The Samaritans by their letter to the king hinder the building.
The schismatical Samaritanes, because they are not admitted to communicate With the lewes, endeuour to hinder the building of the Temple. 5. Which neuertheles procedeth, al the dayes of king Cyrus. 7. but is hundered by Artaxerxes, til the second yeare of Darius.
1Now the enemies of Juda and Benjamin heard that the children of the captivity were building a temple to the Lord the God of Israel.Ma i nemici di Giuda, e di Beniamin riseppero, come questi tornati dalla schiavitù edificavano un tempio al Signore Dio d'Israele:BVT the enemies of Iuda and Beniamin heard that the children of the captiuitie built a temple to our Lord the God of Israel.Audierunt autem hostes Judæ et Benjamin, quia filii captivitatis ædificarent templum Domino Deo Israël: 2And they came to Zorobabel, and the chief of the fathers, and said to them: Let us build with you, for we seek your God as ye do: behold we have sacrificed to him, since the days of Asor Haddan king of Assyria, who brought us hither.E andarono a trovare Zorobabel, e i capi delle famiglie, e disser loro: Permetteteci di aver parte con voi all'edificio, mentre noi pure seguitiamo il vostro Dio: e noi (gli) abbiamo immolate vittime fin dal tempo, che Asor Haddan re di Siria ci mandò qua.And coming to Zorobabel, and the princes of the fathers, they sayd to them. Let vs build with you, because euen as you, so do we seeke your God: Behold we haue immolated victimes from the dayes of Asor Haddan the king of Assur, which brought vs hither.et accedentes ad Zorobabel, et ad principes patrum, dixerunt eis: Ædificemus vobiscum, quia ita ut vos, quærimus Deum vestrum: ecce nos immolavimus victimas a diebus Asor Haddan regis Assur, qui adduxit nos huc. 3But Zorobabel, and Josue, and the rest of the chief of the fathers of Israel said to them: You have nothing to do with us to build a house to our God, but we ourselves alone will build to the Lord our God, as Cyrus king of the Persians hath commanded us.Ma Zorobabel, e Josuè, e tutti gli altri capi delle famiglie d'Israele disser loro: Noi non possiamo edificare con voi la casa al nostro Dio, ma noi soli la edificheremo al Signore Dio nostro, come ha comandato a noi Ciro re di Persia.And Zorobabel sayd to them, and Iosue, and the rest of the princes of the fathers of Israel: It is not for you and vs to build a house to our God, but we our selues alone wil build to the Lord our God, as Cyrus the king of the Persians hath cōmanded vs. It came to passe therforeEt dixit eis Zorobabel, et Josue, et reliqui principes patrum Israël: Non est vobis et nobis ut ædificemus domum Deo nostro, sed nos ipsi soli ædificabimus Domino Deo nostro, sicut præcepit nobis Cyrus rex Persarum. 4Then the people of the land hindered the hands of the people of Juda, and troubled them in building.E ne segui, che il popolo del paese inquietava i lavoratori del popol di Giuda, e li disturbava dal fabbricare.that the people of the land hindred the handes of the people of Iuda, and trubled them in building.Factum est igitur ut populus terræ impediret manus populi Judæ, et turbaret eos in ædificando.
5And they hired counsellors against them, to frustrate their design all the days of Cyrus king of Persia, even until the reign of Darius king of the Persians.E guadagnarono de' consiglieri del re per render vani i loro disegni per tutto il tempo, che visse Ciro re di Persia, e sino al regno di Dario re di Persia.And they hyred counselers agaynst them, to destroy theyr counsel al the dayes of Cyrus the king of the Persians, & vntil the reigne of Darius theking of the Persians.Conduxerunt autem adversus eos consiliatores, ut destruerent consilium eorum omnibus diebus Cyri regis Persarum, et usque ad regnum Darii regis Persarum. 6And in the reign of Assuerus, in the beginning of his reign, they wrote an accusation against the inhabitants of Juda and Jerusalem.Ma regnando Assuero, sul bel principio del suo regno accusarono per iscritto gli abitanti di Gerusalemme, e di Giuda.And in the reigne of Assuerus in the begining of his reigne, they wrote an accusation against the inhabitantes of Iuda and Ierusalem.In regno autem Assueri, in principio regni ejus, scripserunt accusationem adversus habitatores Judæ et Jerusalem. 7And in the days of Artaxerxes, Beselam, Mithridates, and Thabeel, and the rest that were in the council wrote to Artaxerxes king of the Persians: and the letter of accusation was written in Syrian, and was read in the Syrian tongue.E sotto il regno di Artaserse Beselam Mithridate, e Thabeel, e gli altri, che erano del loro consiglio, scrissero ad Artaserse re di Persia: e questa lettera piena di accuse era scritta in Siriaco, e si leggeva in lingua Siriaca.And in the dayes of Artaxerxes B•selam, Mitridates, & Thabeel, & the rest that were in theyr counsel writ to Artaxcrxes king of the Persians: and the epistle of the accusation was writen in Syriake, and was read in the Sirian language.Et in diebus Artaxerxis scripsit Beselam, Mithridates, et Thabeel, et reliqui qui erant in consilio eorum, ad Artaxerxem regem Persarum: epistola autem accusationis scripta erat syriace, et legebatur sermone syro. 8Reum Beelteem, and Samsai the scribe wrote a letter from Jerusalem to king Artaxerxes, in this manner:Reum Beelteem, e Samsai segretario scrissero al re Artaserse sopra Gerusalemme una lettera di questo tenore:Reum Beelreem, and Samsai scribe wrote one epistle from Ierusalem to Artaxerxes the king, of this tenure:Reum Beelteem, et Samsai scriba, scripserunt epistolam unam de Jerusalem Artaxerxi regi, hujuscemodi: 9Reum Beelteem, and Samsai the scribe and the rest of their counsellors, the Dinites, and the Apharsathacites, the Therphalites, the Apharsites, the Erchuites, the Babylonians, the Susanechites, the Dievites, and the Elamites,Reum Beelteem, e Samsai segretario, e gli altri loro consiglieri, i Dinei, gli Apharsathachei, i Therphalei, gli Apharsei, gli Herchuei, i Babilonesi, i Susanechei, i Dievi, e gli Elamiti,Reum Beelteem, and Samsai scribe, and the rest of their counselers, the Dineites, and the Apharsathaceites, the Terphaleites, the the Apharsei•es, the Erchueites, the Babylonians, the Susanecheites, the Dieuites, and the Aelamites,Reum Beelteem, et Samsai scriba, et reliqui consiliatores eorum, Dinæi, et Apharsathachæi, Terphalæi, Apharsæi, Erchuæi, Babylonii, Susanechæi, Dievi, et Ælamitæ, 10And the rest of the nations, whom the great and glorious Asenaphar brought over: and made to dwell in the cities of Samaria and in the rest of the countries of this side of the river in peace.E le altre genti trasportate dal grande, e glorioso Asenaphar, e condotte ad abitare pacificamente nelle città della Samaria, e nelle altre regioni oltre il fiume,and the rest of the Gentiles, which Asenaphar the great and glorious transported: and made them dwel in the cities of Samaria, and in the rest of the countries beyond the Riuer in peace: (et ceteri de gentibus, quas transtulit Asenaphar magnus et gloriosus, et habitare eas fecit in civitatibus Samariæ, et in reliquis regionibus trans flumen in pace
11(This is the copy of the letter, which they sent to him:) To Artaxerxes the king, thy servants, the men that are on this side of the river, send greeting.(Segue il tenor della lettera scritta a lui): Ad Artaserse re, i servi tuoi, gli uomini, che sono oltre il fiume, salute.this is the copie of the epistle, which they sent to him) To Artaxerxes the king, thy seruantes, the men that are beyond the Riuer, send greeting.(hoc est exemplar epistolæ, quam miserunt ad eum), Artaxerxi regi, servi tui, viri qui sunt trans fluvium, salutem dicunt. 12Be it known to the king, that the Jews, who came up from thee to us, are come to Jerusalem a rebellious and wicked city, which they are building, setting up the ramparts thereof and repairing the walls.Sappi, o Re, che i Giudej, che sono tornati di costà tra di noi, son rientrati in Gerusalemme, città ribelle, e malvagia, e la riedificano, e ne rialzan le mura, e ne ristorano le fabbriche.Be it knowen to the king, that the lewes, which came vp from thee to vs, are come into Ierusalem a rebellious and naughtie citie, which they build making the rampyres thereof, and repayring the walles.Notum sit regi quia Judæi, qui ascenderunt a te ad nos, venerunt in Jerusalem civitatem rebellem et pessimam, quam ædificant exstruentes muros ejus, et parietes componentes. 13And now be it known to the king, that if this city be built up, and the walls thereof repaired, they will not pay tribute nor toll, nor yearly revenues, and this loss will fall upon the kings.Sappi adunque, o Re, che se questa città, si rimette in piedi, e si ristaurano le sue mura, ei non pagheranno più il tributo, né le gabelle, né i pesi annui; e il danno cadrà fin sopra gli stessi re.Now therfore be it knowen to the king, that if that citie shal be built, and the walles therof repayred, they will not geue tribute, and tolle, & yearly rentes, and this damage wil come euen to the kinges.Nunc igitur notum sit regi, quia si civitas illa ædificata fuerit, et muri ejus instaurati, tributum, et vectigal, et annuos reditus non dabunt, et usque ad reges hæc noxa perveniet. 14But we remembering the salt that we have eaten in the palace, and because we count it a crime to see the king wronged, have therefore sent and certified the king,Or noi ricordandoci del sale, che abbiam mangiato nel palazzo, e perchè crediamo cosa scellerata lo star a vedere i danni del Re, per questo mandiamo a darne parte al Re.But we mindful of the salt that we haue eaten in the palace, and because we count it heynous to see the kings harmes, therfore we haue sent and certified the king,Nos autem memores salis, quod in palatio comedimus, et quia læsiones regis videre nefas ducimus, idcirco misimus et nuntiavimus regi, 15That search may be made in the books of the histories of thy fathers, and thou shalt find written in the records: and shalt know that this city is a rebellious city, and hurtful to the kings and provinces, and that wars were raised therein of old time: for which cause also the city was destroyed.Affinchè tu facci riscontrare i libri delle storie de' tuoi predecessori, e nelle loro memorie troverai scritto; e vedrai, come quella città è una città ribelle, e nemica dei Re, e delle (altre) Provincie, e come ab antico ha nutrite ribellioni: per le quali cose eziandio fu distrutta la stessa città.that thou recount in the bookes of the histories of thy fathers, and thou shalt finde writen in the commentaries: and shalt know that that citie is a rebellious citie, and hurtful to the kinges, and prouinces, and battels are raysed in it of old time: for the which cause also the citie it selfe was destroyed.ut recenseas in libris historiarum patrum tuorum, et invenies scriptum in commentariis: et scies quoniam urbs illa, urbs rebellis est, et nocens regibus et provinciis, et bella concitantur in ea ex diebus antiquis: quam ob rem et civitas ipsa destructa est.
16We certify the king, that if this city be built, and the walls thereof repaired, thou shalt have no possession on this side of the river.Noi facciam sapere al Re, che se questa città si riedifica, e si rialzano le sue mura, tu non sarai padrone di nulla di qua dal fiume.We certifie the king, that if that citie shal be built, and the walles therof repayred, thou shalt haue no possession beyond the Riuer.Nuntiamus nos regi, quoniam si civitas illa ædificata fuerit, et muri ipsius instaurati, possessionem trans fluvium non habebis. 17The king sent word to Reum Beelteem and Samsai the scribe, and to the rest that were in their council, inhabitants of Samaria, and to the rest beyond the river, sending greeting and peace.Il Re rispose a Reum Beelteem, e a Samsai segretario, e agli altri del loro consiglio, agli abitanti di Samaria, e agli altri di qua dal fiume, augurando loro salute, e pace.The king sent word to Reum Beelteem, and Samsai scribe, and to the rest that were in their counsel inhabitantes of Samaria, and to the rest beyond the Riuer, sending greeting and peace.Verbum misit rex ad Reum Beelteem, et Samsai scribam, et ad reliquos, qui erant in consilio eorum habitatores Samariæ, et ceteris trans fluvium, salutem dicens et pacem. 18The accusation, which you have sent to us, hath been plainly read before me,Le accuse, che voi ci avete scritte sono state lette parola a parola in mia presenza.The accusation, which you haue sent to vs, was openly read before me.Accusatio, quam misistis ad nos, manifeste lecta est coram me, 19And I commanded: and search hath been made, and it is found, that this city of old time hath rebelled against kings, and seditions and wars have been raised therein.E io ordinai, che si consultasse la storia, e hanno trovato come quella città è stata ab antico ribelle ai re, e guerre, e sedizioni sono insorte in essa:and I gaue commandment: and they recounted, and haue found, that that citie of old time rebelleth agaynst the kinges, and seditions and battels are raysed in it.et a me præceptum est: et recensuerunt, inveneruntque quoniam civitas illa a diebus antiquis adversum reges rebellat, et seditiones, et prælia concitantur in ea: 20For there have been powerful kings in Jerusalem, who have had dominion over all the country that is beyond the river: and have received tribute, and toll and revenues.Perocché fortissimi regi sono stati in Gerusalemme, i quali hanno avuto il dominio di tutto il paese oltre il fiume: e i quali esigevano tributi, e gabelle, e altri diritti.For there haue beene also most valiant kinges in Ierusalem, which also had dominion ouer al the countrie, that is beyond the Riuer. They tooke also tribute, and rolle, and rentes.nam et reges fortissimi fuerunt in Jerusalem, qui et dominati sunt omni regioni quæ trans fluvium est: tributum quoque et vectigal, et reditus accipiebant.
21Now therefore hear the sentence: Hinder those men, that this city be not built, till further orders be given by me.Ora pertanto udite la decisione: Proibite a quella gente di rifabbricare quella città, fino a tanto che io forse non comandassi altrimenti.Now therfore heare the sentence: Prohibite ye those men, that that citie be not built, til it perhaps shal be commanded by me.Nunc ergo audite sententiam: prohibeatis viros illos, ut urbs illa non ædificetur donec si forte a me jussum fuerit. 22See that you be not negligent in executing this, lest by little and little the evil grow to the hurt of the kings.Badate di non essere negligenti in far questo, onde a poco a poco venisse a crescere il male in pregiudizio dei re.See that you doe not negligently accomplish this thing, and by litle there grow euil agaynst the kinges.Videte ne negligenter hoc impleatis, et paulatim crescat malum contra reges. 23Now the copy of the edict of king Artaxerxes was read before Reum Beelteem, and Samsai the scribe, and their counsellors: and they went up in haste to Jerusalem to the Jews, and hindered them with arm and power.La copia adunque di questo decreto del re Artaserse fu letta in presenza di Reum Beelteem, e di Samsai segretario, e dei loro consiglieri: e andarono in fretta a Gerusalemme, e col la forza, e colle armi fecero il divieto a' Giudei.Therfore the copie of the edict of Attaxerxes the king was read before Reum Beelteem, and Samsai the scribe, and their counselers: and they went in hast into Ierusalem to the Iewes, & prohibited them with arme and strength.Itaque exemplum edicti Artaxerxis regis lectum est coram Reum Beelteem, et Samsai scriba, et consiliariis eorum: et abierunt festini in Jerusalem ad Judæos, et prohibuerunt eos in brachio et robore. 24Then the work of the house of the Lord in Jerusalem was interrupted, and ceased till the second year of the reign of Darius king of the Persians.Allora fu intermessa la fabbrica della casa del Signore in Gerusalemme, e non fu ripigliata sino all'anno secondo del regno di Dario re di Persia.Then was the worke of the house of our Lord in Ierusalem intermitted, and was not done vntil the second yeare of the reigne of Darius the king of the Persians.Tunc intermissum est opus domus Domini in Jerusalem, et non fiebat usque ad annum secundum regni Darii regis Persarum.
4:1
Year of the World 3469.
Enemies; Samaritans, and others, ver. 9.
4:2
Calmet
Asor Haddan sent a priest to instruct these people, but Salmanasar had transported them into the country. (Calmet)
Haydock
They continued for some time worshipping idols alone, and afterwards they consented to pay the like adoration to the Lord, 4 Kings 17:24, etc. (Haydock)
Josephus
It is clear, from their petition, that they had as yet no temple. The first was erected by them on Garizim, by leave of Alexander the Great, as a retreat for Manasses, brother of the Jewish high priest, and others who would not be separated from their strange wives. (Josephus, [Antiquities?] xi.)
Calmet
Yet the Samaritan Chronicle, lately published, seems to give a higher antiquity to that temple, and pretends that a miracle declared in favour of the place. (Calmet)
4:3
Haydock
You, etc. Literally, "It is not for you and us to build." But why might not these people assist in the work, as well as king Hiram or Darius? (Haydock)
Tirinus
Schismatics and heretics must not communicate in sacrifices with Catholics, (Worthington) nor must the latter have society with them, in matters of religion. The Jews feared lest the Samaritans might introduce the worship of idols, or claim a part of the temple, or at least boast of what they had done. (Tirinus)
Menochius
They were aware of the insincerity of these people. (Menochius)
Haydock
The permission was moreover only granted to the Jews: (Calmet) but Cyrus had exhorted all to contribute; (chap. 1:4,) and Darius, as well as his pagan governors, were not repelled with disdain, 1 Esdras 6:13. This treatment caused the Samaritans to be more inveterate, though the Jews were always more unwilling to come to a reconciliation. (Haydock)
Kennicott
"For the Scripture did not say, the Samaritans have no commerce with the Jews," says St. Chrysostom in John 4:The Jewish authors inform us, that "Ezra, etc., gathered all the congregation into the temple, and the Levites sung and cursed the Samaritans,...that no Israelite eat of any thing that is a Samaritan's, nor that any Samaritan be proselyted to Israel, nor have any part in the resurrection," etc. (R. Tanchum) (Lightfoot 1:p. 598.) (Kennicott)
Haydock
If this were true, it would be carrying their resentment too far; as we ought to promote the conversion of the greatest reprobates. But we have no reason to condemn such great men. They knew the character of the Samaritans, and wished to bring them to a sense of their duty, by this rebuke. (Haydock)
4:5
Tirinus
Counsellors; ministers of the king, (Calmet) or governors of the provinces. (Tirinus)
Calmet
Cyrus, who was ignorant of their machination, (Josephus) being engaged in war with the Scythians. We may easily conceive what ill-disposed ministers may do, against the inclinations of their prince. (Calmet)
Calmet
Darius, son of Hystaspes, who succeeded the false Smerdis, after five months' usurpation. (Calmet)
4:6
Assuerus; otherwise called Cambyses, the son and successor of Cyrus. He is also, in the following verse, named Artaxerxes, by a name common to almost all the kings of Persia, (Calmet) after Memnon. (Diodorus xv.) Septuagint, "Arthasastha." Arta signifies "great," and xerxes, "warriour." (Herodotus 6:98.)
Menochius
After Assuerus, some copies add, "he is Artaxerxes;" and Assuerus is so called in the Septuagint of Sixtus, 3 Esdras 2:16. (Menochius)
4:7
Herodotus
Artaxerxes may be the Oropastes of Trogus, (Calmet) or the false (Haydock) Smerdis. (Herodotus)
Beselam, etc. These governed the provinces on the west side of the Euphrates.
Syriac comprises the Chaldean, with which it has a great resemblance. It was spoken at the court of Babylon. (Xenophon vii.) See 4 Kings 18:26., and 2 Machabees 15:37., and Daniel 2:4.
4:8
Calmet
Beelteem. Syriac, "the son of Baltam." The term designates the office of Reum, "the master of reason," president of the council, treasurer, etc. (Calmet)
Protestants, "chancellor."
Haydock
From. Protestants, "against." (Haydock)
Hebrew, "concerning."
4:9
Counsellors. Septuagint and Syriac, "of our fellow-servants." Chaldean, "colleagues." This letter, and as far as 1 Esdras 6:16, is in the Chaldean language.
Calmet
Dinites, perhaps the Denarenians. (Junius) (4 Kings 17:24.) (Calmet)
4:10
Calmet
Asenaphar, commonly supposed to be the Asarhaddon, though we know not that he caused any of these nations to remove thither, as Salmanasar certainly did. (Calmet)
Lyranus
The name of the latter occurs in some copies. (Lyranus)
River, Euphrates.
Haydock
In peace. (Haydock)
Junius
The original, ceheneth, is neglected by the Septuagint and Arabic. The Syriac reads, "Acheeneth." Others translate, "at that time," as if the date had been lost. (Junius, etc.)
Haydock
Protestants, "and at such a time." (Haydock)
Pagnin
Others suppose the writers lived "at Kineeth." (Pagnin)
Calmet
But who ever heard of such a place? Le Clerc takes it to mean "and the rest," as if the title were curtailed. But it is more probable that the text ought to be Ceheth, as [in] ver. 17, and that we should translate, "beyond the river, (Calmet) as now, (11) unless this word ought to be here omitted, (Haydock) to Artaxerxes, the king, peace (and prosperity) as at present." (Calmet)
Haydock
Chaldean sslum ucath, "peace even now." (Haydock)
Haydock
So Horace says, suaviter ut nunc est, wishing a continuation of happiness. 3 Esdras 2:17. joins the last word with ver. 12, "And now be it," etc. Canoth may have this sense, (Calmet) and consequently no change is necessary. (Haydock)
4:11
Calmet
Him. This is a gloss. (Calmet)
Greeting. Protestants, "and at such a time."
4:12
Haydock
Rebellious. The Jews had shewn themselves impatient of subjection, contending with the kings of Assyria and Babylon, whose territories were now possessed by the successors of Cyrus, ver. 15. (Haydock)
4:13
Revenues. Septuagint, etc., include all under the term of "tribute."
4:14
Calmet
Eaten. Chaldean, "on account of the salt, with which we have been salted, from the palace." The king's officers were fed from his table. Salt is put for all their emoluments; (Calmet) and hence the word salary is derived. (Pliny, [Natural History?] 31:7.) We may also translate, "because we have demolished the temple, and because," etc. (Kimchi; Grotius, etc.) But this seems to refined. (Calmet)
Haydock
Protestants, "Now because we have maintenance from the king's palace, and it is not meet," etc. To have neglected their master's interests, would have betrayed great ingratitude and perfidy; particularly if they had entered into a covenant of salt, or solemnly engaged to be ever faithful servants, as the nature of their office implied, Numbers 18:19., and 2 Paralipomenon 13:5. (Haydock)
Delrio
Palace, being honoured with much distinction. (Delrio, adag. 215.)
4:15
Haydock
Fathers, the preceding emperors, Nabuchodonosor, Salmanasar, etc. (Haydock)
4:16
Possession. Septuagint have simply, "peace."
4:17
Greeting. Protestants, "peace, and at such a time," which has no great meaning. (Haydock) See ver. 10.
4:19
Calmet
Seditions: so are styled the just efforts of the Jews, to keep or to regain their liberty. (Calmet)
4:20
They had made some on the east side of the river pay tribute, though the king may speak of the countries on the west.
4:21
Hear. Chaldean, "give command," etc.
Haydock
Further: literally, "perhaps." (Haydock)
This was a private edict, which might be rescinded, Daniel 6:7.
4:23
Beelteem, is not in Chaldean.
Haydock
Arm, or "force." (Protestants) (Haydock)
4:24
House. They went beyond the order, which only forbade the building of the city, ver. 21.
Calmet
Darius, the year of the world 3485. (Calmet)
Tirinus
He was the son of Hystaspes, (St. Jerome) and not Nothus, the sixth from Cyrus, as Sulpitius and Scalinger believe. (Tirinus)
4:6
Assuerus.... Otherwise called Cambyses the son and successor of Cyrus. He is also in the following verse named Artaxerxes, a name common to almost all the kings of Persia.
4:2
Schismatikes and Here-tikes may not be admitted to communicate in sacrifice with Catholiques.
4:10
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 4.23
… ‘for twenty years I have neither eaten, drunk, nor slept to satiety; my bread has always been weighed, my water measured, and what little sleep I have had has been stolen by reclining myself against a wall.’
4:1
1. The enemies of Judah, — namely the Samaritans, or the inhabitants of Samaria, perpetual enemies of the Jews, as is evident from verse 2 and 10. Concerning these I have spoken in IV Kings XVII, 24. The children of the captivity, — that is, the Jews recently captive, and now returned from captivity.
4:2
2. Asor Addan. — This is Asar Haddan son of Sennacherib, the last king of the Assyrians, concerning whom IV Kings XIX, last verse.
4:3
3. It is not for you and us (fellowship and communion in this building of the temple so that joined with you) to build a house to our God, — because you are schismatics, indeed heretics and idolaters: for with our God and the true God you also worship idols, which you worshipped in Assyria, from which you were brought into Samaria. The Jews therefore were unwilling to have the Samaritans as partners in the building. First, because they themselves were heretics: hence learn how much we ought to flee communion with heretics, especially in sacred things and Sacraments. Second, because they themselves were enemies of the Jews; hence they could have committed fraud in the building, so that they might build an idol instead of a temple. Third, lest the Samaritans should claim the temple for themselves as if built by them, or certainly wish to have a part of it, and in it celebrate their superstitions and the worship of idols. Fourth, lest with evil intent they should mix sand for lime, and earth for stones in the building, and thus the building of the temple should suffer ruin, and finally collapse.
4:4
4. The people of the land. — The Samaritans already mentioned, inhabitants and dwellers of the neighboring land, namely Samaria.
4:5
5. They hired (at a price and with gifts) counselors, — that is, counselors, namely the prefects and quaestors of the Persians in Samaria, Syria and Judaea, so that while Cyrus lived, whom they knew to favor the building of the city and temple, they might supply funds slowly and sparingly, and hinder the work by other deceits and evil arts. But when Cyrus died the following year, they attacked his son Cambyses, and wrote letters to him in which they accused the Jews as disturbers of peace and seditious; and thus they obtained a rescript from him by which the Jews were ordered to cease from the building. Note here that the letters both of the Kings and of the Prefects in this chapter and the following chapter, verses 6 and 7, in the Hebrew text are written in their own idiom, namely Chaldean, not Hebrew. The same occurs in Daniel. Especially because the Hebrews, recently captives in Babylon, had learned the Chaldean language there, and returning thence, they inclined to it, and mixed their ancestral Hebrew language with Chaldean: from which mixture arose the Syro-Hebrew language, or Chaldeo-Hebrew, which others call Jerusalemite. Thus the Latin language mixed with Gothic by the Goths produced for us the Spanish, Italian, and French languages. You will say: Why did the Jews not have recourse to Cyrus, who favored them, and expose to him the frauds and deceits of the Samaritans and Prefects? I answer: Because, as Josephus testifies, Cyrus had departed from home, having set out to war against the Lydians rebelling, and then against the Scythians, where he also died the following year. With Cyrus therefore absent, Cambyses ruled at home; whose counselors the Samaritans corrupted with gifts, so that they might hinder the building of the temple. But this lasted for two years, as the book of III Esdras has it, chapter V, last verse, from which it is clear that the eight years, which are commonly given to the reign of Cambyses, are to be reckoned from that time when his father Cyrus was occupied among the Lydians and Massagetae, and he himself was managing the affairs of the empire at home. For after two years, when Cyrus was killed, Cambyses alone reigned for only six years. See Josephus.
4:6
6. Now in the kingdom of Ahasuerus, — that is, Cambyses. So Josephus, and it is evident from the preceding, for he succeeded his father Cyrus in the kingdom. Note: Ahasuerus in Chaldean, in Persian Artaxerxes, was a common name of the kings of the Persians and Babylonians, just as the common name of the kings of Egypt was Pharaoh, and later Ptolemy, and of the Romans Caesar. That this is so is evident from this chapter, and from Esther I, 1, compared with chapter XIII, 1, and chapter XVI, 1. Ahasuerus or, as it is said in Chaldean, Achasuerus is derived from achas, that is, great, and ros, that is, head, that is, great head, namely a great king and prince. Whence with the same letters almost transferred into another language, but with vowels changed, it is called in Greek Oxyares, that is, keen Mars, martial, warlike: and Xerxes, which word in Greek, says Herodotus book VI, signifies a warrior; but Artaxerxes, a great warrior. Whence Scaliger, section VI, part II, and other learned in languages assert that these names are almost the same, and signify the same thing, namely Oxyares, Ochsoserces, Ochsoarses, Xerxes, Ahasuerus, Artaxes, Artaxerxes, or as the Persians pronounce it Xestes, Artaxestes, or Artaxata: for thus it is in the Hebrew, verse 3.
4:7
7. In the days of Artaxerxes. — He is the same as Cambyses, who in Chaldean is called Ahasuerus, in Persian Artaxerxes, as I have already said from the Septuagint. Whence Artaxerxes is not in the Hebrew. That this is so is evident from the Septuagint. For what is here said to be written to Ahasuerus, there is read as given to Artaxerxes: indeed some Codices here at verse 6 have thus: "And in the kingdom of Ahasuerus, he is Artaxerxes (thus the Complutensian, and this is evident from the end of the chapter, last verse,) until Darius;" for Cambyses alone, the legitimate king after Cyrus, intervened until Darius. The same is evident from Josephus: For Ezra, about to describe the manner in which the prefects wrote to the king, resumes in the Hebrew manner the time when they wrote, naming him by another name, namely the Persian, which he himself was accustomed to prefix to his letters. For it appears that Ezra from the public chronicles and diaries of the Persians transcribed the letter of the Samaritans with its title which was: "And in the days of Artaxerxes," so that he whom Ezra calls "Ahasuerus," the Persian chronicles would call by the Persian name "Artaxerxes." Otherwise Christopher a Castro in chapter I of Haggai, at the beginning, who thinks Ahasuerus is Cambyses, but Artaxerxes is Smerdis the magus, who succeeded Cambyses, and thrust himself into the kingdom through fraud. Worse Scaliger thinks Ahasuerus is Xerxes; but Artaxerxes is Longimanus the son of Xerxes, of whom more at verse 24. A similar resumption of discourse is in Mark XV, 8 and 9, and often elsewhere. Cambyses was an enemy of the Jews, whence he was called by them a second Nebuchadnezzar, as testified by Eusebius in his Chronicle: for Cambyses was a despiser of the gods, sacrilegious and a parricide: for he killed his own brother, says Justin; but he took his sister as wife, whom he afterwards killed. Whence by just vengeance of the deity he killed himself; for when mounting his horse the sheath of his sword fell out, whence the naked sword was fixed in his thigh, from which wound he died shortly after, says Herodotus and Justin. Cajetan notes that although the Samaritans under Cyrus through counselors hindered the building of the temple from public and royal funds, nevertheless they did not cause the Jews to cease from the work; but they continued in it from private and their own funds: whence they also hindered this by letters sent to Cambyses.
4:8
8. Beelteem, — is a name of office signifying a prefect of accounts, or master of wisdom, says Lyra. But Arias wishes it to be a proper name, and to signify the possessor of taste, or judgment, or reason, or eloquence; for taam in Hebrew and Chaldean is taste, and metaphorically wisdom; in Hebrew Baal and in Chaldean Beel is Lord, prefect, president; therefore "Beelteem," or as the Hebrews pronounce it Baaltaam, is the same as president of reason and counsel, which was agitated in the senate and council, that is Chancellor: for it was his duty to report all things done to the king, and to record them in writing in public tablets, and to seal them with his hand and seal. Thus Josephus.
4:10
10. Asenapper. — This is Esarhaddon, or Sennacherib, or some other of his relatives, or kinsmen.
4:13
13. If the walls (of the city of Jerusalem, which the Jews are building) are restored, tribute, etc. they will not give, — because trusting in their walls they will rebel, and will assert themselves in liberty (which they are most eager for). Hence it is evident that the Jews, although free from Babylon, nevertheless remained tributary and subject to Cyrus and the Persians. Again that Cyrus gave the Jews the faculty not only of the temple, but also of rebuilding the city.
4:14
14. But we being mindful of the salt which we have eaten in the palace, — that is to say, We are mindful of the sustenance and salary (for this is derived from salt) which you gave us in the court, so that we might show a grateful spirit toward you our sustainer, we warn you of the danger which threatens you from the building of the city of Jerusalem, so that you might hinder it. Thus Pythagoras with this symbol: "Do not pass by salt and the table," admonished his followers of gratitude, as if to say: In prosperous matters let not the memory of gratitude owed to friends, who made you a partaker of their salt and table, be lost. For salt denotes a banquet, because in it all things are seasoned with salt, so that they may have flavor. In Hebrew it is, because we have been salted with the salt of the palace. Thus the Septuagint, that is because we have been brought up in your palace. It can also be translated: We have salted the temple, that is we have utterly destroyed it; for formerly when they wished to desolate some place, they sowed salt in it.
4:24
24. Then the work of the house of the Lord (the building of the temple) in Jerusalem was interrupted, and it was not done until the second year of the reign of Darius, king of the Persians. You will ask: Who was this Darius? Scaliger and Severus Sulpitius, book II of his History, hold that he was Darius the Bastard, who was the illegitimate son of Artaxerxes Longimanus, and reigned after him for 19 years. For Scaliger contends that Ahasuerus, whose mention was made in verse 6, was Xerxes; and Artaxerxes, of whom in verse 7, was Longimanus the son of Xerxes; Darius, of whom in this verse, was the Bastard; Artaxerxes, who in chapter VII, 1, sent Ezra and Nehemiah to Jerusalem, was Artaxerxes surnamed Mnemon, the son and successor of Darius the Bastard. Wherefore under Darius the Bastard the temple was built, but the city of Jerusalem under Artaxerxes Mnemon, and from the second year of Darius the Bastard the 70 weeks were to begin, which elapsed until the birth of Christ, of which Daniel speaks in chapter IX. Thus Scaliger, who, while he alone plays the role of Aristarchus of all chronologists, provokes in turn all the sharper Aristarchuses against himself. For that the temple and city were built under Darius, not the Bastard, but the son of Hystaspes, who succeeded Cambyses, is evident from the common consensus of chronologists, interpreters and doctors. Second, from Josephus, who teaches this expressly. Third, from book III of Ezra, chapter IV, verse 43, where this Darius vowed to build the temple if he became king, of which more presently. Fourth, because according to Scaliger from Cyrus, and from the end of the Babylonian captivity until the walls of Jerusalem were restored, 144 years would have elapsed; for so many are there from Cyrus until Darius the Bastard: which although Scaliger admits, it is nevertheless contradicted by Haggai, chapter II, 4, where those who had formerly been led captive from Jerusalem to Babylon, still surviving, seeing the new building of the new temple of Zerubbabel, held it in regard as of little or no value compared to the former temple of Solomon. From the burning of the temple of Solomon by the Chaldaeans, until Darius Nothos, there elapsed 176 years, as Scaliger himself says. Who, I ask, in that age prolonged life to the year 176? Again, if Esdras was sent by Artaxerxes Mnemon to Jerusalem, then Esdras lived nearly two hundred years: for he was born of Saraia the High Priest, who was slain by the Chaldaeans in the first year of the Babylonian captivity. Moreover, Zorobabel and Jesus the son of Josedec, who under Cyrus presided over the restoration of the captivity, and afterwards took part in this rebuilding of the temple under Darius, would have been 130 or 140 years old, yet in the third book of Esdras, cap. III, 4, Zorobabel is called "one young man of the keepers of Darius." Therefore this Darius was not Nothos, but Hystaspis. Thus Josephus, lib. XI Antiq. cap. IV, Eusebius in the Chronicle, St. Jerome in cap. IX of Daniel, Bellarmine, Genebrard, Torniellus, Salianus, and modern writers everywhere. I shall resolve the arguments of Scaliger in Nehemias cap. XII, 10, and cap. XIII, 28; for he himself wishes Sanaballat, of whom there is discussion, to have been contemporary with the High Priest Jaddo and Alexander the Great, but falsely. In the second year therefore of Darius Hystaspis the work of the temple was resumed, having been interrupted for nine years, and in the sixth year of the same it was completed, namely the work of the Holy Place and the Holy of Holies; for the court or outer part of the temple, and consequently the whole temple in all respects was completed in the sixth year of Darius, as Josephus has it, lib. XI, cap. IV, 16. Moreover, the cause which moved Darius to rebuild the temple was Zorobabel, who was a most favoured courtier of Darius and in his favour, and to him while still a prince suggested that he make a vow to build the temple if he should be made king: when the question was proposed: "What is the strongest of all things?" when one said it was wine, another said women, a third said the king, Zorobabel said it was truth, and he discoursed upon that matter so wisely and elegantly that Darius commanded him to ask whatever he wished: hearing which Zorobabel thus began, lib. III Esdrae cap. IV, 43: "Remember thy vow, which thou hast vowed to build Jerusalem in the day thou receivedst the kingdom, and to send back all the vessels that were taken out of Jerusalem, which Cyrus separated when he destroyed Babylon, and determined to send them back thither. And thou hast vowed to build the temple which the Idumeans burned, when Judaea was destroyed by the Chaldaeans. And now this is that which I request, O Lord, and which I ask: this is, O majesty, which I ask of thee, that thou fulfil the vow which thou hast vowed to the King of heaven out of thy mouth. Then king Darius rose up, and kissed him, and wrote letters to all the treasurers and governors and captains, that they should conduct him, and all that were going up with him to build Jerusalem. And to all the governors that were in Syria and Phoenicia and Libanus he wrote letters, that they should bring cedar wood from Libanus to Jerusalem, that they might build the city with him." Finally, "Darius" in Persian signifies φρόνιμον, that is prudent, says Hesychius. For prudence and foresight is the first gift of a king, for ruling rightly; whence Herodotus, lib. I, at the end, relates this dream of Cyrus going against the Scythians (where also he perished): "It seemed to Cyrus in his dreams that he saw the eldest of the sons of Hystaspis having wings on his shoulders, one of which overshadowed Asia, the other Europe. He was of Hystaspis, descended from Achaemenes the son of Arsamenes, the eldest of the children, Darius, then about twenty years of age, left in Persia, because he was not yet fit for war. Cyrus, awakening, turned over the vision in his mind. Since it seemed to him of great importance, he called Hystaspis, and with witnesses removed, said: Thy son Hystaspis is discovered to be plotting against me and my kingdom." He added that he had learned this from the dream already mentioned, which he related to Hystaspis. "Wherefore thou, he said, return with all speed to Persia, and see that when I, having subdued the Massagetae, return thither, thou present thy son to me to answer for himself." But Cyrus being slain left Cambyses as his successor, to whom Darius succeeded. Hence "Darius" in Greek is the same as coercer, says Herodotus lib. VI, for δερήσεται is the same as he shall be beaten, from δέρω, that is I strike, I beat, I flay. In Hebrew moreover "Darius" is the same as investigator, from the root דרש daras, that is, he sought, he investigated: this is the work of a prudent man, such as "Darius" was, who in Persian is the same as prudent: or "Darius" is the same as generation and duration: for דור is generation and duration. Fitly: for the line of Darius endured in the Persian empire until Darius Ochus.
Machine translation from the Latin, not reviewed.
4:1
… Favored by his father, the priest Manasseh then built on Mount G. a temple rivaling that of Jerusalem, and thus the hatred and antagonism between the two peoples increased and perpetuated itself (Ezra 4:1-23; cf. John 4:9).
With Zerubbabel he prepared the labor force and the materials for the rebuilding of the Temple, which he began, amid great demonstrations of faith, in May 536 (Ezra 3:7-13). For the purity of Yahwism he rejected the collaboration of the Samaritans (Ezra 4:1-3). After the rebuilding, forcibly suspended, was resumed at the urging of Haggai and Zechariah (year 520), J. solemnly consecrated the new Temple in 516 (Ezra 5:1 ff.; 6:14-17). J., …
4:2
Asarhaddon (Assur-ahu-iddin «The god Assur gave a brother»)
… On his way to the third expedition against Egypt, which had risen in revolt, he died on the 10th of Marbešwan (November) 669. He settled colonists from the eastern provinces in Samaria (Ezra 4:2).
Samaritans (Heb. Sōmērōnīm; Gr. Οἱ Σαμαρεῖται)
After the return of the Jews from exile, the Samaritans were not permitted to collaborate in the restoration of the Temple (Ezra 4, 2); a refusal that further sharpened the mutual aversion (Neh. 4, 1-23). The governor Sanballat, a Horonite, sought to reconcile the two parties by marrying his daughter to a descendant …
4:6
… In Esd. 4:6, A. king of Persia to whom the enemies of the Jews who had returned from exile appealed in order to hinder the rebuilding of the Temple, is named between Darius and Artaxerxes: he …
Gen. 26:21, "accusation" Ezra 4:6) occurs in the Hebrew Bible nine times as a common noun: "adversary" in war (1 Sam. 29:4; 1 Kings 5:18; 11:14, 23, 25) or in court (Ps. 108:6) or one who bars the way: 2 Sam. 19:23; …
4:7
in Ezra 4:7 (where the Hebrew also has Ṭābhē'ēl).
4:8
of an inscription have come to light from the excavations of Arslan Tash, which seem to represent the oldest document in Aramaic so far possessed and which is dated back to the 9th century B.C. - b) Some biblical texts: Gen. 31:47 (two words); Jer. 10:11; Ezra 4:8-6:18; 7:22-26; Dan. 2:4-7:28. - c) The papyri, inscriptions and ostraca of Egypt (5th and 4th centuries B.C.), especially from Elephantine (v.). - d) The Aramaic words of the Pahlavi …
4:9
Apharsachei (Apharsachei, Apharsatachei, Apharsei)
The Aramaic name presents three forms: 1) afārsekāyē (Ezra 4:9); 2) afarsāyē (ibid. 5:6; 6:6); 3) afarsāthkāyē (ibid. 4:9). The 1st and 2nd names are for the most part held to be identical; the 1st has only the additional adjectival ending kāyē. …
Dinei (Aram. Dīnājē; Vulg. Dinae)
… Dinae). - In Ezra 4:9 they are named in the series of exiles from Babylon, from Susa, etc., transplanted by the Assyrian kings into Samaria (v. APARSACHEI). …
… However, the name of this king of E. does not yet appear in profane inscriptions. Esd. 4:9 also enumerates the Elamites among the various peoples deported from the eastern regions, who constituted the new Samaritan people. …
… Among the Samaritans who write to Artaxerxes against the Jews, there are also those deported from S. (Ezra 4:9), probably by Ashurbanipal (the Aramaic Asnappar), who dispersed the inhabitants of S. and of all Elam throughout his Empire and sent various colonists to S.
4:12
From as early as 722 B.C., and especially from the Babylonian exile (6th century B.C.), Israel was reduced to the tribe of Judah alone; the Israelites therefore called themselves "Jews" (Jer. 40, 11-15; 44, 26; Zech. 8, 23; Esth. 2, 5; 3, 6; 9, 29, etc.; Ezra 4, 12, etc.; Neh. 4, 2; 5, 17; 6, 6, etc.; very often in I-II Macc. and in the New Testament).
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.