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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Ezra's precious name saluted us, at first, in the title of the book, but in the history we have not met with it till this chapter introduces him into public action in another reign, that of Artaxerxes. Zerubbabel and Jeshua we will suppose, by this time, to have grown old, if not gone off; nor do we hear any more of Haggai and Zechariah; they have finished their testimony. What shall become of the cause of God and Israel when these useful instruments are laid aside? Trust God, who has the residue of the Spirit, to raise up others in their room. Ezra here, and Nehemiah in the next book, are as serviceable in their days as those were in theirs. Here is, I. An account, in general, of Ezra himself, and of his expedition to Jerusalem for the public good, ver. 1-10. II. A copy of the commission which Artaxerxes gave him, ver. 11-26. III. His thankfulness to God for it, ver. 27, 28. The next chapter will give us a more particular narrative of his associates, his journey, and his arrival at Jerusalem.
Adam Clarke: Commentary on the Bible - 1831
In the seventh year of Artaxerxes, king of Persia, Ezra goes up to Jerusalem; and with him certain of the priests, Levites, porters, and Nethinim: his character, Ezr 7:1-10. The letter and decree of Artaxerxes in behalf of the Jews, vv. 11-26. Ezra's thanksgiving to God for these mercies, Ezr 7:27, Ezr 7:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Ezr 7:1, Ezra goes up to Jerusalem; Ezr 7:11, The gracious commission of Artaxerxes to Ezra; Ezr 7:27, Ezra blesses God for this favour.
Carl Friedrich Keil and Franz Delitzsch

II. The Return of Ezra the Scribe from Babylon to Jerusalem, and His Entry upon His Official Duties There - Ezra 7:1
In the seventh year of the reign of King Artaxerxes Longimanus, Ezra the priest and scribe returned with certain priests, Levites, and other Israelites from Babylon to Jerusalem, furnished with a royal commission to provide for the worship of God, and the observance of the law, according to the ordinance of God, by the community, Ezra 7 and 8. This mission he began to execute by sending way such heathen women as were married to Israelites.
John Gill
INTRODUCTION TO EZRA 7
In this chapter we have the lineage and character of Ezra described, Ezra 7:1, his expedition to Jerusalem, and of many others with him, Ezra 7:7, a copy of the commission King Artaxerxes gave him to execute, Ezra 7:11, and his thankfulness, Ezra 7:27.
7:17:1: Եւ յետ բանիցս այսոցիկ ՚ի թագաւորութեանն Արտաշէսի արքայի Պարսից, ե՛լ Եզրա որդի Սարուայ, որդւոյ Ազարիայ, որդւոյ Քեղկեայ[4994]. [4994] Ոմանք. Որդի Սարոյայ։
1 Այս դէպքերից յետոյ Պարսկաստանի Արտաշէս արքայի թագաւորութեան ժամանակ, Եզրասը, որը որդին էր Սարուայի, սա՝ Ազարիայի, սա՝ Քեղկիայի,
7 Այս բաներէն ետքը, Պարսիկներու Արտաշէս թագաւորին թագաւորութեան ատենը, Եզրաս Սարայիայի որդին, որ Ազարիայի որդին, որ Քեղկիայի որդին,
Եւ յետ բանիցս այսոցիկ ի թագաւորութեանն Արտաշիսի արքայի Պարսից ել Եզրա որդի Սարուայ, որդւոյ Ազարեայ, որդւոյ Քեղկեայ:

7:1: Եւ յետ բանիցս այսոցիկ ՚ի թագաւորութեանն Արտաշէսի արքայի Պարսից, ե՛լ Եզրա որդի Սարուայ, որդւոյ Ազարիայ, որդւոյ Քեղկեայ[4994].
[4994] Ոմանք. Որդի Սարոյայ։
1 Այս դէպքերից յետոյ Պարսկաստանի Արտաշէս արքայի թագաւորութեան ժամանակ, Եզրասը, որը որդին էր Սարուայի, սա՝ Ազարիայի, սա՝ Քեղկիայի,
7 Այս բաներէն ետքը, Պարսիկներու Արտաշէս թագաւորին թագաւորութեան ատենը, Եզրաս Սարայիայի որդին, որ Ազարիայի որդին, որ Քեղկիայի որդին,
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7:17:1 После сих происшествий, в царствование Артаксеркса, царя Персидского, Ездра, сын Сераии, сын Азарии, сын Хелкии,
7:1 καὶ και and; even μετὰ μετα with; amid τὰ ο the ῥήματα ρημα statement; phrase ταῦτα ουτος this; he ἐν εν in βασιλείᾳ βασιλεια realm; kingdom Αρθασασθα αρθασασθα monarch; king Περσῶν περσης step up; ascend Εσδρας εσδρας son Σαραιου σαραιας son Αζαριου αζαριας son Ελκια ελκια Elkia
7:1 וְ wᵊ וְ and אַחַר֙ ʔaḥˌar אַחַר after הַ ha הַ the דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these בְּ bᵊ בְּ in מַלְכ֖וּת malᵊḵˌûṯ מַלְכוּת kingship אַרְתַּחְשַׁ֣סְתְּא ʔartaḥšˈastᵊ אַרְתַּחְשַׁסְתְּא Artaxerxes מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king פָּרָ֑ס pārˈās פָּרַס Persia עֶזְרָא֙ ʕezrˌā עֶזְרָא Ezra בֶּן־ ben- בֵּן son שְׂרָיָ֔ה śᵊrāyˈā שְׂרָיָה Seraiah בֶּן־ ben- בֵּן son עֲזַרְיָ֖ה ʕᵃzaryˌā עֲזַרְיָה Azariah בֶּן־ ben- בֵּן son חִלְקִיָּֽה׃ ḥilqiyyˈā חִלְקִיָּה Hilkiah
7:1. post haec autem verba in regno Artarxersis regis Persarum Ezras filius Saraiae filii Azariae filii HelciaeNow after these things in the reign of Artaxerxes king of the Persians, Esdras the son of Saraias, the son of Azarias, the son of Helcias,
1. Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah,
7:1. Now after these things, during the reign of Artaxerxes, the king of the Persians, Ezra, the son of Seraiah, the son of Azariah, the son of Hilkiah,
7:1. Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah,
Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah:

7:1 После сих происшествий, в царствование Артаксеркса, царя Персидского, Ездра, сын Сераии, сын Азарии, сын Хелкии,
7:1
καὶ και and; even
μετὰ μετα with; amid
τὰ ο the
ῥήματα ρημα statement; phrase
ταῦτα ουτος this; he
ἐν εν in
βασιλείᾳ βασιλεια realm; kingdom
Αρθασασθα αρθασασθα monarch; king
Περσῶν περσης step up; ascend
Εσδρας εσδρας son
Σαραιου σαραιας son
Αζαριου αζαριας son
Ελκια ελκια Elkia
7:1
וְ wᵊ וְ and
אַחַר֙ ʔaḥˌar אַחַר after
הַ ha הַ the
דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word
הָ הַ the
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
בְּ bᵊ בְּ in
מַלְכ֖וּת malᵊḵˌûṯ מַלְכוּת kingship
אַרְתַּחְשַׁ֣סְתְּא ʔartaḥšˈastᵊ אַרְתַּחְשַׁסְתְּא Artaxerxes
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
פָּרָ֑ס pārˈās פָּרַס Persia
עֶזְרָא֙ ʕezrˌā עֶזְרָא Ezra
בֶּן־ ben- בֵּן son
שְׂרָיָ֔ה śᵊrāyˈā שְׂרָיָה Seraiah
בֶּן־ ben- בֵּן son
עֲזַרְיָ֖ה ʕᵃzaryˌā עֲזַרְיָה Azariah
בֶּן־ ben- בֵּן son
חִלְקִיָּֽה׃ ḥilqiyyˈā חִלְקִיָּה Hilkiah
7:1. post haec autem verba in regno Artarxersis regis Persarum Ezras filius Saraiae filii Azariae filii Helciae
Now after these things in the reign of Artaxerxes king of the Persians, Esdras the son of Saraias, the son of Azarias, the son of Helcias,
7:1. Now after these things, during the reign of Artaxerxes, the king of the Persians, Ezra, the son of Seraiah, the son of Azariah, the son of Hilkiah,
7:1. Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-6. Ездра, его родословие и характеристика, 7-10. Прибытие Ездры в Иерусалим 11-26. Письмо Артаксеркса, данное Ездре с определением его полномочий и с повелениями относительно Иерусалимского храма. 27-28. Заключительные замечания.

1: После сих происшествий (ср. Быт XV, 1; XXII, 1: и др) — обычное у библейских писателей выражение, указывающее на то, что следующий далее рассказ относится к событиям позднейшим сравнительно с описанными выше. Время совершения этих событий, однако, точно не указывается. В царствование Артаксеркса. В подлинном тексте персидский царь, в правление которого Ездра вышел из Вавилона, называется Артахшашта. И. Флавий (Древн. XI, 5: и д), а за ним и некоторые старые исследователи (Михаелис, Фриче) полагали, что под Артахшаштой в гл. VII писатель 1: Езд разумеет Ксеркса, другом которого, по И. Флавию, был Ездра, Новейшие экзегеты, как и наши слав, и русск, переводы, обычно отождеавляют Артахшашту с Артаксерксом (ср. 1: Езд IV, 6). Но имя Артаксеркса носили три персидских царя: Артаксеркс I Лонгиман (465-424), Артаксеркс II Мнемон (405-358) и Артаксеркс III Ox (358-338). Спрашивается: при каком из трех поименованных царей прибыл в Иерусалим Ездра? Веиду того, что писатель рассматриваемой нами книги употребляет имя Артаксеркса без всяких определений, поставленный вопрос решается различно. По традиционному пониманию кн, Ездры, разделяемому нашими отечественными экзегетами, а также и многими западными, прибытие Ездры в Иерусалим произошло при Артаксерксе I Лонгимане около 459: г. до Р. X. Ганеберг, Каулен, Масцеро, Де-Сольси полагают, что Ездра пришел в Иерусалим при Артаксерксе II Мнемоне. В неразрывной связи с рассматриваемым вопросом стоит и выдвинутый в последнее время вопрос о хронологическом отношении деятельности Ездры к деятельности Неемии. Именно: по 1: ЕздVII, Ездра прибыл в Иерусалим в 7-й год Артаксеркса. В 20: год Артаксеркса (Неем II, 1) прибыл в Иерусалим Неемия, восстановил сьені города, действуя вместе с Ездрой, и возвратился в 32-й год того же Артаксеркса в Сузы. Немного спустя Неемия во второй раз прибыл в Иерусалим (XIII, 6). По традиционному мнению, все эти факты относятся ко времени Артаксеркса I Лонгимана (465-424), причем миссия Ездры предшествовала миссии Неемии. В настоящее время, однако же мнение это подвергнуто сильному сомнению, и многими исследователями предлагается иней хронологический порядок отмеченных выше фактов. Так, по Гоанакеру, первое прибытие Неемии и построение иерусалимских стен падает на 20-й год Артаксеркса I Лонгимана (445: до Р. X.), прибытие же Ездры в Иерусалим было после этого, именно в 7-й год Артаксеркса II Мнемона (398: г). ПоБелланже, Лягранжу, Имберту первое посещение Неемией Иерусалима, происшедшее до прибытия Ездры, имело место в правление Артаксеркса ІІ, а прибьптие Ездры произошло в7-й год Артаксеркса ІІІ. Свидетельства источников, по-видимому, благоприятствуют более традиционному представлению хода событий и признанию прежде всего, того, что деятельность Ездры предшествовала прибытию в Иерусалим Неемии {а не наоборот). Так, 1) в рассказе писателей кн. 1: Езд и Неемии, излагаемом, как видно по всему, в порядке хронологической последовательности, сначала говорится о Ездре (гл. Vll-X), а потом уже о Неемии (Невм I). 2) Ездра при своем прибытии в Палестину, как видно из гл. VІІ-Х, не застал здесь областеначальника Иудеи. Этого нельзя объяснить ни тем, что Ездра прибыл вовремя путешествия Неемии ко двору персидского царя, так как это путешествие падает на 20-32: гг. Артаксеркса, а Ездра прибыл в 7-м году, ни тем, что Ездра прибыл после окончания вторичного наместничества Неемии, так как лица, прибывшие с Ездрой по VII гл., не могли бы тогда находиться в Иерусалиме уже при Неемии (Неем II). В силу этих соображений, неупоминание в 1: Езд VII—X о наместнике персидского царя в Иудее естественнее всего понимать в iом смысле, что Ездра прибыл ранее Неемии. 3) В пользу традиционного мнения о прибытии Ездры в Иерусалим прежде Неемии может свидетельствовать и то почетное положение, которое занимает Ездра уже во время перввого наместничества Неемии (Неем II), Это положение, естественнее всего думать, со вдалось той деятельностью, которая описывается в 1: Еэд VII-X, и которая, таким образом, падает на время до прибытия Неемии. 4) В качестве возражения против традиционного мнения о хронологической последовательности миссии Ездры и Неемии Гуанакер выставляет то, что Иерусалим во время Ездры представляется (1: Еэд VII—X) устроенным и населенным. В такое состояние город, полагает Гуанакер, был приведен, как видно из источника (Неем III. IV), только Неемией, деятельность которого, значит, предшествовала прибытию Вщры. Но это соображение не можетбыть признано имеющим особенную силу. В 1: Езд VI1-Х не упоминается о неблагоустроенности Иерусалима, но это не значит, что Иерусалим был уже окончательно устроен. Выражение 1: Еэд ІХ,9: ("и дали нам ограждение в Иудее и Иерусалиме") не yказывает на существование иерусалимских стен. 5) B1: Еэд IV, 7-23: сообщается, что персидские чиновники вместе спредставителями некоторых племен обратились с жалобой к Артаксерксу по поводу построения иудеями стен Иерусалима. Из выражения IV, 12: иудеи, которые вышли от тебя следует заключать, что в жалобе идет речь о переселенцах, прибывших в правление Артаксеркса. Но из источников известно, что при Артаксерксе возвратилась только однапаргия переселенцев» — именно та, с которой пришел Ездра (VII, 1.8). Следовательно, и попытка восстановления стен Иерусалима, о чем говорится в жалобе, принадлежит именно Ездре. Попытка эта не удалась, так как постройка стен была прекращена сильной вооруженной рукой (1: Ещ IV, 23). С этим свидетельством должно сопоставить известие Неем 1,2-4. Здесь сообщается, что Ханания принес известие Неемии о бедствии и унижении иудеев и о том, что стена Иерусалима разрушена и ворота его сожжены огнем. Это известие и побудало Неемию ходатайствовать об отправлении его в Иерусалим (Неем II). Из сопоставления 1: Еэд IV, 7-23: и Неем 1, таким образом, следует заключать, что Ездра прибыл в Иерусалим ранее Неемии. Временем прибытия Ездры, согласно традиционному представлению хода событий, было правление Артаксеркса I Лонгимана (465-424). Это видно из того, что в числе современников Ездры и Неемии называется первосвященник Елиашив, внук Иисуса. Так как Иисус исполнял обязанности первосвященника окот 520: г., то время служения его внука (а след)м мя деятельности Ездры) нет оснований отодвигать дальше 465-424: гг., т.е. дальше правления Артаксеркса I. Упоминание в кн. Ездры имени Артаксеркса без ближайшего определения также более понятно, если разуметь Артаксеркса I. Писатель, знающий несталько царей этого имени, не мог не обозначить яснее, о каком царе он говорит. Имя Ездры, по объяснению Оригена, означает bohJoV, по Иерониму adjutor, "помощник". Родословие Ездры имеет целью доказать, что он происходит от Аарона. Сравнение с 1: Пар VI, 2-14, где перечисляются потомки Аарона, показывает, что в родословии 1: Езд VII, 1-5: некоторые предки опущены, может быть, по ошибке переписчиков. Еадра называется сыном Сераии. Но между Ездрой и Сераией лежит период около 130: лет, так как Сераия по 1: Пар VI, 1: был отцом уведенного в плен первосвященника Иоседека и по 4: Цар XXV, 18-21: был умерщвлен в Ривле по повелению Навуходоносора. Поэтому Сераия, очевидно, не был отцом Ездры и, таким образом, ближайшие предки Ездры опущены, может быть, потому, что они не были первосвященниками.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Ezra's Arrival at Jerusalem. B. C. 457.

1 Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah, 2 The son of Shallum, the son of Zadok, the son of Ahitub, 3 The son of Amariah, the son of Azariah, the son of Meraioth, 4 The son of Zerahiah, the son of Uzzi, the son of Bukki, 5 The son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest: 6 This Ezra went up from Babylon; and he was a ready scribe in the law of Moses, which the LORD God of Israel had given: and the king granted him all his request, according to the hand of the LORD his God upon him. 7 And there went up some of the children of Israel, and of the priests, and the Levites, and the singers, and the porters, and the Nethinims, unto Jerusalem, in the seventh year of Artaxerxes the king. 8 And he came to Jerusalem in the fifth month, which was in the seventh year of the king. 9 For upon the first day of the first month began he to go up from Babylon, and on the first day of the fifth month came he to Jerusalem, according to the good hand of his God upon him. 10 For Ezra had prepared his heart to seek the law of the LORD, and to do it, and to teach in Israel statutes and judgments.
Here is, I. Ezra's pedigree. He was one of the sons of Aaron, a priest. Him God chose to be an instrument of good to Israel, that he might put honour upon the priesthood, the glory of which had been much eclipsed by the captivity. He is said to be the son of Seraiah, that Seraiah, as is supposed, whom the king of Babylon put to death when he sacked Jerusalem, 2 Kings xxv. 18, 21. If we take the shortest computation, it was seventy-five years since Seraiah died; many reckon it much longer, and, because they suppose Ezra called out in the prime of his time to public service, do therefore think that Seraiah was not his immediate parent, but his grandfather or great-grandfather, but that he was the first eminent person that occurred in his genealogy upwards, which is carried up here as high as Aaron, yet leaving out many for brevity-sake, which may be supplied from 1 Chron. vi. 4, &c. He was a younger brother, or his father was Jozadak, the father of Jeshua, so that he was not high priest, but nearly allied to the high priest.
II. His character. Though of the younger house, his personal qualifications made him very eminent. 1. He was a man of great learning, a scribe, a ready scribe, in the law of Moses, v. 6. He was very much conversant with the scriptures, especially the writings of Moses, had the words ready and was well acquainted with the sense and meaning of them. It is to be feared that learning ran low among the Jews in Babylon; but Ezra was instrumental to revive it. The Jews say that he collected and collated all the copies of the law he could find out, and published an accurate edition of it, with all the prophetical books, historical and poetical, that were given by divine inspiration, and so made up the canon of the Old Testament, with the addition of the prophecies and histories of his own time. If he was raised up of God, and qualified and inclined to do this, all generations have reason to call him blessed, and to bless God for him. God sent to the Jews prophets and scribes, Matt. xxiii. 34. Ezra went under the latter denomination. Now that prophecy was about to cease it was time to promote scripture-knowledge, pursuant to the counsel of God by the last of the prophets, Mal. iv. 4. Remember the law of Moses. Gospel ministers are called scribes instructed to the kingdom of heaven (Matt. xiii. 52), New-Testament scribes. It was a pity that such a worthy name as this should be worn, as it was in the degenerate ages of the Jewish church, by men who were professed enemies to Christ and his gospel (Woe unto you, scribes and Pharisees), who were learned in the letter of the law, but strangers to the spirit of it. 2. He was a man of great piety and holy zeal (v. 10): He had prepared his heart to seek the law of the Lord, &c. (1.) That which he chose for his study was the law of the Lord. The Chaldeans, among whom he was born and bred, were famed for literature, especially the study of the stars, to which, being a studious man, we may suppose that Ezra was tempted to apply himself. But he got over the temptation; the law of his God was more to him than all the writings of their magicians and astrologers, which he knew enough of with good reason to despise them. (2.) He sought the law of the Lord, that is, he made it his business to enquire into it, searched the scriptures, and sought the knowledge of God, of his mind and will, in the scriptures, which is to be found there, but not without seeking. (3.) He made conscience of doing according to it; he set it before him as his rule, formed his sentiments and temper by it, and managed himself in his whole conversation according to it. This use we must make of our knowledge of the scriptures; for happy are we if we do what we know of the will of God. (4.) He set himself to teach Israel the statutes and judgments of that law. What he knew he was willing to communicate for the good of others; for the ministration of the Spirit is given to every man to profit withal. But observe the method: he first learned and then taught, sought the law of the Lord and so laid up a good treasure, and then instructed others and laid out what he had laid up. He also first did and then taught, practised the commandments himself and then directed others in the practice of them; thus his example confirmed his doctrine. (5.) He prepared his heart to do all this, or he fixed his heart. He took pains in his studies, and thoroughly furnished himself for what he designed, and then put on resolution to proceed and persevere in them, and thus he became a ready scribe. Moses in Egypt, Ezra in Babylon, and both in captivity, were wonderfully fitted for eminent services to the church.
III. His expedition to Jerusalem for the good of his country: He went up from Babylon (v. 6), and, in four months' time, came to Jerusalem, v. 8. It was strange that such a man as he staid so long in Babylon after his brethren had gone up; but God sent him not thither till he had work for him to do there; and none went but those whose spirits God raised to go up. Some think that this Artaxerxes was the same with that Darius whose decree we had (ch. vi.), and that Ezra came the very year after the temple was finished: that was the sixth year, this the seventh (v. 8), so Dr. Lightfoot. My worthy and learned friend, lately deceased, Mr. Talents, in his chronological tables, places it about fifty-seven years after the finishing of the temple; others further on. I have only to observe, 1. How kind the king was to him. He granted him all his request, whatever he desired to put him into a capacity to serve his country. 2. How kind his people were to him. When he went many more went with him, because they desired not to stay in Babylon when he had gone thence, and because they would venture to dwell in Jerusalem when he had gone thither. 3. How kind his God was to him. He obtained this favour from his king and country by the good hand of the Lord that was upon him, v. 6, 9. Note, Every creature is that to us which God makes it to be, and from him our judgment proceeds. As we must see the events that shall occur in the hand of God, so we must see the hand of God in the events that do occur, and acknowledge him with thankfulness when we have reason to call it his good hand.
Adam Clarke: Commentary on the Bible - 1831
7:1: In the reign of Artaxerxes - This was Artaxerxes Longimanus, the seventh of whose reign chronologers place A.M. 3547, sixty-eight years after Cyrus had sent back Zerubbabel. - Calmet. See the introduction.
Son of Seraiah - Either this could not have been Seraiah the high priest, who had been put to death by Nebuchadnezzar one hundred and twenty-one years before this time, or the term son here must signify only his descendants, or one of his descendants. Were it otherwise, Ezra must now be at least one hundred and twenty-two years of age, supposing him to have been born in the year of his father's death; if, indeed Seraiah the high priest was his father; but this is evidently impossible. In this place there are only sixteen generations reckoned between Ezra and Aaron, but in Ch1 6:3, Ch1 6:4, etc., there are not less than twenty-two. We must therefore supply the deficient generations from the above place, between Amariah son of Meraioth, Ch1 6:7, and Azariah the son of Johanan, Ch1 6:10. There are other discrepancies relative to genealogies in these historical books which it would be useless to investigate. On these differences much has been already said in different parts of this comment.
Albert Barnes: Notes on the Bible - 1834
7:1: After these things - The words mark an interval of 57 years; if, with most commentators, we take Artaxerxes to be Longimanus. See the introduction to the Book of Ezra. Three kings named Artaxerxes, the Greek rendering of the Hebrew Artakhshasta, and the Persian Artakhshatra, ruled over Persia, namely,: Longimanus, Mnemon, and Ochus. The evidence is in favor of the first being meant here: he was the grandson of Darius Hystaspis, Jeshua's contemporary.
The genealogy of Ezra here is incomplete. The time between the Exodus and Ezra must have exceeded one thousand years, and cannot have been covered by 16 generations. One gap may be filled up from Ch1 6:7-10, which supplies six names between Meraioth and Azariah Ezr 7:3 : another gap probably occurs between Seraiah Ezr 7:1 and Ezra himself; since Seraiah appears to be the high priest of Zedekiah's time (marginal reference), who lived at least 130 years before Ezra. Three or four names are probably missing in this place. Another name (Meraioth) may be supplied from Ch1 9:11, between Zadok and Ahitub Ezr 7:2. These additions would produce 27 generations - a number nearly sufficient - instead of 16 generations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:1: am 3547, bc 457
Artaxerxes: Ezr 7:12, Ezr 7:21, Ezr 6:14; Neh 2:1
Ezra: Ezr 7:10, Ezr 8:1-10:44; Neh 8:2-9
Seraiah: Kg2 25:18; Ch1 6:4-14, Ch1 9:11; Neh 11:11; Jer 52:24-27
Hilkiah: Kg2 22:4, Kg2 22:8; Ch2 34:9, Ch2 34:15
Carl Friedrich Keil and Franz Delitzsch
7:1
Ezra 7:1-10 form the introduction to the narrative which follows of Ezra's return to Jerusalem and his ministry there, and speak in general terms of himself and his arrival at Jerusalem with a band of exiles. They are followed, vv. 11-26, by a copy of the royal commission, and a thanksgiving, Ezra 7:27, Ezra 7:28, on the part of Ezra, for the mercy of God bestowed upon him.
Ezra 7:1-6
What follows is slightly combined with the former occurrences by the formula "after these things," without any more exact chronological definition; comp. Gen 15:1; Gen 22:1, and elsewhere. Between the dedication of the temple in the sixth year of Darius and the arrival of Ezra in Jerusalem, a period of fifty-seven years had elapsed. "In the reign of Artachshasta king of Persia, went up Ezra," etc. The verb of the subject עזרא does not follow till Ezra 7:6, where, after the interposition of the long genealogy, Ezra 7:1-5, the distant subject is again taken up in עזרא הוּא. It is all but universally agreed that Artaxerxes Longimanus is intended by ארתּחשׁסתּא; the explanation of this appellation as Xerxes in Joseph. Antiq. xi. 5. 1, for which Fritzsche (on 1 Esdr. 8:1) has recently decided, being a mere conjecture on the part of that not very critical historian. The fact that the Artachshasta of the book of Nehemiah (Neh 1:1; Neh 5:14; Neh 13:6) can be no other than Artaxerxes, is decisive of this point: for in Neh 13:6 the thirty-second year of Artachshasta is mentioned; while according to Neh 8:9; Neh 12:26, Neh 12:36, Ezra and Nehemiah jointly exercised their respective offices at Jerusalem.
(Note: Very superficial are the arguments, and indeed the whole pamphlet, Etude Chronologique des livres d'Esdras et de Nhmie, Paris 1868, p. 40, etc., by which F. de Saulcy tries to show that the Artachshasta of Ezra 7 and of Nehemiah is Artaxerxes II (Mnemon).)
Ezra is called Ben Seraiah, whose pedigree is traced to Eleazar the son of Aaron; Seraiah the son of Azariah, the son of Hilkiah, was the father of Josedec the high priest carried into captivity (1Chron 6:14, etc.), and was himself the high priest whom Nebuchadnezzar slew at Riblah (4Kings 25:18-21). Between the execution of Seraiah in the year 588 and the return of Ezra from Babylon in 458 b.c., there is a period of 130 years. Hence Ezra could have been neither the son nor grandson of Seraiah, but only his great or great-great-grandson. When we consider that Joshua, or Jeshua (Ezra 2:2), the high priest who returned from Babylon with Zerubbabel, was the grandson of Seraiah, we cannot but regard Ezra, who returned thence 78 years later, as a great-great-grandson of Seraiah. Moreover, we are justified in inferring from the fact that Ezra is not, like Joshua, designated as Ben Josedech, that he did not descend from that line of Seraiah in which the high-priestly dignity was hereditary, but from a younger son, and hence that his immediate ancestors were not (though his forefathers from Seraiah upwards were) of high-priestly descent. Hence the names of Ezra's ancestors from Seraiah up to Aaron (Ezra 7:1-5) agree also with the genealogy of the high-priestly race (1Chron 6:4-14), with the one deviation that in Ezra 7:3, between Azariah and Meraioth, six members are passed over, as is frequently the case in the longer genealogies, for the sake of shortening the list of names. - In v. 6 Ezra, for the sake of at once alluding to the nature of his office, is designated בת מהיר סוף ר, a scribe skilful in the law of Moses. The word סופר means in older works writer or secretary; but even so early as Jer 8:8 the lying pen of the ספרים is spoken of, and here therefore סופר has already attained the meaning of one learned in the Scripture, one who has made the written law a subject of investigation. Ezra is, however, the first of whom the predicate הסּופר, ὁ γραμματεύς, is used as a title. He is so called also in the letter of Artaxerxes (Ezra 7:11), because he is said (Ezra 7:9) to have applied his heart to seek out and to do the law of the Lord, and to teach in Israel statutes and judgment, i.e., because he had made the investigation of the law, for the sake of introducing the practice of the same among the congregation, his life-task; and the king granted him all his desire, according to the hand of the Lord his God upon him. The peculiar expression עליו אלהיו יהוה כּיד which is found only here and in Ezra 7:9, Ezra 7:28, Ezra 8:18; Neh 2:8, Neh 2:18, and in a slightly altered guise in Ezra 8:22, Ezra 8:31, "according to the good hand of his God, which was over him," means: according to the divine favour or divine care arranging for him; for the hand of God is הטּובה, the good (Ezra 7:9, and Ezra 8:18), or לטובה, Ezra 8:22. בּקּשׁה, the desire, request, demand, occurs only here and in the book of Esther.
Ezra 7:7-10
With Ezra went up a number of Israelites, priests, and Levites. מן partitive: a part of the whole. That they went up with Ezra appears from the context, and is expressly stated both in the royal edict (Ezra 7:13) and in the further description of the expedition (Ezra 7:28, Ezra 8:1). They went up in the seventh year of Artaxerxes, and reached Jerusalem in the fifth month of that year. - In Ezra 7:8 Ezra is again, as in Ezra 7:6, the subject of the sentence; the intervening seventh verse being really only in apposition with Ezra 7:6. - In Ezra 7:9 the time occupied by the journey is more precisely defined; כּי is explanatory. Namely, on the first day of the first month, he had appointed the journey from Babylon, etc. The Keri יסד הוּא can only mean, ipsum erat fundamentum profectionis, as J. H. Mich. after R. Sal. explains it, for יסד is pointed as the construct state. The departure of the expedition from the place of meeting occurred, according to Ezra 8:31, on the twelfth day of the first month. Since, however, they encamped three days there, making the final preparations for their journey, eleven days might easily elapse between the period when the whole caravan had assembled, and the day of actual departure. The Keri offers no appropriate signification; for since הוּא can only be taken for the subject, and הם יסד for the predicate, the sentence would contain an anacoluthon. To translate הוּא by ipsum cannot be justified by the usages of the language, for there is no such emphasis on יסד as to cause הוּא to be regarded as an emphatic reference to the following noun. יסד must be pointed יסד or יסּד, as the third pers. perf. Kal or Piel, meaning to arrange, to appoint, and הוּא referred to Ezra. On הטּובה אלהיו כּיד, comp. Ezra 7:6. The hand of his God graciously arranged for him, for he had prepared his heart to seek and to do the law of Jahve, i.e., to make the law of God his rule of action. לבבו הכין, like 2Chron 12:14; 2Chron 19:3; 2Chron 30:19. To teach in Israel statutes and judgments, as both are prescribed in the law of God.
Geneva 1599
7:1 Now after these things, in the reign of (a) Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah,
(a) The Hebrews write that many of the kings of Persia were called by this name, as Pharaoh was a common name to the kings of Egypt and Caesar to the Romans emperors.
John Gill
7:1 Now after these things,.... The finishing of the temple, and the dedication of it, and keeping the passover:
in the reign of Artaxerxes king of Persia; in the seventh year of his reign, Ezra 7:7, who is the same with Darius in the preceding chapter; so Jarchi and Aben Ezra; See Gill on Ezra 6:14.
Ezra the son of Seraiah; the high priest slain by Nebuchadnezzar Jer 52:24, this Ezra was a younger son of his, brother to Josedech, and uncle to Joshua, who were high priests in succession; his pedigree is carried in the ascending line up to Aaron, in this and the four following verses; only six generations, for brevity sake, are omitted, between Azariah and Meraioth, which may be supplied from 1Chron 6:7; see Gill on
John Wesley
7:1 Artaxerxes - The same of whom he speaks, Ezra 6:14. The son - His grand - son. Here are divers persons omitted for brevity sake, which may be supplied out of 1Ch. 6:1-11:47. Ezra was not himself the high priest; but he was nearly related to him.
Robert Jamieson, A. R. Fausset and David Brown
7:1 EZRA GOES UP TO JERUSALEM. (Ezra 7:1-10)
in the reign of Artaxerxes--the Ahasuerus of Esther.
Ezra the son of Seraiah--that is, grandson or great-grandson. Seraiah was the high priest put to death by Nebuchadnezzar at Riblah (4Kings 25:18). A period of one hundred thirty years had elapsed between that catastrophe and the journey of Ezra to Jerusalem. As a grandson of Seraiah, namely, Jeshua, who held the office of high priest, had accompanied Zerubbabel in the first caravan of returning exiles, Ezra must have been in all probability a grandson, descended, too, from a younger son, the older branch being in possession of the pontificate.
7:27:2: որդւոյ Սեղումայ, որդւոյ Սադովկայ, որդւոյ Աքիտովբայ.
2 սա՝ Սելումի, սա՝ Սադոկի, սա՝ Աքիտոբի,
2 Որ Սեղղումի որդին, որ Սադովկի որդին, որ Աքիտովբի որդին,
որդւոյ Սեղումայ, որդւոյ Սադովկայ, որդւոյ Աքիտովբայ:

7:2: որդւոյ Սեղումայ, որդւոյ Սադովկայ, որդւոյ Աքիտովբայ.
2 սա՝ Սելումի, սա՝ Սադոկի, սա՝ Աքիտոբի,
2 Որ Սեղղումի որդին, որ Սադովկի որդին, որ Աքիտովբի որդին,
zohrab-1805▾ eastern-1994▾ western am▾
7:27:2 сын Шаллума, сын Садока, сын Ахитува,
7:2 υἱοῦ υιος son Σαλουμ σαλουμ son Σαδδουκ σαδδουκ son Αχιτωβ αχιτωβ Achitōb; Akhitov
7:2 בֶּן־ ben- בֵּן son שַׁלּ֥וּם šallˌûm שַׁלּוּם Shallum בֶּן־ ben- בֵּן son צָדֹ֖וק ṣāḏˌôq צָדֹוק Zadok בֶּן־ ben- בֵּן son אֲחִיטֽוּב׃ ʔᵃḥîṭˈûv אֲחִיטוּב Ahitub
7:2. filii Sellum filii Sadoc filii AchitobThe son of Sellum, the son of Sadoc, the son of Achitob,
2. the son of Shallum, the son of Zadok, the son of Ahitub,
7:2. the son of Shallum, the son of Zadok, the son of Ahitub,
7:2. The son of Shallum, the son of Zadok, the son of Ahitub,
The son of Shallum, the son of Zadok, the son of Ahitub:

7:2 сын Шаллума, сын Садока, сын Ахитува,
7:2
υἱοῦ υιος son
Σαλουμ σαλουμ son
Σαδδουκ σαδδουκ son
Αχιτωβ αχιτωβ Achitōb; Akhitov
7:2
בֶּן־ ben- בֵּן son
שַׁלּ֥וּם šallˌûm שַׁלּוּם Shallum
בֶּן־ ben- בֵּן son
צָדֹ֖וק ṣāḏˌôq צָדֹוק Zadok
בֶּן־ ben- בֵּן son
אֲחִיטֽוּב׃ ʔᵃḥîṭˈûv אֲחִיטוּב Ahitub
7:2. filii Sellum filii Sadoc filii Achitob
The son of Sellum, the son of Sadoc, the son of Achitob,
7:2. the son of Shallum, the son of Zadok, the son of Ahitub,
7:2. The son of Shallum, the son of Zadok, the son of Ahitub,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:2: Zadok: Sa2 8:17; Kg1 2:35
7:37:3: որդւոյ Սամարիայ, որդւոյ Եզրայ, որդւոյ Մարովթսայ.
3 սա՝ Սամարիայի, սա՝ Եզրայի, սա՝ Մարոթոսի,
3 Որ Ամարիայի որդին, որ Ազարիայի որդին, որ Մարիօթի որդին,
որդւոյ Սամարեայ, որդւոյ Ազարեայ, որդւոյ Մարովթսայ:

7:3: որդւոյ Սամարիայ, որդւոյ Եզրայ, որդւոյ Մարովթսայ.
3 սա՝ Սամարիայի, սա՝ Եզրայի, սա՝ Մարոթոսի,
3 Որ Ամարիայի որդին, որ Ազարիայի որդին, որ Մարիօթի որդին,
zohrab-1805▾ eastern-1994▾ western am▾
7:37:3 сын Амарии, сын Азарии, сын Марайофа,
7:3 υἱοῦ υιος son Σαμαρια σαμαρια son Εσρια εσρια son Μαρερωθ μαρερωθ Marerōth; Mareroth
7:3 בֶּן־ ben- בֵּן son אֲמַרְיָ֥ה ʔᵃmaryˌā אֲמַרְיָה Amariah בֶן־ ven- בֵּן son עֲזַרְיָ֖ה ʕᵃzaryˌā עֲזַרְיָה Azariah בֶּן־ ben- בֵּן son מְרָיֹֽות׃ mᵊrāyˈôṯ מְרָיֹות Meraioth
7:3. filii Amariae filii Azariae filii MaraiothThe son of Amarias, the son of Azarias, the son of Maraioth,
3. the son of Amariah, the son of Azariah, the son of Meraioth,
7:3. the son of Amariah, the son of Azariah, the son of Meraioth,
7:3. The son of Amariah, the son of Azariah, the son of Meraioth,
The son of Amariah, the son of Azariah, the son of Meraioth:

7:3 сын Амарии, сын Азарии, сын Марайофа,
7:3
υἱοῦ υιος son
Σαμαρια σαμαρια son
Εσρια εσρια son
Μαρερωθ μαρερωθ Marerōth; Mareroth
7:3
בֶּן־ ben- בֵּן son
אֲמַרְיָ֥ה ʔᵃmaryˌā אֲמַרְיָה Amariah
בֶן־ ven- בֵּן son
עֲזַרְיָ֖ה ʕᵃzaryˌā עֲזַרְיָה Azariah
בֶּן־ ben- בֵּן son
מְרָיֹֽות׃ mᵊrāyˈôṯ מְרָיֹות Meraioth
7:3. filii Amariae filii Azariae filii Maraioth
The son of Amarias, the son of Azarias, the son of Maraioth,
7:3. the son of Amariah, the son of Azariah, the son of Meraioth,
7:3. The son of Amariah, the son of Azariah, the son of Meraioth,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
7:47:4: որդւոյ Զարեայ, որդւոյ Ոզիայ, որդւոյ Բովկայ.
4 սա՝ Զարիայի, սա՝ Օզիայի, սա՝ Բոկկի,
4 Որ Զարիայի որդին, որ Ոզէի որդին, որ Բոկկիի որդին,
որդւոյ Զարեայ, որդւոյ Ոզեայ, որդւոյ Բովկայ:

7:4: որդւոյ Զարեայ, որդւոյ Ոզիայ, որդւոյ Բովկայ.
4 սա՝ Զարիայի, սա՝ Օզիայի, սա՝ Բոկկի,
4 Որ Զարիայի որդին, որ Ոզէի որդին, որ Բոկկիի որդին,
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7:47:4 сын Захарии, сын Уззия, сын Буккия,
7:4 υἱοῦ υιος son Ζαραια ζαραια son Σαουια σαουια son Βοκκι βοκκι Bokki; Vokki
7:4 בֶּן־ ben- בֵּן son זְרַֽחְיָ֥ה zᵊrˈaḥyˌā זְרַחְיָה Zerahiah בֶן־ ven- בֵּן son עֻזִּ֖י ʕuzzˌî עֻזִּי Uzzi בֶּן־ ben- בֵּן son בֻּקִּֽי׃ buqqˈî בֻּקִּי Bukki
7:4. filii Zaraiae filii Ozi filii BocciThe son of Zarahias, the son of Ozi, the son of Bocci,
4. the son of Zerahiah, the son of Uzzi, the son of Bukki,
7:4. the son of Zerahiah, the son of Uzzi, the son of Bukki,
7:4. The son of Zerahiah, the son of Uzzi, the son of Bukki,
The son of Zerahiah, the son of Uzzi, the son of Bukki:

7:4 сын Захарии, сын Уззия, сын Буккия,
7:4
υἱοῦ υιος son
Ζαραια ζαραια son
Σαουια σαουια son
Βοκκι βοκκι Bokki; Vokki
7:4
בֶּן־ ben- בֵּן son
זְרַֽחְיָ֥ה zᵊrˈaḥyˌā זְרַחְיָה Zerahiah
בֶן־ ven- בֵּן son
עֻזִּ֖י ʕuzzˌî עֻזִּי Uzzi
בֶּן־ ben- בֵּן son
בֻּקִּֽי׃ buqqˈî בֻּקִּי Bukki
7:4. filii Zaraiae filii Ozi filii Bocci
The son of Zarahias, the son of Ozi, the son of Bocci,
7:4. the son of Zerahiah, the son of Uzzi, the son of Bukki,
7:4. The son of Zerahiah, the son of Uzzi, the son of Bukki,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
7:57:5: որդւոյ Աբիսուայ, որդւոյ Փենեէսի, որդւոյ Եղիազարու, որդւոյ Ահարոնի առաջին քահանայի։
5 սա՝ Աբիսուայի, սա՝ Փենեէսի, սա՝ Եղիազարի, որն առաջին քահանայապետ Ահարոնի որդին էր, -
5 Որ Ափիսուայի որդին, որ Փենէհէսի որդին, որ Եղիազարի որդին, որ մեծ քահանային Ահարոնին որդին էր,
որդւոյ Աբիսուայ, որդւոյ Փենեէսի, որդւոյ Եղիազարու, որդւոյ Ահարոնի առաջին քահանայի:

7:5: որդւոյ Աբիսուայ, որդւոյ Փենեէսի, որդւոյ Եղիազարու, որդւոյ Ահարոնի առաջին քահանայի։
5 սա՝ Աբիսուայի, սա՝ Փենեէսի, սա՝ Եղիազարի, որն առաջին քահանայապետ Ահարոնի որդին էր, -
5 Որ Ափիսուայի որդին, որ Փենէհէսի որդին, որ Եղիազարի որդին, որ մեծ քահանային Ահարոնին որդին էր,
zohrab-1805▾ eastern-1994▾ western am▾
7:57:5 сын Авишуя, сын Финееса, сын Елеазара, сын Аарона первосвященника,
7:5 υἱοῦ υιος son Αβισουε αβισουε son Φινεες φινεες son Ελεαζαρ ελεαζαρ Eleazar υἱοῦ υιος son Ααρων ααρων Aarōn; Aaron τοῦ ο the ἱερέως ιερευς priest τοῦ ο the πρώτου πρωτος first; foremost
7:5 בֶּן־ ben- בֵּן son אֲבִישׁ֗וּעַ ʔᵃvîšˈûₐʕ אֲבִישׁוּעַ Abishua בֶּן־ ben- בֵּן son פִּֽינְחָס֙ pˈînᵊḥās פִּינְחָס Phinehas בֶּן־ ben- בֵּן son אֶלְעָזָ֔ר ʔelʕāzˈār אֶלְעָזָר Eleazar בֶּן־ ben- בֵּן son אַהֲרֹ֥ן ʔahᵃrˌōn אַהֲרֹן Aaron הַ ha הַ the כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest הָ hā הַ the רֹֽאשׁ׃ rˈōš רֹאשׁ head
7:5. filii Abisue filii Finees filii Eleazar filii Aaron sacerdotis ab initioThe son of Abisue, the son of Phinees, the son of Eleazar, the son of Aaron, the priest from the beginning.
5. the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest:
7:5. the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron, priest from the beginning,
7:5. The son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest:
The son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest:

7:5 сын Авишуя, сын Финееса, сын Елеазара, сын Аарона первосвященника,
7:5
υἱοῦ υιος son
Αβισουε αβισουε son
Φινεες φινεες son
Ελεαζαρ ελεαζαρ Eleazar
υἱοῦ υιος son
Ααρων ααρων Aarōn; Aaron
τοῦ ο the
ἱερέως ιερευς priest
τοῦ ο the
πρώτου πρωτος first; foremost
7:5
בֶּן־ ben- בֵּן son
אֲבִישׁ֗וּעַ ʔᵃvîšˈûₐʕ אֲבִישׁוּעַ Abishua
בֶּן־ ben- בֵּן son
פִּֽינְחָס֙ pˈînᵊḥās פִּינְחָס Phinehas
בֶּן־ ben- בֵּן son
אֶלְעָזָ֔ר ʔelʕāzˈār אֶלְעָזָר Eleazar
בֶּן־ ben- בֵּן son
אַהֲרֹ֥ן ʔahᵃrˌōn אַהֲרֹן Aaron
הַ ha הַ the
כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest
הָ הַ the
רֹֽאשׁ׃ rˈōš רֹאשׁ head
7:5. filii Abisue filii Finees filii Eleazar filii Aaron sacerdotis ab initio
The son of Abisue, the son of Phinees, the son of Eleazar, the son of Aaron, the priest from the beginning.
7:5. the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron, priest from the beginning,
7:5. The son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:5: Phinehas: Exo 6:25; Num 25:7-13, Num 31:6; Jos 22:13, Jos 22:31; Jdg 20:28; Ch1 6:4, Ch1 6:50-52; Psa 106:30, Psa 106:31
Eleazar: Lev 10:6, Lev 10:12, Lev 10:16; Num 3:32, Num 20:25-28, Num 27:2, Num 31:31, Num 31:54; Jos 14:1, Jos 24:33; Ch1 24:1-6
chief priest: Ch2 19:11, Ch2 26:20; Heb 5:4
Geneva 1599
7:5 The son of Abishua, the son of Phinehas, the son of Eleazar, the son of (b) Aaron the chief priest:
(b) Ezra traces his family till he comes to Aaron, to prove that he came from him.
7:67:6: Ա՛յս Եզրա՝ որ ե՛լ ՚ի Բաբելոնէ. եւ սա էր գրիչ արագագիր օրինացն Մովսիսի զոր ետ Տէր Աստուած Իսրայէլի. եւ ետ նմա թագաւորն զամենայն որ ինչ խնդրեաց ՚ի նմանէ. զի ձեռն Տեառն Աստուծոյ է՛ր ընդ նմա[4995]։ [4995] Ոմանք. Եւ ետ նմա թագաւորն՝ զոր ինչ խնդրեաց։
6 ահա այս Եզրասն էր, որ վերադարձաւ Բաբելոնից: Սա եռանդուն գրագիր էր եւ Իսրայէլի Տէր Աստծու կողմից Մովսէսին տրուած Օրէնքի օրէնսգէտ: Թագաւորը նրան տուեց ամէն բան, ինչ նա խնդրեց նրանից, որովհետեւ Տէր Աստծու ձեռքը նրա վրայ էր:
6 Այս Եզրասը Բաբելոնէն ելաւ։ Անիկա Իսրայէլի Տէր Աստուծոյն տուած Մովսէսին օրէնքին արագագիր դպիրն էր ու իր Տէր Աստուծոյն ձեռքը իր վրայ ըլլալուն համար՝ ամէն խնդրածը թագաւորը անոր կու տար։
այս Եզրա որ ել ի Բաբելոնէ. եւ սա էր գրիչ արագագիր օրինացն Մովսիսի զոր ետ Տէր Աստուած Իսրայելի. եւ ետ նմա թագաւորն զամենայն որ ինչ խնդրեաց ի նմանէ, զի ձեռն Տեառն Աստուծոյ[123] էր ընդ նմա:

7:6: Ա՛յս Եզրա՝ որ ե՛լ ՚ի Բաբելոնէ. եւ սա էր գրիչ արագագիր օրինացն Մովսիսի զոր ետ Տէր Աստուած Իսրայէլի. եւ ետ նմա թագաւորն զամենայն որ ինչ խնդրեաց ՚ի նմանէ. զի ձեռն Տեառն Աստուծոյ է՛ր ընդ նմա[4995]։
[4995] Ոմանք. Եւ ետ նմա թագաւորն՝ զոր ինչ խնդրեաց։
6 ահա այս Եզրասն էր, որ վերադարձաւ Բաբելոնից: Սա եռանդուն գրագիր էր եւ Իսրայէլի Տէր Աստծու կողմից Մովսէսին տրուած Օրէնքի օրէնսգէտ: Թագաւորը նրան տուեց ամէն բան, ինչ նա խնդրեց նրանից, որովհետեւ Տէր Աստծու ձեռքը նրա վրայ էր:
6 Այս Եզրասը Բաբելոնէն ելաւ։ Անիկա Իսրայէլի Տէր Աստուծոյն տուած Մովսէսին օրէնքին արագագիր դպիրն էր ու իր Տէր Աստուծոյն ձեռքը իր վրայ ըլլալուն համար՝ ամէն խնդրածը թագաւորը անոր կու տար։
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7:67:6 сей Ездра вышел из Вавилона. Он был книжник, сведущий в законе Моисеевом, который дал Господь Бог Израилев. И дал ему царь все по желанию его, так как рука Господа Бога его {была} над ним.
7:6 αὐτὸς αυτος he; him Εσδρας εσδρας step up; ascend ἐκ εκ from; out of Βαβυλῶνος βαβυλων Babylōn; Vavilon καὶ και and; even αὐτὸς αυτος he; him γραμματεὺς γραμματευς scholar ταχὺς ταχυς quick ἐν εν in νόμῳ νομος.1 law Μωυσῆ μωσευς Mōseus; Mosefs ὃν ος who; what ἔδωκεν διδωμι give; deposit κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτῷ αυτος he; him ὁ ο the βασιλεύς βασιλευς monarch; king ὅτι οτι since; that χεὶρ χειρ hand κυρίου κυριος lord; master θεοῦ θεος God αὐτοῦ αυτος he; him ἐπ᾿ επι in; on αὐτὸν αυτος he; him ἐν εν in πᾶσιν πας all; every οἷς ος who; what ἐζήτει ζητεω seek; desire αὐτός αυτος he; him
7:6 ה֤וּא hˈû הוּא he עֶזְרָא֙ ʕezrˌā עֶזְרָא Ezra עָלָ֣ה ʕālˈā עלה ascend מִ mi מִן from בָּבֶ֔ל bbāvˈel בָּבֶל Babel וְ wᵊ וְ and הֽוּא־ hˈû- הוּא he סֹפֵ֤ר sōfˈēr סֹפֵר scribe מָהִיר֙ māhîr מָהִיר quick בְּ bᵊ בְּ in תֹורַ֣ת ṯôrˈaṯ תֹּורָה instruction מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נָתַ֥ן nāṯˌan נתן give יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יִּתֶּן־ yyitten- נתן give לֹ֣ו lˈô לְ to הַ ha הַ the מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king כְּ kᵊ כְּ as יַד־ yaḏ- יָד hand יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהָיו֙ ʔᵉlōhāʸw אֱלֹהִים god(s) עָלָ֔יו ʕālˈāʸw עַל upon כֹּ֖ל kˌōl כֹּל whole בַּקָּשָׁתֹֽו׃ פ baqqāšāṯˈô . f בַּקָּשָׁה request
7:6. ipse Ezras ascendit de Babylone et ipse scriba velox in lege Mosi quam dedit Dominus Deus Israhel et dedit ei rex secundum manum Domini Dei eius super eum omnem petitionem eiusThis Esdras went up from Babylon, and he was a ready scribe in the law of Moses, which the Lord God had given to Israel: and the king granted him all his request, according to the hand of the Lord his God upon him.
6. this Ezra went up from Babylon; and he was a ready scribe in the law of Moses, which the LORD, the God of Israel, had given: and the king granted him all his request, according to the hand of the LORD his God upon him.
7:6. this same Ezra, ascended from Babylon; and he was a proficient scribe in the law of Moses, which the Lord God gave to Israel. And the king granted to him his every petition. For the hand of the Lord, his God, was over him.
7:6. This Ezra went up from Babylon; and he [was] a ready scribe in the law of Moses, which the LORD God of Israel had given: and the king granted him all his request, according to the hand of the LORD his God upon him.
This Ezra went up from Babylon; and he [was] a ready scribe in the law of Moses, which the LORD God of Israel had given: and the king granted him all his request, according to the hand of the LORD his God upon him:

7:6 сей Ездра вышел из Вавилона. Он был книжник, сведущий в законе Моисеевом, который дал Господь Бог Израилев. И дал ему царь все по желанию его, так как рука Господа Бога его {была} над ним.
7:6
αὐτὸς αυτος he; him
Εσδρας εσδρας step up; ascend
ἐκ εκ from; out of
Βαβυλῶνος βαβυλων Babylōn; Vavilon
καὶ και and; even
αὐτὸς αυτος he; him
γραμματεὺς γραμματευς scholar
ταχὺς ταχυς quick
ἐν εν in
νόμῳ νομος.1 law
Μωυσῆ μωσευς Mōseus; Mosefs
ὃν ος who; what
ἔδωκεν διδωμι give; deposit
κύριος κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτῷ αυτος he; him
ο the
βασιλεύς βασιλευς monarch; king
ὅτι οτι since; that
χεὶρ χειρ hand
κυρίου κυριος lord; master
θεοῦ θεος God
αὐτοῦ αυτος he; him
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
ἐν εν in
πᾶσιν πας all; every
οἷς ος who; what
ἐζήτει ζητεω seek; desire
αὐτός αυτος he; him
7:6
ה֤וּא hˈû הוּא he
עֶזְרָא֙ ʕezrˌā עֶזְרָא Ezra
עָלָ֣ה ʕālˈā עלה ascend
מִ mi מִן from
בָּבֶ֔ל bbāvˈel בָּבֶל Babel
וְ wᵊ וְ and
הֽוּא־ hˈû- הוּא he
סֹפֵ֤ר sōfˈēr סֹפֵר scribe
מָהִיר֙ māhîr מָהִיר quick
בְּ bᵊ בְּ in
תֹורַ֣ת ṯôrˈaṯ תֹּורָה instruction
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נָתַ֥ן nāṯˌan נתן give
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יִּתֶּן־ yyitten- נתן give
לֹ֣ו lˈô לְ to
הַ ha הַ the
מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king
כְּ kᵊ כְּ as
יַד־ yaḏ- יָד hand
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהָיו֙ ʔᵉlōhāʸw אֱלֹהִים god(s)
עָלָ֔יו ʕālˈāʸw עַל upon
כֹּ֖ל kˌōl כֹּל whole
בַּקָּשָׁתֹֽו׃ פ baqqāšāṯˈô . f בַּקָּשָׁה request
7:6. ipse Ezras ascendit de Babylone et ipse scriba velox in lege Mosi quam dedit Dominus Deus Israhel et dedit ei rex secundum manum Domini Dei eius super eum omnem petitionem eius
This Esdras went up from Babylon, and he was a ready scribe in the law of Moses, which the Lord God had given to Israel: and the king granted him all his request, according to the hand of the Lord his God upon him.
7:6. this same Ezra, ascended from Babylon; and he was a proficient scribe in the law of Moses, which the Lord God gave to Israel. And the king granted to him his every petition. For the hand of the Lord, his God, was over him.
7:6. This Ezra went up from Babylon; and he [was] a ready scribe in the law of Moses, which the LORD God of Israel had given: and the king granted him all his request, according to the hand of the LORD his God upon him.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Он был книжник, сведующий (sopher mahir) в законе Моисеевом, В древнейших библейских книгах слово книжник (sopher) означает писца и употребляется в качестве названия государственной должности (ср. 2: Цар VIII, 17; 4: Цар XII, 10). В позднейшей письменности sopher означает ученого, законника (ср, Иер VIII, 8) и употребляется иногда в качестве почетного титула (ср. 1: Езд VII, 11). Некоторые экзегеты, считая неудобным в устах самого Ездры приведенный почетный титул, признают его позднейшей вставкой. Но в употреблении этого титула нельзя видеть "непристойную хвастливость" (Шрадер, Блек) со стороны Ездры уже потому, что титул усвояется Ездре в царском указе и в данном местеявляется в его устах выдержкой из указа,
Adam Clarke: Commentary on the Bible - 1831
7:6: A ready scribe - סופר מחיר sopher machir does not merely signify a speedy writer or an excellent penman, but one who was eminently skillful in expounding the law. In this sense the word γραμματευς, scribe, is repeatedly used in the New Testament, and we find that both in the Old and New Testament it had the same signification. The Syriac gives the sense of the word by translating sophro chocimo, a wise scribe, or expounder.
Albert Barnes: Notes on the Bible - 1834
7:6: A ready scribe - Or, "a ready writer" Psa 45:1. The professional scribe was well known in Egypt from an early date (see Gen 39:4 note); and under David and his successors "scribes" were attached to the court as the king's secretaries (Sa2 8:17; Sa2 20:25; Kg2 12:10, etc.). It was scarcely, however, until the time of the captivity that the class to which Ezra belonged arose. The "scribes" of this time, and of later Jewish history, were students, interpreters, and copiers of the Law (see the marginal references and Jer 8:8). They retained the knowledge of the old dialect, which was being rapidly superseded by a new one. The emphatic application of the title "the scribe" to Ezra marks the high honor in which the office was now held. Its glories eclipsed those of the priesthood.
The hand of the Lord ... upon him - The use of this phrase in a good sense is rare elsewhere (compare Kg1 18:46), but is a favorite one with both Ezra and Nehemiah (see the marginal references; Neh 2:8, Neh 2:18).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:6: a ready: Sopher mahir does not merely signify a speedy writer, or an excellent penman, but one eminently skilful in expounding the law, sophro chochmo, "a wise scribe," as the Syriac renders. Ezr 7:11, Ezr 7:12, Ezr 7:21; Psa 45:1; Mat 13:52
scribe: Neh 8:4, Neh 8:9, Neh 8:13, Neh 12:26, Neh 12:36; Jer 8:8; Co1 1:20
the law: Deu 4:5, Deu 28:1; Mat 28:20; Co1 15:1; Th1 4:1, Th1 4:2
granted him: -26
according to: Ezr 7:9, Ezr 7:28, Ezr 6:22, Ezr 8:18, Ezr 8:22, Ezr 8:31; Gen 32:28; Neh 1:10, Neh 1:11, Neh 2:8, Neh 2:12, Neh 2:18, Neh 4:15; Pro 3:6; Isa 50:2, Isa 59:1
Geneva 1599
7:6 This Ezra went up from Babylon; and he [was] a ready (c) scribe in the law of Moses, which the LORD God of Israel had given: and the king granted him all his request, according to the hand of the LORD his God upon him.
(c) He shows here what a scribe is, who had charge to write the law and to expound it. Whom Mark calls a scribe, (Mk 12:28), Matthew and Luke called a lawyer or doctor of the law, (Mt 22:35; Lk 10:25).
John Gill
7:6 This Ezra went up from Babylon,.... A second time; for that he went up with Zerubbabel is clear from Neh 12:1, and is plainly intimated, Ezra 5:4,
and he was a ready scribe in the law of Moses, which the Lord God of Israel had given; the meaning is, not that he had a quick hand in writing out copies of it, but was well versed in the knowledge of it; had studied it thoroughly, well instructed in it, and was abundantly qualified to teach it others; he was an eminent doctor of the law; so scribes, in the New Testament, who are the same with the lawyers, were such as were teachers of the law; the word here used in the Arabic language signifies to be expert, as Jarchi (o) learned from one of their doctors:
and the king granted him all his request, according to the hand of the Lord his God upon him; either upon Ezra, giving him favour with the king, and so success and prosperity; or it may denote the divine influence of the God of Ezra upon the heart of the king, moving him to grant what he asked of him, even everything he desired: he seems to have been sent upon an embassy to the king from the chief men at Jerusalem; perhaps the governors of Syria had not so fully made the disbursements the king in his decree had required them to make, since the following commission chiefly respects such things; and he was sent on that errand to acquaint the king with it, as well as to persuade those that remained to return, and to obtain leave for it.
(o) Comment. in Psal. xlv. 1. "acutus ingenio et solers fuit", Golius, col. 2272. "in re exercitatus fuit et excultus", Castel. col. 2008. Ethiop. "docuit, erudivit", ib. col. 2007.
John Wesley
7:6 Went - With the king's consent and commission. Scribe - A learned and expert doctor. The Jews say, he collected and collated all the copies of the law, and published an accurate edition of it, with all the books that were given by Divine inspiration, and so made up the canon of the Old Testament. Moses in Egypt, and Ezra in Babylon, were wonderfully fitted for eminent service to the church. According, &c. - By the favour of God so disposing the heart of the king.
Robert Jamieson, A. R. Fausset and David Brown
7:6 This Ezra . . . was a ready scribe in the law of Moses--The term "scribe" does not mean merely a penman, nor even an attorney well versed in forms of law and skilled in the method of preparing public or private deeds. He was a rabbi, or doctor, learned in the Mosaic law, and in all that related to the civil and ecclesiastical polity and customs of the Hebrew people. Scribes of this description possessed great authority and influence (compare Mt 23:25; Mk 12:28).
the king granted him all his request--left Babylon entrusted with an important commission to be executed in Jerusalem. The manner in which he obtained this office is minutely related in a subsequent passage. Here it is noticed, but with a pious acknowledgment of the divine grace and goodness which disposed the royal mind in favor of Ezra's patriotic objects. The Levites, &c., did not go at that time, but are mentioned here by anticipation.
7:77:7: Եւ ելին ընդ նմա յորդւոցն Իսրայէլի՝ եւ ՚ի քահանայից՝ եւ յՂեւտացւոց, եւ յերգեցիկ պաշտօնէից, եւ ՚ի դռնապանաց՝ եւ ՚ի Նաթանայացւոցն յԵրուսաղէմ։ Յամին եւթներորդի Արտաշիսի թագաւորի[4996]. [4996] Ոմանք. Եւ ՚ի Նաթանացւոցն՝ յԵրուսաղէմ։
7 Նրա հետ Երուսաղէմ վերադարձան իսրայէլացիներից շատերը՝ քահանաներ, ղեւտացիներ, պաշտամունքի երգիչներ, դռնապաններ եւ նաթանայացիներ: Նրանք ճանապարհ էին ընկել Արտաշէս թագաւորի եօթներոդ տարուայ հինգերորդ ամսին,
7 Արտաշէս թագաւորին եօթներորդ տարին՝ Իսրայէլի որդիներէն, քահանաներէն ու Ղեւտացիներէն ու երգողներէն եւ դռնապաններէն ու Նաթանայիմներէն ոմանք Երուսաղէմ եկան։
Եւ ելին ընդ նմա յորդւոցն Իսրայելի եւ ի քահանայից եւ յՂեւտացւոց, եւ յերգեցիկ պաշտօնէից եւ ի դռնապանաց եւ ի Նաթանայացւոցն` յԵրուսաղէմ. յամին եւթներորդի Արտաշիսի թագաւորի:

7:7: Եւ ելին ընդ նմա յորդւոցն Իսրայէլի՝ եւ ՚ի քահանայից՝ եւ յՂեւտացւոց, եւ յերգեցիկ պաշտօնէից, եւ ՚ի դռնապանաց՝ եւ ՚ի Նաթանայացւոցն յԵրուսաղէմ։ Յամին եւթներորդի Արտաշիսի թագաւորի[4996].
[4996] Ոմանք. Եւ ՚ի Նաթանացւոցն՝ յԵրուսաղէմ։
7 Նրա հետ Երուսաղէմ վերադարձան իսրայէլացիներից շատերը՝ քահանաներ, ղեւտացիներ, պաշտամունքի երգիչներ, դռնապաններ եւ նաթանայացիներ: Նրանք ճանապարհ էին ընկել Արտաշէս թագաւորի եօթներոդ տարուայ հինգերորդ ամսին,
7 Արտաշէս թագաւորին եօթներորդ տարին՝ Իսրայէլի որդիներէն, քահանաներէն ու Ղեւտացիներէն ու երգողներէն եւ դռնապաններէն ու Նաթանայիմներէն ոմանք Երուսաղէմ եկան։
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7:77:7 {С ним} пошли в Иерусалим и {некоторые} из сынов Израилевых, и из священников и левитов, и певцов и привратников и нефинеев в седьмой год царя Артаксеркса.
7:7 καὶ και and; even ἀνέβησαν αναβαινω step up; ascend ἀπὸ απο from; away υἱῶν υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἀπὸ απο from; away τῶν ο the ἱερέων ιερευς priest καὶ και and; even ἀπὸ απο from; away τῶν ο the Λευιτῶν λευιτης Leuΐtēs; Leitis καὶ και and; even οἱ ο the ᾄδοντες αδω sing καὶ και and; even οἱ ο the πυλωροὶ πυλωρος and; even οἱ ο the ναθινιμ ναθινιμ into; for Ιερουσαλημ ιερουσαλημ Jerusalem ἐν εν in ἔτει ετος year ἑβδόμῳ εβδομος seventh τῷ ο the Αρθασασθα αρθασασθα the βασιλεῖ βασιλευς monarch; king
7:7 וַ wa וְ and יַּֽעֲל֣וּ yyˈaʕᵃlˈû עלה ascend מִ mi מִן from בְּנֵֽי־ bbᵊnˈê- בֵּן son יִ֠שְׂרָאֵל yiśrāʔˌēl יִשְׂרָאֵל Israel וּ û וְ and מִן־ min- מִן from הַ ha הַ the כֹּהֲנִ֨ים kkōhᵃnˌîm כֹּהֵן priest וְ wᵊ וְ and הַ ha הַ the לְוִיִּ֜ם lᵊwiyyˈim לֵוִי Levite וְ wᵊ וְ and הַ ha הַ the מְשֹׁרְרִ֧ים mᵊšōrᵊrˈîm שׁיר sing וְ wᵊ וְ and הַ ha הַ the שֹּׁעֲרִ֛ים ššōʕᵃrˈîm שֹׁועֵר porter וְ wᵊ וְ and הַ ha הַ the נְּתִינִ֖ים nnᵊṯînˌîm נָתִין temple slave אֶל־ ʔel- אֶל to יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem בִּ bi בְּ in שְׁנַת־ šᵊnaṯ- שָׁנָה year שֶׁ֖בַע šˌevaʕ שֶׁבַע seven לְ lᵊ לְ to אַרְתַּחְשַׁ֥סְתְּא ʔartaḥšˌastᵊ אַרְתַּחְשַׁסְתְּא Artaxerxes הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
7:7. et ascenderunt de filiis Israhel et de filiis sacerdotum et de filiis Levitarum et de cantoribus et de ianitoribus et de Nathinneis in Hierusalem anno septimo Artarxersis regisAnd there went up some of the children of Israel, and of the children of the priests, and of the children of the Levites, and of the singing men, and of the porters, and of the Nathinites to Jerusalem in the seventh year of Artaxerxes the king.
7. And there went up some of the children of Israel, and of the priests, and the Levites, and the singers, and the porters, and the Nethinim, unto Jerusalem, in the seventh year of Artaxerxes the king.
7:7. And some from the sons of Israel, and from the sons of the priests, and from the sons of the Levites, and from the singing men, and from the gatekeepers, and from the temple servants ascended to Jerusalem, in the seventh year of king Artaxerxes.
7:7. And there went up [some] of the children of Israel, and of the priests, and the Levites, and the singers, and the porters, and the Nethinims, unto Jerusalem, in the seventh year of Artaxerxes the king.
And there went up [some] of the children of Israel, and of the priests, and the Levites, and the singers, and the porters, and the Nethinims, unto Jerusalem, in the seventh year of Artaxerxes the king:

7:7 {С ним} пошли в Иерусалим и {некоторые} из сынов Израилевых, и из священников и левитов, и певцов и привратников и нефинеев в седьмой год царя Артаксеркса.
7:7
καὶ και and; even
ἀνέβησαν αναβαινω step up; ascend
ἀπὸ απο from; away
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἀπὸ απο from; away
τῶν ο the
ἱερέων ιερευς priest
καὶ και and; even
ἀπὸ απο from; away
τῶν ο the
Λευιτῶν λευιτης Leuΐtēs; Leitis
καὶ και and; even
οἱ ο the
ᾄδοντες αδω sing
καὶ και and; even
οἱ ο the
πυλωροὶ πυλωρος and; even
οἱ ο the
ναθινιμ ναθινιμ into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
ἐν εν in
ἔτει ετος year
ἑβδόμῳ εβδομος seventh
τῷ ο the
Αρθασασθα αρθασασθα the
βασιλεῖ βασιλευς monarch; king
7:7
וַ wa וְ and
יַּֽעֲל֣וּ yyˈaʕᵃlˈû עלה ascend
מִ mi מִן from
בְּנֵֽי־ bbᵊnˈê- בֵּן son
יִ֠שְׂרָאֵל yiśrāʔˌēl יִשְׂרָאֵל Israel
וּ û וְ and
מִן־ min- מִן from
הַ ha הַ the
כֹּהֲנִ֨ים kkōhᵃnˌîm כֹּהֵן priest
וְ wᵊ וְ and
הַ ha הַ the
לְוִיִּ֜ם lᵊwiyyˈim לֵוִי Levite
וְ wᵊ וְ and
הַ ha הַ the
מְשֹׁרְרִ֧ים mᵊšōrᵊrˈîm שׁיר sing
וְ wᵊ וְ and
הַ ha הַ the
שֹּׁעֲרִ֛ים ššōʕᵃrˈîm שֹׁועֵר porter
וְ wᵊ וְ and
הַ ha הַ the
נְּתִינִ֖ים nnᵊṯînˌîm נָתִין temple slave
אֶל־ ʔel- אֶל to
יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
בִּ bi בְּ in
שְׁנַת־ šᵊnaṯ- שָׁנָה year
שֶׁ֖בַע šˌevaʕ שֶׁבַע seven
לְ lᵊ לְ to
אַרְתַּחְשַׁ֥סְתְּא ʔartaḥšˌastᵊ אַרְתַּחְשַׁסְתְּא Artaxerxes
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
7:7. et ascenderunt de filiis Israhel et de filiis sacerdotum et de filiis Levitarum et de cantoribus et de ianitoribus et de Nathinneis in Hierusalem anno septimo Artarxersis regis
And there went up some of the children of Israel, and of the children of the priests, and of the children of the Levites, and of the singing men, and of the porters, and of the Nathinites to Jerusalem in the seventh year of Artaxerxes the king.
7:7. And some from the sons of Israel, and from the sons of the priests, and from the sons of the Levites, and from the singing men, and from the gatekeepers, and from the temple servants ascended to Jerusalem, in the seventh year of king Artaxerxes.
7:7. And there went up [some] of the children of Israel, and of the priests, and the Levites, and the singers, and the porters, and the Nethinims, unto Jerusalem, in the seventh year of Artaxerxes the king.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:7: the children: Ezr 8:1-14
the Levites: Ezr 2:40, Ezr 2:41, Ezr 8:15-20
singers: ch1 6:31-48, Ch1 25:1-8
porters: Ezr 2:42; Ch1 9:17-27; Neh 7:45
Nethinims: Ezr 7:24, Ezr 2:43-70, Ezr 8:20; Neh. 7:46-73, Neh 10:28
Artaxerxes: Ezr 7:11, Ezr 7:12, Ezr 6:14, Ezr 8:1; Neh 2:1
John Gill
7:7 And there went up some of the children of Israel,.... Perhaps some of the ten tribes, as well as others of the tribes of Judah and Benjamin; who, notwithstanding the edict of Cyrus, chose to remain in Babylon, and in the countries of it, until they saw how things would go in Judea; and hearing that the temple was finished, and that those that had returned had built them houses in their several cities, and prospered, thought fit to return also:
and of the priests, and the Levites, and the singers, and the porters, and the Nethinims, unto Jerusalem; to take their places, and execute their offices in the temple now built; for of the Levites especially, some of which were singers, and others porters, and of the Nethinims, there were but few that went up with Zerubbabel: now this journey of theirs was taken
in the seventh year of Artaxerxes the king; that is, of Darius Artaxerxes, and this was the year after the temple was finished: though it is thought by many learned men, and not without some show of reason, that Artaxerxes Longimanus is meant.
7:87:8: ելին յԵրուսաղէմ յամսեանն հինգերորդի, որ էր ամ եւթներորդ թագաւորին[4997]. [4997] Ոմանք. Յամսեանն եւթներորդի։
8 եւ թագաւորի եօթներորդ տարուայ եօթներորդ ամսի ամսամտին Եզրասը եկաւ Երուսաղէմ,
8 Անիկա հինգերորդ ամսուան մէջ՝ թագաւորին եօթներորդ տարին Երուսաղէմ եկաւ.
[124]ելին յԵրուսաղէմ յամսեանն հինգերորդի, որ էր ամ եւթներորդ թագաւորին:

7:8: ելին յԵրուսաղէմ յամսեանն հինգերորդի, որ էր ամ եւթներորդ թագաւորին[4997].
[4997] Ոմանք. Յամսեանն եւթներորդի։
8 եւ թագաւորի եօթներորդ տարուայ եօթներորդ ամսի ամսամտին Եզրասը եկաւ Երուսաղէմ,
8 Անիկա հինգերորդ ամսուան մէջ՝ թագաւորին եօթներորդ տարին Երուսաղէմ եկաւ.
zohrab-1805▾ eastern-1994▾ western am▾
7:87:8 И пришел он в Иерусалим в пятый месяц, в седьмой же год царя.
7:8 καὶ και and; even ἤλθοσαν ερχομαι come; go εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem τῷ ο the μηνὶ μην.1 month τῷ ο the πέμπτῳ πεμπτος fifth τοῦτο ουτος this; he ἔτος ετος year ἕβδομον εβδομος seventh τῷ ο the βασιλεῖ βασιλευς monarch; king
7:8 וַ wa וְ and יָּבֹ֥א yyāvˌō בוא come יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem בַּ ba בְּ in † הַ the חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month הַ ha הַ the חֲמִישִׁ֑י ḥᵃmîšˈî חֲמִישִׁי fifth הִ֛יא hˈî הִיא she שְׁנַ֥ת šᵊnˌaṯ שָׁנָה year הַ ha הַ the שְּׁבִיעִ֖ית ššᵊvîʕˌîṯ שְׁבִיעִי seventh לַ la לְ to † הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
7:8. et venerunt in Hierusalem mense quinto ipse est annus septimus regisAnd they came to Jerusalem in the fifth month, in the seventh year of the king.
8. And he came to Jerusalem in the fifth month, which was in the seventh year of the king.
7:8. And they arrived at Jerusalem in the fifth month, in the same seventh year of the king.
7:8. And he came to Jerusalem in the fifth month, which [was] in the seventh year of the king.
And he came to Jerusalem in the fifth month, which [was] in the seventh year of the king:

7:8 И пришел он в Иерусалим в пятый месяц, в седьмой же год царя.
7:8
καὶ και and; even
ἤλθοσαν ερχομαι come; go
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
τῷ ο the
μηνὶ μην.1 month
τῷ ο the
πέμπτῳ πεμπτος fifth
τοῦτο ουτος this; he
ἔτος ετος year
ἕβδομον εβδομος seventh
τῷ ο the
βασιλεῖ βασιλευς monarch; king
7:8
וַ wa וְ and
יָּבֹ֥א yyāvˌō בוא come
יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem
בַּ ba בְּ in
הַ the
חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month
הַ ha הַ the
חֲמִישִׁ֑י ḥᵃmîšˈî חֲמִישִׁי fifth
הִ֛יא hˈî הִיא she
שְׁנַ֥ת šᵊnˌaṯ שָׁנָה year
הַ ha הַ the
שְּׁבִיעִ֖ית ššᵊvîʕˌîṯ שְׁבִיעִי seventh
לַ la לְ to
הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
7:8. et venerunt in Hierusalem mense quinto ipse est annus septimus regis
And they came to Jerusalem in the fifth month, in the seventh year of the king.
7:8. And they arrived at Jerusalem in the fifth month, in the same seventh year of the king.
7:8. And he came to Jerusalem in the fifth month, which [was] in the seventh year of the king.
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Adam Clarke: Commentary on the Bible - 1831
7:8: He came to Jerusalem in the fifth month - From the following verse we learn that Ezra and his company set off from Babylon on the first day of the first month, and thus we find they were upwards of four months on their journey. They could not travel fast, as they were a great company, composed in part of the aged and infirm, besides multitudes of women and children. They appear also to have taken a circuitous route. See on Ezr 8:24-32 (note).
Geneva 1599
7:8 And he came to Jerusalem in the (d) fifth month, which [was] in the seventh year (e) of the king.
(d) That contained part of July and part of August.
(e) Of king Darius.
John Gill
7:8 And he came to Jerusalem in the fifth month,.... With the above company; this was the month Abib, answering to part of July and part of August: which was in the seventh year of the king; as in the preceding verse.
Robert Jamieson, A. R. Fausset and David Brown
7:8 he came to Jerusalem in the fifth month--that is, corresponding to the end of our July or beginning of our August. As he left Babylon on the Jewish New Year's Day (Ezra 7:9), the journey must have occupied not less than four months (a long period), but it was necessary to move at a slow pace and by short, easy stages, as he had to conduct a large caravan of poor people, including women, children, and all their household gear (see on Ezra 8:24).
7:97:9: եւ յամսամտին հինգերորդ ամսեանն ե՛կն Եզրա յԵրուսաղէմ. վասն զի ձեռն Տեառն Աստուծոյ բարութեամբ էր ընդ նոսա։
9 որովհետեւ Տէր Աստծու բարի ձեռքը նրանց վրայ էր:
9 Քանզի առաջին ամսուան առաջին օրը Բաբելոնէն ելաւ ու Աստուծոյ բարի ձեռքը անոր վրայ ըլլալով՝ հինգերորդ ամսուան առաջին օրը Երուսաղէմ հասաւ,
[125]եւ յամսամտին հինգերորդ ամսեանն եկն Եզրա յԵրուսաղէմ. վասն զի ձեռն [126]Տեառն Աստուծոյ բարութեամբ էր [127]ընդ նոսա:

7:9: եւ յամսամտին հինգերորդ ամսեանն ե՛կն Եզրա յԵրուսաղէմ. վասն զի ձեռն Տեառն Աստուծոյ բարութեամբ էր ընդ նոսա։
9 որովհետեւ Տէր Աստծու բարի ձեռքը նրանց վրայ էր:
9 Քանզի առաջին ամսուան առաջին օրը Բաբելոնէն ելաւ ու Աստուծոյ բարի ձեռքը անոր վրայ ըլլալով՝ հինգերորդ ամսուան առաջին օրը Երուսաղէմ հասաւ,
zohrab-1805▾ eastern-1994▾ western am▾
7:97:9 Ибо в первый день первого месяца {было} начало выхода из Вавилона, и в первый день пятого месяца он пришел в Иерусалим, так как благодеющая рука Бога его была над ним,
7:9 ὅτι οτι since; that ἐν εν in μιᾷ εις.1 one; unit τοῦ ο the μηνὸς μην.1 month τοῦ ο the πρώτου πρωτος first; foremost αὐτὸς αυτος he; him ἐθεμελίωσεν θεμελιοω found τὴν ο the ἀνάβασιν αναβασις the ἀπὸ απο from; away Βαβυλῶνος βαβυλων Babylōn; Vavilon ἐν εν in δὲ δε though; while τῇ ο the πρώτῃ πρωτος first; foremost τοῦ ο the μηνὸς μην.1 month τοῦ ο the πέμπτου πεμπτος fifth ἤλθοσαν ερχομαι come; go εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem ὅτι οτι since; that χεὶρ χειρ hand θεοῦ θεος God αὐτοῦ αυτος he; him ἦν ειμι be ἀγαθὴ αγαθος good ἐπ᾿ επι in; on αὐτόν αυτος he; him
7:9 כִּ֗י kˈî כִּי that בְּ bᵊ בְּ in אֶחָד֙ ʔeḥˌāḏ אֶחָד one לַ la לְ to † הַ the חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month הָ hā הַ the רִאשֹׁ֔ון rišˈôn רִאשֹׁון first ה֣וּא hˈû הוּא he יְסֻ֔ד yᵊsˈuḏ יְסֻד establishment הַֽ hˈa הַ the מַּעֲלָ֖ה mmaʕᵃlˌā מַעֲלָה ascent מִ mi מִן from בָּבֶ֑ל bbāvˈel בָּבֶל Babel וּ û וְ and בְ vᵊ בְּ in אֶחָ֞ד ʔeḥˈāḏ אֶחָד one לַ la לְ to † הַ the חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month הַ ha הַ the חֲמִישִׁ֗י ḥᵃmîšˈî חֲמִישִׁי fifth בָּ֚א ˈbā בוא come אֶל־ ʔel- אֶל to יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem כְּ kᵊ כְּ as יַד־ yaḏ- יָד hand אֱלֹהָ֖יו ʔᵉlōhˌāʸw אֱלֹהִים god(s) הַ ha הַ the טֹּובָ֥ה ṭṭôvˌā טֹוב good עָלָֽיו׃ ʕālˈāʸw עַל upon
7:9. quia in primo die mensis primi coepit ascendere de Babylone et in primo mensis quinti venit in Hierusalem iuxta manum Dei sui bonam super seFor upon the first day of the first month he began to go up from Babylon, and on the first day of the fifth month he came to Jerusalem according to the good hand of his God upon him.
9. For upon the first of the first month began he to go up from Babylon, and on the first of the fifth month came he to Jerusalem, according to the good hand of his God upon him.
7:9. For on the first day of the first month, he began to ascend from Babylon, and on the first day of the fifth month, he arrived at Jerusalem. For the good hand of his God was over him.
7:9. For upon the first [day] of the first month began he to go up from Babylon, and on the first [day] of the fifth month came he to Jerusalem, according to the good hand of his God upon him.
For upon the first [day] of the first month began he to go up from Babylon, and on the first [day] of the fifth month came he to Jerusalem, according to the good hand of his God upon him:

7:9 Ибо в первый день первого месяца {было} начало выхода из Вавилона, и в первый день пятого месяца он пришел в Иерусалим, так как благодеющая рука Бога его была над ним,
7:9
ὅτι οτι since; that
ἐν εν in
μιᾷ εις.1 one; unit
τοῦ ο the
μηνὸς μην.1 month
τοῦ ο the
πρώτου πρωτος first; foremost
αὐτὸς αυτος he; him
ἐθεμελίωσεν θεμελιοω found
τὴν ο the
ἀνάβασιν αναβασις the
ἀπὸ απο from; away
Βαβυλῶνος βαβυλων Babylōn; Vavilon
ἐν εν in
δὲ δε though; while
τῇ ο the
πρώτῃ πρωτος first; foremost
τοῦ ο the
μηνὸς μην.1 month
τοῦ ο the
πέμπτου πεμπτος fifth
ἤλθοσαν ερχομαι come; go
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
ὅτι οτι since; that
χεὶρ χειρ hand
θεοῦ θεος God
αὐτοῦ αυτος he; him
ἦν ειμι be
ἀγαθὴ αγαθος good
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
7:9
כִּ֗י kˈî כִּי that
בְּ bᵊ בְּ in
אֶחָד֙ ʔeḥˌāḏ אֶחָד one
לַ la לְ to
הַ the
חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month
הָ הַ the
רִאשֹׁ֔ון rišˈôn רִאשֹׁון first
ה֣וּא hˈû הוּא he
יְסֻ֔ד yᵊsˈuḏ יְסֻד establishment
הַֽ hˈa הַ the
מַּעֲלָ֖ה mmaʕᵃlˌā מַעֲלָה ascent
מִ mi מִן from
בָּבֶ֑ל bbāvˈel בָּבֶל Babel
וּ û וְ and
בְ vᵊ בְּ in
אֶחָ֞ד ʔeḥˈāḏ אֶחָד one
לַ la לְ to
הַ the
חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month
הַ ha הַ the
חֲמִישִׁ֗י ḥᵃmîšˈî חֲמִישִׁי fifth
בָּ֚א ˈbā בוא come
אֶל־ ʔel- אֶל to
יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
כְּ kᵊ כְּ as
יַד־ yaḏ- יָד hand
אֱלֹהָ֖יו ʔᵉlōhˌāʸw אֱלֹהִים god(s)
הַ ha הַ the
טֹּובָ֥ה ṭṭôvˌā טֹוב good
עָלָֽיו׃ ʕālˈāʸw עַל upon
7:9. quia in primo die mensis primi coepit ascendere de Babylone et in primo mensis quinti venit in Hierusalem iuxta manum Dei sui bonam super se
For upon the first day of the first month he began to go up from Babylon, and on the first day of the fifth month he came to Jerusalem according to the good hand of his God upon him.
7:9. For on the first day of the first month, he began to ascend from Babylon, and on the first day of the fifth month, he arrived at Jerusalem. For the good hand of his God was over him.
7:9. For upon the first [day] of the first month began he to go up from Babylon, and on the first [day] of the fifth month came he to Jerusalem, according to the good hand of his God upon him.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. В первый день первого месяца было начало выхода. Вероятно (ср. VIII, 31) в первый день первого месяца состоялось решение о выходе, а сам выход последовал позже. Более подробные сведения о путешествии Ездры сообщаются ниже.
Albert Barnes: Notes on the Bible - 1834
7:9: The direct distance of Babylon from Jerusalem is about 520 miles; and the circuitous route by Carchemish and the Orontes valley, which was ordinarily taken by armies or large bodies of men, is about 900 miles. The time occupied in the journey is long, and is perhaps to be accounted for by the dangers alluded to in Ezr 8:22, Ezr 8:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:9: began he to go up: Heb. was the foundation of the going up, according to. Ezr 7:6; Neh 2:8, Neh 2:18
John Gill
7:9 For upon the first day of the first month began he to go up from Babylon,.... The month Nisan, answering to part of March and part of April; this was New Year's day:
and on the first day of the fifth month came he to Jerusalem; the first of the month Ab, as in the preceding verse; so that he was just four months on his journey:
according to the good hand of his God upon him; his power and providence, which gave him and his company health and strength, supplied them with everything necessary, directed, protected, and defended them, and brought them in safety to their journey's end.
7:107:10: Եւ ե՛դ Եզրա ՚ի սրտի իւրում խնդրել զօրէնսն Տեառն, եւ գրել զնա, եւ ուսուցանել Իսրայէլի զհրամանս եւ զդատաստանս։
10 Եզրասն իր սրտում վճռել էր քննել Տիրոջ Օրէնքը, գրել նրա մասին եւ Իսրայէլի ժողովրդին ուսուցանել Տիրոջ պատուիրաններն ու կանոնները:
10 Ուստի Եզրաս իր սիրտը պատրաստեց՝ որպէս զի Տէրոջը օրէնքը փնտռէ ու կատարէ ու օրէնքն ու կանոնները սորվեցնէ Իսրայէլին։
Եւ եդ Եզրա ի սրտի իւրում`` խնդրել զօրէնսն Տեառն, եւ [128]գրել զնա եւ ուսուցանել Իսրայելի զհրամանս եւ զդատաստանս:

7:10: Եւ ե՛դ Եզրա ՚ի սրտի իւրում խնդրել զօրէնսն Տեառն, եւ գրել զնա, եւ ուսուցանել Իսրայէլի զհրամանս եւ զդատաստանս։
10 Եզրասն իր սրտում վճռել էր քննել Տիրոջ Օրէնքը, գրել նրա մասին եւ Իսրայէլի ժողովրդին ուսուցանել Տիրոջ պատուիրաններն ու կանոնները:
10 Ուստի Եզրաս իր սիրտը պատրաստեց՝ որպէս զի Տէրոջը օրէնքը փնտռէ ու կատարէ ու օրէնքն ու կանոնները սորվեցնէ Իսրայէլին։
zohrab-1805▾ eastern-1994▾ western am▾
7:107:10 потому что Ездра расположил сердце свое к тому, чтобы изучать закон Господень и исполнять {его}, и учить в Израиле закону и правде.
7:10 ὅτι οτι since; that Εσδρας εσδρας give; deposit ἐν εν in καρδίᾳ καρδια heart αὐτοῦ αυτος he; him ζητῆσαι ζητεω seek; desire τὸν ο the νόμον νομος.1 law καὶ και and; even ποιεῖν ποιεω do; make καὶ και and; even διδάσκειν διδασκω teach ἐν εν in Ισραηλ ισραηλ.1 Israel προστάγματα προσταγμα and; even κρίματα κριμα judgment
7:10 כִּ֤י kˈî כִּי that עֶזְרָא֙ ʕezrˌā עֶזְרָא Ezra הֵכִ֣ין hēḵˈîn כון be firm לְבָבֹ֔ו lᵊvāvˈô לֵבָב heart לִ li לְ to דְרֹ֛ושׁ ḏᵊrˈôš דרשׁ inquire אֶת־ ʔeṯ- אֵת [object marker] תֹּורַ֥ת tôrˌaṯ תֹּורָה instruction יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and לַ la לְ to עֲשֹׂ֑ת ʕᵃśˈōṯ עשׂה make וּ û וְ and לְ lᵊ לְ to לַמֵּ֥ד lammˌēḏ למד learn בְּ bᵊ בְּ in יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel חֹ֥ק ḥˌōq חֹק portion וּ û וְ and מִשְׁפָּֽט׃ ס mišpˈāṭ . s מִשְׁפָּט justice
7:10. Ezras enim paravit cor suum ut investigaret legem Domini et faceret et doceret in Israhel praeceptum et iudiciumFor Esdras had prepared his heart to seek the law of the Lord, and to do and to teach in Israel the commandments and judgment.
10. For Ezra had set his heart to seek the law of the LORD, and to do it, and to teach in Israel statutes and judgments.
7:10. For Ezra prepared his heart, so that he might search the law of the Lord, and so that he might keep and teach precept and judgment in Israel.
7:10. For Ezra had prepared his heart to seek the law of the LORD, and to do [it], and to teach in Israel statutes and judgments.
For Ezra had prepared his heart to seek the law of the LORD, and to do [it], and to teach in Israel statutes and judgments:

7:10 потому что Ездра расположил сердце свое к тому, чтобы изучать закон Господень и исполнять {его}, и учить в Израиле закону и правде.
7:10
ὅτι οτι since; that
Εσδρας εσδρας give; deposit
ἐν εν in
καρδίᾳ καρδια heart
αὐτοῦ αυτος he; him
ζητῆσαι ζητεω seek; desire
τὸν ο the
νόμον νομος.1 law
καὶ και and; even
ποιεῖν ποιεω do; make
καὶ και and; even
διδάσκειν διδασκω teach
ἐν εν in
Ισραηλ ισραηλ.1 Israel
προστάγματα προσταγμα and; even
κρίματα κριμα judgment
7:10
כִּ֤י kˈî כִּי that
עֶזְרָא֙ ʕezrˌā עֶזְרָא Ezra
הֵכִ֣ין hēḵˈîn כון be firm
לְבָבֹ֔ו lᵊvāvˈô לֵבָב heart
לִ li לְ to
דְרֹ֛ושׁ ḏᵊrˈôš דרשׁ inquire
אֶת־ ʔeṯ- אֵת [object marker]
תֹּורַ֥ת tôrˌaṯ תֹּורָה instruction
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
לַ la לְ to
עֲשֹׂ֑ת ʕᵃśˈōṯ עשׂה make
וּ û וְ and
לְ lᵊ לְ to
לַמֵּ֥ד lammˌēḏ למד learn
בְּ bᵊ בְּ in
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
חֹ֥ק ḥˌōq חֹק portion
וּ û וְ and
מִשְׁפָּֽט׃ ס mišpˈāṭ . s מִשְׁפָּט justice
7:10. Ezras enim paravit cor suum ut investigaret legem Domini et faceret et doceret in Israhel praeceptum et iudicium
For Esdras had prepared his heart to seek the law of the Lord, and to do and to teach in Israel the commandments and judgment.
7:10. For Ezra prepared his heart, so that he might search the law of the Lord, and so that he might keep and teach precept and judgment in Israel.
7:10. For Ezra had prepared his heart to seek the law of the LORD, and to do [it], and to teach in Israel statutes and judgments.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
7:10: Ezra had prepared his heart - Here is a fine character of a minister of God: He prepares, הכין hechin, he fixes, purposes, and determines, לבבו lebabo, with his heart - with all his powers and affections, to seek the law of God, and to do it himself, that he may be properly qualified to teach its statutes and judgments to Israel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:10: prepared: Sa1 7:3; Ch1 29:18; Ch2 12:14, Ch2 19:3; Job 11:13; Psa 10:17, Psa 57:7
the law: Ezr 7:6; Psa 1:2, Psa 19:7, Psa 119:45, Psa 119:96-100
to do it: Deu 16:12; Mat 5:19, Mat 7:24; Joh 13:17; Rev 22:14
and to teach: Ezr 7:25; Deu 33:10; Ch2 17:8, Ch2 17:9, Ch2 30:22; Neh 8:1-9; Mal 2:7; Act 1:1; Ti1 3:2; Ti2 4:2; Tit 2:1, Tit 2:15
John Gill
7:10 For Ezra had prepared his heart to seek the law of the Lord,.... To attain to the knowledge of it, that he might be master of it, and expert in it, and know what was not to be done, and what to be done; he had set his heart upon this, bent his studies this way, and taken a great deal of pains in searching into it, in reading of it, and meditating on it:
and to do it; he was not only concerned to get the theory of it, but to put it in practice, to exercise himself in it, that it might be habitual to him; and the rather, as his view and intentions were not merely for the sake of himself, but
to teach in Israel statutes and judgments: and therefore it was not only necessary that he should have a large and competent knowledge of the laws, moral, ceremonial, and civil, but that he should act according to them himself, that so by his example, as well as by his instructions, he might teach the people.
John Wesley
7:10 To teach - The order of things in this verse is very observable; first he endeavours to understand God's law and word, and that not for curiosity or ostentation, but in order to practice: next he consciously practises what he did understand, which made his doctrine much more effectual: and then he earnestly desires and labours to instruct others, that they also might know and do it.
Robert Jamieson, A. R. Fausset and David Brown
7:10 Ezra had prepared his heart to seek the law of the Lord, &c.--His reigning desire had been to study the divine law--its principles, institutions, privileges, and requirements; and now from love and zeal, he devoted himself, as the business of his life, to the work of instructing, reforming, and edifying others.
7:117:11: Եւ ա՛յս են իրք հրամանի զոր ետ Արտաշէս թագաւոր Եզրի քահանայի եւ գրչի գրոց բանի օրինացն Տեառն, եւ հրամանաց նորա ՚ի վերայ Իսրայէլի։
11 Ահա այն հրամանը, որ Արտաշէս թագաւորը տուեց Եզրաս քահանային՝ Տիրոջ Օրէնքի եւ Իսրայէլի մասին նրա տուած պատուիրանների օրէնսգէտին.
11 Ասիկա է այն նամակին օրինակը, որ Արտաշէս թագաւորը տուաւ Եզրաս քահանային ու դպիրին, որ Տէրոջը Իսրայէլին տուած պատուիրանքներուն եւ օրէնքներուն հմուտ էր։
Եւ այս են իրք հրամանի զոր ետ Արտաշէս թագաւոր Եզրի քահանայի եւ գրչի գրոց բանի օրինացն Տեառն եւ հրամանաց նորա ի վերայ Իսրայելի:

7:11: Եւ ա՛յս են իրք հրամանի զոր ետ Արտաշէս թագաւոր Եզրի քահանայի եւ գրչի գրոց բանի օրինացն Տեառն, եւ հրամանաց նորա ՚ի վերայ Իսրայէլի։
11 Ահա այն հրամանը, որ Արտաշէս թագաւորը տուեց Եզրաս քահանային՝ Տիրոջ Օրէնքի եւ Իսրայէլի մասին նրա տուած պատուիրանների օրէնսգէտին.
11 Ասիկա է այն նամակին օրինակը, որ Արտաշէս թագաւորը տուաւ Եզրաս քահանային ու դպիրին, որ Տէրոջը Իսրայէլին տուած պատուիրանքներուն եւ օրէնքներուն հմուտ էր։
zohrab-1805▾ eastern-1994▾ western am▾
7:117:11 И вот содержание письма, которое дал царь Артаксеркс Ездре священнику, книжнику, учившему словам заповедей Господа и законов Его в Израиле:
7:11 καὶ και and; even αὕτη ουτος this; he ἡ ο the διασάφησις διασαφησις the διατάγματος διαταγμα order οὗ ος who; what ἔδωκεν διδωμι give; deposit Αρθασασθα αρθασασθα the Εσδρα εσδρα the ἱερεῖ ιερευς priest τῷ ο the γραμματεῖ γραμματευς scholar βιβλίου βιβλιον scroll λόγων λογος word; log ἐντολῶν εντολη direction; injunction κυρίου κυριος lord; master καὶ και and; even προσταγμάτων προσταγμα he; him ἐπὶ επι in; on τὸν ο the Ισραηλ ισραηλ.1 Israel
7:11 וְ wᵊ וְ and זֶ֣ה׀ zˈeh זֶה this פַּרְשֶׁ֣גֶן paršˈeḡen פַּרְשֶׁגֶן copy הַֽ hˈa הַ the נִּשְׁתְּוָ֗ן nništᵊwˈān נִשְׁתְּוָן letter אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] נָתַן֙ nāṯˌan נתן give הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king אַרְתַּחְשַׁ֔סְתְּא ʔartaḥšˈastᵊ אַרְתַּחְשַׁסְתְּא Artaxerxes לְ lᵊ לְ to עֶזְרָ֥א ʕezrˌā עֶזְרָא Ezra הַ ha הַ the כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest הַ ha הַ the סֹּפֵ֑ר ssōfˈēr סֹפֵר scribe סֹפֵ֞ר sōfˈēr ספר count דִּבְרֵ֧י divrˈê דָּבָר word מִצְוֹת־ miṣwōṯ- מִצְוָה commandment יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and חֻקָּ֖יו ḥuqqˌāʸw חֹק portion עַל־ ʕal- עַל upon יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
7:11. hoc est autem exemplar epistulae edicti quod dedit rex Artarxersis Ezrae sacerdoti scribae erudito in sermonibus et praeceptis Domini et caerimoniis eius in IsrahelAnd this is the copy of the letter of the edict, which king Artaxerxes gave to Esdras the priest, the scribe instructed in the words and commandments of the Lord, and his ceremonies in Israel.
11. Now this is the copy of the letter that the king Artaxerxes gave unto Ezra the priest, the scribe, even the scribe of the words of the commandments of the LORD, and of his statutes to Israel.
7:11. Now this is a copy of the letter of the edict, which king Artaxerxes gave to Ezra, the priest, a scribe well-taught in the words and precepts of the Lord and in his ceremonies in Israel:
7:11. Now this [is] the copy of the letter that the king Artaxerxes gave unto Ezra the priest, the scribe, [even] a scribe of the words of the commandments of the LORD, and of his statutes to Israel.
Now this [is] the copy of the letter that the king Artaxerxes gave unto Ezra the priest, the scribe, [even] a scribe of the words of the commandments of the LORD, and of his statutes to Israel:

7:11 И вот содержание письма, которое дал царь Артаксеркс Ездре священнику, книжнику, учившему словам заповедей Господа и законов Его в Израиле:
7:11
καὶ και and; even
αὕτη ουτος this; he
ο the
διασάφησις διασαφησις the
διατάγματος διαταγμα order
οὗ ος who; what
ἔδωκεν διδωμι give; deposit
Αρθασασθα αρθασασθα the
Εσδρα εσδρα the
ἱερεῖ ιερευς priest
τῷ ο the
γραμματεῖ γραμματευς scholar
βιβλίου βιβλιον scroll
λόγων λογος word; log
ἐντολῶν εντολη direction; injunction
κυρίου κυριος lord; master
καὶ και and; even
προσταγμάτων προσταγμα he; him
ἐπὶ επι in; on
τὸν ο the
Ισραηλ ισραηλ.1 Israel
7:11
וְ wᵊ וְ and
זֶ֣ה׀ zˈeh זֶה this
פַּרְשֶׁ֣גֶן paršˈeḡen פַּרְשֶׁגֶן copy
הַֽ hˈa הַ the
נִּשְׁתְּוָ֗ן nništᵊwˈān נִשְׁתְּוָן letter
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
נָתַן֙ nāṯˌan נתן give
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
אַרְתַּחְשַׁ֔סְתְּא ʔartaḥšˈastᵊ אַרְתַּחְשַׁסְתְּא Artaxerxes
לְ lᵊ לְ to
עֶזְרָ֥א ʕezrˌā עֶזְרָא Ezra
הַ ha הַ the
כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest
הַ ha הַ the
סֹּפֵ֑ר ssōfˈēr סֹפֵר scribe
סֹפֵ֞ר sōfˈēr ספר count
דִּבְרֵ֧י divrˈê דָּבָר word
מִצְוֹת־ miṣwōṯ- מִצְוָה commandment
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
חֻקָּ֖יו ḥuqqˌāʸw חֹק portion
עַל־ ʕal- עַל upon
יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
7:11. hoc est autem exemplar epistulae edicti quod dedit rex Artarxersis Ezrae sacerdoti scribae erudito in sermonibus et praeceptis Domini et caerimoniis eius in Israhel
And this is the copy of the letter of the edict, which king Artaxerxes gave to Esdras the priest, the scribe instructed in the words and commandments of the Lord, and his ceremonies in Israel.
7:11. Now this is a copy of the letter of the edict, which king Artaxerxes gave to Ezra, the priest, a scribe well-taught in the words and precepts of the Lord and in his ceremonies in Israel:
7:11. Now this [is] the copy of the letter that the king Artaxerxes gave unto Ezra the priest, the scribe, [even] a scribe of the words of the commandments of the LORD, and of his statutes to Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Ст. 11: является надписанием содержащегося далее, приводимого а ст. 12-26: на халдейском языке, указа Артаксеркса, определяющего полномочия Ездры. В указе 1} дается разрешение иудеям, остававшимся еще в Вавилоне, идти вместе с Ездрой а Иерусалим; 2) определяются полномочия Ездры и 3) перечисляются царские пожертвования на храм. Отрицательная критика склонна считать указ недостоверным и видите нем документ, вымышленный самим писателем книги. Против достоверности указа выставляется общее содержание его, свидетельствующее о невероятно милостивом отношении Артаксеркса к иудеям, а также отдельные выражения, обнаруживающие маловероятное знакомство Артаксеркса с иудейской религией и богослужением. Но милостивое отношение Артаксеркса к иудеям не противоречит политике персидских царей, как это было отмечено выше и относительно указов Кира и Дария.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Decree of Artaxerxes. B. C. 457.

11 Now this is the copy of the letter that the king Artaxerxes gave unto Ezra the priest, the scribe, even a scribe of the words of the commandments of the LORD, and of his statutes to Israel. 12 Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the God of heaven, perfect peace, and at such a time. 13 I make a decree, that all they of the people of Israel, and of his priests and Levites, in my realm, which are minded of their own freewill to go up to Jerusalem, go with thee. 14 Forasmuch as thou art sent of the king, and of his seven counsellors, to enquire concerning Judah and Jerusalem, according to the law of thy God which is in thine hand; 15 And to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem, 16 And all the silver and gold that thou canst find in all the province of Babylon, with the freewill offering of the people, and of the priests, offering willingly for the house of their God which is in Jerusalem: 17 That thou mayest buy speedily with this money bullocks, rams, lambs, with their meat offerings and their drink offerings, and offer them upon the altar of the house of your God which is in Jerusalem. 18 And whatsoever shall seem good to thee, and to thy brethren, to do with the rest of the silver and the gold, that do after the will of your God. 19 The vessels also that are given thee for the service of the house of thy God, those deliver thou before the God of Jerusalem. 20 And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to bestow, bestow it out of the king's treasure house. 21 And I, even I Artaxerxes the king, do make a decree to all the treasurers which are beyond the river, that whatsoever Ezra the priest, the scribe of the law of the God of heaven, shall require of you, it be done speedily, 22 Unto a hundred talents of silver, and to a hundred measures of wheat, and to a hundred baths of wine, and to an hundred baths of oil, and salt without prescribing how much. 23 Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven: for why should there be wrath against the realm of the king and his sons? 24 Also we certify you, that touching any of the priests and Levites, singers, porters, Nethinims, or ministers of this house of God, it shall not be lawful to impose toll, tribute, or custom, upon them. 25 And thou, Ezra, after the wisdom of thy God, that is in thine hand, set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy God; and teach ye them that know them not. 26 And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment.
We have here the commission which the Persian emperor granted to Ezra, giving him authority to act for the good of the Jews; and it is very ample and full, and beyond what could have been expected. The commission runs, we suppose, in the usual form: Artaxerxes, King of kings. This however is too high a title for any mortal man to assume; he was indeed king of some kings, but to speak as if he were king of all kings was to usurp his prerogative who hath all power both in heaven and in earth. He sends greeting to his trusty and well-beloved Ezra, whom he calls a scribe of the law of the God of heaven (v. 12), a title which (it seems by this) Ezra valued himself by, and desired no other, no, not when he was advanced to the proconsular dignity. He reckoned it more his honour to be a scribe of God's law than to be a peer or prince of the empire. Let us observe the articles of this commission.
I. He gives Ezra leave to go up to Jerusalem, and as many of his countrymen as pleased to go up with him, v. 13. He and they were captives, and therefore they would not quit his dominions without his royal license.
II. He gives him authority to enquire into the affairs of Judah and Jerusalem, v. 14. The rule of his enquiry was to be the law of his God, which was in his hand. He must enquire whether the Jews, in their religion, had and did according to that law--whether the temple was built, the priesthood was settled, and the sacrifices were offered conformably to the divine appointment. If, upon enquiry, he found any thing amiss, he must see to get it amended, and, like Titus in Crete, must set in order the things that were wanting, Tit. i. 5. Thus is God's law magnified and made honourable, and thus are the Jews restored to their ancient privilege of governing themselves by that law, and are no longer under the statutes that were not good, the statutes of their oppressors, Ezek. xx. 25.
III. He entrusts him with the money that was freely given by the king himself and his counsellors, and collected among his subjects, for the service of the house of God, v. 15, 16.
1. Let this be taken notice of, (1.) To the honour of God, as the one only living and true God;' for even those that worshipped other gods were so convinced of the sovereignty of the God of Israel that they were willing to incur expenses in order to recommend themselves to his favour. See Ps. xlv. 12; lxviii. 26. (2.) To the praise of this heathen king, that he honoured the God of Israel though his worshippers were a despicable handful of poor men, who were not able to bear the charges of their own religion and were now his vassals, and that, though he was not wrought upon to quit his own superstitions, yet he protected and encouraged the Jews in their religion, and did not only say, Be you warmed, and be you filled, but gave them such things as they needed. (3.) To the reproach of the memory of the wicked kings of Judah. Those that had been trained up in the knowledge and worship of the God of Israel, and had his law and his prophets, often plundered and impoverished the temple; but here a heathen prince enriched it. Thus afterwards the gospel was rejected by the Jews, but welcomed by the Gentiles. See Rom. xi. 11, Through their fall salvation has come to the Gentiles. Acts xiii. 46.
2. We are here told that Ezra was entrusted, (1.) To receive this money and to carry it to Jerusalem; for he was a man of known integrity, whom they could confide in, that he would not convert to his own use the least part of that which was given to the public. We find Paul going to Jerusalem upon such an errand, to bring alms to his nation and offerings, Acts xxiv. 17. (2.) To lay out this money in the best manner, in sacrifices to be offered upon the altar of God (v. 17), and in whatever else he or his brethren thought fit (v. 18), with this limitation only that it should be after the will of their God, which they were better acquainted with than the king was. Let the will of our God be always our rule in our expenses, and particularly in what we lay out for his service. God's work must always be done according to his will. Besides money, he had vessels also given him for the service of the temple, v. 19. Cyrus restored what of right belonged to the temple, but these were given over and above: thus it receiveth its own with usury. These he must deliver before the God of Jerusalem, as intended for his honour, there where he had put his name.
IV. He draws him a bill, or warrant rather, upon the treasurers on that side the river, requiring them to furnish him with what he had occasion for out of the king's revenues, and to place it to the king's account, v. 20, 22. This was considerately done; for Ezra, having yet to enquire into the sate of things, knew not what he should have occasion for and was modest in his demand. It was also kindly done, and evinced a great affection to the temple and a great confidence in Ezra. It is the interest of princes and great men to use their wealth and power for the support and encouragement of religion. What else are great revenues good for but that they enable men to do much good of this kind if they have but hearts to do it?
V. He charges him to let nothing be wanting that was requisite to be done in or about the temple for the honour of the God of Israel. Observe, in this charge (v. 23), 1. How honourably he speaks of God. He had called him before the God of Jerusalem; but here, lest it should be thought that he looked upon him as a local deity, he calls him twice, with great veneration, the God of heaven. 2. How strictly he eyes the word and law of God, which, it is likely, he had read and admired: "Whatsoever is commanded by your God" (whose institutions, though he wrote himself King of kings, he would not presume in the least iota or tittle to alter or add to) "let it be done, let it be diligently done, with care and speed." And, 3. How solicitously he deprecates the wrath of God: Why should there be wrath against the realm? The neglect and contempt of religion bring the judgments of God upon kings and kingdoms; and the likeliest expedient to turn away his wrath, when it is ready to break out against a people, is to support and encourage religion. Would we secure our peace and prosperity? Let us take care that the cause of God be not starved.
VI. He exempts all the ministers of the temple from paying taxes to the government. From the greatest of the priests to the least of the Nethinim, it shall not be lawful for the king's officers to impose that toll, tribute, or custom upon them, which the rest of the king's subjects paid, v. 24. This put a great honour upon them as free denizens of the empire, and would gain them respect as favourites of the crown; and it gave them liberty to attend their ministry with more cheerfulness and freedom. We suppose it was only what they needed for themselves and their families, and the maintenance of their ministry, that was hereby allowed to come to them custom-free. If any of them should take occasion from this privilege to meddle in trade and merchandise, they justly lost the benefit of it.
VII. He empowers Ezra to nominate and appoint judges and magistrates for all the Jews on that side the river, v. 25, 26. It was a great favour to the Jews to have such nobles of themselves, and especially to have them of Ezra's nomination. 1. All that knew the laws of Ezra's God (that is, all that professed the Jewish religion) were to be under the jurisdiction of these judges, which intimates that they were exempted from the jurisdiction of the heathen magistrates. 2. These judges were allowed and encouraged to make proselytes: Let them teach the laws of God to those that do not know them. Though he would not turn Jew himself, he cared not how many of his subjects did. 3. They were authorized to enforce the judgments they gave, and the orders they made, conformable to the law of God (which was hereby made the law of the king), with severe penalties--imprisonment, banishment, fine, or death, according as their law directed. They were not allowed to make new laws, but must see the laws of God duly executed; and they were entrusted with the sword in order that they might be a terror to evil doers. What could Jehoshaphat, or Hezekiah, or David himself, as king, have done more for the honour of God and the furtherance of religion?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:11: the copy: Ezr 4:11, Ezr 5:6
a scribe: Ezr 7:6; Mat 23:2, Mat 23:13; Mar 7:1-13
Carl Friedrich Keil and Franz Delitzsch
7:11
The commission given by Artachshasta to Ezra (Ezra 7:11), with a short postscript by Ezra (Ezra 7:27 and Ezra 7:28). - Ezra 7:11 The introductory title, "This is the copy of the letter," On פּרשׁגן, comp. Ezra 4:11, and on נשׁתּון, Ezra 4:7. Ezra is here, as also in the letter itself, Ezra 7:12, Ezra 7:21, and in Neh 8:9; Neh 12:26, called only הסּופר הכּהן, the priest, the scribe; in other places we find merely one title or the other: either the priest, Neh 10:10, Neh 10:16, Neh 8:2; or the scribe, Neh 8:4, Neh 8:13; Neh 12:36. To designate him according to his rank, as the priest, seems to have subsequently become more customary; hence in the first book of Esdras he is constantly called ὁ Ἱιερεύς. הסּופר is explained by the addition וגו דּברי ספר, scribe of the words of the law of Jahve and of His statutes to Israel, i.e., the scribe, whose investigations referred to the law of God. More briefly in Ezra 7:12 and Ezra 7:21 : scribe of the law.
Ezra 7:12-13
The letter containing the royal commission is given in the Chaldee original. It is questionable what explanation must be given to גּמיר in the title. If it were the adjective belonging to דּתא ספר, we should expect the emphatic state גּמירא. Hence Bertheau combines it with the following וּכענת as an abbreviation, "completeness, etc.," which would signify that in the royal commission itself this introductory formula would be found fully given, and that all the words here missing are represented by וּכענת. This would be, at all events, an extremely strange expression. We incline to regard גּמיר as an adverb used adjectively: To the scribe in the law of God perfectly, for the perfect scribe, etc., corresponding with the translation of the Vulgate, doctissimo. The commission begins with an order that those Israelites who desire to go to Jerusalem should depart with Ezra, because the king and his seven counsellors send him to order matters in Judah and Jerusalem according to the law of God, and to carry thither presents and free-will offerings as a contribution towards the sacrifices, and other matters necessary for the worship of God, Ezra 7:13. "By me is commandment given," as in Ezra 6:8. למהך...כּל־מתנדּב: Every one of the people of Israel in my kingdom, who shows himself willing to go up to Jerusalem, let him go up with thee. On יהך and the infin. מהך, comp. Ezra 5:5.
Ezra 7:14
"Forasmuch as thou (art) sent by the king and his seven counsellors to inquire (to institute an inquiry) concerning Judah and Jerusalem, according to the law of thy God, which is in thy hand," i.e., which thou handlest or possessest and understandest. The seven counsellors of the king formed the supreme court of the realm; see remarks on Esther 1:14. It is obvious from the context that שׁליח must be completed by אנתּ, for it is evidently Ezra who is addressed both in what precedes and follows. על בּקּרה, to inquire concerning (the condition of) Judah, i.e., concerning the religious and civil relations of the Jewish community, to arrange them in conformity with the divine law.
Ezra 7:15-16
"To carry the silver and gold which the king and his counsellors have freely offered to the God of Israel, whose habitation is at Jerusalem, and all the silver and gold which thou shalt obtain in all the province of Babylon, with the free-will offering of the people and the priests, willingly offering for the house of their God at Jerusalem." Three kinds of offerings for the temple are here spoken of: 1st, the gifts of the king and his counsellors for the service of the God of Israel; 2nd, the gold and the silver that Ezra should obtain in the province of Babylon, i.e., by the collection which he was consequently empowered to make among the non-Israelite population of Babylon; 3rd, the free-will offerings of his fellow-countrymen. התנדּבוּת is an abstract formed from the infin. Hithpael: the freely given. The participle מתנדּבין (not in the stat. emph. i.e., without an article) is but slightly connected, in the sense of, if they, or what they, may freely offer.
Ezra 7:17-18
The application of these contributions. דּנה כּל־קבל, for this very reason, sc. because furnished by the king and his counsellors, and by the heathen and Israelite inhabitants of Babylon, thou shalt diligently buy with this money bullocks, rams, lambs, with their meat-offerings and their drink-offerings (the meat and drink offerings pertaining by the law, Num 15:1, etc., to the sacrifices), and offer them upon the altar ... The Pael תּקרב instead of the Aphel, Ezra 6:10, Ezra 6:17. The distribution and collection were thus chiefly destined for the support of public worship, but were larger and more abundant than was necessary for this purpose. Hence the further injunction, Ezra 7:18 : "And whatsoever shall seem good to thee and to thy brethren to do with the rest of the gold and the silver, that do after the will of your God," i.e., according to the precept of the law in which the will of God is expressed. "Thy brethren" are the priests, to whom was committed the care of the temple and its worship.
Ezra 7:19
The gold and silver vessels, moreover, which, according to Ezra 8:25-27, the king and his counsellors, and the princes and all Israel, presented for the service of the house of God, he is to deliver before the God at Jerusalem (an abbreviated expression for the God whose dwelling is at Jerusalem). The noun פּלחן, only here and in the Targums, in the Syriac פּוּלחן, the service, corresponds with the Hebrew עבורה. שׁלם in the Aphel, to complete, to make full, then to deliver entirely, to consign.
Ezra 7:20-21
Ezra is to defray the expenses of all other things necessary for the temple from the royal treasury, on which account a royal order is despatched to the treasurer on this side the river. "And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to give" (i.e., whatever necessary expenses shall be incurred which cannot be determined beforehand), and for which the gifts and contributions already furnished to Ezra shall not suffice, he is to give, i.e., to defray, out of the house of the king's treasures, i.e., the royal treasury. For this purpose Artaxerxes commands all the treasures on this side the river, that whatsoever Ezra shall require of them shall be immediately done. אנה is an emphatic repetition of the pronoun, as in Dan 7:15, and frequently in Hebrew.
Ezra 7:22-23
Unto one hundred talents of silver, one hundred cors of wheat, one hundred baths of wine, one hundred baths of oil, and salt without prescription, i.e., as much as is needed. Cor had already become, even in Hebrew, the later word for chomer, e.g., 3Kings 5:2; Ezek 45:14. It was equal to ten ephahs or baths, almost two sheffels; see by bibl. Archol. ii. 126. The command closes with the injunction, Ezra 7:23 : Whatsoever is commanded by the God of heaven, i.e., whatever is needful according to the law for the service of God, let it be completely done for the house of the God of heaven; for why should the wrath of heaven come upon the realm of the king and of his sons? The ἁπ. λεγ. אדרזדּא is derived from the Aryan, but is not to be regarded (as by Hitzig and Bertheau) as compounded of אדר and אזדּא; but probably (as by Haug in Ewald's bibl. Jahrb. v. p. 152) as formed of the Persian drsh, dorest, with א prosthetic, from the Zend root dore, to grow, to flourish, to become firm, in the meaning of perfect in all parts, exact. The motive of the royal order, that the priests may offer acceptable offerings to the God of heaven, and pray for the life of the king and of his sons, recalls Ezra 6:10. On the formula למה דּי, for why should wrath come, comp. Ezra 4:22.
Ezra 7:24
The priests, the Levites, and all the servants of the temple, are also to be free from all customs and taxes. מהודעין וּלכם, we also make known to you (it is made known to you). These words also are addressed to the treasures, as levyers of taxes on this side the river. That, with regard to all priests, ... and (other) ministers of this house of God, it shall not be lawful to impose upon them toll, tribute, or custom. The אלהא בּית פּלחי are not worshippers in the house of God, but they who do service in the house of God. The expression comprises any servants of the temple who might have been omitted in the classes enumerated. On וגו בּלו מנדּה, comp. Ezra 4:13. שׁלּיט לא, (any one) has no right, with an infinitive following: it is allowed to no one to do. מרמא from רמא, Targ. for שׂים. On this matter, compare Josephus, Ant. xii. 3. 3, according to which Antiochus the Great freed the priests and Levites from taxation.
Ezra 7:25
Finally, Ezra is empowered to appoint over his whole people (all the Jews) on this side the river, judges who know the law of God, and to inflict severe penalties upon those who transgress it.
"Thou, Ezra, after the wisdom of thy God which is in thy hand (בידך דּי like Ezra 7:14), set magistrates and judges, which may judge all the people that are on this side the river, namely all such as know the laws of thy God, and teach ye them that know them not." The form מנּי is imper. Pael for מנּי, the A sound probably passing in rapid speech into the flatter E sound. "All the people on this side the river" is limited to Israelites or Jews by the further particulars, "who know the law of thy God," etc. These are to receive from Ezra judges, viz., such as are acquainted with the law, i.e., Israelite judges, and thus to be placed under the jurisdiction established at Jerusalem. The sentence, "and they who know it (the law) not, them teach ye, make them acquainted with it," does not refer to the heathen, but to born Israelites or Jews, who, living among the heathen, had not hitherto made the Mosaic law the rule of their lives. Such were the judges to constrain to the observance and obedience of the law.
Ezra 7:26
But whosoever will not do the law of thy God, and the law of the king, let a court be speedily (מנּהּ) held on his account (i.e., let him be brought to justice, and punished). This, too, applies chiefly to such as were Israelites born. The law of the king is the present edict, the commission therein entrusted to Ezra: whoever opposes, neglects, or transgresses it, shall be condemned, whether to death, or to banishment, or to confiscation of goods, or to imprisonment. הן ... הן = the Hebrew אם ... אם = sive ... sive. שׁרשׁוּ (Keri שׁרשׁי), rooting our (from שׁרשׁ, to root out), i.e., banishment, exilium (Vulg.), not παιδεία (lxx).
Ezra 7:27-28
This royal commission granted to the Jews all they could possibly desire from the heathen governors of the country, for the establishment and furtherance of their civil and religious polity. By granting these privileges, Artaxerxes was not only treading in the footsteps of Cyrus and Darius Hystaspes, but even going beyond these princes in granting to the Jews a jurisdiction of their own. Without a magistrate who was one of themselves, the Jewish community could not well prosper in their own land; for the social and religious life of Israel were so closely connected, that heathen magistrates, however well-intentioned, were incapable of exercising a beneficial influence upon the welfare of the Jews. Hence Ezra, having thus reported the royal commission, adds a thanksgiving to God for having put such a thing into the king's heart, namely, to beautify the house of the Lord, and for having granted him favour before the king and his counsellors. The sentence הטּה ועלי הטּה e is a continuation of the preceding infinitive sentence in the tempus finit. ל before כּל־שׂרי is the ל comprehensive. Ezra names the beautifying of the house of God as the occasion of his thanksgiving, not only because this formed the chief matter of the royal favour, but also because the re-establishment of divine worship was the re-establishment of the moral and religious life of the community. "And I felt myself strengthened, and gathered together (so that I gathered together) the heads of Israel to go up with me (to Jerusalem)." Ezra assembled the heads, i.e., of houses, as fellow-travellers, because their decision would be a rule for the families at the head of which they stood. With their heads, the several races and families determined to return to the land of their fathers.
John Gill
7:11 Now this is the copy of the letter that the King Artaxerxes gave unto Ezra the priest,.... This title relating to his office is justly given him, since he was the son of an high priest, and lineally descended from Aaron, as the above account of his pedigree shows:
the scribe, even a scribe of the words of the commandments of the Lord, and of his statutes to Israel; the doubling of the word "scribe" shows that he was very wise and learned in the law, in the commandments and statutes of it the Lord gave to Israel; not only in the language of it in which it was written, but in the matter and substance of it, in the things contained in it; for "dibre", signfiies "things" as well as words.
John Wesley
7:11 Words - The phrase seems emphatical, noting that he explained both the words and the things: for the Jews in the land of their captivity had in a great measure lost both the language, and the knowledge of God's commands, and therefore Ezra and his companions instructed them in both.
Robert Jamieson, A. R. Fausset and David Brown
7:11 GRACIOUS COMMISSION OF ARTAXERXES. (Ezra 7:11-26)
this is the copy of the letter that the king Artaxerxes gave--The measure which this document authorized, and the remarkable interest in the Jews displayed in it, were most probably owing to the influence of Esther, who is thought to have been raised to the high position of queen a few months previous to the departure of Ezra [HALES]. According to others, who adopt a different chronology, it was more probably pressed upon the attention of the Persian court by Ezra, who, like Daniel, showed the prophecies to the king; or by some leading Jews on his accession, who, seeing the unsettled and disordered state of the colony after the deaths of Zerubbabel, Jeshua, Haggai, and Zechariah, recommended the appointment of a commission to reform abuses, suppress disorder, and enforce the observance of the law.
7:127:12: Արտաշէս թագաւորաց թագաւոր, Եզրի գրչի օրինացն Տեառն Աստուծոյ երկնից.
12 «Ես՝ թագաւորների թագաւոր Արտաշէսը, իմ կողմից հաստատուած այս հրամանը տուեցի երկնքի Տէր Աստծու Օրէնքի օրէնսգէտ Եզրասին.
12 «Թագաւորներու թագաւորը Արտաշէս, Եզրաս քահանային, երկնքի Աստուծոյն օրէնքին կատարեալ գրիչին.
Արտաշէս` թագաւորաց թագաւոր, [129]Եզրի` գրչի օրինացն Տեառն Աստուծոյ երկնից:

7:12: Արտաշէս թագաւորաց թագաւոր, Եզրի գրչի օրինացն Տեառն Աստուծոյ երկնից.
12 «Ես՝ թագաւորների թագաւոր Արտաշէսը, իմ կողմից հաստատուած այս հրամանը տուեցի երկնքի Տէր Աստծու Օրէնքի օրէնսգէտ Եզրասին.
12 «Թագաւորներու թագաւորը Արտաշէս, Եզրաս քահանային, երկնքի Աստուծոյն օրէնքին կատարեալ գրիչին.
zohrab-1805▾ eastern-1994▾ western am▾
7:127:12 Артаксеркс, царь царей, Ездре священнику, учителю закона Бога небесного совершенному, и прочее.
7:12 Αρθασασθα αρθασασθα monarch; king βασιλέων βασιλευς monarch; king Εσδρα εσδρα scholar νόμου νομος.1 law τοῦ ο the θεοῦ θεος God τοῦ ο the οὐρανοῦ ουρανος sky; heaven τετέλεσται τελεω perform; finish ὁ ο the λόγος λογος word; log καὶ και and; even ἡ ο the ἀπόκρισις αποκρισις response
7:12 אַ֨רְתַּחְשַׁ֔סְתְּא ʔˌartaḥšˈastᵊ אַרְתַּחְשַׁשְׂתְּא Artaxerxes מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king מַלְכַיָּ֑א malᵊḵayyˈā מֶלֶךְ king לְ lᵊ לְ to עֶזְרָ֣א ʕezrˈā עֶזְרָא Ezra כָ֠הֲנָא ḵāhᵃnˌā כָּהֵן priest סָפַ֨ר sāfˌar סָפַר scribe דָּתָ֜א dāṯˈā דָּת law דִּֽי־ dˈî- דִּי [relative] אֱלָ֧הּ ʔᵉlˈāh אֱלָהּ god שְׁמַיָּ֛א šᵊmayyˈā שְׁמַיִן heaven גְּמִ֖יר gᵊmˌîr גמר bring to an end וּ û וְ and כְעֶֽנֶת׃ ḵᵊʕˈeneṯ כְּעֶנֶת now
7:12. Artarxersis rex regum Ezrae sacerdoti scribae legis Dei caeli doctissimo salutemArtaxerxes king of kings to Esdras the priest, the most learned scribe of the law of the God of heaven, greeting.
12. Artaxerxes, king of kings, unto Ezra the priest, the scribe of the law of the God of heaven, perfect and so forth,
7:12. “Artaxerxes, king of kings, to Ezra, the priest, a very learned scribe of the law of the God of heaven: a greeting.
7:12. Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the God of heaven, perfect [peace], and at such a time.
Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the God of heaven, perfect [peace], and at such a time:

7:12 Артаксеркс, царь царей, Ездре священнику, учителю закона Бога небесного совершенному, и прочее.
7:12
Αρθασασθα αρθασασθα monarch; king
βασιλέων βασιλευς monarch; king
Εσδρα εσδρα scholar
νόμου νομος.1 law
τοῦ ο the
θεοῦ θεος God
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
τετέλεσται τελεω perform; finish
ο the
λόγος λογος word; log
καὶ και and; even
ο the
ἀπόκρισις αποκρισις response
7:12
אַ֨רְתַּחְשַׁ֔סְתְּא ʔˌartaḥšˈastᵊ אַרְתַּחְשַׁשְׂתְּא Artaxerxes
מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king
מַלְכַיָּ֑א malᵊḵayyˈā מֶלֶךְ king
לְ lᵊ לְ to
עֶזְרָ֣א ʕezrˈā עֶזְרָא Ezra
כָ֠הֲנָא ḵāhᵃnˌā כָּהֵן priest
סָפַ֨ר sāfˌar סָפַר scribe
דָּתָ֜א dāṯˈā דָּת law
דִּֽי־ dˈî- דִּי [relative]
אֱלָ֧הּ ʔᵉlˈāh אֱלָהּ god
שְׁמַיָּ֛א šᵊmayyˈā שְׁמַיִן heaven
גְּמִ֖יר gᵊmˌîr גמר bring to an end
וּ û וְ and
כְעֶֽנֶת׃ ḵᵊʕˈeneṯ כְּעֶנֶת now
7:12. Artarxersis rex regum Ezrae sacerdoti scribae legis Dei caeli doctissimo salutem
Artaxerxes king of kings to Esdras the priest, the most learned scribe of the law of the God of heaven, greeting.
7:12. “Artaxerxes, king of kings, to Ezra, the priest, a very learned scribe of the law of the God of heaven: a greeting.
7:12. Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the God of heaven, perfect [peace], and at such a time.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
12: Эпитет царь царей очень часто употребляется персидскими царями в их надписях. ВБиблии он усвояется еще Навуходоносору (Дан. ІІ,37; Иез.XXVI,7). В письме царя прилагается и ряд эпитетов к имени Ездры. По русск, тексту Ездра называется "учителем закона Бога небесного совершенным", в Вульгате — ученейшим (Esdrae doctrssimo). Но значение стоящего здесь халд, gemir (рус. пер. "совершенному") не вполне ясно.

Смущающее же исследователей слишком близкое знакомство Артаксеркса с иудейством, обнаружмваемое в укаэе, весьма просто можно обьяснить или тем соображением (Герцфельд. Роэенцвейг, Бертолет), что указ составлен был самим Ездрой и Артаксерксом только был подписан, или же тем (Келер), что писатель излагает содержание указа по памяти и передает его содержание своим языком.
Adam Clarke: Commentary on the Bible - 1831
7:12: Artaxerxes, king of kings - This letter, from the beginning of this verse to the end of Ezr 7:26, is in the Aramitic or Chaldee language.
This title of the king would, in Persian, run thus: Ardsheer shahinshah, or padshah, "Ardsheer, king of kings;" "great or supreme king, or emperor."
Albert Barnes: Notes on the Bible - 1834
7:12: The title, "king of kings," is assumed by almost all the persian monarchs in their inscriptions.
Perfect peace - "Peace" is not in the original, and the word translated "perfect" occurs only in this place. Some prefer to take it as an adjective descriptive of Ezra (see margin); others (Septuagint) as the opening word of the first paragraph of the letter, and give it the meaning, "it is completed."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:12: Artaxerxes: The title of the king would, in Persian, run thus: Ardsheer shahinshah, or padshah, "Ardsheer, king of kings," i. e., great or supreme king or emperor. Kg1 4:24, Kg1 20:1; Isa 10:8; Eze 26:7; Dan 2:37, Dan 2:47; Ti1 6:15; Rev 17:14; Rev 19:16
unto Ezra: etc. or, to Ezra the priest, a perfect scribe of the law of the God of heaven, peace, etc. and at such a time. Ezr 4:10, Ezr 4:11, Ezr 4:17
Geneva 1599
7:12 Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the God of heaven, perfect [peace], and (f) at such a time.
(f) Some take this for the name of a people, some for time or continuance, meaning that the king wished him long life.
John Gill
7:12 Artaxerxes, king of kings,.... Having many kings and kingdoms subject and tributary to him; for this was not merely a proud haughty title which the eastern kings (p) assumed, particularly the Persians; for after Cyrus they were so in fact, who took this title also, and had it put on his sepulchral monument,"Here I lie, Cyrus, king of kings (q);''this title was given to Grecian kings, particularly Agamemnon is called king of kings (r), he being general at the siege of Troy, under whom the rest of the kings fought; if this was Darius Hystaspis, of him Cyrus dreamed that he had wings on his shoulders, with one he covered Asia, and with the other Europe (s):
unto Ezra the priest, a scribe of the law of the God of heaven; of which titles see Ezra 7:11,
perfect peace, and at such a time; the word "perfect" belongs to Ezra's title as a scribe, signifying that he was a most learned and complete scribe or teacher of the law of God; "peace" is not in the text, and the phrase "at such a time" respects the date of the letter, though not expressed, or is only an "et cetera"; see Gill on Ezra 4:10.
(p) See the Universal History, vol. 5. p. 16, 137. & vol. 11. p. 7, 8. margin, & p. 66. (q) Strabo, Geograph. l. 15. p. 502. (r) Vell. Patercul. Hist. Roman. l. 1. in initio. (s) Herodot. Clio, sive, l. 1. c. 209.
Robert Jamieson, A. R. Fausset and David Brown
7:12 Artaxerxes, king of kings--That title might have been assumed as, with literal truth, applicable to him, since many of the tributary princes of his empire still retained the name and authority of kings. But it was a probably a mere Orientalism, denoting a great and powerful prince, as the heaven of heavens signified the highest heaven, and vanity of vanities, the greatest vanity. This vainglorious title was assumed by the kings of Assyria, from whom it passed to the sovereigns of Persia.
unto Ezra the priest, a scribe of the law of the God of heaven--The appointment of Ezra to this influential mission was of the highest importance to the Hebrew people, as a large proportion of them were become, in a great measure, strangers both to the language and the institutions of their forefathers.
7:137:13: ամենայն հաստատութեամբ ետու ես հրաման ՚ի վերայ ամենեցուն որ են ընդ թագաւորութեամբ իմով, ժողովրդոցն Իսրայէլի, եւ քահանայից եւ Ղեւտացւոցն, զի ելցեն ամենեքեան յԵրուսաղէմ ընդ քեզ։
13 հրամայում եմ իմ թագաւորութեան տակ գտնուող բոլորին՝ Իսրայէլի ժողովրդին, քահանաներին եւ ղեւտացիներին, որ քեզ հետ բոլորը վերադառնան Երուսաղէմ:
13 Արդ՝ հրաման կու տամ, որ իմ թագաւորութեանս մէջ եղող Իսրայէլի ժողովուրդէն ու անոր քահանաներէն ու Ղեւտացիներէն իրենց կամքովը Երուսաղէմ դառնալ ուզողները քեզի հետ դառնան.
ամենայն հաստատութեամբ ետու ես`` հրաման ի վերայ ամենեցուն որ են ընդ թագաւորութեամբ իմով, ժողովրդոցն Իսրայելի եւ քահանայիցն եւ Ղեւտացւոցն. զի [130]ելցեն ամենեքեան յԵրուսաղէմ ընդ քեզ:

7:13: ամենայն հաստատութեամբ ետու ես հրաման ՚ի վերայ ամենեցուն որ են ընդ թագաւորութեամբ իմով, ժողովրդոցն Իսրայէլի, եւ քահանայից եւ Ղեւտացւոցն, զի ելցեն ամենեքեան յԵրուսաղէմ ընդ քեզ։
13 հրամայում եմ իմ թագաւորութեան տակ գտնուող բոլորին՝ Իսրայէլի ժողովրդին, քահանաներին եւ ղեւտացիներին, որ քեզ հետ բոլորը վերադառնան Երուսաղէմ:
13 Արդ՝ հրաման կու տամ, որ իմ թագաւորութեանս մէջ եղող Իսրայէլի ժողովուրդէն ու անոր քահանաներէն ու Ղեւտացիներէն իրենց կամքովը Երուսաղէմ դառնալ ուզողները քեզի հետ դառնան.
zohrab-1805▾ eastern-1994▾ western am▾
7:137:13 От меня дано повеление, чтобы в царстве моем всякий из народа Израилева и из священников его и левитов, желающий идти в Иерусалим, шел с тобою.
7:13 ἀπ᾿ απο from; away ἐμοῦ εμου my ἐτέθη τιθημι put; make γνώμη γνωμη resolve ὅτι οτι since; that πᾶς πας all; every ὁ ο the ἑκουσιαζόμενος εκουσιαζομαι in βασιλείᾳ βασιλεια realm; kingdom μου μου of me; mine ἀπὸ απο from; away λαοῦ λαος populace; population Ισραηλ ισραηλ.1 Israel καὶ και and; even ἱερέων ιερευς priest καὶ και and; even Λευιτῶν λευιτης Leuΐtēs; Leitis πορευθῆναι πορευομαι travel; go εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem μετὰ μετα with; amid σοῦ σου of you; your πορευθῆναι πορευομαι travel; go
7:13 מִנִּי֮ minnˈî מִן from שִׂ֣ים śˈîm שׂים place טְעֵם֒ ṭᵊʕˌēm טְעֵם sense דִּ֣י dˈî דִּי [relative] כָל־ ḵol- כֹּל whole מִתְנַדַּ֣ב miṯnaddˈav נדב be willing בְּ bᵊ בְּ in מַלְכוּתִי֩ malᵊḵûṯˌî מַלְכוּ kingdom מִן־ min- מִן from עַמָּ֨ה ʕammˌā עַם people יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and כָהֲנֹ֣והִי ḵāhᵃnˈôhî כָּהֵן priest וְ wᵊ וְ and לֵוָיֵ֗א lēwāyˈē לֵוָי Levite לִ li לְ to מְהָ֧ךְ mᵊhˈāḵ הלך go לִֽ lˈi לְ to ירוּשְׁלֶ֛ם yrûšᵊlˈem יְרוּשְׁלֶם Jerusalem עִמָּ֖ךְ ʕimmˌāḵ עִם with יְהָֽךְ׃ yᵊhˈāḵ הלך go
7:13. a me decretum est ut cuicumque placuerit in regno meo de populo Israhel et de sacerdotibus eius et de Levitis ire in Hierusalem tecum vadatIt is decreed by me, that all they of the people of Israel, and of the priests and of the Levites in my realm, that are minded to go into Jerusalem, should go with thee.
13. I make a decree, that all they of the people of Israel, and their priests and the Levites, in my realm, which are minded of their own free will to go to Jerusalem, go with thee.
7:13. It has been decreed by me, that whosoever wishes, among the people of Israel and their priests and Levites within my kingdom, to go to Jerusalem, may go with you.
7:13. I make a decree, that all they of the people of Israel, and [of] his priests and Levites, in my realm, which are minded of their own freewill to go up to Jerusalem, go with thee.
I make a decree, that all they of the people of Israel, and [of] his priests and Levites, in my realm, which are minded of their own freewill to go up to Jerusalem, go with thee:

7:13 От меня дано повеление, чтобы в царстве моем всякий из народа Израилева и из священников его и левитов, желающий идти в Иерусалим, шел с тобою.
7:13
ἀπ᾿ απο from; away
ἐμοῦ εμου my
ἐτέθη τιθημι put; make
γνώμη γνωμη resolve
ὅτι οτι since; that
πᾶς πας all; every
ο the
ἑκουσιαζόμενος εκουσιαζομαι in
βασιλείᾳ βασιλεια realm; kingdom
μου μου of me; mine
ἀπὸ απο from; away
λαοῦ λαος populace; population
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἱερέων ιερευς priest
καὶ και and; even
Λευιτῶν λευιτης Leuΐtēs; Leitis
πορευθῆναι πορευομαι travel; go
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
μετὰ μετα with; amid
σοῦ σου of you; your
πορευθῆναι πορευομαι travel; go
7:13
מִנִּי֮ minnˈî מִן from
שִׂ֣ים śˈîm שׂים place
טְעֵם֒ ṭᵊʕˌēm טְעֵם sense
דִּ֣י dˈî דִּי [relative]
כָל־ ḵol- כֹּל whole
מִתְנַדַּ֣ב miṯnaddˈav נדב be willing
בְּ bᵊ בְּ in
מַלְכוּתִי֩ malᵊḵûṯˌî מַלְכוּ kingdom
מִן־ min- מִן from
עַמָּ֨ה ʕammˌā עַם people
יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
כָהֲנֹ֣והִי ḵāhᵃnˈôhî כָּהֵן priest
וְ wᵊ וְ and
לֵוָיֵ֗א lēwāyˈē לֵוָי Levite
לִ li לְ to
מְהָ֧ךְ mᵊhˈāḵ הלך go
לִֽ lˈi לְ to
ירוּשְׁלֶ֛ם yrûšᵊlˈem יְרוּשְׁלֶם Jerusalem
עִמָּ֖ךְ ʕimmˌāḵ עִם with
יְהָֽךְ׃ yᵊhˈāḵ הלך go
7:13. a me decretum est ut cuicumque placuerit in regno meo de populo Israhel et de sacerdotibus eius et de Levitis ire in Hierusalem tecum vadat
It is decreed by me, that all they of the people of Israel, and of the priests and of the Levites in my realm, that are minded to go into Jerusalem, should go with thee.
7:13. It has been decreed by me, that whosoever wishes, among the people of Israel and their priests and Levites within my kingdom, to go to Jerusalem, may go with you.
7:13. I make a decree, that all they of the people of Israel, and [of] his priests and Levites, in my realm, which are minded of their own freewill to go up to Jerusalem, go with thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:13: Their own free-will - None shall be forced either to go or to stay. He who loves his God will avail himself of this favorable opportunity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:13: I make: Ezr 5:13, Ezr 6:1; Ch2 30:5; Est 3:15, Est 9:14; Psa 148:6
minded: Ezr 1:3; Psa 110:3; Phi 2:13; Rev 22:17
Geneva 1599
7:13 I make a decree, that all they of the people of Israel, and [of] his priests and Levites, in my realm, which are minded of their own freewill (g) to go up to Jerusalem, go with thee.
(g) Who still remained in Babylon and had not returned with Zerubbabel.
John Gill
7:13 I make a decree,.... Which, according to the laws of the Medes and Persians, when signed, might not be changed, Dan 6:8,
that all they of the people of Israel, and of his priests and Levites, in my realm; who remained there, and took not the benefit of the edict of Cyrus, which gave them leave to go; but neglecting the opportunity, it seems as if they could not now go out of the realm without a fresh grant, which is hereby given:
which are minded of their own freewill to go up to Jerusalem, go with thee; this decree did not oblige them to go whether they would or not; for they might, notwithstanding this, continue if they pleased; it only gave them leave to make use of the present opportunity of going along with Ezra, if they chose it.
7:147:14: Յերեսաց թագաւորի, եւ եւթն խորհրդակցացն առաքեցաւ գիրս այս, ա՛յց առնել Հրէիցն՝ եւ Երուսաղեմացւոցն առաջնորդութեամբ Եզրի, որոյ են օրէնք Աստուծոյ ՚ի ձեռին իւրում։
14 Այս հրամանն ուղարկուած է թագաւորի եւ նրա եօթը խորհրդականների կողմից՝ թոյլատրելու հրեաներին եւ երուսաղէմացիներին Եզրասի առաջնորդութեամբ, որի ձեռքին է Աստծու Օրէնքը, վերադառնալու Երուսաղէմ:
14 Վասն զի դուն թագաւորին ու անոր եօթը խորհրդականներուն կողմէ կը ղրկուիս՝ որպէս զի քու ձեռքդ եղած Աստուծոյ օրէնքովը՝ Յուդան ու Երուսաղէմը քննես
Յերեսաց թագաւորի եւ եւթն խորհրդակցացն առաքեցաւ գիրս այս, այց առնել Հրէիցն եւ Երուսաղեմացւոցն առաջնորդութեամբ Եզրի, որոյ են օրէնք Աստուծոյ ի ձեռին իւրում:

7:14: Յերեսաց թագաւորի, եւ եւթն խորհրդակցացն առաքեցաւ գիրս այս, ա՛յց առնել Հրէիցն՝ եւ Երուսաղեմացւոցն առաջնորդութեամբ Եզրի, որոյ են օրէնք Աստուծոյ ՚ի ձեռին իւրում։
14 Այս հրամանն ուղարկուած է թագաւորի եւ նրա եօթը խորհրդականների կողմից՝ թոյլատրելու հրեաներին եւ երուսաղէմացիներին Եզրասի առաջնորդութեամբ, որի ձեռքին է Աստծու Օրէնքը, վերադառնալու Երուսաղէմ:
14 Վասն զի դուն թագաւորին ու անոր եօթը խորհրդականներուն կողմէ կը ղրկուիս՝ որպէս զի քու ձեռքդ եղած Աստուծոյ օրէնքովը՝ Յուդան ու Երուսաղէմը քննես
zohrab-1805▾ eastern-1994▾ western am▾
7:147:14 Так как ты посылаешься от царя и семи советников его, чтобы обозреть Иудею и Иерусалим по закону Бога твоего, находящемуся в руке твоей,
7:14 ἀπὸ απο from; away προσώπου προσωπον face; ahead of τοῦ ο the βασιλέως βασιλευς monarch; king καὶ και and; even τῶν ο the ἑπτὰ επτα seven συμβούλων συμβουλος advisor ἀπεστάλη αποστελλω send off / away ἐπισκέψασθαι επισκεπτομαι visit; inspect ἐπὶ επι in; on τὴν ο the Ιουδαίαν ιουδαια Ioudaia; Iuthea καὶ και and; even εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem νόμῳ νομος.1 law θεοῦ θεος God αὐτῶν αυτος he; him τῷ ο the ἐν εν in χειρί χειρ hand σου σου of you; your
7:14 כָּ kā כְּ like ל־ l- לְ to קֳבֵ֗ל qᵒvˈēl קֳבֵל opposite דִּי֩ dˌî דִּי [relative] מִן־ min- מִן from קֳדָ֨ם qᵒḏˌām קֳדָם before מַלְכָּ֜א malkˈā מֶלֶךְ king וְ wᵊ וְ and שִׁבְעַ֤ת šivʕˈaṯ שְׁבַע seven יָעֲטֹ֨הִי֙ yāʕᵃṭˈōhî יעט advise שְׁלִ֔יחַ šᵊlˈîₐḥ שׁלח send לְ lᵊ לְ to בַקָּרָ֥א vaqqārˌā בקר search עַל־ ʕal- עַל upon יְה֖וּד yᵊhˌûḏ יְהוּד Judaea וְ wᵊ וְ and לִֽ lˈi לְ to ירוּשְׁלֶ֑ם yrûšᵊlˈem יְרוּשְׁלֶם Jerusalem בְּ bᵊ בְּ in דָ֥ת ḏˌāṯ דָּת law אֱלָהָ֖ךְ ʔᵉlāhˌāḵ אֱלָהּ god דִּ֥י dˌî דִּי [relative] בִ vi בְּ in ידָֽךְ׃ yḏˈāḵ יַד hand
7:14. a facie enim regis et septem consiliatorum eius missus es ut visites Iudaeam et Hierusalem in lege Dei tui quae est in manu tuaFor thou art sent from before the king, and his seven counsellors, to visit Judea and Jerusalem according to the law of thy God, which is in thy hand.
14. Forasmuch as thou art sent of the king and his seven counsellors, to inquire concerning Judah and Jerusalem, according to the law of thy God which is in thine hand;
7:14. For you have been sent from the face of the king and his seven counselors, so that you may visit Judea and Jerusalem by the law of your God, which is in your hand,
7:14. Forasmuch as thou art sent of the king, and of his seven counsellers, to inquire concerning Judah and Jerusalem, according to the law of thy God which [is] in thine hand;
Forasmuch as thou art sent of the king, and of his seven counsellors, to enquire concerning Judah and Jerusalem, according to the law of thy God which [is] in thine hand:

7:14 Так как ты посылаешься от царя и семи советников его, чтобы обозреть Иудею и Иерусалим по закону Бога твоего, находящемуся в руке твоей,
7:14
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τοῦ ο the
βασιλέως βασιλευς monarch; king
καὶ και and; even
τῶν ο the
ἑπτὰ επτα seven
συμβούλων συμβουλος advisor
ἀπεστάλη αποστελλω send off / away
ἐπισκέψασθαι επισκεπτομαι visit; inspect
ἐπὶ επι in; on
τὴν ο the
Ιουδαίαν ιουδαια Ioudaia; Iuthea
καὶ και and; even
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
νόμῳ νομος.1 law
θεοῦ θεος God
αὐτῶν αυτος he; him
τῷ ο the
ἐν εν in
χειρί χειρ hand
σου σου of you; your
7:14
כָּ כְּ like
ל־ l- לְ to
קֳבֵ֗ל qᵒvˈēl קֳבֵל opposite
דִּי֩ dˌî דִּי [relative]
מִן־ min- מִן from
קֳדָ֨ם qᵒḏˌām קֳדָם before
מַלְכָּ֜א malkˈā מֶלֶךְ king
וְ wᵊ וְ and
שִׁבְעַ֤ת šivʕˈaṯ שְׁבַע seven
יָעֲטֹ֨הִי֙ yāʕᵃṭˈōhî יעט advise
שְׁלִ֔יחַ šᵊlˈîₐḥ שׁלח send
לְ lᵊ לְ to
בַקָּרָ֥א vaqqārˌā בקר search
עַל־ ʕal- עַל upon
יְה֖וּד yᵊhˌûḏ יְהוּד Judaea
וְ wᵊ וְ and
לִֽ lˈi לְ to
ירוּשְׁלֶ֑ם yrûšᵊlˈem יְרוּשְׁלֶם Jerusalem
בְּ bᵊ בְּ in
דָ֥ת ḏˌāṯ דָּת law
אֱלָהָ֖ךְ ʔᵉlāhˌāḵ אֱלָהּ god
דִּ֥י dˌî דִּי [relative]
בִ vi בְּ in
ידָֽךְ׃ yḏˈāḵ יַד hand
7:14. a facie enim regis et septem consiliatorum eius missus es ut visites Iudaeam et Hierusalem in lege Dei tui quae est in manu tua
For thou art sent from before the king, and his seven counsellors, to visit Judea and Jerusalem according to the law of thy God, which is in thy hand.
7:14. For you have been sent from the face of the king and his seven counselors, so that you may visit Judea and Jerusalem by the law of your God, which is in your hand,
7:14. Forasmuch as thou art sent of the king, and of his seven counsellers, to inquire concerning Judah and Jerusalem, according to the law of thy God which [is] in thine hand;
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
14.О семи советниках персидского царя упоминается еще в Есф 1,14. По закону Бога Твоего, находящемуся в руке твоей. В приведенном выражении нет основания видеть указание на какой-либо особый список закона, имевшийся в руках Ездры и принесенный им в Иерусалим. Соответственно библейскому словоупотреблению (Чис XXXI, 4; 1: Цар XIIV, 34) выражение имеет характер общий, указывает на закон вообще.
Adam Clarke: Commentary on the Bible - 1831
7:14: His seven counsellors - It is very likely that the privy counsel of the king consisted of seven persons simply. The names of these seven counsellors or chamberlains may be found in the book of Esther, Est 1:10.
Albert Barnes: Notes on the Bible - 1834
7:14: Seven counselors - Herodotus relates that there were seven families pre-eminent in Persia, those of the seven conspirators against the Pseudo-Smerdis (Ezr 4:7 note); and it is reasonable to suppose that the heads of these families formed the special council of the king; the "Achaemenidae," or royal family, being represented by the head of the branch next in succession to that of the reigning monarch (see the marginal reference).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:14: of the king: Chal, from before the king
seven counsellors: Seven princes of Persia having conspired against and slain the usurper Smerdis, and thus made way for the family of Darius, which afterwards filled the throne, the Persian kings of this race had always seven chief princes as their counsellors, who possessed peculiar privileges, were his chief assistants in the government, and by whose advice all the public affairs of the empire were transacted. The names of these counsellors are given in the parallel place of the book of Esther. Est 1:14
according: Ezr 7:25, Ezr 7:26; Deu 17:18, Deu 17:19; Isa 8:20
thy God: Ezr 1:3, Ezr 5:8, Ezr 6:12; Dan 2:47, Dan 6:20, Dan 6:26
Geneva 1599
7:14 Forasmuch as thou art sent of the king, and of his seven counsellors, to (h) enquire concerning Judah and Jerusalem, according to the law of thy God which [is] in (i) thine hand;
(h) To examine who lived according to the law.
(i) Of which you are an expert.
John Gill
7:14 Forasmuch as thou art sent of the king, and of his seven counsellors,.... Such a number the kings of Persia used to have from the times of Darius Hystaspis, who was chosen out of seven nobles to be king, and ever after the Persian kings had seven counsellors privileged, as those nobles were, Esther 1:14, and Ezra had the honour to be sent with a commission from this king and his seven counsellors:
to inquire concerning Judah and Jerusalem; the inhabitants thereof, whether they had knowledge of and behaved
according to the law of thy God which is in thine hand; a copy of which he had with him, and was very expert in and conversant with, and could readily and at once pass judgment whether they acted according to it or not.
John Wesley
7:14 According, &c. - To make inquiry into all abuses and deviations from your law, and to redress them. Which - Which is now and always in thine hand, being the matter of thy daily study.
Robert Jamieson, A. R. Fausset and David Brown
7:14 sent of the king, and of his seven counsellors--This was the fixed number of the privy council of the kings of Persia (Esther 1:10, Esther 1:14). The document describes, with great clearness and precision, the nature of Ezra's commission and the extent of power and prerogatives with which he was invested. It gave him authority, in the first place, to organize the colony in Judea and institute a regular government, according to the laws of the Hebrew people, and by magistrates and rulers of their own nation (Ezra 7:25-26), with power to punish offenders by fines, imprisonment, exile, or death, according to the degree of their criminality. Secondly, he was empowered to carry a large donation in money, partly from the royal treasury and partly raised by voluntary contributions among his countrymen, to create a fund out of which to make suitable provision for maintaining the regular worship of God in Jerusalem (Ezra 7:16-17). Thirdly, the Persian officers in Syria were commanded to afford him every assistance by gifts of money within a certain specified limit, in carrying out the objects of his patriotic mission (Ezra 7:21).
7:157:15: Եւ հրամայեաց թագաւորն տա՛լ ՚ի տուն Տեառն արծաթ եւ ոսկի, հանդերձ խորհրդակցօք իւրովք յԵրուսաղէմ, եւ դնել ՚ի տաճարին առաջի Տեառն Աստուծոյ Իսրայէլի.
15 Թագաւորն իր եւ իր խորհրդականների կողմից հրամայեց տալ արծաթ եւ ոսկի Տիրոջ տան համար, որ գտնւում է Երուսաղէմում, տանել եւ դնել Իսրայէլի Տէր Աստծու տան առաջ:
15 Եւ տանիս այն արծաթն ու ոսկին, որ թագաւորն ու անոր խորհրդականները իրենց կամքովը ընծայ տուին Իսրայէլի Աստուծոյն, որ կը բնակի Երուսաղէմի մէջ.
Եւ հրամայեաց թագաւորն տալ ի տուն Տեառն արծաթ եւ ոսկի, հանդերձ խորհրդակցօք իւրովք յԵրուսաղէմ, եւ դնել ի տաճարին առաջի Տեառն Աստուծոյ Իսրայելի:

7:15: Եւ հրամայեաց թագաւորն տա՛լ ՚ի տուն Տեառն արծաթ եւ ոսկի, հանդերձ խորհրդակցօք իւրովք յԵրուսաղէմ, եւ դնել ՚ի տաճարին առաջի Տեառն Աստուծոյ Իսրայէլի.
15 Թագաւորն իր եւ իր խորհրդականների կողմից հրամայեց տալ արծաթ եւ ոսկի Տիրոջ տան համար, որ գտնւում է Երուսաղէմում, տանել եւ դնել Իսրայէլի Տէր Աստծու տան առաջ:
15 Եւ տանիս այն արծաթն ու ոսկին, որ թագաւորն ու անոր խորհրդականները իրենց կամքովը ընծայ տուին Իսրայէլի Աստուծոյն, որ կը բնակի Երուսաղէմի մէջ.
zohrab-1805▾ eastern-1994▾ western am▾
7:157:15 и чтобы доставить серебро и золото, которое царь и советники его пожертвовали Богу Израилеву, Которого жилище в Иерусалиме,
7:15 καὶ και and; even εἰς εις into; for οἶκον οικος home; household κυρίου κυριος lord; master ἀργύριον αργυριον silver piece; money καὶ και and; even χρυσίον χρυσιον gold piece; gold leaf ὃ ος who; what ὁ ο the βασιλεὺς βασιλευς monarch; king καὶ και and; even οἱ ο the σύμβουλοι συμβουλος advisor ἡκουσιάσθησαν εκουσιαζομαι the θεῷ θεος God τοῦ ο the Ισραηλ ισραηλ.1 Israel τῷ ο the ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem κατασκηνοῦντι κατασκηνοω nest; camp
7:15 וּ û וְ and לְ lᵊ לְ to הֵיבָלָ֖ה hêvālˌā יבל bring כְּסַ֣ף kᵊsˈaf כְּסַף silver וּ û וְ and דְהַ֑ב ḏᵊhˈav דְּהַב gold דִּֽי־ dˈî- דִּי [relative] מַלְכָּ֣א malkˈā מֶלֶךְ king וְ wᵊ וְ and יָעֲטֹ֗והִי yāʕᵃṭˈôhî יעט advise הִתְנַדַּ֨בוּ֙ hiṯnaddˈavû נדב be willing לֶ le לְ to אֱלָ֣הּ ʔᵉlˈāh אֱלָהּ god יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel דִּ֥י dˌî דִּי [relative] בִֽ vˈi בְּ in ירוּשְׁלֶ֖ם yrûšᵊlˌem יְרוּשְׁלֶם Jerusalem מִשְׁכְּנֵֽהּ׃ miškᵊnˈēh מִשְׁכַּן abode
7:15. et ut feras argentum et aurum quod rex et consiliatores eius sponte obtulerunt Deo Israhel cuius in Hierusalem tabernaculum estAnd to carry the silver and gold, which the king and his counsellors have freely offered to the God of Israel, whose tabernacle is in Jerusalem.
15. and to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem,
7:15. and so that you may carry the silver and gold, which the king and his counselors have freely offered to the God of Israel, whose tabernacle is in Jerusalem.
7:15. And to carry the silver and gold, which the king and his counsellers have freely offered unto the God of Israel, whose habitation [is] in Jerusalem,
And to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation [is] in Jerusalem:

7:15 и чтобы доставить серебро и золото, которое царь и советники его пожертвовали Богу Израилеву, Которого жилище в Иерусалиме,
7:15
καὶ και and; even
εἰς εις into; for
οἶκον οικος home; household
κυρίου κυριος lord; master
ἀργύριον αργυριον silver piece; money
καὶ και and; even
χρυσίον χρυσιον gold piece; gold leaf
ος who; what
ο the
βασιλεὺς βασιλευς monarch; king
καὶ και and; even
οἱ ο the
σύμβουλοι συμβουλος advisor
ἡκουσιάσθησαν εκουσιαζομαι the
θεῷ θεος God
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
τῷ ο the
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
κατασκηνοῦντι κατασκηνοω nest; camp
7:15
וּ û וְ and
לְ lᵊ לְ to
הֵיבָלָ֖ה hêvālˌā יבל bring
כְּסַ֣ף kᵊsˈaf כְּסַף silver
וּ û וְ and
דְהַ֑ב ḏᵊhˈav דְּהַב gold
דִּֽי־ dˈî- דִּי [relative]
מַלְכָּ֣א malkˈā מֶלֶךְ king
וְ wᵊ וְ and
יָעֲטֹ֗והִי yāʕᵃṭˈôhî יעט advise
הִתְנַדַּ֨בוּ֙ hiṯnaddˈavû נדב be willing
לֶ le לְ to
אֱלָ֣הּ ʔᵉlˈāh אֱלָהּ god
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
דִּ֥י dˌî דִּי [relative]
בִֽ vˈi בְּ in
ירוּשְׁלֶ֖ם yrûšᵊlˌem יְרוּשְׁלֶם Jerusalem
מִשְׁכְּנֵֽהּ׃ miškᵊnˈēh מִשְׁכַּן abode
7:15. et ut feras argentum et aurum quod rex et consiliatores eius sponte obtulerunt Deo Israhel cuius in Hierusalem tabernaculum est
And to carry the silver and gold, which the king and his counsellors have freely offered to the God of Israel, whose tabernacle is in Jerusalem.
7:15. and so that you may carry the silver and gold, which the king and his counselors have freely offered to the God of Israel, whose tabernacle is in Jerusalem.
7:15. And to carry the silver and gold, which the king and his counsellers have freely offered unto the God of Israel, whose habitation [is] in Jerusalem,
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:15: the silver: Ezr 6:4, Ezr 6:8-10; Psa 68:29, Psa 68:30, Psa 72:10, Psa 76:11; Isa 60:6-9; Rev 21:24-26
whose habitation: Ezr 6:12; Ch2 2:6, Ch2 6:2, Ch2 6:6; Psa 9:11, Psa 26:8, Psa 76:2, Psa 135:21
John Gill
7:15 And to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem. In the temple built there; for the service of which, either for purchasing and procuring vessels that were wanting in it, or for sacrifices to be offered in it, the king and his nobles had made a voluntary contribution, and intrusted and sent Ezra with it.
7:167:16: եւ ամենայն որոյ գտցի արծաթ եւ ոսկի՝ Հրէայք որք իցեն պանդուխտք ՚ի Բաբելոն՝ ժողովուրդք եւ քահանայք, առցե՛ն ընդ իւրեանս եւ տարցին ՚ի տուն Տեառն յԵրուսաղէմ։
16 Եւ ամէն մարդ, Բաբելոնում գերի հրեաները, ժողովուրդը, քահանաները, ովքեր արծաթ եւ ոսկի ունեն, թող իրենց հետ վերցնեն եւ տանեն Երուսաղէմ՝ Տիրոջ տունը:
16 Նաեւ բոլոր արծաթն ու ոսկին, որ Բաբելոնի բոլոր գաւառին մէջ պիտի գտնես, որ ժողովուրդն ու քահանաները Երուսաղէմի մէջ եղող իրենց Աստուծոյն տանը համար որպէս կամաւոր ընծայ պիտի մատուցանեն,
եւ ամենայն որոյ գտցի արծաթ եւ ոսկի, Հրեայք որք իցեն պանդուխտք ի Բաբելոն` ժողովուրդք եւ քահանայք, առցեն ընդ իւրեանս եւ տարցին ի տուն Տեառն յԵրուսաղէմ:

7:16: եւ ամենայն որոյ գտցի արծաթ եւ ոսկի՝ Հրէայք որք իցեն պանդուխտք ՚ի Բաբելոն՝ ժողովուրդք եւ քահանայք, առցե՛ն ընդ իւրեանս եւ տարցին ՚ի տուն Տեառն յԵրուսաղէմ։
16 Եւ ամէն մարդ, Բաբելոնում գերի հրեաները, ժողովուրդը, քահանաները, ովքեր արծաթ եւ ոսկի ունեն, թող իրենց հետ վերցնեն եւ տանեն Երուսաղէմ՝ Տիրոջ տունը:
16 Նաեւ բոլոր արծաթն ու ոսկին, որ Բաբելոնի բոլոր գաւառին մէջ պիտի գտնես, որ ժողովուրդն ու քահանաները Երուսաղէմի մէջ եղող իրենց Աստուծոյն տանը համար որպէս կամաւոր ընծայ պիտի մատուցանեն,
zohrab-1805▾ eastern-1994▾ western am▾
7:167:16 и все серебро и золото, которое ты соберешь во всей области Вавилонской, вместе с доброхотными даяниями от народа и священников, которые пожертвуют они для дома Бога своего, что в Иерусалиме;
7:16 καὶ και and; even πᾶν πας all; every ἀργύριον αργυριον silver piece; money καὶ και and; even χρυσίον χρυσιον gold piece; gold leaf ὅ ος who; what τι τις anyone; someone ἐὰν εαν and if; unless εὕρῃς ευρισκω find ἐν εν in πάσῃ πας all; every χώρᾳ χωρα territory; estate Βαβυλῶνος βαβυλων Babylōn; Vavilon μετὰ μετα with; amid ἑκουσιασμοῦ εκουσιασμος the λαοῦ λαος populace; population καὶ και and; even ἱερέων ιερευς priest τῶν ο the ἑκουσιαζομένων εκουσιαζομαι into; for οἶκον οικος home; household θεοῦ θεος God τὸν ο the ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem
7:16 וְ wᵊ וְ and כֹל֙ ḵˌōl כֹּל whole כְּסַ֣ף kᵊsˈaf כְּסַף silver וּ û וְ and דְהַ֔ב ḏᵊhˈav דְּהַב gold דִּ֣י dˈî דִּי [relative] תְהַשְׁכַּ֔ח ṯᵊhaškˈaḥ שׁכח find בְּ bᵊ בְּ in כֹ֖ל ḵˌōl כֹּל whole מְדִינַ֣ת mᵊḏînˈaṯ מְדִינָה province בָּבֶ֑ל bāvˈel בָּבֶל Babylon עִם֩ ʕˌim עִם with הִתְנַדָּב֨וּת hiṯnaddāvˌûṯ נדב be willing עַמָּ֤א ʕammˈā עַם people וְ wᵊ וְ and כָֽהֲנַיָּא֙ ḵˈāhᵃnayyā כָּהֵן priest מִֽתְנַדְּבִ֔ין mˈiṯnaddᵊvˈîn נדב be willing לְ lᵊ לְ to בֵ֥ית vˌêṯ בַּיִת house אֱלָהֲהֹ֖ם ʔᵉlāhᵃhˌōm אֱלָהּ god דִּ֥י dˌî דִּי [relative] בִ vi בְּ in ירוּשְׁלֶֽם׃ yrûšᵊlˈem יְרוּשְׁלֶם Jerusalem
7:16. et omne argentum et aurum quodcumque inveneris in universa provincia Babylonis et populus offerre voluerit et de sacerdotibus qui sponte obtulerint domui Dei sui quae est in HierusalemAnd all the silver and gold that thou shalt find in all the province of Babylon, and that the people is willing to offer, and that the priests shall offer of their own accord to the house of their God, which is in Jerusalem,
16. and all the silver and gold that thou shalt find in all the province of Babylon, with the freewill offering of the people, and of the priests, offering willingly for the house of their God which is in Jerusalem;
7:16. And all the silver and gold, as much as you will find in the entire province of Babylon, and which the people will wish to offer, and which some of the priests will offer freely to the house of their God, which is in Jerusalem,
7:16. And all the silver and gold that thou canst find in all the province of Babylon, with the freewill offering of the people, and of the priests, offering willingly for the house of their God which [is] in Jerusalem:
And all the silver and gold that thou canst find in all the province of Babylon, with the freewill offering of the people, and of the priests, offering willingly for the house of their God which [is] in Jerusalem:

7:16 и все серебро и золото, которое ты соберешь во всей области Вавилонской, вместе с доброхотными даяниями от народа и священников, которые пожертвуют они для дома Бога своего, что в Иерусалиме;
7:16
καὶ και and; even
πᾶν πας all; every
ἀργύριον αργυριον silver piece; money
καὶ και and; even
χρυσίον χρυσιον gold piece; gold leaf
ος who; what
τι τις anyone; someone
ἐὰν εαν and if; unless
εὕρῃς ευρισκω find
ἐν εν in
πάσῃ πας all; every
χώρᾳ χωρα territory; estate
Βαβυλῶνος βαβυλων Babylōn; Vavilon
μετὰ μετα with; amid
ἑκουσιασμοῦ εκουσιασμος the
λαοῦ λαος populace; population
καὶ και and; even
ἱερέων ιερευς priest
τῶν ο the
ἑκουσιαζομένων εκουσιαζομαι into; for
οἶκον οικος home; household
θεοῦ θεος God
τὸν ο the
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
7:16
וְ wᵊ וְ and
כֹל֙ ḵˌōl כֹּל whole
כְּסַ֣ף kᵊsˈaf כְּסַף silver
וּ û וְ and
דְהַ֔ב ḏᵊhˈav דְּהַב gold
דִּ֣י dˈî דִּי [relative]
תְהַשְׁכַּ֔ח ṯᵊhaškˈaḥ שׁכח find
בְּ bᵊ בְּ in
כֹ֖ל ḵˌōl כֹּל whole
מְדִינַ֣ת mᵊḏînˈaṯ מְדִינָה province
בָּבֶ֑ל bāvˈel בָּבֶל Babylon
עִם֩ ʕˌim עִם with
הִתְנַדָּב֨וּת hiṯnaddāvˌûṯ נדב be willing
עַמָּ֤א ʕammˈā עַם people
וְ wᵊ וְ and
כָֽהֲנַיָּא֙ ḵˈāhᵃnayyā כָּהֵן priest
מִֽתְנַדְּבִ֔ין mˈiṯnaddᵊvˈîn נדב be willing
לְ lᵊ לְ to
בֵ֥ית vˌêṯ בַּיִת house
אֱלָהֲהֹ֖ם ʔᵉlāhᵃhˌōm אֱלָהּ god
דִּ֥י dˌî דִּי [relative]
בִ vi בְּ in
ירוּשְׁלֶֽם׃ yrûšᵊlˈem יְרוּשְׁלֶם Jerusalem
7:16. et omne argentum et aurum quodcumque inveneris in universa provincia Babylonis et populus offerre voluerit et de sacerdotibus qui sponte obtulerint domui Dei sui quae est in Hierusalem
And all the silver and gold that thou shalt find in all the province of Babylon, and that the people is willing to offer, and that the priests shall offer of their own accord to the house of their God, which is in Jerusalem,
7:16. And all the silver and gold, as much as you will find in the entire province of Babylon, and which the people will wish to offer, and which some of the priests will offer freely to the house of their God, which is in Jerusalem,
7:16. And all the silver and gold that thou canst find in all the province of Babylon, with the freewill offering of the people, and of the priests, offering willingly for the house of their God which [is] in Jerusalem:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17. Речь идет о жертвах чрезвычайных, тогда как в ст. 21: -23: имеются е виду жертвы обычные.
Adam Clarke: Commentary on the Bible - 1831
7:16: And all the silver and gold - The king and his counsellors had already made a present to the house of the God of Israel; and Ezra is now empowered to receive any contribution which any of the inhabitants of the province of Babylon may think proper to give.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:16: all the silver: Ezr 8:25-28
offering: Ezr 1:4, Ezr 1:6; Ch1 29:6, Ch1 29:9, Ch1 29:17; Co2 8:12, Co2 9:7
John Gill
7:16 And all the silver and gold that thou canst find in all the province of Babylon,.... Not that he might take it wherever he found it, whether the owners of it were willing he should have it or not; but whatever was freely offered by them, as Jarchi, that he was allowed to take, whatever he could get in that way:
with the freewill offering of the people; of the people of the Jews, who thought fit to continue in the province:
and of the priests, offering willingly for the house of their God which is in Jerusalem; those freewill offerings, whether of the natives of Babylon, or of any of the Jewish nation, for the service of the temple at Jerusalem, he had leave and a commission to carry with him.
John Wesley
7:16 Find - Procure, as that word is used, Gen 6:8, Gen 26:12; Ps 84:3. Whatsoever thou canst get of my subjects by way of free gift. The people - Of Israel.
7:177:17: Եւ ամենեքեան որք ելցեն՝ պատրաստեսցեն զա՛յս օրինակ, որպէս եւ գրեցաք. Զուարակս, խոյս, գառինս, եւ զզոհս եւ զնուէրս իւրեանց. եւ մատուսցեն ՚ի վերայ սեղանոյ Տեառն Աստուծոյ իւրեանց յԵրուսաղէմ[4998]։ [4998] Ոմանք. Պատրաստիցեն։
17 Եւ բոլորը, ովքեր պիտի գնան, թող այս ձեւով, ինչպէս գրեցինք, պատրաստեն զոհեր՝ արջառներ, խոյեր, գառներ ու իրենց նուէրները եւ թող մատուցեն իրենց Տէր Աստծու զոհասեղանի վրայ, որ գտնւում է Երուսաղէմում:
17 Որպէս զի այն ստակով անյապաղ զուարակներ, խոյեր, գառներ ու անոնց հացի ընծաներն ու ըմպելի նուէրները ծախու առնես ու զանոնք Երուսաղէմ եղող ձեր Աստուծոյն տանը սեղանին վրայ մատուցանես
Եւ ամենեքեան որք ելցեն` պատրաստեսցեն զայս օրինակ, որպէս եւ գրեցաք. զուարակս, խոյս, գառինս, եւ զզոհս եւ զնուէրս իւրեանց, եւ մատուսցեն ի վերայ սեղանոյ Տեառն Աստուծոյ իւրեանց յԵրուսաղէմ:

7:17: Եւ ամենեքեան որք ելցեն՝ պատրաստեսցեն զա՛յս օրինակ, որպէս եւ գրեցաք. Զուարակս, խոյս, գառինս, եւ զզոհս եւ զնուէրս իւրեանց. եւ մատուսցեն ՚ի վերայ սեղանոյ Տեառն Աստուծոյ իւրեանց յԵրուսաղէմ[4998]։
[4998] Ոմանք. Պատրաստիցեն։
17 Եւ բոլորը, ովքեր պիտի գնան, թող այս ձեւով, ինչպէս գրեցինք, պատրաստեն զոհեր՝ արջառներ, խոյեր, գառներ ու իրենց նուէրները եւ թող մատուցեն իրենց Տէր Աստծու զոհասեղանի վրայ, որ գտնւում է Երուսաղէմում:
17 Որպէս զի այն ստակով անյապաղ զուարակներ, խոյեր, գառներ ու անոնց հացի ընծաներն ու ըմպելի նուէրները ծախու առնես ու զանոնք Երուսաղէմ եղող ձեր Աստուծոյն տանը սեղանին վրայ մատուցանես
zohrab-1805▾ eastern-1994▾ western am▾
7:177:17 поэтому немедленно купи на эти деньги волов, овнов, агнцев и хлебных приношений к ним и возлияний для них, и принеси их на жертвенник дома Бога вашего в Иерусалиме.
7:17 καὶ και and; even πᾶν πας all; every προσπορευόμενον προσπορευομαι travel near; approach τοῦτον ουτος this; he ἑτοίμως ετοιμως ready ἔνταξον εντασσω in βιβλίῳ βιβλιον scroll τούτῳ ουτος this; he μόσχους μοσχος calf κριούς κριος lamb καὶ και and; even θυσίας θυσια immolation; sacrifice αὐτῶν αυτος he; him καὶ και and; even σπονδὰς σπονδη he; him καὶ και and; even προσοίσεις προσφερω offer; bring to αὐτὰ αυτος he; him ἐπὶ επι in; on θυσιαστηρίου θυσιαστηριον altar τοῦ ο the οἴκου οικος home; household τοῦ ο the θεοῦ θεος God ὑμῶν υμων your τοῦ ο the ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem
7:17 כָּ kā כְּ like ל־ l- לְ to קֳבֵ֣ל qᵒvˈēl קֳבֵל opposite דְּנָה֩ dᵊnˌā דְּנָה this אָסְפַּ֨רְנָא ʔospˌarnā אָסְפַּרְנָא exactly תִקְנֵ֜א ṯiqnˈē קנה buy בְּ bᵊ בְּ in כַסְפָּ֣א ḵaspˈā כְּסַף silver דְנָ֗ה ḏᵊnˈā דְּנָה this תֹּורִ֤ין׀ tôrˈîn תֹּור ox דִּכְרִין֙ diḵrîn דְּכַר ram אִמְּרִ֔ין ʔimmᵊrˈîn אִמַּר lamb וּ û וְ and מִנְחָתְהֹ֖ון minḥāṯᵊhˌôn מִנְחָה offering וְ wᵊ וְ and נִסְכֵּיהֹ֑ון niskêhˈôn נְסַךְ libation וּ û וְ and תְקָרֵ֣ב ṯᵊqārˈēv קרב approach הִמֹּ֔ו himmˈô הִמֹּו they עַֽל־ ʕˈal- עַל upon מַדְבְּחָ֔ה maḏbᵊḥˈā מַדְבַּח altar דִּ֛י dˈî דִּי [relative] בֵּ֥ית bˌêṯ בַּיִת house אֱלָהֲכֹ֖ם ʔᵉlāhᵃḵˌōm אֱלָהּ god דִּ֥י dˌî דִּי [relative] בִ vi בְּ in ירוּשְׁלֶֽם׃ yrûšᵊlˈem יְרוּשְׁלֶם Jerusalem
7:17. libere accipe et studiose eme de hac pecunia vitulos arietes agnos et sacrificia et libamina eorum et offer ea super altare templi Dei vestri quod est in HierusalemTake freely, and buy diligently with this money, calves, rams, lambs, with the sacrifices and libations of them, and offer them upon the altar of the temple of your God, that is in Jerusalem.
17. therefore thou shalt with all diligence buy with this money bullocks, rams, lambs, with their meal offerings and their drink offerings, and shalt offer them upon the altar of the house of your God which is in Jerusalem.
7:17. accept it freely. And with this money, carefully purchase calves, rams, lambs, and their sacrifices and libations, and offer these upon the altar of the temple of your God, which is in Jerusalem.
7:17. That thou mayest buy speedily with this money bullocks, rams, lambs, with their meat offerings and their drink offerings, and offer them upon the altar of the house of your God which [is] in Jerusalem.
That thou mayest buy speedily with this money bullocks, rams, lambs, with their meat offerings and their drink offerings, and offer them upon the altar of the house of your God which [is] in Jerusalem:

7:17 поэтому немедленно купи на эти деньги волов, овнов, агнцев и хлебных приношений к ним и возлияний для них, и принеси их на жертвенник дома Бога вашего в Иерусалиме.
7:17
καὶ και and; even
πᾶν πας all; every
προσπορευόμενον προσπορευομαι travel near; approach
τοῦτον ουτος this; he
ἑτοίμως ετοιμως ready
ἔνταξον εντασσω in
βιβλίῳ βιβλιον scroll
τούτῳ ουτος this; he
μόσχους μοσχος calf
κριούς κριος lamb
καὶ και and; even
θυσίας θυσια immolation; sacrifice
αὐτῶν αυτος he; him
καὶ και and; even
σπονδὰς σπονδη he; him
καὶ και and; even
προσοίσεις προσφερω offer; bring to
αὐτὰ αυτος he; him
ἐπὶ επι in; on
θυσιαστηρίου θυσιαστηριον altar
τοῦ ο the
οἴκου οικος home; household
τοῦ ο the
θεοῦ θεος God
ὑμῶν υμων your
τοῦ ο the
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
7:17
כָּ כְּ like
ל־ l- לְ to
קֳבֵ֣ל qᵒvˈēl קֳבֵל opposite
דְּנָה֩ dᵊnˌā דְּנָה this
אָסְפַּ֨רְנָא ʔospˌarnā אָסְפַּרְנָא exactly
תִקְנֵ֜א ṯiqnˈē קנה buy
בְּ bᵊ בְּ in
כַסְפָּ֣א ḵaspˈā כְּסַף silver
דְנָ֗ה ḏᵊnˈā דְּנָה this
תֹּורִ֤ין׀ tôrˈîn תֹּור ox
דִּכְרִין֙ diḵrîn דְּכַר ram
אִמְּרִ֔ין ʔimmᵊrˈîn אִמַּר lamb
וּ û וְ and
מִנְחָתְהֹ֖ון minḥāṯᵊhˌôn מִנְחָה offering
וְ wᵊ וְ and
נִסְכֵּיהֹ֑ון niskêhˈôn נְסַךְ libation
וּ û וְ and
תְקָרֵ֣ב ṯᵊqārˈēv קרב approach
הִמֹּ֔ו himmˈô הִמֹּו they
עַֽל־ ʕˈal- עַל upon
מַדְבְּחָ֔ה maḏbᵊḥˈā מַדְבַּח altar
דִּ֛י dˈî דִּי [relative]
בֵּ֥ית bˌêṯ בַּיִת house
אֱלָהֲכֹ֖ם ʔᵉlāhᵃḵˌōm אֱלָהּ god
דִּ֥י dˌî דִּי [relative]
בִ vi בְּ in
ירוּשְׁלֶֽם׃ yrûšᵊlˈem יְרוּשְׁלֶם Jerusalem
7:17. libere accipe et studiose eme de hac pecunia vitulos arietes agnos et sacrificia et libamina eorum et offer ea super altare templi Dei vestri quod est in Hierusalem
Take freely, and buy diligently with this money, calves, rams, lambs, with the sacrifices and libations of them, and offer them upon the altar of the temple of your God, that is in Jerusalem.
7:17. accept it freely. And with this money, carefully purchase calves, rams, lambs, and their sacrifices and libations, and offer these upon the altar of the temple of your God, which is in Jerusalem.
7:17. That thou mayest buy speedily with this money bullocks, rams, lambs, with their meat offerings and their drink offerings, and offer them upon the altar of the house of your God which [is] in Jerusalem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:17: buy speedily: Ezr 6:9, Ezr 6:10; Deu 14:24-26; Mat 21:12, Mat 21:13; Joh 2:14
their meat offerings: Num 15:4-13
offer them: Deu 12:5-11
John Gill
7:17 That thou mayest buy speedily with this money,.... Thus freely contributed by one and another:
bullocks, rams, lambs; which were for burnt offerings:
with their meat offerings, and their drink offerings; which always went along with the burnt offerings, according to the law of Moses; and which the king seemed to have a right knowledge of, being, no doubt, instructed by Ezra, or some other Jew in his court:
and offer them upon the altar of the house of your God which is in Jerusalem; the altar of burnt offering in the temple there.
7:187:18: Ե՛ւս առաւել վասն քո՝ ասէ, եւ վասն եղբարց քոց արարի բարութիւն, եւ թողի՛ զարծաթ եւ զոսկի, որպէս վայել է՛ Աստուծոյ ձերոյ՝ արարէ՛ք։
18 Այս մէկ բարութիւնն էլ, ահա, ես արեցի քեզ եւ քո եղբայրների համար. արծաթ եւ ոսկի թողեցի, որպէսզի, ինչպէս որ արժանի է ձեր Աստծուն, օգտագործէք այնպէս:
18 Եւ մնացած արծաթն ու ոսկին ալ՝ քեզի ու քու եղբայրներուդ ինչպէս որ պատշաճ կ’երեւնայ եւ ձեր Աստուծոյն կամքին համեմատ գործածէք։
Եւս առաւել վասն քո, ասէ, եւ վասն եղբարց քոց արարի բարութիւն, եւ թողի զարծաթ եւ զոսկի. որպէս վայել է Աստուծոյ ձերոյ` արարէք:

7:18: Ե՛ւս առաւել վասն քո՝ ասէ, եւ վասն եղբարց քոց արարի բարութիւն, եւ թողի՛ զարծաթ եւ զոսկի, որպէս վայել է՛ Աստուծոյ ձերոյ՝ արարէ՛ք։
18 Այս մէկ բարութիւնն էլ, ահա, ես արեցի քեզ եւ քո եղբայրների համար. արծաթ եւ ոսկի թողեցի, որպէսզի, ինչպէս որ արժանի է ձեր Աստծուն, օգտագործէք այնպէս:
18 Եւ մնացած արծաթն ու ոսկին ալ՝ քեզի ու քու եղբայրներուդ ինչպէս որ պատշաճ կ’երեւնայ եւ ձեր Աստուծոյն կամքին համեմատ գործածէք։
zohrab-1805▾ eastern-1994▾ western am▾
7:187:18 И что тебе и братьям твоим заблагорассудится сделать из остального серебра и золота, то по воле Бога вашего делайте.
7:18 καὶ και and; even εἴ ει if; whether τι τις anyone; someone ἐπὶ επι in; on σὲ σε.1 you καὶ και and; even τοὺς ο the ἀδελφούς αδελφος brother σου σου of you; your ἀγαθυνθῇ αγαθυνω in καταλοίπῳ καταλοιπος left behind τοῦ ο the ἀργυρίου αργυριον silver piece; money καὶ και and; even τοῦ ο the χρυσίου χρυσιον gold piece; gold leaf ποιῆσαι ποιεω do; make ὡς ως.1 as; how ἀρεστὸν αρεστος accommodating; acceptable τῷ ο the θεῷ θεος God ὑμῶν υμων your ποιήσατε ποιεω do; make
7:18 וּ û וְ and מָ֣ה mˈā מָה what דִי֩ ḏˌî דִּי [relative] עֲלָ֨ךְעליך *ʕᵃlˌāḵ עַל upon וְ wᵊ וְ and עַל־ ʕal- עַל upon אֶחָ֜ךְאחיך *ʔeḥˈāḵ אַח brother יֵיטַ֗ב yêṭˈav יטב be good בִּ bi בְּ in שְׁאָ֛ר šᵊʔˈār שְׁאָר rest כַּסְפָּ֥א kaspˌā כְּסַף silver וְ wᵊ וְ and דַהֲבָ֖ה ḏahᵃvˌā דְּהַב gold לְ lᵊ לְ to מֶעְבַּ֑ד meʕbˈaḏ עבד do כִּ ki כְּ like רְע֥וּת rᵊʕˌûṯ רְעוּ will אֱלָהֲכֹ֖ם ʔᵉlāhᵃḵˌōm אֱלָהּ god תַּעַבְדֽוּן׃ taʕavᵊḏˈûn עבד do
7:18. sed et si quid tibi et fratribus tuis placuerit de reliquo argento et auro ut faciatis iuxta voluntatem Dei vestri faciteAnd if it seem good to thee, and to thy brethren to do any thing with the rest of the silver and gold, do it according to the will of your God.
18. And whatsoever shall seem good to thee and to thy brethren to do with the rest of the silver and the gold, that do ye after the will of your God.
7:18. But also, whatever it will please you and your brothers to do with the remainder of the silver and gold, do so in accord with the will of your God.
7:18. And whatsoever shall seem good to thee, and to thy brethren, to do with the rest of the silver and the gold, that do after the will of your God.
And whatsoever shall seem good to thee, and to thy brethren, to do with the rest of the silver and the gold, that do after the will of your God:

7:18 И что тебе и братьям твоим заблагорассудится сделать из остального серебра и золота, то по воле Бога вашего делайте.
7:18
καὶ και and; even
εἴ ει if; whether
τι τις anyone; someone
ἐπὶ επι in; on
σὲ σε.1 you
καὶ και and; even
τοὺς ο the
ἀδελφούς αδελφος brother
σου σου of you; your
ἀγαθυνθῇ αγαθυνω in
καταλοίπῳ καταλοιπος left behind
τοῦ ο the
ἀργυρίου αργυριον silver piece; money
καὶ και and; even
τοῦ ο the
χρυσίου χρυσιον gold piece; gold leaf
ποιῆσαι ποιεω do; make
ὡς ως.1 as; how
ἀρεστὸν αρεστος accommodating; acceptable
τῷ ο the
θεῷ θεος God
ὑμῶν υμων your
ποιήσατε ποιεω do; make
7:18
וּ û וְ and
מָ֣ה mˈā מָה what
דִי֩ ḏˌî דִּי [relative]
עֲלָ֨ךְעליך
*ʕᵃlˌāḵ עַל upon
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
אֶחָ֜ךְאחיך
*ʔeḥˈāḵ אַח brother
יֵיטַ֗ב yêṭˈav יטב be good
בִּ bi בְּ in
שְׁאָ֛ר šᵊʔˈār שְׁאָר rest
כַּסְפָּ֥א kaspˌā כְּסַף silver
וְ wᵊ וְ and
דַהֲבָ֖ה ḏahᵃvˌā דְּהַב gold
לְ lᵊ לְ to
מֶעְבַּ֑ד meʕbˈaḏ עבד do
כִּ ki כְּ like
רְע֥וּת rᵊʕˌûṯ רְעוּ will
אֱלָהֲכֹ֖ם ʔᵉlāhᵃḵˌōm אֱלָהּ god
תַּעַבְדֽוּן׃ taʕavᵊḏˈûn עבד do
7:18. sed et si quid tibi et fratribus tuis placuerit de reliquo argento et auro ut faciatis iuxta voluntatem Dei vestri facite
And if it seem good to thee, and to thy brethren to do any thing with the rest of the silver and gold, do it according to the will of your God.
7:18. But also, whatever it will please you and your brothers to do with the remainder of the silver and gold, do so in accord with the will of your God.
7:18. And whatsoever shall seem good to thee, and to thy brethren, to do with the rest of the silver and the gold, that do after the will of your God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:18: After the will of your God - He gave them the fullest liberty to order every thing according to their own institutions, binding them to no form or mode of worship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:18: whatsoever: Kg2 12:15, Kg2 22:7
that do: Ezr 7:26; Eph 5:17
after the will: He gave them the fullest liberty to order every thing according to their own institutions; binding them to no form or mode of worship.
Geneva 1599
7:18 And whatsoever shall seem good to thee, and to thy brethren, to do with the rest of the silver and the gold, that do after the will of your (k) God.
(k) As you know best may serve to God's glory.
John Gill
7:18 And whatsoever shall seem good to thee, and to thy brethren,.... The priests, that he should think fit to take in to his assistance in this work:
to do with the rest of the silver and gold; which should be left after the sacrifices were offered up:
that do after the will of your God; as they should be directed by him, or was prescribed by him in the law.
7:197:19: Եւ զկահ տուեալ քեզ ՚ի սպասաւորութիւն տանն Տեառն, ա՛ռ ընդ քեզ՝ եւ տա՛ր յԵրուսաղէմ.
19 Տիրոջ տան կահաւորման համար ես քեզ սպասք տուեցի. վերցրո՛ւ քեզ հետ եւ տա՛ր Երուսաղէմ:
19 Այն անօթները, որոնք քու Աստուծոյդ տանը պաշտամունքին համար քեզի տրուեցան, զանոնք տար Երուսաղէմի Աստուծոյ յանձնէ։
Եւ զկահ տուեալ քեզ ի սպասաւորութիւն տանն Տեառն, ա՛ռ ընդ քեզ եւ տար յԵրուսաղէմ:

7:19: Եւ զկահ տուեալ քեզ ՚ի սպասաւորութիւն տանն Տեառն, ա՛ռ ընդ քեզ՝ եւ տա՛ր յԵրուսաղէմ.
19 Տիրոջ տան կահաւորման համար ես քեզ սպասք տուեցի. վերցրո՛ւ քեզ հետ եւ տա՛ր Երուսաղէմ:
19 Այն անօթները, որոնք քու Աստուծոյդ տանը պաշտամունքին համար քեզի տրուեցան, զանոնք տար Երուսաղէմի Աստուծոյ յանձնէ։
zohrab-1805▾ eastern-1994▾ western am▾
7:197:19 И сосуды, которые даны тебе для служб {в} доме Бога твоего, поставь пред Богом Иерусалимским.
7:19 καὶ και and; even τὰ ο the σκεύη σκευος vessel; jar τὰ ο the διδόμενά διδωμι give; deposit σοι σοι you εἰς εις into; for λειτουργίαν λειτουργια function; ministry οἴκου οικος home; household θεοῦ θεος God παράδος παραδιδωμι betray; give over ἐνώπιον ενωπιος in the face; facing τοῦ ο the θεοῦ θεος God ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem
7:19 וּ û וְ and מָֽאנַיָּא֙ mˈānayyā מָאן vessel דִּֽי־ dˈî- דִּי [relative] מִתְיַהֲבִ֣ין miṯyahᵃvˈîn יהב give לָ֔ךְ lˈāḵ לְ to לְ lᵊ לְ to פָלְחָ֖ן folḥˌān פָּלְחָן service בֵּ֣ית bˈêṯ בַּיִת house אֱלָהָ֑ךְ ʔᵉlāhˈāḵ אֱלָהּ god הַשְׁלֵ֕ם hašlˈēm שׁלם be finished קֳדָ֖ם qᵒḏˌām קֳדָם before אֱלָ֥הּ ʔᵉlˌāh אֱלָהּ god יְרוּשְׁלֶֽם׃ yᵊrûšᵊlˈem יְרוּשְׁלֶם Jerusalem
7:19. vasa quoque quae dantur tibi in ministerium domus Dei tui trade in conspectu Dei HierusalemThe vessels also, that are given thee for the sacrifice of the house of thy God, deliver thou in the sight of God in Jerusalem.
19. And the vessels that are given thee for the service of the house of thy God, deliver thou before the God of Jerusalem.
7:19. Likewise, the vessels that have been given to you for the ministry of the house of your God, deliver these to the sight of God in Jerusalem.
7:19. The vessels also that are given thee for the service of the house of thy God, [those] deliver thou before the God of Jerusalem.
The vessels also that are given thee for the service of the house of thy God, [those] deliver thou before the God of Jerusalem:

7:19 И сосуды, которые даны тебе для служб {в} доме Бога твоего, поставь пред Богом Иерусалимским.
7:19
καὶ και and; even
τὰ ο the
σκεύη σκευος vessel; jar
τὰ ο the
διδόμενά διδωμι give; deposit
σοι σοι you
εἰς εις into; for
λειτουργίαν λειτουργια function; ministry
οἴκου οικος home; household
θεοῦ θεος God
παράδος παραδιδωμι betray; give over
ἐνώπιον ενωπιος in the face; facing
τοῦ ο the
θεοῦ θεος God
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
7:19
וּ û וְ and
מָֽאנַיָּא֙ mˈānayyā מָאן vessel
דִּֽי־ dˈî- דִּי [relative]
מִתְיַהֲבִ֣ין miṯyahᵃvˈîn יהב give
לָ֔ךְ lˈāḵ לְ to
לְ lᵊ לְ to
פָלְחָ֖ן folḥˌān פָּלְחָן service
בֵּ֣ית bˈêṯ בַּיִת house
אֱלָהָ֑ךְ ʔᵉlāhˈāḵ אֱלָהּ god
הַשְׁלֵ֕ם hašlˈēm שׁלם be finished
קֳדָ֖ם qᵒḏˌām קֳדָם before
אֱלָ֥הּ ʔᵉlˌāh אֱלָהּ god
יְרוּשְׁלֶֽם׃ yᵊrûšᵊlˈem יְרוּשְׁלֶם Jerusalem
7:19. vasa quoque quae dantur tibi in ministerium domus Dei tui trade in conspectu Dei Hierusalem
The vessels also, that are given thee for the sacrifice of the house of thy God, deliver thou in the sight of God in Jerusalem.
7:19. Likewise, the vessels that have been given to you for the ministry of the house of your God, deliver these to the sight of God in Jerusalem.
7:19. The vessels also that are given thee for the service of the house of thy God, [those] deliver thou before the God of Jerusalem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:19: The vessels: Ezr 8:27-30, Ezr 8:33, Ezr 8:34
the God of Jerusalem: Ch2 32:19; Jer 3:17
John Gill
7:19 The vessels also that were given thee for the service of the house of thy God,.... These were vessels of silver, basins of gold, and vessels of fine copper; not what formerly belonged to the temple, they were delivered by Cyrus to Sheshbazzar; but what the present king and his counsellors freely offered at this time, see Ezra 8:25, those
deliver thou before the God of Jerusalem; perfect and complete, the full number of them, as the word signifies (t); meaning not to be delivered before him, or in his presence, as a witness thereof, but that they should be dedicated and devoted to his service, who was worshipped in the temple at Jerusalem, and by the inhabitants of it; he seems as if he thought him a topical deity, the God of that particular place, which was the notion of the Heathens, see 3Kings 20:23, though he also speaks of him as the God of heaven.
(t) "integra et pleno numero redde", Michaelis.
7:207:20: եւ զաւելորդսն տաջի՛ր ՚ի պահեստ գանձու տան թագաւորաց։
20 Իսկ այն անօթները, որ աւելորդ կը լինեն, կը տաս թագաւորական տան գանձարանին՝ պահելու համար:
20 Ուրիշ ինչ որ քու Աստուծոյդ տանը համար պէտք ըլլայ, որ քեզի կը վայլէ տալ, զանիկա թագաւորին գանձատունէն տուր։
եւ զաւելորդսն տաջիր ի պահեստ գանձու տան թագաւորաց:

7:20: եւ զաւելորդսն տաջի՛ր ՚ի պահեստ գանձու տան թագաւորաց։
20 Իսկ այն անօթները, որ աւելորդ կը լինեն, կը տաս թագաւորական տան գանձարանին՝ պահելու համար:
20 Ուրիշ ինչ որ քու Աստուծոյդ տանը համար պէտք ըլլայ, որ քեզի կը վայլէ տալ, զանիկա թագաւորին գանձատունէն տուր։
zohrab-1805▾ eastern-1994▾ western am▾
7:207:20 И прочее потребное для дома Бога твоего, что ты признаешь нужным, давай из дома царских сокровищ.
7:20 καὶ και and; even κατάλοιπον καταλοιπος left behind χρείας χρεια need οἴκου οικος home; household θεοῦ θεος God σου σου of you; your ὃ ος who; what ἂν αν perhaps; ever φανῇ φαινω shine; appear σοι σοι you δοῦναι διδωμι give; deposit δώσεις διδωμι give; deposit ἀπὸ απο from; away οἴκων οικος home; household γάζης γαζα.1 treasury βασιλέως βασιλευς monarch; king
7:20 וּ û וְ and שְׁאָ֗ר šᵊʔˈār שְׁאָר rest חַשְׁחוּת֙ ḥašḥûṯ חַשְׁחוּ need בֵּ֣ית bˈêṯ בַּיִת house אֱלָהָ֔ךְ ʔᵉlāhˈāḵ אֱלָהּ god דִּ֥י dˌî דִּי [relative] יִפֶּל־ yippel- נפל fall לָ֖ךְ lˌāḵ לְ to לְ lᵊ לְ to מִנְתַּ֑ן mintˈan נתן give תִּנְתֵּ֕ן tintˈēn נתן give מִן־ min- מִן from בֵּ֖ית bˌêṯ בַּיִת house גִּנְזֵ֥י ginzˌê גְּנַז treasure מַלְכָּֽא׃ malkˈā מֶלֶךְ king
7:20. sed et cetera quibus opus fuerit in domo Dei tui quantumcumque necesse est ut expendas dabis de thesauro et de fisco regisAnd whatsoever more there shall be need of for the house of thy God, how much soever thou shalt have occasion to spend, it shall be given out of the treasury, and the king's exchequer, and by me.
20. And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to bestow, bestow it out of the king’s treasure house.
7:20. Then, whatever more will be needed for the house of your God, as much as is necessary for you to spend, it shall be given from the treasury, and from the king’s finances,
7:20. And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to bestow, bestow [it] out of the king’s treasure house.
And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to bestow, bestow [it] out of the king' s treasure house:

7:20 И прочее потребное для дома Бога твоего, что ты признаешь нужным, давай из дома царских сокровищ.
7:20
καὶ και and; even
κατάλοιπον καταλοιπος left behind
χρείας χρεια need
οἴκου οικος home; household
θεοῦ θεος God
σου σου of you; your
ος who; what
ἂν αν perhaps; ever
φανῇ φαινω shine; appear
σοι σοι you
δοῦναι διδωμι give; deposit
δώσεις διδωμι give; deposit
ἀπὸ απο from; away
οἴκων οικος home; household
γάζης γαζα.1 treasury
βασιλέως βασιλευς monarch; king
7:20
וּ û וְ and
שְׁאָ֗ר šᵊʔˈār שְׁאָר rest
חַשְׁחוּת֙ ḥašḥûṯ חַשְׁחוּ need
בֵּ֣ית bˈêṯ בַּיִת house
אֱלָהָ֔ךְ ʔᵉlāhˈāḵ אֱלָהּ god
דִּ֥י dˌî דִּי [relative]
יִפֶּל־ yippel- נפל fall
לָ֖ךְ lˌāḵ לְ to
לְ lᵊ לְ to
מִנְתַּ֑ן mintˈan נתן give
תִּנְתֵּ֕ן tintˈēn נתן give
מִן־ min- מִן from
בֵּ֖ית bˌêṯ בַּיִת house
גִּנְזֵ֥י ginzˌê גְּנַז treasure
מַלְכָּֽא׃ malkˈā מֶלֶךְ king
7:20. sed et cetera quibus opus fuerit in domo Dei tui quantumcumque necesse est ut expendas dabis de thesauro et de fisco regis
And whatsoever more there shall be need of for the house of thy God, how much soever thou shalt have occasion to spend, it shall be given out of the treasury, and the king's exchequer, and by me.
7:20. Then, whatever more will be needed for the house of your God, as much as is necessary for you to spend, it shall be given from the treasury, and from the king’s finances,
7:20. And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to bestow, bestow [it] out of the king’s treasure house.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:20: bestow it: Ezr 6:4, Ezr 6:8-18
John Gill
7:20 And whatsoever more shall be needful for the house of thy God, which thou shall have occasion to bestow,.... For the beautifying and ornamenting the temple, Ezra 7:27,
bestow it out of the king's treasure house; where the money collected by tribute, tax, and custom, was deposited; his exchequer, as it may be called, see Ezra 6:8.
7:217:21: Ե՛ս Արտաշէս թագաւոր ետու հրաման ամենայն գանձաւորաց որ իցեն յա՛յն կողմն Եփրատ գետոյն, զամենայն ինչ զոր եւ խնդրեսցէ ՚ի ձէնջ Եզրա քահանայ եւ գրիչ օրինացն Տեառն Աստուծոյ երկնից, տաջի՛ք ՚ի տուն Տեառն Աստուծոյ նորա[4999]։ [4999] Այլք. Զամենայն ինչ որ եւ խնդրիցէ։
21 Ես՝ Արտաշէս թագաւորը, հրաման տուեցի բոլոր գանձատէրերին, ձեզ, որ Եփրատ գետի այն կողմում էք գտնւում, Եզրաս քահանային՝ երկնքի Տէր Աստծու օրէնսգէտին տաք այն բոլոր բաները, ինչ նա կը պահանջի ձեզանից՝ իր Տէր Աստծու տան համար:
21 Ու ես Արտաշէս թագաւորս ձեզի, Գետին անդիի կողմը եղող բոլոր գանձապետներուդ, կը հրամայեմ, որ Եզրաս քահանան, երկնքի Աստուծոյն օրէնքին դպիրը, ինչ որ ձեզմէ ուզէ, անմիջապէս տաք*.
Ես Արտաշէս թագաւոր ետու հրաման ամենայն գանձաւորաց որ իցեն յայն կողմն Եփրատ գետոյն. զամենայն ինչ որ եւ խնդրեսցէ ի ձէնջ Եզրա քահանայ եւ գրիչ օրինացն Տեառն Աստուծոյ երկնից, տաջիք ի տուն Տեառն Աստուծոյ նորա:

7:21: Ե՛ս Արտաշէս թագաւոր ետու հրաման ամենայն գանձաւորաց որ իցեն յա՛յն կողմն Եփրատ գետոյն, զամենայն ինչ զոր եւ խնդրեսցէ ՚ի ձէնջ Եզրա քահանայ եւ գրիչ օրինացն Տեառն Աստուծոյ երկնից, տաջի՛ք ՚ի տուն Տեառն Աստուծոյ նորա[4999]։
[4999] Այլք. Զամենայն ինչ որ եւ խնդրիցէ։
21 Ես՝ Արտաշէս թագաւորը, հրաման տուեցի բոլոր գանձատէրերին, ձեզ, որ Եփրատ գետի այն կողմում էք գտնւում, Եզրաս քահանային՝ երկնքի Տէր Աստծու օրէնսգէտին տաք այն բոլոր բաները, ինչ նա կը պահանջի ձեզանից՝ իր Տէր Աստծու տան համար:
21 Ու ես Արտաշէս թագաւորս ձեզի, Գետին անդիի կողմը եղող բոլոր գանձապետներուդ, կը հրամայեմ, որ Եզրաս քահանան, երկնքի Աստուծոյն օրէնքին դպիրը, ինչ որ ձեզմէ ուզէ, անմիջապէս տաք*.
zohrab-1805▾ eastern-1994▾ western am▾
7:217:21 И от меня царя Артаксеркса дается повеление всем сокровищехранителям, которые за рекою: все, чего потребует у вас Ездра священник, учитель закона Бога небесного, немедленно давайте:
7:21 καὶ και and; even ἀπ᾿ απο from; away ἐμοῦ εμου my ἐγὼ εγω I Αρθασασθα αρθασασθα monarch; king ἔθηκα τιθημι put; make γνώμην γνωμη resolve πάσαις πας all; every ταῖς ο the γάζαις γαζα.1 treasury ταῖς ο the ἐν εν in πέρα περαν on the other side τοῦ ο the ποταμοῦ ποταμος river ὅτι οτι since; that πᾶν πας all; every ὃ ος who; what ἂν αν perhaps; ever αἰτήσῃ αιτεω ask ὑμᾶς υμας you Εσδρας εσδρας the ἱερεὺς ιερευς priest καὶ και and; even γραμματεὺς γραμματευς scholar τοῦ ο the νόμου νομος.1 law τοῦ ο the θεοῦ θεος God τοῦ ο the οὐρανοῦ ουρανος sky; heaven ἑτοίμως ετοιμως ready γιγνέσθω γινομαι happen; become
7:21 וּ֠ û וְ and מִנִּי minnˌî מִן from אֲנָ֞ה ʔᵃnˈā אֲנָה I אַרְתַּחְשַׁ֤סְתְּא ʔartaḥšˈastᵊ אַרְתַּחְשַׁשְׂתְּא Artaxerxes מַלְכָּא֙ malkˌā מֶלֶךְ king שִׂ֣ים śˈîm שׂים place טְעֵ֔ם ṭᵊʕˈēm טְעֵם sense לְ lᵊ לְ to כֹל֙ ḵˌōl כֹּל whole גִּזַּֽבְרַיָּ֔א gizzˈavrayyˈā גִּזְבַּר treasurer דִּ֖י dˌî דִּי [relative] בַּ ba בְּ in עֲבַ֣ר ʕᵃvˈar עֲבַר opposite bank נַהֲרָ֑ה nahᵃrˈā נְהַר river דִּ֣י dˈî דִּי [relative] כָל־ ḵol- כֹּל whole דִּ֣י dˈî דִּי [relative] יִ֠שְׁאֲלֶנְכֹון yišʔᵃlenᵊḵôn שׁאל ask עֶזְרָ֨א ʕezrˌā עֶזְרָא Ezra כָהֲנָ֜ה ḵāhᵃnˈā כָּהֵן priest סָפַ֤ר sāfˈar סָפַר scribe דָּתָא֙ dāṯˌā דָּת law דִּֽי־ dˈî- דִּי [relative] אֱלָ֣הּ ʔᵉlˈāh אֱלָהּ god שְׁמַיָּ֔א šᵊmayyˈā שְׁמַיִן heaven אָסְפַּ֖רְנָא ʔospˌarnā אָסְפַּרְנָא exactly יִתְעֲבִֽד׃ yiṯʕᵃvˈiḏ עבד do
7:21. et a me ego Artarxersis rex statui atque decrevi omnibus custodibus arcae publicae qui sunt trans Flumen ut quodcumque petierit a vobis Ezras sacerdos scriba legis Dei caeli absque mora detisI Artaxerxes the king have ordered and decreed to all the keepers of the public chest, that are beyond the river, that whatsoever Esdras the priest, the scribe of the law of the God of heaven, shall require of you, you give it without delay,
21. And I, even I Artaxerxes the king, do make a decree to all the treasurers which are beyond the river, that whatsoever Ezra the priest, the scribe of the law of the God of heaven, shall require of you, it be done with all diligence,
7:21. and by me. I, king Artaxerxes, have appointed and decreed to all the keepers of the public treasury, those who are beyond the river, that whatever Ezra, the priest, a scribe of the law of the God of heaven, shall ask of you, you shall provide it without delay,
7:21. And I, [even] I Artaxerxes the king, do make a decree to all the treasurers which [are] beyond the river, that whatsoever Ezra the priest, the scribe of the law of the God of heaven, shall require of you, it be done speedily,
And I, [even] I Artaxerxes the king, do make a decree to all the treasurers which [are] beyond the river, that whatsoever Ezra the priest, the scribe of the law of the God of heaven, shall require of you, it be done speedily:

7:21 И от меня царя Артаксеркса дается повеление всем сокровищехранителям, которые за рекою: все, чего потребует у вас Ездра священник, учитель закона Бога небесного, немедленно давайте:
7:21
καὶ και and; even
ἀπ᾿ απο from; away
ἐμοῦ εμου my
ἐγὼ εγω I
Αρθασασθα αρθασασθα monarch; king
ἔθηκα τιθημι put; make
γνώμην γνωμη resolve
πάσαις πας all; every
ταῖς ο the
γάζαις γαζα.1 treasury
ταῖς ο the
ἐν εν in
πέρα περαν on the other side
τοῦ ο the
ποταμοῦ ποταμος river
ὅτι οτι since; that
πᾶν πας all; every
ος who; what
ἂν αν perhaps; ever
αἰτήσῃ αιτεω ask
ὑμᾶς υμας you
Εσδρας εσδρας the
ἱερεὺς ιερευς priest
καὶ και and; even
γραμματεὺς γραμματευς scholar
τοῦ ο the
νόμου νομος.1 law
τοῦ ο the
θεοῦ θεος God
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
ἑτοίμως ετοιμως ready
γιγνέσθω γινομαι happen; become
7:21
וּ֠ û וְ and
מִנִּי minnˌî מִן from
אֲנָ֞ה ʔᵃnˈā אֲנָה I
אַרְתַּחְשַׁ֤סְתְּא ʔartaḥšˈastᵊ אַרְתַּחְשַׁשְׂתְּא Artaxerxes
מַלְכָּא֙ malkˌā מֶלֶךְ king
שִׂ֣ים śˈîm שׂים place
טְעֵ֔ם ṭᵊʕˈēm טְעֵם sense
לְ lᵊ לְ to
כֹל֙ ḵˌōl כֹּל whole
גִּזַּֽבְרַיָּ֔א gizzˈavrayyˈā גִּזְבַּר treasurer
דִּ֖י dˌî דִּי [relative]
בַּ ba בְּ in
עֲבַ֣ר ʕᵃvˈar עֲבַר opposite bank
נַהֲרָ֑ה nahᵃrˈā נְהַר river
דִּ֣י dˈî דִּי [relative]
כָל־ ḵol- כֹּל whole
דִּ֣י dˈî דִּי [relative]
יִ֠שְׁאֲלֶנְכֹון yišʔᵃlenᵊḵôn שׁאל ask
עֶזְרָ֨א ʕezrˌā עֶזְרָא Ezra
כָהֲנָ֜ה ḵāhᵃnˈā כָּהֵן priest
סָפַ֤ר sāfˈar סָפַר scribe
דָּתָא֙ dāṯˌā דָּת law
דִּֽי־ dˈî- דִּי [relative]
אֱלָ֣הּ ʔᵉlˈāh אֱלָהּ god
שְׁמַיָּ֔א šᵊmayyˈā שְׁמַיִן heaven
אָסְפַּ֖רְנָא ʔospˌarnā אָסְפַּרְנָא exactly
יִתְעֲבִֽד׃ yiṯʕᵃvˈiḏ עבד do
7:21. et a me ego Artarxersis rex statui atque decrevi omnibus custodibus arcae publicae qui sunt trans Flumen ut quodcumque petierit a vobis Ezras sacerdos scriba legis Dei caeli absque mora detis
I Artaxerxes the king have ordered and decreed to all the keepers of the public chest, that are beyond the river, that whatsoever Esdras the priest, the scribe of the law of the God of heaven, shall require of you, you give it without delay,
7:21. and by me. I, king Artaxerxes, have appointed and decreed to all the keepers of the public treasury, those who are beyond the river, that whatever Ezra, the priest, a scribe of the law of the God of heaven, shall ask of you, you shall provide it without delay,
7:21. And I, [even] I Artaxerxes the king, do make a decree to all the treasurers which [are] beyond the river, that whatsoever Ezra the priest, the scribe of the law of the God of heaven, shall require of you, it be done speedily,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
7:21: All the treasurers - The Persian system of taxing the provinces through the satraps involved the establishment in each province of at least one local treasury.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:21: Artaxerxes: Ezr 7:12, Ezr 7:13
beyond the river: Ezr 4:16, Ezr 4:20, Ezr 6:6
Ezra the priest: Ezr 7:6, Ezr 7:10, Ezr 7:11
Geneva 1599
7:21 And I, [even] I Artaxerxes the king, do make a decree to all the treasurers which [are] beyond (l) the river, that whatsoever Ezra the priest, the scribe of the law of the God of heaven, shall require of you, it be done speedily,
(l) Which was the Euphrates river and they were beyond it in respect to Babylon.
John Gill
7:21 And I, even I Artaxerxes the king, do make a decree to all the treasurers which are beyond the river,.... The receivers of his tribute, tax, and custom, beyond the river Euphrates, on the side towards the land of Israel:
that whatsoever Ezra the priest, the scribe of the law of the God of heaven; see Ezra 7:12,
shall require of you, it be done speedily; which seems at first a grant at large for whatsoever he should want or demand, but is limited and restrained by what follows.
7:227:22: Պատրա՛ստ արարէք արծաթ՝ տաղանտս հարիւր. եւ ցորեան՝ քոռս հարիւր, եւ գինի՝ նո՛յնչափ, եւ ձէթ՝ նո՛յնչափ.
22 Պատրաստեցէ՛ք հարիւր տաղանդ արծաթ, հարիւր քոռ ցորեն, նոյնքան էլ գինի ու նոյնքան էլ ձէթ.
22 Մինչեւ հարիւր տաղանդ արծաթ, մինչեւ հարիւր քոռ ցորեն ու հարիւր մար գինի ու հարիւր մար իւղ ու աղ առանց չափը որոշելու*։
Պատրաստ արարէք արծաթ տաղանդս հարեւր, եւ ցորեան` քոռս հարեւր, եւ գինի` նոյնչափ, եւ ձէթ` նոյնչափ. եւ մի՛ ոք կացցէ ընդդէմ հրամանաց թագաւորի:

7:22: Պատրա՛ստ արարէք արծաթ՝ տաղանտս հարիւր. եւ ցորեան՝ քոռս հարիւր, եւ գինի՝ նո՛յնչափ, եւ ձէթ՝ նո՛յնչափ.
22 Պատրաստեցէ՛ք հարիւր տաղանդ արծաթ, հարիւր քոռ ցորեն, նոյնքան էլ գինի ու նոյնքան էլ ձէթ.
22 Մինչեւ հարիւր տաղանդ արծաթ, մինչեւ հարիւր քոռ ցորեն ու հարիւր մար գինի ու հարիւր մար իւղ ու աղ առանց չափը որոշելու*։
zohrab-1805▾ eastern-1994▾ western am▾
7:227:22 серебра до ста талантов, и пшеницы до ста к{о}ров, и вина до ста б{а}тов, и до ста же батов масла, а соли без обозначения {количества}.
7:22 ἕως εως till; until ἀργυρίου αργυριον silver piece; money ταλάντων ταλαντον 10,000 dollars; talent ἑκατὸν εκατον hundred καὶ και and; even ἕως εως till; until πυροῦ πυρος 10 bushels ἑκατὸν εκατον hundred καὶ και and; even ἕως εως till; until οἴνου οινος wine βάδων βαδος hundred καὶ και and; even ἕως εως till; until ἐλαίου ελαιον oil βάδων βαδος hundred καὶ και and; even ἅλας αλας salt οὗ ος who; what οὐκ ου not ἔστιν ειμι be γραφή γραφη scripture
7:22 עַד־ ʕaḏ- עַד until כְּסַף֮ kᵊsaf כְּסַף silver כַּכְּרִ֣ין kakkᵊrˈîn כַּכַּר talent מְאָה֒ mᵊʔˌā מְאָה hundred וְ wᵊ וְ and עַד־ ʕaḏ- עַד until חִנְטִין֙ ḥinṭîn חִנְטָה wheat כֹּרִ֣ין kōrˈîn כֹּר kor מְאָ֔ה mᵊʔˈā מְאָה hundred וְ wᵊ וְ and עַד־ ʕaḏ- עַד until חֲמַר֙ ḥᵃmˌar חֲמַר wine בַּתִּ֣ין battˈîn בַּת bath מְאָ֔ה mᵊʔˈā מְאָה hundred וְ wᵊ וְ and עַד־ ʕaḏ- עַד until בַּתִּ֥ין battˌîn בַּת bath מְשַׁ֖ח mᵊšˌaḥ מְשַׁח oil מְאָ֑ה mᵊʔˈā מְאָה hundred וּ û וְ and מְלַ֖ח mᵊlˌaḥ מְלַח salt דִּי־ dî- דִּי [relative] לָ֥א lˌā לָא not כְתָֽב׃ ḵᵊṯˈāv כְּתָב writing
7:22. usque ad argenti talenta centum et usque ad frumenti choros centum et usque ad vini batos centum et usque ad batos olei centum sal vero absque mensuraUnto a hundred talents of silver, and unto a hundred cores of wheat, and unto a hundred bates of wine, and unto a hundred bates of oil, and salt without measure.
22. unto an hundred talents of silver, and to an hundred measures of wheat, and to an hundred baths of wine, and to an hundred baths of oil, and salt without prescribing how much.
7:22. even up to one hundred talents of silver, and up to one hundred cors of wheat, and up to one hundred baths of wine, and up to one hundred baths of oil, and truly salt without measure.
7:22. Unto an hundred talents of silver, and to an hundred measures of wheat, and to an hundred baths of wine, and to an hundred baths of oil, and salt without prescribing [how much].
Unto an hundred talents of silver, and to an hundred measures of wheat, and to an hundred baths of wine, and to an hundred baths of oil, and salt without prescribing:

7:22 серебра до ста талантов, и пшеницы до ста к{о}ров, и вина до ста б{а}тов, и до ста же батов масла, а соли без обозначения {количества}.
7:22
ἕως εως till; until
ἀργυρίου αργυριον silver piece; money
ταλάντων ταλαντον 10,000 dollars; talent
ἑκατὸν εκατον hundred
καὶ και and; even
ἕως εως till; until
πυροῦ πυρος 10 bushels
ἑκατὸν εκατον hundred
καὶ και and; even
ἕως εως till; until
οἴνου οινος wine
βάδων βαδος hundred
καὶ και and; even
ἕως εως till; until
ἐλαίου ελαιον oil
βάδων βαδος hundred
καὶ και and; even
ἅλας αλας salt
οὗ ος who; what
οὐκ ου not
ἔστιν ειμι be
γραφή γραφη scripture
7:22
עַד־ ʕaḏ- עַד until
כְּסַף֮ kᵊsaf כְּסַף silver
כַּכְּרִ֣ין kakkᵊrˈîn כַּכַּר talent
מְאָה֒ mᵊʔˌā מְאָה hundred
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד until
חִנְטִין֙ ḥinṭîn חִנְטָה wheat
כֹּרִ֣ין kōrˈîn כֹּר kor
מְאָ֔ה mᵊʔˈā מְאָה hundred
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד until
חֲמַר֙ ḥᵃmˌar חֲמַר wine
בַּתִּ֣ין battˈîn בַּת bath
מְאָ֔ה mᵊʔˈā מְאָה hundred
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד until
בַּתִּ֥ין battˌîn בַּת bath
מְשַׁ֖ח mᵊšˌaḥ מְשַׁח oil
מְאָ֑ה mᵊʔˈā מְאָה hundred
וּ û וְ and
מְלַ֖ח mᵊlˌaḥ מְלַח salt
דִּי־ dî- דִּי [relative]
לָ֥א lˌā לָא not
כְתָֽב׃ ḵᵊṯˈāv כְּתָב writing
7:22. usque ad argenti talenta centum et usque ad frumenti choros centum et usque ad vini batos centum et usque ad batos olei centum sal vero absque mensura
Unto a hundred talents of silver, and unto a hundred cores of wheat, and unto a hundred bates of wine, and unto a hundred bates of oil, and salt without measure.
7:22. even up to one hundred talents of silver, and up to one hundred cors of wheat, and up to one hundred baths of wine, and up to one hundred baths of oil, and truly salt without measure.
7:22. Unto an hundred talents of silver, and to an hundred measures of wheat, and to an hundred baths of wine, and to an hundred baths of oil, and salt without prescribing [how much].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22. Сто талантов серебра -максимальная сумма, которую Артаксерс повелевает давать на нужды храма, -на наши деньги составляют около 360: т.р Эта сумма, назначавшаяся, как видно из контекста, собственно на покупку жертвенных животных для общественного богослужения, представляется слишком значительной и не соответствующей храмовым потребностям. Келер поэтому считает цифру 100: в рассматриваевом месте ошибочно возникшей из цифры 10. Однако, ввиду богатства казны персидских царей, едва ли можно усматривать в указанной цифре что-либо невероятное. Притом же цифра указывается как максимальная. — Пшеницы до ста коров и вина до ста багов. Кор, мера сыпучих тел, упоминающаяся еще в 3: Цар V,2; Иез. XLV, 14; сто коров равняются 660: четверикам; стобат вина составляют 3637: литров.
Adam Clarke: Commentary on the Bible - 1831
7:22: A hundred talents of silver - The talent of silver was 450.
A hundred measures of wheat - A hundred cors; each cor was a little more than seventy-five gallons, one quart, and a pint, wine measure.
A hundred baths of wine - Each bath was seven gallons and five pints.
Albert Barnes: Notes on the Bible - 1834
7:22: This verse assigns limits to the permission of Ezr 7:20. As the Persian tribute was paid partly in money and partly in kind (see Ezr 4:13 note), the treasuries would be able to supply them as readily as they could furnish money.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:22: measures: Chal, cors, Luk 16:7 *marg.
baths of wine: Eze 45:14; Luk 16:6 *marg.
salt: Lev 2:13
Geneva 1599
7:22 Unto an hundred talents of silver, and to an hundred measures of wheat, and to an hundred baths of wine, and to an hundred (m) baths of oil, and salt without prescribing [how much].
(m) Read (3Kings 7:26; 2Chron 2:10).
John Gill
7:22 Unto one hundred talents of silver,.... Which amounted to 35,300 pounds sterling; these, according to Jarchi, were to buy the offerings or sacrifices with:
and an hundred measures of wheat; or corn, the same measure with the homer, each of which held ten ephahs, or seventy five wine gallons, five pints, and upwards; these, according to the same writer, were for meat offerings, made of fine flour, or rather bread offerings, as they may be called:
and to an hundred baths of wine; which was the same measure in liquids as the ephah in things dry, a tenth part of the cor or homer, and held seven wine gallons, five pints, and upwards (u); these were for the drink offerings:
and to an hundred baths of oil; the same measure as before; these were to mix in the meat offerings:
and salt without prescribing how much; because it was used in all offerings, and was cheap, and therefore no measure is fixed, but as much as was wanting was to be given, see Lev 2:1.
(u) See Cumberland's Scripture Weights and Measures, ch. 4. p. 137.
Robert Jamieson, A. R. Fausset and David Brown
7:22 an hundred talents of silver--£22,000 according to the rate of the silver talent of Babylon. Fourthly, Artaxerxes gave his royal sanction in the establishment of the divine law, which exempted priests and Levites from taxation or tribute and confirmed to them the exclusive right to officiate in the sacred services of the sanctuary. And, finally, in the expression of the king's desire for the divine blessing upon the king and his government (Ezra 7:23), we see the strong persuasion which pervaded the Persian court, and had been produced by the captivity of the Hebrew people, as to the being and directing providence of the God they worshipped. It will be observed, however, that the commission related exclusively to the rebuilding of the temple--not of the walls. The Samaritans (Ezra 4:20-22) had succeeded in alarming the Persian court by their representations of the danger to the empire of fortifying a city notorious for the turbulent character of its inhabitants and the prowess of its kings.
7:237:23: եւ մի՛ ոք կացցէ ընդդէմ հրամանաց թագաւորի։ Զամենայն ինչ զոր հրամայեցի ՚ի տուն Տեառն Աստուծոյ երկնից եւ երկրի՝ այս եղիցի. եւ մի՛ ոք ձեռնարկեսցէ խափանե՛լ ՚ի տանէ Տեառն Աստուծոյ Իսրայէլի. զի մի՛ եղիցի բարկութիւն ՚ի Տեառնէ Աստուծոյ ՚ի վերայ թագաւորութեան իմոյ՝ եւ որդւոյ իմոյ[5000]։ [5000] Ոսկան. Այն եղիցի։ Ոմանք. Բարկութիւն Տեառն Աստուծոյ։
23 եւ թող ոչ ոք դէմ չկանգնի թագաւորի այս հրամանին: Այն բոլոր բաները, ինչ հրամայեցի տալ երկնքի ու երկրի Տէր Աստծու համար, պիտի լինեն. թող ոչ ոք որեւէ բան չձեռնարկի Իսրայէլի Տէր Աստծու տան գործը խափանելու համար, որպէսզի Տէր Աստծու բարկութիւնը չգայ իմ թագաւորութեան եւ իմ որդու վրայ:
23 Որպէս զի երկնքի Աստուածը ինչ որ կը հրամայէ, շուտով գործադրուի երկնքի Աստուծոյն տանը համար, որպէս զի չըլլայ թէ թագաւորին ու անոր որդիներուն թագաւորութեանը վրայ բարկութիւն գայ։
Ամենայն ինչ զոր հրամայեցի ի տուն Տեառն Աստուծոյ երկնից եւ երկրի` այս եղիցի, եւ մի՛ ոք ձեռնարկեսցէ խափանել ի տանէ Տեառն Աստուծոյ Իսրայելի. զի մի՛ եղիցի բարկութիւն ի Տեառնէ Աստուծոյ ի վերայ թագաւորութեան իմոյ եւ որդւոյ իմոյ:

7:23: եւ մի՛ ոք կացցէ ընդդէմ հրամանաց թագաւորի։ Զամենայն ինչ զոր հրամայեցի ՚ի տուն Տեառն Աստուծոյ երկնից եւ երկրի՝ այս եղիցի. եւ մի՛ ոք ձեռնարկեսցէ խափանե՛լ ՚ի տանէ Տեառն Աստուծոյ Իսրայէլի. զի մի՛ եղիցի բարկութիւն ՚ի Տեառնէ Աստուծոյ ՚ի վերայ թագաւորութեան իմոյ՝ եւ որդւոյ իմոյ[5000]։
[5000] Ոսկան. Այն եղիցի։ Ոմանք. Բարկութիւն Տեառն Աստուծոյ։
23 եւ թող ոչ ոք դէմ չկանգնի թագաւորի այս հրամանին: Այն բոլոր բաները, ինչ հրամայեցի տալ երկնքի ու երկրի Տէր Աստծու համար, պիտի լինեն. թող ոչ ոք որեւէ բան չձեռնարկի Իսրայէլի Տէր Աստծու տան գործը խափանելու համար, որպէսզի Տէր Աստծու բարկութիւնը չգայ իմ թագաւորութեան եւ իմ որդու վրայ:
23 Որպէս զի երկնքի Աստուածը ինչ որ կը հրամայէ, շուտով գործադրուի երկնքի Աստուծոյն տանը համար, որպէս զի չըլլայ թէ թագաւորին ու անոր որդիներուն թագաւորութեանը վրայ բարկութիւն գայ։
zohrab-1805▾ eastern-1994▾ western am▾
7:237:23 Все, что повелено Богом небесным, должно делаться со тщанием для дома Бога небесного; [смотрите, чтобы кто не простер руки на дом Бога небесного,] дабы не {было} гнева {Его} на царство, царя и сыновей его.
7:23 πᾶν πας all; every ὅ ος who; what ἐστιν ειμι be ἐν εν in γνώμῃ γνωμη resolve θεοῦ θεος God τοῦ ο the οὐρανοῦ ουρανος sky; heaven γιγνέσθω γινομαι happen; become προσέχετε προσεχω pay attention; beware μή μη not τις τις anyone; someone ἐπιχειρήσῃ επιχειρεω take in hand; attempt εἰς εις into; for οἶκον οικος home; household θεοῦ θεος God τοῦ ο the οὐρανοῦ ουρανος sky; heaven μήποτε μηποτε lest; unless γένηται γινομαι happen; become ὀργὴ οργη passion; temperament ἐπὶ επι in; on τὴν ο the βασιλείαν βασιλεια realm; kingdom τοῦ ο the βασιλέως βασιλευς monarch; king καὶ και and; even τῶν ο the υἱῶν υιος son αὐτοῦ αυτος he; him
7:23 כָּל־ kol- כֹּל whole דִּ֗י dˈî דִּי [relative] מִן־ min- מִן from טַ֨עַם֙ ṭˈaʕam טְעֵם sense אֱלָ֣הּ ʔᵉlˈāh אֱלָהּ god שְׁמַיָּ֔א šᵊmayyˈā שְׁמַיִן heaven יִתְעֲבֵד֙ yiṯʕᵃvˌēḏ עבד do אַדְרַזְדָּ֔א ʔaḏrazdˈā אַדְרַזְדָּא with zeal לְ lᵊ לְ to בֵ֖ית vˌêṯ בַּיִת house אֱלָ֣הּ ʔᵉlˈāh אֱלָהּ god שְׁמַיָּ֑א šᵊmayyˈā שְׁמַיִן heaven דִּֽי־ dˈî- דִּי [relative] לְ lᵊ לְ to מָ֤ה mˈā מָה what לֶֽהֱוֵא֙ lˈehᵉwē הוה be קְצַ֔ף qᵊṣˈaf קְצַף wrath עַל־ ʕal- עַל upon מַלְכ֥וּת malᵊḵˌûṯ מַלְכוּ kingdom מַלְכָּ֖א malkˌā מֶלֶךְ king וּ û וְ and בְנֹֽוהִי׃ vᵊnˈôhî בַּר son
7:23. omne quod ad ritum Dei caeli pertinet tribuatur diligenter in domo Dei caeli ne forte irascatur contra regnum regis et filiorum eiusAll that belongeth to the rites of the God of heaven, let it be given diligently in the house of the God of heaven: lest his wrath should be enkindled against the realm of the king, and of his sons.
23. Whatsoever is commanded by the God of heaven, let it be done exactly for the house of the God of heaven; for why should there be wrath against the realm of the king and his sons?
7:23. All that pertains to the rite of the God of heaven, let it be distributed scrupulously to the house of the God of heaven, lest perhaps he may become angry against the kingdom of the king and his sons.
7:23. Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven: for why should there be wrath against the realm of the king and his sons?
Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven: for why should there be wrath against the realm of the king and his sons:

7:23 Все, что повелено Богом небесным, должно делаться со тщанием для дома Бога небесного; [смотрите, чтобы кто не простер руки на дом Бога небесного,] дабы не {было} гнева {Его} на царство, царя и сыновей его.
7:23
πᾶν πας all; every
ος who; what
ἐστιν ειμι be
ἐν εν in
γνώμῃ γνωμη resolve
θεοῦ θεος God
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
γιγνέσθω γινομαι happen; become
προσέχετε προσεχω pay attention; beware
μή μη not
τις τις anyone; someone
ἐπιχειρήσῃ επιχειρεω take in hand; attempt
εἰς εις into; for
οἶκον οικος home; household
θεοῦ θεος God
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
μήποτε μηποτε lest; unless
γένηται γινομαι happen; become
ὀργὴ οργη passion; temperament
ἐπὶ επι in; on
τὴν ο the
βασιλείαν βασιλεια realm; kingdom
τοῦ ο the
βασιλέως βασιλευς monarch; king
καὶ και and; even
τῶν ο the
υἱῶν υιος son
αὐτοῦ αυτος he; him
7:23
כָּל־ kol- כֹּל whole
דִּ֗י dˈî דִּי [relative]
מִן־ min- מִן from
טַ֨עַם֙ ṭˈaʕam טְעֵם sense
אֱלָ֣הּ ʔᵉlˈāh אֱלָהּ god
שְׁמַיָּ֔א šᵊmayyˈā שְׁמַיִן heaven
יִתְעֲבֵד֙ yiṯʕᵃvˌēḏ עבד do
אַדְרַזְדָּ֔א ʔaḏrazdˈā אַדְרַזְדָּא with zeal
לְ lᵊ לְ to
בֵ֖ית vˌêṯ בַּיִת house
אֱלָ֣הּ ʔᵉlˈāh אֱלָהּ god
שְׁמַיָּ֑א šᵊmayyˈā שְׁמַיִן heaven
דִּֽי־ dˈî- דִּי [relative]
לְ lᵊ לְ to
מָ֤ה mˈā מָה what
לֶֽהֱוֵא֙ lˈehᵉwē הוה be
קְצַ֔ף qᵊṣˈaf קְצַף wrath
עַל־ ʕal- עַל upon
מַלְכ֥וּת malᵊḵˌûṯ מַלְכוּ kingdom
מַלְכָּ֖א malkˌā מֶלֶךְ king
וּ û וְ and
בְנֹֽוהִי׃ vᵊnˈôhî בַּר son
7:23. omne quod ad ritum Dei caeli pertinet tribuatur diligenter in domo Dei caeli ne forte irascatur contra regnum regis et filiorum eius
All that belongeth to the rites of the God of heaven, let it be given diligently in the house of the God of heaven: lest his wrath should be enkindled against the realm of the king, and of his sons.
7:23. All that pertains to the rite of the God of heaven, let it be distributed scrupulously to the house of the God of heaven, lest perhaps he may become angry against the kingdom of the king and his sons.
7:23. Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven: for why should there be wrath against the realm of the king and his sons?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
23. Указ Дария Гистаспа повелевал принимать расходы на жертвоприношения на счет доходов заевфратской области (VI, 9.10). Но» по-видимому, это повеление скоро было отменено (IV, 6). Соблюдался ли указ Артаксеркса, неизвестно. Из Неем X, 33-35: видно, что через 13: л. после прибытия Ездры в Иерусалим сам народ делал взносы на потребности жертвоприношения.
Adam Clarke: Commentary on the Bible - 1831
7:23: Why should there be wrath - As he believed he was appointed by the Almighty to do this work, he therefore wished to do it heartily, knowing that if he did not, God would be displeased, and that the kingdom would be cut off from him or his posterity.
Albert Barnes: Notes on the Bible - 1834
7:23: Literally, as in the margin, i. e., Whatsoever is commanded in the Law with respect to the temple service.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:23: Whatsoever is commanded: Chal, Whatsoever is of the decree, Ezr 7:13, Ezr 7:18
let it be: Psa 119:4
why should there be wrath: As Artaxerxes believed he was appointed by the Almighty to do this work, he therefore wished to do it heartily; knowing that if he did not, God would be displeased, and that the kingdom would be cut off from him or his posterity. Ezr 6:10-12; Zac 12:3
Geneva 1599
7:23 Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven: for why should there be wrath (n) against the realm of the king and his sons?
(n) This declares that the fear of God's judgment causes him to use this liberality, and not the love that he bore for God's glory or affection for his people.
John Gill
7:23 Whatsoever is commanded by the God of heaven,.... In the law given by Moses to the people of Israel:
let it be diligently done for the house of the God of heaven; for the service of it, particularly sacrifices:
for why should there be wrath against the realm of the king and his sons? through the neglect of the service of God in the temple, and by reason of the default of the king's treasurers.
7:247:24: Եւ ետու ձեզ գիտել թէ ամենայն որ իցեն ՚ի քահանայից եւ յՂեւտացւոց՝ եւ ՚ի սաղմոսերգողաց՝ դռնապանացն եւ Նաթանացւոցն, եւ որք իցեն սպասաւորք տանն Աստուծոյ՝ մի՛ տացեն հարկս, եւ մի՛ ոք իշխեսցէ ծառայեցուցանել զնոսա[5001]։ [5001] Բազումք. Եւ Նաթանայացւոցն։
24 Դուք իմացա՛ծ եղէք նաեւ, որ բոլոր քահանաները, ղեւտացիները, սաղմոս երգողները, դռնապանները, նաթանայացիները եւ նրանք, որ Տիրոջ տան սպասաւորներն են, ազատ են հարկեր տալուց, եւ թող ոչ ոք չհամարձակուի նրանց ծառայեցնել իրեն:
24 Ձեզի յայտնի ըլլայ, որ բոլոր քահանաներէն, Ղեւտացիներէն, երգողներէն, դռնապաններէն, Նաթանայիմներէն եւ այս Աստուծոյ տանը սպասաւորներէն հարկ, տուրք ու մաքս առնելու հրաման չկայ։
Եւ ետու ձեզ գիտել` թէ ամենայն որ իցեն ի քահանայից եւ յՂեւտացւոց եւ ի սաղմոսերգողաց, ի դռնապանացն եւ ի Նաթանայացւոցն, եւ որք իցեն սպասաւորք տանն Աստուծոյ, մի՛ տացեն հարկս եւ մի՛ ոք իշխեսցէ ծառայեցուցանել զնոսա:

7:24: Եւ ետու ձեզ գիտել թէ ամենայն որ իցեն ՚ի քահանայից եւ յՂեւտացւոց՝ եւ ՚ի սաղմոսերգողաց՝ դռնապանացն եւ Նաթանացւոցն, եւ որք իցեն սպասաւորք տանն Աստուծոյ՝ մի՛ տացեն հարկս, եւ մի՛ ոք իշխեսցէ ծառայեցուցանել զնոսա[5001]։
[5001] Բազումք. Եւ Նաթանայացւոցն։
24 Դուք իմացա՛ծ եղէք նաեւ, որ բոլոր քահանաները, ղեւտացիները, սաղմոս երգողները, դռնապանները, նաթանայացիները եւ նրանք, որ Տիրոջ տան սպասաւորներն են, ազատ են հարկեր տալուց, եւ թող ոչ ոք չհամարձակուի նրանց ծառայեցնել իրեն:
24 Ձեզի յայտնի ըլլայ, որ բոլոր քահանաներէն, Ղեւտացիներէն, երգողներէն, դռնապաններէն, Նաթանայիմներէն եւ այս Աստուծոյ տանը սպասաւորներէն հարկ, տուրք ու մաքս առնելու հրաման չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
7:247:24 И даем вам знать, чтобы {ни} на кого {из} священников или левитов, певцов, привратников, нефинеев и служащих при этом доме Божием, не налагать {ни} подати, {ни} налога, ни пошлины.
7:24 καὶ και and; even ὑμῖν υμιν you ἐγνώρισται γνωριζω make known; point out ἐν εν in πᾶσιν πας all; every τοῖς ο the ἱερεῦσιν ιερευς priest καὶ και and; even τοῖς ο the Λευίταις λευιτης Leuΐtēs; Leitis ᾄδουσιν αδω sing πυλωροῖς πυλωρος and; even λειτουργοῖς λειτουργος functionary; minister οἴκου οικος home; household θεοῦ θεος God τούτου ουτος this; he φόρος φορος.1 income tax μὴ μη not ἔστω ειμι be σοι σοι you οὐκ ου not ἐξουσιάσεις εξουσιαζω influence; have authority καταδουλοῦσθαι καταδουλοω oppress αὐτούς αυτος he; him
7:24 וּ û וְ and לְכֹ֣ם lᵊḵˈōm לְ to מְהֹודְעִ֗ין mᵊhôḏᵊʕˈîn ידע know דִּ֣י dˈî דִּי [relative] כָל־ ḵol- כֹּל whole כָּהֲנַיָּ֣א kāhᵃnayyˈā כָּהֵן priest וְ֠ wᵊ וְ and לֵוָיֵא lēwāyˌē לֵוָי Levite זַמָּ֨רַיָּ֤א zammˌārayyˈā זַמָּר musician תָרָֽעַיָּא֙ ṯārˈāʕayyā תָּרָע door-keeper נְתִ֣ינַיָּ֔א nᵊṯˈînayyˈā נְתִין temple servant וּ û וְ and פָ֣לְחֵ֔י fˈālᵊḥˈê פלח serve בֵּ֖ית bˌêṯ בַּיִת house אֱלָהָ֣א ʔᵉlāhˈā אֱלָהּ god דְנָ֑ה ḏᵊnˈā דְּנָה this מִנְדָּ֤ה mindˈā מִדָּה tax בְלֹו֙ vᵊlˌô בְּלֹו tribute וַ wa וְ and הֲלָ֔ךְ hᵃlˈāḵ הֲלָךְ tax לָ֥א lˌā לָא not שַׁלִּ֖יט šallˌîṭ שַׁלִּיט mighty לְ lᵊ לְ to מִרְמֵ֥א mirmˌē רמה throw עֲלֵיהֹֽם׃ ʕᵃlêhˈōm עַל upon
7:24. vobisque notum facimus de universis sacerdotibus et Levitis cantoribus ianitoribus Nathinneis et ministris domus Dei huius ut vectigal et tributum et annonas non habeatis potestatem inponendi super eosWe give you also to understand concerning all the priests, and the Levites, and the singers, and the porters, and the Nathinites, and ministers of the house of this God, that you have no authority to impose toll or tribute, or custom upon them.
24. Also we certify you, that touching any of the priests and Levites, the singers, porters, Nethinim, or servants of this house of God, it shall not be lawful to impose tribute, custom, or toll, upon them.
7:24. Likewise, we would make known to you, about all the priests, and the Levites, and the singers, and the gatekeepers, and the temple servants, and the ministers of the house of this God, that you have no authority to impose tax, or tribute, or duty upon them.
7:24. Also we certify you, that touching any of the priests and Levites, singers, porters, Nethinims, or ministers of this house of God, it shall not be lawful to impose toll, tribute, or custom, upon them.
Also we certify you, that touching any of the priests and Levites, singers, porters, Nethinims, or ministers of this house of God, it shall not be lawful to impose toll, tribute, or custom, upon them:

7:24 И даем вам знать, чтобы {ни} на кого {из} священников или левитов, певцов, привратников, нефинеев и служащих при этом доме Божием, не налагать {ни} подати, {ни} налога, ни пошлины.
7:24
καὶ και and; even
ὑμῖν υμιν you
ἐγνώρισται γνωριζω make known; point out
ἐν εν in
πᾶσιν πας all; every
τοῖς ο the
ἱερεῦσιν ιερευς priest
καὶ και and; even
τοῖς ο the
Λευίταις λευιτης Leuΐtēs; Leitis
ᾄδουσιν αδω sing
πυλωροῖς πυλωρος and; even
λειτουργοῖς λειτουργος functionary; minister
οἴκου οικος home; household
θεοῦ θεος God
τούτου ουτος this; he
φόρος φορος.1 income tax
μὴ μη not
ἔστω ειμι be
σοι σοι you
οὐκ ου not
ἐξουσιάσεις εξουσιαζω influence; have authority
καταδουλοῦσθαι καταδουλοω oppress
αὐτούς αυτος he; him
7:24
וּ û וְ and
לְכֹ֣ם lᵊḵˈōm לְ to
מְהֹודְעִ֗ין mᵊhôḏᵊʕˈîn ידע know
דִּ֣י dˈî דִּי [relative]
כָל־ ḵol- כֹּל whole
כָּהֲנַיָּ֣א kāhᵃnayyˈā כָּהֵן priest
וְ֠ wᵊ וְ and
לֵוָיֵא lēwāyˌē לֵוָי Levite
זַמָּ֨רַיָּ֤א zammˌārayyˈā זַמָּר musician
תָרָֽעַיָּא֙ ṯārˈāʕayyā תָּרָע door-keeper
נְתִ֣ינַיָּ֔א nᵊṯˈînayyˈā נְתִין temple servant
וּ û וְ and
פָ֣לְחֵ֔י fˈālᵊḥˈê פלח serve
בֵּ֖ית bˌêṯ בַּיִת house
אֱלָהָ֣א ʔᵉlāhˈā אֱלָהּ god
דְנָ֑ה ḏᵊnˈā דְּנָה this
מִנְדָּ֤ה mindˈā מִדָּה tax
בְלֹו֙ vᵊlˌô בְּלֹו tribute
וַ wa וְ and
הֲלָ֔ךְ hᵃlˈāḵ הֲלָךְ tax
לָ֥א lˌā לָא not
שַׁלִּ֖יט šallˌîṭ שַׁלִּיט mighty
לְ lᵊ לְ to
מִרְמֵ֥א mirmˌē רמה throw
עֲלֵיהֹֽם׃ ʕᵃlêhˈōm עַל upon
7:24. vobisque notum facimus de universis sacerdotibus et Levitis cantoribus ianitoribus Nathinneis et ministris domus Dei huius ut vectigal et tributum et annonas non habeatis potestatem inponendi super eos
We give you also to understand concerning all the priests, and the Levites, and the singers, and the porters, and the Nathinites, and ministers of the house of this God, that you have no authority to impose toll or tribute, or custom upon them.
7:24. Likewise, we would make known to you, about all the priests, and the Levites, and the singers, and the gatekeepers, and the temple servants, and the ministers of the house of this God, that you have no authority to impose tax, or tribute, or duty upon them.
7:24. Also we certify you, that touching any of the priests and Levites, singers, porters, Nethinims, or ministers of this house of God, it shall not be lawful to impose toll, tribute, or custom, upon them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:24: It shall not be lawful to impose toll - As these persons had no private revenues, it would have been unreasonable to have laid them under taxation.
Albert Barnes: Notes on the Bible - 1834
7:24: The decree of Artaxerxes was more favorable to the Jews than those of all pRev_ious Persian monarchs. We hear of a similar exemption of ecclesiastics from tribute, only to a less extent, under the Seleucidae.
Ministers - The rare word here used, which in Daniel has the sense of "worshippers," appears to designate in this place the lowest class of persons employed in the service of the temple.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:24: touching any: Ezr 7:7, Ezr 2:36-55
John Gill
7:24 Also we certify you, that touching any of the priests and Levites, singers, porters, Nethinims, or ministers of this house of God,.... The king had a right and perfect knowledge of the distinct offices and services of those persons, see Ezra 7:7,
Tit shall not be lawful to impose toll, tribute, or custom, upon them; that they might be the less encumbered with the affairs of life, and be more at leisure to attend divine service, and do it the more readily and freely; it was usual with the Heathens to except ecclesiastics from taxes, tributes, and imposts; so the priests in Egypt (w), and the Druids here in Britain (x).
(w) Diodor. Sicul. l. 1. p. 66. (x) Caesar. Comment. de Bello Gall. l. 6. c. 13.
7:257:25: Եւ դու Եզրա՝ որոյ է՛ իմաստութիւն Աստուծոյ ՚ի ձեռին քում, կացո՛ գրիչս եւ դատաւորս՝ զի դատեսցեն զամենայն ժողովուրդս որ են յա՛յն կողմն Գետոյն, եւ ուսուսցեն ամենեցուն որք ո՛չ գիտիցեն զօրէնս Աստուծոյ քոյ։ Եւ ամենեքեան որք ո՛չ գիտիցեն[5002]. [5002] Ոմանք. Եւ ուսուցանեն ամենեցուն։
25 Դու էլ, Եզրա՛ս, որ քո Աստծու իմաստութիւնն ունես քո ձեռքին, օրէնսգէտնե՛ր եւ դատաւորնե՛ր նշանակիր, որպէսզի նրանք դատեն Գետի այն կողմում գտնուող ամբողջ ժողովրդին եւ ուսուցանեն քո Աստծու Օրէնքը բոլոր նրանց, ովքեր չգիտեն:
25 Եւ դո՛ւն, ո՛վ Եզրաս, քու Աստուծոյդ իմաստութիւնովը որ դուն ունիս, դատաւորներ ու իշխաններ դիր, որոնք Գետին անդիի կողմը եղող բոլոր ժողովուրդը, այսինքն բոլոր անոնք որ քու Աստուծոյդ օրէնքը գիտեն, դատեն ու չգիտցողներուն սորվեցնեն։
[131]Եւ դու, Եզրա, որոյ է իմաստութիւն Աստուծոյ ի ձեռին քում, կացո գրիչս եւ դատաւորս զի դատեսցեն զամենայն ժողովուրդս որ են յայն կողմն Գետոյն, եւ ուսուսցեն ամենեցուն որք ոչ գիտիցեն զօրէնս Աստուծոյ քո:

7:25: Եւ դու Եզրա՝ որոյ է՛ իմաստութիւն Աստուծոյ ՚ի ձեռին քում, կացո՛ գրիչս եւ դատաւորս՝ զի դատեսցեն զամենայն ժողովուրդս որ են յա՛յն կողմն Գետոյն, եւ ուսուսցեն ամենեցուն որք ո՛չ գիտիցեն զօրէնս Աստուծոյ քոյ։ Եւ ամենեքեան որք ո՛չ գիտիցեն[5002].
[5002] Ոմանք. Եւ ուսուցանեն ամենեցուն։
25 Դու էլ, Եզրա՛ս, որ քո Աստծու իմաստութիւնն ունես քո ձեռքին, օրէնսգէտնե՛ր եւ դատաւորնե՛ր նշանակիր, որպէսզի նրանք դատեն Գետի այն կողմում գտնուող ամբողջ ժողովրդին եւ ուսուցանեն քո Աստծու Օրէնքը բոլոր նրանց, ովքեր չգիտեն:
25 Եւ դո՛ւն, ո՛վ Եզրաս, քու Աստուծոյդ իմաստութիւնովը որ դուն ունիս, դատաւորներ ու իշխաններ դիր, որոնք Գետին անդիի կողմը եղող բոլոր ժողովուրդը, այսինքն բոլոր անոնք որ քու Աստուծոյդ օրէնքը գիտեն, դատեն ու չգիտցողներուն սորվեցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
7:257:25 Ты же, Ездра, по премудрости Бога твоего, которая в руке твоей, поставь правителей и судей, чтоб они судили весь народ за рекою, всех знающих законы Бога твоего, а кто не знает, тех учите.
7:25 καὶ και and; even σύ συ you Εσδρα εσδρα as; how ἡ ο the σοφία σοφια wisdom τοῦ ο the θεοῦ θεος God ἐν εν in χειρί χειρ hand σου σου of you; your κατάστησον καθιστημι establish; appoint γραμματεῖς γραμματευς scholar καὶ και and; even κριτάς κριτης judge ἵνα ινα so; that ὦσιν ειμι be κρίνοντες κρινω judge; decide παντὶ πας all; every τῷ ο the λαῷ λαος populace; population τῷ ο the ἐν εν in πέρα περαν on the other side τοῦ ο the ποταμοῦ ποταμος river πᾶσιν πας all; every τοῖς ο the εἰδόσιν οιδα aware νόμον νομος.1 law τοῦ ο the θεοῦ θεος God σου σου of you; your καὶ και and; even τῷ ο the μὴ μη not εἰδότι οιδα aware γνωριεῖτε γνωριζω make known; point out
7:25 וְ wᵊ וְ and אַ֣נְתְּ ʔˈant אַנְתָּה you עֶזְרָ֗א ʕezrˈā עֶזְרָא Ezra כְּ kᵊ כְּ like חָכְמַ֨ת ḥoḵmˌaṯ חָכְמָה wisdom אֱלָהָ֤ךְ ʔᵉlāhˈāḵ אֱלָהּ god דִּֽי־ dˈî- דִּי [relative] בִ vi בְּ in ידָךְ֙ yḏāḵ יַד hand מֶ֣נִּי mˈennî מנה count שָׁפְטִ֞ין šofṭˈîn שׁפט judge וְ wᵊ וְ and דַיָּנִ֗ין ḏayyānˈîn דַּיָּן judge דִּי־ dî- דִּי [relative] לֶהֱוֹ֤ן lehᵉwˈōn הוה be דָּאיְנִין֙דאנין *dāyᵊnîn דין judge לְ lᵊ לְ to כָל־ ḵol- כֹּל whole עַמָּה֙ ʕammˌā עַם people דִּ֚י ˈdî דִּי [relative] בַּ ba בְּ in עֲבַ֣ר ʕᵃvˈar עֲבַר opposite bank נַהֲרָ֔ה nahᵃrˈā נְהַר river לְ lᵊ לְ to כָל־ ḵol- כֹּל whole יָדְעֵ֖י yoḏʕˌê ידע know דָּתֵ֣י dāṯˈê דָּת law אֱלָהָ֑ךְ ʔᵉlāhˈāḵ אֱלָהּ god וְ wᵊ וְ and דִ֧י ḏˈî דִּי [relative] לָ֦א lˈā לָא not יָדַ֖ע yāḏˌaʕ ידע know תְּהֹודְעֽוּן׃ tᵊhôḏᵊʕˈûn ידע know
7:25. tu autem Ezras secundum sapientiam Dei tui quae est in manu tua constitue iudices et praesides ut iudicent omni populo qui est trans Flumen his videlicet qui noverunt legem Dei tui sed et inperitos docete libereAnd thou Esdras according to the wisdom of thy God, which is in thy hand, appoint judges and magistrates, that may judge all the people, that is beyond the river, that is, for them who know the law of thy God, yea and the ignorant teach ye freely.
25. And thou, Ezra, after the wisdom of thy God that is in thine hand, appoint magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy God; and teach ye him that knoweth them not.
7:25. But as for you, Ezra, in accord with the wisdom of your God, which is in your hand, appoint judges and magistrates, so that they may judge the entire people, which is beyond the river, especially so that they may know the law of your God, but also so as to teach the ignorant freely.
7:25. And thou, Ezra, after the wisdom of thy God, that [is] in thine hand, set magistrates and judges, which may judge all the people that [are] beyond the river, all such as know the laws of thy God; and teach ye them that know [them] not.
And thou, Ezra, after the wisdom of thy God, that [is] in thine hand, set magistrates and judges, which may judge all the people that [are] beyond the river, all such as know the laws of thy God; and teach ye them that know [them] not:

7:25 Ты же, Ездра, по премудрости Бога твоего, которая в руке твоей, поставь правителей и судей, чтоб они судили весь народ за рекою, всех знающих законы Бога твоего, а кто не знает, тех учите.
7:25
καὶ και and; even
σύ συ you
Εσδρα εσδρα as; how
ο the
σοφία σοφια wisdom
τοῦ ο the
θεοῦ θεος God
ἐν εν in
χειρί χειρ hand
σου σου of you; your
κατάστησον καθιστημι establish; appoint
γραμματεῖς γραμματευς scholar
καὶ και and; even
κριτάς κριτης judge
ἵνα ινα so; that
ὦσιν ειμι be
κρίνοντες κρινω judge; decide
παντὶ πας all; every
τῷ ο the
λαῷ λαος populace; population
τῷ ο the
ἐν εν in
πέρα περαν on the other side
τοῦ ο the
ποταμοῦ ποταμος river
πᾶσιν πας all; every
τοῖς ο the
εἰδόσιν οιδα aware
νόμον νομος.1 law
τοῦ ο the
θεοῦ θεος God
σου σου of you; your
καὶ και and; even
τῷ ο the
μὴ μη not
εἰδότι οιδα aware
γνωριεῖτε γνωριζω make known; point out
7:25
וְ wᵊ וְ and
אַ֣נְתְּ ʔˈant אַנְתָּה you
עֶזְרָ֗א ʕezrˈā עֶזְרָא Ezra
כְּ kᵊ כְּ like
חָכְמַ֨ת ḥoḵmˌaṯ חָכְמָה wisdom
אֱלָהָ֤ךְ ʔᵉlāhˈāḵ אֱלָהּ god
דִּֽי־ dˈî- דִּי [relative]
בִ vi בְּ in
ידָךְ֙ yḏāḵ יַד hand
מֶ֣נִּי mˈennî מנה count
שָׁפְטִ֞ין šofṭˈîn שׁפט judge
וְ wᵊ וְ and
דַיָּנִ֗ין ḏayyānˈîn דַּיָּן judge
דִּי־ dî- דִּי [relative]
לֶהֱוֹ֤ן lehᵉwˈōn הוה be
דָּאיְנִין֙דאנין
*dāyᵊnîn דין judge
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
עַמָּה֙ ʕammˌā עַם people
דִּ֚י ˈdî דִּי [relative]
בַּ ba בְּ in
עֲבַ֣ר ʕᵃvˈar עֲבַר opposite bank
נַהֲרָ֔ה nahᵃrˈā נְהַר river
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
יָדְעֵ֖י yoḏʕˌê ידע know
דָּתֵ֣י dāṯˈê דָּת law
אֱלָהָ֑ךְ ʔᵉlāhˈāḵ אֱלָהּ god
וְ wᵊ וְ and
דִ֧י ḏˈî דִּי [relative]
לָ֦א lˈā לָא not
יָדַ֖ע yāḏˌaʕ ידע know
תְּהֹודְעֽוּן׃ tᵊhôḏᵊʕˈûn ידע know
7:25. tu autem Ezras secundum sapientiam Dei tui quae est in manu tua constitue iudices et praesides ut iudicent omni populo qui est trans Flumen his videlicet qui noverunt legem Dei tui sed et inperitos docete libere
And thou Esdras according to the wisdom of thy God, which is in thy hand, appoint judges and magistrates, that may judge all the people, that is beyond the river, that is, for them who know the law of thy God, yea and the ignorant teach ye freely.
7:25. But as for you, Ezra, in accord with the wisdom of your God, which is in your hand, appoint judges and magistrates, so that they may judge the entire people, which is beyond the river, especially so that they may know the law of your God, but also so as to teach the ignorant freely.
7:25. And thou, Ezra, after the wisdom of thy God, that [is] in thine hand, set magistrates and judges, which may judge all the people that [are] beyond the river, all such as know the laws of thy God; and teach ye them that know [them] not.
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
25-26. Поставленным Ездрсй правителям и судьям принадлежало право суда "над всем народом за рекой", т.е. над народом иудейским, живущим в Палестине и вообще по эту сторону Евфрата. Суд и управление должны были происходить по закону Божьему. А кто не знает, тех учите: речь идет, вероятно, не о пропаганде иудейства, а вообще об отношении к иноплеменникам, живущим среди иудеев. Закон Бога, после того как дано было повеление о соблюдении его царем, стал и законом царским. Поэтому нарушителям закона назначается наказание по гражданскому уложению. Как видно из ст. 26, Ездре и поставленным им судьям давалось право осуждать виновных на смерть. Действительность этого полномочия некоторыми исследователями подвергается сомнению. Но Ездра никого не осудил на смерть, и потому не было бы мотивов для измышления содержащегося в ст. 26: полномочия, если бы о нем не было упомянуто в указе.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:25: the wisdom: Ezr 7:14; Kg1 3:28; Ch1 22:12; Psa 19:7, Psa 119:98-100; Pro 2:6, Pro 6:23; Jam 1:5; Jam 3:17, Jam 3:18
set magistrates: Exo 18:21-25; Deu 16:18; Ch1 23:4; Ch2 19:8-10
beyond the river: That is, "west of the Euphrates," which was beyond with regard to the king of Persia, who was on the east. Ezr 6:6
teach ye: Ezr 7:10; Ch2 17:7-9; Neh 8:1-3, Neh 8:7, Neh 8:8, Neh 9:3, Neh 13:1-3; Mal 2:7; Mat 13:52, Mat 23:2, Mat 23:3; Mar 6:34; Rom 10:14-17
Geneva 1599
7:25 And thou, Ezra, after the wisdom of thy God, that [is] in thine hand, (o) set magistrates and judges, which may judge all the people that [are] beyond the river, all such as know the laws of thy God; and teach ye them that know [them] not.
(o) He gave Ezra full authority to restore all things according to the word of God, and to punish them who resisted and would not obey.
John Gill
7:25 And thou, Ezra, after the wisdom of thy God, that is in thine hand,.... Which he had a large share of from the Lord, and could readily make use of to good purpose; and this may be meant of the law of God made with the highest wisdom, and to know and observe which is an instance of wisdom in men, Deut 4:6,
set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy God; such as God, in his great wisdom, directed to in his wise law to be appointed over the people, to judge righteous judgment; to inform them in all matters of controversy that might arise among them, and decide them according to it; and lead them into a greater and better knowledge of it, Deut 16:18. Jarchi takes the word for "set" to be a comparative, and the sense to be, that the wisdom of Ezra was greater than the judges that judged the people, than them that knew the law:
and teach ye them that know them not; such people that were ignorant thereof; though the above writer interprets this of ignorant judges,"the judge that knows not to judge, make him know judgment to do it.''
John Wesley
7:25 The wisdom - Which God hath put into thy heart, and which appears in the works of thy hand. All that professed the Jewish religion, were to be under the jurisdiction of these judges.
7:267:26: եւ ամենեքեան որք ո՛չ առնիցեն ըստ օրինացն Տեառն՝ եւ ըստ օրինաց թագաւորին, մատնեալք լիցին ՚ի դատաստան ըստ գործոց իւրեանց, եթէ ՚ի մահ, եթէ ՚ի տանջանս, եթէ ՚ի տուգանս, եւ եթէ ՚ի կապանս։
26 Իսկ նրանք, ովքեր չեն կատարի Օրէնքը, ովքեր չեն գործի ըստ Տիրոջ Օրէնքի եւ ըստ թագաւորի օրէնքների, թող ըստ իրենց գործերի՝ նրանց համար դատաստան արուի. եթէ մահուան են արժանի, դատապարտուեն մահուան, եթէ տանջանքի՝ տանջանքի, եթէ տուգանքի՝ տուգանքի, եթէ կալանքի՝ բանտարկութեան»:
26 Ով որ քու Աստուծոյդ օրէնքին համեմատ ու թագաւորին օրէնքին համեմատ չընէ, անյապաղ անոր պատիժը գործադրուի՝ կա՛մ մահուամբ, կա՛մ աքսորով, կա՛մ տուգանքով եւ կա՛մ բանտարկութեամբ»։
Եւ ամենեքեան որք ոչ գիտիցեն, եւ ամենեքեան որք ոչ առնիցեն ըստ օրինացն Տեառն եւ ըստ օրինաց թագաւորին, մատնեալք լիցին ի դատաստան ըստ գործոց իւրեանց, եթէ՛ ի մահ, եթէ՛ ի տանջանս``, եթէ՛ ի տուգանս եւ եթէ՛ ի կապանս:

7:26: եւ ամենեքեան որք ո՛չ առնիցեն ըստ օրինացն Տեառն՝ եւ ըստ օրինաց թագաւորին, մատնեալք լիցին ՚ի դատաստան ըստ գործոց իւրեանց, եթէ ՚ի մահ, եթէ ՚ի տանջանս, եթէ ՚ի տուգանս, եւ եթէ ՚ի կապանս։
26 Իսկ նրանք, ովքեր չեն կատարի Օրէնքը, ովքեր չեն գործի ըստ Տիրոջ Օրէնքի եւ ըստ թագաւորի օրէնքների, թող ըստ իրենց գործերի՝ նրանց համար դատաստան արուի. եթէ մահուան են արժանի, դատապարտուեն մահուան, եթէ տանջանքի՝ տանջանքի, եթէ տուգանքի՝ տուգանքի, եթէ կալանքի՝ բանտարկութեան»:
26 Ով որ քու Աստուծոյդ օրէնքին համեմատ ու թագաւորին օրէնքին համեմատ չընէ, անյապաղ անոր պատիժը գործադրուի՝ կա՛մ մահուամբ, կա՛մ աքսորով, կա՛մ տուգանքով եւ կա՛մ բանտարկութեամբ»։
zohrab-1805▾ eastern-1994▾ western am▾
7:267:26 Кто же не будет исполнять закон Бога твоего и закон царя, над тем немедленно пусть производят суд, на смерть ли, или на изгнание, или на денежную пеню, или на заключение в темницу.
7:26 καὶ και and; even πᾶς πας all; every ὃς ος who; what ἂν αν perhaps; ever μὴ μη not ᾖ ειμι be ποιῶν ποιεω do; make νόμον νομος.1 law τοῦ ο the θεοῦ θεος God καὶ και and; even νόμον νομος.1 law τοῦ ο the βασιλέως βασιλευς monarch; king ἑτοίμως ετοιμως ready τὸ ο the κρίμα κριμα judgment ἔσται ειμι be γιγνόμενον γινομαι happen; become ἐξ εκ from; out of αὐτοῦ αυτος he; him ἐάν εαν and if; unless τε τε both; and εἰς εις into; for θάνατον θανατος death ἐάν εαν and if; unless τε τε both; and εἰς εις into; for παιδείαν παιδεια discipline ἐάν εαν and if; unless τε τε both; and εἰς εις into; for ζημίαν ζημια loss τοῦ ο the βίου βιος livelihood; lifestyle ἐάν εαν and if; unless τε τε both; and εἰς εις into; for δεσμά δεσμος bond; confinement
7:26 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole דִּי־ dî- דִּי [relative] לָא֩ lˌā לָא not לֶהֱוֵ֨א lehᵉwˌē הוה be עָבֵ֜ד ʕāvˈēḏ עבד do דָּתָ֣א dāṯˈā דָּת law דִֽי־ ḏˈî- דִּי [relative] אֱלָהָ֗ךְ ʔᵉlāhˈāḵ אֱלָהּ god וְ wᵊ וְ and דָתָא֙ ḏāṯˌā דָּת law דִּ֣י dˈî דִּי [relative] מַלְכָּ֔א malkˈā מֶלֶךְ king אָסְפַּ֕רְנָא ʔospˈarnā אָסְפַּרְנָא exactly דִּינָ֕ה dînˈā דִּין judgement לֶהֱוֵ֥א lehᵉwˌē הוה be מִתְעֲבֵ֖ד miṯʕᵃvˌēḏ עבד do מִנֵּ֑הּ minnˈēh מִן from הֵ֤ן hˈēn הֵן if לְ lᵊ לְ to מֹות֙ môṯ מֹות death הֵ֣ן hˈēn הֵן if לִל *li לְ to שְׁרֹשִׁ֔ישׁרשׁו *šᵊrōšˈî שְׁרֹשִׁי banishment הֵן־ hēn- הֵן if לַ la לְ to עֲנָ֥שׁ ʕᵃnˌāš עֲנָשׁ fine נִכְסִ֖ין niḵsˌîn נְכַס possession וְ wᵊ וְ and לֶ le לְ to אֱסוּרִֽין׃ פ ʔᵉsûrˈîn . f אֱסוּר bond
7:26. et omnis qui non fecerit legem Dei tui et legem regis diligenter iudicium erit de eo sive in mortem sive in exilium sive in condemnationem substantiae eius vel certe in carceremAnd whosoever will not do the law of thy God, and the law of the king diligently, judgment shall be executed upon him, either unto death, or unto banishment, or to the confiscation of goods, or at least to prison.
26. And whosoever will not do the law of thy God, and the law of the king, let judgment be executed upon him with all diligence, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment.
7:26. And any one who will not diligently keep the law of your God, and the law of the king, judgment shall be upon him, either to death, or to exile, or to the confiscation of his goods, or certainly to prison.”
7:26. And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether [it be] unto death, or to banishment, or to confiscation of goods, or to imprisonment.
And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether [it be] unto death, or to banishment, or to confiscation of goods, or to imprisonment:

7:26 Кто же не будет исполнять закон Бога твоего и закон царя, над тем немедленно пусть производят суд, на смерть ли, или на изгнание, или на денежную пеню, или на заключение в темницу.
7:26
καὶ και and; even
πᾶς πας all; every
ὃς ος who; what
ἂν αν perhaps; ever
μὴ μη not
ειμι be
ποιῶν ποιεω do; make
νόμον νομος.1 law
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
νόμον νομος.1 law
τοῦ ο the
βασιλέως βασιλευς monarch; king
ἑτοίμως ετοιμως ready
τὸ ο the
κρίμα κριμα judgment
ἔσται ειμι be
γιγνόμενον γινομαι happen; become
ἐξ εκ from; out of
αὐτοῦ αυτος he; him
ἐάν εαν and if; unless
τε τε both; and
εἰς εις into; for
θάνατον θανατος death
ἐάν εαν and if; unless
τε τε both; and
εἰς εις into; for
παιδείαν παιδεια discipline
ἐάν εαν and if; unless
τε τε both; and
εἰς εις into; for
ζημίαν ζημια loss
τοῦ ο the
βίου βιος livelihood; lifestyle
ἐάν εαν and if; unless
τε τε both; and
εἰς εις into; for
δεσμά δεσμος bond; confinement
7:26
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
דִּי־ dî- דִּי [relative]
לָא֩ lˌā לָא not
לֶהֱוֵ֨א lehᵉwˌē הוה be
עָבֵ֜ד ʕāvˈēḏ עבד do
דָּתָ֣א dāṯˈā דָּת law
דִֽי־ ḏˈî- דִּי [relative]
אֱלָהָ֗ךְ ʔᵉlāhˈāḵ אֱלָהּ god
וְ wᵊ וְ and
דָתָא֙ ḏāṯˌā דָּת law
דִּ֣י dˈî דִּי [relative]
מַלְכָּ֔א malkˈā מֶלֶךְ king
אָסְפַּ֕רְנָא ʔospˈarnā אָסְפַּרְנָא exactly
דִּינָ֕ה dînˈā דִּין judgement
לֶהֱוֵ֥א lehᵉwˌē הוה be
מִתְעֲבֵ֖ד miṯʕᵃvˌēḏ עבד do
מִנֵּ֑הּ minnˈēh מִן from
הֵ֤ן hˈēn הֵן if
לְ lᵊ לְ to
מֹות֙ môṯ מֹות death
הֵ֣ן hˈēn הֵן if
לִל
*li לְ to
שְׁרֹשִׁ֔ישׁרשׁו
*šᵊrōšˈî שְׁרֹשִׁי banishment
הֵן־ hēn- הֵן if
לַ la לְ to
עֲנָ֥שׁ ʕᵃnˌāš עֲנָשׁ fine
נִכְסִ֖ין niḵsˌîn נְכַס possession
וְ wᵊ וְ and
לֶ le לְ to
אֱסוּרִֽין׃ פ ʔᵉsûrˈîn . f אֱסוּר bond
7:26. et omnis qui non fecerit legem Dei tui et legem regis diligenter iudicium erit de eo sive in mortem sive in exilium sive in condemnationem substantiae eius vel certe in carcerem
And whosoever will not do the law of thy God, and the law of the king diligently, judgment shall be executed upon him, either unto death, or unto banishment, or to the confiscation of goods, or at least to prison.
7:26. And any one who will not diligently keep the law of your God, and the law of the king, judgment shall be upon him, either to death, or to exile, or to the confiscation of his goods, or certainly to prison.”
7:26. And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether [it be] unto death, or to banishment, or to confiscation of goods, or to imprisonment.
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Adam Clarke: Commentary on the Bible - 1831
7:26: Whether it be unto death - These include almost every species of punishment which should be inflicted on culprits in any civilized state.
With this verse the Chaldee part of this chapter ends.
Albert Barnes: Notes on the Bible - 1834
7:26: Banishment - literally, as in the margin. Separation from the congregation is probably intended (compare Ezr 10:8).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:26: whosoever: Ezr 6:11; Dan 3:28, Dan 3:29, Dan 6:26
the law of thy God: Ch2 30:12
whether it be: exo 21:1-22:31; Lev. 20:1-27; Deut. 13:1-18
banishment: Chal, rooting out, Psa 52:5
John Gill
7:26 And whosoever will not do the law of thy God, and the law of the king,.... Either the judge who delays judgment, or does not execute it according to the law of God, and of the king; or the people, that do not obey the law of God in matters of religion, and the law of the king in civil things, Judea being now a province of the Persian empire; though some think the law of the king only refers to this law or decree of the king, which gave the Jews power to execute their own laws:
let judgment be executed speedily upon him; immediately, without delay, according to the nature of his crime:
whether it be unto death; if guilty of a capital crime, deserving death, let him be put to death:
or to banishment; from his native country to a foreign distant land:
or to rooting out (y), as the word signifies; an utter extirpation of him and his family, a destroying him root and branch; or, as Jarchi expresses it, a rooting him out of the world, his seed and family:
or to confiscation of goods; to payment of mulcts and fines:
or to imprisonment; for such a term of time; all according to the breach of what law he may be guilty of; thus far the king's decree.
(y) "ad eradicationem ejus", Pagninus, Montanus; "ad eradicationem", Tigurine version, Vatablus, De Dieu, Michaelis.
John Wesley
7:26 Let judgment - What could David himself, as king, have done more, for the honour of God, and the furtherance of religion?
7:277:27: Օրհնեա՛լ է Տէր Աստուած հարցն մերոց՝ որ արկ զայս ՚ի սիրտ թագաւորին, եւ փառաւորեաց զանուն Տեառն Աստուծոյ մերոյ որ է յԵրուսաղէմ[5003]. [5003] Ոմանք. Եւ փառաւորեաց զտունն Տեառն Աստուծոյ։
27 «Օրհնուած է մեր Տէր Աստուածը, որ այսպիսի բարութիւն տուեց թագաւորի սրտին, փառաւորեց մեր Տէր Աստծու անունը Երուսաղէմում,
27 «Մեր հայրերուն Տէր Աստուածը օրհնեալ ըլլայ, որ Երուսաղէմի մէջ եղող Տէրոջը տունը փառաւորելու համար՝ այս բանը թագաւորին սրտին մէջ դրաւ
Օրհնեալ է Տէր Աստուած հարցն մերոց, որ արկ զայս ի սիրտ թագաւորին, եւ փառաւորեաց զտունն Տեառն [132]Աստուծոյ մերոյ`` որ է յԵրուսաղէմ:

7:27: Օրհնեա՛լ է Տէր Աստուած հարցն մերոց՝ որ արկ զայս ՚ի սիրտ թագաւորին, եւ փառաւորեաց զանուն Տեառն Աստուծոյ մերոյ որ է յԵրուսաղէմ[5003].
[5003] Ոմանք. Եւ փառաւորեաց զտունն Տեառն Աստուծոյ։
27 «Օրհնուած է մեր Տէր Աստուածը, որ այսպիսի բարութիւն տուեց թագաւորի սրտին, փառաւորեց մեր Տէր Աստծու անունը Երուսաղէմում,
27 «Մեր հայրերուն Տէր Աստուածը օրհնեալ ըլլայ, որ Երուսաղէմի մէջ եղող Տէրոջը տունը փառաւորելու համար՝ այս բանը թագաւորին սրտին մէջ դրաւ
zohrab-1805▾ eastern-1994▾ western am▾
7:277:27 Благословен Господь, Бог отцов наших, вложивший в сердце царя украсить дом Господень, который в Иерусалиме,
7:27 εὐλογητὸς ευλογητος commended; commendable κύριος κυριος lord; master ὁ ο the θεὸς θεος God τῶν ο the πατέρων πατηρ father ἡμῶν ημων our ὃς ος who; what ἔδωκεν διδωμι give; deposit οὕτως ουτως so; this way ἐν εν in καρδίᾳ καρδια heart τοῦ ο the βασιλέως βασιλευς monarch; king τοῦ ο the δοξάσαι δοξαζω glorify τὸν ο the οἶκον οικος home; household κυρίου κυριος lord; master τὸν ο the ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem
7:27 בָּר֥וּךְ bārˌûḵ ברך bless יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) אֲבֹותֵ֑ינוּ ʔᵃvôṯˈênû אָב father אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] נָתַ֤ן nāṯˈan נתן give כָּ kā כְּ as זֹאת֙ zōṯ זֹאת this בְּ bᵊ בְּ in לֵ֣ב lˈēv לֵב heart הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king לְ lᵊ לְ to פָאֵ֕ר fāʔˈēr פאר glorify אֶת־ ʔeṯ- אֵת [object marker] בֵּ֥ית bˌêṯ בַּיִת house יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בִּ bi בְּ in ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
7:27. benedictus Dominus Deus patrum nostrorum qui dedit hoc in corde regis ut glorificaret domum Domini quae est in HierusalemBlessed be the Lord the God of our fathers, who hath put this in the king's heart, to glorify the house of the Lord, which is in Jerusalem,
27. Blessed be the LORD, the God of our fathers, which hath put such a thing as this in the king’s heart, to beautify the house of the LORD which is in Jerusalem;
7:27. Blessed be the Lord, the God of our fathers, who has put this into the heart of the king, so that he may glorify the house of the Lord, which is in Jerusalem.
7:27. Blessed [be] the LORD God of our fathers, which hath put [such a thing] as this in the king’s heart, to beautify the house of the LORD which [is] in Jerusalem:
Blessed [be] the LORD God of our fathers, which hath put [such a thing] as this in the king' s heart, to beautify the house of the LORD which [is] in Jerusalem:

7:27 Благословен Господь, Бог отцов наших, вложивший в сердце царя украсить дом Господень, который в Иерусалиме,
7:27
εὐλογητὸς ευλογητος commended; commendable
κύριος κυριος lord; master
ο the
θεὸς θεος God
τῶν ο the
πατέρων πατηρ father
ἡμῶν ημων our
ὃς ος who; what
ἔδωκεν διδωμι give; deposit
οὕτως ουτως so; this way
ἐν εν in
καρδίᾳ καρδια heart
τοῦ ο the
βασιλέως βασιλευς monarch; king
τοῦ ο the
δοξάσαι δοξαζω glorify
τὸν ο the
οἶκον οικος home; household
κυρίου κυριος lord; master
τὸν ο the
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
7:27
בָּר֥וּךְ bārˌûḵ ברך bless
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
אֲבֹותֵ֑ינוּ ʔᵃvôṯˈênû אָב father
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
נָתַ֤ן nāṯˈan נתן give
כָּ כְּ as
זֹאת֙ zōṯ זֹאת this
בְּ bᵊ בְּ in
לֵ֣ב lˈēv לֵב heart
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
לְ lᵊ לְ to
פָאֵ֕ר fāʔˈēr פאר glorify
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֥ית bˌêṯ בַּיִת house
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בִּ bi בְּ in
ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
7:27. benedictus Dominus Deus patrum nostrorum qui dedit hoc in corde regis ut glorificaret domum Domini quae est in Hierusalem
Blessed be the Lord the God of our fathers, who hath put this in the king's heart, to glorify the house of the Lord, which is in Jerusalem,
7:27. Blessed be the Lord, the God of our fathers, who has put this into the heart of the king, so that he may glorify the house of the Lord, which is in Jerusalem.
7:27. Blessed [be] the LORD God of our fathers, which hath put [such a thing] as this in the king’s heart, to beautify the house of the LORD which [is] in Jerusalem:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Ezra's Thankfulness to God. B. C. 457.

27 Blessed be the LORD God of our fathers, which hath put such a thing as this in the king's heart, to beautify the house of the LORD which is in Jerusalem: 28 And hath extended mercy unto me before the king, and his counsellors, and before all the king's mighty princes. And I was strengthened as the hand of the LORD my God was upon me, and I gathered together out of Israel chief men to go up with me.
Ezra cannot proceed in his story without inserting his thankful acknowledgement of the goodness of God to him and his people in this matter. As soon as he has concluded the king's commission, instead of subjoining, God save the king (though that would have been proper enough), he adds, Blessed be the Lord; for we must in every thing give thanks, and, whatever occurrences please us, we must own God's hand in them, and praise his name. Two things Ezra blessed God for:-- 1. For his commission. We suppose he kissed the king's hand for it, but that was not all: Blessed be God (says he) that put such a thing as this into the king's heart. God can put things into men's hearts which would not arise there of themselves, and into their heads too, both by his providence and by his grace, in things pertaining both to life and godliness. If any good appear to be in our own hearts, or in the hearts of others, we must own it was God that put it there, and bless him for it; for it is he that worketh in us both to will and to do that which is good. When princes and magistrates act for the suppression of vice, and the encouragement of religion, we must thank God that put it into their hearts to do so, as much as if they had granted us some particular favour. When God's house was built Ezra rejoiced in what was done to beautify it. We read not of any orders given to paint or gild it, or to garnish it with precious stones, but to be sure that the ordinances of God were administered there constantly, and carefully, and exactly according to the institution; and that was indeed the beautifying of the temple. 2. For the encouragement he had to act in pursuance of his commission (v. 28): He has extended mercy to me. The king, in the honour he did him, we may suppose, had an eye to his merit, and preferred him because he looked upon him to be a very sensible ingenious man; but he himself ascribes his preferment purely to God's mercy. It was this that recommended him to the favour of his prince. Ezra himself was a man of courage, yet he attributed his encouragement not to his own heart, but to God's hand: "I was strengthened to undertake the services, as the hand of the Lord my God was upon me to direct and support me." If God gives us his hand, we are bold and cheerful; if he withdraws it, we are weak as water. Whatever service we are enabled to do for God and our generation, God must have all the glory of it. Strength for it is derived from him, and therefore the praise of it must be given to him.
Albert Barnes: Notes on the Bible - 1834
7:27: An abrupt transition from the words of Artaxerxes to those of Ezra. Compare a similar abrupt change in Ezr 6:6. The language alters at the same time from Chaldee to Hebrew, continuing henceforth to be Hebrew until the close of the book.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:27: Blessed: There is a most amiable spirit of piety in these reflections. Instead of expatiating on the praises of his munificent patron, or boasting of his own services, he blesses God for "putting such a thing in the king's heart;" and for all the assistance and favour shown him by the king and his counsellors. Ezr 6:22; ch1 29:10-30; Phi 4:10
put such: Ezr 6:22; Neh 2:12, Neh 7:5; Co2 8:16; Heb 8:10, Heb 10:16; Jam 1:17; Rev 17:17
in the king's heart: Neh 2:8; Pro 21:1
to beautify: Isa 60:13
Geneva 1599
7:27 (p) Blessed [be] the LORD God of our fathers, which hath put [such a thing] as this in the king's heart, to beautify the house of the LORD which [is] in Jerusalem:
(p) Thus Ezra gave thanks to God for giving him success in his business with the king.
John Gill
7:27 Blessed be the Lord God of our fathers,.... This is Ezra's thanksgiving to God for the above decree:
which hath put such a thing as this in the king's heart; which he rightly took to be of God, who wrought in him to will and to do:
to beautify the house of the Lord which is in Jerusalem; to provide for the ornamenting of it, for vessels in it, as well as for sacrifices; for as for the building of it, that was finished.
John Wesley
7:27 Blessed, &c. - Ezra cannot proceed in his story, without inserting this thankful acknowledgment of God's goodness to him and the people.
Robert Jamieson, A. R. Fausset and David Brown
7:27 EZRA BLESSES GOD FOR THIS FAVOR. (Ezra 7:27-28)
Blessed be the Lord God of our fathers--This devout thanksgiving is in unison with the whole character of Ezra, who discerns the hand of God in every event, and is always ready to express a pious acknowledgment for the divine goodness.
7:287:28: եւ արար առ իս զողորմութիւն՝ եւ պատուեաց զիս առաջի թագաւորին եւ խորհրդակցաց նորա, եւ առաջի ամենայն իշխանաց թագաւորին. եւ ես զօրացայ. վասն զի ձեռն Տեառն ամենայն բարութեամբ է՛ր ընդ իս. ժողովեցի զամենայն իշխանս Իսրայէլի ելանել ընդ իս[5004]։[5004] Ոմանք. Եւ ամենայն իշխանաց։
28 ինձ էլ ողորմութիւն արեց եւ պատուի արժանացրեց թագաւորի եւ նրա խորհրդականների առաջ, թագաւորի բոլոր իշխանների առաջ, զօրացայ, քանզի Տիրոջ ձեռքն ինձ վրայ էր, հաւաքեցի Իսրայէլի բոլոր իշխաններին՝ ինձ հետ գերութիւնից վերադառնալու համար»:
28 Եւ թագաւորին ու անոր խորհրդականներուն ու թագաւորին բոլոր զօրաւոր իշխաններուն առջեւ ինծի շնորհք գտնել տուաւ ու իմ Տէր Աստուծոյս ձեռքը իմ վրաս ըլլալուն համար զօրացայ ու Իսրայէլէն իշխաններ հաւաքեցի, որպէս զի ինծի հետ դառնան»։
եւ արար առ իս զողորմութիւն, եւ պատուեաց զիս առաջի թագաւորին եւ խորհրդակցաց նորա, եւ առաջի ամենայն իշխանաց թագաւորին. եւ ես զօրացայ, վասն զի ձեռն Տեառն [133]ամենայն բարութեամբ`` էր ընդ իս. ժողովեցի զամենայն իշխանս Իսրայելի ելանել ընդ իս:

7:28: եւ արար առ իս զողորմութիւն՝ եւ պատուեաց զիս առաջի թագաւորին եւ խորհրդակցաց նորա, եւ առաջի ամենայն իշխանաց թագաւորին. եւ ես զօրացայ. վասն զի ձեռն Տեառն ամենայն բարութեամբ է՛ր ընդ իս. ժողովեցի զամենայն իշխանս Իսրայէլի ելանել ընդ իս[5004]։
[5004] Ոմանք. Եւ ամենայն իշխանաց։
28 ինձ էլ ողորմութիւն արեց եւ պատուի արժանացրեց թագաւորի եւ նրա խորհրդականների առաջ, թագաւորի բոլոր իշխանների առաջ, զօրացայ, քանզի Տիրոջ ձեռքն ինձ վրայ էր, հաւաքեցի Իսրայէլի բոլոր իշխաններին՝ ինձ հետ գերութիւնից վերադառնալու համար»:
28 Եւ թագաւորին ու անոր խորհրդականներուն ու թագաւորին բոլոր զօրաւոր իշխաններուն առջեւ ինծի շնորհք գտնել տուաւ ու իմ Տէր Աստուծոյս ձեռքը իմ վրաս ըլլալուն համար զօրացայ ու Իսրայէլէն իշխաններ հաւաքեցի, որպէս զի ինծի հետ դառնան»։
zohrab-1805▾ eastern-1994▾ western am▾
7:287:28 и склонивший на меня милость царя и советников его, и всех могущественных князей царя! И я ободрился, ибо рука Господа Бога моего {была} надо мною, и собрал я глав Израиля, чтоб они пошли со мною.
7:28 καὶ και and; even ἐπ᾿ επι in; on ἐμὲ εμε me ἔκλινεν κλινω bend; tip over ἔλεος ελεος mercy ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight τοῦ ο the βασιλέως βασιλευς monarch; king καὶ και and; even τῶν ο the συμβούλων συμβουλος advisor αὐτοῦ αυτος he; him καὶ και and; even πάντων πας all; every τῶν ο the ἀρχόντων αρχων ruling; ruler τοῦ ο the βασιλέως βασιλευς monarch; king τῶν ο the ἐπηρμένων επηρμενων and; even ἐγὼ εγω I ἐκραταιώθην κραταιοω have dominion ὡς ως.1 as; how χεὶρ χειρ hand θεοῦ θεος God ἡ ο the ἀγαθὴ αγαθος good ἐπ᾿ επι in; on ἐμέ εμε me καὶ και and; even συνῆξα συναγω gather ἀπὸ απο from; away Ισραηλ ισραηλ.1 Israel ἄρχοντας αρχων ruling; ruler ἀναβῆναι αναβαινω step up; ascend μετ᾿ μετα with; amid ἐμοῦ εμου my
7:28 וְ wᵊ וְ and עָלַ֣י ʕālˈay עַל upon הִטָּה־ hiṭṭā- נטה extend חֶ֗סֶד ḥˈeseḏ חֶסֶד loyalty לִ li לְ to פְנֵ֤י fᵊnˈê פָּנֶה face הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king וְ wᵊ וְ and יֹֽועֲצָ֔יו yˈôʕᵃṣˈāʸw יעץ advise וּ û וְ and לְ lᵊ לְ to כָל־ ḵol- כֹּל whole שָׂרֵ֥י śārˌê שַׂר chief הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king הַ ha הַ the גִּבֹּרִ֑ים ggibbōrˈîm גִּבֹּור vigorous וַ wa וְ and אֲנִ֣י ʔᵃnˈî אֲנִי i הִתְחַזַּ֗קְתִּי hiṯḥazzˈaqtî חזק be strong כְּ kᵊ כְּ as יַד־ yaḏ- יָד hand יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהַי֙ ʔᵉlōhˌay אֱלֹהִים god(s) עָלַ֔י ʕālˈay עַל upon וָ wā וְ and אֶקְבְּצָ֧ה ʔeqbᵊṣˈā קבץ collect מִ mi מִן from יִּשְׂרָאֵ֛ל yyiśrāʔˈēl יִשְׂרָאֵל Israel רָאשִׁ֖ים rāšˌîm רֹאשׁ head לַ la לְ to עֲלֹ֥ות ʕᵃlˌôṯ עלה ascend עִמִּֽי׃ פ ʕimmˈî . f עִם with
7:28. et in me inclinavit misericordiam coram rege et consiliatoribus eius et universis principibus regis potentibus et ego confortatus manu Domini Dei mei quae erat in me congregavi de Israhel principes qui ascenderent mecumAnd hath inclined his mercy toward me before the king and his counsellors, and all the mighty princes of the king: and I being strengthened by the hand of the Lord my God, which was upon me, gathered together out of Israel chief men to go up with me.
28. and hath extended mercy unto me before the king, and his counsellors, and before all the king’s mighty princes. And I was strengthened according to the hand of the LORD my God upon me, and I gathered together out of Israel chief men to go up with me.
7:28. For he has turned his mercy toward me in the sight of the king, and his counselors, and all the powerful leaders of the king. And so, having been strengthened by the hand of the Lord, my God, which was upon me, I gathered together some of the leaders of Israel, those who were to go up with me.
7:28. And hath extended mercy unto me before the king, and his counsellers, and before all the king’s mighty princes. And I was strengthened as the hand of the LORD my God [was] upon me, and I gathered together out of Israel chief men to go up with me.
And hath extended mercy unto me before the king, and his counsellors, and before all the king' s mighty princes. And I was strengthened as the hand of the LORD my God [was] upon me, and I gathered together out of Israel chief men to go up with me:

7:28 и склонивший на меня милость царя и советников его, и всех могущественных князей царя! И я ободрился, ибо рука Господа Бога моего {была} надо мною, и собрал я глав Израиля, чтоб они пошли со мною.
7:28
καὶ και and; even
ἐπ᾿ επι in; on
ἐμὲ εμε me
ἔκλινεν κλινω bend; tip over
ἔλεος ελεος mercy
ἐν εν in
ὀφθαλμοῖς οφθαλμος eye; sight
τοῦ ο the
βασιλέως βασιλευς monarch; king
καὶ και and; even
τῶν ο the
συμβούλων συμβουλος advisor
αὐτοῦ αυτος he; him
καὶ και and; even
πάντων πας all; every
τῶν ο the
ἀρχόντων αρχων ruling; ruler
τοῦ ο the
βασιλέως βασιλευς monarch; king
τῶν ο the
ἐπηρμένων επηρμενων and; even
ἐγὼ εγω I
ἐκραταιώθην κραταιοω have dominion
ὡς ως.1 as; how
χεὶρ χειρ hand
θεοῦ θεος God
ο the
ἀγαθὴ αγαθος good
ἐπ᾿ επι in; on
ἐμέ εμε me
καὶ και and; even
συνῆξα συναγω gather
ἀπὸ απο from; away
Ισραηλ ισραηλ.1 Israel
ἄρχοντας αρχων ruling; ruler
ἀναβῆναι αναβαινω step up; ascend
μετ᾿ μετα with; amid
ἐμοῦ εμου my
7:28
וְ wᵊ וְ and
עָלַ֣י ʕālˈay עַל upon
הִטָּה־ hiṭṭā- נטה extend
חֶ֗סֶד ḥˈeseḏ חֶסֶד loyalty
לִ li לְ to
פְנֵ֤י fᵊnˈê פָּנֶה face
הַ ha הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
וְ wᵊ וְ and
יֹֽועֲצָ֔יו yˈôʕᵃṣˈāʸw יעץ advise
וּ û וְ and
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
שָׂרֵ֥י śārˌê שַׂר chief
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
הַ ha הַ the
גִּבֹּרִ֑ים ggibbōrˈîm גִּבֹּור vigorous
וַ wa וְ and
אֲנִ֣י ʔᵃnˈî אֲנִי i
הִתְחַזַּ֗קְתִּי hiṯḥazzˈaqtî חזק be strong
כְּ kᵊ כְּ as
יַד־ yaḏ- יָד hand
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהַי֙ ʔᵉlōhˌay אֱלֹהִים god(s)
עָלַ֔י ʕālˈay עַל upon
וָ וְ and
אֶקְבְּצָ֧ה ʔeqbᵊṣˈā קבץ collect
מִ mi מִן from
יִּשְׂרָאֵ֛ל yyiśrāʔˈēl יִשְׂרָאֵל Israel
רָאשִׁ֖ים rāšˌîm רֹאשׁ head
לַ la לְ to
עֲלֹ֥ות ʕᵃlˌôṯ עלה ascend
עִמִּֽי׃ פ ʕimmˈî . f עִם with
7:28. et in me inclinavit misericordiam coram rege et consiliatoribus eius et universis principibus regis potentibus et ego confortatus manu Domini Dei mei quae erat in me congregavi de Israhel principes qui ascenderent mecum
And hath inclined his mercy toward me before the king and his counsellors, and all the mighty princes of the king: and I being strengthened by the hand of the Lord my God, which was upon me, gathered together out of Israel chief men to go up with me.
7:28. For he has turned his mercy toward me in the sight of the king, and his counselors, and all the powerful leaders of the king. And so, having been strengthened by the hand of the Lord, my God, which was upon me, I gathered together some of the leaders of Israel, those who were to go up with me.
7:28. And hath extended mercy unto me before the king, and his counsellers, and before all the king’s mighty princes. And I was strengthened as the hand of the LORD my God [was] upon me, and I gathered together out of Israel chief men to go up with me.
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jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:28: And I was strengthened - In what the king decreed he saw the hand of God; he therefore gave him the praise, and took courage. There is a most amiable spirit of piety in these reflections. Ezra simply states the case; shows what the king had determined, and tells what he said; and then points out the grand agent in the whole business - it was the Lord God of his fathers. Thus God had put it into the king's heart to beautify the house of Jehovah; and, as that house was built for the salvation of the souls of men, he gives God praise for putting it into the king's heart to repair it: he who loves God and man will rejoice in the establishment of the Divine worship, because this is the readiest way to promote the best interests of man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:28: extended: Ezr 9:9; Gen 32:28, Gen 43:14; Neh 1:11
his counsellors: Ezr 7:14; Jon 3:7
And I was strengthened: In what the king decreed he saw the hand of God. he therefore gave Him the praise, and took courage.
as the hand: Ezr 7:6, Ezr 7:9, Ezr 5:5, Ezr 8:18; Neh 2:8; Ti2 4:17, Ti2 4:18
John Gill
7:28 And hath extended mercy unto me, before the king and his counsellors, and before all the king's mighty princes,.... Before Artaxerxes, his seven counsellors, Ezra 7:14 and the nobles of his realm, in being appointed by them to carry their freewill offerings to Jerusalem, and the king's commands to his treasurers, with leave to take as many of the Jews with him as were willing to go:
and I was strengthened as the hand of the Lord my God was upon me; animated to undertake this work, and execute this commission, being under the influence of divine favour and protection:
and I gathered together out of Israel chief men to go up with me; he went about in the several parts where Israelites dwelt, and persuaded some of the principal men among them to go along with him to Jerusalem, showing them the king's decree, which gave them leave; and their names and numbers are described in the next chapter.
John Wesley
7:28 As the hand, &c. - If God gives us his hand, we are bold and chearful: if he withdraws it, we are weak as water. Whatever service we are enabled to do for God and our generation, God must have all the glory of it.