣א qiryᵊṯˈā קִרְיָה city
דָ֔ךְ ḏˈāḵ דָּךְ that
מִן־ min- מִן from
יֹומָת֙ yômˌāṯ יֹום day
עָֽלְמָ֔א ʕˈālᵊmˈā עָלַם eternity
עַל־ ʕal- עַל upon
מַלְכִ֖ין malᵊḵˌîn מֶלֶךְ king
מִֽתְנַשְּׂאָ֑ה mˈiṯnaśśᵊʔˈā נשׂא take
וּ û וְ and
מְרַ֥ד mᵊrˌaḏ מְרַד rebellion
וְ wᵊ וְ and
אֶשְׁתַּדּ֖וּר ʔeštaddˌûr אֶשְׁתַּדּוּר revolt
מִתְעֲבֶד־ miṯʕᵃveḏ- עבד do
בַּֽהּ׃ bˈah בְּ in
4:19. et a me praeceptum est et recensuerunt inveneruntque quoniam civitas illa a diebus antiquis adversum reges rebellat et seditiones et proelia concitantur in ea
And I commanded: and search hath been made, and it is found, that this city of old time hath rebelled against kings, and seditions and wars have been raised therein.
4:19. And it was commanded by me, and they searched and found that this city, from the days of antiquity, has rebelled against the kings, and that seditions and battles have been incited within it.
4:19. And I commanded, and search hath been made, and it is found that this city of old time hath made insurrection against kings, and [that] rebellion and sedition have been made therein.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:19: Hath made insurrection against kings - How true is the proverb, "It is an easy thing to find a staff to beat a dog!" The struggles of the Israelites to preserve or regain their independency, which they had from God, are termed insurrection, rebellion, and sedition: because at last they fell under the power of their oppressors. Had they been successful in these struggles, such offensive words had never been used. In 1688 the people of England struggled to throw off an oppressive government, that was changing the times and the seasons, and overthrowing the religion of the country, and setting up in its place the spurious off-spring of popery and arbitrary government. They were successful; and it is called the Revolution: had they failed it would have been called rebellion; and the parties principally concerned would have been put to death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:21: Give ye: etc. Chal, Make a decree, Ezr 4:19
John Gill
4:19 And I commanded, and search hath been made,.... In the records of his predecessors, whether Chaldeans or Persians:
and it is found that this city of old time hath made insurrection against kings, and that rebellion and sedition have been made therein: and yet this could not be carried higher than to the times of Zedekiah and Jehoiakim, as before observed, which was not one hundred years ago, unless the rebellion of Hezekiah against the king of Assyria could be thought to be in these records, 4Kings 18:7, and yet from hence it is concluded as if in ages past they had been guilty of rebellion and sedition, and even always.
4:224:22: եւ մի՛ ներէք նոցա եւ թողացուցանէք, այլ փոյթ յանձին կալեալ պահանջե՛լ զամենայն հարկս եւ զհասս. զի մի՛ երբէք բազմասցին եւ զօրասցին, եւ լիցին ընդդէ՛մ թագաւորաց[4977]։ [4977] Ոմանք. Եւ թուլացուցանէք... յանձին կալեալ պահանջեսջիք զամենայն հարկս։
22 չներէք նրանց եւ հանգիստ թողնէք, այլ շտապ յանձն առէ՛ք եւ պահանջեցէ՛ք բոլոր հարկերն ու տուրքերը, որպէսզի նրանք երբեք չբազմանան, չզօրանան ու չկանգնեն թագաւորների դէմ»:
22 Զգոյշ եղէք եւ այս բանին համար անհոգութիւն մի՛ ընէք. չըլլայ որ չարութիւնը շատնայ, թագաւորները վնասուին»։
եւ մի՛ ներէք նոցա եւ թողացուցանէք, այլ փոյթ յանձին կալեալ պահանջել զամենայն հարկս եւ զհասս. զի մի՛ երբեք բազմասցին եւ զօրասցին, եւ լիցին ընդդէմ թագաւորաց:

4:22: եւ մի՛ ներէք նոցա եւ թողացուցանէք, այլ փոյթ յանձին կալեալ պահանջե՛լ զամենայն հարկս եւ զհասս. զի մի՛ երբէք բազմասցին եւ զօրասցին, եւ լիցին ընդդէ՛մ թագաւորաց[4977]։
[4977] Ոմանք. Եւ թուլացուցանէք... յանձին կալեալ պահանջեսջիք զամենայն հարկս։
22 չներէք նրանց եւ հանգիստ թողնէք, այլ շտապ յանձն առէ՛ք եւ պահանջեցէ՛ք բոլոր հարկերն ու տուրքերը, որպէսզի նրանք երբեք չբազմանան, չզօրանան ու չկանգնեն թագաւորների դէմ»:
22 Զգոյշ եղէք եւ այս բանին համար անհոգութիւն մի՛ ընէք. չըլլայ որ չարութիւնը շատնայ, թագաւորները վնասուին»։
zohrab-1805▾ eastern-1994▾ western am▾
4:224:22 И будьте осторожны, чтобы не сделать в этом недосмотра. К чему допускать размножение вредного в ущерб царям?
4:20 καὶ και and; even βασιλεῖς βασιλευς monarch; king ἰσχυροὶ ισχυρος forceful; severe γίνονται γινομαι happen; become ἐπὶ επι in; on Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἐπικρατοῦντες επικρατεω whole; wholly τῆς ο the ἑσπέρας εσπερα evening τοῦ ο the ποταμοῦ ποταμος river καὶ και and; even φόροι φορος.1 income tax πλήρεις πληρης full καὶ και and; even μέρος μερος part; in particular δίδοται διδωμι give; deposit αὐτοῖς αυτος he; him
4:20 וּ û וְ and מַלְכִ֣ין malᵊḵˈîn מֶלֶךְ king תַּקִּיפִ֗ין taqqîfˈîn תַּקִּיף strong הֲוֹו֙ hᵃwˌô הוה be עַל־ ʕal- עַל upon יְר֣וּשְׁלֶ֔ם yᵊrˈûšᵊlˈem יְרוּשְׁלֶם Jerusalem וְ wᵊ וְ and שַׁ֨לִּיטִ֔ין šˌallîṭˈîn שַׁלִּיט mighty בְּ bᵊ בְּ in כֹ֖ל ḵˌōl כֹּל whole עֲבַ֣ר ʕᵃvˈar עֲבַר opposite bank נַהֲרָ֑ה nahᵃrˈā נְהַר river וּ û וְ and מִדָּ֥ה middˌā מִדָּה tax בְלֹ֛ו vᵊlˈô בְּלֹו tribute וַ wa וְ and הֲלָ֖ךְ hᵃlˌāḵ הֲלָךְ tax מִתְיְהֵ֥ב miṯyᵊhˌēv יהב give לְהֹֽון׃ lᵊhˈôn לְ to
4:20. nam et reges fortissimi fuerunt in Hierusalem qui et dominati sunt omni regioni quae trans Fluvium est tributum quoque et vectigal et reditus accipiebantFor there have been powerful kings in Jerusalem, who have had dominion over all the country that is beyond the river: and have received tribute, and toll and revenues.
20. There have been mighty kings also over Jerusalem, which have ruled over all beyond the river; and tribute, custom, and toll, was paid unto them.
4:20. Then too, there have been very strong kings in Jerusalem, who also ruled over the entire region which is across the river. They have also taken tribute, and tax, and revenues.
4:20. There have been mighty kings also over Jerusalem, which have ruled over all [countries] beyond the river; and toll, tribute, and custom, was paid unto them.
Take heed now that ye fail not to do this: why should damage grow to the hurt of the kings:

4:22 И будьте осторожны, чтобы не сделать в этом недосмотра. К чему допускать размножение вредного в ущерб царям?
4:20
καὶ και and; even
βασιλεῖς βασιλευς monarch; king
ἰσχυροὶ ισχυρος forceful; severe
γίνονται γινομαι happen; become
ἐπὶ επι in; on
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ἐπικρατοῦντες επικρατεω whole; wholly
τῆς ο the
ἑσπέρας εσπερα evening
τοῦ ο the
ποταμοῦ ποταμος river
καὶ και and; even
φόροι φορος.1 income tax
πλήρεις πληρης full
καὶ και and; even
μέρος μερος part; in particular
δίδοται διδωμι give; deposit
αὐτοῖς αυτος he; him
4:20
וּ û וְ and
מַלְכִ֣ין malᵊḵˈîn מֶלֶךְ king
תַּקִּיפִ֗ין taqqîfˈîn תַּקִּיף strong
הֲוֹו֙ hᵃwˌô הוה be
עַל־ ʕal- עַל upon
יְר֣וּשְׁלֶ֔ם yᵊrˈûšᵊlˈem יְרוּשְׁלֶם Jerusalem
וְ wᵊ וְ and
שַׁ֨לִּיטִ֔ין šˌallîṭˈîn שַׁלִּיט mighty
בְּ bᵊ בְּ in
כֹ֖ל ḵˌōl כֹּל whole
עֲבַ֣ר ʕᵃvˈar עֲבַר opposite bank
נַהֲרָ֑ה nahᵃrˈā נְהַר river
וּ û וְ and
מִדָּ֥ה middˌā מִדָּה tax
בְלֹ֛ו vᵊlˈô בְּלֹו tribute
וַ wa וְ and
הֲלָ֖ךְ hᵃlˌāḵ הֲלָךְ tax
מִתְיְהֵ֥ב miṯyᵊhˌēv יהב give
לְהֹֽון׃ lᵊhˈôn לְ to
4:20. nam et reges fortissimi fuerunt in Hierusalem qui et dominati sunt omni regioni quae trans Fluvium est tributum quoque et vectigal et reditus accipiebant
For there have been powerful kings in Jerusalem, who have had dominion over all the country that is beyond the river: and have received tribute, and toll and revenues.
4:20. Then too, there have been very strong kings in Jerusalem, who also ruled over the entire region which is across the river. They have also taken tribute, and tax, and revenues.
4:20. There have been mighty kings also over Jerusalem, which have ruled over all [countries] beyond the river; and toll, tribute, and custom, was paid unto them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:20: Beyond the river - That is, the Euphrates. Both David and Solomon carried their conquests beyond this river. See Sa2 8:3, etc., and Kg1 4:21, where it is said, Solomon reigned over all kingdoms from the river (Euphrates) unto the land of the Philistines; and unto the borders of Egypt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:22: why should: Ezr 4:13; Est 3:8, Est 3:9, Est 7:3, Est 7:4
John Gill
4:20 There have been mighty kings also over Jerusalem, which have ruled over all countries beyond the river,.... As David and Solomon; and the account of these they had in their records, see 2Kings 8:1
and toll, tribute, and custom, was paid unto them; as appears from the places referred to; and this served to strengthen the insinuation made to the king, that if these people were suffered to go on building, he would lose his tribute and taxes in those parts.
4:234:23: Յայնժամ հարկահան Արսասաս թագաւորի՝ ա՛յսինքն է Արտաշիսի՝ բերեալ կարդաց զգիրն առաջի Հռեսիմայ՝ եւ Սամայի գրչի, եւ ծառայակցաց նորա. եւ ելեալ փութապէս յԵրուսաղէմ եւ ՚ի Հրէաստան մեծաւ զօրութեամբ՝ եւ այրուձիով՝ արգելին եւ խափանեցին զՀրէայսն ՚ի շինելոյ[4978]։ [4978] Ոսկան. Եւ Սամսայի գրչի, եւ ծառայակցաց նոցա։ Ոմանք. Զօրութեամբ, եւ այր եւ ձիով։
23 Եւ երբ Արտաքսերքսէսի, այսինքն՝ Արտաշէս թագաւորի հարկահաւաքը բերեց այդ հրամանի թուղթը եւ կարդաց Ռեսիմի, Սամսա գրագրի եւ նրանց ծառայակիցների առջեւ, նրանք անմիջապէս ելան եւ հետեւակ ու հեծեալ մեծ զօրքով գնացին Երուսաղէմ, Հրէաստան եւ հրեաներին արգելեցին ու խափանեցին շինարարութիւնը:
23 Երբ Արտաշէս թագաւորին նամակին օրինակը Հռէումի ու Սամսայ դպիրին եւ անոնց ընկերներուն առջեւ կարդացուեցաւ, արտորնօք Երուսաղէմ գացին Հրեաներուն եւ բռնութեամբ շինելը արգիլեցին։
Յայնժամ հարկահանն Արսասաս թագաւորի` այսինքն է Արտաշէսի` բերեալ կարդաց զգիրն առաջի Հռեսիմայ եւ Սամսայի գրչի, եւ ծառայակցաց նորա. եւ ելեալ փութապէս յԵրուսաղէմ եւ ի Հրէաստան մեծաւ զօրութեամբ եւ այրուձիով` արգելին եւ խափանեցին զՀրեայսն ի շինելոյ:

4:23: Յայնժամ հարկահան Արսասաս թագաւորի՝ ա՛յսինքն է Արտաշիսի՝ բերեալ կարդաց զգիրն առաջի Հռեսիմայ՝ եւ Սամայի գրչի, եւ ծառայակցաց նորա. եւ ելեալ փութապէս յԵրուսաղէմ եւ ՚ի Հրէաստան մեծաւ զօրութեամբ՝ եւ այրուձիով՝ արգելին եւ խափանեցին զՀրէայսն ՚ի շինելոյ[4978]։
[4978] Ոսկան. Եւ Սամսայի գրչի, եւ ծառայակցաց նոցա։ Ոմանք. Զօրութեամբ, եւ այր եւ ձիով։
23 Եւ երբ Արտաքսերքսէսի, այսինքն՝ Արտաշէս թագաւորի հարկահաւաքը բերեց այդ հրամանի թուղթը եւ կարդաց Ռեսիմի, Սամսա գրագրի եւ նրանց ծառայակիցների առջեւ, նրանք անմիջապէս ելան եւ հետեւակ ու հեծեալ մեծ զօրքով գնացին Երուսաղէմ, Հրէաստան եւ հրեաներին արգելեցին ու խափանեցին շինարարութիւնը:
23 Երբ Արտաշէս թագաւորին նամակին օրինակը Հռէումի ու Սամսայ դպիրին եւ անոնց ընկերներուն առջեւ կարդացուեցաւ, արտորնօք Երուսաղէմ գացին Հրեաներուն եւ բռնութեամբ շինելը արգիլեցին։
zohrab-1805▾ eastern-1994▾ western am▾
4:234:23 Как скоро это письмо царя Артаксеркса было прочитано пред Рехумом и Шимшаем писцом и товарищами их, они немедленно пошли в Иерусалим к Иудеям, и сильною вооруженною рукою остановили работу их.
4:21 καὶ και and; even νῦν νυν now; present θέτε τιθημι put; make γνώμην γνωμη resolve καταργῆσαι καταργεω deactivate; fade τοὺς ο the ἄνδρας ανηρ man; husband ἐκείνους εκεινος that καὶ και and; even ἡ ο the πόλις πολις city ἐκείνη εκεινος that οὐκ ου not οἰκοδομηθήσεται οικοδομεω build ἔτι ετι yet; still ὅπως οπως that way; how ἀπὸ απο from; away τῆς ο the γνώμης γνωμη resolve
4:21 כְּעַן֙ kᵊʕˌan כְּעַן now שִׂ֣ימוּ śˈîmû שׂים place טְּעֵ֔ם ṭṭᵊʕˈēm טְעֵם sense לְ lᵊ לְ to בַטָּלָ֖א vaṭṭālˌā בטל be idle גֻּבְרַיָּ֣א guvrayyˈā גְּבַר man אִלֵּ֑ךְ ʔillˈēḵ אִלֵּךְ these וְ wᵊ וְ and קִרְיְתָ֥א qiryᵊṯˌā קִרְיָה city דָךְ֙ ḏāḵ דָּךְ that לָ֣א lˈā לָא not תִתְבְּנֵ֔א ṯiṯbᵊnˈē בנה build עַד־ ʕaḏ- עַד until מִנִּ֖י minnˌî מִן from טַעְמָ֥א ṭaʕmˌā טְעֵם sense יִתְּשָֽׂם׃ yittᵊśˈām שׂים place
4:21. nunc ergo audite sententiam ut prohibeatis viros illos et urbs illa non aedificetur donec si forte a me iussum fueritNow therefore hear the sentence: Hinder those men, that this city be not built, till further orders be given by me.
21. Make ye now a decree to cause these men to cease, and that this city be not builded, until a decree shall be made by me.
4:21. Now therefore, hear the sentence: Prohibit those men, so that this city may be not built, until perhaps there may be further orders from me.
4:21. Give ye now commandment to cause these men to cease, and that this city be not builded, until [another] commandment shall be given from me.
Now when the copy of king Artaxerxes' letter [was] read before Rehum, and Shimshai the scribe, and their companions, they went up in haste to Jerusalem unto the Jews, and made them to cease by force and power:

4:23 Как скоро это письмо царя Артаксеркса было прочитано пред Рехумом и Шимшаем писцом и товарищами их, они немедленно пошли в Иерусалим к Иудеям, и сильною вооруженною рукою остановили работу их.
4:21
καὶ και and; even
νῦν νυν now; present
θέτε τιθημι put; make
γνώμην γνωμη resolve
καταργῆσαι καταργεω deactivate; fade
τοὺς ο the
ἄνδρας ανηρ man; husband
ἐκείνους εκεινος that
καὶ και and; even
ο the
πόλις πολις city
ἐκείνη εκεινος that
οὐκ ου not
οἰκοδομηθήσεται οικοδομεω build
ἔτι ετι yet; still
ὅπως οπως that way; how
ἀπὸ απο from; away
τῆς ο the
γνώμης γνωμη resolve
4:21
כְּעַן֙ kᵊʕˌan כְּעַן now
שִׂ֣ימוּ śˈîmû שׂים place
טְּעֵ֔ם ṭṭᵊʕˈēm טְעֵם sense
לְ lᵊ לְ to
בַטָּלָ֖א vaṭṭālˌā בטל be idle
גֻּבְרַיָּ֣א guvrayyˈā גְּבַר man
אִלֵּ֑ךְ ʔillˈēḵ אִלֵּךְ these
וְ wᵊ וְ and
קִרְיְתָ֥א qiryᵊṯˌā קִרְיָה city
דָךְ֙ ḏāḵ דָּךְ that
לָ֣א lˈā לָא not
תִתְבְּנֵ֔א ṯiṯbᵊnˈē בנה build
עַד־ ʕaḏ- עַד until
מִנִּ֖י minnˌî מִן from
טַעְמָ֥א ṭaʕmˌā טְעֵם sense
יִתְּשָֽׂם׃ yittᵊśˈām שׂים place
4:21. nunc ergo audite sententiam ut prohibeatis viros illos et urbs illa non aedificetur donec si forte a me iussum fuerit
Now therefore hear the sentence: Hinder those men, that this city be not built, till further orders be given by me.
4:21. Now therefore, hear the sentence: Prohibit those men, so that this city may be not built, until perhaps there may be further orders from me.
4:21. Give ye now commandment to cause these men to cease, and that this city be not builded, until [another] commandment shall be given from me.
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Adam Clarke: Commentary on the Bible - 1831
4:21: Until another commandment shall be given from me - The rebuilding was only provisionally suspended. The decree was, Let it cease for the present; nor let it proceed at any time without an order express from me.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:23: Rehum: Ezr 4:8, Ezr 4:9, Ezr 4:17
they went up: Pro 4:16; Mic 2:1; Rom 3:15
force: Chal, arm
John Gill
4:21 Give ye now commandment to cause these men to cease,.... From building:
and that this city be not builded until another commandment shall be given from me; he might suspect that this case, in all its circumstances, was not truly stated, and that hereafter he might see reason to recede from the present orders he gave; and the rather, as by searching, and perhaps on his own knowledge, must have observed, that his father Cyrus had shown favour to the Jews, and had not only set them at liberty, but had encouraged them to rebuild their temple; which might be what they were about, and was the case, and nothing else, except their houses to dwell in.
4:244:24: Յայնժամ խափանեալ դատարկացա՛ւ գործ տաճարին Տեառն Աստուծոյ յԵրուսաղէմ. եւ էր դատարկացեալ մինչեւ յերկրորդ ամն Դարեհի արքայի Պարսից։
24 Այդ ժամանակ էլ խափանուեց եւ դադարեց Տէր Աստծու տաճարի աշխատանքը Երուսաղէմում, եւ այդ դադարը տեւեց մինչեւ Պարսկաստանի Դարեհ արքայի երկրորդ տարին:
24 Այն ատեն Երուսաղէմ եղող Աստուծոյ տանը շինութիւնը արգիլուեցաւ ու մինչեւ Պարսից Դարեհ թագաւորին թագաւորութեանը երկրորդ տարին արգիլուած մնաց։
Յայնժամ խափանեալ դատարկացաւ գործ տաճարին [68]Տեառն Աստուծոյ յԵրուսաղէմ, եւ էր դատարկացեալ մինչեւ յերկրորդ ամն Դարեհի արքայի Պարսից:

4:24: Յայնժամ խափանեալ դատարկացա՛ւ գործ տաճարին Տեառն Աստուծոյ յԵրուսաղէմ. եւ էր դատարկացեալ մինչեւ յերկրորդ ամն Դարեհի արքայի Պարսից։
24 Այդ ժամանակ էլ խափանուեց եւ դադարեց Տէր Աստծու տաճարի աշխատանքը Երուսաղէմում, եւ այդ դադարը տեւեց մինչեւ Պարսկաստանի Դարեհ արքայի երկրորդ տարին:
24 Այն ատեն Երուսաղէմ եղող Աստուծոյ տանը շինութիւնը արգիլուեցաւ ու մինչեւ Պարսից Դարեհ թագաւորին թագաւորութեանը երկրորդ տարին արգիլուած մնաց։
zohrab-1805▾ eastern-1994▾ western am▾
4:244:24 Тогда остановилась работа при доме Божием, который в Иерусалиме, и остановка сия продолжалась до второго года царствования Дария, царя Персидского.
4:22 πεφυλαγμένοι φυλασσω guard; keep ἦτε ειμι be ἄνεσιν ανεσις relaxation; relief ποιῆσαι ποιεω do; make περὶ περι about; around τούτου ουτος this; he μήποτε μηποτε lest; unless πληθυνθῇ πληθυνω multiply ἀφανισμὸς αφανισμος obscurity εἰς εις into; for κακοποίησιν κακοποιησις monarch; king
4:22 וּ û וְ and זְהִירִ֥ין zᵊhîrˌîn זְהִיר cautious הֱוֹ֛ו hᵉwˈô הוה be שָׁל֖וּ šālˌû שָׁלוּ negligence לְ lᵊ לְ to מֶעְבַּ֣ד meʕbˈaḏ עבד do עַל־ ʕal- עַל upon דְּנָ֑ה dᵊnˈā דְּנָה this לְ lᵊ לְ to מָה֙ mˌā מָה what יִשְׂגֵּ֣א yiśgˈē שׂגא be much חֲבָלָ֔א ḥᵃvālˈā חֲבָל damage לְ lᵊ לְ to הַנְזָקַ֖ת hanzāqˌaṯ נזק suffer מַלְכִֽין׃ ס malᵊḵˈîn . s מֶלֶךְ king
4:22. videte ne neglegenter hoc impleatis et paulatim crescat malum contra regesSee that you be not negligent in executing this, lest by little and little the evil grow to the hurt of the kings.
22. And take heed that ye be not slack herein: why should damage grow to the hurt of the kings?
4:22. See to it that you are not negligent in fulfilling this, otherwise, little by little, the evil may increase against the kings.”
4:22. Take heed now that ye fail not to do this: why should damage grow to the hurt of the kings?
Then ceased the work of the house of God which [is] at Jerusalem. So it ceased unto the second year of the reign of Darius king of Persia:

4:24 Тогда остановилась работа при доме Божием, который в Иерусалиме, и остановка сия продолжалась до второго года царствования Дария, царя Персидского.
4:22
πεφυλαγμένοι φυλασσω guard; keep
ἦτε ειμι be
ἄνεσιν ανεσις relaxation; relief
ποιῆσαι ποιεω do; make
περὶ περι about; around
τούτου ουτος this; he
μήποτε μηποτε lest; unless
πληθυνθῇ πληθυνω multiply
ἀφανισμὸς αφανισμος obscurity
εἰς εις into; for
κακοποίησιν κακοποιησις monarch; king
4:22
וּ û וְ and
זְהִירִ֥ין zᵊhîrˌîn זְהִיר cautious
הֱוֹ֛ו hᵉwˈô הוה be
שָׁל֖וּ šālˌû שָׁלוּ negligence
לְ lᵊ לְ to
מֶעְבַּ֣ד meʕbˈaḏ עבד do
עַל־ ʕal- עַל upon
דְּנָ֑ה dᵊnˈā דְּנָה this
לְ lᵊ לְ to
מָה֙ mˌā מָה what
יִשְׂגֵּ֣א yiśgˈē שׂגא be much
חֲבָלָ֔א ḥᵃvālˈā חֲבָל damage
לְ lᵊ לְ to
הַנְזָקַ֖ת hanzāqˌaṯ נזק suffer
מַלְכִֽין׃ ס malᵊḵˈîn . s מֶלֶךְ king
4:22. videte ne neglegenter hoc impleatis et paulatim crescat malum contra reges
See that you be not negligent in executing this, lest by little and little the evil grow to the hurt of the kings.
4:22. See to it that you are not negligent in fulfilling this, otherwise, little by little, the evil may increase against the kings.”
4:22. Take heed now that ye fail not to do this: why should damage grow to the hurt of the kings?
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Albert Barnes: Notes on the Bible - 1834
4:24: It ceased - The stoppage of the building by the Pseudo-Smerdis is in complete harmony with his character. He was a Magus, devoted to the Magian elemental worship, and opposed to belief in a personal god. His religion did not approve of temples; and as he persecuted the Zoroastrian so would he naturally be hostile to the Jewish faith. The building was resumed in the second year of Darius (520 B. C.), and was only interrupted for about two years; since the Pseudo-Smerdis reigned less than one year.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:24: So: Neh 6:3, Neh 6:9; Job 20:5; Th1 2:18
Darius: This was Darius Hystaspes, one of the seven princes who slew the usurper Smerdis. he ascended the throne of Persia, am 3483, bc 521, and reigned 36 years. Ezr 5:5, Ezr 6:1; Hag 1:15
John Gill
4:22 Take heed now that ye fail not to do this,.... To put his orders into execution, and at once, without any loss of time, oblige the Jews to desist from rebuilding the walls of their city, which he was told they were doing, though a great falsehood:
why should damage grow to the hurt of the kings? of him and his successors, to be deprived of their toll, tribute, and customs, and to have insurrections, mutinies, and rebellions, in the dominions belonging to them.