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.
Concordanza 1. Esd. 2.
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1. ET VENERAT MENSIS SEPTIMUS. — Videntur haec gesta anno septimo Artaxerxis sub Esdra, qui ab eo missus rediit in Jerusalem. Unde sicut catalogus cap. praecedentis Nehemiae idem est cum catalogo Esdrae cap. II; sic et quae hoc cap. VIII dicuntur, videntur esse eadem cum iis quae narravit Esdras cap. III, ut patet utrumque conferenti. Utrobique enim nominatur mensis septimus, Esdras, festum Tabernaculorum, etc. Nec dubium est Esdram scribam officio et zelo suo perfunctum, mox ut anno septimo Artaxerxis rediit in Jerusalem, ut populum in captivitate legis oblitum legem doceret. Ad hoc enim ipse missus erat ab Artaxerxe dicente, «ut libere doceat imperitos» Esdrae cap. VII, vers. 15, sicut Zorobabel et Jesus missi sunt ad reaedificandum templum, Nehemias vero ad restaurandos muros et urbem. Adde: Non videtur Esdras vixisse usque ad annum vigesimum Artaxerxis, quo Nehemias muros instauravit; sic enim fuisset annorum 147 (quod illo aevo erat insolens): tot enim fluxere ab anno ultimo Sedeciae, quo occisus est Saraias pater Esdrae, usque ad annum vigesimum Artaxerxis. Verum haec ratio non est solida: nam Esdram anno 20 Artaxerxis vixisse patet cap. XII, vers. 33 et 35, ubi dicitur interfuisse Esdras scriba dedicationi urbis factae a Nehemia; licet Cajetanus putet ibi alium esse Esdram ab hoc nostro diversum. Quocirca nonnulli censent haec contigisse sub Nehemia anno 20 Artaxerxis, ut Esdras cum eo tertio redierit in Jerusalem, fueritque grandaevus, nimirum 147 annorum.
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4. Stetit Esdras super gradum ligneum, — Hebraeus, super turrim ligneam, id est super suggestum, quod instar turriculae e terra assurgebat in altum.
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5. Stetit omnis populus, — tum ut reverentiam Dei legi stando deferret, tum ut arrectis auribus stans facilius lectionem Esdrae perciperet. Hinc et Christiani ad Evangelium assurgunt reverentiae causa.
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8. ET LEGERUNT (tum Esdras, tum ejus socii, qui Esdrae seni et fesso in lectione succedebant; sed ubi quid difficultatis occurrebat, explicabat illud Esdras) in Libro Legis (in Pentateucho, ac praesertim in Deuteronomio ubi lex tota repetitur et iteratur) distincte (ut omnes singula perfecte audire possent. Septuaginta vertunt: et distinxit in scientia Domini, id est distincte legem legit et explicuit per scientiam a Domino acceptam. Perperam ergo nonnulli hoc torquent ad restaurationem librorum a Chaldaeis combustorum, quasi illos Esdras restaurarit ex memoria per scientiam a Deo infusam): ET APERTE AD INTELLIGENDUM. — Hebraeus, ponendo (id est dando) intellectum: q. d. Esdras inter legendum explicabat ubi opus erat Syriace vel Chaldaice, quae Hebraice scripta ex Deuteronomio legebantur; atque insuper sententias quae occurrebant paraphrastice interpretabatur, ut dicitur vers. 13. Populus enim in Babylone linguam suam Hebraeam corruperat, et cum Chaldaea miscuerat: quare pure Hebraeam non satis capiebat. Esdras ergo Hebraice dicta interpretabatur lingua Syriaca, quae populo redeunti erat jam propria et nativa.
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DIXIT AUTEM NEHEMIAS (IPSE EST ATHERSATHA). — Vero Nehemias dictus est Athersatha a radice ירש iaras, id est haereditavit, q. d. Athersatha, id est הת אתא hatte atta irrasta, hoc est secundo a ירש haereditasti tu, quia tu solus prae omnibus haereditatem patrum possedisti, qui urbem destructam restaurasti, muris cinxisti, tutamque posteris tuis possidendam tradidisti. Ita Vilalpandus: vel תירש, id est mustum, et שתח scata, id est bibit; q. d. praelibator vini regis; erat enim pincerna. Ita Marinus in Lexico. Tertio, Athersatha valde convenit cum Artaesatha, id est Artaxerxe. Videtur enim rex sui nominis potestatem Nehemiae fecisse, aut certe ipse, utpote regi charissimus, ipsius regis nomine compellatus fuit ab aulicis. Ita Vilalpandus, part. I De templo, lib. III, cap. IV. Porro fabulosum videtur quod Lyranus ait, «Athersatha» Hebraice idem esse quod relaxatus: sicque Nehemiam vocari, eo quod per sapientes Hebraeorum relaxatus sit, cum eoque dispensatum ut biberet vinum regis Gentilis, puta Artaxerxis, cujus pincerna erat Athersatha; quia Athersatha non est nomen Hebraeum, sed Chaldaeum et a Chaldaeis inditum. FLEBAT ENIM OMNIS POPULUS, CUM AUDIRET VERBA LEGIS; — quia videbat legis minas, puta clades omnis generis sibi accidisse ob ejus praevaricationem in iisque adhuc se magna ex parte perdurare ab initio captivitatis Babylonicae usque ad annum 20 Artaxerxis, quod erat spatium 147 annorum.
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10. Ite, comedite pinguia. — Sic Christiana lex vetat jejunium in Dominica, ob Festi laetitiam. Ita S. Thomas, II II, Quaest. CXLVII, art. V, ad 3. Nolite contristari, — quia licet jure lugeatur et fleatur, tamen hoc die festo Neomeniae, quo recolimus beneficia Dei tum antiqua, tum nova et continua in nos collata, gaudendum est, non lugendum. GAUDIUM ETENIM DOMINI EST FORTITUDO NOSTRA. — Gaudium Domini dupliciter accipi potest. Primo active, quod est gaudium, quo gaudet Dominus, cum videt nos in adversis esse forti magnoque animo, non parvo et abjecto. Hic enim stimulus valde pungit animos pios, ut in quantalibet adversitate et tribulatione animum non dimittant, sed roborent, ut in ea gaudeant, et exultent, si cogitent id Deo gratum esse, Deumque gaudere et delectari nostra fortitudine et gaudio in adversis: ita Sanchez; secundo passive gaudium Domini est, quod de Domino vel ex Domini amore, reverentia, imitatione et obedientia concipitur; q. d. Gaudet Deus diebus festis, eo quod illis a fidelibus magis colatur, adoretur, invocetur: quare ipse pariter cupit ut fideles hoc suum gaudium imitentur, et induant, gaudeantque die festo, at gaudentes illi sacrificent victimas pacificas ex quibus hilariter comedant, ac cum Deo ipso quasi epulentur. Hoc enim gaudio acquiritur fortitudo mentis et corporis, tum ad legem Dei implendam, tum ad adversa (quibus jam opprimimur) quaelibet fortiter ferenda; imo per gaudium hoc lenienda et discutienda, ac per Deum amovenda. Deus enim si nos laetos et gaudentes, indeque fortes et constantes viderit in lege festorumque suorum cultu, amovebit a nobis plagas, quas ob tristem et pusillanimem eorum neglectum nobis immisit. Sicut enim tristitia facit mestos, pusillanimes, tardos: ita laetitia ex adverso facit hilares, magnanimos et celeres Dei cultores legisque custodes; unde Vatablus vertit: Gaudium Domini est robur vestrum: seque explicat: divino gaudio efficiemini fortiores animis et alacriores. Gaudium enim spiritus vitales et animales multiplicat, excitat, acuit, et per totum corpus diffundit, ut illud vegetent, excitent et ad opus alacres efficiant; tristitia vero eosdem attenuat, arctat, gravat, avocat, ut totus homo sit moestus, gravis, contractus et ineptus ad omne bonum. Quocirca Apostolus ad hoc gaudium perenne fideles adhortatur dicens: «Gaudete in Domino semper; iterum dico, gaudete;» Philipp. IV. Vide ibi dicta. Adde quod Deus in se et de se gaudentibus novam gratiam, novas vires, novum robur assidue suggerat, quibus ad omnia licet tristia et ardua, fiant generosi, fortes et alacres. Deus enim, cum sit summus et liberalissimus laetissimusque Dominus, vult a nobis famulis suis sibi serviri in laetitia, exultatione et jubilo, juxta illud: «Servite Domino in laetitia.» Et illud: «Laetamini in Domino, et exultate justi.» cap. XXXI, vers. 11.
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13. UT INTERPRETARETUR (Esdras) EIS VERBA LEGIS, — ut solveret dubia quae ex pridiana legis lectione eis suborta erant, praesertim circa ritus celebrandi instans festum Scenopegiae, sive Tabernaculorum, quos lex praescribit Levit. XXIII, ubi de iis fuse egi.
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15. DIVULGENT VOCEM, — id est voce praeconis ubique promulgent, ut omnes conveniant in Jerusalem ad festum Tabernaculorum imminens, juxta legem per octo dies celebrandum. AFFERTE FRONDES LIGNI PULCHERRIMI. — Hebraeus, ligni olei, id est pinguis et oleati, quod Septuaginta interpretantur cypressum; Pagninus, pinum; melius alii cedrum. Vide dicta Levit. XXIII, 36.
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16. FECERUNTQUE TABERNACULA IN DOMATE SUO, — id est in tecto domus suae. Ita Hebraei; tecta enim apud Hebraeos erant plana, ut in illis sub dio ambulare, stare, sedere, pernoctare, dormire possent. Clima enim Judaeae est calidum et siccum; unde ejus incolae noctu in tectis frigidum aerem sudumque captant.
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17. A DIEBUS JOSUE (id est ab ingressu Hebraeorum in Chananaean eis a Deo promissam) NON FECERUNT TALITER FILII ISRAEL, — non celebrarant tale festum Tabernaculorum tanta laetitia, tanta devotione legendo legem publice, ejusque explicationem faciendo tanto populi undique confluentis concursu, ut etiam in tectis Tabernacula construere debuerint: ita Cajetanus et alii.
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18. ET IN DIE OCTAVO COLLECTAM, — id est festum coetus populis, quod quale fuerit explicui Levit. XXIII, 40.
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SCRIBA (EBR. SÔPHÊR, PLUR. SÔPHÊRÎM, GR. ΓΡΑΜΜΑΤΕΌΣ)
… Israele: Esdra viene una prima volta a Gerusalemme, invitato da Neemia, portando la «legge», una copia del libro sacro che con gli altri s. ha preparato e che viene promulgata solennemente, perché sia il fondamento della rinata nazione (ibid. 7, 1-26; Neh. 8, 1-8).
II Par. 31, 3; ecc.; Eul. 3, 2; Neh. 8, 1-3. Al tempo di Cristo t. designava i 5 libri mosaici (ὁ νόμος; Lc. 10, 26; ὁ νόμος Μουσέως; Lc. 2, 22) e talora, dalla parte principale, tutte le antiche Scritture (ὁ νόμος; I Cor. 14, 21).
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I. NOME, ARGOMENTO. - Già in documenti che risalgono al sec. IV a. C. il libro è chiamato Tôrâh, hat-Tôrâh « (la) legge » (Neh. 8, 2), nome rimasto nell'uso comune ebraico (Lc. 10, 26); meno spesso « Libro di Mosè », « Mosè » (ibid. 8, 1; 13, 1; Lc. 16, 29). Nell'uso ecclesiastico greco fin dal sec. II d. C. (Origene, …
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MATTATIA (EBR. MATTIÑĀH [Ä] « DONO DI JAHWEH »; SETTANTA MATTAÑĀH; VOLG. MATHATHIAS)
Portarono inoltre questo nome un levita, figlio di Sellum, discendente di Core (I Par. 9, 31; 15, 18; 16, 5), un figlio di Idithun (I Par. 25, 3, 21) e un sacerdote con moglie straniera al tempo di Esdra (Esd. 10, 43), distinto dall'omonimo di Neh. 8, 4. Angelo Penna
MELCHIA (EBR. MALKIJJAH[Ü] «MIO RE È JAHWEH»)
2. Riformatore insieme ad Esdra (Neh. 8,4).
MISAEL (EBR. MIȚĂ'ĂL « CHI [È] CIÒ CHE È DIO ? »)
3. Un contemporaneo di Esdra (Neh. 8, 4).
Per altri personaggi anonimi, in parte forse identici con taluni dei precedenti, cf. Neh. 8, 4; 10, 8.21; 11, 7.11; 12, 13.16.25. Angelo Penna
URIA (« LA MIA LUCE È JAHWEH »?)
Altri U. nominati nella Bibbia: un sacerdote del tempo di Achaz (Is. 8,2; II Reg. 16, 10-16); un coraggioso profeta contemporaneo di Geremia (Ier. 26, 20-23); uno o due sacerdoti del tempo di Esdra (Esd. 8,33; Neh. 8,4).
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… inoltre, il più delle volte, al voto che ciò stesso si avveri (cf. I Reg. 1, 36; Ier. 11, 5; 28, 6). L'a. assume così valore di acclamazione religiosa (Deut. 27, 15-26; cf. Num. 5, 22), soprattutto nell'esercizio del culto (I Par. 16, 36; Neh. 5, 13; 8, 6). In tal senso ricorre nelle dossologie finali dei primi quattro libri dei Salmi (v.) (alla fine dei salmi 40 [41]; 71 [72]; 88 [89]; 53, l'a. è duplicato; in 105 [106], è unito all'Alleluia: …
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… siro-efraimita del Regno di Giuda (II Par. 28, 7); 4) il governatore di Gerusalemme, che dal re Iosia (v.) ebbe l'incarico di restaurare il tempio (II Par. 34, 8); 5) uno dei sacerdoti che commentava la Legge al popolo, al ritorno dall'esilio, a fianco di Esdra (Neh. 8, 7); 6) uno dei capi del popolo che sottoscrisse al rinnovato patto con Jahweh al tempo di Neemia (Neh. 10, 25).
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LEVITI (EBR. LĒWĪ, PLUR. LĒWĪJĪM; GR. LĒWĪJĪ, PLUR. - AI)
… l'episodio di Neh. 13, 10-11, 30), in parte andarono sparsi in altre città (ibid. 7, 72). Rimasero essenzialmente divisi nelle classi « L., musici, portinari » (Esd. 5, 70; Neh. 7, 73; 12, 46) e impiegati in vari servizi minori (Neh. 11, 46), nell'istruzione (ibid. 8, 9), ecc.; collaborarono anche alla ricostruzione materiale della città (ibid. 3, 17). Nella figura di ministri del santuario in secondo ordine con privilegi antichi (ad es., esenzione …
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… Di qui la sua caratteristica: durante gli otto giorni della solennità si abitava in capanne, che si costruivano all'aperto con rami di alberi (la prescrizione relativa risulta solo da Neh. 8, 15). A questa particolarità si riferisce il nome « scenopregia » (σκηνοπηγία) dato alla festa in epoca ellenistica (I Mach. 10, 21; Io. 7, 2).
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Il nome ebr. è Jēhōfāa', Jēhōfūa', anteriormente nella forma Hōfēa' (cf. Num. 13, 8 con 13, 16), abbreviato in Jēfāa' (Neh. 8, 17), onde il nome di « Gesù », dal senso probabile di « Jahweh (è) salvezza », cf. Ios. 1, 9.
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.