Esdras goeth up to Jerusalem to teach, and assist the people, with a gracious decree of Artaxerxes.
Esdras, with manie other Priestes and Leuites, ascendeth to Ierusalem to teach, and assist the people. 11. bringing Artaxerxes Edict, declareth it to the people, 27. and geueth thankes to God.
1Now after these things in the reign of Artaxerxes king of the Persians, Esdras the son of Saraias, the son of Azarias, the son of Helcias,Dopo queste cose, regnando Artaserse re di Persia, Esdra figliuolo di Saraia, figliuolo di Azaria, figliuolo di Helcia,AND after these thinges in the reigne of Artaxerxes king of Persians, Esdras the sonne of Saraias, the sonne of Azarias, the sonne of Helcias,Post hæc autem verba in regno Artaxerxis regis Persarum, Esdras filius Saraiæ, filii Azariæ, filii Helciæ, 2The son of Sellum, the son of Sadoc, the son of Achitob,Figliuolo di Sellum, figliuolo di Sedoc, figliuolo di Achitob,the sonne of Sellum, the sonne of Sadoc, the sonne of Achitob,filii Sellum, filii Sadoc, filii Achitob, 3The son of Amarias, the son of Azarias, the son of Maraioth,Figliuolo di Amaria, figliuolo di Azaria, figliuolo di Maraioth,the sonne of Amarias, the sonne of Azarias, the sonne of Maraioth.filii Amariæ, filii Azariæ, filii Maraioth, 4The son of Zarahias, the son of Ozi, the son of Bocci,Figliuolo di Zarahia, figliuolo di Ozi, figliuolo di Bocci,the sonne of Zarahias, the sonne of Ozi, the sonne of Bocci,filii Zarahiæ, filii Ozi, filii Bocci, 5The son of Abisue, the son of Phinees, the son of Eleazar, the son of Aaron, the priest from the beginning.Figliuolo di Abisue, figliuolo di Phinees, figliuolo di Eleazaro, figliuolo di Aaron, che fu il primo Sacerdote.the sonne of Abisue, the sonne of Phinees, the sonne of Eleazar, the sonne of Aaron the Priest from the begynning.filii Abisue, filii Phinees, filii Eleazar, filii Aaron sacerdotis ab initio. 6This Esdras went up from Babylon, and he was a ready scribe in the law of Moses, which the Lord God had given to Israel: and the king granted him all his request, according to the hand of the Lord his God upon him.Questo Esdra venne da Babilonia, ed egli era scriba erudito nella legge di Mosè, data dal Signore Dio ad Israele: e il re concedette a lui tutto quello, che domandò, perchè la mano del Signore Dio suo lo assisteva.The same Esdras came vp from Babylon, and he was a quicke scribe in the law of Moyses, which our Lord God gaue to Israel: and the king gaue him according to the hand of our Lord his God vpon him al his petition.Ipse Esdras ascendit de Babylone, et ipse scriba velox in lege Moysi, quam Dominus Deus dedit Israël: et dedit ei rex secundum manum Domini Dei ejus super eum, omnem petitionem ejus. 7And there went up some of the children of Israel, and of the children of the priests, and of the children of the Levites, and of the singing men, and of the porters, and of the Nathinites to Jerusalem in the seventh year of Artaxerxes the king.E tornarono a Gerusalemme de' figliuoli d'Israele, e de' figliuoli de' sacerdoti, e de' Leviti, e cantori, e portinai, e Nathinei l'anno settimo del re d'Artaserse.And there came vp of the children of Israel, and of the children of the Priestes, and of the children of the Leuites, and of the singing men, and of the porters, and of the Nathineites into Ierusalem in the seuenth yeare of Artaxerxes the king.Et ascenderunt de filiis Israël, et de filiis sacerdotum, et de filiis Levitarum, et de cantoribus, et de janitoribus, et de Nathinæis, in Jerusalem, anno septimo Artaxerxis regis.
8And they came to Jerusalem in the fifth month, in the seventh year of the king.E arrivarono a Gerusalemme il mese quinto, l'anno settimo di quel re.And they came into Ierusalem the fifth moneth, that is the seuenth yeare of the kingEt venerunt in Jerusalem mense quinto, ipse est annus septimus regis. 9For upon the first day of the first month he began to go up from Babylon, and on the first day of the fifth month he came to Jerusalem according to the good hand of his God upon him.Perchè egli dispose la sua partenza da Babilonia il primo giorno del primo mese, e il primo giorno del quinto mese, assistito dalla mano benefica del suo Dio, arrivò in Gerusalemme.For in the first day of the first moneth he began to goe vp from Babylon, and in the first day of the fifth moneth he came into Ierusalem according to the good hand of his God vpon him.Quia in primo die mensis primi cœpit ascendere de Babylone, et in primo die mensis quinti venit in Jerusalem, juxta manum Dei sui bonam super se. 10For Esdras had prepared his heart to seek the law of the Lord, and to do and to teach in Israel the commandments and judgment.Imperocché Esdra avea rivolto il suo cuore, a far ricerca della legge del Signore, e ad eseguire, e insegnare ad Israele i precetti di essa, e gl'insegnamenti.For Esdras prepared his hart to search the law of our Lord and to doe and to teach in Israel preceptes and iudgement.Esdras enim paravit cor suum, ut investigaret legem Domini, et faceret et doceret in Israël præceptum et judicium. 11And this is the copy of the letter of the edict, which king Artaxerxes gave to Esdras the priest, the scribe instructed in the words and commandments of the Lord, and his ceremonies in Israel.E questa è la copia della lettera in forma di decreto del re Artaserse ad Esdra sacerdote, scriba erudito nella scienza della parola, e dei comandamenti del Signore, e delle cerimonie prescritte da lui ad Israele:And this is the copie of the epistle of the edict, which king Artaxerxes gaue to Esdras the Priest, the learned scribe, in the wordes and preceptes of our Lord, and his ceremonies in Israel.Hoc est autem exemplar epistolæ edicti, quod dedit rex Artaxerxes Esdræ sacerdoti, scribæ erudito in sermonibus et præceptis Domini, et cæremoniis ejus in Israël. 12Artaxerxes king of kings to Esdras the priest, the most learned scribe of the law of the God of heaven, greeting.Artaserse re de' regi ad Esdra sacerdote, scriba sapientissimo della legge del Dio del cielo, salute.Artaxerxes the king of kings to Esdras the Priest, the most learned scribe of the law of God of heauē, greeting.Artaxerxes rex regum Esdræ sacerdoti scribæ legis Dei cæli doctissimo, salutem.
13It is decreed by me, that all they of the people of Israel, and of the priests and of the Levites in my realm, that are minded to go into Jerusalem, should go with thee.E stato decretato da me, che chiunque del popolo d'Israele, e de' sacerdoti, e de' Leviti, che son nel mio regno, vorrà andare a Gerusalemme vada con te:It is decreed by me that whōsoeuer it shal please in my kingdom of the people of Israel, and of the Priestes and Leuites, to goe into Ierusalē, let him goe with thee.A me decretum est, ut cuicumque placuerit in regno meo de populo Israël, et de sacerdotibus ejus, et de Levitis, ire in Jerusalem, tecum vadat. 14For thou art sent from before the king, and his seven counsellors, to visit Judea and Jerusalem according to the law of thy God, which is in thy hand.Perocché tu se' spedito dal re, e dai sette suoi consiglieri a visitare la Giudea, e Gerusalemme, relativamente alla legge del tuo Dio, la quale tu hai per le mani;For thou art sent from the face of the king, and of his seuen counselers, that thou mayst visite Iewrie and Ierusalem in the law of thy God, which is in thy hand.A facie enim regis, et septem consiliatorum ejus, missus es, ut visites Judæam et Jerusalem in lege Dei tui, quæ est in manu tua: 15And to carry the silver and gold, which the king and his counsellors have freely offered to the God of Israel, whose tabernacle is in Jerusalem.E per portare l'oro, e l'argento offerto spontaneamente dal re, e da' suoi consiglieri al Dio d'Israele, il tabernacolo del quale è in Gerusalemme.And that thou maist carie the siluer & gold, which the king & his counselers haue voluntarily offered to the God of Israel, whose tabernacle is in Ierusalem.et ut feras argentum et aurum quod rex, et consiliatores ejus, sponte obtulerunt Deo Israël, cujus in Jerusalem tabernaculum est. 16And all the silver and gold that thou shalt find in all the province of Babylon, and that the people is willing to offer, and that the priests shall offer of their own accord to the house of their God, which is in Jerusalem,E tutto l'argento, e l'oro che potrai raccogliere in tutta la provincia di Babilonia, offerto volontariamente dal popolo, e quello, che i sacerdoti spontaneamente offeriscono per la casa del loro Dio, la quale è in Gerusalemme,And al the siluer and gold whatsoeuer thou shalt finde in al the prouince of Babylon, and the people wil offer, and of the Priestes that shal voluntarely offer to the house of theyr God, which is in Ierusalem,Et omne argentum et aurum quodcumque inveneris in universa provincia Babylonis, et populus offerre voluerit, et de sacerdotibus quæ sponte obtulerint domui Dei sui, quæ est in Jerusalem, 17Take freely, and buy diligently with this money, calves, rams, lambs, with the sacrifices and libations of them, and offer them upon the altar of the temple of your God, that is in Jerusalem.Prendilo liberamente, e abbi cura di comprare con questo denaro de' vitelli, degli arieti, e degli agnelli, e delle ostie colle loro libagioni, e offeriscile sopra l'altare del tempio del vostro Dio, che è in Gerusalemme.take freely, and bye diligently of this money calues, rammes, lambes, and the sacrifices and libamentes of them, and offer them vpon the altar of the temple of your God, that is in Ierusalemlibere accipe, et studiose eme de hac pecunia vitulos, arietes, agnos, et sacrificia, et libamina eorum, et offer ea super altare templi Dei vestri, quod est in Jerusalem.
18And if it seem good to thee, and to thy brethren to do any thing with the rest of the silver and gold, do it according to the will of your God.E se a te, e a' tuoi fratelli piacerà di fare qualche altro uso del rimanente dell'argento, e dell'oro, fatelo secondo i voleri del vostro Dio.Yea and if it shal please thee, and thy brethren to doe any thing with the rest of the siluer and gold, doe ye according to the wil of your God.Sed et si quid tibi et fratribus tuis placuerit de reliquo argento et auro ut faciatis, juxta voluntatem Dei vestri facite. 19The vessels also, that are given thee for the sacrifice of the house of thy God, deliver thou in the sight of God in Jerusalem.E parimente i vasi, che ti sono dati per servire alla casa del tuo Dio, portagli al cospetto di Dio a Gerusalemme.The vessels also, which are geuen thee for the ministerie of the house of thy God, deliuer thou in the sight of God in Ierusalem.Vasa quoque, quæ dantur tibi in ministerium domus Dei tui, trade in conspectu Dei in Jerusalem. 20And whatsoever more there shall be need of for the house of thy God, how much soever thou shalt have occasion to spend, it shall be given out of the treasury, and the king’s exchequer, and by me.E per tutte le altre cose eziandio, che abbisognino per la casa del tuo Dio, qualunque somma vi si richiegga, ti sarà somministrata dal tesoro, e dalla cassa reale,Yea and other thinges wherof neede shal be for the house of thy God, how much soeuer is necessarie for thee to spend, thou shalt geue it out of the treasure, and excheker of the king, and from me.Sed et cetera, quibus opus fuerit in domum Dei tui, quantumcumque necesse est ut expendas, dabitur de thesauro, et de fisco regis, 21I Artaxerxes the king have ordered and decreed to all the keepers of the public chest, that are beyond the river, that whatsoever Esdras the priest, the scribe of the law of the God of heaven, shall require of you, you give it without delay,E da me. Io Artaserse re ho ordinato, e intimato a tutti i tesorieri della cassa pubblica, che sono di là dal fiume, che tutto quello, che vi chiederà Esdra sacerdote, scriba della legge del Dio del cielo, glielo diate senza dilazione,I Artaxerxes the king haue appointed and decreed to al the keepers of the common coffer, that are beyond the Riuer, that whatsoeuer Esdras the Priest, the scribe of the law of God of heauen, shal aske of you, you geue it without delay,et a me. Ego Artaxerxes rex, statui atque decrevi omnibus custodibus arcæ publicæ, qui sunt trans flumen, ut quodcumque petierit a vobis Esdras sacerdos, scriba legis Dei cæli, absque mora detis, 22Unto a hundred talents of silver, and unto a hundred cores of wheat, and unto a hundred bates of wine, and unto a hundred bates of oil, and salt without measure.Sino alla somma di cento talenti d'argento, e sino a cento cori di grano, e sino a cento bati di vino, e sino a cento bati di olio: il sale poi senza misura.vnto an hundred talentes of siluer, and vnto an hundred cores of wheat, and vnto an hundred bates of wyne, and vnto an hundred bates of oyle, but salt without measure.usque ad argenti talenta centum, et usque ad frumenti coros centum, et usque ad vini batos centum, et usque ad batos olei centum, sal vero absque mensura.
23All that belongeth to the rites of the God of heaven, let it be given diligently in the house of the God of heaven: lest his wrath should be enkindled against the realm of the king, and of his sons.Tutto quello, che appartiene al culto di Dio del cielo, sia somministrato puntualmente alla casa di Dio del cielo, affinchè egli per disgrazia non prenda ira contro il regno del re, e de' suoi figliuoli.Al that pertayneth to the rite of the God of heauen, let it be geuen diligently in the house of the God of heauen: lest perhaps he be angrie agaynst the kingdom of the king, and of his sonnes.Omne quod ad ritum Dei cæli pertinet, tribuatur diligenter in domo Dei cæli: ne forte irascatur contra regnum regis, et filiorum ejus. 24We give you also to understand concerning all the priests, and the Levites, and the singers, and the porters, and the Nathinites, and ministers of the house of this God, that you have no authority to impose toll or tribute, or custom upon them.Vi facciamo ancora sapere, che non avrete potestà d'imporre censo, o tributo, o altro aggravio sopra tutti i sacerdoti, e Leviti, e cantori, e portinai, e Nathinei, e ministri della casa di questo Dio.We doe you also to vnderstand concerning al the Priestes, and Leuites, and the singers, and the porters, the Nathineites, and ministers of the house of this God, that you haue no authoritie to put tolle and tribute, and yearlie rentes vpon them.Vobis quoque notum facimus de universis sacerdotibus, et Levitis, et cantoribus, et janitoribus, Nathinæis, et ministris domus Dei hujus, ut vectigal, et tributum, et annonas non habeatis potestatem imponendi super eos. 25And thou Esdras according to the wisdom of thy God, which is in thy hand, appoint judges and magistrates, that may judge all the people, that is beyond the river, that is, for them who know the law of thy God, yea and the ignorant teach ye freely.Tu poi, o Esdra, secondo la sapienza di Dio, nella quale se' versato, crea dei giudici, e dei presidi, affinchè rendano giustizia a tutto il popolo, che è oltre il fiume; viene a dire, a tutti quelli, che riconoscono la legge del tuo Dio; e ancora istruite liberamente quelli, che non la conoscono.And thou Esdras according to the wisedom of thy God, which is in thy hand, appoynt iudges and presidentes, that they may iudge for al the people that is beyond the Riuer, that is for them which know the law of thy God, yea and the ignorant teach ye frely.Tu autem Esdra, secundum sapientiam Dei tui, quæ est in manu tua, constitue judices et præsides, ut judicent omni populo qui est trans flumen, his videlicet qui noverunt legem Dei tui: sed et imperitos docete libere. 26And whosoever will not do the law of thy God, and the law of the king diligently, judgment shall be executed upon him, either unto death, or unto banishment, or to the confiscation of goods, or at least to prison.E chiunque non osserverà la legge del tuo Dio, e la legge del re esattamente, si farà il suo processo per punirlo o colla morte, o coll'esilio, o con multa pecuniaria, o almen colla carcere.And euerie one that shal not doe the law of thy God, and the law of thy king diligently, there shal be iudgement of him, either vnto death, or into banishment, or to the confiscation of his substance, or at the least into prison.Et omnis qui non fecerit legem Dei tui, et legem regis, diligenter, judicium erit de eo sive in mortem, sive in exilium, sive in condemnationem substantiæ ejus, vel certe in carcerem.
27Blessed be the Lord the God of our fathers, who hath put this in the king’s heart, to glorify the house of the Lord, which is in Jerusalem,Benedetto il Signore Dio de' padri nostri, il quale ispirò al re questo pensiero per gloria della casa del Signore, la quale è in Gerusalemme.Blessed be our Lord, the God of our fathers, which hath put this in the kinges hart, that he would glorifie the house of our Lord, which is in Ierusalem,Benedictus Dominus Deus patrum nostrorum, qui dedit hoc in corde regis ut glorificaret domum Domini quæ est in Jerusalem, 28And hath inclined his mercy toward me before the king and his counsellors, and all the mighty princes of the king: and I being strengthened by the hand of the Lord my God, which was upon me, gathered together out of Israel chief men to go up with me.E di sua misericordia mi fece trovare un pegno dinanzi al re, e a' suoi consiglieri, e dinanzi a tutti i grandi del re più possenti: e io incoraggito dalla mano del mio Dio, che faceasi sentire a me, radunai i principali d'Israele, perchè venisser con me.and hath inclined his mercie toward me before the king and his counselers, and al the mightie princes of the king: and Itaking courage by the hand of our Lord my God, which was on me, gathered together out of Israel princes that should goe vp with me.et in me inclinavit misericordiam suam coram rege et consiliatoribus ejus, et universis principibus regis potentibus: et ego confortatus manu Domini Dei mei, quæ erat in me, congregavi de Israël principes qui ascenderent mecum.
7:1
Year of the World 3531.
Calmet
Things, sixty-eight years after the journey of Zorobabel. (Calmet)
Haydock
Salien adds ten years more. (Haydock)
Tirinus
Artaxerxes Longimanus. (Menochius) (Tirinus)
Calmet
Son, or great grandson of Saraias, who had been slain 121 years. Esdras was still living, in the days of Nehemias. Many persons are omitted in this genealogy. The immediate descendants of Azarias may be found, 1 Paralipomenon vi. Similarity of names has occasioned many mistakes. 3 Esdras viii. reckons only eleven persons between Aaron and Esdras; and 4 Esdras 1:has eighteen; whereas here we behold sixteen generations, and [in] 1 Paralipomenon, twenty-two. (Calmet)
7:5
Beginning of the Jewish republic.
7:6
Worthington
Went up, a second time, 2 Esdras 12:1. (Worthington)
Haydock
Ready. Hebrew mahir, "diligent," etc. (Haydock)
Calmet
Scribe, not so much noted for his skill in writing fast, or drawing up deeds, as for his knowledge of the divine law. (Calmet)
Calmet
The gospel sometimes gives the title of scribe to the doctors of the law, Matthew 22:35., with Mark 12:28. It is peculiarly due to Esdras, who gave a correct copy of the Scriptures, and wrote them in a different character, leaving the ancient one to the Samaritans, that the people might be less connected. (Bellarmine, De Verb. 20:1, citing (Tirinus) the most learned Fathers and Jewish writers. (Calmet, Diss.)
Du Hamel
The author of 4 Esdras (xiv. 19,) intimates that the sacred books had been all destroyed, and were dictated again to Esdras by the Holy Spirit. But this book is not of sufficient authority to establish so dangerous an opinion; (Haydock) which is refuted by the whole context of the Bible, in which we see that the law was never forgotten. (Calmet, Diss.) (Du Hamel)
Calmet
As Esdras was inspired, what additions he might make, must be accounted divine and authentic. (Calmet)
Menochius
Hand; protection, (Delrio, adag. 217,) or inspiration. (Menochius)
Haydock
God can incline the heart of the king, (Proverbs xxi.) to accomplish his decrees. (Haydock)
7:7
Year of the World 3537.
7:9
Calmet
Month. Thus four entire months were spent on the journey, as they did not go the shortest way, and had much baggage, etc. (Calmet)
7:10
Haydock
Heart. Thinking continually (Menochius) how he might keep the law himself, and direct others. (Haydock)
Haydock
It would be well if all would thus teach by example, like Jesus Christ, who began to do and then to teach. (Haydock)
Menochius
Judgment. Both these terms express the same thing. (Menochius)
7:11
Haydock
Of the edict, is a farther explanation of the letter. (Haydock)
7:12
Calmet
Kings. This title was placed on the tomb of Cyrus, (Strabo xv.) and denoted a very powerful king. Artaxerxes had many tributaries in Media, Sidon, etc. The kings of Assyria had before assumed such pompous titles, Osee 8:10. (Calmet)
Haydock
The most learned, comes later in the original Chaldean. (Haydock)
Calmet
"The priest, scribe of the law,...perfection, (health and happiness, (Calmet) or consummate in learning, etc.; Haydock) as at present." (Calmet)
Haydock
Gemir uceheneth, "perfection (Castel. Lexic.) even now," 1 Esdras 4:10. Protestants, "perfect peace, and at such a time." (Haydock)
7:14
Josephus
Counsellors. Interpreters of the laws. (Josephus, [Antiquities?] 11:6.)
Calmet
The number seems to have been established at the courts of the Assyrian and Chaldean monarchs, Tobias 12:15. We find their names, Esther 1:10, 14. The history of this queen happened in the reign of Darius Hystaspes. (Calmet)
Haydock
Hand. By this he was to pass sentence, ver. 25. (Haydock)
Tirinus
The Jews were authorized to follow their own laws (Calmet) under the Persian dominion, ver. 26. (Tirinus)
7:16
Menochius
Babylon, which the Chaldeans may freely give. (Menochius)
7:20
By me. Hebrew, "to spend, take it out of the king's treasure-house." Septuagint adds, "and from me."
7:22
7:24
Haydock
Nathinites. 3 Esdras, "sacred slaves." (Haydock)
7:25
Haydock
River. 3 Esdras, "In all Syria and Phenicia." (Haydock)
Hitherto, it seems, the royal judges had decided all affairs of consequence, which required any public chastisement.
7:26
De Dieu
Banishment. Hebrew literally, "eradication" by death or exile, (Calmet) or by being cut off from all society, 1 Esdras 10:8. (De Dieu)
Haydock
Septuagint, "correction." (Haydock)
7:27
Calmet
Blessed. Here the author beings to write again in Hebrew and in the following verse, Esdras speaks in [the first] person. (Calmet)
7:1
The second part. Esdras instructeth the people.
7:6
Esdras came with the f•••• from Babylon 〈◊〉. •sd. 12. ••ut returned thither and now ascended the second time •o Ierusalem.
7:6
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
30. O foolish Elisha, for feeding the prophets with wild and bitter gourds! O Ezra forgetful of Scripture, though he did restore the Scriptures from memory!
7:1
1. After these words, — after these deeds and acts. Esdras (the writer of this book) son of Saraia, — the High Priest slain by the Chaldeans, and brother of Josedec, and uncle of Jesus the High Priest.
7:6
6. He himself a scribe swift in the law of Moses, — that is to say, Ezra was most skilled in the law of Moses, and most ready in teaching and explaining it; "scribe" therefore is the same as "one learned in the law" or "doctor of the law." Note: Just as the Greeks of old called their wise men Philosophers, the Chaldeans Magi, the Gauls Druids, the Indians Brahmans, Gymnosophists; so the Jews called their Doctors סופרים Sopherim, which the Septuagint translates as γραμματεύς; our "scribes" from ספר sepher, that is letter or writing, that is to say Literati, or scribes, because they were occupied in describing, teaching, and explaining the Holy Letters. For the office of scribes was to preserve the Holy Scripture uncorrupted, to watch over its correct transcription, to interpret it both in writing and by word of mouth: hence to compose answers, to make treatises, to expound it in various ways, etc.; thus St. Epiphanius, Heresy 15. Whence sepher, that is "scribe," can be derived from ספר saphar, that is to narrate, to recount, so that sopher is the same as narrator of the law; but our text and the Septuagint looked to the etymology of sepher, as I said: thus Grammarians of old were called those who dealt with γράμματα, that is letters, and explained obscure and doubtful sentences of the poets. For all the study of the Jews was in sacred letters; for they scarcely knew profane and gentile ones. Thus Jansenius, Toletus, Maldonatus and others, where they treat of the learned in the law with whom Christ frequently disputed. Among these scribes Ezra was eminent, as I said in the Preface. Hence Elias Germanus, in Thisbi: "Scribes," he says, "are wise men, who are called by another name masters:" Sopher therefore is the same as Rabbi, Rab, Rabban. The same is suggested by St. Jerome, epistle 152. He went up from Babylon, — to Jerusalem. And the king (Artaxerxes) gave him according to the hand of the Lord his God upon him, all his petition. — "Hand" signifies favor and operation, by which God made Ezra gracious to the king, says Cajetan, so that the king would grant him whatever he asked. There is no doubt that Ezra asked the king that Jerusalem be restored and surrounded with walls, and therefore obtained it. Whence from this seventh year of Artaxerxes, and from this concession of the king, many begin the seventy weeks, until Christ, as I said in Daniel IX.
7:7
7. In the seventh year of Artaxerxes. — From the sixth year of Darius, in which the temple was completed and dedicated, until the seventh year of Artaxerxes, who was the grandson of Darius through his son Xerxes, there elapsed 57 years. Wherefore Ezra was then very aged and more than a hundred years old, but still strong and vigorous, God sustaining him for the benefit of the people, that he might instruct and polish them in the law of the Lord. Whence it follows:
7:9
9. For Ezra prepared his heart to investigate the law of the Lord, (that is to say, that he might know it and have it fully understood,) and (then) to do it, (that is to fulfill it in deed,) and (finally) to teach in Israel the commandment and judgment, — that is to say what the law commands to be done or not done, and what by it is just or unjust (for to discern this is "judgment"), lawful or unlawful. Learn here from Ezra the order of teaching to be this: first that you learn fully; second, that what you have learned, you yourself do first and fulfill in deed; third, that you teach the same to others. Thus Christ "began" first "to do," then "to teach," Acts I, 1.
7:13
13. From the face (that is, by the command and authority) of the king and seven of his counselors. — For the kings of the Persians had seven chief princes and counselors. Whence fittingly to this number hereafter in Scripture similarly are named seven primary Angels as it were princes of God: "Seven men of the heavenly court." For, as Aristotle says (or whoever is the Author, book On the World, after the middle), "the majesty and government of the kings of the Persians was an image of divine majesty and providence." See the sayings in Apocalypse I, 4, to those words: "And from the seven Spirits." That you may visit Judea in the law of your God. — The king therefore here appointed Ezra as visitor of the Jews subject to him, that he might see whether they observe the law of God, and wherever they deviate from it, he might instruct, correct and punish them.
7:20
20. It shall be given from the treasury of the king. — See here the piety of the kings of the Gentiles, namely Artaxerxes, who, equally as Cyrus and Darius, provided from his own treasury the necessary expenses for the ministries of the temple.
7:24
24. That tribute, etc., you shall not have power to impose upon them. — Hence it is clear that the Jews were servants and tributaries of the Persians; but the king here makes the Priests, Levites, and other ministers of the temple exempt from all tribute and similar public burden. Let Christian Princes note this.
7:25
25. But you, Ezra, etc., appoint judges and rulers that they may judge all the people, — that they may legally settle and judicially decide the disputes of those at variance in the people.
7:26
26. And whosoever shall not do the law, etc., judgment shall be upon him even unto death. — Behold here the king gives to Esdras, and to the judges to be appointed by him from the people, power of death over the transgressors, which the Romans denied to the Jews: for they granted that power only to Pilate and their other governors. Whence the Jews, when Pilate said that they should judge Christ according to the law, answered: "It is not lawful for us to put any man to death," Matt. XXVII.
Machine translation from the Latin, not reviewed.
7:1
… The favor shown to the restoration of Ezra (Ezra 7, 1-23), then of Nehemiah, cupbearer at his court and in constant relations with the king (Neh. 2, 1-8; 5, 14; 13, 6), as well as the prohibition afterward imposed on Ezra (4, 11-22), suit …
7. Father of Ezra (cf. Ezra 7:1).
Scribe (Heb. Sôphêr, pl. Sôphêrîm; Gr. Γραμματεύς)
… Israel was born: Ezra comes a first time to Jerusalem, invited by Nehemiah, bringing the "law," a copy of the sacred book that he had prepared with the other scribes and that is solemnly promulgated, so that it may be the foundation of the reborn nation (ibid. 7:1-26; Neh. 8:1-8).
7:6
Scribe (Heb. Sôphêr, pl. Sôphêrîm; Gr. Γραμματεύς)
The aforementioned case of Ezra, "a scribe learned in the law of Moses, which Yahweh God of Israel had given" (Ezra 7:6), as such officially known to the Persian authorities (ibid. 7:12, 21, in Aramaic), is the most apt to express the new function from which the new authority in Israel was born: Ezra …
… The priest Ezra, "a scribe skilled in the t. of Moses" (Ezra 7:6), was venerated by later generations as the restorer of the Mosaic t. The collection of the five Mosaic books was already called t. as a whole in the 5th century B.C. The entire Pentateuch …
7:7
Nathinei (Hebr. Nēthānīm; Septuagint Nēthānīm, rarely Nēthānīm and Nēthānīm; Vulg. Nathinae)
… Levites themselves (called nēthānīm "given," passive participle, in Num. 3:9; 8:16, 19). There is no record of them in the period before the exile; it is known, however, that they existed in Babylon, whence a group returned with Ezra to Jerusalem (Ezra 7:7; 8:17, 20), where Nehemiah's memoirs recall them as inhabitants of a quarter of their own (Neh. 3:26, 31; 7:73; 11:3, 21) and participants in the reforms of that era (Neh. 10:29).
7:11
… Encouraged by a benevolent decree (Ezra 7:11-26) of Artaxerxes I (7th year = 458 B.C.), E. came from Babylon at the head of the second company of repatriated exiles. …
Scribe (Heb. Sôphêr, pl. Sôphêrîm; Gr. Γραμματεύς)
… Both offices could be found in a single priest and prophet, as is the case with Ezra (Ezra 7:11) and, earlier, with Ezekiel.
7:12
Scribe (Heb. Sôphêr, pl. Sôphêrîm; Gr. Γραμματεύς)
The aforementioned case of Ezra, "a scribe learned in the law of Moses, which Yahweh God of Israel had given" (Ezra 7:6), as such officially known to the Persian authorities (ibid. 7:12, 21, in Aramaic), is the most apt to express the new function from which the new authority in Israel was born: Ezra comes a first time to Jerusalem, invited by Nehemiah, bringing the "law," …
… Thus it is explained that the t. was called dāth "law" in Aramaic (Ezra 7, 12-26; cf. Esth. 1, 13; 3, 8; etc.), and then by the Septuagint (3rd-2nd century B.C.) almost always (191 out of about 212 cases) νόμος (Vulgate lex), even when t. means "directive" or "teaching."
7:27
4. S. son of Zadok and father of Hilkiah, high priest, also called Meshullam (I Chron. 6:12 ff.; 9:11), ancestor of Ezra (Ezra 7:27).
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.