Esdras readeth the law before the people. Nehemias comforteth them. They celebrate the feast of tabernacles.
Esdras readeth the law before the people. 9. Nehemias conforteth them. 13. They celebrate the feast of tabernacles seuen dayes: 13. & of collection the eight day.
1And the seventh month came: and the children of Israel were in their cities. And all the people were gathered together as one man to the street which is before the water gate, and they spoke to Esdras the scribe, to bring the book of the law of Moses, which the Lord had commanded to Israel.Ed essendo giunto il settimo mese, tutti i figliuoli d'Israele, che erano nelle loro città, si adunarono tutti insieme unanimemente nella piazza, che è davanti alla porta delle acque, e dissero ad Esdra scriba, che portasse il libro della legge di Mosè, dato dal Signore ad Israele.AND al the people was gathered togethor as it were one man to the streate, which is before the water and they sayd to Esdras the scribe, that he should bring the booke of the law of Moyses, which our Lord had commanded Israel.Et venerat mensis septimus: filii autem Israël erant in civitatibus suis. Congregatusque est omnis populus quasi vir unus ad plateam quæ est ante portam aquarum: et dixerunt Esdræ scribæ ut afferret librum legis Moysi, quam præceperat Dominus Israëli. 2Then Esdras the priest brought the law before the multitude of men and women, and all those that could understand, in the first day of the seventh month.Portò adunque Esdra sacerdote la legge dinanzi alla moltitudine di uomini, e di donne, e di tutti quelli, che eran capaci d'intendere, il primo dì del settimo mese.Esdras therfore the priest brought the law before the multitude of men and wemen, and al that could vnderstand, in the first day of the seuenth moneth.Attulit ergo Esdras sacerdos legem coram multitudine virorum et mulierum, cunctisque qui poterant intelligere, in die prima mensis septimi. 3And he read it plainly in the street that was before the water gate, from the morning until midday, before the men, and the women, and all those that could understand: and the ears of all the people were attentive to the book.E lesse in quel libro a voce chiara nella piazza, che era davanti alla porta delle acque, dalla mattina sino a mezzodì in presenza degli uomini, e delle donne, e de' sapienti: e tutto il popolo teneva tese le orecchie a sentire quel libro.And he read it playnly in the streate that was before the water gate, from morning vntil midday, in the presence of the men, and wemen, and of these that vnderstood: and the eares of al the people were attent to the booke.Et legit in eo aperte in platea quæ erat ante portam aquarum, de mane usque ad mediam diem, in conspectu virorum et mulierum, et sapientium: et aures omnis populi erant erectæ ad librum. 4And Esdras the scribe stood upon a step of wood, which he had made to speak upon, and there stood by him Mathathias, and Semeia, and Ania, and Uria, and Helcia, and Maasia, on his right hand: and on the left, Phadaia, Misael, and Melchia, and Hasum, and Hasbadana, Zacharia and Mosollam.Or Esdra scriba stava sopra una tribuna di legno fatta da lui per parlare al popolo: e accanto a lui stavano Mathathia, e Semeia, e Ania, e Uria, ed Helcia, e Maasia, da destra: e da sinistra Phadaia, Misael, e Melchia, e Hasum, e Hasbadana, e Zacharia, e Mosollam.And Esdaas the scribe stood vpon a steppe of wood, which he made to speake vpon: and there stood by him Mathathias, and Semeia, and Ania, and Vria, and Helcia, and Maasia, on his right hand: and on the left: Phadaia, Misael, and Melchia, and Hasum, and Hasbadana, Zacharia, and Mosollam.Stetit autem Esdras scriba super gradum ligneum, quem fecerat ad loquendum: et steterunt juxta eum Mathathias, et Semeia, et Ania, et Uria, et Helcia, et Maasia, ad dexteram ejus: et ad sinistram, Phadaia, Misaël, et Melchia, et Hasum, et Hasbadana, Zacharia, et Mosollam.
5And Esdras opened the book before all the people: for he was above all the people: and when he had opened it, all the people stood.Ed Esdra aperse il libro in presenza di tutto il popolo: perocché stava in luogo più eminente di tutti: e quando lo ebbe aperto, tutto il popolo si alzò in piedi.And Esdras opened the booke before al the people: for he appeared aboue al the people: and when he had opened it, al the people stood.Et aperuit Esdras librum coram omni populo: super universum quippe populum eminebat: et cum aperuisset eum, stetit omnis populus. 6And Esdras blessed the Lord the great God: and all the people answered, Amen, amen: lifting up their hands: and they bowed down, and adored God with their faces to the ground.Ed Esdra benedisse il Signore Dio grande, e tutto il popolo rispose: Così sia, così sia: alzando le mani: e s'inginocchiarono, e prostrati per terra adorarono Dio.And Esdras blessed our Lord the great God: and al the people answred: Amen, amen: lifting vp their handes, and they bowed, and adored God flatte on the earth.Et benedixit Esdras Domino Deo magno: et respondit omnis populus: Amen, amen, elevans manus suas: et incurvati sunt, et adoraverunt Deum proni in terram. 7Now Josue, and Bani, and Serebia, Jamin, Accub, Sephtai, Odia, Maasia, Celtia, Azarias, Jozabed, Hanan, Phalaia, the Levites, made silence among the people to hear the law: and the people stood in their place.E Josuè, e Bani, e Serebia, Jabin, Accub, Septhai, Odia, Maasia, Celitha, Azaria, Jozabed, Hanan, Phalaia, Leviti, facevano stare il popolo in silenzio per udire la legge: e il popolo stava in piedi a' suoi posti.Moerouer Iosue, & Bani, and Serebia, Iamin, Accub, Septhai, O•ia, Maasia, Celita, Azarias, Iozabed, Hanan, Phalaia: Leuites made silence in the people to heare the law: and the people stoode in their degree.Porro Josue, et Bani, et Serebia, Jamin, Accub, Septhai, Odia, Maasia, Celita, Azarias, Jozabed, Hanan, Phalaia, Levitæ, silentium faciebant in populo ad audiendam legem: populus autem stabat in gradu suo. 8And they read in the book of the law of God distinctly and plainly to be understood: and they understood when it was read.E lessero il libro della legge di Dio distintamente per farlo intendere: e fu inteso quello, che si andava leggendo.And they read in the booke of the law of God distinctly and playnly, for to vnderstand: and they vnderstood when it was read.Et legerunt in libro legis Dei distincte, et aperte ad intelligendum: et intellexerunt cum legeretur. 9And Nehemias (he is Athersatha) and Esdras the priest and scribe, and the Levites who interpreted to all the people, said: This is a holy day to the Lord our God: do not mourn, nor weep: for all the people wept, when they heard the words of the law.E Nehemia (che è lo stesso, che Athersatha) ed Esdra sacerdote, e scriba, e i Leviti, che interpretavan la legge a tutto il popolo, dissero: Questo giorno è consagrato al Signore Dio nostro; non gemete, e non piangete. Imperocché tutto il popolo, ascoltando le parole della legge, piangeva.And Nehemias said (the same is Athersatha) and Esdras the Priest and scribe, and the Leuites interpreting to al the people: It is a day sanctified to the Lord our God, mourne ye not, and weepe not. For al the people wept, when they heard the wordes of the law.Dixit autem Nehemias (ipse est Athersatha) et Esdras sacerdos et scriba, et Levitæ interpretantes universo populo: Dies sanctificatus est Domino Deo nostro: nolite lugere, et nolite flere. Flebat enim omnis populus cum audiret verba legis.
10And he said to them: Go, eat fat meats, and drink sweet wine, and send portions to them that have not prepared for themselves: because it is the holy day of the Lord, and be not sad: for the joy of the Lord is our strength.E disse loro: Andate, e mangiate delle buone carni, e bevete del vino dolce, e mandate delle porzioni a quelli, che nulla ha uno di preparato per loro: perocché questo è giorno santo del Signore: e non vi attristate: perchè il gaudio del Signore è la nostra fortezza.And he said to them: Goe, eate fat thinges, and drinck the sweete wine, and send portions to them, that haue not prepared for themselues: because it is the holie day of our Lord, and be not sadde: for the ioy of our Lord is our strength.Et dixit eis: Ite, comedite pinguia, et bibite mulsum, et mittite partes his qui non præparaverunt sibi, quia sanctus dies Domini est: et nolite contristari: gaudium etenim Domini est fortitudo nostra. 11And the Levites stilled all the people, saying: Hold your peace, for the day is holy, and be not sorrowful.E i Leviti intimavan silenzio a tutto il popolo, e dicevano: Tacete, perchè questo è un giorno santo, e non vi affliggete.And the Leuites made silence in al the people, saying: Hold your peace, because the day is holie, and be not sorowful.Levitæ autem silentium faciebant in omni populo, dicentes: Tacete, quia dies sanctus est, et nolite dolere. 12So all the people went to eat and drink, and to send portions, and to make great mirth: because they understood the words that he had taught them.Andò pertanto tutto il popolo a mangiare, e a bere, e a far le parti pegli altri; e fu grande l'allegrezza: perchè aveano inteso le parole, che erano state loro spiegate.Therefore al the people went to eate and drinck, and to send portions, and to make great ioy: because they vnderstood the wordes, that he had taught them.Abiit itaque omnis populus ut comederet, et biberet, et mitteret partes, et faceret lætitiam magnam: quia intellexerant verba quæ docuerat eos. 13And on the second day the chiefs of the families of all the people, the priests, and the Levites were gathered together to Esdras the scribe, that he should interpret to them the words of the law.E il secondo giorno si congregarono i capi delle famiglie di tutto il popolo, i sacerdoti, e i Leviti presso Esdra scriba, affinchè esponesse loro le parole della legge.And in the second day were gathered the princes of the families of al the people, the Priests and Leuites to Esdras the scribe, that he should interpret vnto them the wordes of the law.Et in die secundo congregati sunt principes familiarum universi populi, sacerdotes et Levitæ, ad Esdram scribam, ut interpretaretur eis verba legis.
14And they found written in the law, that the Lord had commanded by the hand of Moses, that the children of Israel should dwell in tabernacles, on the feast, in the seventh month:E trovarono scritto nel libro della legge, come il Signore aveva ordinato per bocca di Mosè, che i figliuoli d'Israele abitino sotto le tende nel dì solenne del settimo mese:And they found written in the law, that our Lord commanded in the hand of Moyses, that the children of Israel should dwel in tabernacles, on the solemne day, the seuenth moneth:Et invenerunt scriptum in lege præcepisse Dominum in manu Moysi ut habitent filii Israël in tabernaculis in die solemni, mense septimo: 15And that they should proclaim and publish the word in all their cities, and in Jerusalem, saying: Go forth to the mount, and fetch branches of olive, and branches of beautiful wood, branches of myrtle, and branches of palm, and branches of thick trees, to make tabernacles, as it is written.E che si bandisca, e si divulghi per tutte le loro città, e in Gerusalemme, e si dica: Andate al monte, e portate rami d'ulivo, e rami delle più belle piante, e rami di mirto, e rami di palme, e rami di ogni albero ombroso, affinchè si facciano i tabernacoli, come sta scritto.and that they should proclame and publish a voice in al their cities, and in Ierusalem, saying: Goe ye forth into the mount, and fetch branches of the oliue tree, and branches of the most fayre tree, branches of the mirtle tree, and boughes of the palme trees, and branches of the thicke leaued tree, that tabernacles may be made, as it is written.et ut prædicent, et divulgent vocem in universis urbibus suis, et in Jerusalem, dicentes: Egredimini in montem, et afferte frondes olivæ, et frondes ligni pulcherrimi, frondes myrti, et ramos palmarum, et frondes ligni nemorosi, ut fiant tabernacula, sicut scriptum est. 16And the people went forth, and brought. And they made themselves tabernacles every man on the top of his house, and in their courts, and in the courts of the house of God, and in the street of the water gate, and in the street of the gate of Ephraim.E il popolo andò, e portò (i rami). E si fecero ciascuno il suo tabernacolo sul solaio, e ne' loro atrj, e negli atrj della casa di Dio, e sulla piazza della porta delle acque, e sulla piazza della porta di Ephraim.And the people went forth, and brought. And they made themselues tabernacles euery man in his house toppe, and in his courtes, and in the courtes of the house of God, and in the streate of the water gate, and in the streate of the gate of Ephraim.Et egressus est populus, et attulerunt. Feceruntque sibi tabernacula unusquisque in domate suo: et in atriis suis, et in atriis domus Dei, et in platea portæ aquarum, et in platea portæ Ephraim. 17And all the assembly of them that were returned from the captivity, made tabernacles, and dwelt in tabernacles: for since the days of Josue the son of Nun the children of Israel had not done so, until that day: and there was exceeding great joy.E tutta la moltitudine di quei, che eran tornati dalla cattività, si formò i suoi tabernacoli, e dimoraron nei tabernacoli: e i figliuoli d'Israele non avean fatto tanto dal tempo di Giosuè figliuolo di Nun. E l'allegrezza fu stragrande.Therefore al the church of them, that were returned from the captiuitie, made tabernacles, and dwelt in tabernacles. For from the daies of Iosue the sonne of Nun the children of Israel had not done it in such sort, vntil that day: and there was exceeding great ioy.Fecit ergo universa ecclesia eorum qui redierant de captivitate, tabernacula, et habitaverunt in tabernaculis: non enim fecerant a diebus Josue filii Nun taliter filii Israël usque ad diem illum. Et fuit lætitia magna nimis.
18And he read in the book of the law of God day by day, from the first day till the last, and they kept the solemnity seven days, and in the eighth day a solemn assembly according to the manner.Or (Esdra) lesse nel libro della legge per ciascun dì, dal primo dì fino all'ultimo: e celebraron la festa per sette giorni, e l'ottavo dì la raunata secondo il rito.And he reade in the booke of the law of God day by day, from the first day til the last, and they made the solemnitie seuen dayes, & in the eight day a collect according to the rite.Legit autem in libro legis Dei per dies singulos, a die primo usque ad diem novissimum. Et fecerunt solemnitatem septem diebus, et in die octavo collectam juxta ritum.
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Year of the World 3551, Year before Christ 453.
Menochius
Were in, or had been at home, (Haydock) after the dedication of the walls, (Calmet) till they assembled (Haydock) at the beginning of the civil year, on the feast of trumpets, which was a day of rejoicing, (ver. 9., and Numbers 29:1.) the festival of the new moon. (Ribera) (Menochius)
Calmet
Gate, near the temple, 2 Esdras 3:26. (Calmet)
Menochius
Moses; the pentateuch. (Menochius)
Tirinus
He is not desired to restore what was lost. (Tirinus)
Worthington
As many copies had been preserved by the prophets, which Esdras revised. (Worthington)
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Women, who were in a separate place.
Calmet
Understand, being come to the use of reason. (Calmet)
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Haydock
It plainly. Protestants, "therein, before the street." (Haydock)
Menochius
Esdras probably read select pieces from Leviticus, etc., but principally from Deuteronomy. (Menochius)
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Calmet
Step. Hebrew, "wooden tower." (Calmet)
Protestants, "pulpit," (Haydock) made in the form of a cup," (Calmet) like the cior, or tribune of Solomon, 2 Paralipomenon 6:13.
Haydock
Mosollam. We should imagine that this was not the person who had given his daughter in marriage to the son of Tobias, 2 Esdras 6:18. (Haydock)
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Calmet
Stood, out of respect, as we do while the gospel is read. See Numbers 23:18. (Calmet)
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Tirinus
Understood, by those who were near enough, and were skilled in Hebrew, (Haydock) though many began to forget that language; (chap. 13:24.) and for their benefit, an explanation was given in Chaldean, (ver. 9.; Calmet) or Syriac, the vulgar tongue after the captivity. Pure Hebrew was still retained in the public liturgy. (Tirinus)
Thus the Catholic Church retains the use of the language first use in the conversion of the respective people, whether Greek, Latin, etc., while she takes care to explain to the people what is necessary, in their own language. Any change might be attended with more serious inconveniences than benefit. Our Saviour never blamed this practice, which subsisted among the Jews in his time, no more than that which obliged the people to keep without, while the priest offered incense, etc., Luke 1:10, 21.
Haydock
And plainly. Protestants, "and gave the sense, and caused them to understand the reading," as much as they were able, though many would, no doubt, still find difficulties, as we do at present. (Haydock)
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Calmet
Interpreted. St. Jerome renders the same term, made silence, (ver. 7.) as it was the office of the Levites to keep the people in awe, ver. 11. (Calmet)
Menochius
Protestants, "taught." They had also (Haydock) to instruct, 1 Esdras 8:16. (Menochius)
Calmet
Weep. The Jews had only one feast for mourning, the day of expiation. On all the rest, a holy joy was commended. For the same reason, the Church does not fast on such days. (Calmet)
Tirinus
Law, reflecting on the threats denounced against transgressors, which they had so lately witnessed. (Tirinus)
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Wine. Hebrew and Septuagint, "things." Syriac and Arabic have simply, "drink."
Portions. The Greeks styled them, merides; and the Latins, sportulae. The custom prevailed not only among the Jews, (Esther 9:19.) but also among Christians and pagans. Moses frequently exhorts the people to invite the poor; (Deuteronomy 16:14.) and St. Paul blames the rich Corinthians, for giving no part of their feast to them, 1 Corinthians 11:21.
Calmet
Strength. By this holy joy, we shall be encouraged to perform all our duties. (Calmet)
Haydock
Septuagint, "Be not downcast, because he (the Lord) is our strength." (Haydock)
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Tirinus
Law, concerning some difficulties, particularly the manner of keeping the ensuing festival. (Tirinus)
Haydock
Thus Christ explained to his disciples what he had spoken to the people. (Haydock)
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Calmet
And that. This is not expressed in the law, though it was probably practised. (Calmet)
Vatable
Some translate, "And they proclaimed," etc. (Vatable)
Haydock
Beautiful. Literally, "very or most beautiful." (Haydock)
Tirinus
Hebrew, "of oily wood." Septuagint, "cypress." Syriac, "nut-tree." Others understand the pine, (Pagnin) balm, (Mariana) citron, (Haydock) or any other species of branches, which might then be used. (Calmet) (Tirinus)
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Haydock
House, which was flat. (Haydock)
Tirinus
The tents might be erected in any place; in the open air. (Tirinus)
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Calmet
Done so, with such alacrity, though they had displayed more magnificence. See the meaning of similar expressions, 4 Kings 23:22. (Calmet)
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Haydock
Assembly. Literally, "the collect." (Haydock)
Calmet
Hebrew, "the day of retention;" the people being kept at the temple. (Calmet)
Septuagint, "the dismission;" as they were afterwards permitted to depart. (Haydock) See Leviticus 23:26.
Cano
It was probably on this occasion, that the sacred fire was found again; (2 Machabees 1:18.; Calmet) and also the ark, the tabernacle, and the altar of incense, which had been hidden by Jeremias, 2 Machabees 2:4. (Torniel, the year of the world 3610.) (Cano, etc.)
Calmet
But this is not so certain. (Haydock) (Calmet, Diss.)
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The people requested Esdras, to bring the booke of the law, and he brought it, neither is there anie mention that he writte the whole law out of his memorie or by miracle: which maketh it probable that al copies were not burned or lost, but some reserued by Ieremias, Eze chiel, Daniel, Aggeus. Zacha rias, or by him selfe or others out of which he collected one intire volume correcting faultes committed by scribes, & adding some thinges for explication sake & supplement of the histories: and that either by tradition o• reuelation.
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Athersatha priu••eg••, by reason of his fauour with king Artaxerxes. Chap. 2.
Concordance 1. Esd. 2.
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1. AND THE SEVENTH MONTH HAD COME. — These deeds appear to have taken place in the seventh year of Artaxerxes under Ezra, who was sent by him and returned to Jerusalem. Wherefore, just as the catalogue of the preceding chapter of Nehemiah is the same as the catalogue of Ezra chapter II; so also those things which are said in this chapter VIII appear to be the same as those which Ezra narrated in chapter III, as is evident to anyone comparing both. For in both places the seventh month is named, Ezra, the feast of Tabernacles, etc. And there is no doubt that Ezra the scribe, having fulfilled his office and zeal, as soon as he returned to Jerusalem in the seventh year of Artaxerxes, taught the law to the people who had forgotten the law in captivity. For he was sent for this very purpose by Artaxerxes, saying, "that he might freely teach the ignorant" Ezra chapter VII, verse 15, just as Zerubbabel and Jesus were sent to rebuild the temple, but Nehemiah to restore the walls and the city. Add: It does not appear that Ezra lived until the twentieth year of Artaxerxes, in which Nehemiah restored the walls; for thus he would have been 147 years old (which was unusual in that age): for so many years had elapsed from the last year of Zedekiah, in which Seraiah the father of Ezra was slain, until the twentieth year of Artaxerxes. But this reasoning is not sound: for that Ezra lived in the 20th year of Artaxerxes is evident from chapter XII, verses 33 and 35, where it is said that Ezra the scribe was present at the dedication of the city made by Nehemiah; although Cajetan thinks there is another Ezra there different from this one of ours. Wherefore some believe these things happened under Nehemiah in the 20th year of Artaxerxes, so that Ezra returned with him a third time to Jerusalem, and was very aged, namely 147 years old.
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4. Ezra stood upon a wooden pulpit, — The Hebrew says, upon a wooden tower, that is upon a platform, which rose up from the ground high like a little tower.
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5. All the people stood, — both that they might show reverence to God and the law by standing, and that standing with ears attentive they might more easily perceive the reading of Ezra. Hence also Christians rise at the Gospel out of reverence.
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8. AND THEY READ (both Ezra and his companions, who succeeded the aged and weary Ezra in the reading; but when any difficulty occurred, Ezra explained it) in the Book of the Law (in the Pentateuch, and especially in Deuteronomy where the whole law is repeated and iterated) distinctly (so that all might hear each part perfectly. The Septuagint translates: and he distinguished in the knowledge of the Lord, that is he read the law distinctly and explained it through the knowledge received from the Lord. Therefore some wrongly twist this to the restoration of books burned by the Chaldeans, as if Ezra had restored them from memory through knowledge infused by God): AND PLAINLY TO BE UNDERSTOOD. — The Hebrew, giving (that is giving) understanding: as if to say Ezra while reading explained where necessary in Syriac or Chaldean, those things which were written in Hebrew and read from Deuteronomy; and moreover he interpreted the sentences which occurred paraphrastically, as is said in verse 13. For the people in Babylon had corrupted their own Hebrew language and mixed it with Chaldean: wherefore they did not sufficiently understand pure Hebrew. Ezra therefore interpreted Hebrew words in the Syriac language, which was already proper and native to the people returning.
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AND NEHEMIAH SAID (HE IS ATHERSATHA). — Truly Nehemiah was called Athersatha from the root ירש iaras, that is he inherited, as if to say Athersatha, that is הת אתא hatte atta irrasta, that is secondly from ירש you inherited, because you alone above all others possessed the inheritance of your fathers, you who restored the destroyed city, enclosed it with walls, and handed it down safe for your descendants to possess. Thus Vilalpandus: or תירש, that is must, and שתח scata, that is he drank; as if to say taster of the king's wine; for he was the cupbearer. Thus Marinus in the Lexicon. Thirdly, Athersatha agrees very well with Artaesatha, that is Artaxerxes. For it appears the king made his own power over to Nehemiah, or certainly he himself, as being most dear to the king, was called by the king's name by courtiers. Thus Vilalpandus, part. I On the Temple, book III, chapter IV. Furthermore, it seems fabulous what Lyra says, that "Athersatha" in Hebrew means the same as relaxed: and thus Nehemiah is called this, because he was relaxed by the wise men of the Hebrews, and it was arranged with him that he might drink the wine of the king of the Gentiles, namely Artaxerxes, whose cupbearer was Athersatha; because Athersatha is not a Hebrew name, but Chaldean and given by the Chaldeans. FOR ALL THE PEOPLE WEPT WHEN THEY HEARD THE WORDS OF THE LAW; — because they saw the threats of the law, namely that all kinds of disasters had befallen them on account of its transgression and they still endured greatly in it from the beginning of the Babylonian captivity until the 20th year of Artaxerxes, which was a span of 147 years.
8:10
10. Go, eat fat things. — Thus Christian law forbids fasting on Sunday, on account of the joy of the feast. So St. Thomas, II II, Question CXLVII, article V, to 3. Be not sorrowful, — because although it is lawful by right to mourn and weep, yet on this festal day of the New Moon, on which we recall the benefits of God both ancient and new and continual bestowed upon us, we ought to rejoice, not mourn. FOR THE JOY OF THE LORD IS OUR STRENGTH. — The joy of the Lord can be understood in two ways. First actively, which is the joy whereby the Lord rejoices, when He sees us in adversities to be of strong and great spirit, not of small and abject spirit. For this stimulus indeed pricks the pious minds very sharply, so that in any adversity and tribulation whatsoever they do not abandon their spirit, but strengthen it, so that they may rejoice in it and exult, if they think that this is pleasing to God, and that God rejoices and delights in our strength and joy in adversities: thus Sanchez; secondly, the joy of the Lord is passive, which is conceived from the Lord or from the love, reverence, imitation and obedience of the Lord; as if to say, God rejoices on festal days, because on those days He is more honored, adored, invoked by the faithful: wherefore He himself likewise desires that the faithful imitate this joy of His, and put it on, and rejoice on the festal day, and those rejoicing offer sacrifices of peace, from which they may eat cheerfully, and as it were feast with God Himself. For by this joy is acquired strength of mind and body, both for fulfilling the law of God, and for bearing any adversities (by which we are now oppressed) bravely; nay, by this joy they are to be eased and dispersed, and removed by God. For if God sees us cheerful and rejoicing, and thereby strong and constant in the law and the worship of His feasts, He will remove from us the plagues which He sent upon us on account of their sad and pusillanimous neglect. For as sadness makes men sorrowful, pusillanimous, slow: so likewise joy on the contrary makes them cheerful, magnanimous and swift worshippers of God and keepers of the law; whence Vatablus translates: The joy of the Lord is your strength: and explains himself: by divine joy you will be made stronger in spirit and more eager. For joy multiplies, excites, sharpens the vital and animal spirits, and diffuses them throughout the whole body, so that it may quicken them, excite them and make them eager for work; but sadness on the other hand attenuates, constricts, burdens, diverts them, so that the whole man is sorrowful, heavy, contracted and unfit for all good. Wherefore the Apostle exhorts the faithful to this perpetual joy, saying: "Rejoice in the Lord always; again I say, rejoice;" Philippians IV. See the sayings there. Add that God to those rejoicing in Himself and of Himself continually suggests new grace, new strength, new vigor, by which even though things be sad and arduous, they become generous, strong and eager. For God, since He is the supreme and most liberal and most joyful Lord, wills to be served by us His servants in joy, exultation and jubilation, according to that: "Serve the Lord in gladness." And that: "Rejoice in the Lord, and be glad, ye just." chapter XXXI, verse 11.
8:13
13. THAT (ESDRAS) MIGHT INTERPRET THE WORDS OF THE LAW TO THEM, — that he might resolve the doubts which had arisen to them from the reading of the law on the previous day, especially concerning the rites of celebrating the approaching feast of Tabernacles, which the law prescribes in Leviticus XXIII, where I have treated of them at length.
8:15
15. LET THEM PROCLAIM WITH A LOUD VOICE, — that is, let them proclaim everywhere by the voice of a herald, so that all may assemble in Jerusalem for the approaching feast of Tabernacles, to be celebrated according to the law for eight days. BRING BRANCHES OF THE FAIREST TREES. — The Hebrew, of the tree of oil, that is, of the fat and oily tree, which the Septuagint interpret as cypress; Pagninus, pine; others better, cedar. See the sayings in Leviticus XXIII, 36.
8:16
16. AND THEY MADE TABERNACLES UPON THE ROOF OF THEIR HOUSE, — that is, upon the roof of their house. Thus the Hebrews; for the roofs among the Hebrews were flat, so that on them they could walk, stand, sit, spend the night, sleep in the open air. For the climate of Judaea is warm and dry; whence its inhabitants at night seek cool and dry air on the roofs.
8:17
17. FROM THE DAYS OF JOSUE (that is, from the entrance of the Hebrews into Chanaan promised to them by God) THE CHILDREN OF ISRAEL HAD NOT DONE SO, — they had not celebrated such a feast of Tabernacles with such great joy, such devotion in reading the law publicly, and in making its explanation with such a concourse of people gathering from all sides, so that they even had to construct Tabernacles upon the roofs: thus Cajetan and others.
8:18
18. AND ON THE EIGHTH DAY A SOLEMN ASSEMBLY, — that is, the feast of the gathering of peoples, which I have explained what it was in Leviticus XXIII, 40.
Machine translation from the Latin, not reviewed.
8:1
Scribe (Heb. Sôphêr, pl. Sôphêrîm; Gr. Γραμματεύς)
… 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).
II Chron. 31:3; etc.; Eul. 3:2; Neh. 8:1-3. At the time of Christ t. designated the 5 Mosaic books (ὁ νόμος; Luke 10:26; ὁ νόμος Μουσέως; Luke 2:22) and sometimes, by its principal part, all the ancient Scriptures (ὁ νόμος; I Cor. 14:21).
8:2
I. NAME, SUBJECT. - Already in documents dating back to the 4th century B.C. the book is called Tôrâh, hat-Tôrâh "(the) law" (Neh. 8:2), a name that remained in common Hebrew usage (Lk. 10:26); less often "Book of Moses," "Moses" (ibid. 8:1; 13:1; Lk. 16:29). In Greek ecclesiastical usage from the 2nd century A.D. …
8:4
Mathathias (Hebrew Mattiñāh [ä] "Gift of Yahweh"; Septuagint Mattanāh; Vulgate Mathathias)
Furthermore, this name was borne by a Levite, son of Shallum, a descendant of Korah (1 Chron. 9:31; 15:18; 16:5), a son of Jeduthun (1 Chron. 25:3, 21) and a priest with a foreign wife in the time of Ezra (Ezra 10:43), distinct from the namesake of Neh. 8:4. Angelo Penna
Melchia (Heb. Malkijjah[ū] «My King is Yahweh»)
2. A reformer together with Ezra (Neh. 8:4).
Misael (Heb. Miṭṭā'ēl « Who [is] that which is God? »)
3. A contemporary of Ezra (Neh. 8:4).
For other anonymous figures, in part perhaps identical with some of the preceding, cf. Neh. 8:4; 10:8, 21; 11:7, 11; 12:13, 16, 25. Angelo Penna
Urias (« My Light is Jahweh »?)
Other U.s named in the Bible: a priest of the time of Ahaz (Is. 8:2; II Kings 16:10-16); a courageous prophet contemporary with Jeremiah (Jer. 26:20-23); one or two priests of the time of Ezra (Ezra 8:33; Neh. 8:4).
8:6
… part, to the wish that this very thing may come to pass (cf. 1 Kings 1:36; Jer. 11:5; 28:6). The a. thus takes on the value of a religious acclamation (Deut. 27:15-26; cf. Num. 5:22), especially in the exercise of worship (1 Chron. 16:36; Neh. 5:13; 8:6). In this sense it occurs in the final doxologies of the first four books of the Psalms (v.) (at the end of Psalms 40 [41]; 71 [72]; 88 [89]; 53, the a. is doubled; in 105 [106], it …
8:7
… Kingdom of Judah (II Chron. 28, 7); 4) the governor of Jerusalem, who received from King Josiah (v.) the task of restoring the temple (II Chron. 34, 8); 5) one of the priests who expounded the Law to the people, on the return from exile, alongside Ezra (Neh. 8, 7); 6) one of the leaders of the people who subscribed to the renewed covenant with Yahweh in the time of Nehemiah (Neh. 10, 25).
8:9
Levites (Heb. Lēwī, pl. Lēwījīm; Gr. Lēwījī, pl. -ai)
… 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 in various minor services (Neh. 11:46), in instruction (ibid. 8:9), etc.; they also collaborated in the material reconstruction of the city (ibid. 3:17). In the figure of ministers of the sanctuary in the second order, with ancient privileges (e.g., …
8:15
… Hence its characteristic feature: during the eight days of the solemnity people dwelt in booths, which were built in the open air with tree branches (the relevant prescription appears only in Neh. 8:15). To this particularity refers the name "scenopegia" (σκηνοπηγία) given to the feast in the Hellenistic era (I Macc. 10:21; Jn. 7:2).
8:17
The Hebrew name is Jēhōfāa', Jēhōfūa', earlier in the form Hōfēa' (cf. Num. 13:8 with 13:16), abbreviated to Jēfāa' (Neh. 8:17), whence the name of "Jesus," from the probable sense of "Yahweh (is) salvation," cf. Josh. 1:9.
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.