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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: -5. Просьба Неемии о разрешении отправиться в Иудею. 7-8. Царские письма, данные Неемии. 9-10. Прибытие Неемии в Иерусалим. 11-16. Осмотр Неемией разрушенных стен Иерусалима. 17-16. Решение о восстановлении стен. 19-20. Отношение врагов иудейского народа к предприятию Неемии.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
How Nehemiah wrestled with God and prevailed we read in the foregoing chapter; now here we are told how, like Jacob, he prevailed with men also, and so found that his prayers were heard and answered. I. He prevailed with the king to send him to Jerusalem with a commission to build a wall about it, and grant him what was necessary for it, ver. 1-8. II. He prevailed against the enemies that would have obstructed him in his journey (ver. 9-11) and laughed him out of his undertaking, ver. 19, 20. III. He prevailed upon his own people to join with him in this good work, viewing the desolations of the walls (ver. 12-16) and then gaining them to lend every one a hand towards the rebuilding of them, ver. 17, 18. Thus did God own him in the work to which he called him.
Adam Clarke: Commentary on the Bible - 1831
Artaxerxes, observing the sorrow of Nehemiah, inquires into the cause, Neh 2:1, Neh 2:2. Nehemiah shows him the cause, and requests permission to go and rebuild the walls of Jerusalem, Neh 2:3-6. The king grants it, and gives him letters to the governors beyond the river, Neh 2:7, Neh 2:8. He sets out on his journey, Neh 2:9. Sanballat and Tobiah are grieved to find he had got such a commission, Neh 2:10. He comes to Jerusalem; and, without informing any person of his business, examines by night the state of the city, Neh 2:11-16. He informs the priests, nobles, and rulers, of his design and commission, Neh 2:17, Neh 2:18. The design is turned into contempt by Sanballat, Tobiah, and Geshem, Neh 2:19. Nehemiah gives them a suitable answer, Neh 2:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Neh 2:1, Artaxerxes, understanding the cause of Nehemiah's sadness, sends him with letters and commission to Jerusalem; Neh 2:9, Nehemiah, to the grief of the enemies, comes to Jerusalem; Neh 2:12, He views secretly the ruins of the walls; Neh 2:17, He incites the Jews to build.
Carl Friedrich Keil and Franz Delitzsch

Nehemiah Journeys to Jerusalem with the King's Permission, and Furnished with Royal Letters. He Makes a Survey of the Walls, and Resolves to Undertake the Work of Building Them - Nehemiah 2
Three months after receiving the tidings concerning Jerusalem, Nehemiah perceived a favourable opportunity of making request to the king for leave to undertake a journey to the city of his fathers for the purpose of building it, and obtained the permission he entreated, together with letters to the governors on this side the Euphrates to permit him to pass through their provinces, and to the keeper of the royal forests to supply wood for building the walls and gates, and an escort of captains of the army and horsemen for his protection (Neh 2:1-9), to the great vexation of Sanballat the Horonite and Tobiah the Ammonite (Neh 2:10). In the third night after his arrival at Jerusalem, Nehemiah rode round the city to survey the walls, and incited the rulers of the people and the priests to undertake the work of rebuilding them (Neh 2:11-18). Sanballat and other enemies of the Jews expressed their contempt thereat, but Nehemiah encountered their ridicule with serious words (Neh 2:19, Neh 2:20).
John Gill
INTRODUCTION TO NEHEMIAH 2
Nehemiah being sorrowful in the king's presence, the reason of it was asked by the king, which he declared, and then took the opportunity to request of the king that he might be sent to Jerusalem to rebuild it, which was granted him, Neh 2:1, upon which he set out, and came to Jerusalem, to the great grief of the enemies of Israel, Neh 2:9 and after he had been three days in Jerusalem, he privately took a survey of it, to see what condition it was in, unknown to the rulers there, Neh 2:12, whom he afterwards exhorted to rise up and build the wall of the city, which they immediately set about, Neh 2:17 not regarding the scoffs and taunts of their enemies, Neh 2:19.
2:12:1: Եւ եղեւ յամսեանն Նիսան ՚ի քսաներորդ ամի Արտաշէսի արքայի. եւ խնդրեաց յինէն գինի. եւ առեալ զգինին ետու թագաւորին, եւ էր թագաւորն միա՛յն. եւ յորժամ արբ զգինին[5047], [5047] Ոմանք. Յամսեանն Նիսանի քսաներորդ։
1 Արտաշէս արքայի քսաներորդ տարուայ Նիսան ամսին այնպէս եղաւ, որ արքան ինձնից գինի խնդրեց: Ես գինին վերցրի եւ տուեցի թագաւորին. թագաւորը մենակ էր:
2 Նիսան ամսուան մէջ, Արտաշէս թագաւորին քսաներորդ տարին, անոր առջեւ գինի կար։ Գինին առի ու թագաւորին տուի ու անոր առջեւ բնաւ տրտում չէի երեւցած։
Եւ եղեւ յամսեանն Նիսան ի քսաներորդ ամի Արտաշիսի արքայի, [9]եւ խնդրեաց յինէն գինի``. եւ առեալ զգինին ետու թագաւորին, եւ [10]էր թագաւորն միայն:

2:1: Եւ եղեւ յամսեանն Նիսան ՚ի քսաներորդ ամի Արտաշէսի արքայի. եւ խնդրեաց յինէն գինի. եւ առեալ զգինին ետու թագաւորին, եւ էր թագաւորն միա՛յն. եւ յորժամ արբ զգինին[5047],
[5047] Ոմանք. Յամսեանն Նիսանի քսաներորդ։
1 Արտաշէս արքայի քսաներորդ տարուայ Նիսան ամսին այնպէս եղաւ, որ արքան ինձնից գինի խնդրեց: Ես գինին վերցրի եւ տուեցի թագաւորին. թագաւորը մենակ էր:
2 Նիսան ամսուան մէջ, Արտաշէս թագաւորին քսաներորդ տարին, անոր առջեւ գինի կար։ Գինին առի ու թագաւորին տուի ու անոր առջեւ բնաւ տրտում չէի երեւցած։
zohrab-1805▾ eastern-1994▾ western am▾
2:12:1 В месяце Нисане, в двадцатый год царя Артаксеркса, {было} перед ним вино. И я взял вино и подал царю, и, казалось, не был печален перед ним.
2:1 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in μηνὶ μην.1 month Νισαν νισαν year εἰκοστοῦ εικοστος monarch; king καὶ και and; even ἦν ειμι be ὁ ο the οἶνος οινος wine ἐνώπιον ενωπιος in the face; facing ἐμοῦ εμου my καὶ και and; even ἔλαβον λαμβανω take; get τὸν ο the οἶνον οινος wine καὶ και and; even ἔδωκα διδωμι give; deposit τῷ ο the βασιλεῖ βασιλευς monarch; king καὶ και and; even οὐκ ου not ἦν ειμι be ἕτερος ετερος different; alternate ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him
2:1 וַ wa וְ and יְהִ֣י׀ yᵊhˈî היה be בְּ bᵊ בְּ in חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month נִיסָ֗ן nîsˈān נִיסָן Nissan שְׁנַ֥ת šᵊnˌaṯ שָׁנָה year עֶשְׂרִ֛ים ʕeśrˈîm עֶשְׂרִים twenty לְ lᵊ לְ to אַרְתַּחְשַׁ֥סְתְּא ʔartaḥšˌastᵊ אַרְתַּחְשַׁסְתְּא Artaxerxes הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king יַ֣יִן yˈayin יַיִן wine לְ lᵊ לְ to פָנָ֑יו fānˈāʸw פָּנֶה face וָ wā וְ and אֶשָּׂ֤א ʔeśśˈā נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יַּ֨יִן֙ yyˈayin יַיִן wine וָ wā וְ and אֶתְּנָ֣ה ʔettᵊnˈā נתן give לַ la לְ to † הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king וְ wᵊ וְ and לֹא־ lō- לֹא not הָיִ֥יתִי hāyˌîṯî היה be רַ֖ע rˌaʕ רַע evil לְ lᵊ לְ to פָנָֽיו׃ fānˈāʸw פָּנֶה face
2:1. factum est autem in mense nisan anno vicesimo Artarxersis regis et vinum erat ante eum et levavi vinum et dedi regi et non eram quasi languidus ante faciem eiusAnd it came to pass in the month of Nisan, in the twentieth year of Artaxerxes the king: that wine was before him, and I took up the wine, and gave it to the king: and I was as one languishing away before his face.
1. And it came to pass in the month Nisan, in the twentieth year of Artaxerxes the king, when wine was before him, that I took up the wine, and gave it unto the king. Now I had not been sad in his presence.
2:1. Now it happened that, in the month of Nisan, in the twentieth year of king Artaxerxes, wine was before him; and I lifted up the wine, and I gave it to the king. And I was like someone languishing before his face.
2:1. And it came to pass in the month Nisan, in the twentieth year of Artaxerxes the king, [that] wine [was] before him: and I took up the wine, and gave [it] unto the king. Now I had not been [beforetime] sad in his presence.
And it came to pass in the month Nisan, in the twentieth year of Artaxerxes the king, [that] wine [was] before him: and I took up the wine, and gave [it] unto the king. Now I had not been [beforetime] sad in his presence:

2:1 В месяце Нисане, в двадцатый год царя Артаксеркса, {было} перед ним вино. И я взял вино и подал царю, и, казалось, не был печален перед ним.
2:1
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
μηνὶ μην.1 month
Νισαν νισαν year
εἰκοστοῦ εικοστος monarch; king
καὶ και and; even
ἦν ειμι be
ο the
οἶνος οινος wine
ἐνώπιον ενωπιος in the face; facing
ἐμοῦ εμου my
καὶ και and; even
ἔλαβον λαμβανω take; get
τὸν ο the
οἶνον οινος wine
καὶ και and; even
ἔδωκα διδωμι give; deposit
τῷ ο the
βασιλεῖ βασιλευς monarch; king
καὶ και and; even
οὐκ ου not
ἦν ειμι be
ἕτερος ετερος different; alternate
ἐνώπιον ενωπιος in the face; facing
αὐτοῦ αυτος he; him
2:1
וַ wa וְ and
יְהִ֣י׀ yᵊhˈî היה be
בְּ bᵊ בְּ in
חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month
נִיסָ֗ן nîsˈān נִיסָן Nissan
שְׁנַ֥ת šᵊnˌaṯ שָׁנָה year
עֶשְׂרִ֛ים ʕeśrˈîm עֶשְׂרִים twenty
לְ lᵊ לְ to
אַרְתַּחְשַׁ֥סְתְּא ʔartaḥšˌastᵊ אַרְתַּחְשַׁסְתְּא Artaxerxes
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
יַ֣יִן yˈayin יַיִן wine
לְ lᵊ לְ to
פָנָ֑יו fānˈāʸw פָּנֶה face
וָ וְ and
אֶשָּׂ֤א ʔeśśˈā נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יַּ֨יִן֙ yyˈayin יַיִן wine
וָ וְ and
אֶתְּנָ֣ה ʔettᵊnˈā נתן give
לַ la לְ to
הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
וְ wᵊ וְ and
לֹא־ lō- לֹא not
הָיִ֥יתִי hāyˌîṯî היה be
רַ֖ע rˌaʕ רַע evil
לְ lᵊ לְ to
פָנָֽיו׃ fānˈāʸw פָּנֶה face
2:1. factum est autem in mense nisan anno vicesimo Artarxersis regis et vinum erat ante eum et levavi vinum et dedi regi et non eram quasi languidus ante faciem eius
And it came to pass in the month of Nisan, in the twentieth year of Artaxerxes the king: that wine was before him, and I took up the wine, and gave it to the king: and I was as one languishing away before his face.
2:1. Now it happened that, in the month of Nisan, in the twentieth year of king Artaxerxes, wine was before him; and I lifted up the wine, and I gave it to the king. And I was like someone languishing before his face.
2:1. And it came to pass in the month Nisan, in the twentieth year of Artaxerxes the king, [that] wine [was] before him: and I took up the wine, and gave [it] unto the king. Now I had not been [beforetime] sad in his presence.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1—6. Рассказываемое в ст. 1—6: событие произошло в том же году, но на месяц позднее того, о чем говорится в I гл. По церковному счислению кислев был девятым месяцем, а нисан первым; по гражданскому же - кислев был третий месяц, а нисан - седьмой. Очевидно, Неемия пользуется счислением гражданским. Из библейского рассказа не видно, почему, собственно, Неемия обратился с просьбой к царю только через четыре месяца после получения известия о печальном положении дел в Иерусалиме. Возможно, что обязанность виночерпия он исполнял не постоянно, а по очереди с другими, и потому должен был ждать времени, когда ему можно было увидеть царя. С просьбой к царю Неемия обратился во время пира ('было перед ним вино'; LXX и Сир. читают: 'было вино предо мною, enwpion emou), подавая царю чашу с вином. Разговор был начат самим царем, обратившим внимание на то, что Неемия, вопреки обычаям двора (Есф IV, 2), имел печальный вид, хотя и старался скрыть свою печаль. У LXX вместо еврейского и казалось не был печален перед ним, kai ouk h etepoV enwpion autou, слав, "и не бе ин пред ним".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Nehemiah's Request to the King. B. C. 445.

1 And it came to pass in the month Nisan, in the twentieth year of Artaxerxes the king, that wine was before him: and I took up the wine, and gave it unto the king. Now I had not been beforetime sad in his presence. 2 Wherefore the king said unto me, Why is thy countenance sad, seeing thou art not sick? this is nothing else but sorrow of heart. Then I was very sore afraid, 3 And said unto the king, Let the king live for ever: why should not my countenance be sad, when the city, the place of my fathers' sepulchres, lieth waste, and the gates thereof are consumed with fire? 4 Then the king said unto me, For what dost thou make request? So I prayed to the God of heaven. 5 And I said unto the king, If it please the king, and if thy servant have found favour in thy sight, that thou wouldest send me unto Judah, unto the city of my fathers' sepulchres, that I may build it. 6 And the king said unto me, (the queen also sitting by him,) For how long shall thy journey be? and when wilt thou return? So it pleased the king to send me; and I set him a time. 7 Moreover I said unto the king, If it please the king, let letters be given me to the governors beyond the river, that they may convey me over till I come into Judah; 8 And a letter unto Asaph the keeper of the king's forest, that he may give me timber to make beams for the gates of the palace which appertained to the house, and for the wall of the city, and for the house that I shall enter into. And the king granted me, according to the good hand of my God upon me.
When Nehemiah had prayed for the relief of his countrymen, and perhaps in David's words (Ps. li. 18, Build thou the walls of Jerusalem), he did not sit still and say, "Let God now do his own work, for I have no more to do," but set himself to forecast what he could do towards it. Our prayers must be seconded with our serious endeavours, else we mock God. Nearly four months passed, from Chisleu to Nisan (from November to March), before Nehemiah made his application to the king for leave to go to Jerusalem, either because the winter was not a proper time for such a journey, and he would not make the motion till he could pursue it, or because it was so long before his month of waiting came, and there was no coming into the king's presence uncalled, Esth. iv. 11. Now that he attended the king's table he hoped to have his ear. We are not thus limited to certain moments in our addresses to the King of kings, but have liberty of access to him at all times; to the throne of grace we never come unseasonably. Now here is,
I. The occasion which he gave the king to enquire into his cares and griefs, by appearing sad in his presence. Those that speak to such great men must not fall abruptly upon their business, but fetch a compass. Nehemiah would try whether he was in a good humour before he ventured to tell him his errand, and this method he took to try him. He took up the wine and gave it to the king when he called for it, expecting that then he would look him in the face. He had not used to be sad in the king's presence, but conformed to the rules of the court (as courtiers must do), which would admit no sorrows, Esth. iv. 2. Though he was a stranger, a captive, he was easy and pleasant. Good men should do what they can by their cheerfulness to convince the world of the pleasantness of religious ways and to roll away the reproach cast upon them as melancholy; but there is a time for all things, Eccl. iii. 4. Nehemiah now saw cause both to be sad and to appear so. The miseries of Jerusalem gave him cause to be sad, and his showing his grief would give occasion to the king to enquire into the cause. He did not dissemble sadness, for he was really in grief for the afflictions of Joseph, and was not like the hypocrites who disfigure their faces; yet he could have concealed his grief if it had been necessary (the heart knows its own bitterness, and in the midst of laughter is often sad), but it would now serve his purpose to discover his sadness. Though he had wine before him, and probably, according to the office of the cup-bearer, did himself drink of it before he gave it to the king, yet it would not make his heart glad, while God's Israel was in distress.
II. The kind notice which the king took of his sadness and the enquiry he made into the cause of it (v. 2): Why is thy countenance sad, seeing thou art not sick? Note, 1. We ought, from a principle of Christian sympathy, to concern ourselves in the sorrows and sadnesses of others, even of our inferiors, and not say, What is it to us? Let not masters despise their servants' griefs, but desire to make them easy. The great God is not pleased with the dejections and disquietments of his people, but would have them both serve him with gladness and eat their bread with joy. 2. It is not strange if those that are sick have sad countenances, because of what is felt and what is feared; sickness will make those grave that were most airy and gay: yet a good man, even in sickness, may be of good cheer if he knows that his sins are forgiven. 3. Freedom from sickness is so great a mercy that while we have that we ought not to be inordinately dejected under any outward burden; yet sorrow for our own sins, the sins of others, and the calamities of God's church, may well sadden the countenance, without sickness.
III. The account which Nehemiah gave the king of the cause of his sadness, which he gave with meekness and fear. 1. With fear. He owned that now (though it appears by the following story that he was a man of courage) he was sorely afraid, perhaps of the king's wrath (for those eastern monarchs assumed an absolute power of life and death, Dan. ii. 12, 13; v. 19) or of misplacing a word, and losing his request by the mismanagement of it. Though he was a wise man, he was jealous of himself, lest he should say any thing imprudently; it becomes us to be so. A good assurance is indeed a good accomplishment, yet a humble self-diffidence is not man's dispraise. 2. With meekness. Without reflection upon any man, and with all the respect, deference, and good-will, imaginable to the king his master, he says, "Let the king live for ever; he is wise and good, and the fittest man in the world to rule." He modestly asked, "Why should not my countenance be sad as it is when (though I myself am well and at east) the city" (the king knew what city he meant), "the place of my fathers' sepulchres, lieth waste?" Many are melancholy and sad but can give no reason for being so, cannot tell why nor wherefore; such should chide themselves for, and chide themselves out of, their unjust and unreasonable griefs and fears. But Nehemiah could give so good a reason for his sadness as to appeal to the king himself concerning it. Observe, (1.) He calls Jerusalem the place of his fathers' sepulchres, the place where his ancestors were buried. It is good for us to think often of our fathers' sepulchres; we are apt to dwell in our thoughts upon their honours and titles, their houses and estates, but let us think also of their sepulchres, and consider that those who have gone before us in the world have also gone before us out of the world, and their monuments are momentos to us. There is also a great respect owing to the memory of our fathers, which we should not be willing to see injured. All nations, even those that have had no expectation of the resurrection of the dead, have looked upon the sepulchres of their ancestors as in some degree sacred and not to be violated. (2.) He justifies himself in his grief: "I do well to be sad. Why should I not be so?" There is a time even for pious and prosperous men to be sad and to show their grief. The best men must not think to antedate heaven by banishing all sorrowful thoughts; it is a vale of tears we pass through, and we must submit to the temper of the climate. (3.) He assigns the ruins of Jerusalem as the true cause of his grief. Note, All the grievances of the church, but especially its desolations, are, and ought to be, matter of grief and sadness to all good people, to all that have a concern for God's honour and that are living members of Christ's mystical body, and are of a public spirit; they favour even Zion's dust, Ps. cii. 14.
IV. The encouragement which the king gave him to tell his mind, and the application he thereupon made in his heart to God, v. 4. The king had an affection for him, and was not pleased to see him melancholy. It is also probable that he had a kindness for the Jews' religion; he had discovered it before in the commission he gave to Ezra, who was a churchman, and now again in the power he put Nehemiah into, who was a statesman. Wanting therefore only to know how he might be serviceable to Jerusalem, he asks this its anxious friend, "For what dost thou make request? Something thou wouldst have; what is it?" He was afraid to speak (v. 2), but this gave him boldness; much more may the invitation Christ has given us to pray, and the promise that we shall speed, enable us to come boldly to the throne of grace. Nehemiah immediately prayed to the God of heaven that he would give him wisdom to ask properly and incline the king's heart to grant him his request. Those that would find favour with kings must secure the favour of the King of kings. He prayed to the God of heaven as infinitely above even this mighty monarch. It was not a solemn prayer (he had not opportunity for that), but a secret sudden ejaculation; he lifted up his heart to that God who understands the language of his heart: Lord, give me a mouth and wisdom; Lord, give me favour in the sight of this man. Note, It is good to be much in pious ejaculations, especially upon particular occasions. Wherever we are we have a way open heaven-ward. This will not hinder any business, but further it rather; therefore let no business hinder this, but give rise to it rather. Nehemiah had prayed very solemnly with reference to this very occasion (ch. i. 11), yet, when it comes to the push, he prays again. Ejaculations and solemn prayers must not jostle out one another, but each have its place.
V. His humble petition to the king. When he had this encouragement he presented his petition very modestly and with submission to the king's wisdom (v. 5), but very explicitly. He asked for a commission to go as governor to Judah, to build the wall of Jerusalem, and to stay there for a certain time, so many months, we may suppose; and then either he had his commission renewed or went back and was sent again, so that he presided there twelve years at least, ch. v. 14. He also asked for a convoy (v. 7), and an order upon the governors, not only to permit and suffer him to pass through their respective provinces, but to supply him with what he had occasion for, with another order upon the keeper of the forest of Lebanon to give him timber for the work that he designed.
VI. The king's great favour to him in asking him when he would return, v. 6. He intimated that he was unwilling to lose him, or to be long without him, yet to gratify him, and do a real office of kindness to his people, he would spare him awhile, and let him have what clauses he pleased inserted in his commission, v. 8. Here was an immediate answer to his prayer; for the seed of Jacob never sought the God of Jacob in vain. In the account he gives of the success of his petition he takes notice, 1. Of the presence of the queen; she sat by (v. 6), which (they say) was not usual in the Persian court, Esth. i. 11. Whether the queen was his back friend, that would have hindered him, and he observes it to the praise of God's powerful providence that though she was by yet he succeeded, or whether she was his true friend, and it is observed to the praise of God's kind providence that she was present to help forward his request, is not certain. 2. Of the power and grace of God. He gained his point, not according to his merit, his interest in the king, or his good management, but according to the good hand of his God upon him. Gracious souls take notice of God's hand, his good hand, in all events which turn in favour of them. This is the Lord's doing, and therefore doubly acceptable.
Adam Clarke: Commentary on the Bible - 1831
2:1: Month Nisan - Answering to a part of our March and April.
I took up the wine - It is supposed that the kings of Persia had a different cup-bearer for each quarter of the year, and that it had just now come to Nehemiah's turn.
Albert Barnes: Notes on the Bible - 1834
2:1: Nisan was the name given by the Persian Jews to the month pRev_iously called "Abib," the first month of the Jewish year, or that which followed the vernal equinox. It fell four months after Chisleu Neh 1:1.
The twentieth year - As Artaxerxes ascended the throne in 465 B. C., his 20th year would correspond to 445-444 B. C.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: Nisan: Est 3:7
the twentieth: Neh 1:1; Ezr 7:1, Ezr 7:7
I took up: Neh 1:11; Gen 40:11, Gen 40:21
Carl Friedrich Keil and Franz Delitzsch
2:1
Neh 2:1-2
In the month Nisan, in the twentieth year of Artaxerxes, when wine was before him, Nehemiah as cupbearer took the wine and handed it to the king. Nisan is, according to the Hebrew calendar, the first month of the year; yet here, as in Neh 1:1-11, the twentieth year of Artaxerxes is named, and the month Chisleu there mentioned (Neh 1:1), which, after the Hebrew method of computing the year, was the ninth month and preceded Nisan by three months, is placed in the same year. This can only be explained on the grounds that either the twentieth year of Artaxerxes did not coincide with the year of the calendar, but began later, or that Nehemiah here uses the computation of time current in anterior Asia, and also among the Jews after the captivity in civil matters, and which made the new year begin in autumn. Of these two views we esteem the latter to be correct, since it cannot be shown that the years of the king's reign would be reckoned from the day of his accession. In chronological statements they were reckoned according to the years of the calendar, so that the commencement of a year of a reign coincided with that of the civil year. If, moreover, the beginning of the year is placed in autumn, Tishri is the first, Chisleu the third, and Nisan the seventh month. The circumstances which induced Nehemiah not to apply to the king till three months after his reception of the tidings which so distressed him, are not stated. It is probable that he himself required some time for deliberation before he could come to a decision as to the best means of remedying the distresses of Jerusalem; then, too, he may not have ventured at once to bring his request before the king from fear of meeting with a refusal, and may therefore have waited till an opportunity favourable to his desires should present itself. לפניו יין, "wine was before the king," is a circumstantial clause explanatory of what follows. The words allude to some banquet at which the king and queen were present. The last sentence, "And I have not been sad before him" (רע according to רעים פּניך of Neh 2:2, of a sad countenance), can neither mean, I had never before been sad before him (de Wette); nor, I was accustomed not to be sad before him; but, I had not been sad before him at the moment of presenting the cup to him (Bertheau), because it would not have been becoming to serve the king with a sad demeanour: comp. Esther 4:2. The king, however, noticed his sadness, and inquired: "Why is thy countenance sad, since thou art not sick? this is nothing but sorrow of heart, i.e., thy sadness of countenance can arise only from sorrow of heart. Then I was very sore afraid;" because the unexpected question obliged him to explain the cause of his sorrow, and he could not tell how the king would view the matter, nor whether he would favour his ardent desire to assist his fellow-countrymen in Judah.
Neh 2:3
He nevertheless openly expressed his desire, prefacing it by the accustomed form of wishing the king prosperity, saying: "Let the king live for ever;" comp. Dan 2:4; Dan 3:9. "Why should not my countenance be sad? for the city, the place of my fathers' sepulchres, lieth waste, and its gates are burned with dire." The question, Why ... ? means: I have certainly sufficient reason for sadness. The reason is, that (אשׁר) the city where are the graves of my fathers lieth waste.
Geneva 1599
2:1 And it came to pass in the month (a) Nisan, in the twentieth year of (b) Artaxerxes the king, [that] wine [was] before him: and I took up the wine, and gave [it] unto the king. Now I had not been [beforetime] sad in his presence.
(a) Which was the first month of the year, and contains part of March and part of April.
(b) Who is also called Darius, (Ezra 7:1) and was the son of Hystaspis.
John Gill
2:1 And it came to pass in the month Nisan; in the twentieth year of Artaxerxes,.... It was still but in the twentieth year of his reign; for though Nisan or March was the first month of the year with the Jews, and from whence the reigns of their kings were dated (l); yet, with other nations, Tisri or September was the beginning of the reigns of their kings (m); so that Chisleu or November being since, see Neh 1:1, it was no more in Nisan or March than the twentieth of the said king's reign, and was three or four months after Nehemiah had first heard of the distress of his people; which time he either purposely spent in fasting and prayer on that account, or until now his turn did not come about to exercise his office, in waiting upon the king as his cupbearer: but now it was
that wine was before him; the king; it was brought and set in a proper place, from whence it might be taken for his use:
and I took up the wine, and gave it to the king; according to Xenophon (n), the cupbearer with the Persians and Medes used to take the wine out of the vessels into the cup, and pour some of it into their left hand, and sup it up, that, if there was any poison in it, the king might not be harmed, and then he delivered it to him upon three fingers (o):
now I had not been before time sad in his presence; but always pleasant and cheerful, so that the sadness of his countenance was the more taken notice of.
(l) Misn. Roshhashanah, c. 1. sect. 3. (m) T. Bab. Rashhashanah, fol. 3. 1. (n) Cyropaedia, l. 1. c. 11. (o) Vid. Heliodor. Ethiopic. l. 7. c. 27.
John Wesley
2:1 Nisan - Four months after he had heard those sad tidings. The reason of this long delay might be either that his turn of attending upon the king did not come 'till that time: or that 'till then he wanted a fit opportunity to move it to him.
Robert Jamieson, A. R. Fausset and David Brown
2:1 ARTAXERXES, UNDERSTANDING THE CAUSE OF NEHEMIAH'S SADNESS, SENDS HIM WITH LETTERS AND A COMMISSION TO BUILD AGAIN THE WALLS OF JERUSALEM. (Neh. 2:1-20)
Tit came to pass in the month Nisan--This was nearly four months after he had learned the desolate and ruinous state of Jerusalem (Neh 1:1). The reasons for so long a delay cannot be ascertained.
I took up the wine, and gave it unto the king--XENOPHON has particularly remarked about the polished and graceful manner in which the cupbearers of the Median, and consequently the Persian, monarchs performed their duty of presenting the wine to their royal master. Having washed the cup in the king's presence and poured into their left hand a little of the wine, which they drank in his presence, they then handed the cup to him, not grasped, but lightly held with the tips of their thumb and fingers. This description has received some curious illustrations from the monuments of Assyria and Persia, on which the cupbearers are frequently represented in the act of handing wine to the king.
2:22:2: ասէ ցիս. Ընդէ՞ր տրտո՛ւմ եւ տխուր են երեսք քո. եւ ո՛չ ինչ են այսմ պատճառք, եթէ ո՛չ չարութիւն սրտի քոյ։ Եւ ես երկեա՛յ յոյժ,
2 Երբ նա գինին խմեց, ասաց ինձ. «Ինչո՞ւ է քո դէմքը տխուր եւ տրտում. դրա պատճառը այլ բան չէ, եթէ ոչ քո սրտի չարութիւնը»:
2 Թագաւորը ինծի ըսաւ. «Ինչո՞ւ երեսդ տրտում է, քանի որ հիւանդ չես. ուրեմն ատիկա ուրիշ բան չէ, բայց եթէ սրտի տրտմութիւն»։ Ես խիստ շատ վախցայ։
Եւ յորժամ արբ զգինին, ասէ ցիս``. Ընդէ՞ր տրտում եւ տխուր են երեսք քո. եւ [11]ոչ ինչ են այսմ պատճառք, եթէ ոչ չարութիւն`` սրտի քո: Եւ ես երկեայ յոյժ:

2:2: ասէ ցիս. Ընդէ՞ր տրտո՛ւմ եւ տխուր են երեսք քո. եւ ո՛չ ինչ են այսմ պատճառք, եթէ ո՛չ չարութիւն սրտի քոյ։ Եւ ես երկեա՛յ յոյժ,
2 Երբ նա գինին խմեց, ասաց ինձ. «Ինչո՞ւ է քո դէմքը տխուր եւ տրտում. դրա պատճառը այլ բան չէ, եթէ ոչ քո սրտի չարութիւնը»:
2 Թագաւորը ինծի ըսաւ. «Ինչո՞ւ երեսդ տրտում է, քանի որ հիւանդ չես. ուրեմն ատիկա ուրիշ բան չէ, բայց եթէ սրտի տրտմութիւն»։ Ես խիստ շատ վախցայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:22:2 Но царь сказал мне: отчего лице у тебя печально; ты не болен, этого нет, а верно печаль на сердце? Я сильно испугался
2:2 καὶ και and; even εἶπέν επω say; speak μοι μοι me ὁ ο the βασιλεύς βασιλευς monarch; king διὰ δια through; because of τί τις.1 who?; what? τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your πονηρὸν πονηρος harmful; malignant καὶ και and; even οὐκ ου not εἶ ειμι be μετριάζων μετριαζω not ἔστιν ειμι be τοῦτο ουτος this; he εἰ ει if; whether μὴ μη not πονηρία πονηρια harm; malignancy καρδίας καρδια heart καὶ και and; even ἐφοβήθην φοβεω afraid; fear πολὺ πολυς much; many σφόδρα σφοδρα vehemently; tremendously
2:2 וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say לִ֨י lˌî לְ to הַ ha הַ the מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king מַדּ֣וּעַ׀ maddˈûₐʕ מַדּוּעַ why פָּנֶ֣יךָ pānˈeʸḵā פָּנֶה face רָעִ֗ים rāʕˈîm רַע evil וְ wᵊ וְ and אַתָּה֙ ʔattˌā אַתָּה you אֵֽינְךָ֣ ʔˈênᵊḵˈā אַיִן [NEG] חֹולֶ֔ה ḥôlˈeh חלה become weak אֵ֣ין ʔˈên אַיִן [NEG] זֶ֔ה zˈeh זֶה this כִּי־ kî- כִּי that אִ֖ם ʔˌim אִם if רֹ֣עַֽ rˈōₐʕ רֹעַ wickedness לֵ֑ב lˈēv לֵב heart וָ wā וְ and אִירָ֖א ʔîrˌā ירא fear הַרְבֵּ֥ה harbˌē רבה be many מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
2:2. dixitque mihi rex quare vultus tuus tristis cum te aegrotum non videam non est hoc frustra sed malum nescio quid in corde tuo est et timui valde ac nimisAnd the king said to me: Why is thy countenance sad, seeing thou dost not appear to be sick? this is not without cause, but some evil, I know not what, is in thy heart. And I was seized with an exceeding great fear:
2. And the king said unto me, Why is thy countenance sad, seeing thou art not sick? this is nothing else but sorrow of heart. Then I was very sore afraid.
2:2. And the king said to me: “Why is your expression sad, though you do not appear to be sick? This is not without cause, but some evil, I know not what, is in your heart.” And I was struck with an exceedingly great fear.
2:2. Wherefore the king said unto me, Why [is] thy countenance sad, seeing thou [art] not sick? this [is] nothing [else] but sorrow of heart. Then I was very sore afraid,
Wherefore the king said unto me, Why [is] thy countenance sad, seeing thou [art] not sick? this [is] nothing [else] but sorrow of heart. Then I was very sore afraid:

2:2 Но царь сказал мне: отчего лице у тебя печально; ты не болен, этого нет, а верно печаль на сердце? Я сильно испугался
2:2
καὶ και and; even
εἶπέν επω say; speak
μοι μοι me
ο the
βασιλεύς βασιλευς monarch; king
διὰ δια through; because of
τί τις.1 who?; what?
τὸ ο the
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
πονηρὸν πονηρος harmful; malignant
καὶ και and; even
οὐκ ου not
εἶ ειμι be
μετριάζων μετριαζω not
ἔστιν ειμι be
τοῦτο ουτος this; he
εἰ ει if; whether
μὴ μη not
πονηρία πονηρια harm; malignancy
καρδίας καρδια heart
καὶ και and; even
ἐφοβήθην φοβεω afraid; fear
πολὺ πολυς much; many
σφόδρα σφοδρα vehemently; tremendously
2:2
וַ wa וְ and
יֹּאמֶר֩ yyōmˌer אמר say
לִ֨י lˌî לְ to
הַ ha הַ the
מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king
מַדּ֣וּעַ׀ maddˈûₐʕ מַדּוּעַ why
פָּנֶ֣יךָ pānˈeʸḵā פָּנֶה face
רָעִ֗ים rāʕˈîm רַע evil
וְ wᵊ וְ and
אַתָּה֙ ʔattˌā אַתָּה you
אֵֽינְךָ֣ ʔˈênᵊḵˈā אַיִן [NEG]
חֹולֶ֔ה ḥôlˈeh חלה become weak
אֵ֣ין ʔˈên אַיִן [NEG]
זֶ֔ה zˈeh זֶה this
כִּי־ kî- כִּי that
אִ֖ם ʔˌim אִם if
רֹ֣עַֽ rˈōₐʕ רֹעַ wickedness
לֵ֑ב lˈēv לֵב heart
וָ וְ and
אִירָ֖א ʔîrˌā ירא fear
הַרְבֵּ֥ה harbˌē רבה be many
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
2:2. dixitque mihi rex quare vultus tuus tristis cum te aegrotum non videam non est hoc frustra sed malum nescio quid in corde tuo est et timui valde ac nimis
And the king said to me: Why is thy countenance sad, seeing thou dost not appear to be sick? this is not without cause, but some evil, I know not what, is in thy heart. And I was seized with an exceeding great fear:
2:2. And the king said to me: “Why is your expression sad, though you do not appear to be sick? This is not without cause, but some evil, I know not what, is in your heart.” And I was struck with an exceedingly great fear.
2:2. Wherefore the king said unto me, Why [is] thy countenance sad, seeing thou [art] not sick? this [is] nothing [else] but sorrow of heart. Then I was very sore afraid,
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
2. Несмотря на участливый вопрос царя, Неемия, по его словам, сильно испугался, -может 6ыть, за исход своей просьбы, которая могла разгневать царя. В параллель ст. 2: можно поставить сообщение историка Геродота о Дарии и Ксерксе, что они предавали смерти придворных, заподозренных в нежелании сопутствовать во время походов и в стремлении уйти от двора.
Adam Clarke: Commentary on the Bible - 1831
2:2: Then I was very sore afraid - Probably the king spoke as if he had some suspicion that Nehemiah harboured some bad design, and that his face indicated some conceived treachery or remorse.
Albert Barnes: Notes on the Bible - 1834
2:2: I was very sore afraid - A Persian subject was expected to be perfectly content so long as he had the happiness of being with his king. A request to quit the court was thus a serious matter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: Why is thy: Gen 40:7
sorrow: Pro 15:13
Then I: Probably the king spoke as if he had some suspicion that Nehemiah harboured some bad design, and that his face indicated some conceived treachery, or remorse; and, indeed, the words rendered sad, and sorrow of heart, might be rendered evil, and wickedness of heart.
John Gill
2:2 Wherefore the king said unto me, why is thy countenance sad, seeing thou art not sick?.... He had no disorder upon him to change his countenance and make him sorrowful, and therefore asks what should be the reason of it:
this is nothing else but sorrow of heart; this is not owing to any bodily disease or pain, but some inward trouble of mind; or "wickedness of heart" (p), some ill design in his mind, which being conscious of, and thoughtful about, was discovered in his countenance; he suspected, as Jarchi intimates, a design to kill him, by putting poison into his cup:
then I was very sore afraid; lest the king should have suspicion of an ill design on him; or lest, since he must be obliged to give the true reason, he should not succeed in his request, it being so large, and perhaps many about the king were no friends to the Jews.
(p) , Sept. "malum nescio quod in corde tuo est", V. L.
John Wesley
2:2 Sad - His fasting joined with inward grief had made a sensible change in his countenance. Afraid - It was an unusual and ungrateful thing to come into the king of Persia's presence with any token of sorrow. And he feared a disappointment, because his request was great and invidious, and odious to most of the Persian courtiers.
Robert Jamieson, A. R. Fausset and David Brown
2:2 the king said unto me, Why is thy countenance sad?--It was deemed highly unbecoming to appear in the royal presence with any weeds or signs of sorrow (Esther 4:2); and hence it was no wonder that the king was struck with the dejected air of his cupbearer, while that attendant, on his part, felt his agitation increased by his deep anxiety about the issue of the conversation so abruptly begun. But the piety and intense earnestness of the man immediately restored [Nehemiah] to calm self-possession and enabled him to communicate, first, the cause of his sadness (Neh 2:3), and next, the patriotic wish of his heart to be the honored instrument of reviving the ancient glory of the city of his fathers.
2:32:3: եւ ասեմ ցթագաւորն. Արքայ՝ դու յաւիտեա՛ն կեաց. ընդէ՞ր ո՛չ տրտում եւ տխուր լինիցին երեսք իմ. զի քաղաքն եւ տուն հօր իմոյ անապա՛տ է, եւ դրունքն ապականեալ ՚ի հրոյ[5048]։ [5048] Ոմանք. Եւ տխուր լինին երեսք իմ. վասն զի քաղաքն։
3 Ես խիստ վախեցայ ու թագաւորին ասացի. «Արքա՛յ, դու յաւիտեան ապրած կենաս, ինչո՞ւ իմ դէմքը տխուր եւ տրտում չլինի, որովհետեւ իմ հօր տունն ու քաղաքն անապատ է դարձել, եւ նրա դռներն այրուել են կրակից»:
3 Այն ատեն թագաւորին ըսի. «Թագաւորը յաւիտեան ողջ կենայ. ի՞նչպէս իմ երեսս տրտում չըլլայ, երբ քաղաքը, ուր իմ հայրերուս գերեզմանը կը գտնուի՝ աւերուած է ու անոր դռները կրակով այրուած են»։
Եւ ասեմ ցթագաւորն. Արքայ, դու յաւիտեան կեաց. ընդէ՞ր ոչ տրտում եւ տխուր լինիցին երեսք իմ. վասն զի [12]քաղաքն եւ տուն հօր իմոյ`` անապատ է, եւ դրունքն ապականեալ ի հրոյ:

2:3: եւ ասեմ ցթագաւորն. Արքայ՝ դու յաւիտեա՛ն կեաց. ընդէ՞ր ո՛չ տրտում եւ տխուր լինիցին երեսք իմ. զի քաղաքն եւ տուն հօր իմոյ անապա՛տ է, եւ դրունքն ապականեալ ՚ի հրոյ[5048]։
[5048] Ոմանք. Եւ տխուր լինին երեսք իմ. վասն զի քաղաքն։
3 Ես խիստ վախեցայ ու թագաւորին ասացի. «Արքա՛յ, դու յաւիտեան ապրած կենաս, ինչո՞ւ իմ դէմքը տխուր եւ տրտում չլինի, որովհետեւ իմ հօր տունն ու քաղաքն անապատ է դարձել, եւ նրա դռներն այրուել են կրակից»:
3 Այն ատեն թագաւորին ըսի. «Թագաւորը յաւիտեան ողջ կենայ. ի՞նչպէս իմ երեսս տրտում չըլլայ, երբ քաղաքը, ուր իմ հայրերուս գերեզմանը կը գտնուի՝ աւերուած է ու անոր դռները կրակով այրուած են»։
zohrab-1805▾ eastern-1994▾ western am▾
2:32:3 и сказал царю: да живет царь во веки! Как не быть печальным лицу моему, когда город, дом гробов отцов моих, в запустении, и ворота его сожжены огнем!
2:3 καὶ και and; even εἶπα επω say; speak τῷ ο the βασιλεῖ βασιλευς monarch; king ὁ ο the βασιλεὺς βασιλευς monarch; king εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ζήτω ζητεω seek; desire διὰ δια through; because of τί τις.1 who?; what? οὐ ου not μὴ μη not γένηται γινομαι happen; become πονηρὸν πονηρος harmful; malignant τὸ ο the πρόσωπόν προσωπον face; ahead of μου μου of me; mine διότι διοτι because; that ἡ ο the πόλις πολις city οἶκος οικος home; household μνημείων μνημειον memorial; tomb πατέρων πατηρ father μου μου of me; mine ἠρημώθη ερημοω desolate; desert καὶ και and; even αἱ ο the πύλαι πυλη gate αὐτῆς αυτος he; him κατεβρώθησαν καταβιβρωσκω in πυρί πυρ fire
2:3 וָ wā וְ and אֹמַ֣ר ʔōmˈar אמר say לַ la לְ to † הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king לְ lᵊ לְ to עֹולָ֣ם ʕôlˈām עֹולָם eternity יִחְיֶ֑ה yiḥyˈeh חיה be alive מַדּ֜וּעַ maddˈûₐʕ מַדּוּעַ why לֹא־ lō- לֹא not יֵרְע֣וּ yērᵊʕˈû רעע be evil פָנַ֗י fānˈay פָּנֶה face אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הָ hā הַ the עִ֜יר ʕˈîr עִיר town בֵּית־ bêṯ- בַּיִת house קִבְרֹ֤ות qivrˈôṯ קֶבֶר grave אֲבֹתַי֙ ʔᵃvōṯˌay אָב father חֲרֵבָ֔ה ḥᵃrēvˈā חָרֵב dry וּ û וְ and שְׁעָרֶ֖יהָ šᵊʕārˌeʸhā שַׁעַר gate אֻכְּל֥וּ ʔukkᵊlˌû אכל eat בָ vā בְּ in † הַ the אֵֽשׁ׃ ס ʔˈēš . s אֵשׁ fire
2:3. et dixi regi rex in aeternum vive quare non maereat vultus meus quia civitas domus sepulchrorum patris mei deserta est et portae eius conbustae sunt igniAnd I said to the king: O king, live for ever: why should not my countenance be sorrowful, seeing the city of the place of the sepulchres of my fathers is desolate, and the gates thereof are burnt with fire?
3. And I said unto the king, Let the king live for ever: why should not my countenance be sad, when the city, the place of my fathers’ sepulchres, lieth waste, and the gates thereof are consumed with fire?
2:3. And I said to the king: “O king, live forever. Why should my expression not be mournful, since the city of the house of the sepulchers of my father is desolate, and its gates have been burned with fire?”
2:3. And said unto the king, Let the king live for ever: why should not my countenance be sad, when the city, the place of my fathers’ sepulchres, [lieth] waste, and the gates thereof are consumed with fire?
And said unto the king, Let the king live for ever: why should not my countenance be sad, when the city, the place of my fathers' sepulchres, [lieth] waste, and the gates thereof are consumed with fire:

2:3 и сказал царю: да живет царь во веки! Как не быть печальным лицу моему, когда город, дом гробов отцов моих, в запустении, и ворота его сожжены огнем!
2:3
καὶ και and; even
εἶπα επω say; speak
τῷ ο the
βασιλεῖ βασιλευς monarch; king
ο the
βασιλεὺς βασιλευς monarch; king
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
ζήτω ζητεω seek; desire
διὰ δια through; because of
τί τις.1 who?; what?
οὐ ου not
μὴ μη not
γένηται γινομαι happen; become
πονηρὸν πονηρος harmful; malignant
τὸ ο the
πρόσωπόν προσωπον face; ahead of
μου μου of me; mine
διότι διοτι because; that
ο the
πόλις πολις city
οἶκος οικος home; household
μνημείων μνημειον memorial; tomb
πατέρων πατηρ father
μου μου of me; mine
ἠρημώθη ερημοω desolate; desert
καὶ και and; even
αἱ ο the
πύλαι πυλη gate
αὐτῆς αυτος he; him
κατεβρώθησαν καταβιβρωσκω in
πυρί πυρ fire
2:3
וָ וְ and
אֹמַ֣ר ʔōmˈar אמר say
לַ la לְ to
הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
לְ lᵊ לְ to
עֹולָ֣ם ʕôlˈām עֹולָם eternity
יִחְיֶ֑ה yiḥyˈeh חיה be alive
מַדּ֜וּעַ maddˈûₐʕ מַדּוּעַ why
לֹא־ lō- לֹא not
יֵרְע֣וּ yērᵊʕˈû רעע be evil
פָנַ֗י fānˈay פָּנֶה face
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הָ הַ the
עִ֜יר ʕˈîr עִיר town
בֵּית־ bêṯ- בַּיִת house
קִבְרֹ֤ות qivrˈôṯ קֶבֶר grave
אֲבֹתַי֙ ʔᵃvōṯˌay אָב father
חֲרֵבָ֔ה ḥᵃrēvˈā חָרֵב dry
וּ û וְ and
שְׁעָרֶ֖יהָ šᵊʕārˌeʸhā שַׁעַר gate
אֻכְּל֥וּ ʔukkᵊlˌû אכל eat
בָ בְּ in
הַ the
אֵֽשׁ׃ ס ʔˈēš . s אֵשׁ fire
2:3. et dixi regi rex in aeternum vive quare non maereat vultus meus quia civitas domus sepulchrorum patris mei deserta est et portae eius conbustae sunt igni
And I said to the king: O king, live for ever: why should not my countenance be sorrowful, seeing the city of the place of the sepulchres of my fathers is desolate, and the gates thereof are burnt with fire?
2:3. And I said to the king: “O king, live forever. Why should my expression not be mournful, since the city of the house of the sepulchers of my father is desolate, and its gates have been burned with fire?”
2:3. And said unto the king, Let the king live for ever: why should not my countenance be sad, when the city, the place of my fathers’ sepulchres, [lieth] waste, and the gates thereof are consumed with fire?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Слова да живет царь во веки составляли обычное выражение благожелания, которым начинали обыкновенно обращение к царю (ср. Дан II, 4; III, 9; 3: Цар 1,31). В ответ на вопрос царя Нвемия указывает причину своей скорби - запустение Иерусалима. Домом гробов отцов называет он именно Иерусалим, желая обозначить этим близость судеб города своему сердцу. Более высокого, религиозного значения города Неемия не указывает, может быть, потому, что царю-язычнику оно не вполне было понятно. Слово beith "дом" употреблено в выражении вместо ir "город" в смысле широком, в каком оно употребляется в названиях городов Бет-Галчал, Бет-Нимра и под.
Adam Clarke: Commentary on the Bible - 1831
2:3: Let the king live for ever - Far from wishing ill to my master, I wish him on the contrary to live and prosper for ever. Aelian, Hist. Var. lib. i. c. 32, uses the same form of speech in reference to Artaxerxes Mnemon, one of the Persian kings, Βασιλευ Αρταξερξη, δι' αιωνος βασιλευοις, "O King Artaxerxes, may you reign for ever," when speaking of the custom of presenting them annually with an offering of earth and water; as if they had said, May you reign for ever over these!
Albert Barnes: Notes on the Bible - 1834
2:3: The city ... of my fathers' sepulchres - We may conclude from this that Nehemiah was of the tribe of Judah, as Eusebius and Jerome say that he was.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: Let the king: Far from wishing ill to my master, I wish him to live foRev_er. Kg1 1:31; Dan 2:4, Dan 3:9, Dan 5:10, Dan 6:6, Dan 6:21
the city: Neh 1:3; Psa 102:14, Psa 137:6; Lam 2:9
the place: Ch2 21:20, Ch2 28:27, Ch2 32:33
John Gill
2:3 And I said unto the king, let the king live for ever,.... Which some think he said to take off the king's suspicion of his having a design upon his life, though it seems to be a common salutation of the kings in those times, see Dan 6:6,
why should not my countenance be sad, when the city, the place of my fathers' sepulchres, lieth waste, and the gates thereof are consumed with fire? a man's native place, and where his ancestors lie interred, being always reckoned near and dear, the king and his nobles could not object to his being concerned for the desolations thereof.
John Wesley
2:3 Why should, &c. - All the grievances of the church, but especially its desolations, ought to be matter of grief to all good people, to all that have a concern for God's honour, and are of a public spirit.
2:42:4: Եւ ասէ ցիս թագաւորն. Վասն որո՞յ իրաց խնդրես դու զայս։ Եւ կացեալ իմ յաղօթս եւ ամբարձեալ զմիտս իմ առ Տէր Աստուած երկնից,
4 Թագաւորն ինձ ասաց. «Դրա համար ի՞նչ ես ուզում խնդրել ինձնից»: Ես աղօթքի կանգնեցի ու միտքս ուղղելով երկնքի Տէր Աստծուն՝ ասացի թագաւորին.
4 Թագաւորը ինծի ըսաւ. «Դուն ինձմէ ի՞նչ կը խնդրես ատոր համար»։ Այն ատեն երկնքի Աստուծոյն աղօթք ըրի
Եւ ասէ ցիս թագաւորն. [13]Վասն որո՞յ իրաց խնդրես դու զայս``: Եւ կացեալ իմ յաղօթս [14]եւ ամբարձեալ զմիտս իմ առ Տէր`` Աստուած երկնից:

2:4: Եւ ասէ ցիս թագաւորն. Վասն որո՞յ իրաց խնդրես դու զայս։ Եւ կացեալ իմ յաղօթս եւ ամբարձեալ զմիտս իմ առ Տէր Աստուած երկնից,
4 Թագաւորն ինձ ասաց. «Դրա համար ի՞նչ ես ուզում խնդրել ինձնից»: Ես աղօթքի կանգնեցի ու միտքս ուղղելով երկնքի Տէր Աստծուն՝ ասացի թագաւորին.
4 Թագաւորը ինծի ըսաւ. «Դուն ինձմէ ի՞նչ կը խնդրես ատոր համար»։ Այն ատեն երկնքի Աստուծոյն աղօթք ըրի
zohrab-1805▾ eastern-1994▾ western am▾
2:42:4 И сказал мне царь: чего же ты желаешь? Я помолился Богу небесному
2:4 καὶ και and; even εἶπέν επω say; speak μοι μοι me ὁ ο the βασιλεύς βασιλευς monarch; king περὶ περι about; around τίνος τις.1 who?; what? τοῦτο ουτος this; he σὺ συ you ζητεῖς ζητεω seek; desire καὶ και and; even προσηυξάμην προσευχομαι pray πρὸς προς to; toward τὸν ο the θεὸν θεος God τοῦ ο the οὐρανοῦ ουρανος sky; heaven
2:4 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say לִי֙ lˌî לְ to הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king עַל־ ʕal- עַל upon מַה־ mah- מָה what זֶּ֖ה zzˌeh זֶה this אַתָּ֣ה ʔattˈā אַתָּה you מְבַקֵּ֑שׁ mᵊvaqqˈēš בקשׁ seek וָֽ wˈā וְ and אֶתְפַּלֵּ֔ל ʔeṯpallˈēl פלל pray אֶל־ ʔel- אֶל to אֱלֹהֵ֖י ʔᵉlōhˌê אֱלֹהִים god(s) הַ ha הַ the שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens
2:4. et ait mihi rex pro qua re postulas et oravi Deum caeliThen the king said to me: For what dost thou make request? And I prayed to the God of heaven,
4. Then the king said unto me, For what dost thou make request? So I prayed to the God of heaven.
2:4. And the king said to me: “What would you request?” And I prayed to the God of heaven.
2:4. Then the king said unto me, For what dost thou make request? So I prayed to the God of heaven.
Then the king said unto me, For what dost thou make request? So I prayed to the God of heaven:

2:4 И сказал мне царь: чего же ты желаешь? Я помолился Богу небесному
2:4
καὶ και and; even
εἶπέν επω say; speak
μοι μοι me
ο the
βασιλεύς βασιλευς monarch; king
περὶ περι about; around
τίνος τις.1 who?; what?
τοῦτο ουτος this; he
σὺ συ you
ζητεῖς ζητεω seek; desire
καὶ και and; even
προσηυξάμην προσευχομαι pray
πρὸς προς to; toward
τὸν ο the
θεὸν θεος God
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
2:4
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
לִי֙ lˌî לְ to
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
עַל־ ʕal- עַל upon
מַה־ mah- מָה what
זֶּ֖ה zzˌeh זֶה this
אַתָּ֣ה ʔattˈā אַתָּה you
מְבַקֵּ֑שׁ mᵊvaqqˈēš בקשׁ seek
וָֽ wˈā וְ and
אֶתְפַּלֵּ֔ל ʔeṯpallˈēl פלל pray
אֶל־ ʔel- אֶל to
אֱלֹהֵ֖י ʔᵉlōhˌê אֱלֹהִים god(s)
הַ ha הַ the
שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens
2:4. et ait mihi rex pro qua re postulas et oravi Deum caeli
Then the king said to me: For what dost thou make request? And I prayed to the God of heaven,
2:4. And the king said to me: “What would you request?” And I prayed to the God of heaven.
2:4. Then the king said unto me, For what dost thou make request? So I prayed to the God of heaven.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-6. На вопрос царя о желании Неемии последний, вознесши мысленно молитву к Богу, обращается с просьбой послать его в Иудею обстроить Иерусалим. После того, как он указал время, потребное для путешествия, царь изъявил согласие на исполнение просьбы. Какое именно время было назначено Неемией, в повествовании не сообщается. Но по ходу речи можно заключать, что Неемия назначил время непродолжительное, и если он пробыл в Иерусалиме 12: лет (V, 14; XIII, 6), то, вероятно, в силу последующих просьб о продлении срока путешествия.
Adam Clarke: Commentary on the Bible - 1831
2:4: So I prayed to the God of heaven - Before he dared to prefer his request to the king, he made his prayer to God, that his suit might be acceptable: and this he does by mental prayer. To the spirit of prayer every place is a praying place.
Albert Barnes: Notes on the Bible - 1834
2:4: I prayed to the God of heaven - Mentally and momentarily, before answering the king.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: For what: Kg1 3:5; Est 5:3, Est 5:6, Est 7:2; Mar 10:51
So I prayed: Neh 1:4, Neh 1:11; Sa2 15:31; Pro 3:6; Phi 4:6
Carl Friedrich Keil and Franz Delitzsch
2:4
Then the king, feeling interested, asked him: For what dost thou make request? על בּקּשׁ, to make request for or concerning a thing, like Ezra 8:23; Esther 4:8; Esther 7:7. The question shows that the king was inclined to relieve the distress of Jerusalem which had been just stated to him. "And so I prayed to the God of heaven," to ensure divine assistance in the request he was about to lay before the king. Then Nehemiah answered (Neh 2:5), "If it please the king, and if thy servant is well-pleasing before thee, (I beg) that thou wouldest send me to Judah, to the city of my fathers' sepulchres, that I may build it." לפני ייטב, here and Esther 5:14, is of like meaning with בּעיני ייטב or טּוב, Esther 8:5; 2Kings 18:4 : if thy servant is right in thine eyes, i.e., if he thinks rightly concerning the matter in question. The matter of his request is directly combined with this conditional clause by אשׁר, the connecting term, I beg, being easily supplied from the king's question: For what dost thou beg?
Geneva 1599
2:4 Then the king said unto me, For what dost thou make request? So I prayed (e) to the God of heaven.
(e) I desired God in my heart to prosper my enterprise.
John Gill
2:4 Then the king said unto me, for what dost thou make request?.... The king supposed that there was a meaning in those looks and words of his, that he had a favour to ask of him, and therefore encourages him to it; or the king of himself moved this, as being desirous of doing anything for him he would propose, to make him easy:
so I prayed to the God of heaven; secretly, in an ejaculatory way, giving him thanks for thus disposing the king's heart towards him, and entreating he might be directed what to ask, and in a proper manner, and that he might succeed.
John Wesley
2:4 Let, &c. - My sadness comes not from any disaffection to the king, for whom my hearty prayers are that he may live for ever; but from another cause. Sepulchres - Which by all nations are esteemed sacred and inviolable. He saith not a word of the temple as he spake before a Heathen king who cared for none of these things. I prayed - To direct my thoughts and words, and to incline the king's heart to grant my request.
2:52:5: ասեմ ցթագաւորն. Եղիցի ՚ի վերայ թագաւորութեանդ քում բարութիւն. եւ եթէ եգիտ ծառայ քո շնորհս առաջի երեսաց քոց, եւ կամիս՝ յղեա՛ զիս ՚ի Հրէաստան ՚ի քաղաք յիշատակարանաց հարցն իմոց, եւ ես բանի՛ւ հրամանի քոյ շինեցի՛ց զնա[5049]։ [5049] Ոմանք. Եւ ասեմ ցթագաւորն... հարցն իմոց։
5 «Թո՛ղ քո թագաւորութեան վրայ բարութիւն լինի. եթէ քո ծառան քո առջեւ շնորհ գտաւ, եւ եթէ դու կամենում ես, ուղարկի՛ր ինձ Հրէաստան՝ իմ հայրերի յիշատակների քաղաքը, եւ ես, ըստ քո հրամանի խօսքի, կը վերաշինեմ այն»:
5 Ու թագաւորին ըսի. «Եթէ թագաւորին հաճոյ կ’երեւնայ ու եթէ քու ծառադ քու առջեւդ շնորհք գտաւ, զիս Հրէաստան ղրկէ իմ հայրերուս գերեզմաններուն քաղաքը, որպէս զի զանիկա շինեմ»։
ասեմ ցթագաւորն. [15]Եղիցի ի վերայ թագաւորութեանդ քում բարութիւն``, եւ եթէ եգիտ ծառայ քո շնորհս առաջի երեսաց քոց, [16]եւ կամիս`` յղեա զիս ի Հրէաստան [17]ի քաղաք յիշատակարանաց`` հարցն իմոց, եւ ես [18]բանիւ հրամանի քո`` շինեցից զնա:

2:5: ասեմ ցթագաւորն. Եղիցի ՚ի վերայ թագաւորութեանդ քում բարութիւն. եւ եթէ եգիտ ծառայ քո շնորհս առաջի երեսաց քոց, եւ կամիս՝ յղեա՛ զիս ՚ի Հրէաստան ՚ի քաղաք յիշատակարանաց հարցն իմոց, եւ ես բանի՛ւ հրամանի քոյ շինեցի՛ց զնա[5049]։
[5049] Ոմանք. Եւ ասեմ ցթագաւորն... հարցն իմոց։
5 «Թո՛ղ քո թագաւորութեան վրայ բարութիւն լինի. եթէ քո ծառան քո առջեւ շնորհ գտաւ, եւ եթէ դու կամենում ես, ուղարկի՛ր ինձ Հրէաստան՝ իմ հայրերի յիշատակների քաղաքը, եւ ես, ըստ քո հրամանի խօսքի, կը վերաշինեմ այն»:
5 Ու թագաւորին ըսի. «Եթէ թագաւորին հաճոյ կ’երեւնայ ու եթէ քու ծառադ քու առջեւդ շնորհք գտաւ, զիս Հրէաստան ղրկէ իմ հայրերուս գերեզմաններուն քաղաքը, որպէս զի զանիկա շինեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
2:52:5 и сказал царю: если царю благоугодно, и если в благоволении раб твой пред лицем твоим, то пошли меня в Иудею, в город, {где} гробы отцов моих, чтоб я обстроил его.
2:5 καὶ και and; even εἶπα επω say; speak τῷ ο the βασιλεῖ βασιλευς monarch; king εἰ ει if; whether ἐπὶ επι in; on τὸν ο the βασιλέα βασιλευς monarch; king ἀγαθόν αγαθος good καὶ και and; even εἰ ει if; whether ἀγαθυνθήσεται αγαθυνω the παῖς παις child; boy σου σου of you; your ἐνώπιόν ενωπιος in the face; facing σου σου of you; your ὥστε ωστε as such; that πέμψαι πεμπω dispatch; send αὐτὸν αυτος he; him εἰς εις into; for Ιουδα ιουδα Iouda; Iutha εἰς εις into; for πόλιν πολις city μνημείων μνημειον memorial; tomb πατέρων πατηρ father μου μου of me; mine καὶ και and; even ἀνοικοδομήσω ανοικοδομεω rebuild αὐτήν αυτος he; him
2:5 וָ wā וְ and אֹמַ֣ר ʔōmˈar אמר say לַ la לְ to † הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king אִם־ ʔim- אִם if עַל־ ʕal- עַל upon הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king טֹ֔וב ṭˈôv טֹוב good וְ wᵊ וְ and אִם־ ʔim- אִם if יִיטַ֥ב yîṭˌav יטב be good עַבְדְּךָ֖ ʕavdᵊḵˌā עֶבֶד servant לְ lᵊ לְ to פָנֶ֑יךָ fānˈeʸḵā פָּנֶה face אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] תִּשְׁלָחֵ֣נִי tišlāḥˈēnî שׁלח send אֶל־ ʔel- אֶל to יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah אֶל־ ʔel- אֶל to עִ֛יר ʕˈîr עִיר town קִבְרֹ֥ות qivrˌôṯ קֶבֶר grave אֲבֹתַ֖י ʔᵃvōṯˌay אָב father וְ wᵊ וְ and אֶבְנֶֽנָּה׃ ʔevnˈennā בנה build
2:5. et dixi ad regem si videtur regi bonum et si placet servus tuus ante faciem tuam ut mittas me in Iudaeam ad civitatem sepulchri patris mei et aedificabo eamAnd I said to the king: If it seem good to the king, and if thy servant hath found favour in thy sight, that thou wouldst send me into Judea to the city of the sepulchre of my father, and I will build it.
5. And I said unto the king, If it please the king, and if thy servant have found favour in thy sight, that thou wouldest send me unto Judah, unto the city of my fathers’ sepulchres, that I may build it.
2:5. And I said to the king: “If it seems good to the king, and if your servant is pleasing before your face: that you would send me into Judea, to the city of the sepulcher of my father. And I will rebuild it.”
2:5. And I said unto the king, If it please the king, and if thy servant have found favour in thy sight, that thou wouldest send me unto Judah, unto the city of my fathers’ sepulchres, that I may build it.
And I said unto the king, If it please the king, and if thy servant have found favour in thy sight, that thou wouldest send me unto Judah, unto the city of my fathers' sepulchres, that I may build it:

2:5 и сказал царю: если царю благоугодно, и если в благоволении раб твой пред лицем твоим, то пошли меня в Иудею, в город, {где} гробы отцов моих, чтоб я обстроил его.
2:5
καὶ και and; even
εἶπα επω say; speak
τῷ ο the
βασιλεῖ βασιλευς monarch; king
εἰ ει if; whether
ἐπὶ επι in; on
τὸν ο the
βασιλέα βασιλευς monarch; king
ἀγαθόν αγαθος good
καὶ και and; even
εἰ ει if; whether
ἀγαθυνθήσεται αγαθυνω the
παῖς παις child; boy
σου σου of you; your
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
ὥστε ωστε as such; that
πέμψαι πεμπω dispatch; send
αὐτὸν αυτος he; him
εἰς εις into; for
Ιουδα ιουδα Iouda; Iutha
εἰς εις into; for
πόλιν πολις city
μνημείων μνημειον memorial; tomb
πατέρων πατηρ father
μου μου of me; mine
καὶ και and; even
ἀνοικοδομήσω ανοικοδομεω rebuild
αὐτήν αυτος he; him
2:5
וָ וְ and
אֹמַ֣ר ʔōmˈar אמר say
לַ la לְ to
הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
אִם־ ʔim- אִם if
עַל־ ʕal- עַל upon
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
טֹ֔וב ṭˈôv טֹוב good
וְ wᵊ וְ and
אִם־ ʔim- אִם if
יִיטַ֥ב yîṭˌav יטב be good
עַבְדְּךָ֖ ʕavdᵊḵˌā עֶבֶד servant
לְ lᵊ לְ to
פָנֶ֑יךָ fānˈeʸḵā פָּנֶה face
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
תִּשְׁלָחֵ֣נִי tišlāḥˈēnî שׁלח send
אֶל־ ʔel- אֶל to
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
אֶל־ ʔel- אֶל to
עִ֛יר ʕˈîr עִיר town
קִבְרֹ֥ות qivrˌôṯ קֶבֶר grave
אֲבֹתַ֖י ʔᵃvōṯˌay אָב father
וְ wᵊ וְ and
אֶבְנֶֽנָּה׃ ʔevnˈennā בנה build
2:5. et dixi ad regem si videtur regi bonum et si placet servus tuus ante faciem tuam ut mittas me in Iudaeam ad civitatem sepulchri patris mei et aedificabo eam
And I said to the king: If it seem good to the king, and if thy servant hath found favour in thy sight, that thou wouldst send me into Judea to the city of the sepulchre of my father, and I will build it.
2:5. And I said to the king: “If it seems good to the king, and if your servant is pleasing before your face: that you would send me into Judea, to the city of the sepulcher of my father. And I will rebuild it.”
2:5. And I said unto the king, If it please the king, and if thy servant have found favour in thy sight, that thou wouldest send me unto Judah, unto the city of my fathers’ sepulchres, that I may build it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:5: The city of my fathers' sepulchres - The tombs of the dead were sacred among the ancients, and nothing could appear to them more detestable than disturbing the ashes or remains of the dead. Nehemiah knew that in mentioning this circumstance he should strongly interest the feelings of the Persian king.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: If it please: Ezr 5:17; Est 1:19, Est 5:8, Est 7:3, Est 8:5
and if thy: Rut 2:13; Sa2 14:22; Pro 3:4
John Gill
2:5 And I said unto the king; if it please the king, and if thy servant have found favour in thy sight,.... He submits what he had to say wholly to the pleasure of the king, and puts it upon his unmerited favour, and not on any desert of his own:
that thou wouldest send me unto Judah, unto the city of my fathers' sepulchres, that I may build it; the wall of it, and the houses in it; the favour was, that he might have leave to go thither, and set about such a work, for which he was so much concerned.
2:62:6: Եւ ասէ ցիս թագաւորն եւ հարճ նորա որ նստէ՛ր առ նմա. Յո՞րժամ ժամանեսցես դու, եւ կամ ե՞րբ դարձցիս։ Եւ արա՛ր առ իս բարութիւն թագաւորն՝ եւ արձակեաց զիս. եւ ես կալայ առ նմա ժամանակ[5050], [5050] Յօրինակին պակասէր. Եւ հարճն նորա որ նստ՛՛։ Այլք. Յորժամ ժամանես դու։
6 Թագաւորը, որի հարճը նստած էր նրա մօտ, ասաց ինձ. «Դու ե՞րբ տեղ կը հասնես եւ կամ ե՞րբ կը վերադառնաս»: Թագաւորը բարի գտնուեց եւ ինձ արձակեց:
6 Թագաւորը ինծի ըսաւ. (ու թագուհին անոր քով նստեր էր). «Քու ճամբորդութիւնդ ո՞րչափ ատեն պիտի տեւէ ու ե՞րբ պիտի դառնաս»։ Թագաւորին հաճոյ երեւցաւ, որ զիս ղրկէ։ Ես ալ անոր ժամանակ որոշեցի ու ըսի.
Եւ ասէ ցիս թագաւորն, եւ [19]հարճ նորա`` որ նստէր առ նմա. Յո՞րժամ ժամանես դու, եւ կամ ե՞րբ դարձցիս: Եւ [20]արար առ իս բարութիւն թագաւորն եւ արձակեաց`` զիս. եւ ես կալայ առ նմա ժամանակ:

2:6: Եւ ասէ ցիս թագաւորն եւ հարճ նորա որ նստէ՛ր առ նմա. Յո՞րժամ ժամանեսցես դու, եւ կամ ե՞րբ դարձցիս։ Եւ արա՛ր առ իս բարութիւն թագաւորն՝ եւ արձակեաց զիս. եւ ես կալայ առ նմա ժամանակ[5050],
[5050] Յօրինակին պակասէր. Եւ հարճն նորա որ նստ՛՛։ Այլք. Յորժամ ժամանես դու։
6 Թագաւորը, որի հարճը նստած էր նրա մօտ, ասաց ինձ. «Դու ե՞րբ տեղ կը հասնես եւ կամ ե՞րբ կը վերադառնաս»: Թագաւորը բարի գտնուեց եւ ինձ արձակեց:
6 Թագաւորը ինծի ըսաւ. (ու թագուհին անոր քով նստեր էր). «Քու ճամբորդութիւնդ ո՞րչափ ատեն պիտի տեւէ ու ե՞րբ պիտի դառնաս»։ Թագաւորին հաճոյ երեւցաւ, որ զիս ղրկէ։ Ես ալ անոր ժամանակ որոշեցի ու ըսի.
zohrab-1805▾ eastern-1994▾ western am▾
2:62:6 И сказал мне царь и царица, которая сидела подле него: сколько времени продлится путь твой, и когда возвратишься? И благоугодно было царю послать меня, после того как я назначил время.
2:6 καὶ και and; even εἶπέν επω say; speak μοι μοι me ὁ ο the βασιλεὺς βασιλευς monarch; king καὶ και and; even ἡ ο the παλλακὴ παλλακη the καθημένη καθημαι sit; settle ἐχόμενα εχω have; hold αὐτοῦ αυτος he; him ἕως εως till; until πότε ποτε.1 when? ἔσται ειμι be ἡ ο the πορεία πορεια travel; journey σου σου of you; your καὶ και and; even πότε ποτε.1 when? ἐπιστρέψεις επιστρεφω turn around; return καὶ και and; even ἠγαθύνθη αγαθυνω in the face; facing τοῦ ο the βασιλέως βασιλευς monarch; king καὶ και and; even ἀπέστειλέν αποστελλω send off / away με με me καὶ και and; even ἔδωκα διδωμι give; deposit αὐτῷ αυτος he; him ὅρον ορος.1 boundary; landmark
2:6 וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say לִ֨י lˌî לְ to הַ ha הַ the מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king וְ wᵊ וְ and הַ ha הַ the שֵּׁגַ֣ל׀ ššēḡˈal שֵׁגַל queen יֹושֶׁ֣בֶת yôšˈeveṯ ישׁב sit אֶצְלֹ֗ו ʔeṣlˈô אֵצֶל side עַד־ ʕaḏ- עַד unto מָתַ֛י māṯˈay מָתַי when יִהְיֶ֥ה yihyˌeh היה be מַֽהֲלָכֲךָ֖ mˈahᵃlāḵᵃḵˌā מַהֲלָךְ passage וּ û וְ and מָתַ֣י māṯˈay מָתַי when תָּשׁ֑וּב tāšˈûv שׁוב return וַ wa וְ and יִּיטַ֤ב yyîṭˈav יטב be good לִ li לְ to פְנֵֽי־ fᵊnˈê- פָּנֶה face הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king וַ wa וְ and יִּשְׁלָחֵ֔נִי yyišlāḥˈēnî שׁלח send וָֽ wˈā וְ and אֶתְּנָ֥ה ʔettᵊnˌā נתן give לֹ֖ו lˌô לְ to זְמָֽן׃ zᵊmˈān זְמָן season
2:6. dixitque mihi rex et regina quae sedebat iuxta eum usque ad quod tempus erit iter tuum et quando reverteris et placuit ante vultum regis et misit me et constitui ei tempusAnd the king said to me, and the queen that sat by him: For how long shall thy journey be, and when wilt thou return? And it pleased the king, and he sent me: and I fixed him a time.
6. And the king said unto me, ( the queen also sitting by him,) For how long shall thy journey be? and when wilt thou return? So it pleased the king to send me; and I set him a time.
2:6. And the king said to me, with the queen who was sitting beside him: “Until what time will your journey be, and when will you return?” And it was pleasing before the countenance of the king, and so he sent me. And I established a time for him.
2:6. And the king said unto me, (the queen also sitting by him,) For how long shall thy journey be? and when wilt thou return? So it pleased the king to send me; and I set him a time.
And the king said unto me, ( the queen also sitting by him,) For how long shall thy journey be? and when wilt thou return? So it pleased the king to send me; and I set him a time:

2:6 И сказал мне царь и царица, которая сидела подле него: сколько времени продлится путь твой, и когда возвратишься? И благоугодно было царю послать меня, после того как я назначил время.
2:6
καὶ και and; even
εἶπέν επω say; speak
μοι μοι me
ο the
βασιλεὺς βασιλευς monarch; king
καὶ και and; even
ο the
παλλακὴ παλλακη the
καθημένη καθημαι sit; settle
ἐχόμενα εχω have; hold
αὐτοῦ αυτος he; him
ἕως εως till; until
πότε ποτε.1 when?
ἔσται ειμι be
ο the
πορεία πορεια travel; journey
σου σου of you; your
καὶ και and; even
πότε ποτε.1 when?
ἐπιστρέψεις επιστρεφω turn around; return
καὶ και and; even
ἠγαθύνθη αγαθυνω in the face; facing
τοῦ ο the
βασιλέως βασιλευς monarch; king
καὶ και and; even
ἀπέστειλέν αποστελλω send off / away
με με me
καὶ και and; even
ἔδωκα διδωμι give; deposit
αὐτῷ αυτος he; him
ὅρον ορος.1 boundary; landmark
2:6
וַ wa וְ and
יֹּאמֶר֩ yyōmˌer אמר say
לִ֨י lˌî לְ to
הַ ha הַ the
מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king
וְ wᵊ וְ and
הַ ha הַ the
שֵּׁגַ֣ל׀ ššēḡˈal שֵׁגַל queen
יֹושֶׁ֣בֶת yôšˈeveṯ ישׁב sit
אֶצְלֹ֗ו ʔeṣlˈô אֵצֶל side
עַד־ ʕaḏ- עַד unto
מָתַ֛י māṯˈay מָתַי when
יִהְיֶ֥ה yihyˌeh היה be
מַֽהֲלָכֲךָ֖ mˈahᵃlāḵᵃḵˌā מַהֲלָךְ passage
וּ û וְ and
מָתַ֣י māṯˈay מָתַי when
תָּשׁ֑וּב tāšˈûv שׁוב return
וַ wa וְ and
יִּיטַ֤ב yyîṭˈav יטב be good
לִ li לְ to
פְנֵֽי־ fᵊnˈê- פָּנֶה face
הַ ha הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
וַ wa וְ and
יִּשְׁלָחֵ֔נִי yyišlāḥˈēnî שׁלח send
וָֽ wˈā וְ and
אֶתְּנָ֥ה ʔettᵊnˌā נתן give
לֹ֖ו lˌô לְ to
זְמָֽן׃ zᵊmˈān זְמָן season
2:6. dixitque mihi rex et regina quae sedebat iuxta eum usque ad quod tempus erit iter tuum et quando reverteris et placuit ante vultum regis et misit me et constitui ei tempus
And the king said to me, and the queen that sat by him: For how long shall thy journey be, and when wilt thou return? And it pleased the king, and he sent me: and I fixed him a time.
2:6. And the king said to me, with the queen who was sitting beside him: “Until what time will your journey be, and when will you return?” And it was pleasing before the countenance of the king, and so he sent me. And I established a time for him.
2:6. And the king said unto me, (the queen also sitting by him,) For how long shall thy journey be? and when wilt thou return? So it pleased the king to send me; and I set him a time.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:6: The queen also sitting by him - Who probably forwarded his suit. This was not Esther, as Dean Prideaux supposes, nor perhaps the same Artaxerxes who had taken her to be queen; nor does שגל shegal signify queen, but rather harlot or concubine, she who was chief favourite. The Septuagint translate it παλλακη, harlot; and properly too. See the introduction.
I set him a time - How long this time was we are not told; it is by no means likely that it was long, probably no more than six months or a year; after which he either returned, or had his leave of absence lengthened; for in the same year we find he was made governor of the Jews, in which office he continued twelve years, viz., from the twentieth to the thirty-second year of Artaxerxes, Neh 5:14. He then returned to Susa; and after staying a short time, had leave to return to rectify some abuses that Tobiah the Ammonite had introduced into the temple, Neh 13:6, Neh 13:7, and several others of which the people themselves were guilty. After having performed this service, it is likely he returned to the Persian king, and died in his office of cup-bearer; but of this latter circumstance we have no mention in the text.
Albert Barnes: Notes on the Bible - 1834
2:6: The queen - Though the Persian kings practiced polygamy, they always had one chief wife, who alone was recognized as "queen." The chief wife of Longimanus was Damaspia.
I set him a time - Nehemiah appears to have stayed at Jerusalem twelve years from his first arrival Neh 5:14; but he can scarcely have mentioned so long a term to the king. Probably his leave of absence was prolonged from time to time.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: the queen: Heb. the wife, It was probably Esther who was present at this time, and who seconded Nehemiah's request.
So it pleased: Neh 2:4, Neh 1:11; Isa 58:12, Isa 61:4, Isa 65:24
I set him a time: It is probable that this time was no more than six months, or a year; after which he either returned, or had his leave of absence lengthened, as we find he was twelve years governor of the Jews. Neh 5:14, Neh 13:6
Carl Friedrich Keil and Franz Delitzsch
2:6
The king and the queen, who was sitting near him (שׁגל, Ps 45:10), grant him permission to depart after he has, in answer to their inquiry, fixed the period of his absence. Nehemiah makes the result of the conversation, "And it pleased the king," etc., follow immediately upon the question of the king and queen: For how long shall thy journey be, and when wilt thou return? before telling us what was his answer to this question, which is not brought in till afterwards, so that זמן לו ואתּנה must be understood as expressing: since I had determined the time.
John Gill
2:6 And the king said unto me, the queen also sitting by him,.... Which it seems was not very common for the queens of Persia to dine with the kings their husbands; though this may be observed, not so much for the singularity of it, as for the providence of God in it, that so it should be, she having a good respect for Nehemiah, and the Jewish nation, and forwarded the king in his grant to him: if this king was Darius Hystaspis, this his queen was Atossa, daughter of Cyrus (q), who might be the more friendly to the Jews, on account of her father's great regard unto them:
for how long shall thy journey be? and when wilt thou return? what time would he ask to do this business in? this shows the king had a great respect for him, and was loath to part with him, at least for any great length of time:
so it pleased the king to send me, when he promised to return unto him, not in twelve years, which was the time of his government in Judea, but in a lesser space, perhaps a year at most, since in less than two months the wall of Jerusalem was finished; and it may be that he then returned to the king of Persia, who sent him again under the character of a governor, finding it was for his interest to have such a man in those parts.
(q) Herodot. Polymnia, sive l. 7. c. 1.
John Wesley
2:6 The queen - Which is here noted, as an unusual thing; for commonly the kings of Persia dined alone, and perhaps because the queen expressed some kindness to him, and promoted his request. How long - This question shewed the king's affection to him, and that he was not willing to want his attendance longer than was necessary. A time - He built the walls in fifty two days, Neh 6:15, and probably not long after returned to the king, by whom he was sent a second time with a more ample commission.
Robert Jamieson, A. R. Fausset and David Brown
2:6 the queen also sitting by him--As the Persian monarchs did not admit their wives to be present at their state festivals, this must have been a private occasion. The queen referred to was probably Esther, whose presence would tend greatly to embolden Nehemiah in stating his request; and through her influence, powerfully exerted it may be supposed, also by her sympathy with the patriotic design, his petition was granted, to go as deputy governor of Judea, accompanied by a military guard, and invested with full powers to obtain materials for the building in Jerusalem, as well as to get all requisite aid in promoting his enterprise.
I set him a time--Considering the great despatch made in raising the walls, it is probable that this leave of absence was limited at first to a year or six months, after which he returned to his duties in Shushan. The circumstance of fixing a set time for his return, as well as entrusting so important a work as the refortification of Jerusalem to his care, proves the high favor and confidence Nehemiah enjoyed at the Persian court, and the great estimation in which his services were held. At a later period he received a new commission for the better settlement of the affairs of Judea and remained governor of that province for twelve years (Neh 5:14).
2:72:7: եւ ասացի ցթագաւորն. Եթէ գտի շնորհս առաջի քո՝ տո՛ւր ինձ թուղթս առ իշխանս կողմանց Գետոյն, եւ տարցին զիս մինչեւ երթա՛յց ՚ի Հրէաստան.
7 Ես նրանից ժամկէտ խնդրեցի եւ ասացի թագաւորին. «Եթէ քո առջեւ շնորհ գտայ, տո՛ւր ինձ գետի կողմերի իշխաններին ուղղուած մի թուղթ, եւ թող ինձ տանեն՝ մինչեւ հասնեմ Հրէաստան:
7 «Եթէ թագաւորին հաճոյ կ’երեւնայ, ինծի նամակներ թող տրուին Գետին միւս կողմը եղող իշխաններուն, որպէս զի անցընեն, մինչեւ որ Հրէաստան երթամ։
Եւ ասացի ցթագաւորն. Եթէ գտի շնորհս առաջի քո, տուր ինձ թուղթս առ իշխանս կողմանց Գետոյն, եւ տարցին զիս մինչեւ երթայց ի Հրէաստան:

2:7: եւ ասացի ցթագաւորն. Եթէ գտի շնորհս առաջի քո՝ տո՛ւր ինձ թուղթս առ իշխանս կողմանց Գետոյն, եւ տարցին զիս մինչեւ երթա՛յց ՚ի Հրէաստան.
7 Ես նրանից ժամկէտ խնդրեցի եւ ասացի թագաւորին. «Եթէ քո առջեւ շնորհ գտայ, տո՛ւր ինձ գետի կողմերի իշխաններին ուղղուած մի թուղթ, եւ թող ինձ տանեն՝ մինչեւ հասնեմ Հրէաստան:
7 «Եթէ թագաւորին հաճոյ կ’երեւնայ, ինծի նամակներ թող տրուին Գետին միւս կողմը եղող իշխաններուն, որպէս զի անցընեն, մինչեւ որ Հրէաստան երթամ։
zohrab-1805▾ eastern-1994▾ western am▾
2:72:7 И сказал я царю: если царю благоугодно, то дал бы мне письма к заречным областеначальникам, чтоб они давали мне пропуск, доколе я не дойду до Иудеи,
2:7 καὶ και and; even εἶπα επω say; speak τῷ ο the βασιλεῖ βασιλευς monarch; king εἰ ει if; whether ἐπὶ επι in; on τὸν ο the βασιλέα βασιλευς monarch; king ἀγαθόν αγαθος good δότω διδωμι give; deposit μοι μοι me ἐπιστολὰς επιστολη letter πρὸς προς to; toward τοὺς ο the ἐπάρχους επαρχος on the other side τοῦ ο the ποταμοῦ ποταμος river ὥστε ωστε as such; that παραγαγεῖν παραγω head along; head aside με με me ἕως εως till; until ἔλθω ερχομαι come; go ἐπὶ επι in; on Ιουδαν ιουδας Ioudas; Iuthas
2:7 וָ wā וְ and אֹומַר֮ ʔômar אמר say לַ la לְ to † הַ the מֶּלֶךְ֒ mmeleḵ מֶלֶךְ king אִם־ ʔim- אִם if עַל־ ʕal- עַל upon הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king טֹ֔וב ṭˈôv טֹוב good אִגְּרֹות֙ ʔiggᵊrôṯ אִגֶּרֶת letter יִתְּנוּ־ yittᵊnû- נתן give לִ֔י lˈî לְ to עַֽל־ ʕˈal- עַל upon פַּחֲוֹ֖ות paḥᵃwˌôṯ פֶּחָה governor עֵ֣בֶר ʕˈēver עֵבֶר opposite הַ ha הַ the נָּהָ֑ר nnāhˈār נָהָר stream אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] יַעֲבִיר֔וּנִי yaʕᵃvîrˈûnî עבר pass עַ֥ד ʕˌaḏ עַד unto אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אָבֹ֖וא ʔāvˌô בוא come אֶל־ ʔel- אֶל to יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
2:7. et dixi regi si regi videtur bonum epistulas det mihi ad duces regionis trans Flumen ut transducant me donec veniam in IudaeamAnd I said to the king: If it seem good to the king, let him give me letters to the governors of the country beyond the river, that they convey me over, till I come into Judea:
7. Moreover I said unto the king, If it please the king, let letters be given me to the governors beyond the river, that they may let me pass through till I come unto Judah;
2:7. And I said to the king: “If it seems good to the king, may he give me letters to the governors of the region beyond the river, so that they may lead me through, until I arrive in Judea,
2:7. Moreover I said unto the king, If it please the king, let letters be given me to the governors beyond the river, that they may convey me over till I come into Judah;
Moreover I said unto the king, If it please the king, let letters be given me to the governors beyond the river, that they may convey me over till I come into Judah:

2:7 И сказал я царю: если царю благоугодно, то дал бы мне письма к заречным областеначальникам, чтоб они давали мне пропуск, доколе я не дойду до Иудеи,
2:7
καὶ και and; even
εἶπα επω say; speak
τῷ ο the
βασιλεῖ βασιλευς monarch; king
εἰ ει if; whether
ἐπὶ επι in; on
τὸν ο the
βασιλέα βασιλευς monarch; king
ἀγαθόν αγαθος good
δότω διδωμι give; deposit
μοι μοι me
ἐπιστολὰς επιστολη letter
πρὸς προς to; toward
τοὺς ο the
ἐπάρχους επαρχος on the other side
τοῦ ο the
ποταμοῦ ποταμος river
ὥστε ωστε as such; that
παραγαγεῖν παραγω head along; head aside
με με me
ἕως εως till; until
ἔλθω ερχομαι come; go
ἐπὶ επι in; on
Ιουδαν ιουδας Ioudas; Iuthas
2:7
וָ וְ and
אֹומַר֮ ʔômar אמר say
לַ la לְ to
הַ the
מֶּלֶךְ֒ mmeleḵ מֶלֶךְ king
אִם־ ʔim- אִם if
עַל־ ʕal- עַל upon
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
טֹ֔וב ṭˈôv טֹוב good
אִגְּרֹות֙ ʔiggᵊrôṯ אִגֶּרֶת letter
יִתְּנוּ־ yittᵊnû- נתן give
לִ֔י lˈî לְ to
עַֽל־ ʕˈal- עַל upon
פַּחֲוֹ֖ות paḥᵃwˌôṯ פֶּחָה governor
עֵ֣בֶר ʕˈēver עֵבֶר opposite
הַ ha הַ the
נָּהָ֑ר nnāhˈār נָהָר stream
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
יַעֲבִיר֔וּנִי yaʕᵃvîrˈûnî עבר pass
עַ֥ד ʕˌaḏ עַד unto
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אָבֹ֖וא ʔāvˌô בוא come
אֶל־ ʔel- אֶל to
יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
2:7. et dixi regi si regi videtur bonum epistulas det mihi ad duces regionis trans Flumen ut transducant me donec veniam in Iudaeam
And I said to the king: If it seem good to the king, let him give me letters to the governors of the country beyond the river, that they convey me over, till I come into Judea:
2:7. And I said to the king: “If it seems good to the king, may he give me letters to the governors of the region beyond the river, so that they may lead me through, until I arrive in Judea,
2:7. Moreover I said unto the king, If it please the king, let letters be given me to the governors beyond the river, that they may convey me over till I come into Judah;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8. В видах более успешного достижения своих целей Неемия просит у царя письма к заречным, т.е. заевфратским областеначальникам и к хранителю царских лесов Асафу. Эти письма, данные Неемии, содержали, очевидно, подробные объяснения задуманного Неемией дела. Хранителю царских лесов (pardes ср. Песн IV, 13: и Еккл II, 5). О каких именно лесах здесь говорится, неизвестно. По мнению древних толкователей, здесь разумеется regio а Libano ad Antilibanum protensa et arborlbus amoenissimis consita, - северная оконечность Келесирии. Но это едва ли справедливо, так как лес, о котором идет речь в рассматриваемом месте, должен был находиться вблизи Иерусалима. Кейль полагает, что в Неем II, 7: разумеется упоминаемый в 1: Пар XXVII, 28: лес из маслин и сикомор в долине, принадлежавший Давиду и потом, вероятно, перешедший в собственность царей завоевателей. Но едва ли может разуметься в 7: ст. и этот лес, так как для предпринимавшейся Неемией постройки он не мог дать материала. И. Флавий (Древн. VIII, 7,3) говорит о прекрасных садах Соломона в Эфаме, недалеко от Иерусалима на юг. Возможно, что в рассматриваемом месте кн. Неемии разумеются именно эти сады, принадлежавшие некогда царскому дому. Вероятно, вся страна от Эфама до т. наз. горы франков или Джебель ель-Фердис (pardes) была покрыта некогда лесом. Хранитель царских лесов должен был доставлять Неемии материал 1) для ворот крепости (birah), которая была при доме Божием, 2} для городской стены и 3) для построения его собственного дома. Упоминаемая в ст. 8: крепость храма, birah, или по греч. произношению bariV, вероятно, была построена там, где впоследствии построили крепость цари и первосвященники из фамилии Маккавеев (Древн. XV, 11.4) и которая позже, при восстановлении храма Иродом, была названа Ангонией. Оположении Антонии, которая представляла собой большое четырехугольное укрепление с башнями, дворами и широкими площадями для воинов, точно известно только то, что она находилась к северу от площади храма. Равнялось ли birah времени Неемии - bariV маккавейских князей и Антонии, мы не знаем. Из рассматриваемого нами места видно только, что в нее вело много ворот и что стены ее окружали, следовательно, значительное пространство. 2) Речь идет только об одной стене города. Дерево употреблялось не для стены, а для ворот в стене (III, 3.6). Просьба о материале для постройки дома для Неемии объясняется, вероятно, тем, что Неемия прибыл в Иерусалим в качестве наместника (pechah, V, 14).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: let letters: Neh 2:9; Ezr 6:6, Ezr 7:21
that they may: Ezr 8:22
Carl Friedrich Keil and Franz Delitzsch
2:7
Hereupon Nehemiah also requested from the king letters to the governors beyond (west of) the river (Euphrates), to allow him to travel unmolested through their provinces to Judah (לי יתּנוּ, let them give me = let there be given me; העביר, to pass or travel through a country, comp. Deut 3:20); and a letter to Asaph, the keeper (inspector) of the royal forests, to give him timber to make beams for the gates of the citadel by the temple, and for the walls of the city, and for the governor's own house. These requests were also granted. פּרדּס in Song 4:13; Eccles 2:5, signifies a park or orchard; it is a word of Aryan origin (in Armenian pardez, the garden round the house, in Greek παράδεισος), and is explained either from the Sanscrit parta-da, a superior district, or (by Haug) from the Zend. pairi-daza, a fenced-in place. In Old-Persian it probably denoted the king's pleasure-grounds, and in our verse a royal wood or forest. Of the situation of this park nothing reliable can be ascertained. As wood for extensive buildings was to be taken from it, the sycamore forest in the low plains, which had been the property of King David (1Chron 27:28), and became, after the overthrow of the Davidic dynasty, first a Babylonian, and then a Persian possession, may be intended.
(Note: Older expositors supposed a regio a Libano ad Antilibanum protensa et arboribus amoenissimus consita to be meant. In this view, indeed, they followed Song 4:13, but incorrectly. Cler. thought it to be a tractus terrarum in Judaea, qui Paradisus regius dicebatur. Josephus speaks (Ant. viii. 7. 3) of fine gardens and ponds at Etham, seven miles south of Jerusalem, where Solomon often made pleasure excursions. Hence Ewald (Gesch. iv. p. 169, comp. iii. p. 328) thinks that the פּרדּס which belonged to the king must have been Solomon's old royal park at Aetham, which in the time of Nehemiah had become a Persian domain, and that the hill town lying not far to the west of it, and now called by the Arabs Fureidis, i.e., paradisaic, may have received its Hebrew name Beth-Kerem, i.e., house of vineyards, from similar pleasure-grounds. Hereupon Bertheau grounds the further conjecture, that "the whole district from Aetham to the hill of Paradise, situate about a league east-south-east of Aetham, may from its nature have been once covered with forest; and no hesitation would be felt in connecting the name of the mountain Gebel el-Fureidis or el-Feridis (Paradise-hill - hill which rises in a Pardes) with the Pardes in question, if it could be proved that this name was already in existence in prae-Christian times." All these conjectures rest on very uncertain bases. The Dshebel Fureidis is also called the Hill of the Franks. See the description of it in Robinson's Palestine, ii. p. 392f., and Tobler, Topographie von Jerusalem, ii. pp. 565-572.)
לקרות, to timber, to overlay, to cover with beams (comp. 2Chron 34:11) the gates of the citadel which belongs to the house, i.e., to the temple. This citadel - בּירה, in Greek Βᾶρις - by the temple is mentioned here for the first time; for in 1Chron 29:1, 1Chron 29:19, the whole temple is called בּירה. It was certainly situate on the same place where Hyrcanus I, son of Simon Maccabaeus, or the kings of the Asmonean race, built the akro'polis and called it Baris (Jos. Ant. xv. 11. 4, comp. with xviii. 4. 3). This was subsequently rebuilt by Herod when he repaired and enlarged the temple, and named Antonia, in honour of his friend Mark Antony. It was a citadel of considerable size, provided with corner towers, walls, chambers, and spacious courts, built on a north-western side of the external chambers of the temple, for the defence of that edifice, and did not extend the entire length of the north side of the present Haram, as Robinson (see Biblical Researches, p. 300) seeks to show; comp., on the other hand, Tobler, Topographic von Jerusalem, i. p. 688f., and Rosen, Haram von Jerusalem, p. 25f. וּלחומת is coordinate with לקרות: "and for the walls of the city;" the timber not being used for building the wall itself, but for the gates (Neh 3:3, Neh 3:6). "And for the house into which I come (to dwell)." This must be Nehemiah's official residence as Pecha. For though it is not expressly stated in the present chapter that Nehemiah was appointed Pecha (governor) by Artaxerxes, yet Nehemiah himself tells us, Neh 5:14, that he had been Pecha from the twentieth year of Artaxerxes. Former governors had perhaps no official residence becoming their position. By לבּית the temple cannot, as older expositors thought, be intended. This request also was granted by the king, "according to the good hand of my God upon me;" comp. rem. on Ezra 7:6.
John Gill
2:7 Moreover, I said unto the king, let letters be given me to the governors beyond the river,.... The river of Euphrates, on that side of it towards the land of Judea:
that they may convey me over till I come into Judah; furnish him with provisions, and a guard to protect him.
Robert Jamieson, A. R. Fausset and David Brown
2:7 letters be given me to the governors beyond the river--The Persian empire at this time was of vast extent, reaching from the Indus to the Mediterranean. The Euphrates was considered as naturally dividing it into two parts, eastern and western (see on Ezra 5:3).
2:82:8: եւ թուղթ մի առ Ասափ, որ է պահապան դրախտին արքունի. զի տացէ ինձ փայտս ՚ի կազմած դրանցն եւ պարսպաց քաղաքին, եւ տանն յոր ես մտից անդր։ Եւ ե՛տ ինձ թագաւորն. վասն զի ձեռն Աստուծոյ իմոյ է՛ր ընդ իս ՚ի բարութիւն[5051]։ [5051] Այլք. Էր ընդ իս բարութեամբ։
8 Մի թուղթ էլ տո՛ւր Ասափին, որ արքունի անտառի պահապանն է, որպէսզի ինձ շինափայտ տայ քաղաքի դռների, պարիսպների եւ տան պատրաստման համար, որի մէջ ես պէտք է մտնեմ»: Թագաւորն այդ թղթերը տուեց ինձ, որովհետեւ իմ Աստծու ձեռքն իմ նկատմամբ բարի էր:
8 Նամակ մըն ալ Ասափին, որ թագաւորական անտառին պահապանն է, որպէս զի ինծի փայտ տայ, Աստուծոյ տանը աշտարակին դռները եւ քաղաքին պարիսպը ու բնակելու տուն շինելու համար»։ Եւ թագաւորը խնդրանքներս ինծի տուաւ, վասն զի իմ Աստուծոյս բարի ձեռքը իմ վրաս էր։
եւ թուղթ մի առ Ասափ, որ է պահապան դրախտին արքունի. զի տացէ ինձ փայտս ի կազմած [21]դրանցն եւ պարսպաց քաղաքին, եւ տանն յոր ես մտից անդր: Եւ ետ ինձ թագաւորն. վասն զի ձեռն Աստուծոյ իմոյ էր ընդ իս բարութեամբ:

2:8: եւ թուղթ մի առ Ասափ, որ է պահապան դրախտին արքունի. զի տացէ ինձ փայտս ՚ի կազմած դրանցն եւ պարսպաց քաղաքին, եւ տանն յոր ես մտից անդր։ Եւ ե՛տ ինձ թագաւորն. վասն զի ձեռն Աստուծոյ իմոյ է՛ր ընդ իս ՚ի բարութիւն[5051]։
[5051] Այլք. Էր ընդ իս բարութեամբ։
8 Մի թուղթ էլ տո՛ւր Ասափին, որ արքունի անտառի պահապանն է, որպէսզի ինձ շինափայտ տայ քաղաքի դռների, պարիսպների եւ տան պատրաստման համար, որի մէջ ես պէտք է մտնեմ»: Թագաւորն այդ թղթերը տուեց ինձ, որովհետեւ իմ Աստծու ձեռքն իմ նկատմամբ բարի էր:
8 Նամակ մըն ալ Ասափին, որ թագաւորական անտառին պահապանն է, որպէս զի ինծի փայտ տայ, Աստուծոյ տանը աշտարակին դռները եւ քաղաքին պարիսպը ու բնակելու տուն շինելու համար»։ Եւ թագաւորը խնդրանքներս ինծի տուաւ, վասն զի իմ Աստուծոյս բարի ձեռքը իմ վրաս էր։
zohrab-1805▾ eastern-1994▾ western am▾
2:82:8 и письмо к Асафу, хранителю царских лесов, чтоб он дал мне дерев для ворот крепости, которая при доме {Божием}, и для городской стены, и для дома, в котором бы мне жить. И дал мне царь, так как благодеющая рука Бога моего была надо мною.
2:8 καὶ και and; even ἐπιστολὴν επιστολη letter ἐπὶ επι in; on Ασαφ ασαφ Asaph; Asaf φύλακα φυλαξ guard τοῦ ο the παραδείσου παραδεισος paradise ὅς ος who; what ἐστιν ειμι be τῷ ο the βασιλεῖ βασιλευς monarch; king ὥστε ωστε as such; that δοῦναί διδωμι give; deposit μοι μοι me ξύλα ξυλον wood; timber στεγάσαι στεγαζω the πύλας πυλη gate καὶ και and; even εἰς εις into; for τὸ ο the τεῖχος τειχος wall τῆς ο the πόλεως πολις city καὶ και and; even εἰς εις into; for οἶκον οικος home; household ὃν ος who; what εἰσελεύσομαι εισερχομαι enter; go in εἰς εις into; for αὐτόν αυτος he; him καὶ και and; even ἔδωκέν διδωμι give; deposit μοι μοι me ὁ ο the βασιλεὺς βασιλευς monarch; king ὡς ως.1 as; how χεὶρ χειρ hand θεοῦ θεος God ἡ ο the ἀγαθή αγαθος good
2:8 וְ wᵊ וְ and אִגֶּ֡רֶת ʔiggˈereṯ אִגֶּרֶת letter אֶל־ ʔel- אֶל to אָסָף֩ ʔāsˌāf אָסָף Asaph שֹׁמֵ֨ר šōmˌēr שׁמר keep הַ ha הַ the פַּרְדֵּ֜ס ppardˈēs פַּרְדֵּס park אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לַ la לְ to † הַ the מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יִתֶּן־ yitten- נתן give לִ֣י lˈî לְ to עֵצִ֡ים ʕēṣˈîm עֵץ tree לְ֠ lᵊ לְ to קָרֹות qārôṯ קרה meet אֶת־ ʔeṯ- אֵת [object marker] שַׁעֲרֵ֨י šaʕᵃrˌê שַׁעַר gate הַ ha הַ the בִּירָ֤ה bbîrˈā בִּירָה citadel אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לַ la לְ to † הַ the בַּ֨יִת֙ bbˈayiṯ בַּיִת house וּ û וְ and לְ lᵊ לְ to חֹומַ֣ת ḥômˈaṯ חֹומָה wall הָ hā הַ the עִ֔יר ʕˈîr עִיר town וְ wᵊ וְ and לַ la לְ to † הַ the בַּ֖יִת bbˌayiṯ בַּיִת house אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אָבֹ֣וא ʔāvˈô בוא come אֵלָ֑יו ʔēlˈāʸw אֶל to וַ wa וְ and יִּתֶּן־ yyitten- נתן give לִ֣י lˈî לְ to הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king כְּ kᵊ כְּ as יַד־ yaḏ- יָד hand אֱלֹהַ֖י ʔᵉlōhˌay אֱלֹהִים god(s) הַ ha הַ the טֹּובָ֥ה ṭṭôvˌā טֹוב good עָלָֽי׃ ʕālˈāy עַל upon
2:8. et epistulam ad Asaph custodem saltus regis ut det mihi ligna et tegere possim portas turris domus et muri civitatis et domum quam ingressus fuero et dedit mihi rex iuxta manum Dei mei bonam mecumAnd a letter to Asaph the keeper of the king's forest, to give me timber that I may cover the gates of the tower of the house, and the walls of the city, and the house that I shall enter into. And the king gave me according to the good hand of my God with me.
8. and a letter unto Asaph the keeper of the king’s forest, that he may give me timber to make beams for the gates of the castle which appertaineth to the house, and for the wall of the city, and for the house that I shall enter into. And the king granted me, according to the good hand of my God upon me.
2:8. and a letter to Asaph, the keeper of the king’s forest, so that he may give me timber, in order that I may be able to cover the gates of the tower of the house, and the walls of the city, and the house that I will enter.” And the king granted to me in accord with the good hand of my God, who is with me.
2:8. And a letter unto Asaph the keeper of the king’s forest, that he may give me timber to make beams for the gates of the palace which [appertained] to the house, and for the wall of the city, and for the house that I shall enter into. And the king granted me, according to the good hand of my God upon me.
And a letter unto Asaph the keeper of the king' s forest, that he may give me timber to make beams for the gates of the palace which [appertained] to the house, and for the wall of the city, and for the house that I shall enter into. And the king granted me, according to the good hand of my God upon me:

2:8 и письмо к Асафу, хранителю царских лесов, чтоб он дал мне дерев для ворот крепости, которая при доме {Божием}, и для городской стены, и для дома, в котором бы мне жить. И дал мне царь, так как благодеющая рука Бога моего была надо мною.
2:8
καὶ και and; even
ἐπιστολὴν επιστολη letter
ἐπὶ επι in; on
Ασαφ ασαφ Asaph; Asaf
φύλακα φυλαξ guard
τοῦ ο the
παραδείσου παραδεισος paradise
ὅς ος who; what
ἐστιν ειμι be
τῷ ο the
βασιλεῖ βασιλευς monarch; king
ὥστε ωστε as such; that
δοῦναί διδωμι give; deposit
μοι μοι me
ξύλα ξυλον wood; timber
στεγάσαι στεγαζω the
πύλας πυλη gate
καὶ και and; even
εἰς εις into; for
τὸ ο the
τεῖχος τειχος wall
τῆς ο the
πόλεως πολις city
καὶ και and; even
εἰς εις into; for
οἶκον οικος home; household
ὃν ος who; what
εἰσελεύσομαι εισερχομαι enter; go in
εἰς εις into; for
αὐτόν αυτος he; him
καὶ και and; even
ἔδωκέν διδωμι give; deposit
μοι μοι me
ο the
βασιλεὺς βασιλευς monarch; king
ὡς ως.1 as; how
χεὶρ χειρ hand
θεοῦ θεος God
ο the
ἀγαθή αγαθος good
2:8
וְ wᵊ וְ and
אִגֶּ֡רֶת ʔiggˈereṯ אִגֶּרֶת letter
אֶל־ ʔel- אֶל to
אָסָף֩ ʔāsˌāf אָסָף Asaph
שֹׁמֵ֨ר šōmˌēr שׁמר keep
הַ ha הַ the
פַּרְדֵּ֜ס ppardˈēs פַּרְדֵּס park
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לַ la לְ to
הַ the
מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יִתֶּן־ yitten- נתן give
לִ֣י lˈî לְ to
עֵצִ֡ים ʕēṣˈîm עֵץ tree
לְ֠ lᵊ לְ to
קָרֹות qārôṯ קרה meet
אֶת־ ʔeṯ- אֵת [object marker]
שַׁעֲרֵ֨י šaʕᵃrˌê שַׁעַר gate
הַ ha הַ the
בִּירָ֤ה bbîrˈā בִּירָה citadel
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לַ la לְ to
הַ the
בַּ֨יִת֙ bbˈayiṯ בַּיִת house
וּ û וְ and
לְ lᵊ לְ to
חֹומַ֣ת ḥômˈaṯ חֹומָה wall
הָ הַ the
עִ֔יר ʕˈîr עִיר town
וְ wᵊ וְ and
לַ la לְ to
הַ the
בַּ֖יִת bbˌayiṯ בַּיִת house
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אָבֹ֣וא ʔāvˈô בוא come
אֵלָ֑יו ʔēlˈāʸw אֶל to
וַ wa וְ and
יִּתֶּן־ yyitten- נתן give
לִ֣י lˈî לְ to
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
כְּ kᵊ כְּ as
יַד־ yaḏ- יָד hand
אֱלֹהַ֖י ʔᵉlōhˌay אֱלֹהִים god(s)
הַ ha הַ the
טֹּובָ֥ה ṭṭôvˌā טֹוב good
עָלָֽי׃ ʕālˈāy עַל upon
2:8. et epistulam ad Asaph custodem saltus regis ut det mihi ligna et tegere possim portas turris domus et muri civitatis et domum quam ingressus fuero et dedit mihi rex iuxta manum Dei mei bonam mecum
And a letter to Asaph the keeper of the king's forest, to give me timber that I may cover the gates of the tower of the house, and the walls of the city, and the house that I shall enter into. And the king gave me according to the good hand of my God with me.
2:8. and a letter to Asaph, the keeper of the king’s forest, so that he may give me timber, in order that I may be able to cover the gates of the tower of the house, and the walls of the city, and the house that I will enter.” And the king granted to me in accord with the good hand of my God, who is with me.
2:8. And a letter unto Asaph the keeper of the king’s forest, that he may give me timber to make beams for the gates of the palace which [appertained] to the house, and for the wall of the city, and for the house that I shall enter into. And the king granted me, according to the good hand of my God upon me.
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Adam Clarke: Commentary on the Bible - 1831
2:8: Asaph the keeper of the king's forest - הפרדס hapardes of the paradise of the king. This I believe is originally a Persian word; it frequently occurs in Arabic, ferdoos, and in Greek, παραδεισος, and in both signifies a pleasant garden, vineyard, pleasure garden, and what we call a paradise.
Above the hall of audience, in the imperial palace at Dehli, the following Persian couplet is inscribed: -
"If there be a paradise on the face of the earth, this is it, this is it, this is it."
Thus we find that the word is applied to denote splendid apartments, as well as fine gardens; in a word, any place of pleasure and delight. The king's forest mentioned in the text might have been the same to Artaxerxes, as the New Forest was to William the Conqueror, or Windsor Forest to the late amiable sovereign of the British people, George the Third.
And the king granted me, etc. - This noble spirited man attributes every thing to God. He might have said, I had been long a faithful servant to the king; and he was disposed, in reward of my fidelity, to grant my request; but he would not say so: "He granted my request, because the good hand of my God was upon me." God favored me, and influenced the king's heart to do what I desired.
Albert Barnes: Notes on the Bible - 1834
2:8: The king's forest - Rather, park. The word used פרדס pardê s; compare παράδεισος paradeisos, found only here, in Ecc 2:5, and in Sol 4:13), is of Persian, or at any rate of Aryan origin. The Persians signified by pariyadeza a walled enclosure, ornamented with trees, either planted or of natural growth, and containing numerous wild animals. The "paradise" here mentioned must have been in the neighborhood of Jerusalem, and may have corresponded to the earlier "gardens of Solomon."
The palace - Rather, "the fortress." The word in the original has the double meaning of "palace" and "fortress," the fact being that in ancient times palaces were always fortified. "The fortress which pertained to the house (temple)" is first spoken of here. Under the Romans it was called "Antonia."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: the wall: Neh 2:17, Neh 3:1-32
the house: Neh 3:7, Neh 7:2
the king: Neh 2:18; Gen 32:28; Ezr 5:5, Ezr 6:22, Ezr 7:6, Ezr 7:9, Ezr 7:27, Ezr 7:28; Pro 21:1; Isa 66:14; Dan 1:9; Act 7:10, Act 26:22; Co2 8:16
Geneva 1599
2:8 And a letter unto Asaph the keeper of the king's forest, that he may give me timber to make beams for the gates of the palace which [appertained] to the house, and for the wall of the city, and for the house that I shall enter into. And the king granted me, according to (d) the good hand of my God upon me.
(d) As God moved me to ask, and as he gave me success in it.
John Gill
2:8 And a letter unto Asaph the keeper of the king's forest,.... The forest or mountain of Lebanon, which, because of its odoriferous and fruit bearing trees, was more like an orchard or paradise, as this word signifies, and so it is translated in Eccles 2:5 and at the extreme part of it, it seems, there was a city called Paradisus (r); such an officer as here was among the Romans, called Saltuarius (s), and is now among us:
that he may give me timber to make beams for the gates of the palace which appertaineth to the house; not the king's palace near the temple, for that might have occasioned suspicion in the king, that his view was to set up himself as king in Judea; but for the gates of the courts adjoining to the temple, and of the wall of the outward court, and of the wall which was to encompass the mountain of the house, the whole circumference of it:
and for the wall of the city; to make gates of in various places for that, where they stood before:
and for the house which I shall enter into; and dwell in during his stay at Jerusalem:
and the king granted me; all the above favours:
according to the good hand of my God upon me; the kind providence of God, which wrought on the heart of the king, and disposed it towards him, and overruled all things for good.
(r) Ptolem. Geograph. l. 5. c. 15. Plin. Nat. Hist. l. 5. c. 23. (s) Vid. Servium in Virgil. Aeneid. l. 2. ver. 485.
John Wesley
2:8 King's forest - Of the forest of Lebanon, famous for choice trees. Palace - Of the king's palace, which was adjoining to the house of God. Enter - That I shall build to dwell in while I am there.
Robert Jamieson, A. R. Fausset and David Brown
2:8 according to the good hand of my God upon me--The piety of Nehemiah appears in every circumstance. The conception of his patriotic design, the favorable disposition of the king, and the success of the undertaking are all ascribed to God.
2:92:9: Եւ եկի՛ առ իշխանս Գետոյն, եւ ետու առ նոսա զթուղթս թագաւորին. եւ առաքեաց ընդ իս թագաւորն առաջնորդս զօրաւորս՝ եւ ձիս։
9 Ես եկայ գետի կողմերի իշխանների մօտ ու նրանց տուեցի թագաւորի թղթերը: Թագաւորն ինձ հետ ուղարկել էր զօրաւոր առաջնորդներ ու ձիեր:
9 Գետին միւս կողմի իշխաններուն գացի ու թագաւորին նամակները անոնց տուի։ Թագաւորը ինծի հետ զօրապետներ ու ձիաւորներ ղրկած էր։
Եւ եկի առ իշխանս [22]Գետոյն, եւ ետու առ նոսա զթուղթս թագաւորին. եւ առաքեաց ընդ իս թագաւորն առաջնորդս զօրաւորս եւ ձիս:

2:9: Եւ եկի՛ առ իշխանս Գետոյն, եւ ետու առ նոսա զթուղթս թագաւորին. եւ առաքեաց ընդ իս թագաւորն առաջնորդս զօրաւորս՝ եւ ձիս։
9 Ես եկայ գետի կողմերի իշխանների մօտ ու նրանց տուեցի թագաւորի թղթերը: Թագաւորն ինձ հետ ուղարկել էր զօրաւոր առաջնորդներ ու ձիեր:
9 Գետին միւս կողմի իշխաններուն գացի ու թագաւորին նամակները անոնց տուի։ Թագաւորը ինծի հետ զօրապետներ ու ձիաւորներ ղրկած էր։
zohrab-1805▾ eastern-1994▾ western am▾
2:92:9 И пришел я к заречным областеначальникам и отдал им царские письма. Послал же со мною царь воинских начальников со всадниками.
2:9 καὶ και and; even ἦλθον ερχομαι come; go πρὸς προς to; toward τοὺς ο the ἐπάρχους επαρχος on the other side τοῦ ο the ποταμοῦ ποταμος river καὶ και and; even ἔδωκα διδωμι give; deposit αὐτοῖς αυτος he; him τὰς ο the ἐπιστολὰς επιστολη letter τοῦ ο the βασιλέως βασιλευς monarch; king καὶ και and; even ἀπέστειλεν αποστελλω send off / away μετ᾿ μετα with; amid ἐμοῦ εμου my ὁ ο the βασιλεὺς βασιλευς monarch; king ἀρχηγοὺς αρχηγος original; originator δυνάμεως δυναμις power; ability καὶ και and; even ἱππεῖς ιππευς cavalry; rider
2:9 וָֽ wˈā וְ and אָבֹ֗וא ʔāvˈô בוא come אֶֽל־ ʔˈel- אֶל to פַּֽחֲוֹות֙ pˈaḥᵃwôṯ פֶּחָה governor עֵ֣בֶר ʕˈēver עֵבֶר opposite הַ ha הַ the נָּהָ֔ר nnāhˈār נָהָר stream וָ wā וְ and אֶתְּנָ֣ה ʔettᵊnˈā נתן give לָהֶ֔ם lāhˈem לְ to אֵ֖ת ʔˌēṯ אֵת [object marker] אִגְּרֹ֣ות ʔiggᵊrˈôṯ אִגֶּרֶת letter הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king וַ wa וְ and יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send עִמִּי֙ ʕimmˌî עִם with הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king שָׂ֥רֵי śˌārê שַׂר chief חַ֖יִל ḥˌayil חַיִל power וּ û וְ and פָרָשִֽׁים׃ פ fārāšˈîm . f פָּרָשׁ horseman
2:9. et veni ad duces regionis trans Flumen dedique eis epistulas regis miserat autem mecum rex principes militum et equitesAnd I came to the governors of the country beyond the river, and gave them the king's letters. And the king had sent with me captains of soldiers, and horsemen.
9. Then I came to the governors beyond the river, and gave them the king’s letters. Now the king had sent with me captains of the army and horsemen.
2:9. And I went to the governors of the region beyond the river, and I gave them the letters of the king. Now the king had sent with me military leaders and horsemen.
2:9. Then I came to the governors beyond the river, and gave them the king’s letters. Now the king had sent captains of the army and horsemen with me.
Then I came to the governors beyond the river, and gave them the king' s letters. Now the king had sent captains of the army and horsemen with me:

2:9 И пришел я к заречным областеначальникам и отдал им царские письма. Послал же со мною царь воинских начальников со всадниками.
2:9
καὶ και and; even
ἦλθον ερχομαι come; go
πρὸς προς to; toward
τοὺς ο the
ἐπάρχους επαρχος on the other side
τοῦ ο the
ποταμοῦ ποταμος river
καὶ και and; even
ἔδωκα διδωμι give; deposit
αὐτοῖς αυτος he; him
τὰς ο the
ἐπιστολὰς επιστολη letter
τοῦ ο the
βασιλέως βασιλευς monarch; king
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
μετ᾿ μετα with; amid
ἐμοῦ εμου my
ο the
βασιλεὺς βασιλευς monarch; king
ἀρχηγοὺς αρχηγος original; originator
δυνάμεως δυναμις power; ability
καὶ και and; even
ἱππεῖς ιππευς cavalry; rider
2:9
וָֽ wˈā וְ and
אָבֹ֗וא ʔāvˈô בוא come
אֶֽל־ ʔˈel- אֶל to
פַּֽחֲוֹות֙ pˈaḥᵃwôṯ פֶּחָה governor
עֵ֣בֶר ʕˈēver עֵבֶר opposite
הַ ha הַ the
נָּהָ֔ר nnāhˈār נָהָר stream
וָ וְ and
אֶתְּנָ֣ה ʔettᵊnˈā נתן give
לָהֶ֔ם lāhˈem לְ to
אֵ֖ת ʔˌēṯ אֵת [object marker]
אִגְּרֹ֣ות ʔiggᵊrˈôṯ אִגֶּרֶת letter
הַ ha הַ the
מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king
וַ wa וְ and
יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send
עִמִּי֙ ʕimmˌî עִם with
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
שָׂ֥רֵי śˌārê שַׂר chief
חַ֖יִל ḥˌayil חַיִל power
וּ û וְ and
פָרָשִֽׁים׃ פ fārāšˈîm . f פָּרָשׁ horseman
2:9. et veni ad duces regionis trans Flumen dedique eis epistulas regis miserat autem mecum rex principes militum et equites
And I came to the governors of the country beyond the river, and gave them the king's letters. And the king had sent with me captains of soldiers, and horsemen.
2:9. And I went to the governors of the region beyond the river, and I gave them the letters of the king. Now the king had sent with me military leaders and horsemen.
2:9. Then I came to the governors beyond the river, and gave them the king’s letters. Now the king had sent captains of the army and horsemen with me.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. И пришел я к заречным областеначальникам. И. Флавий (Древн. XI, 5.6-7) сообщает, что тогдашним начальником областей - Сирии, Финикии и Самарии был Адаиос. Как лицо официальное и занимающее высокий пост, Неемию сопровождал отряд всадников, которые потом, без сомнения, остались при нем и в Иерусалиме.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Nehemiah's Journey to Jerusalem; the Malice of Sanballat, &c. B. C. 445.

9 Then I came to the governors beyond the river, and gave them the king's letters. Now the king had sent captains of the army and horsemen with me. 10 When Sanballat the Horonite, and Tobiah the servant, the Ammonite, heard of it, it grieved them exceedingly that there was come a man to seek the welfare of the children of Israel. 11 So I came to Jerusalem, and was there three days. 12 And I arose in the night, I and some few men with me; neither told I any man what my God had put in my heart to do at Jerusalem: neither was there any beast with me, save the beast that I rode upon. 13 And I went out by night by the gate of the valley, even before the dragon well, and to the dung port, and viewed the walls of Jerusalem, which were broken down, and the gates thereof were consumed with fire. 14 Then I went on to the gate of the fountain, and to the king's pool: but there was no place for the beast that was under me to pass. 15 Then went I up in the night by the brook, and viewed the wall, and turned back, and entered by the gate of the valley, and so returned. 16 And the rulers knew not whither I went, or what I did; neither had I as yet told it to the Jews, nor to the priests, nor to the nobles, nor to the rulers, nor to the rest that did the work. 17 Then said I unto them, Ye see the distress that we are in, how Jerusalem lieth waste, and the gates thereof are burned with fire: come, and let us build up the wall of Jerusalem, that we be no more a reproach. 18 Then I told them of the hand of my God which was good upon me; as also the king's words that he had spoken unto me. And they said, Let us rise up and build. So they strengthened their hands for this good work. 19 But when Sanballat the Horonite, and Tobiah the servant, the Ammonite, and Geshem the Arabian, heard it, they laughed us to scorn, and despised us, and said, What is this thing that ye do? will ye rebel against the king? 20 Then answered I them, and said unto them, The God of heaven, he will prosper us; therefore we his servants will arise and build: but ye have no portion, nor right, nor memorial, in Jerusalem.
We are here told,
I. Now Nehemiah was dismissed by the court he was sent from. The king appointed captains of the army and horsemen to go with him (v. 9), both for his guard and to show that he was a man whom the king did delight to honour, that all the king's servants might respect him accordingly. Those whom the King of kings sends he thus protects, he thus dignifies with a host of angels to attend them.
II. How he was received by the country he was sent to.
1. By the Jews and their friends at Jerusalem. We are told,
(1.) That while he concealed his errand they took little notice of him. He was at Jerusalem three days (v. 11), and it does not appear that any of the great men of the city waited on him to congratulate him on his arrival, but he remained unknown. The king sent horsemen to attend him, but the Jews sent none to meet him; he had no beast with him, but that which he himself rode on, v. 12. Wise men, and those who are worthy of double honour, yet covet not to come with observation, to make a show, or make a noise, no, not when they come with the greatest blessings. Those that shortly are to have the dominion in the morning the world now knows not, but they lie hid, 1 John iii. 1.
(2.) That though they took little notice of him he took great notice of them and their state. He arose in the night, and viewed the ruins of the walls, probably by moon-light (v. 13), that he might see what was to be done and in what method they must go about it, whether the old foundation would serve, and what there was of the old materials that would be of use. Note, [1.] Good work is likely to be well done when it is first well considered. [2.] It is the wisdom of those who are engaged in public business, as much as may be, to see with their own eyes, and not to proceed altogether upon the reports and representations of others, and yet to do this without noise, and if possible unobserved. [3.] Those that would build up the church's walls must first take notice of the ruins of those walls. Those that would know how to amend must enquire what is amiss, what needs reformation, and what may serve as it is.
(3.) That when he disclosed his design to the rulers and people they cheerfully concurred with him in it. He did not tell them, at first, what he came about (v. 16), because he would not seem to do it for ostentation, and because, if he found it impracticable, he might retreat the more honourably. Upright humble men will not sound a trumpet before their alms or any other of their good offices. But when he had viewed and considered the thing, and probably felt the pulse of the rulers and people, he told them what God had put into his heart (v. 12), even to build up the wall of Jerusalem, v. 17. Observe, [1.] How fairly he proposed the undertaking to them: "You see the distress we are in, how we lie exposed to the enemies that are round about us, how justly they reproach us as foolish and despicable, how easily they may make a prey of us whenever they have a mind; come, therefore, and let us build up the wall." He did not undertake to do the work without them (it could not be the work of one man), nor did he charge or command imperiously, though he had the king's commission; but in a friendly brotherly way he exhorted and excited them to join with him in this work. To encourage them hereto, he speaks of the design, First, As that which owed it origin to the special grace of God. He takes not the praise of it to himself, as a good thought of his own, but acknowledges that God put it into his heart, and therefore they all ought to countenance it (whatever is of God must be promoted), and might hope to prosper in it, for what God puts men upon he will own them in. Secondly, As that which owed its progress hitherto to the special providence of God. He produced the king's commission, told them how readily it was granted and how forward the king was to favour his design, in which he saw the hand of his God good upon him. It would encourage both him and them to proceed in an undertaking which God had so remarkably smiled upon. Thus he proposed it to them; and, [2.] They presently came to a resolution, one and all, to concur with him: Let us rise up and build. They are ashamed that they have sat still so long without so much as attempting this needful work, and now resolve to rise up out of their slothfulness, to bestir themselves, and to stir up one another. "Let us rise up," that is, "let us do it with vigour, and diligence, and resolution, as those that are determined to go through with it." So they strengthened their hands, their own and one another's, for this good work. Note, First, Many a good work would find hands enough to be laid to it if there were but one good head to lead in it. They all saw the desolations of Jerusalem, yet none proposed the repair of them; but, when Nehemiah proposed it, they all consented to it. It is a pity that a good motion should be lost purely for want of one to move it and to break the ice in it. Secondly, By stirring up ourselves and one another to that which is good, we strengthen ourselves and one another for it; for the great reason why we are weak in our duty is because we are cold to it, indifferent and unresolved. Let us now see how Nehemiah was received,
2. By those that wished ill to the Jews. Those whom God and his Israel blessed they cursed. (1.) When he did but show his face it vexed them, v. 10. Sanballat and Tobiah, two of the Samaritans, but by birth the former a Moabite, the latter an Ammonite, when they saw one come armed with a commission from the king to do service to Israel, were exceedingly grieved that all their little paltry arts to weaken Israel were thus baffled and frustrated by a fair, and noble, and generous project to strengthen them. Nothing is a greater vexation to the enemies of good people, who have misrepresented them to princes as turbulent, and factious, and not fit to live, than to see them stand right in the opinion of their rulers, their innocency cleared and their reproach rolled away, and that they are thought not only fit to live, but fit to be trusted. When they saw a man come in that manner, who professedly sought the welfare of the children of Israel, it vexed them to the heart. The wicked shall see it, and be grieved. (2.) When he began to act they set themselves to hinder him, but in vain, v. 19, 20. [1.] See here with what little reason the enemies attempted to discourage him. They represented the undertaking as a silly thing: They laughed us to scorn and despised us as foolish builders, that could not finish what we began. They represented the undertaking also as a wicked thing, no better than treason: Will you rebel against the king? Because this was the old invidious charge, though now they had a commission from the king and were taken under his protection, yet still they must be called rebels. [2.] See also with what good reason the Jews slighted these discouragements. They bore up themselves with this that they were the servants of the God of heaven, the only true and living God, that they were acting for him in what they did, and that therefore he would bear them out and prosper them, though the heathen raged, Ps. ii. 1. They considered also that the reason why these enemies did so malign them was because they had no right in Jerusalem, but envied them their right in it. Thus may the impotent menaces of the church's enemies be easily despised by the church's friends.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: to the governors: Neh 2:7
Now the: Ezr 8:22
Carl Friedrich Keil and Franz Delitzsch
2:9
Nehemiah delivered the letter when he came to the governors on this side Euphrates. The king had also sent with him captains of the army and horsemen. The second half of Neh 2:9 contains a supplementary remark, so that ויּשׁלח must be expressed by the pluperfect. Ezra had been ashamed to request a military escort from the Persian monarch (Ezra 8:22); but the king gave to the high dignitary called Pecha a guard of soldiers, who certainly remained with him in Jerusalem also for his protection (Ezra 4:17). Besides these, there were in his retinue his brethren, i.e., either relations or fellow-countrymen, and servants, comp. Neh 4:10; Neh 5:10. That this retinue is not mentioned in the present verses, is owing to the fact that the journey itself is not further described, but only indirectly alluded to.
John Gill
2:9 Then I came to the governors beyond the river,.... Who these governors were, whether the same who were in the second year of this king's reign eighteen years ago, Tatnai and Shetharboznai, is not certain:
now the king had sent captains of the army and horsemen with me; both to do him honour, and for his safety; and coming thus attended, must serve to recommend him to the governor, who received him from them at the river Euphrates, and conducted him to Judah.
2:102:10: Եւ լուան Սանաբաղատ իշխան. եւ Տուբիա ծառայ Ամոնի, եւ չա՛ր թուեցաւ առաջի նոցա. վասն զի խնդրեցի արս ՚ի բարութիւնս եւ ՚ի պէտս Իսրայէլի։
10 Երբ Սանաբալատ իշխանն ու Ամոնի ծառայ Տուբիան լսեցին այս, նրանք իրենց վատ զգացին, որ Իսրայէլի բարօրութեան եւ կարիքների համար ես մարդիկ եմ փնտռել:
10 Երբ Սանաբաղատ Որոնացին ու Ամմոնացի ծառան Տուբիան լսեցին, շատ նեղուեցան, որ Իսրայէլի որդիներուն աղէկութիւն ընելու համար մարդ մը եկաւ։
Եւ լուան Սանաբաղատ [23]իշխան, եւ Տուբիա ծառայ [24]Ամոնի, եւ չար թուեցաւ առաջի [25]նոցա. վասն զի խնդրեցի արս ի բարութիւնս եւ ի պէտս`` Իսրայելի:

2:10: Եւ լուան Սանաբաղատ իշխան. եւ Տուբիա ծառայ Ամոնի, եւ չա՛ր թուեցաւ առաջի նոցա. վասն զի խնդրեցի արս ՚ի բարութիւնս եւ ՚ի պէտս Իսրայէլի։
10 Երբ Սանաբալատ իշխանն ու Ամոնի ծառայ Տուբիան լսեցին այս, նրանք իրենց վատ զգացին, որ Իսրայէլի բարօրութեան եւ կարիքների համար ես մարդիկ եմ փնտռել:
10 Երբ Սանաբաղատ Որոնացին ու Ամմոնացի ծառան Տուբիան լսեցին, շատ նեղուեցան, որ Իսրայէլի որդիներուն աղէկութիւն ընելու համար մարդ մը եկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
2:102:10 Когда услышал {сие} Санаваллат, Хоронит и Товия, Аммонитский раб, то им было весьма досадно, что пришел человек заботиться о благе сынов Израилевых.
2:10 καὶ και and; even ἤκουσεν ακουω hear Σαναβαλλατ σαναβαλλατ the Αρωνι αρωνι and; even Τωβια τωβια the δοῦλος δουλος subject ὁ ο the Αμμωνι αμμωνι and; even πονηρὸν πονηρος harmful; malignant αὐτοῖς αυτος he; him ἐγένετο γινομαι happen; become ὅτι οτι since; that ἥκει ηκω here ἄνθρωπος ανθρωπος person; human ζητῆσαι ζητεω seek; desire ἀγαθὸν αγαθος good τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel
2:10 וַ wa וְ and יִּשְׁמַ֞ע yyišmˈaʕ שׁמע hear סַנְבַלַּ֣ט sanᵊvallˈaṭ סַנְבַלַּט Sanballat הַ ha הַ the חֹרֹנִ֗י ḥōrōnˈî חֹרֹנִי Horonite וְ wᵊ וְ and טֹֽובִיָּה֙ ṭˈôviyyā טֹובִיָּה Tobijah הָ hā הַ the עֶ֣בֶד ʕˈeveḏ עֶבֶד servant הָֽ hˈā הַ the עַמֹּנִ֔י ʕammōnˈî עַמֹּונִי Ammonite וַ wa וְ and יֵּ֥רַע yyˌēraʕ רעע be evil לָהֶ֖ם lāhˌem לְ to רָעָ֣ה rāʕˈā רָעָה evil גְדֹלָ֑ה ḡᵊḏōlˈā גָּדֹול great אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֥א bˌā בוא come אָדָ֔ם ʔāḏˈām אָדָם human, mankind לְ lᵊ לְ to בַקֵּ֥שׁ vaqqˌēš בקשׁ seek טֹובָ֖ה ṭôvˌā טֹובָה what is good לִ li לְ to בְנֵ֥י vᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
2:10. et audierunt Sanaballat Horonites et Tobias servus ammanites et contristati sunt adflictione magna quod venisset homo qui quaereret prosperitatem filiorum IsrahelAnd Sanaballat the Horonite, and Tobias the servant, the Ammonite, heard it, and it grieved them exceedingly, that a man was come, who sought the prosperity of the children of Israel.
10. And when Sanballat the Horonite, and Tobiah the servant, the Ammonite, heard of it, it grieved them exceedingly, for that there was come a man to seek the welfare of the children of Israel.
2:10. And Sanballat, a Horonite, and the servant Tobiah, an Ammonite, heard this. And they were saddened, with a great affliction, that a man had arrived who was seeking the prosperity of the sons of Israel.
2:10. When Sanballat the Horonite, and Tobiah the servant, the Ammonite, heard [of it], it grieved them exceedingly that there was come a man to seek the welfare of the children of Israel.
When Sanballat the Horonite, and Tobiah the servant, the Ammonite, heard [of it], it grieved them exceedingly that there was come a man to seek the welfare of the children of Israel:

2:10 Когда услышал {сие} Санаваллат, Хоронит и Товия, Аммонитский раб, то им было весьма досадно, что пришел человек заботиться о благе сынов Израилевых.
2:10
καὶ και and; even
ἤκουσεν ακουω hear
Σαναβαλλατ σαναβαλλατ the
Αρωνι αρωνι and; even
Τωβια τωβια the
δοῦλος δουλος subject
ο the
Αμμωνι αμμωνι and; even
πονηρὸν πονηρος harmful; malignant
αὐτοῖς αυτος he; him
ἐγένετο γινομαι happen; become
ὅτι οτι since; that
ἥκει ηκω here
ἄνθρωπος ανθρωπος person; human
ζητῆσαι ζητεω seek; desire
ἀγαθὸν αγαθος good
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
2:10
וַ wa וְ and
יִּשְׁמַ֞ע yyišmˈaʕ שׁמע hear
סַנְבַלַּ֣ט sanᵊvallˈaṭ סַנְבַלַּט Sanballat
הַ ha הַ the
חֹרֹנִ֗י ḥōrōnˈî חֹרֹנִי Horonite
וְ wᵊ וְ and
טֹֽובִיָּה֙ ṭˈôviyyā טֹובִיָּה Tobijah
הָ הַ the
עֶ֣בֶד ʕˈeveḏ עֶבֶד servant
הָֽ hˈā הַ the
עַמֹּנִ֔י ʕammōnˈî עַמֹּונִי Ammonite
וַ wa וְ and
יֵּ֥רַע yyˌēraʕ רעע be evil
לָהֶ֖ם lāhˌem לְ to
רָעָ֣ה rāʕˈā רָעָה evil
גְדֹלָ֑ה ḡᵊḏōlˈā גָּדֹול great
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּ֥א bˌā בוא come
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
לְ lᵊ לְ to
בַקֵּ֥שׁ vaqqˌēš בקשׁ seek
טֹובָ֖ה ṭôvˌā טֹובָה what is good
לִ li לְ to
בְנֵ֥י vᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
2:10. et audierunt Sanaballat Horonites et Tobias servus ammanites et contristati sunt adflictione magna quod venisset homo qui quaereret prosperitatem filiorum Israhel
And Sanaballat the Horonite, and Tobias the servant, the Ammonite, heard it, and it grieved them exceedingly, that a man was come, who sought the prosperity of the children of Israel.
2:10. And Sanballat, a Horonite, and the servant Tobiah, an Ammonite, heard this. And they were saddened, with a great affliction, that a man had arrived who was seeking the prosperity of the sons of Israel.
2:10. When Sanballat the Horonite, and Tobiah the servant, the Ammonite, heard [of it], it grieved them exceedingly that there was come a man to seek the welfare of the children of Israel.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. Приход Неемии с намерением устроить дела иудейские встревожил врагов иудеев и в особенности тех лиц, которые стояли во главе их. Санбаллат - имя ассиро-ваакпогюкого происхождения ("Син дарует жизнь"). Прозвание Хоронит дано ему от имени Бет-Хорона. С этим именем известны два города, лежавшие на пути из ИерусалимавЛидду, принадлежавшие некогда колену Ефремову (Нав. XVI, 3.5; XVIII, 13; XXI, 12), а во время Неемии входившие в состав самарийской области (III, 34). Товия, "Аммонитский раб" был, вероятно, чиновник, поставленный персидским царем надаммонитянами. Он был, по-видимому, любимцем Санаваллата и главным его советником. Причиной недовольства названных лиц фактом прибытия Неемии было опасение, что возвысившаяся после падения Иерусалима Самария потеряет значение с восстановлением Иерусалима
Adam Clarke: Commentary on the Bible - 1831
2:10: Sanballat the Horonite - Probably a native of Horonaim, a Moabite by birth, and at this time governor of the Samaritans under the king of Persia.
Tobiah the servant - He was an Ammonite; and here, under the Persian king, joint governor with Sanballat. Some suppose that the Sanballat here mentioned was the same who persuaded Alexander to build a temple on Mount Gerizim in favor of the Samaritans. Pelagius thinks there were two governors of this name.
Albert Barnes: Notes on the Bible - 1834
2:10: The name Sanballat is probably Babylonian the first element being the same which commences "Sennacherib," namely, "Sin," the moon-God, and the second balatu, "eminent" (?), which is found in the Assyrian name, Bel-balatu. As a Horonite, he was probably a native of one of the Bethhorons, the upper or the lower (see Jos 16:3, Jos 16:5; Ch2 8:5), and therefore born within the limits of the old kingdom of Samaria. Tobiah seems to have been an Ammonite slave, high in the favor of Sanballat, whom he probably served as secretary Neh 6:17-19 and chief adviser.
It grieved them - Compare Ezra 4:4-24; Ezr 5:6-17. The Rev_ival of Jerusalem as a great and strong city, which was Nehemiah's aim, was likely to interfere with the prosperity, or at any rate the eminence, of Samaria.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: Sanballat: Neh 2:19, Neh 4:1-3, Neh 4:7, Neh 6:1
Horonite: Isa 15:5; Jer 48:5, Jer 48:34
the servant: Pro 30:22; Ecc 10:7
the Ammonite: Neh 13:1
it grieved: Num 22:3, Num 22:4; Psa 112:10, Psa 122:6-9; Pro 27:4; Eze 25:6-8; Mic 7:9, Mic 7:10, Mic 7:16, Mic 7:17; Act 4:2, Act 5:24, Act 19:26, Act 19:27
there was come: Ezra 4:4-23
Carl Friedrich Keil and Franz Delitzsch
2:10
When Sanballat the Horonite and Tobiah the Ammonite heard of his coming, it caused them great annoyance (להם ירע is strengthened by גּדולה רעה, as in Jon 4:1) that a man (as Nehemiah expresses himself ironically from their point of view) was come to seek the welfare of the children of Israel. Sanballat is called the Horonite either after his birthplace or place of residence, yet certainly not from Horonaim in Moab, as older expositors imagined (Is 15:5; Jer 48:34), since he would then have been called a Moabite, but from either the upper or nether Beth-horon, formerly belonging to the tribe of Ephraim (Josh 16:3, Josh 16:5; Josh 18:13), and therefore in the time of Nehemiah certainly appertaining to the region of the Samaritans (Berth.). Tobiah the Ammonite is called העבד, the servant, probably as being a servant or official of the Persian king. These two individuals were undoubtedly influential chiefs of the neighbouring hostile nations of Samaritans and Ammonites, and sought by alliances with Jewish nobles (Neh 6:17; Neh 13:4, Neh 13:28) to frustrate, whether by force or stratagem, the efforts of Ezra and Nehemiah for the internal and external security of Judah. Nehemiah mentions thus early their annoyance at his arrival, by way of hinting beforehand at their subsequent machinations to delay the fortifying of Jerusalem.
Geneva 1599
2:10 When (e) Sanballat the Horonite, and Tobiah the servant, the Ammonite, heard [of it], it grieved them exceedingly that there was come a man to seek the welfare of the children of Israel.
(e) These were great enemies to the Jews, and laboured always both by force and subtilty to overcome them and Tobiah, because his wife was a Jewess, knew of their affairs and so brought them great trouble.
John Gill
2:10 When Sanballat the Horonite,.... Who either presided at Horonaim, or sprung from thence, a city of Moab, Is 15:5
and Tobiah the servant, the Ammonite; who was formerly a slave, but now raised, from a low mean estate, to be governor in the land of Ammon, though still a vassal of the king of Persia:
heard of it, it grieved them exceedingly that there came a man to seek the welfare of the children of Israel; to which the Moabites and Ammonites were always averse, and ever bore an hatred to Israel, and envied everything that tended to their happiness.
John Wesley
2:10 Horonite - So called either, from the place of his birth or rule, which is supposed to be Horonaim, an eminent city of Moab. The servant - So called probably from the condition from which he was advanced to his present power and dignity: which also may be mentioned as one reason why he now carried himself so insolently, it being usual for persons suddenly raised from a low state, so to demean themselves.
Robert Jamieson, A. R. Fausset and David Brown
2:10 Sanballat the Horonite--Horonaim being a town in Moab, this person, it is probable, was a Moabite.
Tobiah the servant, the Ammonite--The term used indicates him to have been a freed slave, elevated to some official dignity. These were district magistrates under the government of the satrap of Syria; and they seem to have been leaders of the Samaritan faction.
2:112:11: Եւ եկի յԵրուսաղէմ, եւ եղէ անդ աւուրս երիս.
11 Եկայ Երուսաղէմ ու այնտեղ մնացի երեք օր:
11 Երուսաղէմ հասայ եւ հոն երեք օր մնացի։
Եւ եկի յԵրուսաղէմ, եւ եղէ անդ աւուրս երիս:

2:11: Եւ եկի յԵրուսաղէմ, եւ եղէ անդ աւուրս երիս.
11 Եկայ Երուսաղէմ ու այնտեղ մնացի երեք օր:
11 Երուսաղէմ հասայ եւ հոն երեք օր մնացի։
zohrab-1805▾ eastern-1994▾ western am▾
2:112:11 И пришел я в Иерусалим. И пробыв там три дня,
2:11 καὶ και and; even ἦλθον ερχομαι come; go εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἤμην ειμι be ἐκεῖ εκει there ἡμέρας ημερα day τρεῖς τρεις three
2:11 וָ wā וְ and אָבֹ֖וא ʔāvˌô בוא come אֶל־ ʔel- אֶל to יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem וָ wā וְ and אֱהִי־ ʔᵉhî- היה be שָׁ֖ם šˌām שָׁם there יָמִ֥ים yāmˌîm יֹום day שְׁלֹשָֽׁה׃ šᵊlōšˈā שָׁלֹשׁ three
2:11. et veni Hierusalem et eram ibi diebus tribusAnd I came to Jerusalem, and was there three days.
11. So I came to Jerusalem, and was there three days.
2:11. And I arrived at Jerusalem, and I was there for three days.
2:11. So I came to Jerusalem, and was there three days.
So I came to Jerusalem, and was there three days:

2:11 И пришел я в Иерусалим. И пробыв там три дня,
2:11
καὶ και and; even
ἦλθον ερχομαι come; go
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ἤμην ειμι be
ἐκεῖ εκει there
ἡμέρας ημερα day
τρεῖς τρεις three
2:11
וָ וְ and
אָבֹ֖וא ʔāvˌô בוא come
אֶל־ ʔel- אֶל to
יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
וָ וְ and
אֱהִי־ ʔᵉhî- היה be
שָׁ֖ם šˌām שָׁם there
יָמִ֥ים yāmˌîm יֹום day
שְׁלֹשָֽׁה׃ šᵊlōšˈā שָׁלֹשׁ three
2:11. et veni Hierusalem et eram ibi diebus tribus
And I came to Jerusalem, and was there three days.
2:11. And I arrived at Jerusalem, and I was there for three days.
2:11. So I came to Jerusalem, and was there three days.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-15. После трехдневного отдыха Неемия, намереваясь приступить к осуществлению своих планов относительно восстановления стен Иерусалима, сделал прежде всего осмотр их. Опасаясь козней со стороны врагов, Неемия произвел осмотр стен тайно, - ночью и без спутников. Ворота Долины, упоминаемые еще в 2: Пар XXVI, 9; Неем III, 13, получили свое название от того, что они вели в Долину Гатомскую (II, 20), огибаюшую Иерусалим с запада и юга. Ворота эти большинство археологов указывают на западе, на месте Яффских ворот, другие же полагают на юге, на месте так наз. ворот Ессеев. Ворота Долины соответствуют, вероятно, нынешним Яффским воротам на западной стороне. Упоминание о Драконовом источнике (LXX proV stoma phghV twn sukwn, слав. 'ко устию источника смоковичнаго') встречается только здесь. Место этого источника точно неизвестно. Разные авторы указывали его в разных местах и отождествляли с теперешним Birket Hammam Sitti Mariam, илис упоминаемым в 3: Цар 1,9: источником Рогель, с источником Девы, или с источником Силоамским, или с верхним прудом (Birket Mamilla) или с прудом нижним (Birket es-Sultan). Навозные ворота лежали на западной стороне города. Таким образом, Неемия прежде всего обратил внимание на западную стену, так как она имела, в силу свойства местности, особенно важное значение.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: Ezr 8:32
Carl Friedrich Keil and Franz Delitzsch
2:11
Nehemiah's arrival at Jerusalem. He surveys the wall, and resolves to restore it. - Neh 2:11 Having arrived at Jerusalem and rested three days (as Ezra had also done, Ezra 8:32), he arose in the night, and some few men with him, to ride round the wall of the city, and get a notion of its condition. His reason for taking but few men with him is given in the following sentence: "I had told no man what my God had put in my heart to do for Jerusalem." Although he had come to Jerusalem with the resolution of fortifying the city by restoring its circumvallation, he spoke of this to no one until he had ascertained, by an inspection of the wall, the magnitude and extent of the work to be accomplished. For, being aware of the hostility of Sanballat and Tobiah, he desired to keep his intention secret until he felt certain of the possibility of carrying it into execution. Hence he made his survey of the wall by night, and took but few men with him, and those on foot, for the sake of not exciting attention. The beast on which he rode was either a horse or a mule.
John Gill
2:11 So I came to Jerusalem, and was there three days. Before he entered on any business, resting himself from the fatigue of the journey, and receiving the visits of his friends, as Ezra before him did, Ezra 8:32.
Robert Jamieson, A. R. Fausset and David Brown
2:11 So I came to Jerusalem, and was there three days--Deeply affected with the desolations of Jerusalem, and uncertain what course to follow, he remained three days before informing any one of the object of his mission [Neh 2:17-18]. At the end of the third day, accompanied with a few attendants, he made, under covert of night, a secret survey of the walls and gates [Neh 2:13-15].
2:122:12: եւ յարեայ ՚ի գիշերի ե՛ս եւ սակաւ արք ընդ իս. եւ ո՛չ պատմեցի արանցն, եթէ զի՞նչ Աստուած արկ ՚ի սիրտ իմ առնել վասն Իսրայէլի. եւ գրաստ ո՛չ էր ընդ իս, բայց միայն գրաստն յորոյ վերայ նստէի՛ ես[5052]։ [5052] Ոսկան. Բայց մի գրաստ, յորոյ։
12 Գիշերը ես վեր կացայ, ինձ հետ նաեւ՝ սակաւաթիւ մարդիկ: Ես մարդկանց չպատմեցի, թէ Աստուած ինչ դրեց իմ սրտում, որ անեմ Իսրայէլի համար: Ինձ հետ չկար ուրիշ գրաստ, բացի այն գրաստից, որի վրայ նստած էի:
12 Քանի մը մարդոց հետ գիշերով ելայ ու ինչ որ իմ Աստուածս սրտիս մէջ դրեր էր Երուսաղէմի համար ընելու, զանիկա մարդո՛ւ չըսի եւ ինծի հետ իմ հեծած անասունէս զատ ուրիշ անասուն մը չկար։
Եւ յարեայ ի գիշերի ես եւ սակաւ արք ընդ իս. եւ ոչ պատմեցի արանցն, եթէ զի՞նչ Աստուած արկ ի սիրտ իմ առնել [26]վասն Իսրայելի``. եւ գրաստ ոչ էր ընդ իս, բայց միայն գրաստն յորոյ վերայ նստէի ես:

2:12: եւ յարեայ ՚ի գիշերի ե՛ս եւ սակաւ արք ընդ իս. եւ ո՛չ պատմեցի արանցն, եթէ զի՞նչ Աստուած արկ ՚ի սիրտ իմ առնել վասն Իսրայէլի. եւ գրաստ ո՛չ էր ընդ իս, բայց միայն գրաստն յորոյ վերայ նստէի՛ ես[5052]։
[5052] Ոսկան. Բայց մի գրաստ, յորոյ։
12 Գիշերը ես վեր կացայ, ինձ հետ նաեւ՝ սակաւաթիւ մարդիկ: Ես մարդկանց չպատմեցի, թէ Աստուած ինչ դրեց իմ սրտում, որ անեմ Իսրայէլի համար: Ինձ հետ չկար ուրիշ գրաստ, բացի այն գրաստից, որի վրայ նստած էի:
12 Քանի մը մարդոց հետ գիշերով ելայ ու ինչ որ իմ Աստուածս սրտիս մէջ դրեր էր Երուսաղէմի համար ընելու, զանիկա մարդո՛ւ չըսի եւ ինծի հետ իմ հեծած անասունէս զատ ուրիշ անասուն մը չկար։
zohrab-1805▾ eastern-1994▾ western am▾
2:122:12 встал я ночью с немногими людьми, {бывшими} при мне, и никому не сказал, чт{о} Бог мой положил мне на сердце сделать для Иерусалима; животного же не было со мною никакого, кроме того, на котором я ехал.
2:12 καὶ και and; even ἀνέστην ανιστημι stand up; resurrect νυκτὸς νυξ night ἐγὼ εγω I καὶ και and; even ἄνδρες ανηρ man; husband ὀλίγοι ολιγος few; sparse μετ᾿ μετα with; amid ἐμοῦ εμου my καὶ και and; even οὐκ ου not ἀπήγγειλα απαγγελλω report ἀνθρώπῳ ανθρωπος person; human τί τις.1 who?; what? ὁ ο the θεὸς θεος God δίδωσιν διδωμι give; deposit εἰς εις into; for καρδίαν καρδια heart μου μου of me; mine τοῦ ο the ποιῆσαι ποιεω do; make μετὰ μετα with; amid τοῦ ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even κτῆνος κτηνος livestock; animal οὐκ ου not ἔστιν ειμι be μετ᾿ μετα with; amid ἐμοῦ εμου my εἰ ει if; whether μὴ μη not τὸ ο the κτῆνος κτηνος livestock; animal ᾧ ος who; what ἐγὼ εγω I ἐπιβαίνω επιβαινω mount; step on ἐπ᾿ επι in; on αὐτῷ αυτος he; him
2:12 וָ wā וְ and אָק֣וּם׀ ʔāqˈûm קום arise לַ֗יְלָה lˈaylā לַיְלָה night אֲנִי֮ ʔᵃnˈî אֲנִי i וַ wa וְ and אֲנָשִׁ֣ים׀ ʔᵃnāšˈîm אִישׁ man מְעַט֮ mᵊʕaṭ מְעַט little עִמִּי֒ ʕimmˌî עִם with וְ wᵊ וְ and לֹא־ lō- לֹא not הִגַּ֣דְתִּי higgˈaḏtî נגד report לְ lᵊ לְ to אָדָ֔ם ʔāḏˈām אָדָם human, mankind מָ֗ה mˈā מָה what אֱלֹהַי֙ ʔᵉlōhˌay אֱלֹהִים god(s) נֹתֵ֣ן nōṯˈēn נתן give אֶל־ ʔel- אֶל to לִבִּ֔י libbˈî לֵב heart לַ la לְ to עֲשֹׂ֖ות ʕᵃśˌôṯ עשׂה make לִ li לְ to ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem וּ û וְ and בְהֵמָה֙ vᵊhēmˌā בְּהֵמָה cattle אֵ֣ין ʔˈên אַיִן [NEG] עִמִּ֔י ʕimmˈî עִם with כִּ֚י ˈkî כִּי that אִם־ ʔim- אִם if הַ ha הַ the בְּהֵמָ֔ה bbᵊhēmˈā בְּהֵמָה cattle אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אֲנִ֖י ʔᵃnˌî אֲנִי i רֹכֵ֥ב rōḵˌēv רכב ride בָּֽהּ׃ bˈāh בְּ in
2:12. et surrexi nocte ego et viri pauci mecum et non indicavi cuiquam quid Deus dedisset in corde meo ut facerem in Hierusalem et iumentum non erat mecum nisi animal cui sedebamAnd I arose in the night, I and some few men with me, and I told not any man what God had put in my heart to do in Jerusalem, and there was no beast with me, but the beast that I rode upon.
12. And I arose in the night, I and some few men with me; neither told I any man what my God put into my heart to do for Jerusalem: neither was there any beast with me, save the beast that I rode upon.
2:12. And I got up in the night, I and a few men with me. And I did not reveal to anyone what God had placed in my heart to do in Jerusalem. And there was no animal with me, except the animal on which I was sitting.
2:12. And I arose in the night, I and some few men with me; neither told I [any] man what my God had put in my heart to do at Jerusalem: neither [was there any] beast with me, save the beast that I rode upon.
And I arose in the night, I and some few men with me; neither told I [any] man what my God had put in my heart to do at Jerusalem: neither [was there any] beast with me, save the beast that I rode upon:

2:12 встал я ночью с немногими людьми, {бывшими} при мне, и никому не сказал, чт{о} Бог мой положил мне на сердце сделать для Иерусалима; животного же не было со мною никакого, кроме того, на котором я ехал.
2:12
καὶ και and; even
ἀνέστην ανιστημι stand up; resurrect
νυκτὸς νυξ night
ἐγὼ εγω I
καὶ και and; even
ἄνδρες ανηρ man; husband
ὀλίγοι ολιγος few; sparse
μετ᾿ μετα with; amid
ἐμοῦ εμου my
καὶ και and; even
οὐκ ου not
ἀπήγγειλα απαγγελλω report
ἀνθρώπῳ ανθρωπος person; human
τί τις.1 who?; what?
ο the
θεὸς θεος God
δίδωσιν διδωμι give; deposit
εἰς εις into; for
καρδίαν καρδια heart
μου μου of me; mine
τοῦ ο the
ποιῆσαι ποιεω do; make
μετὰ μετα with; amid
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
κτῆνος κτηνος livestock; animal
οὐκ ου not
ἔστιν ειμι be
μετ᾿ μετα with; amid
ἐμοῦ εμου my
εἰ ει if; whether
μὴ μη not
τὸ ο the
κτῆνος κτηνος livestock; animal
ος who; what
ἐγὼ εγω I
ἐπιβαίνω επιβαινω mount; step on
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
2:12
וָ וְ and
אָק֣וּם׀ ʔāqˈûm קום arise
לַ֗יְלָה lˈaylā לַיְלָה night
אֲנִי֮ ʔᵃnˈî אֲנִי i
וַ wa וְ and
אֲנָשִׁ֣ים׀ ʔᵃnāšˈîm אִישׁ man
מְעַט֮ mᵊʕaṭ מְעַט little
עִמִּי֒ ʕimmˌî עִם with
וְ wᵊ וְ and
לֹא־ lō- לֹא not
הִגַּ֣דְתִּי higgˈaḏtî נגד report
לְ lᵊ לְ to
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
מָ֗ה mˈā מָה what
אֱלֹהַי֙ ʔᵉlōhˌay אֱלֹהִים god(s)
נֹתֵ֣ן nōṯˈēn נתן give
אֶל־ ʔel- אֶל to
לִבִּ֔י libbˈî לֵב heart
לַ la לְ to
עֲשֹׂ֖ות ʕᵃśˌôṯ עשׂה make
לִ li לְ to
ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem
וּ û וְ and
בְהֵמָה֙ vᵊhēmˌā בְּהֵמָה cattle
אֵ֣ין ʔˈên אַיִן [NEG]
עִמִּ֔י ʕimmˈî עִם with
כִּ֚י ˈkî כִּי that
אִם־ ʔim- אִם if
הַ ha הַ the
בְּהֵמָ֔ה bbᵊhēmˈā בְּהֵמָה cattle
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אֲנִ֖י ʔᵃnˌî אֲנִי i
רֹכֵ֥ב rōḵˌēv רכב ride
בָּֽהּ׃ bˈāh בְּ in
2:12. et surrexi nocte ego et viri pauci mecum et non indicavi cuiquam quid Deus dedisset in corde meo ut facerem in Hierusalem et iumentum non erat mecum nisi animal cui sedebam
And I arose in the night, I and some few men with me, and I told not any man what God had put in my heart to do in Jerusalem, and there was no beast with me, but the beast that I rode upon.
2:12. And I got up in the night, I and a few men with me. And I did not reveal to anyone what God had placed in my heart to do in Jerusalem. And there was no animal with me, except the animal on which I was sitting.
2:12. And I arose in the night, I and some few men with me; neither told I [any] man what my God had put in my heart to do at Jerusalem: neither [was there any] beast with me, save the beast that I rode upon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: I arose: Gen 32:22-24; Jos 10:9; Jdg 6:27, Jdg 9:32; Mat 2:14
neither: Ecc 3:7; Amo 5:13; Mic 7:5; Mat 10:16
my God: This pious and noble-minded man attributes every thing to God. If he purposed any good, it was because God put it into his heart; if he did or received any good, it was because the good hand of his God was upon him; if he expected any good, it was because he earnestly prayed God to remember him for good. Ezr 7:27; Psa 51:18, Psa 122:6; Jer 31:33, Jer 32:40; Co2 8:16; Jam 1:16, Jam 1:17; Rev 17:17
John Gill
2:12 And I arose in the might, I and some few men with me,.... Both the season of the night, and the small number of men to accompany him, were chosen for greater secrecy, that the business he came upon might not as yet be known, and so no schemes formed to obstruct or discourage:
neither told I any man what God had put in my heart to do at Jerusalem; he was satisfied that what he had in view was from the Lord, who had stirred him up to it, but thought it prudent for the present to conceal it, until things were prepared to put it in execution:
neither was there any beast with me, save the beast that I rode upon; he only rode perhaps on a mule, being not yet recovered quite from the fatigue of his journey, and for the sake of honour; the rest went on foot, that there might be no noise made, and so pass on unheard and unobserved.
John Wesley
2:12 Night - Concealing both his intentions as long as he could, knowing that the life of his business lay in secrecy and expedition. Beast - To prevent noise.
2:132:13: Եւ ելի՛ ես ընդ դուռն հեղեղատին, եւ առ բերանով երկրի թզենւոյն՝ եւ մինչեւ ՚ի դուռն Աղբերցն. եւ ճնշէի՛ ՚ի նեղութենէ անցիցն առ պարսպաւն Երուսաղեմի, զոր էին նոցա սրբեալ. եւ դրունք նորա ապականեալ էին ՚ի հրոյ[5053]։ [5053] Ոմանք. ՚Ի դուռն Աղբերացն. եւ ճնշէին ՚ի նեղութենէ անցին առ պա՛՛։
13 Ես դուրս եկայ Հեղեղատի դռնով, անցայ Թզենու հողամասի եզրով եւ գնացի մինչեւ Աղբանոցի դուռը: Ես ճնշւում էի, որ Երուսաղէմի պարսպի մէջ կային ճեղքեր, որ նրանք մաքրել էին, եւ որ նրա դռներն այրուած էին կրակից:
13 Գիշերով Ձորի դռնէն, Վիշապի աղբիւրին առջեւէն, Աղբերու դուռը ելայ ու Երուսաղէմի փլած պարիսպներն ու կրակէն այրուած դռները զննեցի։
Եւ ելի ես ընդ դուռն [27]հեղեղատին, եւ առ բերանով երկրի թզենւոյն` եւ մինչեւ ի դուռն Աղբերցն. եւ ճնշէի ի նեղութենէ անցին առ պարսպաւն Երուսաղեմի, զոր էին նոցա սրբեալ, եւ դրունք նորա ապականեալ էին ի հրոյ:

2:13: Եւ ելի՛ ես ընդ դուռն հեղեղատին, եւ առ բերանով երկրի թզենւոյն՝ եւ մինչեւ ՚ի դուռն Աղբերցն. եւ ճնշէի՛ ՚ի նեղութենէ անցիցն առ պարսպաւն Երուսաղեմի, զոր էին նոցա սրբեալ. եւ դրունք նորա ապականեալ էին ՚ի հրոյ[5053]։
[5053] Ոմանք. ՚Ի դուռն Աղբերացն. եւ ճնշէին ՚ի նեղութենէ անցին առ պա՛՛։
13 Ես դուրս եկայ Հեղեղատի դռնով, անցայ Թզենու հողամասի եզրով եւ գնացի մինչեւ Աղբանոցի դուռը: Ես ճնշւում էի, որ Երուսաղէմի պարսպի մէջ կային ճեղքեր, որ նրանք մաքրել էին, եւ որ նրա դռներն այրուած էին կրակից:
13 Գիշերով Ձորի դռնէն, Վիշապի աղբիւրին առջեւէն, Աղբերու դուռը ելայ ու Երուսաղէմի փլած պարիսպներն ու կրակէն այրուած դռները զննեցի։
zohrab-1805▾ eastern-1994▾ western am▾
2:132:13 И проехал я ночью через ворота Долины перед источником Драконовым к воротам Навозным, и осмотрел я стены Иерусалима разрушенные и его ворота, сожженные огнем.
2:13 καὶ και and; even ἐξῆλθον εξερχομαι come out; go out ἐν εν in πύλῃ πυλη gate τοῦ ο the γωληλα γωληλα and; even πρὸς προς to; toward στόμα στομα mouth; edge πηγῆς πηγη well; fountain τῶν ο the συκῶν συκη fig tree καὶ και and; even εἰς εις into; for πύλην πυλη gate τῆς ο the κοπρίας κοπρια dung hill καὶ και and; even ἤμην ειμι be συντρίβων συντριβω fracture; smash ἐν εν in τῷ ο the τείχει τειχος wall Ιερουσαλημ ιερουσαλημ Jerusalem ὃ ος who; what αὐτοὶ αυτος he; him καθαιροῦσιν καθαιρεω take down; demolish καὶ και and; even πύλαι πυλη gate αὐτῆς αυτος he; him κατεβρώθησαν καταβιβρωσκω fire
2:13 וָ wā וְ and אֵצְאָ֨ה ʔēṣᵊʔˌā יצא go out בְ vᵊ בְּ in שַֽׁעַר־ šˈaʕar- שַׁעַר gate הַ ha הַ the גַּ֜יא ggˈay גַּיְא valley לַ֗יְלָה lˈaylā לַיְלָה night וְ wᵊ וְ and אֶל־ ʔel- אֶל to פְּנֵי֙ pᵊnˌê פָּנֶה face עֵ֣ין הַתַּנִּ֔ין ʕˈên hattannˈîn עֵין הַתַּנִּין the Jackal Well וְ wᵊ וְ and אֶל־ ʔel- אֶל to שַׁ֖עַר šˌaʕar שַׁעַר gate הָ hā הַ the אַשְׁפֹּ֑ת ʔašpˈōṯ אַשְׁפֹּת ash pit וָ wā וְ and אֱהִ֨י ʔᵉhˌî היה be שֹׂבֵ֜ר śōvˈēr שׂבר examine בְּ bᵊ בְּ in חֹומֹ֤ת ḥômˈōṯ חֹומָה wall יְרוּשָׁלִַ֨ם֙ yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הֵ֣םהם *hˈēm הֵם they פְּרוּצִ֔יםפרוצים *pᵊrûṣˈîm פרץ break וּ û וְ and שְׁעָרֶ֖יהָ šᵊʕārˌeʸhā שַׁעַר gate אֻכְּל֥וּ ʔukkᵊlˌû אכל eat בָ vā בְּ in † הַ the אֵֽשׁ׃ ʔˈēš אֵשׁ fire
2:13. et egressus sum per portam Vallis nocte et ante fontem Draconis et ad portam Stercoris et considerabam murum Hierusalem dissipatum et portas eius consumptas igniAnd I went out by night by the gate of the valley, and before the dragon fountain, and to the dung gate, and I viewed the wall of Jerusalem which was broken down, and the gates thereof which were consumed with fire.
13. And I went out by night by the valley gate, even toward the dragon’s well, and to the dung gate, and viewed the walls of Jerusalem, which were broken down, and the gates thereof were consumed with fire.
2:13. And I departed in the night through the gate of the valley, and before the fountain of the dragon, and toward the dung gate. And I considered the wall of Jerusalem, which was broken apart, and its gates, which had been consumed by fire.
2:13. And I went out by night by the gate of the valley, even before the dragon well, and to the dung port, and viewed the walls of Jerusalem, which were broken down, and the gates thereof were consumed with fire.
And I went out by night by the gate of the valley, even before the dragon well, and to the dung port, and viewed the walls of Jerusalem, which were broken down, and the gates thereof were consumed with fire:

2:13 И проехал я ночью через ворота Долины перед источником Драконовым к воротам Навозным, и осмотрел я стены Иерусалима разрушенные и его ворота, сожженные огнем.
2:13
καὶ και and; even
ἐξῆλθον εξερχομαι come out; go out
ἐν εν in
πύλῃ πυλη gate
τοῦ ο the
γωληλα γωληλα and; even
πρὸς προς to; toward
στόμα στομα mouth; edge
πηγῆς πηγη well; fountain
τῶν ο the
συκῶν συκη fig tree
καὶ και and; even
εἰς εις into; for
πύλην πυλη gate
τῆς ο the
κοπρίας κοπρια dung hill
καὶ και and; even
ἤμην ειμι be
συντρίβων συντριβω fracture; smash
ἐν εν in
τῷ ο the
τείχει τειχος wall
Ιερουσαλημ ιερουσαλημ Jerusalem
ος who; what
αὐτοὶ αυτος he; him
καθαιροῦσιν καθαιρεω take down; demolish
καὶ και and; even
πύλαι πυλη gate
αὐτῆς αυτος he; him
κατεβρώθησαν καταβιβρωσκω fire
2:13
וָ וְ and
אֵצְאָ֨ה ʔēṣᵊʔˌā יצא go out
בְ vᵊ בְּ in
שַֽׁעַר־ šˈaʕar- שַׁעַר gate
הַ ha הַ the
גַּ֜יא ggˈay גַּיְא valley
לַ֗יְלָה lˈaylā לַיְלָה night
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
פְּנֵי֙ pᵊnˌê פָּנֶה face
עֵ֣ין הַתַּנִּ֔ין ʕˈên hattannˈîn עֵין הַתַּנִּין the Jackal Well
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
שַׁ֖עַר šˌaʕar שַׁעַר gate
הָ הַ the
אַשְׁפֹּ֑ת ʔašpˈōṯ אַשְׁפֹּת ash pit
וָ וְ and
אֱהִ֨י ʔᵉhˌî היה be
שֹׂבֵ֜ר śōvˈēr שׂבר examine
בְּ bᵊ בְּ in
חֹומֹ֤ת ḥômˈōṯ חֹומָה wall
יְרוּשָׁלִַ֨ם֙ yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הֵ֣םהם
*hˈēm הֵם they
פְּרוּצִ֔יםפרוצים
*pᵊrûṣˈîm פרץ break
וּ û וְ and
שְׁעָרֶ֖יהָ šᵊʕārˌeʸhā שַׁעַר gate
אֻכְּל֥וּ ʔukkᵊlˌû אכל eat
בָ בְּ in
הַ the
אֵֽשׁ׃ ʔˈēš אֵשׁ fire
2:13. et egressus sum per portam Vallis nocte et ante fontem Draconis et ad portam Stercoris et considerabam murum Hierusalem dissipatum et portas eius consumptas igni
And I went out by night by the gate of the valley, and before the dragon fountain, and to the dung gate, and I viewed the wall of Jerusalem which was broken down, and the gates thereof which were consumed with fire.
2:13. And I departed in the night through the gate of the valley, and before the fountain of the dragon, and toward the dung gate. And I considered the wall of Jerusalem, which was broken apart, and its gates, which had been consumed by fire.
2:13. And I went out by night by the gate of the valley, even before the dragon well, and to the dung port, and viewed the walls of Jerusalem, which were broken down, and the gates thereof were consumed with fire.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:13: The dragon well - Perhaps so called because of the representation of a dragon, out of whose mouth the stream issued that proceeded from the well.
Dung port - This was the gate on the eastern side of the city, through which the filth of the city was carried into the valley of Hinnom.
Albert Barnes: Notes on the Bible - 1834
2:13: The gate of the valley - A gate opening on the valley of Hinnom, which skirted Jerusalem to the west and south. The exact position is uncertain; as is also that of "the dragon well."
The dung port - The gate by which offal and excrements were conveyed out of the city, and placed eastward of the valley-gate.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: the gate: Neh 2:15, Neh 3:13; Ch2 26:9
the dung port: This was the gate on the eastern side of the city, through which the filth was carried to the brook Kidron and valley of Hinnom. Neh 3:13, Neh 3:14, Neh 12:31
the walls: Neh 2:3, Neh 2:17, Neh 1:3; Jer 5:10
Carl Friedrich Keil and Franz Delitzsch
2:13
"And I went out by night by the valley-gate, and towards the dragon-well, and to the dung-gate." אל־פּני, in the direction towards. The dragon-well only occurs here by this name. Judging from its position between the valley-gate and the dung-gate, it is either identical with the well of Gihon (Robinson, Palestine, ii. p. 166), whose waters supply the upper and lower pools in the valley of Gihon, the present Birket el Mamilla and Birket es Sultan, or situate in its immediate neighbourhood. The valley-gate is the modern gate of the city leading to the valley of Gihon, and situated at or near the present Jaffa gate; see rem. on Neh 3:13. The dung-gate (האשׁפּת שׁער), which in Neh 3:13 also is placed next the valley-gate, and was a thousand cubits distant therefrom, must be sought for on the south-western side of Zion, where a road, to the south of Nebi Dd and the Zion gate, now descends into the valley of Hinnom, towards Sr Baher. "And I viewed the walls of Jerusalem which lay broken down, and its gates which were consumed by fire." The word שׁבר, which the lxx read, "I was breaking down," gives no tolerable sense; for it cannot mean, I broke through the walls, or, I made a path through the ruins. Many MSS, however, and several editions, offer שׂבר; and R. Norzi informs us that D. Kimchi and Aben Ezra read שׁבר. שׂבר, of which only the Piel occurs in Hebrew, answers to the Aramaean סבר, to look to something; and to the Arabic sbr, to investigate; and ב סבר means to look on, to consider, to direct the eyes and thoughts to some object. In the open מ of הם Hiller conjectures that there is a trace of another reading, perhaps מפרצים; comp. Neh 1:3.
John Gill
2:13 And I went out by night, by the gate of the valley,.... Where that formerly stood, for the gates had been burnt, and were not as yet rebuilt; this was the gate that led to the valley of Jehoshaphat, according to some; or rather to the valley of dead bodies, through which the brook Kidron ran, see 2Chron 26:9 it is the gate through which Christ went to Calvary; it led to Shiloh, Bethhoron, and Golan:
even before the dragon well; so called from its winding about, just as a crooked winding river is called serpentine; though some think here stood an image of a dragon, either in wood, or stone, or brass, out of the mouth of which the water flowed from the well; and others, that since the desolations of Jerusalem, serpents or dragons had their abode here:
and to the dung port; by which they used to carry the dung out of the city, and by which they went to Joppa, the sea, and all the western parts:
and viewed the walls of Jerusalem: in what condition they were, what was necessary to be wholly taken down, and where to begin to build: it must have been a moonlight night or he could not have taken a view; for to have carried torches or lamps with them would have discovered them:
and the gates thereof were consumed with fire; nothing of them remained.
John Wesley
2:13 I went - The footmen who accompanied him directing and leading him in the way. His design was to go round the city, to observe the compass and condition of the walls and gates, that he might make sufficient provisions for the work.
Robert Jamieson, A. R. Fausset and David Brown
2:13 I went out by night by the gate of the valley--that is, the Jaffa gate, near the tower of Hippicus.
even before the dragon well--that is, fountain on the opposite side of the valley.
and to the dung port--the gate on the east of the city, through which there ran a common sewer to the brook Kedron and the valley of Hinnom.
2:142:14: Եւ անցի ընդ դուռն Աղբերն առ ջրբղխօք թագաւորին. եւ ո՛չ էր անդ տեղի գրաստու իմոյ՝ անցանել ընդ նա հեծեալ[5054]։ [5054] Ոմանք. Տեղի գրաստու միոյ։
14 Ես անցայ Աղբիւրի դռնով՝ Թագաւորի ջրաւազանի մօտով: Այնտեղ տեղ չկար, որ ես իմ գրաստին հեծած՝ կարողանայի անցնել:
14 Աղբիւրին դուռը ու թագաւորին աւազանը անցայ։ Տակս եղող անասունին անցնելու տեղ չկար։
Եւ անցի ընդ դուռն Աղբերն առ ջրբղխօք թագաւորին. եւ ոչ էր անդ տեղի գրաստու իմոյ անցանել ընդ նա հեծեալ:

2:14: Եւ անցի ընդ դուռն Աղբերն առ ջրբղխօք թագաւորին. եւ ո՛չ էր անդ տեղի գրաստու իմոյ՝ անցանել ընդ նա հեծեալ[5054]։
[5054] Ոմանք. Տեղի գրաստու միոյ։
14 Ես անցայ Աղբիւրի դռնով՝ Թագաւորի ջրաւազանի մօտով: Այնտեղ տեղ չկար, որ ես իմ գրաստին հեծած՝ կարողանայի անցնել:
14 Աղբիւրին դուռը ու թագաւորին աւազանը անցայ։ Տակս եղող անասունին անցնելու տեղ չկար։
zohrab-1805▾ eastern-1994▾ western am▾
2:142:14 И подъехал я к воротам Источника и к царскому водоему, но {там} не было места пройти животному, которое было подо мною,
2:14 καὶ και and; even παρῆλθον παρερχομαι pass; transgress ἐπὶ επι in; on πύλην πυλη gate τοῦ ο the Αιν αιν and; even εἰς εις into; for κολυμβήθραν κολυμβηθρα pool τοῦ ο the βασιλέως βασιλευς monarch; king καὶ και and; even οὐκ ου not ἦν ειμι be τόπος τοπος place; locality τῷ ο the κτήνει κτηνος livestock; animal παρελθεῖν παρερχομαι pass; transgress ὑποκάτω υποκατω underneath μου μου of me; mine
2:14 וָ wā וְ and אֶֽעֱבֹר֙ ʔˈeʕᵉvōr עבר pass אֶל־ ʔel- אֶל to שַׁ֣עַר šˈaʕar שַׁעַר gate הָ hā הַ the עַ֔יִן ʕˈayin עַיִן eye וְ wᵊ וְ and אֶל־ ʔel- אֶל to בְּרֵכַ֖ת bᵊrēḵˌaṯ בְּרֵכָה pool הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king וְ wᵊ וְ and אֵין־ ʔên- אַיִן [NEG] מָקֹ֥ום māqˌôm מָקֹום place לַ la לְ to † הַ the בְּהֵמָ֖ה bbᵊhēmˌā בְּהֵמָה cattle לַ la לְ to עֲבֹ֥ר ʕᵃvˌōr עבר pass תַּחְתָּֽי׃ taḥtˈāy תַּחַת under part
2:14. et transivi ad portam Fontis et ad aquaeductum Regis et non erat locus iumento cui sedebam ut transiretAnd I passed to the gate of the fountain, and to the king's aqueduct, and there was no place for the beast on which I rode to pass.
14. Then I went on to the fountain gate and to the king’s pool: but there was no place for the beast that was under me to pass.
2:14. And I continued on to the gate of the fountain, and to the aqueduct of the king. And there was no room for the beast on which I was sitting to pass through.
2:14. Then I went on to the gate of the fountain, and to the king’s pool: but [there was] no place for the beast [that was] under me to pass.
Then I went on to the gate of the fountain, and to the king' s pool: but [there was] no place for the beast [that was] under me to pass:

2:14 И подъехал я к воротам Источника и к царскому водоему, но {там} не было места пройти животному, которое было подо мною,
2:14
καὶ και and; even
παρῆλθον παρερχομαι pass; transgress
ἐπὶ επι in; on
πύλην πυλη gate
τοῦ ο the
Αιν αιν and; even
εἰς εις into; for
κολυμβήθραν κολυμβηθρα pool
τοῦ ο the
βασιλέως βασιλευς monarch; king
καὶ και and; even
οὐκ ου not
ἦν ειμι be
τόπος τοπος place; locality
τῷ ο the
κτήνει κτηνος livestock; animal
παρελθεῖν παρερχομαι pass; transgress
ὑποκάτω υποκατω underneath
μου μου of me; mine
2:14
וָ וְ and
אֶֽעֱבֹר֙ ʔˈeʕᵉvōr עבר pass
אֶל־ ʔel- אֶל to
שַׁ֣עַר šˈaʕar שַׁעַר gate
הָ הַ the
עַ֔יִן ʕˈayin עַיִן eye
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
בְּרֵכַ֖ת bᵊrēḵˌaṯ בְּרֵכָה pool
הַ ha הַ the
מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king
וְ wᵊ וְ and
אֵין־ ʔên- אַיִן [NEG]
מָקֹ֥ום māqˌôm מָקֹום place
לַ la לְ to
הַ the
בְּהֵמָ֖ה bbᵊhēmˌā בְּהֵמָה cattle
לַ la לְ to
עֲבֹ֥ר ʕᵃvˌōr עבר pass
תַּחְתָּֽי׃ taḥtˈāy תַּחַת under part
2:14. et transivi ad portam Fontis et ad aquaeductum Regis et non erat locus iumento cui sedebam ut transiret
And I passed to the gate of the fountain, and to the king's aqueduct, and there was no place for the beast on which I rode to pass.
2:14. And I continued on to the gate of the fountain, and to the aqueduct of the king. And there was no room for the beast on which I was sitting to pass through.
2:14. Then I went on to the gate of the fountain, and to the king’s pool: but [there was] no place for the beast [that was] under me to pass.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. И подъехал я к воротам Источника и к царскому водоему. "Ворога Источника" находились на юго-восточной стороне города. Под 'царским водоемом" разумеется, вероятно, тот пруд, который Иосиф (Иуд война V, 4.2) называет прудом Соломона и который лежал, по его свидетельству, к востоку от Силоамского источника. По Тениусу, это нынешний 'источник Девы'; который находится там, где долина Кедрона образует ущелье. Здесь, вследствие этого обломки стен и домов легко могли загородить путь, так что проезд был невозможен.
Adam Clarke: Commentary on the Bible - 1831
2:14: The gate of the fountain - Of Siloah.
The king's pool - Probably the aqueduct made by Hezekiah, to bring the waters of Gihon to the city of David. See Ch2 32:30.
Albert Barnes: Notes on the Bible - 1834
2:14: The gate of the fountain - A gate on the eastern side of the Tyropoeon valley, not far from the pool of Siloam (probably "the king's pool." (Compare Neh 3:15).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: the gate of the fountain: The gate leading either to the fountain of Siloam, on the east of the city, or to that of Gihon, on the west. Neh 3:15; Kg2 18:17, Kg2 20:20; Ch2 32:30
the king's pool: Probably the aqueduct made by Hezekiah to bring the waters of Gihon to the city of David.
Carl Friedrich Keil and Franz Delitzsch
2:14
"And I went on to the fountain-gate, and to the king's pool, and there was no room for the beast to come through under me." The very name of the fountain-or well-gate points to the foundation of Siloah (see rem. on Neh 3:15); hence it lay on the eastern declivity of Zion, but not in the district or neighbourhood of the present Bb el Mogharibeh, in which tradition finds the ancient dung-gate, but much farther south, in the neighbourhood of the pool of Siloah; see rem. on Neh 3:15. The King's pool is probably the same which Josephus (bell. Jud. v. 4. 2) calls Σολομῶνος κολυμβήθρα, and places east of the spring of Siloah, and which is supposed by Robinson (Palestine, ii. pp. 149, 159) and Thenius (das vorexil. Jerus., appendix to a commentary on the books of the Kings, p. 20) to be the present Fountain of the Virgin. Bertheau, however, on the other hand, rightly objects that the Fountain of the Virgin lying deep in the rock, and now reached by a descent of thirty steps, could not properly be designated a pool. He tries rather to identify the King's pool with the outlet of a canal investigated by Tobler (Topogr. i. p. 91f.), which the latter regards as a conduit for rain-water, fluid impurities, or even the blood of sacrificed animals; but Bertheau as an aqueduct which, perhaps at the place where its entrance is now found, once filled a pool, of which, indeed, no trace has as yet been discovered. But apart from the difficulty of calling the outlet of a canal a pool (Arnold in Herzog's Realencycl. xviii. p. 656), the circumstance, that Tobler could find in neither of the above-described canals any trace of high antiquity, tells against this conjecture. Much more may be said in favour of the view of E. G. Schultz (Jerusalem, p. 58f.), that the half-choked-up pool near Ain Silwan may be the King's pool and Solomon's pool; for travellers of the sixteenth and seventeenth centuries mention a piscina grandis foras and natatoria Silo at the mouth of the fountain of Siloah (comp. Leyrer in Herzog's Realencycl. xvi. p. 372). See also rem. on Neh 3:15. Here there was no room for the beast to get through, the road being choked up with the ruins of the walls that had been destroyed, so that Nehemiah was obliged to dismount.
John Gill
2:14 Then I went on to the pool of the fountain, and to the king's pool..... That led to the fountain Siloah or Gihon, so called; it was the way to the potter's field, to Bethlehem, Hebron, Gaza, and Egypt. Rauwolff says (t) there is still standing on the outside of the valley Tyropaeum (which distinguishes the two mountains Zion and Moriah) the gate of the fountain, which hath its name, because it leadeth towards the fountain of Siloah, called the king's pool:
but there was no place for the beast that was under me to pass; because of the heaps of rubbish that lay there.
(t) Travels, par. 3. c. 3. p. 227.
John Wesley
2:14 No place - The way being obstructed with heaps of rubbish.
Robert Jamieson, A. R. Fausset and David Brown
2:14 Then--that is, after having passed through the gate of the Essenes.
I went on to the gate of the fountain--that is, Siloah, from which turning round the fount of Ophel.
to the king's pool: but there was no place for the beast that was under me to pass--that is, by the sides of this pool (Solomon's) there being water in the pool, and too much rubbish about it to permit the passage of the beast.
2:152:15: Եւ ելանէի ՚ի վեր ՚ի պարիսպն առ հեղեղատաւն գիշերի, եւ ՚ի նեղութենէն էի ճնշեալ ՚ի պարսպէն, եւ էի առ դրան Ձորոյն. եւ դարձայ
15 Հեղեղատի մօտով, գիշերը ելայ դէպի վեր՝ պարսպի կողմը՝ ճնշուելով պարսպի ճեղքերից, հասայ Ձորի դռան մօտ, ապա վերադարձայ:
15 Գիշերով հեղեղատէն վեր ելայ ու պարիսպը զննեցի ու դարձայ, Ձորի դռնէն մտայ ու այսպէս նորէն իմ տեղս դարձայ։
Եւ ելանէի ի վեր [28]ի պարիսպն առ հեղեղատաւն գիշերի, եւ [29]ի նեղութենէն էի ճնշեալ ի պարսպէն, եւ էի առ դրան`` Ձորոյն:

2:15: Եւ ելանէի ՚ի վեր ՚ի պարիսպն առ հեղեղատաւն գիշերի, եւ ՚ի նեղութենէն էի ճնշեալ ՚ի պարսպէն, եւ էի առ դրան Ձորոյն. եւ դարձայ
15 Հեղեղատի մօտով, գիշերը ելայ դէպի վեր՝ պարսպի կողմը՝ ճնշուելով պարսպի ճեղքերից, հասայ Ձորի դռան մօտ, ապա վերադարձայ:
15 Գիշերով հեղեղատէն վեր ելայ ու պարիսպը զննեցի ու դարձայ, Ձորի դռնէն մտայ ու այսպէս նորէն իմ տեղս դարձայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:152:15 и я поднялся назад по лощине ночью и осматривал стену, и проехав {опять} воротами Долины, возвратился.
2:15 καὶ και and; even ἤμην ειμι be ἀναβαίνων αναβαινω step up; ascend ἐν εν in τῷ ο the τείχει τειχος wall χειμάρρου χειμαρρους night καὶ και and; even ἤμην ειμι be συντρίβων συντριβω fracture; smash ἐν εν in τῷ ο the τείχει τειχος wall καὶ και and; even ἤμην ειμι be ἐν εν in πύλῃ πυλη gate τῆς ο the φάραγγος φαραγξ gorge καὶ και and; even ἐπέστρεψα επιστρεφω turn around; return
2:15 וָ wā וְ and אֱהִ֨י ʔᵉhˌî היה be עֹלֶ֤ה ʕōlˈeh עלה ascend בַ va בְּ in † הַ the נַּ֨חַל֙ nnˈaḥal נַחַל wadi לַ֔יְלָה lˈaylā לַיְלָה night וָ wā וְ and אֱהִ֥י ʔᵉhˌî היה be שֹׂבֵ֖ר śōvˌēr שׂבר examine בַּ ba בְּ in † הַ the חֹומָ֑ה ḥômˈā חֹומָה wall וָ wā וְ and אָשׁ֗וּב ʔāšˈûv שׁוב return וָ wā וְ and אָבֹ֛וא ʔāvˈô בוא come בְּ bᵊ בְּ in שַׁ֥עַר šˌaʕar שַׁעַר gate הַ ha הַ the גַּ֖יְא ggˌay גַּיְא valley וָ wā וְ and אָשֽׁוּב׃ ʔāšˈûv שׁוב return
2:15. et ascendi per torrentem nocte et considerabam murum et reversus veni ad portam Vallis et rediiAnd I went up in the night by the torrent, and viewed the wall, and going back I came to the gate of the valley, and returned.
15. Then went I up in the night by the brook, and viewed the wall; and I turned back, and entered by the valley gate, and so returned.
2:15. And so I climbed up in the night along the torrent, and I considered the wall. And turning back, I went by the gate of the valley, and I returned.
2:15. Then went I up in the night by the brook, and viewed the wall, and turned back, and entered by the gate of the valley, and [so] returned.
Then went I up in the night by the brook, and viewed the wall, and turned back, and entered by the gate of the valley, and [so] returned:

2:15 и я поднялся назад по лощине ночью и осматривал стену, и проехав {опять} воротами Долины, возвратился.
2:15
καὶ και and; even
ἤμην ειμι be
ἀναβαίνων αναβαινω step up; ascend
ἐν εν in
τῷ ο the
τείχει τειχος wall
χειμάρρου χειμαρρους night
καὶ και and; even
ἤμην ειμι be
συντρίβων συντριβω fracture; smash
ἐν εν in
τῷ ο the
τείχει τειχος wall
καὶ και and; even
ἤμην ειμι be
ἐν εν in
πύλῃ πυλη gate
τῆς ο the
φάραγγος φαραγξ gorge
καὶ και and; even
ἐπέστρεψα επιστρεφω turn around; return
2:15
וָ וְ and
אֱהִ֨י ʔᵉhˌî היה be
עֹלֶ֤ה ʕōlˈeh עלה ascend
בַ va בְּ in
הַ the
נַּ֨חַל֙ nnˈaḥal נַחַל wadi
לַ֔יְלָה lˈaylā לַיְלָה night
וָ וְ and
אֱהִ֥י ʔᵉhˌî היה be
שֹׂבֵ֖ר śōvˌēr שׂבר examine
בַּ ba בְּ in
הַ the
חֹומָ֑ה ḥômˈā חֹומָה wall
וָ וְ and
אָשׁ֗וּב ʔāšˈûv שׁוב return
וָ וְ and
אָבֹ֛וא ʔāvˈô בוא come
בְּ bᵊ בְּ in
שַׁ֥עַר šˌaʕar שַׁעַר gate
הַ ha הַ the
גַּ֖יְא ggˌay גַּיְא valley
וָ וְ and
אָשֽׁוּב׃ ʔāšˈûv שׁוב return
2:15. et ascendi per torrentem nocte et considerabam murum et reversus veni ad portam Vallis et redii
And I went up in the night by the torrent, and viewed the wall, and going back I came to the gate of the valley, and returned.
2:15. And so I climbed up in the night along the torrent, and I considered the wall. And turning back, I went by the gate of the valley, and I returned.
2:15. Then went I up in the night by the brook, and viewed the wall, and turned back, and entered by the gate of the valley, and [so] returned.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. И я поднялся (Vachi olsii) назад по лощине. По смыслу евр. текста, Неемия поднялся или встал на ноги, чтобы осмотреть часть стены (слав, и "взыдох на стену"). Стоящее в данном месте евр. текста причастие (поднялся - oleh) указывает на продолжительное время, употребленное Неемией для осмотра части стены. Вероятно, Неемия прошел всю долину Кедрона или долину Иосафатову до северной оконечности города и затем, осмотрев северную стену, возвратился теми же "воротами Долины", которыми он вышел.
Adam Clarke: Commentary on the Bible - 1831
2:15: By the brook - Kidron.
By the gate of the Valley - The valley through which the brook Kidron flowed. It was by this gate he went out; so he went all round the city, and entered by the same gate from which he had gone out.
Albert Barnes: Notes on the Bible - 1834
2:15: The brook - The Kidron watercourse, which skirted the city on the east.
Turned back - i. e. he turned westward, and having made the circuit of the city, re-entered by the valley-gate.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: the brook: The brook Kidron, Sa2 15:23; Jer 31:38-40; Joh 18:1
the gate: The gate leading to the valley of Jehoshaphat, east of the city, through which the brook Kidron flows. It was by this gate he went out; so that he went round the whole of the city, and entered by the same gate. Neh 2:13
Carl Friedrich Keil and Franz Delitzsch
2:15
Then I (went on) ascending the valley and viewing the wall, and so entered by the valley-gate, and returned. ואהי with the participle expresses the continuance of an action, and hence in this place the continuous ascent of the valley and survey of the wall. The נחל which he ascended was doubtless the valley of Kidron (קדרון נחל, 2Kings 20:23; 3Kings 2:37, and elsewhere). ואבוא ואשׁוּב are connected, שׁוּב expressing merely the idea of repetition (Gesenius, heb. Gram. 142, 3): I came again into the valley-gate. Older expositors incorrectly explain these words to mean, I turned round, traversing again the road by which I had come; Bertheau: I turned to go farther in a westerly direction, and after making the circuit of the entire city, I re-entered by the valley-gate. This sense is correct as to fact, but inadmissible, as requiring too much to complete it. If we take אשׁוּב adverbially, these completions are unnecessary. Nehemiah does not give the particulars of the latter portion of his circuit, but merely tells us that after having ascended the valley of Kidron, he re-entered by the valley-gate, and returned to his residence, obviously assuming, that from the upper part of the vale of Kidron he could only return to the valley-gate at the west by passing along the northern part of the wall.
John Gill
2:15 Then went I up in the night by the brook,.... The brook Kidron:
and viewed the wall; that was on that side:
and turned back; did not go quite round the wall, the way perhaps being obstructed with rubbish, and was unpassable or he had not time to do it:
and entered by the gate of the valley, and so returned; into the city, the same way he went out of it, Neh 2:13.
Robert Jamieson, A. R. Fausset and David Brown
2:15 Then went I up . . . by the brook--that is, Kedron.
and entered by the gate of the valley, and so returned--the gate leading to the valley of Jehoshaphat, east of the city. He went out by this gate, and having made the circuit of the city, went in by it again [BARCLAY, City of the Great King].
2:162:16: եւ ո՛չ գիտացին պահապանքն եթէ զի՞նչ էի երթեալ՝ եւ կամ զի՞նչ առնէի. եւ Հրէիցն եւ քահանայիցն եւ պատուականացն եւ զօրագլխաց, եւ այլոցն որք վճարէին զիրս գործոյն՝ մինչեւ ցայն վայր ո՛չ պատմեալ էր նոցա[5055]։ [5055] Ոմանք. Եթէ զի՞ էի՛ երթեալ... եւ այլքն որք վճա՛՛... մինչ յայն վայր։
16 Պահապանները չիմացան, թէ ինչու էի գնացել կամ ինչ էի անում. ես ոչինչ չէի ասել նաեւ հրեաներին, քահանաներին, անուանի մարդկանց, զօրապետներին եւ ուրիշներին, որոնք այդ ժամանակ գլխաւորում էին գործերը:
16 Ոստիկանները իմ ուր երթալս ու ինչ ընելս չիմացան ու Հրեաներուն կամ քահանաներուն կամ ազնուականներուն կամ ոստիկաններուն եւ կամ ուրիշներուն, որոնք կը գործէին, մինչեւ այն ատեն, բան չըսի։
Եւ դարձայ, եւ ոչ գիտացին պահապանքն եթէ զի՛նչ էի երթեալ եւ կամ զի՛նչ առնէի, եւ Հրէիցն եւ քահանայիցն եւ պատուականացն եւ զօրագլխաց եւ այլոցն որք վճարէին զիրս գործոյն` մինչեւ [30]ցայն վայր ոչ պատմեալ էր նոցա:

2:16: եւ ո՛չ գիտացին պահապանքն եթէ զի՞նչ էի երթեալ՝ եւ կամ զի՞նչ առնէի. եւ Հրէիցն եւ քահանայիցն եւ պատուականացն եւ զօրագլխաց, եւ այլոցն որք վճարէին զիրս գործոյն՝ մինչեւ ցայն վայր ո՛չ պատմեալ էր նոցա[5055]։
[5055] Ոմանք. Եթէ զի՞ էի՛ երթեալ... եւ այլքն որք վճա՛՛... մինչ յայն վայր։
16 Պահապանները չիմացան, թէ ինչու էի գնացել կամ ինչ էի անում. ես ոչինչ չէի ասել նաեւ հրեաներին, քահանաներին, անուանի մարդկանց, զօրապետներին եւ ուրիշներին, որոնք այդ ժամանակ գլխաւորում էին գործերը:
16 Ոստիկանները իմ ուր երթալս ու ինչ ընելս չիմացան ու Հրեաներուն կամ քահանաներուն կամ ազնուականներուն կամ ոստիկաններուն եւ կամ ուրիշներուն, որոնք կը գործէին, մինչեւ այն ատեն, բան չըսի։
zohrab-1805▾ eastern-1994▾ western am▾
2:162:16 И начальствующие не знали, куда я ходил и что я делаю: ни Иудеям, ни священникам, ни знатнейшим, ни начальствующим, ни прочим производителям работ я дотоле ничего не открывал.
2:16 καὶ και and; even οἱ ο the φυλάσσοντες φυλασσω guard; keep οὐκ ου not ἔγνωσαν γινωσκω know τί τις.1 who?; what? ἐπορεύθην πορευομαι travel; go καὶ και and; even τί τις.1 who?; what? ἐγὼ εγω I ποιῶ ποιεω do; make καὶ και and; even τοῖς ο the Ιουδαίοις ιουδαιος Judean καὶ και and; even τοῖς ο the ἱερεῦσιν ιερευς priest καὶ και and; even τοῖς ο the ἐντίμοις εντιμος valued; valuable καὶ και and; even τοῖς ο the στρατηγοῖς στρατηγος general καὶ και and; even τοῖς ο the καταλοίποις καταλοιπος left behind τοῖς ο the ποιοῦσιν ποιεω do; make τὰ ο the ἔργα εργον work ἕως εως till; until τότε τοτε at that οὐκ ου not ἀπήγγειλα απαγγελλω report
2:16 וְ wᵊ וְ and הַ ha הַ the סְּגָנִ֗ים ssᵊḡānˈîm סָגָן prefect לֹ֤א lˈō לֹא not יָדְעוּ֙ yāḏᵊʕˌû ידע know אָ֣נָה ʔˈānā אָן whither הָלַ֔כְתִּי hālˈaḵtî הלך walk וּ û וְ and מָ֖ה mˌā מָה what אֲנִ֣י ʔᵃnˈî אֲנִי i עֹשֶׂ֑ה ʕōśˈeh עשׂה make וְ wᵊ וְ and לַ la לְ to † הַ the יְּהוּדִ֨ים yyᵊhûḏˌîm יְהוּדִי Jewish וְ wᵊ וְ and לַ la לְ to † הַ the כֹּהֲנִ֜ים kkōhᵃnˈîm כֹּהֵן priest וְ wᵊ וְ and לַ la לְ to † הַ the חֹרִ֣ים ḥōrˈîm חֹר noble one וְ wᵊ וְ and לַ la לְ to † הַ the סְּגָנִ֗ים ssᵊḡānˈîm סָגָן prefect וּ û וְ and לְ lᵊ לְ to יֶ֨תֶר֙ yˈeṯer יֶתֶר remainder עֹשֵׂ֣ה ʕōśˈē עשׂה make הַ ha הַ the מְּלָאכָ֔ה mmᵊlāḵˈā מְלָאכָה work עַד־ ʕaḏ- עַד unto כֵּ֖ן kˌēn כֵּן thus לֹ֥א lˌō לֹא not הִגַּֽדְתִּי׃ higgˈaḏtî נגד report
2:16. magistratus autem nesciebant quo abissem aut quid ego facerem sed et Iudaeis et sacerdotibus et optimatibus et magistratibus et reliquis qui faciebant opus usque ad id locorum nihil indicaveramBut the magistrates knew not whither I went, or what I did: neither had I as yet told any thing to the Jews, or to the priests, or to the nobles, or to the magistrates, or to the rest that did the work.
16. And the rulers knew not whither I went, or what I did; neither had I as yet told it to the Jews, nor to the priests, nor to the nobles, nor to the rulers, nor to the rest that did the work.
2:16. Now the magistrates did not know where I had gone, or what I had done. For I had revealed nothing, even to that point in time, to the Jews, or to the priests, or to the nobles, or to the magistrates, or to the others who were doing the work.
2:16. And the rulers knew not whither I went, or what I did; neither had I as yet told [it] to the Jews, nor to the priests, nor to the nobles, nor to the rulers, nor to the rest that did the work.
And the rulers knew not whither I went, or what I did; neither had I as yet told [it] to the Jews, nor to the priests, nor to the nobles, nor to the rulers, nor to the rest that did the work:

2:16 И начальствующие не знали, куда я ходил и что я делаю: ни Иудеям, ни священникам, ни знатнейшим, ни начальствующим, ни прочим производителям работ я дотоле ничего не открывал.
2:16
καὶ και and; even
οἱ ο the
φυλάσσοντες φυλασσω guard; keep
οὐκ ου not
ἔγνωσαν γινωσκω know
τί τις.1 who?; what?
ἐπορεύθην πορευομαι travel; go
καὶ και and; even
τί τις.1 who?; what?
ἐγὼ εγω I
ποιῶ ποιεω do; make
καὶ και and; even
τοῖς ο the
Ιουδαίοις ιουδαιος Judean
καὶ και and; even
τοῖς ο the
ἱερεῦσιν ιερευς priest
καὶ και and; even
τοῖς ο the
ἐντίμοις εντιμος valued; valuable
καὶ και and; even
τοῖς ο the
στρατηγοῖς στρατηγος general
καὶ και and; even
τοῖς ο the
καταλοίποις καταλοιπος left behind
τοῖς ο the
ποιοῦσιν ποιεω do; make
τὰ ο the
ἔργα εργον work
ἕως εως till; until
τότε τοτε at that
οὐκ ου not
ἀπήγγειλα απαγγελλω report
2:16
וְ wᵊ וְ and
הַ ha הַ the
סְּגָנִ֗ים ssᵊḡānˈîm סָגָן prefect
לֹ֤א lˈō לֹא not
יָדְעוּ֙ yāḏᵊʕˌû ידע know
אָ֣נָה ʔˈānā אָן whither
הָלַ֔כְתִּי hālˈaḵtî הלך walk
וּ û וְ and
מָ֖ה mˌā מָה what
אֲנִ֣י ʔᵃnˈî אֲנִי i
עֹשֶׂ֑ה ʕōśˈeh עשׂה make
וְ wᵊ וְ and
לַ la לְ to
הַ the
יְּהוּדִ֨ים yyᵊhûḏˌîm יְהוּדִי Jewish
וְ wᵊ וְ and
לַ la לְ to
הַ the
כֹּהֲנִ֜ים kkōhᵃnˈîm כֹּהֵן priest
וְ wᵊ וְ and
לַ la לְ to
הַ the
חֹרִ֣ים ḥōrˈîm חֹר noble one
וְ wᵊ וְ and
לַ la לְ to
הַ the
סְּגָנִ֗ים ssᵊḡānˈîm סָגָן prefect
וּ û וְ and
לְ lᵊ לְ to
יֶ֨תֶר֙ yˈeṯer יֶתֶר remainder
עֹשֵׂ֣ה ʕōśˈē עשׂה make
הַ ha הַ the
מְּלָאכָ֔ה mmᵊlāḵˈā מְלָאכָה work
עַד־ ʕaḏ- עַד unto
כֵּ֖ן kˌēn כֵּן thus
לֹ֥א lˌō לֹא not
הִגַּֽדְתִּי׃ higgˈaḏtî נגד report
2:16. magistratus autem nesciebant quo abissem aut quid ego facerem sed et Iudaeis et sacerdotibus et optimatibus et magistratibus et reliquis qui faciebant opus usque ad id locorum nihil indicaveram
But the magistrates knew not whither I went, or what I did: neither had I as yet told any thing to the Jews, or to the priests, or to the nobles, or to the magistrates, or to the rest that did the work.
2:16. Now the magistrates did not know where I had gone, or what I had done. For I had revealed nothing, even to that point in time, to the Jews, or to the priests, or to the nobles, or to the magistrates, or to the others who were doing the work.
2:16. And the rulers knew not whither I went, or what I did; neither had I as yet told [it] to the Jews, nor to the priests, nor to the nobles, nor to the rulers, nor to the rest that did the work.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-18. Осмотр стены, сделанный во избежание преждевременной огласки дела тайно от всех, убедил Неемию в возможности восстановления стены, и вот он, очевидно, созвал собрание из представителей народа и предложил им приступить к постройке. Для возбуждения энергии своих будущих сотрудников Неемия указал им на божественное благоволение, проявившееся в отношении к предпринимаемому делу со стороны царя. После этого собравшиеся изъявили согласие на начатие постройки и, по выражению писателя, укрепили руки свои на благое дело, т.е. твердо решились довести его до конца.
Adam Clarke: Commentary on the Bible - 1831
2:16: The rulers knew not whither I went - He made no person privy to his design, that he might hide every thing as much as possible from their enemies till he had all things in readiness; lest they should take measures to defeat the work.
Albert Barnes: Notes on the Bible - 1834
2:16: The rulers - The principal authorities of the city, in the absence of the special governor.
The rest that did the work - i. e. "the laboring class that (afterward) actually built the wall."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: the rulers: Neh 2:12
Carl Friedrich Keil and Franz Delitzsch
2:16
He had spoken to no one of his purpose (Neh 2:12); hence the rulers of the city knew neither whither he was going nor what he was doing (i.e., undertaking) when he rode by night out of the city gate accompanied by a few followers. As yet he had said nothing either to the Jews (the citizens of Jerusalem), the priests, the nobles, the rulers, or the rest who did the work. החרים and הסּגנים are connected, as in Ezra 9:2 השּׂרים and הסּגנים. The nobles (חרים, nobiles) or princes are the heads of the different houses or races of the people; סגנים, the rulers of the town, the authorities. המּלאכה עשׂה, the doers of the work, are the builders; comp. Ezra 3:9. When these are, in comparison with the priests, nobles, and rulers, designated as יתר, the remnant, this is explained by the fact that the priests and rulers of the people were not actively engaged in building. המּלאכה, the work in question, i.e., here the building of the walls. כּן עד, until thus, i.e., until now, until the time apparent from the context. Nehemiah then, having inspected the condition of the ruined walls, and being now persuaded of the possibility of restoring them, made known his resolution to the nobles, the rulers, and the community, i.e., to a public assembly called together for this purpose (Neh 2:17). "Ye see (have before your eyes, know from experience) the distress that we are in, that Jerusalem lieth waste: come (לכוּ), let us build up the walls of Jerusalem, that we be no more a reproach." In other words: Let us by building our walls put an end to the miserable condition which gives our adversaries occasion to reproach us.
John Gill
2:16 And the rulers knew not whither I went, or what I did..... The rulers of the city of Jerusalem, who seem to be officers of the king of Persia, since they are distinguished from Jewish rulers in the next clause:
neither had I as yet told it to the Jews; what he came about and designed to do:
nor to the priests, nor to the nobles, nor to the rulers; the principal men among the Jews, both ecclesiastical and civil:
nor to the rest that did the work; of building and repairing; neither those that were employed in it, nor those that overlooked it.
John Wesley
2:16 That did - Or, were to do, whom he intended to employ in it.
Robert Jamieson, A. R. Fausset and David Brown
2:16 the rulers knew not--The following day, having assembled the elders, Nehemiah produced his commission and exhorted them to assist in the work. The sight of his credentials, and the animating strain of his address and example, so revived their drooping spirits that they resolved immediately to commence the building, which they did, despite the bitter taunts and scoffing ridicule of some influential men.
2:172:17: Եւ ասացի ցնոսա. Դուք տեսէք զչարիսս յորում եմք այժմ, եւ զիա՛րդ Երուսաղէմ անապա՛տ է եւ դրունք սորա հրկէզ. եկա՛յք եւ շինեսցուք զպարիսպս Երուսաղեմի, եւ ո՛չ եւս եղիցուք ՚ի նախատինս։
17 Նրանց ասացի. «Տեսէ՛ք այն չարիքները, որոնց մէջ ենք այժմ, տեսէ՛ք, ինչպէ՜ս Երուսաղէմն անապատ է դարձել, եւ հրկիզուել են նրա դռները: Եկէ՛ք շինենք Երուսաղէմի պարիսպները, եւ այլեւս նախատինքի մէջ չլինենք»:
17 Ետքը անոնց ըսի. «Դուք կը տեսնէք այս թշուառութիւնը, որուն մէջ կը գտնուինք եւ թէ ի՛նչպէս Երուսաղէմ աւերուած ու անոր դռները կրակով այրուած են։ Եկէք Երուսաղէմի պարիսպը շինենք, որպէս զի այսուհետեւ չնախատուինք»։
Եւ ասացի ցնոսա. Դուք տեսէք զչարիսս յորում եմք այժմ, եւ զիարդ Երուսաղէմ անապատ է եւ դրունք սորա հրկէզ. եկայք եւ շինեսցուք զպարիսպս Երուսաղեմի, եւ ոչ եւս եղիցուք ի նախատինս:

2:17: Եւ ասացի ցնոսա. Դուք տեսէք զչարիսս յորում եմք այժմ, եւ զիա՛րդ Երուսաղէմ անապա՛տ է եւ դրունք սորա հրկէզ. եկա՛յք եւ շինեսցուք զպարիսպս Երուսաղեմի, եւ ո՛չ եւս եղիցուք ՚ի նախատինս։
17 Նրանց ասացի. «Տեսէ՛ք այն չարիքները, որոնց մէջ ենք այժմ, տեսէ՛ք, ինչպէ՜ս Երուսաղէմն անապատ է դարձել, եւ հրկիզուել են նրա դռները: Եկէ՛ք շինենք Երուսաղէմի պարիսպները, եւ այլեւս նախատինքի մէջ չլինենք»:
17 Ետքը անոնց ըսի. «Դուք կը տեսնէք այս թշուառութիւնը, որուն մէջ կը գտնուինք եւ թէ ի՛նչպէս Երուսաղէմ աւերուած ու անոր դռները կրակով այրուած են։ Եկէք Երուսաղէմի պարիսպը շինենք, որպէս զի այսուհետեւ չնախատուինք»։
zohrab-1805▾ eastern-1994▾ western am▾
2:172:17 И сказал я им: вы видите бедствие, в каком мы находимся; Иерусалим пуст и ворота его сожжены огнем; пойдем, построим стену Иерусалима, и не будем впредь {в таком} уничижении.
2:17 καὶ και and; even εἶπα επω say; speak πρὸς προς to; toward αὐτούς αυτος he; him ὑμεῖς ημεις we βλέπετε βλεπω look; see τὴν ο the πονηρίαν πονηρια harm; malignancy ἐν εν in ᾗ ος who; what ἐσμεν ειμι be ἐν εν in αὐτῇ αυτος he; him πῶς πως.1 how Ιερουσαλημ ιερουσαλημ Jerusalem ἔρημος ερημος lonesome; wilderness καὶ και and; even αἱ ο the πύλαι πυλη gate αὐτῆς αυτος he; him ἐδόθησαν διδωμι give; deposit πυρί πυρ fire δεῦτε δευτε come on καὶ και and; even διοικοδομήσωμεν διοικοδομεω the τεῖχος τειχος wall Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even οὐκ ου not ἐσόμεθα ειμι be ἔτι ετι yet; still ὄνειδος ονειδος disgrace
2:17 וָ wā וְ and אֹומַ֣ר ʔômˈar אמר say אֲלֵהֶ֗ם ʔᵃlēhˈem אֶל to אַתֶּ֤ם ʔattˈem אַתֶּם you רֹאִים֙ rōʔîm ראה see הָ hā הַ the רָעָה֙ rāʕˌā רָעָה evil אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אֲנַ֣חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we בָ֔הּ vˈāh בְּ in אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] יְרוּשָׁלִַ֨ם֙ yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem חֲרֵבָ֔ה ḥᵃrēvˈā חָרֵב dry וּ û וְ and שְׁעָרֶ֖יהָ šᵊʕārˌeʸhā שַׁעַר gate נִצְּת֣וּ niṣṣᵊṯˈû יצת kindle בָ vā בְּ in † הַ the אֵ֑שׁ ʔˈēš אֵשׁ fire לְכ֗וּ lᵊḵˈû הלך walk וְ wᵊ וְ and נִבְנֶה֙ nivnˌeh בנה build אֶת־ ʔeṯ- אֵת [object marker] חֹומַ֣ת ḥômˈaṯ חֹומָה wall יְרוּשָׁלִַ֔ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and לֹא־ lō- לֹא not נִהְיֶ֥ה nihyˌeh היה be עֹ֖וד ʕˌôḏ עֹוד duration חֶרְפָּֽה׃ ḥerpˈā חֶרְפָּה reproach
2:17. et dixi eis vos nostis adflictionem in qua sumus quia Hierusalem deserta est et portae eius consumptae sunt igni venite et aedificemus muros Hierusalem et non simus ultra obprobriumThen I said to them: You know the affliction wherein we are, because Jerusalem is desolate, and the gates thereof are consumed with fire: come, and let us build up the walls of Jerusalem, and let us be no longer a reproach.
17. Then said I unto them, Ye see the evil case that we are in, how Jerusalem lieth waste, and the gates thereof are burned with fire: come and let us build up the wall of Jerusalem, that we be no more a reproach.
2:17. And so I said to them: “You know the affliction in which we are, because Jerusalem is desolate, and its gates have been consumed by fire. Come, and let us rebuild the walls of Jerusalem, and let us no longer be in disgrace.”
2:17. Then said I unto them, Ye see the distress that we [are] in, how Jerusalem [lieth] waste, and the gates thereof are burned with fire: come, and let us build up the wall of Jerusalem, that we be no more a reproach.
Then said I unto them, Ye see the distress that we [are] in, how Jerusalem [lieth] waste, and the gates thereof are burned with fire: come, and let us build up the wall of Jerusalem, that we be no more a reproach:

2:17 И сказал я им: вы видите бедствие, в каком мы находимся; Иерусалим пуст и ворота его сожжены огнем; пойдем, построим стену Иерусалима, и не будем впредь {в таком} уничижении.
2:17
καὶ και and; even
εἶπα επω say; speak
πρὸς προς to; toward
αὐτούς αυτος he; him
ὑμεῖς ημεις we
βλέπετε βλεπω look; see
τὴν ο the
πονηρίαν πονηρια harm; malignancy
ἐν εν in
ος who; what
ἐσμεν ειμι be
ἐν εν in
αὐτῇ αυτος he; him
πῶς πως.1 how
Ιερουσαλημ ιερουσαλημ Jerusalem
ἔρημος ερημος lonesome; wilderness
καὶ και and; even
αἱ ο the
πύλαι πυλη gate
αὐτῆς αυτος he; him
ἐδόθησαν διδωμι give; deposit
πυρί πυρ fire
δεῦτε δευτε come on
καὶ και and; even
διοικοδομήσωμεν διοικοδομεω the
τεῖχος τειχος wall
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
οὐκ ου not
ἐσόμεθα ειμι be
ἔτι ετι yet; still
ὄνειδος ονειδος disgrace
2:17
וָ וְ and
אֹומַ֣ר ʔômˈar אמר say
אֲלֵהֶ֗ם ʔᵃlēhˈem אֶל to
אַתֶּ֤ם ʔattˈem אַתֶּם you
רֹאִים֙ rōʔîm ראה see
הָ הַ the
רָעָה֙ rāʕˌā רָעָה evil
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אֲנַ֣חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we
בָ֔הּ vˈāh בְּ in
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
יְרוּשָׁלִַ֨ם֙ yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
חֲרֵבָ֔ה ḥᵃrēvˈā חָרֵב dry
וּ û וְ and
שְׁעָרֶ֖יהָ šᵊʕārˌeʸhā שַׁעַר gate
נִצְּת֣וּ niṣṣᵊṯˈû יצת kindle
בָ בְּ in
הַ the
אֵ֑שׁ ʔˈēš אֵשׁ fire
לְכ֗וּ lᵊḵˈû הלך walk
וְ wᵊ וְ and
נִבְנֶה֙ nivnˌeh בנה build
אֶת־ ʔeṯ- אֵת [object marker]
חֹומַ֣ת ḥômˈaṯ חֹומָה wall
יְרוּשָׁלִַ֔ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
לֹא־ lō- לֹא not
נִהְיֶ֥ה nihyˌeh היה be
עֹ֖וד ʕˌôḏ עֹוד duration
חֶרְפָּֽה׃ ḥerpˈā חֶרְפָּה reproach
2:17. et dixi eis vos nostis adflictionem in qua sumus quia Hierusalem deserta est et portae eius consumptae sunt igni venite et aedificemus muros Hierusalem et non simus ultra obprobrium
Then I said to them: You know the affliction wherein we are, because Jerusalem is desolate, and the gates thereof are consumed with fire: come, and let us build up the walls of Jerusalem, and let us be no longer a reproach.
2:17. And so I said to them: “You know the affliction in which we are, because Jerusalem is desolate, and its gates have been consumed by fire. Come, and let us rebuild the walls of Jerusalem, and let us no longer be in disgrace.”
2:17. Then said I unto them, Ye see the distress that we [are] in, how Jerusalem [lieth] waste, and the gates thereof are burned with fire: come, and let us build up the wall of Jerusalem, that we be no more a reproach.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: Ye see: Lam 2:2, Lam 2:8, Lam 2:9, Lam 3:51
come: Ezr 5:1, Ezr 5:2, Ezr 10:2-4; Isa 35:3, Isa 35:4
a reproach: Neh 1:3; Sa1 11:2; Psa 44:13, Psa 79:4, Psa 79:12, Psa 89:50, Psa 89:51; Jer 24:9; Lam 3:45, Lam 3:46; Eze 5:14, Eze 22:4, Eze 22:5
Geneva 1599
2:17 Then said I unto them, Ye see the distress that we [are] in, how Jerusalem [lieth] waste, and the gates thereof are burned with fire: come, and let us build up the wall of Jerusalem, that we be no more (f) a reproach.
(f) That is, contemned by other nations as though God had forsaken us.
John Gill
2:17 Then said I unto them,.... The priests and princes of the Jews:
you see the distress that we are in; lie open to our enemies, and exposed to their insults:
how Jerusalem lieth waste, and the gates thereof are burnt with fire, Neh 1:3,
come, and let us build up the wall of Jerusalem that we be no more a reproach; to their neighbours about them, who scoffed at them as a defenceless people and frequently came in upon them, and spoiled and plundered them of their goods and substance.
2:182:18: Եւ պատմեցի նոցա զձեռն Տեառն որ էր ընդ իս բարութեամբ. եւ զբանս թագաւորին զոր ասաց ցիս. եւ ասեմ ցնոսա. Արդ եկա՛յք՝ յարեսցուք եւ շինեսցուք։ Եւ զօրացան ձեռք նոցա ՚ի բարութիւն[5056]։ [5056] ՚Ի լուս՛՛. Յարիցուք եւ շի՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։
18 Ես նրանց պատմեցի, որ Տիրոջ ձեռքն իմ նկատմամբ բարի էր, ասացի նաեւ թագաւորի խօսքերը, որ նա ասել էր ինձ: Նրանց ասացի. «Այժմ եկէ՛ք ելնենք եւ վերաշինենք պարիսպը»:
18 Եւ իմ Աստուծոյս բարի ձեռքը իմ վրաս ըլլալը ու թագաւորին ինծի ըսած խօսքերն ալ անոնց պատմեցի ու անոնք ըսին. «Ելլենք շինենք»։ Իրենց ձեռքերը ուժովցուցին այս բարի գործին համար։
Եւ պատմեցի նոցա զձեռն Տեառն որ էր ընդ իս բարութեամբ, եւ զբանս թագաւորին զոր ասաց ցիս. եւ [31]ասեմ ցնոսա``. Արդ եկայք յարիցուք եւ շինեսցուք: Եւ զօրացան ձեռք նոցա ի բարութիւն:

2:18: Եւ պատմեցի նոցա զձեռն Տեառն որ էր ընդ իս բարութեամբ. եւ զբանս թագաւորին զոր ասաց ցիս. եւ ասեմ ցնոսա. Արդ եկա՛յք՝ յարեսցուք եւ շինեսցուք։ Եւ զօրացան ձեռք նոցա ՚ի բարութիւն[5056]։
[5056] ՚Ի լուս՛՛. Յարիցուք եւ շի՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։
18 Ես նրանց պատմեցի, որ Տիրոջ ձեռքն իմ նկատմամբ բարի էր, ասացի նաեւ թագաւորի խօսքերը, որ նա ասել էր ինձ: Նրանց ասացի. «Այժմ եկէ՛ք ելնենք եւ վերաշինենք պարիսպը»:
18 Եւ իմ Աստուծոյս բարի ձեռքը իմ վրաս ըլլալը ու թագաւորին ինծի ըսած խօսքերն ալ անոնց պատմեցի ու անոնք ըսին. «Ելլենք շինենք»։ Իրենց ձեռքերը ուժովցուցին այս բարի գործին համար։
zohrab-1805▾ eastern-1994▾ western am▾
2:182:18 И я рассказал им о благодеявшей мне руке Бога моего, а также и слова царя, которые он говорил мне. И сказали они: будем строить, и укрепили руки свои на благое {дело}.
2:18 καὶ και and; even ἀπήγγειλα απαγγελλω report αὐτοῖς αυτος he; him τὴν ο the χεῖρα χειρ hand τοῦ ο the θεοῦ θεος God ἥ ος who; what ἐστιν ειμι be ἀγαθὴ αγαθος good ἐπ᾿ επι in; on ἐμέ εμε me καὶ και and; even τοὺς ο the λόγους λογος word; log τοῦ ο the βασιλέως βασιλευς monarch; king οὓς ος who; what εἶπέν επω say; speak μοι μοι me καὶ και and; even εἶπα επω say; speak ἀναστῶμεν ανιστημι stand up; resurrect καὶ και and; even οἰκοδομήσωμεν οικοδομεω build καὶ και and; even ἐκραταιώθησαν κραταιοω have dominion αἱ ο the χεῖρες χειρ hand αὐτῶν αυτος he; him εἰς εις into; for ἀγαθόν αγαθος good
2:18 וָ wā וְ and אַגִּ֨יד ʔaggˌîḏ נגד report לָהֶ֜ם lāhˈem לְ to אֶת־ ʔeṯ- אֵת [object marker] יַ֣ד yˈaḏ יָד hand אֱלֹהַ֗י ʔᵉlōhˈay אֱלֹהִים god(s) אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הִיא֙ hî הִיא she טֹובָ֣ה ṭôvˈā טֹוב good עָלַ֔י ʕālˈay עַל upon וְ wᵊ וְ and אַף־ ʔaf- אַף even דִּבְרֵ֥י divrˌê דָּבָר word הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אָֽמַר־ ʔˈāmar- אמר say לִ֑י lˈî לְ to וַ wa וְ and יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say נָק֣וּם nāqˈûm קום arise וּ û וְ and בָנִ֔ינוּ vānˈînû בנה build וַ wa וְ and יְחַזְּק֥וּ yᵊḥazzᵊqˌû חזק be strong יְדֵיהֶ֖ם yᵊḏêhˌem יָד hand לַ la לְ to † הַ the טֹּובָֽה׃ פ ṭṭôvˈā . f טֹובָה what is good
2:18. et indicavi eis manum Dei mei quod esset bona mecum et verba regis quae locutus est mihi et aio surgamus et aedificemus et confortatae sunt manus eorum in bonoAnd I shewed them how the hand of my God was good with me, and the king's words, which he had spoken to me, and I said: Let us rise up, and build. And their hands were strengthened in good.
18. And I told them of the hand of my God which was good upon me; as also of the king’s words that he had spoken unto me. And they said, Let us rise up and build. So they strengthened their hands for the good .
2:18. And I revealed to them how the hand of my God was with me for good, and the words of the king, which he had spoken to me. And I said: “Let us rise up, and build.” And their hands were strengthened for good.
2:18. Then I told them of the hand of my God which was good upon me; as also the king’s words that he had spoken unto me. And they said, Let us rise up and build. So they strengthened their hands for [this] good [work].
Then I told them of the hand of my God which was good upon me; as also the king' s words that he had spoken unto me. And they said, Let us rise up and build. So they strengthened their hands for [this] good:

2:18 И я рассказал им о благодеявшей мне руке Бога моего, а также и слова царя, которые он говорил мне. И сказали они: будем строить, и укрепили руки свои на благое {дело}.
2:18
καὶ και and; even
ἀπήγγειλα απαγγελλω report
αὐτοῖς αυτος he; him
τὴν ο the
χεῖρα χειρ hand
τοῦ ο the
θεοῦ θεος God
ος who; what
ἐστιν ειμι be
ἀγαθὴ αγαθος good
ἐπ᾿ επι in; on
ἐμέ εμε me
καὶ και and; even
τοὺς ο the
λόγους λογος word; log
τοῦ ο the
βασιλέως βασιλευς monarch; king
οὓς ος who; what
εἶπέν επω say; speak
μοι μοι me
καὶ και and; even
εἶπα επω say; speak
ἀναστῶμεν ανιστημι stand up; resurrect
καὶ και and; even
οἰκοδομήσωμεν οικοδομεω build
καὶ και and; even
ἐκραταιώθησαν κραταιοω have dominion
αἱ ο the
χεῖρες χειρ hand
αὐτῶν αυτος he; him
εἰς εις into; for
ἀγαθόν αγαθος good
2:18
וָ וְ and
אַגִּ֨יד ʔaggˌîḏ נגד report
לָהֶ֜ם lāhˈem לְ to
אֶת־ ʔeṯ- אֵת [object marker]
יַ֣ד yˈaḏ יָד hand
אֱלֹהַ֗י ʔᵉlōhˈay אֱלֹהִים god(s)
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הִיא֙ הִיא she
טֹובָ֣ה ṭôvˈā טֹוב good
עָלַ֔י ʕālˈay עַל upon
וְ wᵊ וְ and
אַף־ ʔaf- אַף even
דִּבְרֵ֥י divrˌê דָּבָר word
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אָֽמַר־ ʔˈāmar- אמר say
לִ֑י lˈî לְ to
וַ wa וְ and
יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say
נָק֣וּם nāqˈûm קום arise
וּ û וְ and
בָנִ֔ינוּ vānˈînû בנה build
וַ wa וְ and
יְחַזְּק֥וּ yᵊḥazzᵊqˌû חזק be strong
יְדֵיהֶ֖ם yᵊḏêhˌem יָד hand
לַ la לְ to
הַ the
טֹּובָֽה׃ פ ṭṭôvˈā . f טֹובָה what is good
2:18. et indicavi eis manum Dei mei quod esset bona mecum et verba regis quae locutus est mihi et aio surgamus et aedificemus et confortatae sunt manus eorum in bono
And I shewed them how the hand of my God was good with me, and the king's words, which he had spoken to me, and I said: Let us rise up, and build. And their hands were strengthened in good.
2:18. And I revealed to them how the hand of my God was with me for good, and the words of the king, which he had spoken to me. And I said: “Let us rise up, and build.” And their hands were strengthened for good.
2:18. Then I told them of the hand of my God which was good upon me; as also the king’s words that he had spoken unto me. And they said, Let us rise up and build. So they strengthened their hands for [this] good [work].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:18: Then I told them - He opened to them his design and his commission.
Albert Barnes: Notes on the Bible - 1834
2:18: The king's words - These have not been given; but the royal permission to restore the walls is implied in Neh 2:5-6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:18: the hand: Neh 2:8
So they strengthened: Sa2 2:7; Ch1 11:10, Ch1 19:13; Ch2 32:5; Ezr 6:22; Hag 1:13, Hag 1:14; Eph 6:10; Phi 2:13
Carl Friedrich Keil and Franz Delitzsch
2:18
To gain the favourable regard of the assembly for his design, he informs them how God had so far prospered his undertaking: I told them of the hand of my God, that it = that the hand my God had graciously provided for me, i.e., that God had so graciously arranged my journey to Jerusalem; and the king's words that he had spoken to me, sc. with respect to the building of the wall, of which we are told Neh 2:8 only thus much, that the king gave orders to the keeper of the royal forest to give him wood for building. Encouraged by this information, the assembly exclaimed, "Let us arise and build;" and "they strengthened their hands for good," i.e., they vigorously set about the good work.
Geneva 1599
2:18 Then I told them of the hand of my God which was good upon me; as also the king's words that he had spoken unto me. And they said, Let us rise up and build. So they (g) strengthened their hands for [this] good [work].
(g) They were encouraged and gave themselves to do well, and to travel in this worthy enterprise.
John Gill
2:18 Then I told them of the hand of my God which was good upon me..... Of the kind providence of God in exalting him in the court of the king of Persia, in giving him an opportunity of laying the sad case of Jerusalem before him, and in inclining his heart to show favour to him, and grant his request:
as also the king's words that he had spoken to me; what passed between them on this subject, the commission he gave him, and the letters he sent by him to his governors on this side the river:
and they said, let us rise up and build; encouraged by this account of things, they proposed to set about the work immediately:
so they strengthened their hands for this good work; animated and encouraged one another to proceed to it at once with cheerfulness, and to go on in it with spirit and resolution.
John Wesley
2:18 Rise up - Let us do it with vigour, and diligence, and resolution, as those that are determined to go through with it. Their hands - Their own and one anothers.
2:192:19: Եւ լուան Սանաբաղատ եւ Տուբիա ծառայ Ամոնի, եւ Գեսամ Արաբացի, եւ ծա՛ղր առնէին զմեզ. եւ եկին առ մեզ եւ ասեն ցմեզ. Զի՞նչ են իրքդ այդ զոր դուքդ առնէք, եւ կամի՞ք դուք ՚ի թագաւորէն ապստամբել[5057]։ [5057] Ոմանք յաւելուն. Սանաբաղատ Արոն, եւ Տու՛՛։
19 Եւ նրանց ձեռքերը զօրացան այդ բարի գործերի համար: Լսելով այդ մասին՝ Սանաբալատը, Ամոնի ծառայ Տուբիան եւ Գեսամ Արաբացին ծաղրում էին մեզ. նրանք եկան մեզ մօտ ու մեզ ասացին. «Ի՞նչ են այդ բաները, որ դուք անում էք: Ի՞նչ է, դուք ուզում էք թագաւորի դէմ ապստամբե՞լ»:
19 Բայց Որոնացի Սանաբաղատն ու Ամմոնացի ծառան Տուբիան եւ Արաբացի Գեսամը լսելով՝ մեզ ծաղրեցին ու քամահրելով՝ ըսին. «Այս ձեր ըրած գործը ի՞նչ պիտի ըլլայ. միթէ դուք թագաւորէն ապստամբի՞լ կ’ուզէք»։
Եւ լուան [32]Սանաբաղատ եւ Տուբիա ծառայ [33]Ամոնի եւ Գեսամ Արաբացի, եւ ծաղր առնէին զմեզ. եւ եկին առ մեզ եւ ասեն ցմեզ. Զի՞նչ են իրքդ այդ զոր դուքդ առնէք, եւ կամի՞ք դուք ի թագաւորէն ապստամբել:

2:19: Եւ լուան Սանաբաղատ եւ Տուբիա ծառայ Ամոնի, եւ Գեսամ Արաբացի, եւ ծա՛ղր առնէին զմեզ. եւ եկին առ մեզ եւ ասեն ցմեզ. Զի՞նչ են իրքդ այդ զոր դուքդ առնէք, եւ կամի՞ք դուք ՚ի թագաւորէն ապստամբել[5057]։
[5057] Ոմանք յաւելուն. Սանաբաղատ Արոն, եւ Տու՛՛։
19 Եւ նրանց ձեռքերը զօրացան այդ բարի գործերի համար: Լսելով այդ մասին՝ Սանաբալատը, Ամոնի ծառայ Տուբիան եւ Գեսամ Արաբացին ծաղրում էին մեզ. նրանք եկան մեզ մօտ ու մեզ ասացին. «Ի՞նչ են այդ բաները, որ դուք անում էք: Ի՞նչ է, դուք ուզում էք թագաւորի դէմ ապստամբե՞լ»:
19 Բայց Որոնացի Սանաբաղատն ու Ամմոնացի ծառան Տուբիան եւ Արաբացի Գեսամը լսելով՝ մեզ ծաղրեցին ու քամահրելով՝ ըսին. «Այս ձեր ըրած գործը ի՞նչ պիտի ըլլայ. միթէ դուք թագաւորէն ապստամբի՞լ կ’ուզէք»։
zohrab-1805▾ eastern-1994▾ western am▾
2:192:19 Услышав это, Санаваллат, Хоронит и Товия, Аммонитский раб, и Гешем Аравитянин смеялись над нами и с презрением говорили: что это за дело, которое вы делаете? уже не думаете ли возмутиться против царя?
2:19 καὶ και and; even ἤκουσεν ακουω hear Σαναβαλλατ σαναβαλλατ the Αρωνι αρωνι and; even Τωβια τωβια the δοῦλος δουλος subject ὁ ο the Αμμωνι αμμωνι and; even Γησαμ γησαμ the Αραβι αραβι and; even ἐξεγέλασαν εκγελαω us καὶ και and; even ἦλθον ερχομαι come; go ἐφ᾿ επι in; on ἡμᾶς ημας us καὶ και and; even εἶπαν επω say; speak τί τις.1 who?; what? τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he ὃ ος who; what ὑμεῖς υμεις you ποιεῖτε ποιεω do; make ἦ η.1 surely ἐπὶ επι in; on τὸν ο the βασιλέα βασιλευς monarch; king ὑμεῖς υμεις you ἀποστατεῖτε αποστατεω stand aloof from; depart from
2:19 וַ wa וְ and יִּשְׁמַע֩ yyišmˌaʕ שׁמע hear סַנְבַלַּ֨ט sanᵊvallˌaṭ סַנְבַלַּט Sanballat הַ ha הַ the חֹרֹנִ֜י ḥōrōnˈî חֹרֹנִי Horonite וְ wᵊ וְ and טֹבִיָּ֣ה׀ ṭōviyyˈā טֹובִיָּה Tobijah הָ hā הַ the עֶ֣בֶד ʕˈeveḏ עֶבֶד servant הָֽ hˈā הַ the עַמֹּונִ֗י ʕammônˈî עַמֹּונִי Ammonite וְ wᵊ וְ and גֶ֨שֶׁם֙ ḡˈešem גֶּשֶׁם Geshem הָֽ hˈā הַ the עַרְבִ֔י ʕarᵊvˈî עַרְבִי Arab וַ wa וְ and יַּלְעִ֣גוּ yyalʕˈiḡû לעג mock לָ֔נוּ lˈānû לְ to וַ wa וְ and יִּבְז֖וּ yyivzˌû בזה despise עָלֵ֑ינוּ ʕālˈênû עַל upon וַ wa וְ and יֹּאמְר֗וּ yyōmᵊrˈû אמר say מָֽה־ mˈā- מָה what הַ ha הַ the דָּבָ֤ר ddāvˈār דָּבָר word הַ ha הַ the זֶּה֙ zzˌeh זֶה this אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אַתֶּ֣ם ʔattˈem אַתֶּם you עֹשִׂ֔ים ʕōśˈîm עשׂה make הַ ha הֲ [interrogative] עַ֥ל ʕˌal עַל upon הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king אַתֶּ֥ם ʔattˌem אַתֶּם you מֹרְדִֽים׃ mōrᵊḏˈîm מרד rebel
2:19. audierunt autem Sanaballat Horonites et Tobias servus ammanites et Gosem Arabs et subsannaverunt nos et despexerunt dixeruntque quae est haec res quam facitis numquid contra regem vos rebellatisBut Sanaballat the Horonite, and Tobias the servant, the Ammonite, and Gossem the Arabian heard of it, and they scoffed at us, and despised us, and said: What is this thing that you do? are you going to rebel against the king?
19. But when Sanballat the Horonite, and Tobiah the servant, the Ammonite, and Geshem the Arabian, heard it, they laughed us to scorn, and despised us, and said, What is this thing that ye do? will ye rebel against the king?
2:19. But Sanballat, a Horonite, and the servant Tobiah, an Ammonite, and Geshem, an Arab, heard of it. And they ridiculed and disparaged us, and they said: “What is this thing that you are doing? Could you be rebelling against the king?”
2:19. But when Sanballat the Horonite, and Tobiah the servant, the Ammonite, and Geshem the Arabian, heard [it], they laughed us to scorn, and despised us, and said, What [is] this thing that ye do? will ye rebel against the king?
But when Sanballat the Horonite, and Tobiah the servant, the Ammonite, and Geshem the Arabian, heard [it], they laughed us to scorn, and despised us, and said, What [is] this thing that ye do? will ye rebel against the king:

2:19 Услышав это, Санаваллат, Хоронит и Товия, Аммонитский раб, и Гешем Аравитянин смеялись над нами и с презрением говорили: что это за дело, которое вы делаете? уже не думаете ли возмутиться против царя?
2:19
καὶ και and; even
ἤκουσεν ακουω hear
Σαναβαλλατ σαναβαλλατ the
Αρωνι αρωνι and; even
Τωβια τωβια the
δοῦλος δουλος subject
ο the
Αμμωνι αμμωνι and; even
Γησαμ γησαμ the
Αραβι αραβι and; even
ἐξεγέλασαν εκγελαω us
καὶ και and; even
ἦλθον ερχομαι come; go
ἐφ᾿ επι in; on
ἡμᾶς ημας us
καὶ και and; even
εἶπαν επω say; speak
τί τις.1 who?; what?
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
ος who; what
ὑμεῖς υμεις you
ποιεῖτε ποιεω do; make
η.1 surely
ἐπὶ επι in; on
τὸν ο the
βασιλέα βασιλευς monarch; king
ὑμεῖς υμεις you
ἀποστατεῖτε αποστατεω stand aloof from; depart from
2:19
וַ wa וְ and
יִּשְׁמַע֩ yyišmˌaʕ שׁמע hear
סַנְבַלַּ֨ט sanᵊvallˌaṭ סַנְבַלַּט Sanballat
הַ ha הַ the
חֹרֹנִ֜י ḥōrōnˈî חֹרֹנִי Horonite
וְ wᵊ וְ and
טֹבִיָּ֣ה׀ ṭōviyyˈā טֹובִיָּה Tobijah
הָ הַ the
עֶ֣בֶד ʕˈeveḏ עֶבֶד servant
הָֽ hˈā הַ the
עַמֹּונִ֗י ʕammônˈî עַמֹּונִי Ammonite
וְ wᵊ וְ and
גֶ֨שֶׁם֙ ḡˈešem גֶּשֶׁם Geshem
הָֽ hˈā הַ the
עַרְבִ֔י ʕarᵊvˈî עַרְבִי Arab
וַ wa וְ and
יַּלְעִ֣גוּ yyalʕˈiḡû לעג mock
לָ֔נוּ lˈānû לְ to
וַ wa וְ and
יִּבְז֖וּ yyivzˌû בזה despise
עָלֵ֑ינוּ ʕālˈênû עַל upon
וַ wa וְ and
יֹּאמְר֗וּ yyōmᵊrˈû אמר say
מָֽה־ mˈā- מָה what
הַ ha הַ the
דָּבָ֤ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אַתֶּ֣ם ʔattˈem אַתֶּם you
עֹשִׂ֔ים ʕōśˈîm עשׂה make
הַ ha הֲ [interrogative]
עַ֥ל ʕˌal עַל upon
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
אַתֶּ֥ם ʔattˌem אַתֶּם you
מֹרְדִֽים׃ mōrᵊḏˈîm מרד rebel
2:19. audierunt autem Sanaballat Horonites et Tobias servus ammanites et Gosem Arabs et subsannaverunt nos et despexerunt dixeruntque quae est haec res quam facitis numquid contra regem vos rebellatis
But Sanaballat the Horonite, and Tobias the servant, the Ammonite, and Gossem the Arabian heard of it, and they scoffed at us, and despised us, and said: What is this thing that you do? are you going to rebel against the king?
2:19. But Sanballat, a Horonite, and the servant Tobiah, an Ammonite, and Geshem, an Arab, heard of it. And they ridiculed and disparaged us, and they said: “What is this thing that you are doing? Could you be rebelling against the king?”
2:19. But when Sanballat the Horonite, and Tobiah the servant, the Ammonite, and Geshem the Arabian, heard [it], they laughed us to scorn, and despised us, and said, What [is] this thing that ye do? will ye rebel against the king?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-20. Слух о намерении иудеев дошел до врагов их - Санаваллата, Товии и Гешема. Последний (по VI, 1.2.6: - Гашму) был, вероятно, начальником какого-либо арабского племени, жившего на юге Палестины недалеко от Иерусалима. Враги отнеслись к предприятию Неемии с насмешкой и презрением, но в то же время постарались набросить на него тень, как на предприятие, направленное против царя. Таким освещением дела враги обнаружили к создать в будущем большие препятствия делу. И вот Неемия исповедует свою надежду на Бога.
Adam Clarke: Commentary on the Bible - 1831
2:19: Geshem the Arabian - Some chief of the Arabs contiguous to Samaria, who had joined with Sanballat and Tobiah to distress the Jews, and hinder their work.
Will ye rebel against the king? - This they said in order to raise jealousies in the king's mind, and induce him to recall his ordinance.
Albert Barnes: Notes on the Bible - 1834
2:19: Geshem the Arabian - The discovery that Sargon populated Samaria in part with an Arab colony explains why Arabs should have opposed the fortification of Jerusalem.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:19: Sanballat: Neh 2:10, Neh 6:1, Neh 6:2
Geshem: Neh 6:9, Gashmu
they: Job 30:1; Psa 44:13, Psa 44:14, Psa 79:4, Psa 80:6; Jer 20:8; Mar 5:40; Heb 11:36
will ye rebel: Neh 6:6; Ezr 4:15, Ezr 4:16; Luk 23:2; Joh 19:12; Act 24:5
Carl Friedrich Keil and Franz Delitzsch
2:19
When the adversaries of the Jews heard this, they derided their resolution. Beside Sanballat and Tobiah (comp. Neh 2:10), Geshem the Arabian is also named as an adversary: so, too, Neh 6:1-2, and Neh 6:6, where Gashmu, the fuller pronunciation of his name, occurs. He was probably the chief of some Arab race dwelling in South Palestine, not far from Jerusalem (comp. the Arabians, Neh 6:1). These enemies ironically exclaimed: What is this thing that ye do? will ye rebel against the king? The irony lies in the fact that they did not give the Jews credit for power to build fortifications, so as to be able to rebel. Comp. Neh 6:6, where Sanballat, in an open letter to Nehemiah, again reproaches them with rebellion.
Neh 2:20
Nehemiah replied with impressive gravity: "The God of heaven, He will prosper us, and we His servants will arise and build; but ye have no portion, nor right, nor memorial in Jerusalem." צדקה like 2Kings 19:29. זכּרון, memorial; only members of the congregation, who may hope to live in their descendants in Jerusalem, can be said to have a memorial there.
Geneva 1599
2:19 But when Sanballat the Horonite, and Tobiah the servant, the Ammonite, and (h) Geshem the Arabian, heard [it], they laughed us to scorn, and despised us, and said, What [is] this thing that ye do? will ye (i) rebel against the king?
(h) These were three chief governors under the king of Persia beyond the Euphrates.
(i) Thus the wicked when they will burden the children of God, always lay treason to their charge both because it makes them most odious to the world, and also stirs the hatred of princes against them.
John Gill
2:19 But when Sanballat the Horonite, and Tobiah the servant, the Ammonite, and Geshem the Arabian,.... This third man might be both an Arabian by birth, and governor of some part of Arabia near Judea:
heard it; of their beginning to build:
they laughed us to scorn, and despised us; as very silly people, that undertook what they could never perform:
and said; adding threatenings to their scoffs:
what is this thing that ye do? do ye know what ye are about? have ye any authority to do it? it is unlawful, you will certainly suffer for it:
will ye rebel against the king? the king of Persia; it will be deemed rebellion and treason, and you will be taken up and treated as rebels and traitors; take care what you do, be it at your peril if you proceed.
2:202:20: Եւ ետու պատասխանի նոցա՝ եւ ասեմ. Աստուած երկնից եւ երկրի յաջողեաց մեզ, եւ մեք ծառայք նորա եմք սուրբք, եւ շինեմք զքաղաքս. եւ ձեզ ո՛չ գոյ բաժին՝ եւ յիշատակ՝ եւ արդարութիւն յԵրուսաղէմ։
20 Ես նրանց պատասխանեցի ու ասացի. «Երկնքի եւ երկրի Աստուածը յաջողութիւն տուեց մեզ, մենք նրա սուրբ ծառաներն ենք ու վերաշինում ենք այս քաղաքը, բայց ձեզ համար Երուսաղէմում չկայ բաժին, յիշատակ ու արդարութիւն»:
20 Անոնց պատասխան տուի ու ըսի. «Երկնքի Աստուածը ինք մեզի յաջողութիւն պիտի տայ ու մենք, որ անոր ծառաներն ենք, պիտի ելլենք ու շինենք, բայց դուք Երուսաղէմի մէջ բաժին, իրաւունք ու յիշատակ չունիք»։
Եւ ետու պատասխանի նոցա եւ ասեմ. Աստուած երկնից [34]եւ երկրի յաջողեաց`` մեզ, եւ մեք ծառայք նորա [35]եմք սուրբք, եւ շինեմք զքաղաքս``, եւ ձեզ ոչ գոյ բաժին եւ յիշատակ եւ [36]արդարութիւն յԵրուսաղէմ:

2:20: Եւ ետու պատասխանի նոցա՝ եւ ասեմ. Աստուած երկնից եւ երկրի յաջողեաց մեզ, եւ մեք ծառայք նորա եմք սուրբք, եւ շինեմք զքաղաքս. եւ ձեզ ո՛չ գոյ բաժին՝ եւ յիշատակ՝ եւ արդարութիւն յԵրուսաղէմ։
20 Ես նրանց պատասխանեցի ու ասացի. «Երկնքի եւ երկրի Աստուածը յաջողութիւն տուեց մեզ, մենք նրա սուրբ ծառաներն ենք ու վերաշինում ենք այս քաղաքը, բայց ձեզ համար Երուսաղէմում չկայ բաժին, յիշատակ ու արդարութիւն»:
20 Անոնց պատասխան տուի ու ըսի. «Երկնքի Աստուածը ինք մեզի յաջողութիւն պիտի տայ ու մենք, որ անոր ծառաներն ենք, պիտի ելլենք ու շինենք, բայց դուք Երուսաղէմի մէջ բաժին, իրաւունք ու յիշատակ չունիք»։
zohrab-1805▾ eastern-1994▾ western am▾
2:202:20 Я дал им ответ и сказал им: Бог Небесный, Он благопоспешит нам, и мы, рабы Его, станем строить, а вам нет части и права и памяти в Иерусалиме.
2:20 καὶ και and; even ἐπέστρεψα επιστρεφω turn around; return αὐτοῖς αυτος he; him λόγον λογος word; log καὶ και and; even εἶπα επω say; speak αὐτοῖς αυτος he; him ὁ ο the θεὸς θεος God τοῦ ο the οὐρανοῦ ουρανος sky; heaven αὐτὸς αυτος he; him εὐοδώσει ευοδοω prosper ἡμῖν ημιν us καὶ και and; even ἡμεῖς ημεις we δοῦλοι δουλος subject αὐτοῦ αυτος he; him καθαροί καθαρος clean; clear καὶ και and; even οἰκοδομήσομεν οικοδομεω build καὶ και and; even ὑμῖν υμιν you οὐκ ου not ἔστιν ειμι be μερὶς μερις portion καὶ και and; even δικαιοσύνη δικαιοσυνη rightness; right standing καὶ και and; even μνημόσυνον μνημοσυνον remembrance ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem
2:20 וָ wā וְ and אָשִׁ֨יב ʔāšˌîv שׁוב return אֹותָ֜ם ʔôṯˈām אֵת [object marker] דָּבָ֗ר dāvˈār דָּבָר word וָ wā וְ and אֹומַ֤ר ʔômˈar אמר say לָהֶם֙ lāhˌem לְ to אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens ה֚וּא ˈhû הוּא he יַצְלִ֣יחַֽ yaṣlˈîₐḥ צלח be strong לָ֔נוּ lˈānû לְ to וַ wa וְ and אֲנַ֥חְנוּ ʔᵃnˌaḥnû אֲנַחְנוּ we עֲבָדָ֖יו ʕᵃvāḏˌāʸw עֶבֶד servant נָק֣וּם nāqˈûm קום arise וּ û וְ and בָנִ֑ינוּ vānˈînû בנה build וְ wᵊ וְ and לָכֶ֗ם lāḵˈem לְ to אֵֽין־ ʔˈên- אַיִן [NEG] חֵ֧לֶק ḥˈēleq חֵלֶק share וּ û וְ and צְדָקָ֛ה ṣᵊḏāqˈā צְדָקָה justice וְ wᵊ וְ and זִכָּרֹ֖ון zikkārˌôn זִכָּרֹון remembrance בִּ bi בְּ in ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
2:20. et reddidi eis sermonem dixique ad eos Deus caeli ipse nos iuvat et nos servi eius sumus surgamus et aedificemus vobis autem non est pars et iustitia et memoria in HierusalemAnd I answered them, and said to them: The God of heaven he helpeth us, and we are his servants: let us rise up and build: but you have no part, nor justice, nor remembrance in Jerusalem.
20. Then answered I them, and said unto them, The God of heaven, he will prosper us; therefore we his servants will arise and build: but ye have no portion, nor right, nor memorial in Jerusalem.
2:20. And I replied to them a word, and I said to them: “The God of heaven himself is helping us, and we are his servants. Let us rise up and build. But there is no portion, or justice, or remembrance in Jerusalem for you.”
2:20. Then answered I them, and said unto them, The God of heaven, he will prosper us; therefore we his servants will arise and build: but ye have no portion, nor right, nor memorial, in Jerusalem.
Then answered I them, and said unto them, The God of heaven, he will prosper us; therefore we his servants will arise and build: but ye have no portion, nor right, nor memorial, in Jerusalem:

2:20 Я дал им ответ и сказал им: Бог Небесный, Он благопоспешит нам, и мы, рабы Его, станем строить, а вам нет части и права и памяти в Иерусалиме.
2:20
καὶ και and; even
ἐπέστρεψα επιστρεφω turn around; return
αὐτοῖς αυτος he; him
λόγον λογος word; log
καὶ και and; even
εἶπα επω say; speak
αὐτοῖς αυτος he; him
ο the
θεὸς θεος God
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
αὐτὸς αυτος he; him
εὐοδώσει ευοδοω prosper
ἡμῖν ημιν us
καὶ και and; even
ἡμεῖς ημεις we
δοῦλοι δουλος subject
αὐτοῦ αυτος he; him
καθαροί καθαρος clean; clear
καὶ και and; even
οἰκοδομήσομεν οικοδομεω build
καὶ και and; even
ὑμῖν υμιν you
οὐκ ου not
ἔστιν ειμι be
μερὶς μερις portion
καὶ και and; even
δικαιοσύνη δικαιοσυνη rightness; right standing
καὶ και and; even
μνημόσυνον μνημοσυνον remembrance
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
2:20
וָ וְ and
אָשִׁ֨יב ʔāšˌîv שׁוב return
אֹותָ֜ם ʔôṯˈām אֵת [object marker]
דָּבָ֗ר dāvˈār דָּבָר word
וָ וְ and
אֹומַ֤ר ʔômˈar אמר say
לָהֶם֙ lāhˌem לְ to
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
ה֚וּא ˈhû הוּא he
יַצְלִ֣יחַֽ yaṣlˈîₐḥ צלח be strong
לָ֔נוּ lˈānû לְ to
וַ wa וְ and
אֲנַ֥חְנוּ ʔᵃnˌaḥnû אֲנַחְנוּ we
עֲבָדָ֖יו ʕᵃvāḏˌāʸw עֶבֶד servant
נָק֣וּם nāqˈûm קום arise
וּ û וְ and
בָנִ֑ינוּ vānˈînû בנה build
וְ wᵊ וְ and
לָכֶ֗ם lāḵˈem לְ to
אֵֽין־ ʔˈên- אַיִן [NEG]
חֵ֧לֶק ḥˈēleq חֵלֶק share
וּ û וְ and
צְדָקָ֛ה ṣᵊḏāqˈā צְדָקָה justice
וְ wᵊ וְ and
זִכָּרֹ֖ון zikkārˌôn זִכָּרֹון remembrance
בִּ bi בְּ in
ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
2:20. et reddidi eis sermonem dixique ad eos Deus caeli ipse nos iuvat et nos servi eius sumus surgamus et aedificemus vobis autem non est pars et iustitia et memoria in Hierusalem
And I answered them, and said to them: The God of heaven he helpeth us, and we are his servants: let us rise up and build: but you have no part, nor justice, nor remembrance in Jerusalem.
2:20. And I replied to them a word, and I said to them: “The God of heaven himself is helping us, and we are his servants. Let us rise up and build. But there is no portion, or justice, or remembrance in Jerusalem for you.”
2:20. Then answered I them, and said unto them, The God of heaven, he will prosper us; therefore we his servants will arise and build: but ye have no portion, nor right, nor memorial, in Jerusalem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:20: Ye have no portion, nor right - To be a citizen of Jerusalem was a high honor; and they would not permit those who did not belong to the tribes of Israel to dwell there. Zerubbabel gave the same answer to the Samaritans, Ezr 4:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:20: The God: Neh 2:4; Ch2 26:5; Psa 20:5, Psa 35:27, Psa 102:13, Psa 102:14, Psa 122:6; Ecc 7:18
ye have no: Ezr 4:3; Act 8:21
memorial: Exo 28:29; Lev 2:2, Lev 24:7; Num 10:10; Isa 56:5; Zac 6:14; Act 10:4, Act 10:31; When Nehemiah had prayed for the relief of his countrymen, and perhaps in David's words, Psa 51:18, he did not sit still and say, "Let God now do his own work, for I have no more to do;" but set himself to do what he could towards it; and here we find that the people were of one heart with Nehemiah. Our prayers must be seconded with our serious endeavours, or else we mock God. Nearly four months had passed, namely, from Chisleu to Nisan (November to March), before Nehemiah made his application to the king for leave to go to Jerusalem; either because the winter was not a proper time for such a journey, and he would not make a motion till he could pursue it, or because it was so long before his month of waiting upon the king came, and there was no coming into his presence until called for, Est 4:11. We are not thus limited to certain moments in our addresses to the King of kings, but have liberty of access to him at all times; to the throne of grace we never come unseasonably.
Geneva 1599
2:20 Then answered I them, and said unto them, The God of heaven, he will prosper us; therefore we his servants will arise and build: but ye have no portion, nor right, nor (k) memorial, in Jerusalem.
(k) Neither are you of the number of the children of God (to whom he has appointed this city only) neither did any of your predecessors ever fear God.
John Gill
2:20 Then answered I them, and said unto them,.... With much spirit and boldness, not at all intimidated by their scoffs or threats:
the God of heaven, he will prosper us; whom we serve, and under whose protection we are, who will supply us with everything we want, and succeed this undertaking, in whose name we engage in it, and on whom we depend, and we care not what man can do to us:
therefore we his servants will arise and build; in spite of all opposition, difficulties, and discouragements:
but you have no portion, nor right, nor memorial in Jerusalem; no part of the city belonged to them; they had no jurisdiction there; they had no name there, nor their ancestors, in times past; nor had they done anything to perpetuate their memory in it: in short, they had nothing to do with them, neither in religious nor in civil things; and it was best for them to mind their own affairs where they presided, and not trouble themselves about theirs.
John Wesley
2:20 No portion - You have no authority over us, nor interest in our church and state, but are aliens from the common - wealth of Israel. Memorial - No testimony, or monument, either of your relation to us by birth or religion, or of your kindness to us, or to this place.