For mariages and other association which the Iewes had with Gentiles, Esdras lamenteth, 5. and confessing the peoples iniquitie, prayeth God to conserue them from vtter destruction.
1And after these things were accomplished, the princes came to me, saying: The people of Israel, and the priests and Levites have not separated themselves from the people of the lands, and from their abominations, namely, of the Chanaanites, and the Hethites, and the Pherezites, and the Jebusites, and the Ammonites, and the Moabites, and the Egyptians, and the Amorrhites.Terminate queste cose, vennero a trovarmi i principi, e dissero: Il popolo d'Israele, i sacerdoti, e i Leviti non sono più segregati dai popoli di questi paesi, e dalle abbominazioni di costoro, viene a dire, de' Chananei, degli Hethei, de' Pherezei, delli Jebusei, e Ammoniti, e Moabiti, ed Egiziani, e Amorrhei.AND after these thinges were accomplished, the princes came to me, saying: The people of Israel, and the Priests and Leuites are not seperated from the people of the landes, and from the abhominations of them, to witte, of the Chananeite, and Hetheite, and Pherezeite, and Iebuseite, and of the Ammonites, and Moabites, and the Aegyptians, and Amorrheites.Postquam autem hæc completa sunt, accesserunt ad me principes, dicentes: Non est separatus populus Israël, sacerdotes et Levitæ, a populis terrarum et abominationibus eorum: Chananæi videlicet, et Hethæi, et Pherezæi, et Jebusæi, et Ammonitarum, et Moabitarum, et Ægyptiorum, et Amorrhæorum: 2For they have taken of their daughters for themselves and for their sons, and they have mingled the holy seed with the people of the lands. And the hand of the princes and magistrates hath been first in this transgression.Perocché hanno preso delle loro figliuole per se, e pei proprj figliuoli, e hanno confusa la stirpe santa colle nazioni del paese: e i principi e i magistrati hanno i primi avuto parte a questa prevaricazione.For they haue taken of their daughters to them and to their sonnes, and haue mingled the holie seede with the people of the landes. The hand also of the princes and magistrates hath bene first in this transgression.tulerunt enim de filiabus eorum sibi et filiis suis, et commiscuerunt semen sanctum cum populis terrarum: manus etiam principum et magistratuum fuit in transgressione hac prima. 3And when I had heard this word, I rent my mantle and my coat, and plucked off the hairs of my head and my beard, and I sat down mourning.Udite queste parole, stracciai il mio pallio, e la tonaca, e mi strappai i capelli della testa, e della barba, e mi posi a sedere pieno di tristezza.And when I had heard this word, I rent my cloke and my coate, and plucked of the heares of my head and bearde, and sate mourning.Cumque audissem sermonem istum, scidi pallium meum et tunicam, et evelli capillos capitis mei et barbæ, et sedi mœrens. 4And there were assembled to me all that feared the God of Israel, because of the transgression of those that were come from the captivity, and I sat sorrowful, until the evening sacrifice.E si radunarono presso di me tutti quelli che temevano la parola del Dio d'Israele per riguardo alla prevaricazione di quelli, che erano tornati dalla schiavitù: e io stava assiso con tristezza sino al sagrifizio della sera.And there assembled to me al that feared the God of Israel, for the trangression of them, that were come from the captiuitie, and I sate sorowful, vntil the euening sacrifice.Convenerunt autem ad me omnes qui timebant verbum Dei Israël, pro transgressione eorum qui de captivitate venerant, et ego sedebam tristis usque ad sacrificium vespertinum:
5And at the evening sacrifice I rose up from my affliction, and having rent my mantle and my garment, I fell upon my knees, and spread out my hands to the Lord my God,E all'ora del sagrifizio della sera io mi sollevai dalla mia afflizione, e stracciato il pallio, e la tonaca, m'inginocchiai, e alzai le mie mani al Signore Dio mio,And at the euening sacrifice I rose out of my affliction, and my cloke and coate being rent I fell vpon my knees, and spred forth my hands to our Lord my God,et in sacrificio vespertino, surrexi de afflictione mea, et scisso pallio et tunica, curvavi genua mea, et expandi manus meas ad Dominum Deum meum. 6And said: My God I am confounded and ashamed to lift up my face to thee: for our iniquities are multiplied over our heads, and our sins are grown up even unto heaven,E dissi: Dio mio, io mi vergogno, e non ardisco di alzar a te la mia faccia: perocché le nostre iniquità soverchiano la nostra testa, e i nostri delitti si sono alzati sino al cielo,And said: My God I am confounded and ashamed to lifte vp my face to thee: because our iniquities are multiplied ouer our head, and our sinnes haue growen euen vnto heauen,Et dixi: Deus meus, confundor et erubesco levare faciem meam ad te: quoniam iniquitates nostræ multiplicatæ sunt super caput nostrum, et delicta nostra creverunt usque ad cælum, 7From the days of our fathers: and we ourselves also have sinned grievously unto this day, and for our iniquities we and our kings, and our priests have been delivered into the hands of the kings of the lands, and to the sword, and to captivity, and to spoil, and to confusion of face, as it is at this day.Fin dai giorni de' padri nostri: ma oltre a ciò noi medesimi abbiam peccato grandemente, e per le nostre iniquità siamo abbandonati noi, i nostri re, e i nostri sacerdoti al potere dei re della terra, alla spada, e alla schiavitù, e alle rapine, e agli obbrobrj, come si vede anche in oggi.from the dayes of our fathers: yea and we our selues also haue sinned greuously vnto this day, and in our iniquities haue we bene deliuered our solues, and our Kinges, and our Priestes into the hand of the kinges of the landes, and into the sword, and into captuitie, and into spoyle, and into confusion of countenance, as also at this day.a diebus patrum nostrorum: sed et nos ipsi peccavimus graviter usque ad diem hanc, et in iniquitatibus nostris traditi sumus ipsi, et reges nostri, et sacerdotes nostri, in manum regum terrarum, et in gladium, et in captivitatem, et in rapinam, et in confusionem vultus, sicut et die hac. 8And now as a little, and for a moment has our prayer been made before the Lord our God, to leave us a remnant, and give us a pin in his holy place, and that our God would enlighten our eyes, and would give us a little life in our bondage.E ora come per poco, e per un momento è stata ammessa la nostra orazione presso al Signore Dio nostro, affinchè fosser lasciati in libertà i nostri avanzi, e ci fosse data fermezza nel suo luogo santo, e illuminasse il nostro Dio gli occhi nostri, e ci desse di respirare alcun poco nella nostra servitù;And now as it were a litle, and for a moment was our prayer made before the Lord our God, that a remnant might be left vs, and a nayle might be geuen vs in his holie place, and that our God would illuminate our eies, and would geue vs a litle life in our bondage.Et nunc quasi parum et ad momentum facta est deprecatio nostra apud Dominum Deum nostrum, ut dimitterentur nobis reliquiæ, et daretur nobis paxillus in loco sancto ejus, et illuminaret oculos nostros Deus noster, et daret nobis vitam modicam in servitute nostra:
9For we are bondmen, and in our bondage our God hath not forsaken us, but hath extended mercy upon us before the king of the Persians, to give us life, and to set up the house of our God, and to rebuild the desolations thereof, and to give us a fence in Juda and Jerusalem.Perocché noi siamo servi, ma nella nostra servitù non ci ha abbandonati il nostro Dio, che anzi colla sua misericordia ha ammollito il re de' Persiani, affinchè questi ci donasse la vita, e rialzasse la casa del nostro Dio, e ne ristorasse le ruine, e ci desse ricovero in Giuda, e in Gerusalemme.Because we are bondmen, and in our bondage our God •id not forsake vs, & he inclined mercie vpon vs before the king of the Persians, to geue vs life, and to aduance the house of our God, and to build the desolations therof and to geue vs a hedge in Iuda and Ierusalem.quia servi sumus, et in servitute nostra non dereliquit nos Deus noster, sed inclinavit super nos misericordiam coram rege Persarum, ut daret nobis vitam, et sublimaret domum Dei nostri, et exstrueret solitudines ejus, et daret nobis sepem in Juda et Jerusalem. 10And now, O our God, what shall we say after this? for we have forsaken thy commandments,E adesso, che direm noi dopo tali cose, o Dio nostro? Noi abbiam messi in non cale i tuoi comandamenti.And now what shal we fay, ô our God, after these thinges? because we haue forsaken thy cōmandmēts,Et nunc quid dicemus, Deus noster, post hæc ? Quia dereliquimus mandata tua, 11Which thou hast commanded by the hand of thy servants the prophets, saying: The land which you go to possess, is an unclean land, according to the uncleanness of the people, and of other lands, with their abominations, who have filled it from mouth to mouth with their filth.Intimati da te per mezzo de' profeti tuoi servi, mentre dicevi: La terra, di cui entrerete in possesso, ell'è terra immonda (come sono immondi gli altri popoli, e le altre terre) per le abbominazioni, e le immondezze, onde costoro l'hanno inondata da un'estremità sino all'altra.which thou hast cōmanded in the hand of thy seruantes the prophetes, saying: The land, to the which you enter to possesse it, is an vncleane land, according to the vncleannesse of peoples, and of other landes, by the abhominations of them that haue filled it from mouth vnto mouth in theier coinquination.quæ præcepisti in manu servorum tuorum prophetarum, dicens: Terra, ad quam vos ingredimini ut possideatis eam, terra immunda est juxta immunditiam populorum, ceterarumque terrarum, abominationibus eorum qui repleverunt eam ab ore usque ad os in coinquinatione sua. 12Now therefore give not your daughters to their sons, and take not their daughters for your sons, and seek not their peace, nor their prosperity for ever: that you may be strengthened, and may eat the good things of the land, and may have your children your heirs for ever.Voi pertanto non darete le vostre figliuole ai figliuoli di costoro, né le loro figlie darete per mogli ai vostri figliuoli, e non curate la loro pace, e la loro prosperità in eterno, affinchè diventiate possenti, sostentandovi dei beni di questa terra, e la lasciate in retaggio a' vostri figliuoli in eterno.Now therfore geue not your daughters to their sonnes, and their daughters take not for your sonnes, and doe ye not seeke their peace, and their prosperity for euer: that you may be strengthned, and may eate the goodes that are of the land, and may haue your children heyres for euer.Nunc ergo filias vestras ne detis filiis eorum, et filias eorum ne accipiatis filiis vestris, et non quæratis pacem eorum et prosperitatem eorum usque in æternum: ut confortemini, et comedatis quæ bona sunt terræ, et hæredes habeatis filios vestros usque in sæculum.
13And after all that is come upon us, for our most wicked deeds, and our great sin, seeing that thou our God hast saved us from our iniquity, and hast given us a deliverance as at this day,E dopo tutte le sciagure cadute sopra di noi per le opere nostre malvage, e pel nostro peccato grande, tu, Dio nostro, ci hai liberati dalla nostra iniquità, e ci hai data salute, come oggi l'abbiamo:And after al thinges that come vpon vs in our most wicked workes, and our most great sinne, because thou our God hast deliuered vs from our iniquitie, and hast geuen vs health as it is at this day 〈◊〉Et post omnia quæ venerunt super nos in operibus nostris pessimis, et in delicto nostro magno, quia tu, Deus noster, liberasti nos de iniquitate nostra, et dedisti nobis salutem sicut est hodie, 14That we should not turn away, nor break thy commandments, nor join in marriage with the people of these abominations. Art thou angry with us unto utter destruction, not to leave us a remnant to be saved?A condizione però, che noi non torniamo indietro, e non conculchiamo i tuoi precetti, e non facciamo matrimonj con que' popoli rei di tali abbominazioni. Se' tu forse irato con noi fino all'esterminio, onde non sia salute per gli avanzi, che a noi tu lasciasti?that we shal not turne away, and make frustrate thy commandementes, neither should ioyne matrimonies with the peoples of these abominations Why art thou angrie with vs vnto vtter destruction, not to leaue vs a remnant vnto saluation?ut non converteremur, et irrita faceremus mandata tua, neque matrimonia jungeremus cum populis abominationum istarum. Numquid iratus es nobis usque ad consummationem, ne dimitteres nobis reliquias ad salutem ? 15O Lord God of Israel, thou art just: for we remain yet to be saved as at this day. Behold we are before thee in our sin, for there can be no standing before thee in this matter.Signore Dio d'Israele, giusto se' tu: noi siamo rimasi per esser salvati come oggi si vede. Eccoci dinanzi a te col nostro peccato: perocché non può cosa tale sostenersi nel tuo cospetto.Lord God of Israel thou artiust: because we are leift, which should be saued as at this day. Behold we are before thee in our sinne, for there can be no standing before thee vpon this.Domine Deus Israël, justus es tu: quoniam derelicti sumus, qui salvaremur sicut die hac. Ecce coram te sumus in delicto nostro: non enim stari potest coram te super hoc.
9:1
Year of the World 3538, Year before Christ 466.
Du Hamel
Abominations, or sins, (Menochius) marrying with infidels, contrary to the law, Exodus 34:15., and Deuteronomy 7:3. (Du Hamel)
Worthington
Malachias 2:11. reprehends this conduct, and threatens both rulers and people who tolerate it, with God's indignation. (Worthington)
9:2
Calmet
First. Or "was in this first transgression," incurred by those who returned with Zorobabel; or "was concerned in this very heinous transgression;" in transgressione hac prima. (Calmet)
Haydock
Protestants, "hath been chief." 3 Esdras, "and the leaders and grandees partook in this illegal affair, from its commencement." Septuagint, "and the hand of the chiefs was in this trespass, in the beginning." This would greatly increase the difficulty of reformation. Some of the princes were however ready to undertake the work, and had preserved themselves from the too general contagion. (Haydock)
Tirinus
All marriages with the Moabites, etc., were prohibited, if the women remained infidels, Exodus xxxiv. (Tirinus)
9:3
Haydock
Coat, (tunicam) or inner garment. (Haydock)
Mourning. Hebrew, "astonished." (Syriac) (Montanus) (Calmet) (Protestants)
Haydock
Septuagint, "alone." 3 Esdras, "pensive and in grief." (Haydock)
Calmet
Arabic, "not uttering a word." See Job 1:20., and 2:8. This was the ordinary posture of people in sorrow, Isaias 3:26. (Calmet)
9:4
Menochius
To me, in the court of the temple, 1 Esdras 10:1. (Menochius)
san Leone Magno † 461 d.C.
Sacrifice, which was offered last of all, about sun-set, Exodus 29:38. The Jews commonly protract their fasts till the stars appear. (Leo, p. 3, art. 8.)
9:7
9:8
Calmet
As a. Protestants, "for a little space, grace hath been shewed from the Lord," (Haydock) and yet we are again irritating Him! (Calmet)
Challoner
A pin, or nail, here signifies a small settlement or holding; which Esdras begs for, to preserve even a part of the people, who, by their great iniquity, had incurred the anger of God. (Challoner)
Delrio
Allusion is made to the pins which fasten down a tent, (Isaias 33:20., and 54:2.) or hinder a ship from being carried from the shore, (Tigur.; Menochius) on which utensils are hung up, (Tournemine) referring to the magistrates, who were now of the same country. (Tirinus) (Isaias 22:21.) (Delrio, adag. 218.)
Menochius
Septuagint, "a support." Hebrew yathed, denotes also a walking-stick, nail, etc. (Menochius)
Eyes, fill us with joy, in perfect security.
Calmet
Little life, free us from danger. (Calmet)
Worthington
Esdras is afraid to ask for the impunity of all, but only begs that a small part may be spared, like a nail or post from a house, which may serve to rebuild it. (Worthington)
9:9
Calmet
Fence. Hebrew gader, "the name which the Carthaginians" gave to Cadiz, "as it signifies a fence," or an inclosure. (Pliny, [Natural History?] xxii.) (Calmet)
Lyranus
Some Latin manuscripts read spem, "hope." (Lyranus)
Menochius
The Tig. version understands the wall of Jerusalem, built in a hurry. (Menochius)
Calmet
But this was not perfected, (Haydock) if begun, till the time of Nehemias, 2 Esdras 1:3. (Calmet)
Tirinus
God gave his protection to the people, (Haydock; Delrio, adag. 219.) by the king of Persia. (Tirinus)
9:11
Menochius
Mouth, like a vessel brim-full. (Menochius)
Haydock
Protestants, "from one end to the other." (Haydock)
9:12
Calmet
Peace. Alliance, (Menochius) or advantage. See Psalm 121:8. Moses had thus proscribed the Moabites, etc., as he had done the people of Chanaan still more severely. The Israelites were to execute God's decrees, Deuteronomy 23:6. (Calmet)
The obstinate idolaters were to be exterminated.
9:13
Calmet
Saved us. Protestants, "hast punished us less than our iniquities deserve and hast given us such deliverance as this." Septuagint, "hast made our transgressions light," (Haydock) not weighing them with rigid severity. (Calmet)
9:14
That. Hebrew, "should we again break, etc....Wouldst thou not be angry?" etc.
9:15
Haydock
To be saved from our iniquities, which are still upon us. (Haydock)
Calmet
We confess that, if we should be treated according to our deserts, we could expect no redress. But we trust in thy mercies, which have hitherto supported and brought us back from slavery. (Calmet)
9:1
This shows how sinful it is to intermarry with those that the Church forbids us, on account of the danger of perversion and falling off from the true faith.
9:8
A pin.... or nail, here signifies a small settlement or holding; which Esdras begs for, to preserve even a part of the people, who, by their great iniquity had incurred the anger of God.
9:1
Malachias the Prophet complaineth also of this fault c. 2. v. 11. threatning Gods punishment both to superiors and subiectes for not correcting it. •. 〈◊〉.
9:8
In respect o• their greatiniquities Esdias presumeth not to aske the conseruation of the whole people, but some reliques or ••rā lest part, as it were a little post or a naile of a whole house towards the reedifying therof.
9:2
2. Tulerunt enim de filiabus eorum sibi — uxores. Nota: Deus, Exodi XXXIV, et Deuter. VII, 3, præceperat Judæis ne uxores ducerent Chananæas quæ incolebant terram sanctam a Judæis occupandam, idque ob periculum perversionis: ne scilicet ab idololatris uxoribus pellicerentur ad colendum idola, ut insinuat Nehemias, cap. ult., vers. 24 et 26. Idem judicium erat de Ammonitis, Moabitis, Ægyptiis, etc.: intellige nisi uxores prius abjectis idolis ad Deum verum et Judaismum se converterent; tunc enim licebat eas ducere, uti Salmon duxit Rahab, et Booz duxit Ruth. Causam peccati Lyranus et Glossa assignant hanc, quod Judæi venientes in Jerusalem, videntes uxores suas ex labore et ærumnis itineris macilentas, rugosas et deformes, eas contempserint, ideoque duxerint e vicinis gentibus juvenculas, vegetas et speciosas. Manus etiam principum et magistratuum fuit in transgressione hac prima, — quasi dicat: In hoc opere ducendi uxores gentiles, primi fuere principes, qui alios ab hoc scelere avertere et compescere debuissent. Manus enim adhibetur operi ut illud operemur; atque manu juncta manui solet dari fides mutua mariti et uxoris.
9:7
7. Sicut et die hac, — cernimus, experimur et sentimus plagas jam dictas, quibus Deus dorsa nostra assidue verberat, et peccata nostra flagellat.
9:8
8. Et nunc quasi parum et ad momentum facta est (grata et exaudita) deprecatio nostra apud Dominum, — q. d. Parvum quiddam et parvo, ut verendum est, tempore duraturum deprecatione nostra obtinuimus a Deo, ut scilicet liceret nobis e Babylone redire in patriam. Unde Septuaginta vertunt: Et nunc ut parum mansuefactus est nobis Dominus. Timebat enim Esdras ne ob conjugia hæc cum Gentilibus inita, Deus rursum iratus reditum in Jerusalem revocaret, impediret, et aliis ærumnis involveret. Et daretur nobis paxillus in loco sancto ejus, (ita lege cum Hebræo, Septuaginta, Romanis, non, « pax illius, » q. d. « Et daretur nobis paxillus, » id est modica firmitas (paxillis enim et clavis figebant tabernacula, trabes et ligna, ut firma consisterent) habitationis nostræ in Jerusalem. Unde Septuaginta pro « paxillus, » vertunt firmamentum. Ita Cajetanus, Vatablus et alii. Symbolice, « paxillus » significat principes et magistratus e gente Judaica: ab his enim pendebat populus, sicut vas vel trabs pendet a paxillo, ut dixi Isaiæ XXII, 23, ad illa Dei de Eliacim Pontifice: « Et figam illum paxillum in loco fideli, et erit in solium gloriæ domui patris ejus. » Esdras ergo pro magno beneficio computat, quod Artaxerxes Judæis dederit e gente sua principes et magistratus, qui eos secundum leges et instituta patria regerent, et in vero Dei cultu promoverent; si enim Persas dedisset, parum illi Dei cultum conservare curassent. Et hoc beneficio) illuminaret (id est recrearet, lætificaret (sicut enim tenebræ tristitiæ, sic lux lætitiæ est symbolum et causa)) oculos nostros Deus noster: et daret nobis vitam modicam in servitute nostra. — « Vitam, » intellige jucundam, liberam et lætam; nam vivere in mœrore et servitute, mors potius est quam vita. Adde quod tradit Xenophon, lib. VII Cyropædiæ, Cyrum, cum capta Babylone Persæ sævirent in cives, præcepisse ut parcerent et vitam darent eis qui loquerentur lingua Syriaca, id est Judaice: hanc enim mentem ei indidit Deus in gratiam Judæorum.
9:9
9. Et exstrueret solitudines, (ita vocat ruinas et domos desolatas in Jerusalem, quæ jam restaurabantur:) Et daret nobis sepem — (ita lege cum Romanis non « spem, » ut legunt alii,) id est munimen, tutelam et securitatem a Samaritis, aliisque hostibus qui nunc sub Cambyse fabricam urbis et templi impediverunt; idque factum est per favorem Artaxerxis, tam benevoli tamque potentis monarchæ.
9:11
11. Qui repleverunt eam ab ore usque ad os in coinquinatione sua, — id est impleverunt eam ab omni parte, sicut vas impletur ab ore ad os, id est, ab una extremitate usque ad aliam aceto, aliove liquore. Addit Sanchez: « Os, ait, mensuram denotat, quia mensura omnis maxime liquidorum orificium habet, quod est in vase summum, et ubi magna est alicujus liquoris abundantia, ex uno vase jam pleno in aliud per canalem transfunditur, et inde rursus in aliud, donec omnia vasa ad summum expleantur. » Quo dicendi modo, multæ provinciæ significantur plenæ abominatione gentilitia.
9:12
12. Nunc ergo, — sunt verba Dei prohibentis, ne quis ducat uxorem gentilem. Et non quæratis pacem eorum et prosperitatem eorum, — q. d. Ne curetis, ametis, quæratis prosperitatem Gentium vicinarum, quæ pace fruentes abundant opibus et deliciis, ut propterea cupiatis cum eis fœdus et matrimonia inire; sed potius Deo vestro servite in terra vestra, ab eoque prospera omnia petite et exspectate. Secundo, q. d. Non sitis solliciti de Gentium vicinarum pace et prosperitate, ut de ea gaudeatis; et si illa eis auferatur, doleatis; nolo enim vos cum eis amicitiam inire, et matrimonia jungere, sed potius cupio vos ab eis esse aversos et inimicos, ut eos conculcetis, evertatis et exscindatis, ut jussit Deus, Exodi XXIII, 32.
9:13
13. Et post omnia quæ venerunt super nos in operibus (id est propter opera: est enim כ pretii sive meriti) nostris pessimis, et in delicto nostro, (magno idololatriæ, quo sub Salomone, Manasse, Jechonia, etc., relicto Deo coluimus idola gentium;) quia tu Deus noster liberasti nos (e captivitate Babylonica, in quam ob peccata nostra incideramus,) et dedisti nobis salutem (libertatem, ut salvi rediremus in Jerusalem) sicut est hodie, — id est sicut hodie factum cernimus, gaudemus et gratulamur; idque, Domine, fecisti hoc fine, ut tanto beneficio tuo illecti,
9:14
14. Non converteremur — ad pristina idola et vitia. Nota: Τὸ ki, id est quia, hic non sumitur proprie ut significet causam, sed improprie idque dupliciter; primo ut sit particula nil significans, sed per pleonasmum redundans et ornatus causa duntaxat addita: sic enim Hebræi sæpe usurpant τὸ כי, præsertim cum rem gravem vel eximiam, vel valde desideratam aut gratam significare volunt, ut Joan. IV, ubi Christus ait Samaritanæ: « Bene dixisti, quia non habeo virum; » id est me non habere virum. Et Osee, cap. X, vers. 5: « Quia luxit super eum populus. » Et cap. eodem, vers. 3: « Quia nunc dicent: Non est rex nobis. » Et Psalm. XVII, quater particula τὸ ki Hebraice ad ornatum ponitur, et quoniam latine, quæ illi respondet, quæ idem valet quod quia, vers. 31, 32, 33, 35. Quare sensus erit: Post hæc omnia, quæ propter nostra opera scelerata pertulimus, tu Deus noster liberasti nos. Ita Sanchez. Secundo, magis nervose Vatablus pro quia vertit tamen. Hebraice enim ki, id est quia, sæpe est adversativum et sumitur pro sed, tamen, verumtamen, ut Isaiæ XXXVI: « Numquid parturiet terra in una die? quia parturivit et peperit Sion; » id est non poterit parere uno die terra; verumtamen poterit Sion. Psalm. XXXVI, cum dixisset David de justis: « Non confundentur in tempore malo; » subjicit de impiis: « Quia peccatores peribunt; » id est, verumtamen peccatores peribunt. Et Psalm. XIII, cum dixisset de peccatoribus: « Trepidaverunt timore, ubi non erat timor; » de justis statim subjicit: « Quoniam Dominus in generatione justa est, » id est verumtamen Deus cum justis erit et ideo non timebunt. Sic et hic: unde Vatablus vertit: Posteaquam vero omnia hæc venerunt super nos propter opera nostra mala, et propter ingentia delicta nostra; tu tamen, o Deus noster, pepercisti, ne nos deprimeres ob iniquitates nostras. Admiratur enim Esdras immensam Dei in Judæos clementiam, quod eos ob tanta scelera in Babylone non dereliquerit, nec plane disperdiderit, sed pepercerit; quin et novis magnisque donis auxerit, nimirum libertate, reditu in patriam, restauratione urbis et templi; adeo ut beneficiis suis cum ipsorum ingratitudine et maleficiis certasse videatur. Hæc est divina clementia omnem humanam superans, et Deo soli propria. Numquid iratus es nobis usque ad consummationem (ut nos plane disperderes et consumeres) ne dimitteres nobis reliquias ad salutem? — ne scilicet ex tot millibus Judæorum salvares paucos aliquos, quasi populi reliquias? q. d. Minime gentium: licet enim tu id optimo jure nobis facere potuisses ob nostra scelera, tamen noluisti. Vicit enim tua clementia tuam justitiam, ut non tantum paucas reliquias, sed multa millia Judæorum tam in Judæa quam in Babylone salvaris, et in vita conservaris, quæ pristinum Israelis ac Reipublicæ et Ecclesiæ tuæ decus et splendorem quasi emortuum suscitabunt, et redivivum gloriosumque exhibebunt.
9:15
15. Domine Deus Israel, justus es tu: quoniam derelicti sumus qui salvaremur sicut die hac, — apparet et ab omnibus cernitur, q. d. Multi quidem e nobis perierunt ob peccata, quia justo tuo judicio eos condemnasti; non pauci tamen in vita superstites derelicti sunt qui salvarentur: qua in re excessum quemdam justitiæ fecisti, ut justissimus sis et dicaris, eo quod non omnes perdideris, uti juste poteras; sed multos salvaris, ut justitiam tuam clementia magna temperares; imo justitia tua sineret se vinci a tua clementia, aut potius ipsa se converteret in clementiam, faceretque ut clementia justitiæ locum occuparet. Hic enim est excessus justitiæ, cum justitia locum suum cedit clementiæ, imo in eam se commutat et transformat. Ecce coram te sumus in delicto nostro, — q. d. Reos nos tibi sistimus gravissimi delicti, scilicet quod uxores gentilitias duxerimus. Non enim stari potest coram te super hoc, — q. d. Non potest hoc ulla ratione negari, excusari, velari, vel defendi; Hebræus: Non enim est stare coram te super hoc; quin in judicio causa cadamus, judicemurque peccatores, ingrati, et rei læsæ divinæ majestatis. Quare præ pudore vultum velamus, imo in terram projicimus, flagitantes gratiam et misericordiam tuam. Talis debet esse pœnitentium sensus et oratio, pudor et contritio.
9:1
Durante l'esilio e ancor più dopo, gli A. tentano di unirsi ai Giudei per assorbirli (Ier. 40, 14-41, 15; Esd. 9, 1; Neh. 6, 17-18; 13, 4). Il loro capo, al tempo di Neemia, era Tobia, detto «servo» (Neh. 2, 10, 19) perché vassallo del re di Persia. …
LEVITI (EBR. LĒWĪ, PLUR. LĒWĪJĪM; GR. LĒWĪJĪ, PLUR. - AI)
… (ca. 350; Esd. 2, 41-42; Neh. 7, 45, 56; cf. Esd. 8, 15-19) in confronto dei sacerdoti (ca. 4300; Esd. 2, 36-39), più accesi di spirito jahwistico e nazionalistico (ma anch'essi, come i L., in buon numero colpevoli di aver contratto matrimonio misto: Esd. 9, 1; 10, 5, 23). I L. tornati in parte si stabilirono a Gerusalemme (cf. l'episodio di Neh. 13, 10-11, 30), in parte andarono sparsi in altre città (ibid. 7, 72). Rimasero essenzialmente …
9:5
ŠĒMŌNEH 'EŠRĒH («DICIOTTO», SOTTINTESO BĒRĀKHŌTH «BENEDIZIONI»)
… preghiera, e la comunità risponde «Amen» (Bērākhōth, V, 4; Ta'onith, II, 5). In privato, ogni israelita deve dirla 3 volte al giorno (Bērākhōth, III, 3; IV, 1), mattina, pomeriggio, sera; l'uso di pregare tre volte al giorno era antico (Dan. 6, 11, 14; 9, 21; Esd. 9, 5; Indt. 9, 1), ma nella Miṣnāh l'obbligo si limita ancora allo šēma' biquotidiano (Bērākhōth, II-III).
9:8
… Sicuri di essere il «resto» o «germe santo» che Jahweh si era riservato (Esd. 2, 26; 9, 8.13 sgg.), quelli che intrapresero la lunga via del deserto per il ritorno in patria (537 a. C.) pensarono che esse si realizzassero in loro integralmente; le difficoltà incontrate (cf. Esdra-Neemia) …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.