Divers abuses are reformed.
The law is read, 3. strange wemen are dismissed. 5. Faultes in distribution of the treasure are amended, 10. and due portions gueen to the Leuites. 15. Breakers of the Sabbath are corrected, 23. and those which maried wemen of strange nations.
1And on that day they read in the book of Moses in the hearing of the people: and therein was found written, that the Ammonites and the Moabites should not come in to the church of God for ever:In quel tempo a sentita del popolo si lesse nel libro della legge di Mosè, e vi si trovò scritto, come gli Ammoniti, e i Moabiti non debbono entrare nell'adunanza del Signore in eterno;AND in that day there was read in the volume of Moyses the people hearing it: and there was found written in it, that the Ammonites and the Moabires should not enter into the Church of God for euer:In die autem illo, lectum est in volumine Moysi, audiente populo: et inventum est scriptum in eo, quod non debeant introire Ammonites et Moabites in ecclesiam Dei usque in æternum: 2Because they met not the children of Israel with bread and water: and they hired against them Balaam, to curse them, and our God turned the curse into blessing.Perchè non andarono incontro ai figliuoli d'Israele con del pane, e dell'acqua, e con denaro indussero Balaam a maledirli; ma il nostro Dio convertì la maledizione in benedizione.for that they mette not the children of Israel with bread and water: and they hyred against them Balaam, to curse them: and our God turned the cursing into blessing.eo quod non occurrerint filiis Israël cum pane et aqua, et conduxerint adversum eos Balaam ad maledicendum eis: et convertit Deus noster maledictionem in benedictionem. 3And it came to pass, when they had heard the law, that they separated every stranger from Israel.E udita che ebber la legge separarono tutti gli stranieri da Israele.And it came to passe, when they had heard the law, they seperated euerie stranger from Israel.Factum est autem, cum audissent legem, separaverunt omnem alienigenam ab Israël. 4And over this thing was Eliasib the priest, who was set over the treasury of the house of our God, and was near akin to Tobias.E la cura di ciò apparteneva ad Eliasib sacerdote, il quale era stato fatto soprintendente del tesoro della casa del nostro Dio, ed era parente di Tobia.And ouer this thing was Eliasib the Priest, who had bene made ouerseer in the treasurie of the house of our God, and neere akinne to Tobias.Et super hoc erat Eliasib sacerdos, qui fuerat præpositus in gazophylacio domus Dei nostri, et proximus Tobiæ. 5And he made him a great storeroom, where before him they laid up gifts, and frankincense, and vessels, and the tithes of the corn, of the wine, and of the oil, the portions of the Levites, and of the singing men, and of the porters, and the firstfruits of the priests.Egli adunque fece a lui un appartamento grande là, dove prima di lui si riponevano i doni, e l'incenso, e i vasi, e le decime del grano, vino, e olio, le porzioni de' Leviti, e de' cantori, e de' portinaj, e le primizie sacerdotali.He therfore made to himselfe a great treasurie, and they were there before him laying vp giftes, and frankincense, and vesseles, and the tythe of corne, of wine, and of oyle, the portions of the Leuites, and of the singing men, and of the porters, and the first fruites of the Priestes.Fecit ergo sibi gazophylacium grande, et ibi erant ante eum reponentes munera, et thus, et vasa, et decimam frumenti, vini, et olei, partes Levitarum, et cantorum, et janitorum, et primitias sacerdotales.
6But in all this time I was not in Jerusalem, because in the two and thirtieth year of Artaxerxes king of Babylon, I went to the king, and after certain days I asked the king:Mentre tutto ciò si faceva, io non era in Gerusalemme, perchè l'anno trenta due di Artaserse re di Babilonia andai a presentarmi al re, e alla fine dell'anno chiesi licenza al re.But in al these things I was not in Ierusalem, because in the two and thirteth yeare of Artaxerxes the king of Babylon I came to the king, and in the end of certaine dayes I desired the king.In omnibus autem his non fui in Jerusalem, quia anno trigesimo secundo Artaxerxis regis Babylonis veni ad regem, et in fine dierum rogavi regem. 7And I came to Jerusalem, and I understood the evil that Eliasib had done for Tobias, to make him a storehouse in the courts of the house of God.E tornai a Gerusalemme, e fui informato del male fatto da Eliasib per amor di Tobia, facendogli delle stanze nel vestibolo della casa di Dio.And I came to Ierusalem, and I vnderstood the euil, that Eliasib had done to Tobias, to make him a treasure in the entrances of the house of God.Et veni in Jerusalem, et intellexi malum quod fecerat Eliasib Tobiæ, ut faceret ei thesaurum in vestibulis domus Dei. 8And it seemed to me exceeding evil. And I cast forth the vessels of the house of Tobias out of the storehouse.E la cosa mi parve molto cattiva. E gettai i mobili della casa di Tobia fuori delle stanze:And it semed to me exceding euil. And I threw forth the vessels of the house of Tobias out of the treasurie:Et malum mihi visum est valde. Et projeci vasa domus Tobiæ foras de gazophylacio: 9And I commanded and they cleansed the storehouses: and I brought thither again the vessels of the house of God, the sacrifice, and the frankincense.E come io ordinai furon purificate le stanze, e vi riportai i vasi della casa di Dio, le cose offerte, e l'incenso.and I commanded and they clensed the treasurie: and I brought thither againe the vessels of the house of God, the sacrifice, and the frankincense.præcepique et emundaverunt gazophylacia: et retuli ibi vasa domus Dei, sacrificium, et thus. 10And I perceived that the portions of the Levites had not been given them: and that the Levites, and the singing men, and they that ministered were fled away every man to his own country:E intesi come non erano state date a' Leviti le loro porzioni, e che ciascuno de' Leviti, cantori, e di quei che facean le funzioni, se v'era fuggito al suo paese;And I knew that the portion of the Leuites had not bene geuen: and that euerie man was fled into his countrie of the Leuites, and the singing men, and of them that ministred:Et cognovi quod partes Levitarum non fuissent datæ, et fugisset unusquisque in regionem suam de Levitis, et cantoribus, et de his qui ministrabant:
11And I pleaded the matter against the magistrates, and said: Why have we forsaken the house of God? And I gathered them together, and I made them to stand in their places.E rimproverai la cosa ai magistrati, e dissi: Perchè abbiamo noi abbandonata la casa di Dio? E congregai (i Leviti) e li rimessi alle loro funzioni.and I pleaded the matter against the magistrates, and said: Why haue we forsaken the heuse of God? And I assembled them, and I made them to stand in their standings.et egi causam adversus magistratus, et dixi: Quare dereliquimus domum Dei ? et congregavi eos, et feci stare in stationibus suis. 12And all Juda brought the tithe of the corn, and the wine, and the oil into the storehouses.E tutto Giuda portava ai granai la decima del frumento, del vino, e dell'olio.And al Iuda caried the tythe of the corne, wine, and oyle into the store houses.Et omnis Juda apportabat decimam frumenti, vini, et olei, in horrea. 13And we set over the storehouses Selemias the priest, and Sadoc the scribe, and of the Levites Phadaia, and next to them Hanan the son of Zachur, the son of Mathania: for they were approved as faithful, and to them were committed the portions of their brethren.E la cura de' granai fu data da noi a Selemia sacerdote, e a Sadoc scriba, e a Phadaia del numero de' Leviti, e dopo questi ad Hanan figliuolo di Zachur, figliuolo di Mathania, perchè questi furon trovati fedeli, e ad essi furono affidate le porzioni de' loro fratelli.And we appoynted ouer the storehouses Selermas Priest, and Sadoc scribe, and Phadaia of the Leuites, and next to them Hanan the sonne of Zachur, the sonne of Mathania: because they were approued faithful, and to them were committed the portions of t•e bretheren.Et constituimus super horrea Selemiam sacerdotem, et Sadoc scribam, et Phadaiam de Levitis, et juxta eos Hanan filium Zachur, filium Mathaniæ: quoniam fideles comprobati sunt, et ipsis creditæ sunt partes fratrum suorum. 14Remember me, O my God, for this thing, and wipe not out my kindnesses, which I have done relating to the house of my God and his ceremonies.Ricordati per questo di me, Dio mio, e non iscancellare quel, ch'io feci di bene per la casa del mio Dio, e pel suo culto.Remember me my God for this thing, and wipe not out my mercies, which I haue done in the house of my God, and in his ceremonies.Memento mei, Deus meus, pro hoc, et ne deleas miserationes meas quas feci in domo Dei mei, et in cæremoniis ejus.
15In those days I saw in Juda some treading the presses on the sabbath, and carrying sheaves, and lading asses with wine, and grapes, and figs, and all manner of burthens, and bringing them into Jerusalem on the sabbath day. And I charged them that they should sell on a day on which it was lawful to sell.In quel tempo osservai in Giuda della gente, che spremevano il vino negli strettoi in sabato, e portavano dei pesi, e caricavano sugli asini il vino, e le uve, e i fichi, e ogni sorta di robe, e le portavano in Gerusalemme il sabato. E io ordinai loro, che vendessero nei giorni, in cui era permesso di vendere.In those daies I saw them in Iuda treading the presses on the Sabbath, carying heapes, and loding vpon asses wine, and grapes, and figges, and al maner of burthen, and bringing it into Ierusalem on the Sabbath day. And I charged them, that they should sel on a day that it was lawful to s•lin.In diebus illis vidi in Juda calcantes torcularia in sabbato, portantes acervos, et onerantes super asinos vinum, et uvas, et ficus, et omne onus, et inferentes in Jerusalem, die sabbati. Et contestatus sum ut in die qua vendere liceret, venderent. 16Some Tyrians also dwelt there, who brought fish, and all manner of wares: and they sold them on the sabbaths to the children of Juda in Jerusalem.E gente di Tiro abitava nella città portandovi il pesce, e ogni sonarli cose da vendere: e le vendevano in giorno di sabato a' figliuoli di Giuda in Gerusalemme.And the Tyrians owelt in it, bringing fishes, and al thinges to sel: and they sold on the Sabbathes to the children of Iuda in Ierusalem.Et Tyrii habitaverunt in ea, inferentes pisces, et omnia venalia: et vendebant in sabbatis filiis Juda in Jerusalem. 17And I rebuked the chief men of Juda, and said to them: What is this evil thing that you are doing, profaning the sabbath day:E sgridai i magnati di Giuda, e dissi loro: Perchè fate voi cosa si cattiva profanando il giorno di sabato?And I rebuked the Princes of Iuda, and said to them: What is this euil thing, that you doe, and prophane the day of the Sabbath?Et objurgavi optimates Juda, et dixi eis: Quæ est hæc res mala quam vos facitis, et profanatis diem sabbati ? 18Did not our fathers do these things, and our God brought all this evil upon us, and upon this city? And you bring more wrath upon Israel by violating the sabbath.Non è egli vero, che queste cose pur fecero i nostri padri, e il nostro Dio fece cadere sopra di noi, e sopra la città tutti quei mali? E voi tirate l'ira addosso ad Israele, violando il sabato.Why did not our fathers these thinges, and our God brought vpon vs al this euil, and vpon this citie? And you adde wrath vpon Israel in violating the Sabbath.numquid non hæc fecerunt patres nostri, et adduxit Deus noster super nos omne malum hoc, et super civitatem hanc ? et vos additis iracundiam super Israël violando sabbatum.
19And it came to pass, that when the gates of Jerusalem were at rest on the sabbath day, I spoke: and they shut the gates, and I commanded that they should not open them till after the sabbath: and I set some of my servants at the gates, that none should bring in burthens on the sabbath day.Or quando il sabato furono in riposo le porte di Gerusalemme, io dissi: Hanno chiuse le porte, e io ho ordinato, che non le aprano sin dopo il sabato: e ho posti alcuni de' miei servi alle porte, affinchè nissuno porti dentro alcun peso nel giorno di sabato.And it came to passe, when the gates of Ierusalem had rested on the Sabbath day, I spake: and they shut the gates, and I commanded them that they should not open them til after the Sabbath: and of my seruantes I appoynted ouer the gates, that none should bring in burdens in the Sabbath day.Factum est autem, cum quievissent portæ Jerusalem in die sabbati, dixi: et clauserunt januas, et præcepi ut non aperirent eas usque post sabbatum: et de pueris meis constitui super portas, ut nullus inferret onus in die sabbati. 20So the merchants, and they that sold all kinds of wares, stayed without Jerusalem, once or twice.E i mercadanti, e i venditori di ogni sorte restarono fuori di Gerusalemme una, e due volte.And the merchantes, and they that sold al merchandise, taried without Ierusalem once and againe.Et manserunt negotiatores, et vendentes universa venalia, foris Jerusalem semel et bis. 21And I charged them, and I said to them: Why stay you before the wall? if you do so another time, I will lay hands on you. And from that time they came no more on the sabbath.E mi dichiarai, e dissi loro: Perchè state voi dirimpetto alle mura? Se voi lo farete ancor una volta, manderò gente contro di voi. E da indi in poi non vennero in sabato.And I charged them, and I said to them: Why tarie you ouer against the wal? if you shal doe so the second time, I wil lay my hand vpon you. Therfore from that time they came not on the Sabbath.Et contestatus sum eos, et dixi eis: Quare manetis ex adverso muri ? si secundo hoc feceritis, manum mittam in vos. Itaque ex tempore illo non venerunt in sabbato. 22I spoke also to the Levites that they should be purified, and should come to keep the gates, and to sanctify the sabbath day: for this also remember me, O my God, and spare me according to the multitude of thy tender mercies.E dissi anche ai Leviti, che si purificassero, e andassero a custodire le porte, e santificassero il giorno di sabato: e anche per questo ricordati di me, Dio mio, e perdonami secondo la moltitudine di tue misericordie.I spake also to the Leuites that they should be cleansed, and should come to keepe the gates, and to sanctifie the day of the Sabbath: therfore for this also remember me my God, & spare me according to the multitude of thy mercies.Dixi quoque Levitis ut mundarentur, et venirent ad custodiendas portas, et sanctificandam diem sabbati: et pro hoc ergo memento mei, Deus meus, et parce mihi secundum multitudinem miserationum tuarum.
23In those days also I saw Jews that married wives, women of Azotus, and of Ammon, and of Moab.E in quel tempo stesso vidi de' Giudei ammogliati con donne di Azoto, e di Ammon, e di Moab.But in those daies also I saw the Iewes marying wiues wemen of Azotus, and of Ammon, and of Moab.Sed et in diebus illis vidi Judæos ducentes uxores Azotidas, Ammonitidas, et Moabitidas. 24And their children spoke half in the speech of Azotus, and could not speak the Jews’ language, but they spoke according to the language of this and that people.Onde i loro figliuoli parlavano a metà la lingua di Azoto, e non sapevano il parlare Giudeo, e il loro linguaggio era di due popoli.And their children spake, the halfe part the Azotian tongue, and they could not speake the Iewes language, and they spake according to the language of the people and people.Et filii eorum ex media parte loquebantur azotice, et nesciebant loqui judaice, et loquebantur juxta linguam populi et populi. 25And I chid them, and laid my curse upon them. And I beat some of them, and shaved off their hair, and made them swear by God that they would not give their daughters to their sons, nor take their daughters for their sons, nor for themselves, saying:E gli sgridai, e li maledissi. E alcuni ne feci battere, e schiantar loro i capelli, e li feci giurare per Dio, che non darebbon le loro figliuole a' figliuoli di coloro, e pei loro figliuoli non prenderebbono le figlie di coloro, né per loro stessi,And I rebuked them, and cursed them. And I beate of them some men, and shaued them bald, and adiured them by God, that they should not geue their daughters to their sonnes, nor take their daughters for their sonnes, & for themselues, saying:Et objurgavi eos, et maledixi. Et cecidi ex eis viros, et decalvavi eos, et adjuravi in Deo ut non darent filias suas filiis eorum, et non acciperent de filiabus eorum filiis suis et sibimetipsis, dicens: 26Did not Solomon king of Israel sin in this kind of thing: and surely among many nations, there was not a king like him, and he was beloved of his God, and God made him king over all Israel: and yet women of other countries brought even him to sin.E dissi: Non peccò forse in questo Salomone re d'Israele? E certo tralle molte nazioni non v'ebbe re simile a lui; ed era caro al suo Dio, e Dio lo costituì re di tutto Israele: e lui pure indussero a peccato le donne straniere.Did not Salomon the king of Israel sinne in this kind of thing? and surely in manie nations, there was not a king like to him, & he was beloued of his God, and God sette him king ouer al Israel: him therfore also foren wemen brought to sinne.Numquid non in hujuscemodi re peccavit Salomon rex Israël ? et certe in gentibus multis non erat rex similis ei, et dilectus Deo suo erat, et posuit eum Deus regem super omnem Israël: et ipsum ergo duxerunt ad peccatum mulieres alienigenæ.
27And shall we also be disobedient and do all this great evil to transgress against our God, and marry strange women:Farem noi pure disubbidienti tutto questo gran male di offendere il nostro Dio, prendendo mogli straniere?And shal we also being disobedient persons doe al this great euil, to transgresse against our God, and to marie foren wemen?Numquid et nos inobedientes faciemus omne malum grande hoc ut prævaricemur in Deo nostro, et ducamus uxores peregrinas ? 28And one of the sons of Joiada the son of Eliasib the high priest, was son in law to Sanaballat the Horonite, and I drove him from me.Or de' figliuoli di Joiada figliuolo di Eliasib sommo sacerdote, uno era genero di Sanaballath Horonita, e io lo cacciai da me.And Sanaballat the Horonite was sonne in law to one of the sonnes of Ioiada, the sonne of Eliasib the high Priest, whom I draue from me.De filiis autem Jojada filii Eliasib sacerdotis magni, gener erat Sanaballat Horonites, quem fugavi a me. 29Remember them, O Lord my God, that defile the priesthood, and the law of priests and Levites.Ricordati Signore Dio mio, in loro danno di coloro, che contaminano il sacerdozi, e le leggi sacerdotali e levitiche.Remember o Lord my God against them, that pollute the Priesthood, and the right of Priestes and Leuites.Recordare, Domine Deus meus, adversum eos qui polluunt sacerdotium, jusque sacerdotale et Leviticum. 30So I separated from them all strangers, and I appointed the courses of the priests and the Levites, every man in his ministry:Io adunque li purgai da tutte le (donne) straniere, e fissai gli ordini de' sacerdoti, e de' Leviti, ciascuno al suo ministero:Therfore I sepatared from them al strangers, and I appoynted the courses of the Priestes and Leuites, euerie man in his ministerie:Igitur mundavi eos ab omnibus alienigenis, et constitui ordines sacerdotum et Levitarum, unumquemque in ministerio suo: 31And for the offering of wood at times appointed, and for the firstfruits: remember me, O my God, unto good. Amen.E ad aver cura della oblazione delle legna, e delle primizie ne' debiti tempi. Ricordati di me, o Dio mio per mia consolazione. Così sia.and in the oblation of woode at times appoynted, and in the first fruites: Remember me my God vnto good. Amen.et in oblatione lignorum in temporibus constitutis, et in primitivis: memento mei, Deus meus, in bonum. Amen.
13:1
Haydock
That day, is often used for an indefinite time. (Haydock)
It is not probable that all this happened when the walls were dedicated. After that event, Nehemias rather went to court, and remained there about ten years. During his absence, many abuses crept in, which he endeavoured to remedy, (ver. 7.) perhaps on the solemn day of tabernacles, when the law had been read.
Calmet
Ever, (Deuteronomy 23:3.) so as to marry. (Calmet)
13:3
Stranger. Hebrew hereb, "mixture," (Haydock) infidel women and their offspring.
13:4
Challoner
Over this thing, etc. Or, he was faulty in this thing, or in this kind. (Challoner)
Calmet
He was the source of all this evil. Hebrew, "and before this Eliasib," etc. It is probable that he was a different person from the high priest, (Usher) who had married his grandson to the daughter of Sanaballat, the intimate friend of Tobias. (Calmet)
Worthington
The latter was a persecutor, and prefigured heretics, as Nehemias did our Saviour, who drove traffickers out of the temple. (Ven. Bede in Esdras, L. 3:19.) (Worthington)
13:5
Calmet
He. Eliasib, or Tobias. The original is also ambiguous. Eliasib probably permitted Tobias to furnish himself apartments in the temple, where, by law, he was not allowed to enter. Hence the priests, being deprived of their support, were forced to retire. (Calmet)
Tirinus
Tobias rented the apartments, and was steward of the priests' revenues. (Tirinus)
13:6
Year of the World 3562, Year before Christ 442.
Days. Prefixed (chap. 2:6.) I asked. Hebrew, "was required to attend by the king," for about ten years. After which period, I returned and found such disorders. Some believe that Nehemias had been at Babylon, a long while before the 32d year of the king.
13:8
Calmet
And 1:Nehemias acted as governor, and performed the duty which the high priest neglected. (Calmet)
13:9
Menochius
Storehouses, which had been profaned by the presence of a pagan. (Menochius)
Calmet
Sacrifice. Hebrew mincha, "offerings of flour, fruits, and liquors," which were kept in the storehouses, as well as frankincense. Eliasib had caused these things to be removed, to make place for Tobias. (Calmet)
13:10
Menochius
Country. Hebrew, "field," that he might cultivate it, (Haydock) and get food. (Menochius)
13:11
Pleaded. Accusing them of treachery, in not opposing the wicked attempt.
Calmet
Have we. He placed himself in the number of the guilty, in order to soften the reproach. (Septuagint, etc.) (Calmet)
"Why is the house of God forsaken?" (Protestants)
13:14
Haydock
And his. Hebrew, "its offices," and for the good of the sacred ministers. (Haydock)
13:15
Treading. Syriac and Arabic, "travelling."
13:16
Calmet
Tyrians. Who had established themselves there, for the sake of commerce, though the chosen people ought to have kept them at a great distance, for fear of seduction. (Calmet)
13:18
Menochius
Fathers. Though warned by Jeremias, 17:21. (Menochius)
13:19
Calmet
At rest. People travelling no longer. (Calmet)
Haydock
Hebrew, "shaded, or in the dark." Before Friday night on, the sabbath commenced, and then the gates were shut. (Haydock)
Menochius
On the. Hebrew, "before the sabbath." (Menochius)
13:21
Haydock
On you. To punish you, (Calmet) for thus endeavouring to tempt the people. (Haydock)
13:22
Haydock
Gates. The Levites would more conscientiously discharge their duty, (Menochius) and restrain the people, so that they might keep the day holy. (Haydock)
13:23
Azotus. In the country of the Philistines.
13:24
Half. In the same family, some spoke the Philistine (Vatable) or Phenician language: others the Hebrew; which, though it resembled the other very much, was still sufficiently distinct to be noticed. The children might also speak a jargon, composed of both languages. It is probable that, at this time, many of the common people spoke the Chaldean language, so that it was necessary to interpret pure Hebrew to them, 2 Esdras 8:8.
13:25
Haydock
Curse, or excommunicated them, (Calmet) the guilty parents. (Haydock)
Shaved. Hebrew and Septuagint, "plucked off their hair," by the roots, for greater torment. Sometimes quicklime was then sprinkled on the head, (Calmet) as adulterers were treated at Athens. Schol. Aristoph.[Aristophanes?]
Calmet
King Artaxerxes changed this punishment, and ordered that his officers should be forbidden to wear the tiara instead. Domitian caused the hair and beard of Apollonius to be shaven. (Philost. 3:14.) (Calmet)
That they. Hebrew, "Ye shall not," etc.
13:27
Haydock
Also be. Hebrew, "hearken unto you;" (Protestants; Haydock) or "Have ye not heard the evils which fell upon our fathers (Calmet) for doing all?" etc. (Haydock)
13:28
Josephus
One. Manasses, brother of Jaddus. (Josephus, [Antiquities?] 11:8.)
Tirinus
Sanaballet, noted for his enmity towards the Jews, 2 Esdras 6:1. He obtained leave of Alexander to build the famous temple on Garizim, for his son-in-law. He must have been 150 yeas old when Alexander laid siege to Tyre, the year of the world 3672. Esdras and Nehemias were noted for their great age. Yet some would suppose that there were two of the name of Sanaballet; and Josephus says that the one in question was appointed governor of Samaria by Darius, the last king of the Persians. This opinion is adopted by Usher, the year of the world 3972. (Tirinus, etc.)
Calmet
But there is still a difficulty to know whether it be necessary. (Calmet)
Haydock
From me. In revenge he set up an opposition altar. (Haydock)
He had contracted a marriage, which was unlawful for all, and entailed degradation upon priests.
13:31
Calmet
Wood. Conformably to the regulations mentioned, 2 Esdras 10:34. (Calmet)
Worthington
Good. A just man may confidently beg for a reward. (Worthington)
Calmet
Amen, is not found in Hebrew, etc. The Holy Spirit records the praises of Nehemias, Ecclesiasticus 49:15. His political and moral virtues must ever assign him an exalted rank among the true Israelites. Like Jesus Christ, he rebuilt Jerusalem, reformed the nation, was the mediator of a new covenant, defended the rights of the priesthood and of all the people. (Calmet)
13:4
Over this thing, etc.... Or, he was faulty in this thing, or in this kind.
13:31
THE BOOK OF TOBIAS
This Book takes its name from the holy man Tobias, whose wonderful virtues are herein recorded. It contains most excellent documents of great piety, extraordinary patience, and of a perfect resignation to the will of God. His humble prayer was heard, and the angel Raphael was sent to relieve him: he is thankful and praises the Lord, calling on the children of Israel to do the same. Having lived to the age of one hundred and two years, he exhorts his son and grandsons to piety, foretells the destruction of Ninive and the rebuilding of Jerusalem: he dies happily.
13:1
The third part Correction of faultes.
Concordance Deut. 23.
13:2
Concordance Num. 22.
13:4
This Tobias was an Ammo nite & a persecuter, c. 14. to whom Eliasib being akine (by reason of vnlawful mariages) ioyned felowshipe with him for wicked lucre which therfore Nehemias corrected, prefiguring therin ou• Sauiours zele, who threw byers and sellers out of the temple Mat. 21. And these persecuters prefigured heretikes in their wordes and actes, as venerable Beda expoundeth. li, 〈◊〉 Esd. c. 19.
13:31
A iust man that hath merited by good workes may pray with great confidence for reward.
THE THIRD, AND FOVRTH BOOKES OF ESDRAS, WITH THE PRAYER OF MANASSES, folow after the MACHABEES.
13:1
1. IT WAS WRITTEN IN IT, THAT AMMONITES AND MOABITES SHOULD NOT ENTER INTO THE CHURCH OF GOD. — This law is written Deuter. cap. XXIII, vers. 3, where I explained it, and taught what is understood by the church of God, namely understand the dignity, eminence and magistracy in the assembly of the people of Israel: for to this Ammonites and Moabites could not be admitted; yet they could become proselytes; and so with the Jews they could enter the temple and be present at the sacred rites, as Ruth the Moabite did and married Boaz an Israelite. Thus also among the Spanish the Moors can become Christians, but are not admitted to magistracies.
13:4
4. AND OVER THIS WAS ELIASHIB THE PRIEST, (that is to say, Over the keeping of the law already cited vers. 1, Eliashib the High Priest was appointed, whose duty it was to take care that no Ammonite be admitted to public offices in Israel: but he so neglected this, that he made Tobiah the Ammonite his kinsman, and therefore appointed him prefect of the treasury. Whence it follows:) Who (Eliashib) had been prefect in the treasury of the house OF OUR GOD, AND WAS KINSMAN TO TOBIAH, etc. — Tobiah here was "a servant of the Ammonites," as was said cap. II, vers. 10. And therefore an enemy hated by the Jews, but rich and powerful, and therefore Eliashib the High Priest had contracted kinship with him through marriage: for which reason he had appointed him as his kinsman prefect of the treasury of the temple, which was great dignity for Tobiah, and likewise profit, but greater shame and harm for Israel, namely that a servant of the Ammonites should be raised to such dignity in Israel against the law Deut. XXIII, 3, cited vers. 1. And it was harm, because Tobiah diverted the treasury not to the uses of the priests and temple, for which it was instituted, but to his own advantages, storing in it all his household goods. Which Nehemiah judged most unworthy and expelled him from the treasury, and restored it to Israel.
13:5
5. He made therefore for himself (the Hebrew and Septuagint, made for him, namely for Tobiah, as is clear vers. 7,) A GREAT TREASURY, AND THERE WERE THERE BEFORE HIM THOSE STORING GIFTS, AND FRANKINCENSE, AND VESSELS, etc. — that is to say, Eliashib appointed Tobiah the Ammonite over all the treasure of the temple, namely the first fruits and tithes, and other things which were brought to the Levites and Priests.
13:7
7. THAT HE MIGHT MAKE FOR HIM A TREASURE, — namely the treasury already mentioned, as the Septuagint have it, in which the treasures of the temple were kept. It is clear from the Hebrew.
13:8
8. I cast out the vessels, — that is the household goods of Tobiah.
13:9
9. AND I RESTORED THERE THE VESSELS OF THE HOUSE OF GOD AND THE SACRIFICE, — that is things pertaining to sacrifice, namely oil, wine, fine flour, salt, etc.
13:11
11. I MADE THEM STAND IN THEIR STATIONS, — that is to say, In their places and offices I restored the Levites and singers.
13:19
19. WHEN THE GATES OF JERUSALEM WERE SHUT ON THE DAY OF THE SABBATH, — from their office of sending out and admitting those entering. The Hebrew: when the gates were shadowed, that is when the evening of the sixth day came: for then the Sabbath began, as I have already said. Whence the Septuagint translates, before the day, namely the artificial day, of the Sabbath. Therefore Nehemiah ordered the gates to be shut the whole natural day of the Sabbath for 24 hours, lest anyone carrying burdens through them should violate the Sabbath. THAT NO ONE SHOULD BRING IN A BURDEN, — through the gates. Hence the gate is called from this, because burdens are brought in and carried out through it, says Cato, and from him Isidore, lib. XV Etymol. cap. II; although Donatus wishes the gate to be called from the carrying of the plow: because, he says, in the laying out of cities, with a cow and bull yoked which designated the city at the gate, he held the plow by hand suspended, lest it make a furrow where the entrances of the city were to be left.
13:21
21. I WILL STRETCH OUT MY HAND AGAINST YOU, — that is I will seize and punish, and I will confiscate the burdens of merchandise which you shall bring in.
13:24
24. AND THEIR CHILDREN FROM THE MIDDLE PART (the Hebrew: half, or the middle part of the children) SPOKE AZOTIAN (and the Azotian language smelled of foreign and Azotian religion. For the other half spoke Moabite, or Ammonite, or Midianite,) ACCORDING TO THE LANGUAGE OF THE PEOPLE, AND OF THE PEOPLE, — that is of each of the peoples from which the mothers were descended; for the children, educated by their mothers, drank in their language with their milk.
13:25
25. And I cursed, (that is I anathematized and excommunicated the parents of such children, indeed them) I STRUCK (with scourges) AND MADE THEM BALD — (the Complutensian edition wrongly has made them barefoot), that is I plucked out and tore out their hair, which is a great ignominy. Among whom the principal was the son of Joiada the High Priest, concerning whom verse 28.
13:28
28. AND OF THE SONS OF JOIADA THE SON OF ELIASHIB THE HIGH PRIEST (the pontiff) ONE WAS SON-IN-LAW OF SANBALLAT THE HORONITE. — Thus the Roman edition, although the Complutensian and the ancient Bible have Horonitis in the genitive; and so it seems it should be read; for thus the Hebrews, the Septuagint, Vatable, Pagninus and others have it, so that the sense is: One of the sons of Joiada had taken the daughter of Sanballat the Horonite as wife, and therefore was his son-in-law. WHOM I DROVE AWAY FROM ME, — and from the assembly of Israel, judging him unworthy, Sanballat a Samaritan and unfaithful, to mix marriages with Israel, indeed with the High Priest. Furthermore, this Sanballat is different from Sanballat the Prefect of Samaria, who according to Josephus, lib. XI, cap. VII and VIII, gave his daughter as wife to Manasseh the brother of Jaddi the high priest under Alexander the Great, and therefore made Manasseh the high priest of the schismatic temple built by schismatics in Samaria, on Mount Gerizim, concerning which temple there was perpetual contention between the Jews and Samaritans, even in the time of Christ, as is evident John cap. IV, vers. 24; it is clear that this was a different one from the fact that this Sanballat the Horonite was the father-in-law of the son of Joiada: but that one was the father-in-law of Manasseh the brother of Jaddi the High Priest; therefore this one was not that one: for Joiada was the grandfather of Jaddi: for Joiada begot Jonathan; and Jonathan begot Jaddi; and Jaddi was the brother of Manasseh, who was the son-in-law of this later Sanballat. Perhaps this later one was the son or grandson of the earlier one. WHOM I DROVE AWAY FROM ME. — By "whom" understand not so much Sanballat, as the son-in-law of Sanballat, namely the son of the high priest Joiada, who had taken the daughter of Sanballat as wife; this one Nehemiah expelled, and deprived of the priesthood, because he had taken an alien woman. Thus Sanchez. For Sanballat was not present, much less was he subject to Nehemiah; but the son of Joiada was present to him and subject to him: whence he also expelled him.
Machine translation from the Latin, not reviewed.
13:1
… could embrace the Jewish religion (v. proselutti); and the prophets announce their aggregation to the messianic kingdom: Is. 2:2; 42:6; 49:6; 60:3; Zach. 2:15; 8:23; Mal. 1:11, etc. In the persecutions suffered upon the return from exile (Neh. 5:8; 9:2; 13:1-3) and particularly by the Seleucids (I-II Maccabees) there developed among the Jews that hatred against the "ethnics" or "gentiles," which the Pharisees consecrated in their program.
the work of Moses, varied in several forms, belongs to the whole biblical tradition: "Book of the Law of Moses" (Josh. 8:31; 23:6; 2 Kings 14:6); "Book of Moses" (2 Kings 2:3; 2 Chron. 35:12; Ezra 6:18; Neh. 13:1); practically equivalent to it are those of "Book of the Law of the Lord given through Moses" (2 Chron. 34:14), "Law of Moses" (2 Chron. 23:18; Bar. 2:2; Dan. 9:11, 13); a particular …
13:4
During the exile and even more after it, the A. tried to unite with the Jews in order to absorb them (Jer. 40:14-41:15; Ezra 9:1; Neh. 6:17-18; 13:4). Their leader, in the time of Nehemiah, was Tobiah, called "servant" (Neh. 2:10, 19) because he was a vassal of the king of Persia. …
(Ezra 10:6), is identical with the high priest Johanan, grandson of Eliashib (Neh. 12:10 ff.); perhaps he is the son of the priest Eliashib, who was in charge of the treasury chamber (Neh. 13:4). E.'s authority is rather religious, and therefore Nehemiah's enemies did not hinder the internal religious reform; hence Nehemiah's complaints against his predecessors do not touch …
… Numerous documents concerning it survive from the 3rd-2nd centuries B.C., but in all likelihood its existence already goes back to the 5th century, when a powerful Tobiah, an Ammonite, hindered in every way Nehemiah's work of reconstruction in Jerusalem (Neh. 3:19; 4:3-7 ff.; 6:1 ff.; 13:4-9).
13:6
… 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 the policy of A., to whom the loyalty of the Jews, placed on the road to Egypt, appeared precious, and every suspicion on
13:10
Levites (Heb. Lēwī, pl. Lēwījīm; Gr. Lēwījī, pl. -ai)
… 2:36-39), more ardent in Yahwistic and nationalistic spirit (but they too, like the Levites, were in good number guilty of having contracted mixed marriage: Esd. 9:1; 10:5, 23). The Levites who returned settled in part in Jerusalem (cf. the episode of Neh. 13:10-11, 30), and in part scattered to other cities (ibid. 7:72). They remained essentially divided into the classes "Levites, musicians, gatekeepers" (Esd. 5:70; Neh. 7:73; 12:46) and employed …
13:13
1. King of Judah: v. ZEDEKIAH. - 2-7. Six Jews who sent away the foreign women they had married (Ezra 10:26 ff., 30, 33, 36 ff.). - 8. Levitical family of the stock of Asaph (I Chron. 9:15; II Chron. 20:14; 29:13; Neh. 11:17, 22; 12:8, 35; 13:13). - 9. Levite of the sons of Haman (I Chron. 25:4, 16). - 10. Levite gatekeeper (Neh. 12:25). - 11. Head of a priestly family of the class of Joiarib (Neh. 12:19).
13:15
From prophetic texts (Jer. 17:21-27; Am. 8:5) and from Neh. 13:15-22 it is known that even the market was forbidden on that day.
13:20
… Grandson of Arphaxad, son of Shem, forefather of Abram hā-'ibhrī (Gen. 14:13): Gen. 10:21, 24f.; 11:14-17; 1 Chron. 1:18f., 25. Also the head of a priestly family, in the time of Jehoiakim (Neh. 13:20); one of the tribe of Gad (1 Chron. 5:13, 5-6); two of the tribe of Benjamin (1 Chron. 8:12, 22). The same name was given ('ebher "beyond") to the region on this side of the Euphrates, …
13:21
Nehemias (Hebr. Nēḥemyāh, Septuagint Nemía[s], Vulg. Nehemias)
… But of this second mission, as of the end of Nehemiah, nothing is known, since the biblical account is suddenly cut off with the invocation of the figure: "Remember me, O my God, for good" (Neh. 13:21). Two other influential Jews of the same period were named Nehemiah (ibid. 3:16; 7:7).
13:23
There is also insistence on reproving marriage with foreign women as a cause of religious syncretism and moral corruption (cf. Gen. 28:6-9; Jud. 3:5 f.; I Kings 11:1 f.; Mal. 2:11 f.; Esd. 9:1 ff.; Neh. 10:30; 13:23-25). In a particular way the prohibition applied to the various Canaanite populations of Palestine or of the neighboring regions (cf. Ex. 34:11-16; Deut. 7:1-4). But in the most ancient …
… application of the law of the levirate (Deut. 25, 5-10); or for a polemical position against Deut. 23, 4 f.; or more commonly (A. Bertholet, H. Gratz, A. Kuenen, W. Nowack) to protest against the Ezraite norms on marriages with foreign women (Ezd. 9-10; Neh. 13, 23-29), are without foundation. …
13:24
… Apart from these few remains the language proper to the P. is unknown; they seem to have adopted early the language of the indigenous population, Canaanite, and later Aramaic (the "Ashdodite" of Neh. 13:24 seems to be an Aramaic dialect, not the Philistine language).
13:28
… Ethnologically descended from colonists of the Assyrian Empire, who immigrated after the destruction of Samaria in 721 (II Kings 17:25-41), they were always regarded with distrust by the Jews, but the separation occurred between 423-405 when Nehemiah (Neh. 13:28) expelled from Jerusalem the son of the high priest Eliashib for having married the daughter of Sanballat, satrap of Samaria. …
Samaritans (Heb. Sōmērōnīm; Gr. Οἱ Σαμαρεῖται)
… 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 of the high priest Eliashib; but Nehemiah exiled the governor's son-in-law (ibid. 13, 28), who according to the Samaritan chronicles became the high priest of the Samaritan national cult and the initiator of the schism. …
13:47
… To this foreign prince E. had granted the use of a room in the Temple of Jerusalem (Neh. 13:47).
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.