2 Esdras (Ezra) 2
Commentary from 4 fathers
who came with Zorobabel: Jesus, Neemias, Saraias, Reelias, Mardochaeus, Balasan, Masphar, Baguai, Reum, Baana. The number of the people of Israel:
οἳ ἦλθον μετὰ Ζοροβάβελ· ᾿Ιησοῦς, Νεεμίας, Σαραΐας, Ῥεελίας, Μαρδοχαῖος, Βαλασάν, Μασφάρ, Βαγουαί, Ῥεούμ, Βαανά, ἀνδρῶν ἀριθμὸς λαοῦ ᾿Ισραήλ·
И҆̀же прїидо́ша съ зорова́велемъ: і҆исꙋ́съ, неемі́а, сараі́а, реелі́а, мардохе́й, валаса́нъ, масфа́ръ, вагꙋ́й, реꙋ́мъ, ваана̀. Сїѐ число̀ мꙋжє́мъ люді́й і҆и҃левыхъ:
the children of Phares, two thousand one hundred and seventy-two.
υἱοὶ Φαρὲς δισχίλιοι ἑκατὸν ἑβδομηκονταδύο·
сы́нове фаре́сѡвы двѣ̀ ты́сѧщы сто̀ се́дмьдесѧтъ и҆ два̀,
A type of these events previously occurred in Zerubbabel and Ezra, when the people returned and the city was begun to be built on its heights and religion observed in the temple, all of which are contained in Ezra‘s own book. But this was more fully and more perfectly completed in the Lord and Savior and his apostles, when the city was built on its heights—about which it is written, ―A city set on a hill cannot be hidden‖—and the temple was founded in accordance with its order and ceremony, so that whatever was done carnally by the people in the past would be completed spiritually in the church. [SIX BOOKS ON JEREMIAH 6.9.3-6]
3:2
Theodoret of Cyrus:
“And Josue the son of Josedec rose up, and his brethren the priests, and Zorobabel the son of Salathiel,” Now this is the man who after the return was in charge of the people. From them Christ the Lord was descended according to flesh. [Commentary on Ezekiel 17:23]
Many think that this (Jer. 32:37-41) was fulfilled in the time of Zerubbabel the son of Shealthiel and Jeshua the son of Josadek the high priest, when Haggai and Zechariah prophesied under Ezra the priest, when the temple was rebuilt and when the walls surrounding the city were repaired under Nehemiah. According to this view, the people who formerly were driven out of Jerusalem in God's anger, wrath and great indignation, being dispersed into the whole world, were afterwards to be brought back and made to dwell securely, so that they would be God's people and the Lord would be their God, as Scripture describes. [Commentary on Jeremiah, 32:37-41]
The number of men of the people of Israel, sons of Phares, two, etc. After the catalog of leaders, consequently the number of the people; after the sum of the people has been counted, the ranks dedicated to God follow in order. However, he speaks of the people of Israel, the tribe of Judah and Benjamin, and whoever had escaped from the hands of the Assyrians of other tribes once; but, captured by the Babylonians with these, they had nonetheless been led into captivity. Finally, it must be noted that within the very series of the catalog, and especially where the same catalog is repeated in the second part of the book, that is, in the words of Nehemiah, nearly fifteen names of cities are listed, which, unless I am mistaken, are all found only in the tribe of Judah and Benjamin. Hence it is likely that the people of Israel should be understood here, primarily from these very tribes, together with the priests and Levites who had their lot among them. However, the Nethinim, who are described in order after the priests, Levites, singers, and gatekeepers, were themselves then those who are now called subdeacons in the Church, obedient to the duties of the Levites, and receiving offerings in the temple from the people. Furthermore, the sons of Solomon's servants were called the builders of the temple, who were responsible for repairing the sacred structures, or whatever had been damaged, and restoring them again from the sacred money. What we said above about the vessels must now be said about the people; that Scripture so diligently distinguishes how many from each generation of the captives returned to their homeland; in order that we might be reminded with how much certainty the Lord inscribes the sum of His elect in the book of life and, as it were, records them in the register of heaven, how many souls each of the faithful, either by preaching or showing the examples of good works, have converted from error; for each of whom He rewards those who converted them with a certain recompense.
Commentary on Ezra and Nehemiah
The children of Saphatia, three hundred and seventy-two.
υἱοὶ Σαφατία τριακόσιοι ἑβδομηκονταπέντε·
сы́нове сафаті́євы три́ста се́дмьдесѧтъ два̀,
The children of Ares, seven hundred and seventy-five.
υἱοὶ ῎Αρες ἑπτακόσιοι ἑβδομηκονταπέντε·
сы́нове а҆ре́сѡвы се́дмь сѡ́тъ се́дмьдесѧтъ пѧ́ть,
The children of Phaath Moab, belonging to the sons of Jesue [and] Joab, two thousand eight hundred and twelve.
υἱοὶ Φαὰθ Μωὰβ τοῖς υἱοῖς ᾿Ιησουὲ ᾿Ιωὰβ δισχίλιοι ὀκτακόσιοι δεκαδύο·
сы́нове фаа́ѳъ-мѡа̑вли ѿ сынѡ́въ і҆исꙋ́евыхъ {по и҆ны̑мъ: і҆исꙋ́совыхъ.} и҆ і҆ѡа́влихъ двѣ̀ ты́сѧщы ѻ҆́смь сѡ́тъ двана́десѧть,
The children of Aelam, a thousand two hundred and fifty-four.
υἱοὶ Αἰλὰμ χίλιοι διακόσιοι πεντηκοντατέσσαρες·
сы́нове є҆ла̑мли ты́сѧща двѣ́сти пѧтьдесѧ́тъ четы́ри,
The children of Zatthua, nine hundred and forty-five.
υἱοὶ Ζατθουὰ ἐνακόσιοι τεσσαρακονταπέντε·
сы́нове заѳꙋ́євы де́вѧть сѡ́тъ четы́редесѧть пѧ́ть,
The children of Zacchu, seven hundred and sixty.
υἱοὶ Ζακχοὺ ἑπτακόσιοι ἑξήκοντα·
сы́нове закха̑ни се́дмь сѡ́тъ шестьдесѧ́тъ,
The children of Banui, six hundred and forty-two.
υἱοὶ Βανουὶ ἑξακόσιοι τεσσαρακονταδύο·
сы́нове ванꙋ́євы ше́сть сѡ́тъ четы́редесѧть два̀,
Having arrived at Jerusalem, Ezra, inflamed with zeal for the Law, decided first of all to purify the people of their vices, since, as the prophet said, ―A wise king is the salvation of his people.‖ Having found the book of Moses, he showed, among other things, that the wrath of God was kindled against the people because they had married foreign wives against God‘s commandment. With severity, which was his strength, he convinced them to send back their wives and their children. No longer held back by carnal delights and wanting to propitiate God, they did what was commanded of them without hesitation. In this way they symbolized the Christian people, whom the first among all priests admonishes, ―If anyone leaves house, fields, wife or children because of my name, he will be repaid many times over here and will gain eternal life. (Matt. 19:29)‖[ THE BOOK OF PROMISES AND PREDICTIONS OF GOD 2.37.83]
The children of Babai, six hundred and twenty-three.
υἱοὶ Βαβαΐ ἑξακόσιοι εἰκοσιτρεῖς·
сы́нове вава́євы ше́сть сѡ́тъ два́десѧть трѝ,
The children of Asgad, a thousand two hundred and twenty-two.
υἱοὶ ᾿Ασγὰδ χίλιοι διακόσιοι εἰκοσιδύο·
сы́нове а҆вга́дѡвы ты́сѧща двѣ́сти два́десѧть два̀,
The children of Adonicam, six hundred and sixty-six.
υἱοὶ ᾿Αδωνικὰμ ἑξακόσιοι ἑξηκονταέξ·
сы́нове а҆дѡнїка́мѡвы ше́сть сѡ́тъ шестьдесѧ́тъ ше́сть,
The children of Bague, two thousand and fifty-six.
υἱοὶ Βαγουὲ δισχίλιοι πεντηκονταέξ·
сы́нове вагꙋ́євы двѣ̀ ты́сѧщы пѧтьдесѧ́тъ ше́сть,
The children of Addin, four hundred and fifty-four.
υἱοὶ ᾿Αδδὶν τετρακόσιοι πεντηκοντατέσσαρες·
сы́нове а҆́дины четы́риста пѧтьдесѧ́тъ четы́ри,
The children of Ater [the son] of Ezekias, ninety eight.
υἱοὶ ᾿Ατὴρ τῷ ᾿Εζεκίᾳ ἐνενηκονταοκτώ·
сы́нове а҆ти́рѡвы, и҆̀же бѧ́хꙋ ѿ є҆зекі́и, де́вѧтьдесѧтъ ѻ҆́смь,
The children of Bassu, three hundred and twenty-three.
υἱοὶ Βασσοῦ τριακόσιοι εἰκοσιτρεῖς·
сы́нове вассꙋ́євы три́ста два́десѧть трѝ,
The children of Jora, a hundred and twelve.
υἱοὶ ᾿Ιωρὰ ἑκατὸν δεκαδύο·
сы́нове і҆ѡра́вѡвы сто̀ двана́десѧть,
The children of Asum, two hundred and twenty-three.
υἱοὶ ᾿Ασοὺμ διακόσιοι εἰκοσιτρεῖς·
сы́нове а҆сꙋ̑мли двѣ́сти два́десѧть трѝ,
The children of Gaber, ninety-five.
υἱοὶ Γαβὲρ ἐνενηκονταπέντε·
сы́нове гаве́рѡвы де́вѧтьдесѧтъ пѧ́ть,
The children of Bethlaem, a hundred and twenty-three.
υἱοὶ Βεθλαὲμ ἑκατὸν εἰκοσιτρεῖς·
сы́нове веѳлає́мли сто̀ два́десѧть трѝ,
The children of Netopha, fifty-six.
υἱοὶ Νετωφὰ πεντηκονταέξ·
сы́нове нетѡфа́євы пѧтьдесѧ́тъ ше́сть,
The children of Anathoth, a hundred and twenty-eight.
υἱοὶ ᾿Αναθὼθ ἑκατὸν εἰκοσιοκτώ·
сы́нове а҆наѳѡ́ѳѡвы сто̀ два́десѧть ѻ҆́смь,
The children of Azmoth, forty-three.
υἱοὶ ᾿Αζμὼθ τεσσαρακοντατρεῖς·
сы́нове а҆змѡ́ѳѡвы четы́редесѧть трѝ,
The children of Cariathiarim, Chaphira, and Beroth, seven hundred and forty-three.
υἱοὶ Καριαθιαρὶμ Χαφιρὰ καὶ Βηρὼθ ἑπτακόσιοι τεσσαρακοντατρεῖς·
сы́нове карїаѳїарі̑мли, хафїра̀ и҆ вирѡ́ѳъ, се́дмь сѡ́тъ четы́редесѧть трѝ,
The children of Rama and Gabaa, six hundred and twenty-one.
υἱοὶ τῆς Ῥαμὰ καὶ Γαβαὰ ἑξακόσιοι εἰκοσιεῖς·
сы́нове ѿ ра́мы и҆ гаваѝ ше́сть сѡ́тъ два́десѧть є҆ди́нъ,
The men of Machmas, a hundred and twenty-two.
ἄνδρες Μαχμὰς ἑκατὸν εἰκοσιδύο·
мꙋже́й махма́скихъ сто̀ два́десѧть два̀,
The men of Baethel and Aia, four hundred and twenty-three.
ἄνδρες Βαιθὴλ καὶ ᾿Αϊὰ τετρακόσιοι εἰκοσιτρεῖς·
мꙋже́й веѳи́льскихъ и҆ га́йскихъ четы́реста два́десѧть трѝ,
The children of Magebis, a hundred and fifty-six.
υἱοὶ Μαγεβὶς ἑκατὸν πεντηκονταέξ·
сы́нове магеві́сѡвы сто̀ пѧтьдесѧ́тъ ше́сть,
The children of Elamar, a thousand two hundred and fifty-four.
υἱοὶ ᾿Ηλαμὰρ χίλιοι διακόσιοι πεντηκοντατέσσαρες·
сы́нове и҆лама́рѡвы ты́сѧща двѣ́сти пѧтьдесѧ́тъ четы́ри,
The children of Elam, three hundred and twenty.
υἱοὶ ᾿Ηλὰμ τριακόσιοι εἴκοσιν·
сы́нове и҆ра̑мли три́ста два́десѧть,
The children of Lodadi and Ono, seven hundred and twenty-five.
υἱοὶ Λοδαδὶ καὶ ᾿Ωνὼ ἑπτακόσιοι εἰκοσιπέντε·
сы́нове лѷддѡ́нѡвы, лодаді́дѡвы и҆ ѡ҆́нѡвы се́дмь сѡ́тъ два́десѧть пѧ́ть,
The children of Jericho, three hundred and forty-five.
υἱοὶ ῾Ιεριχὼ τριακόσιοι τεσσαρακονταπέντε·
сы́нове і҆ерїхѡ̑ни три́ста четы́редесѧть пѧ́ть,
The children of Senaa, three thousand six hundred and thirty.
υἱοὶ Σεναὰ τρισχίλιοι ἑξακόσιοι τριάκοντα·
сы́нове сеннаа́євы трѝ ты́сѧщы ше́сть сѡ́тъ три́десѧть.
And the priests, the sons of Jedua, [belonging to] the house of Jesus, [were] nine hundred and seventy-three.
καὶ οἱ ἱερεῖς υἱοὶ ᾿Ιεδουὰ τῷ οἴκῳ ᾿Ιησοῖ ἐνακόσιοι ἑβδομηκοντατρεῖς·
Свѧще́нницы же: сы́нове і҆едꙋ́євы въ домꙋ̀ і҆исꙋ́евѣ де́вѧть сѡ́тъ се́дмьдесѧтъ трѝ,
The children of Emmer, a thousand [and] fifty-two.
υἱοὶ ᾿Εμμὴρ χίλιοι πεντηκονταδύο·
сы́нове є҆мми́рѡвы ты́сѧща пѧтьдесѧ́тъ два̀,
The children of Phassur, a thousand two hundred [and] forty-seven.
υἱοὶ Φασσοὺρ χίλιοι διακόσιοι τεσσαρακονταεπτά·
сы́нове фассꙋ́рѡвы ты́сѧща двѣ́сти четы́редесѧть се́дмь,
The children of Erem, a thousand [and] seven.
υἱοὶ ᾿Ηρὲμ χίλιοι ἑπτά·
сы́нове и҆рє́мли ты́сѧща седмьна́десѧть.
And the Levites, the sons of Jesus and Cadmiel, belonging to the sons of Oduia, seventy-four.
καὶ οἱ Λευῖται υἱοὶ ᾿Ιησοῦ καὶ Καδμιὴλ τοῖς υἱοῖς ᾿Ωδουΐα ἑβδομηκοντατέσσαρες·
Леѵі́ти же сы́нове і҆исꙋ́євы и҆ кадмїи̑ли ѿ сынѡ́въ ѡ҆дꙋі́евыхъ се́дмьдесѧтъ четы́ри.
The sons of Asaph, singers, a hundred [and] twenty-eight.
οἱ ᾄδοντες υἱοὶ ᾿Ασὰφ ἑκατὸν εἰκοσιοκτώ·
Пѣвцы́ же сы́нове а҆са́фѡвы сто̀ два́десѧть ѻ҆́смь.
The children of the porters, the children of Sellum, the children of Ater, the children of Telmon, the children of Acub, the children of Atita, the children of Sobai, [in] all a hundred [and] thirty-nine.
υἱοὶ τῶν πυλωρῶν υἱοὶ Σελλούμ, υἱοὶ ᾿Ατήρ, υἱοὶ Τελμών, υἱοὶ ᾿Ακούβ, υἱοὶ ᾿Ατιτά, υἱοὶ Σωβαΐ, οἱ πάντες ἑκατὸν τριακονταεννέα·
Сы́нове две́рникѡвъ: сы́нове селлꙋ̑мли, сы́нове а҆ти́рѡвы, сы́нове телмѡ́нѡвы, сы́нове а҆кꙋ́вѡвы, сы́нове а҆ті́тѡвы, сы́нове сѡваі́євы, всѣ́хъ сто̀ три́десѧть де́вѧть.
The Nathinim: the children of Suthia, the children of Asupha, the children of Tabaoth,
οἱ Ναθινίμ, υἱοὶ Σουθία, υἱοὶ ᾿Ασουφά, υἱοὶ Ταβαώθ,
Наѳїне́є: сы́нове сꙋа̑вли, сы́нове сꙋфа́тѡвы, сы́нове тавваѡ̑ѳли,
the sons of Cades, the children of Siaa, the children of Phadon,
υἱοὶ Κάδης, υἱοὶ Σιαά, υἱοὶ Φαδών,
сы́нове кира́сѡвы, сы́нове сїрса̑вли, сы́нове фадѡ̑нины,
the children of Labano, the children of Agaba, the sons of Acub,
υἱοὶ Λαβανώ, υἱοὶ ᾿Αγαβά, υἱοὶ ᾿Ακούβ,
сы́нове лава́нѡвы, сы́нове а҆га́вѡвы, сы́нове а҆кꙋ́вѡвы,
the children of Agab, the children of Selami, the children of Anan,
υἱοὶ ᾿Αγάβ, υἱοὶ Σελαμί, υἱοὶ ᾿Ανάν,
сы́нове а҆га́вѡвы, сы́нове селамі̑ины, сы́нове а҆на́нѡвы,
the children of Geddel, the children of Gaar, the children of Raia,
υἱοὶ Γεδδήλ, υἱοὶ Γαάρ, υἱοὶ Ῥαϊά,
сы́нове гедди̑лины, сы́нове гаа́рѡвы, сы́нове раїа́євы,
the children of Rason, the children of Necoda, the children of Gazem,
υἱοὶ Ῥασών, υἱοὶ Νεκωδά, υἱοὶ Γαζέμ,
сы́нове расѡ́нѡвы, сы́нове некѡ́дѡвы, сы́нове газє́мли,
the children of Azo, the children of Phase, the children of Basi,
υἱοὶ ᾿Αζώ, υἱοὶ Φασή, υἱοὶ Βασί,
сы́нове а҆зѡ́кѡвы, сы́нове фасі́євы, сы́нове расі̑ины,
the children of Asena, the children of Mounim, the children of Nephusim,
υἱοὶ ᾿Ασενά, υἱοὶ Μοουνίμ, υἱοὶ Νεφουσίμ,
сы́нове а҆сена́євы, сы́нове мꙋнни́нѡвы, сы́нове нефꙋсі̑мли,
the children of Bacbuc, the children of Acupha, the children of Arur,
υἱοὶ Βακβούκ, υἱοὶ ᾿Ακουφά, υἱοὶ ᾿Αρούρ,
сы́нове ваквꙋ́кѡвы, сы́нове а҆кꙋфа́євы, сы́нове а҆нꙋ́рѡвы,
the children of Basaloth, the children of Mauda, the children of Arsa,
υἱοὶ Βασαλώθ, υἱοὶ Μαουδά, υἱοὶ ᾿Αρσά,
сы́нове васалѡ́ѳѡвы, сы́нове мїда́нѡвы, сы́нове а҆рса́нѡвы,
the children of Barcos, the children of Sisara, the children of Thema,
υἱοὶ Βαρκός, υἱοὶ Σισάρα, υἱοὶ Θεμά,
сы́нове варко́сѡвы, сы́нове сїса̑рины, сы́нове ѳема̑вли,
the children of Nasthie, the children of Atupha.
υἱοὶ Νασθιέ, υἱοὶ ᾿Ατουφά,
сы́нове наѳі́євы, сы́нове а҆ті́фѡвы.
The children of the servants of Solomon: the children of Sotai, the children of Sephera, the children of Phadura,
υἱοὶ δούλων Σαλωμών, υἱοὶ Σωταΐ, υἱοὶ Σεφηρά, υἱοὶ Φαδουρά,
Сы́нове слꙋ́гъ соломѡ́новыхъ: сы́нове сѡта́євы, сы́нове сефи̑рины, сы́нове фадꙋ́рѡвы,
the children of Jeela, the children of Darcon, the children of Gedel,
υἱοὶ ᾿Ιεηλά, υἱοὶ Δαρκών, υἱοὶ Γεδήλ,
сы́нове і҆еала́євы, сы́нове деркѡ́нѡвы, сы́нове гедди̑лины,
the children of Saphatia, the children of Atil, the children of Phacherath, the children of Aseboim, the children of Emei.
υἱοὶ Σαφατία, υἱοὶ ᾿Ατίλ, υἱοὶ Φαχεράθ, υἱοὶ ᾿Ασεβωείμ, υἱοὶ ῾Ημεΐ·
сы́нове сафаті́євы, сы́нове а҆тті́лєвы, сы́нове фахера́ѳѡвы, сы́нове а҆севѡі̑мли, сы́нове и҆ме́євы:
All the Nathanim, and the sons of Abdeselma [were] three hundred and ninety-two.
πάντες οἱ Ναθανὶμ καὶ υἱοὶ ᾿Αβδησελμὰ τριακόσιοι ἐνενηκονταδύο.
всѝ наѳані́мѡвы и҆ сы́нове слꙋ́гъ соломѡ́новыхъ три́ста де́вѧтьдесѧтъ два̀.
And these [are] they that went up from Thelmelech, Thelaresa, Cherub, Hedan, Emmer: and they were not able to tell the house of their fathers, and their seed, whether they were of Israel:
καὶ οὗτοι οἱ ἀναβάντες ἀπὸ Θελμελέχ, Θελαρησά, Χερούβ, ῾Ηδάν, ᾿Εμμήρ καὶ οὐκ ἐδυνάσθησαν τοῦ ἀναγγεῖλαι οἶκον πατριᾶς αὐτῶν καὶ σπέρμα αὐτῶν εἰ ἐξ ῾Ισραήλ εἰσιν·
И҆ сі́и, и҆̀же восхожда́хꙋ ѿ ѳелмеле́ха, ѳелариса̀, херꙋ́въ, и҆да́нъ, є҆мми́ръ, и҆ не мого́ша сказа́ти до́мꙋ ѻ҆те́чества своегѡ̀ и҆ сѣ́мене своегѡ̀, ѿ і҆и҃лѧ ли бы́ша:
And those who came up from Thelmela, etc. In this place, even according to the letter, the grace of God, by which also in the Old Testament the Gentiles were received into salvation, is shown. While a catalogue of those who clearly belonged to the people of God has been listed, some of those whose origins whether from Israel or from proselytes were unknown, are also included, and their number is mentioned among the children of Israel. Even though due to the long separation of their fathers from the temple or the people of God, they couldn't specify how they belonged to them; nevertheless, since they had ascended from captivity when general permission was granted, and hastened with those who unquestionably descended from the seed of Israel to build the temple of God, they were accepted by them as companions. For they were glad to have them as brothers and acquaintances due to the common love of faith and religion, although because of the uncertainty of their carnal origins it seemed they recognized them less. Moreover, in the spiritual sense, among penitents who, liberated from the captivity of vices, ascend to build the house of the Lord either in themselves or in others, there are often some bound by graver sins who appear so estranged from all acts of piety and chastity that none of the goodness and religion they had received from holy teachers seems to remain in them. About these, what else can be said than that they cannot indicate whether they were born from Israel, that is, from the holy Church by believing; for evidently, by sinning, they have become as though they had never belonged to the holy seed; however, through repentance, they sometimes correct themselves and turn to a better life, so that their number is rightfully inscribed among the true Israelites, in whom there is no deceit, in heaven (John 1).
Commentary on Ezra and Nehemiah
the children of Dalaea, the children of Bua, the children of Tobias, the children of Necoda, six hundred [and] fifty-two.
υἱοὶ Δαλαΐα, υἱοὶ Βουά, υἱοὶ Τωβίου, υἱοὶ Νεκωδά, ἑξακόσιοι πεντηκονταδύο·
сы́нове далаі́євы, сы́нове тѡві́євы, сы́нове некѡда́євы, ше́сть сѡ́тъ пѧтьдесѧ́тъ два̀:
And from the sons of the priests, the sons of Tobiah, etc. The sons of the exiled act with the same caution towards the priests as they are reported to have acted towards the people. For they took great care that it would be openly revealed without confusion who truly belonged to the people of Israel or to the priestly lineage; but those who were suspected, or who were certainly begotten from the lineage of proselytes, that is, foreigners. Therefore, they removed the suspected priests from the office of the altar, until their origin could be more certainly clarified; but nonetheless preserved them in the society of the exiled with unanimous peace. According to the mystical sense, the sons of the priests, ascending from the Babylonian captivity, seek the record of their genealogy, and not finding it, are ejected from the priesthood; because they themselves, the ministers of the altar, fall into such crimes and such unspeakable doctrines that even if they return to salvation by repenting, they cannot become worthy to be promoted to the sacred rank which they lost, nor to resume the office of teaching the Gospel or administering the sacraments. For these, although they expect eternal life among the faithful, do not find the record of their rank, which they cannot regain, among the perfect priests.
Commentary on Ezra and Nehemiah
And of the children of the priests, the children of Labeia, the children of Akkus, the children of Berzellai, who took a wife of the daughter of Berzellai the Galaadite, and was called by their name.
καὶ ἀπὸ τῶν υἱῶν τῶν ἱερέων υἱοὶ Λαβεία, υἱοὶ ᾿Ακκούς, υἱοὶ Βερζελλαΐ, ὃς ἔλαβεν ἀπὸ τῶν θυγατέρων Βερζελλαΐ τοῦ Γαλααδίτου γυναῖκα, καὶ ἐκλήθη ἐπὶ τῷ ὀνόματι αὐτῶν·
и҆ ѿ сынѡ́въ свѧще́нническихъ сы́нове ѻ҆ваі́євы, сы́нове а҆ккꙋ́сѡвы, сы́нове верзелла́євы, и҆́же поѧ̀ ѿ дще́рей верзелла́а галааді́тина женꙋ̀ и҆ нарече́сѧ и҆́менемъ и҆́хъ:
These sought their genealogy [as though] they had been reckoned, but they were not found; and they were removed, [as polluted], from the priesthood.
οὗτοι, ἐζήτησαν γραφὴν αὐτῶν οἱ μεθωεσίμ, καὶ οὐχ εὑρέθησαν, καὶ ἠγχιστεύθησαν ἀπὸ τῆς ἱερατείας·
ті́и и҆ска́ша писа́нїѧ ро́дꙋ своемꙋ̀ и҆ не ѡ҆брѣто́ша, и҆ и҆згна́ни сꙋ́ть ѿ свѧще́нства.
And the Athersastha told them that they should not eat of the most holy things, until a priest should arise with Lights and Perfections.
καὶ εἶπεν ᾿Αθερσασθὰ αὐτοῖς τοῦ μὴ φαγεῖν ἀπὸ τοῦ ἁγίου τῶν ἁγίων ἕως ἀναστῇ ἱερεὺς τοῖς φωτίζουσι καὶ τοῖς τελείοις.
И҆ речѐ а҆ѳерсаѳа̀ и҆̀мъ, да не ꙗ҆дѧ́тъ ѿ ст҃а́гѡ ст҃ы́хъ, до́ндеже воста́нетъ свѧще́нникъ со и҆з̾ѧвле́нїемъ и҆ и҆́стиною.
And all the congregation together [were] about forty-two thousand three hundred and sixty;
πᾶσα δὲ ἡ ἐκκλησία ὁμοῦ ὡσεὶ τέσσαρες μυριάδες δισχίλιοι τριακόσιοι ἑξήκοντα,
Все́ же мно́жество кꙋ́пнѡ ꙗ҆́кѡ четы́ри тьмы̑ двѣ̀ ты́сѧщы три́ста шестьдесѧ́тъ,
64–70“A canticle of David, when the house was built after the captivity.” So far as the literal sense is concerned, the heading points to the time when the temple at Jerusalem is known to have been refurbished by Zerubbabel, son of Salathiel, after it had been leveled to the ground by a hostile band of Chaldeans. But since he says nothing of this kind in what follows, and since the headings of psalms are never at variance with their content, it remains for us to investigate it in the spiritual sense. A destroyed house is built up when a soul following the captivity of sin begins to return to an understanding of the truth through the generosity of the Lord. This house, which is the universal church in which Christ dwells, is always raised up on living stones, because every day it gains increase in building from its confessors and does not cease to be built up until the number of the predestined is attained at the end of the world. We must store this psalm in our minds as the second of those proclaiming the first and the second coming of the Lord.
Explanation of the Psalms 95.1
The whole multitude as if one, etc. Note the grace of the early Church, in which the heart and soul of the multitude of believers was one (Acts IV), being found even in this group of exiles: so that even though there was such a large army, which almost completed the total of fifty thousand, and this army of different rank and condition, nonetheless the whole multitude, on account of the same faith and love, seemed as if it were one man, by the gift of Him who makes those of one mind live in a house. But the servants and handmaids returning from Babylon to Jerusalem hold the type of those in the Church who indeed strive, through the improvement of a better life, to overcome vices and ascend to the pinnacle of virtues; yet they are not sufficient by themselves to provide the way of a regular life, but rather need to be still restrained by the industry of those who have preceded them in Christ, and to be directed to the path of the desired truth. It continues:
Commentary on Ezra and Nehemiah
besides their men-servants and maid-servants, [and] these were seven thousand three hundred [and] thirty-seven: and [among] these were two hundred singing men and singing women.
χωρὶς δούλων αὐτῶν καὶ παιδισκῶν αὐτῶν, οὗτοι ἑπτακισχίλιοι τριακόσιοι τριακοντεπτά· καὶ οὗτοι ᾄδοντες καὶ ᾄδουσαι διακόσιοι·
кромѣ̀ рабѡ́въ и҆́хъ и҆ рабы́нь и҆́хъ, си́хъ се́дмь ты́сѧщъ три́ста три́десѧть се́дмь: и҆ сі́и пѣвцы̀ и҆ пѣвни̑цы двѣ́сти.
And in those same places, singers and singing women were appointed (II Chronicles XXV). Not only among the Levites were singers found, along with the doorkeepers of the temple and the Nethinim, but also within God's people, joined with singing women, they hastened to restore the buildings of the house of God. According to the literal meaning, he calls singers those who resounded the psalms with sweet modulation; this, we see from the Words of the Days, was customary for the Levites to do in the temple of God among the daily sacrifices. But it is also credible that at that time many from the people themselves did this in each of their places. According to the mystical senses, however, singers in the temple or people of God are those who, with greater sweetness of spirit, keep the heavenly commandments themselves and urge their listeners to keep these same commandments through frequent exhortations. Moreover, it is fitting that women singers are joined to the men, considering the feminine sex, where many individuals are found who, not only by living but also by preaching, kindle the hearts of their neighbors to praise their Creator and, as if with the sweetness of their holy voices, assist in the labor of building up the temple of the Lord. To the ministry of all these people, the title and text of Psalm 115 aptly apply. The title is: When the house of the Lord was being built after the captivity, a song for David. This, according to the literal sense, seems to express the restoration of the temple, about which the present book writes. But in the anagogical sense, that is, in the higher sense, it suggests the building of the holy Church, made up of souls saved from diabolic captivity and recalled to the knowledge of their Creator; in which building of the Church, every chosen person ought to resound with a song of praise and confession, with strong and desirable hand, that is, to the Lord Jesus Christ, sincerely understanding that without His grace, nothing good can be done. To this very title, the psalm corresponds: Sing to the Lord a new song, sing to the Lord, all the earth. Sing to the Lord, bless His name, proclaim His salvation from day to day. Declare His glory among the nations, His wonders among all peoples (Psalm 95), etc. Therefore, we are first commanded in the building of the house of the Lord to sing a new song to the Lord, that is, to retain His love within our hearts and show our observance of His commandments outwardly; and this not by a few, but by all the earth, through which the holy Church is spread. Then, we are commanded to evangelize His salvation, that is, Christ (for in Latin, to evangelize means to announce good news); and this not to a few listeners, but to all peoples among whom the Church is spread throughout the world; not that one individual can evangelize to all nations, but that all of us in our respective times and places can and should wish for the eternal salvation's joy for all, saying: Praise the Lord, all nations, and laud Him, all peoples. For His mercy is confirmed upon us (Psalm 116), etc.
Commentary on Ezra and Nehemiah
Their horses [were] seven hundred [and] thirty-six, their mules, two hundred [and] forty-five.
ἵπποι αὐτῶν ἑπτακόσιοι τριακονταέξ, ἡμίονοι αὐτῶν διακόσιοι τεσσαρακονταπέντε,
Ко́ней и҆́хъ се́дмь сѡ́тъ три́десѧть ше́сть, мскѡ́въ и҆́хъ двѣ́сти четы́редесѧть пѧ́ть,
Their horses were six hundred and thirty-six, etc. A mule is born from a donkey and a mare, a she-mule from a horse and a she-donkey. Hence, among the people who ascended from captivity, the animals, which facilitated their journey, are also listed; both their number and that of the people are indicated in the prophetic book. For certainly there are many in the Church who are either slower in understanding or even carnal in mind, who nevertheless humbly submit to the spiritual teachers and diligently support the burdens of fraternal necessity. These, along with the other elect, are delivered from the confusion of diabolic captivity and strive towards the walls of the celestial city. Their number, as well as that of the more perfect ones, is preserved intact in the eternal memory of the inner witness. Thus, from the perspective of the holy universal Church, it is said to God: "Your eyes saw my imperfection, and all were written in Your book" (Psalm 139). And in another psalm: "You will save both men and animals, Lord; as You have multiplied Your mercies, O God" (Psalm 36). But immediately concerning the more perfect ones: "The sons of men shall hope under the shadow of Your wings" (Ibid.), etc.
Commentary on Ezra and Nehemiah
Their camels, four hundred [and] thirty-five; their asses, six thousand seven hundred [and] twenty.
κάμηλοι αὐτῶν τετρακόσιοι τριακονταπέντε, ὄνοι αὐτῶν ἑξακισχίλιοι ἑπτακόσιοι εἴκοσι.
вельблю́дѡвъ и҆́хъ четы́реста три́десѧть пѧ́ть, ѻ҆слѡ́въ и҆́хъ ше́сть ты́сѧщъ се́дмь сѡ́тъ два́десѧть.
And [some] of the chiefs of families, when they went into the house of the Lord that was in Jerusalem, offered willingly for the house of God, to establish it on its prepared place.
καὶ ἀπὸ ἀρχόντων πατριῶν ἐν τῷ εἰσελθεῖν αὐτοὺς εἰς οἶκον Κυρίου τὸν ἐν ῾Ιερουσαλὴμ ἡκουσιάσαντο εἰς οἶκον τοῦ Θεοῦ τοῦ στῆσαι αὐτὸν ἐπὶ τὴν ἑτοιμασίαν αὐτοῦ·
И҆ ѿ кнѧзе́й ѻ҆те́чествъ, є҆гда̀ вхожда́хꙋ ті́и въ це́рковь гдⷭ҇ню, ꙗ҆́же во і҆ерⷭ҇ли́мѣ, доброво́льнѡ принесо́ша въ до́мъ бж҃їй, поста́вити є҆го̀ на ѡ҆снова́нїи є҆гѡ̀:
And of the leaders of the fathers, when they entered the temple of the Lord, etc. It is a great sign of devotion when someone, not only offering the due oblations, which are commanded by the law of the Lord, but also in addition to these, offering other things which are not commanded but are advised, freely offers his gifts to the divine majesty. For it is commanded: Thou shalt not kill, thou shalt not commit adultery, thou shalt not steal, thou shalt not bear false witness; honor thy father and mother, and thou shalt love thy neighbor as thyself (Matt. XIX). The voluntary offering, however, is: If thou wilt be perfect, go, sell what thou hast, and give to the poor. And what the Apostle says: Concerning virgins, I have no commandment of the Lord, but I give counsel (1 Cor. VII). And concerning himself: The Lord has ordained that they who preach the gospel should live by the gospel, but I have used none of these things (1 Cor. IX). And to the Thessalonians: Neither did we eat any man's bread for nought, but worked with labor and travail night and day, that we might not be burdensome to any of you; not because we have not power, but to make ourselves an example for you to follow (1 Thess. IV). Therefore, it is rightly said that the leaders of the fathers freely offered gifts for the construction of the house of God; because the more someone abstains from what is forbidden and even from what is allowed, the more effectively he builds the Church of God; when all who know their examples of perfection fear falling into illicit acts themselves, seeing that these men do not use even lawful things fully; they rather say, All things are lawful for me, but not all things are expedient (1 Cor. VI). It is also rightly said that they gave according to their ability for the expenses of the work. For this is the measure of human perfection, to labor for the Lord according to one's ability and to establish the state of the holy Church, first by rightly conducting one's own life, and then by correcting others. And those who live in this way among the people of God are rightly called leaders of the fathers; because by the perfection of their lives and teachings, they rule over those who, by the merit of their pious care, deserved to be called fathers in the Church, living more excellently and transcending the general commandments of the law. They gave voluntary offerings: gold, silver, priestly garments. In the gold, we perceive the brightness of wisdom; in silver, the purity of eloquence; in priestly garments, the works of justice, transcending much the manners of the common people and worthy only of hearts consecrated to priesthood and God. For the desirable treasure rests in the mouth of the wise; and the words of the Lord are pure words, as silver tried in a furnace of earth; and let thy priests be clothed with righteousness (Ps. XI, XVII, CXXXI). Thus, the leaders of the fathers offer gold, silver, and priestly garments according to their ability for the expenses of the works of the temple, when holy men, whatever wisdom, eloquence, or good deeds they possess, use them all well for the building up of the faithful of Christ. There is indeed a certain weight of gold and silver, a certain number of priestly garments recorded in holy history, so that following the preceding exposition of the numbers of vessels, men, and animals, we may remember that the Lord can always observe all our thoughts, words, and actions, and reward them with worthy merit. Among all these, it should be noted how much the people of God benefitted from the injustice of captivity and long servitude. Those who were in a very small number carried away captive, that is, the souls of men, as Jeremiah writes, four thousand six hundred, while others were either killed or widely scattered in fear of the enemy, or certainly left in their homeland by the mercy of the same enemies, now multiplied among the enemies, almost fifty thousand men returned to their homeland. Those who were stripped of their wealth and equally subjected to every kind of servitude, now not only freed but also returned enriched with gold and silver, garments, servants, substance, and beasts. And because it greatly pertains to the matter, they who lost their homeland due to the multitude of false gods, so that it was said to them by the reproaching prophet, According to the number of your cities were your gods, Judah (Jer. II); now return to the same homeland, not only rejoicing in the faith of one true God but also united in the same faith and worshiping with unanimous devotion and soul, submitting themselves with a religious mind and tongue to sing His praises; so that those who once were distinguished by the divided names of Israel and Judah due to the diversity of religion, now are all called by the ancient name of Israel due to the unity of piety. The worship of piety, which they spurned in the holy land while the prophets proclaimed and demonstrated examples of justice, they now embraced in a foreign land serving idol-worshipping enemies. What then is to be looked at in these things? What is to be commended to memory? Except that those whom freedom and abundance of all things in their homeland made neglectful and oblivious of heavenly commandments, were brought to the service of their Creator and Redeemer by servitude abroad and poverty. For it is a familiar thing that the human heart is dissolved by wealth and freedom, but is recollected by hardships and poverty. Therefore, what was once done for one people is now usually performed daily for all those repenting after sin; while those who through negligence fell into the snares and temptations of the devil, with divine aid through the diligence of penance rise again; those who were stripped of the riches of virtues by the ancient enemy and departed from the society of the Church, often return to its communion more practiced in virtues than they had previously lost; because evidently, the more grievously they remember having erred, the more ardently they strive to labor in good works.
Commentary on Ezra and Nehemiah
According to their power they gave into the treasury of the work pure gold sixty-one thousand pieces, and five thousand pounds of silver, and one hundred priests’ garments.
ὡς ἡ δύναμις αὐτῶν, ἔδωκαν εἰς θησαυρὸν τοῦ ἔργου χρυσίον καθαρόν, μναῖ ἓξ μυριάδες καὶ χίλιαι, καὶ ἀργυρίου μνᾶς πεντακισχιλίας, καὶ κόθωνοι τῶν ἱερέων ἑκατόν.
по си́лѣ свое́й да́ша въ росхо́дъ дѣ́ла, зла́та дра́хмъ шестьдесѧ́тъ ты́сѧщъ и҆ ты́сѧщꙋ, и҆ сребра̀ мна̑съ пѧ́ть ты́сѧщъ, и҆ ѡ҆дѣѧ́нїй свѧще́нническихъ сто̀.
So the priests, and the Levites, and some of the people, and the singers, and the porters, and the Nathinim, dwelt in their cities, and all Israel in their cities.
καὶ ἐκάθισαν οἱ ἱερεῖς καὶ οἱ Λευῖται καὶ οἱ ἀπὸ τοῦ λαοῦ καὶ οἱ ᾄδοντες καὶ οἱ πυλωροὶ καὶ οἱ Ναθινὶμ ἐν πόλεσιν αὐτῶν καὶ πᾶς ᾿Ισραὴλ ἐν πόλεσιν αὐτῶν.
И҆ сѣдо́ша свѧще́нницы и҆ леѵі́ти, и҆ и҆̀же ѿ люді́й, и҆ пѣвцы̀ и҆ двє́рницы и҆ наѳїні́млѧне во градѣ́хъ свои́хъ, и҆ ве́сь і҆и҃ль во градѣ́хъ свои́хъ.
The priests and Levites, therefore, dwelt among the people, etc. The whole of Israel is mentioned, not only the ten tribes that were once called Israel, to distinguish them from the two tribes that were called Judah; but all who generally ascended from captivity, whether from Judah and Benjamin or tracing their origin from other tribes. For when the ten tribes were taken into captivity by the Assyrians and the Samaritans replaced them in their land, whoever remained broke and destroyed all idols, and with a whole heart began to serve the Lord and to offer their sacrifices in the temple, as clearly shown by the words of the Chronicles where it is written: So Josiah removed all the abominations from the land of the children of Israel and made all who were left in Israel serve the Lord their God; all his days they did not depart from following the Lord God of their fathers. And a little earlier under the same king, when the house of the Lord was being restored, it says: After the money that had been brought into the house of the Lord, which the Levites and the doorkeepers had gathered from Manasseh and Ephraim and all the remnant of Israel, from all Judah and Benjamin, and the inhabitants of Jerusalem, they delivered it into the hands of those who were over the work in the house of the Lord. Therefore, those who remained, along with the tribe of Judah and Benjamin with whom they had been joined, were taken captive to Babylon together and then released to their homeland together, and each one returned to their cities, which they found empty with the fields and small villages. For no colonist had entered these lands while they served in Babylon, just as no one entered the lands of the two tribes, as Scripture says: If anyone had escaped the sword, he was taken to Babylon and served the king and his sons until the king of Persia came to power, and the word of the Lord was fulfilled through Jeremiah, and the land enjoyed its Sabbaths. For all the days of its desolation it kept Sabbath until seventy years were completed (2 Chronicles 36). So after this very long Sabbath, the land of Judah along with the rest of Israel received back its inhabitants. However, the greater part of the ten tribes, who had been taken by the Assyrians beyond the mountains of the Medes, never returned home; even if they did return, they could not have entered their cities because the Samaritans possessed them. About these, the Jews today make many Jewish and unbelieving claims that when their Christ comes and reigns, these too will return with the rest of their nation to Judea and reign over the entire world; not understanding the words of the prophets, who promised the kingdom and riches of the city of Jerusalem, not to one carnal nation of the Jews, but to all nations in Christ spiritually, which is now happening throughout the world. These things are said on the surface level of the text. But in a spiritual sense, the priests, Levites, singers, doorkeepers, and Nethinim dwell in their cities, and all Israel in their own cities, returning from Babylon; when both the ministers of the holy altar and the teachers, and the people of God themselves, each in their respective ranks, serve God faithfully; whether those who in the same rank have once been defiled or lost through sins but are corrected through repentance; or who, coming newly from the kingdom of the devil to the Church, have acquired a good rank by serving well. For the Levites or the children of Israel entered into their cities, not only those who had once been taken captive and lost these cities, but also those who were born from the lineage of captives and learned that they belonged to those cities by paternal succession. Thus, in a spiritual sense, the Levite receives his city, from which he had been exiled by the Chaldeans when a deacon of the holy Church, having once lost the virtue of perfection seduced by the devil, is restored by the grace of the Lord. For example, one who through drunkenness, lust, or pride had become unworthy of the rank he had received, and then again through continence, frugality, humility, and other marks of a better life, returns to the same rank more worthily. Again, a Levite born in Babylon enters his city in the land of Judah when someone regenerated in Christ sheds the guilt of original sin and, newly instructed in the Church, keeps the rank of deacon which he once received with regular moderation. For as he has been freed from the bondage of Chaldea through the grace of his Redeemer, so also through the execution of good works, in which the predecessors of the same rank have lived, he ascends to the walls of his own city. But those sons of Israel who were led away captive in such a way that they never returned to their homeland but left their cities and lands for others to possess; they certainly signify those who, by sinning so leave the Church that they never return by repentance, but rather leave the promised rewards to others who are worthy of them; to whom, in fact, the Lord in the Apocalypse, urging repentance says: Remember therefore from where you have fallen, and repent and do the first works. Or else I will come to you quickly and remove your lampstand from its place, unless you repent (Apocalypse 2). And again, suggesting to another who stands firm in faith not to fall: Behold, I come quickly; hold fast what you have, that no one may take your crown (Apocalypse 3).
Commentary on Ezra and Nehemiah
And these [are] the people of the land that went up, of the number of prisoners who were removed, whom Nabuchodonosor king of Babylon carried away to Babylon, and they returned to Juda and Jerusalem, every man to his city;
ΚΑΙ οὗτοι οἱ υἱοὶ τῆς χώρας οἱ ἀναβαίνοντες ἀπὸ τῆς αἰχμαλωσίας τῆς ἀποικίας, ἧς ἀπῴκισε Ναβουχοδονόσορ βασιλεὺς Βαβυλῶνος εἰς Βαβυλῶνα, καὶ ἐπέστρεψεν εἰς ῾Ιερουσαλὴμ καὶ ᾿Ιούδα ἀνὴρ εἰς πόλιν αὐτοῦ,
Сі́и же сꙋ́ть сы́нове страны̀, и҆̀же взыдо́ша ѿ плѣ́на преселе́нїѧ, и҆̀хже преселѝ навꙋходоно́соръ ца́рь вавѷлѡ́нскїй въ вавѷлѡ́нъ: и҆ возврати́шасѧ во і҆ерⷭ҇ли́мъ и҆ і҆ꙋде́ю кі́йждо мꙋ́жъ во гра́дъ сво́й.