2 Esdras (Ezra) 4
Commentary from 1 father
And they drew near to Zorobabel, and to the heads of families, and said to them, We will build with you; for as ye [do], we seek [to serve] our God, and we do sacrifice to him from the days of Asaraddon king of Assur, who brought us hither.
καὶ ἤγγισαν πρὸς Ζοροβάβελ καὶ πρὸς τοὺς ἄρχοντας τῶν πατριῶν καὶ εἶπον αὐτοῖς· οἰκοδομήσομεν μεθ᾿ ὑμῶν, ὅτι ὡς ὑμεῖς ἐκζητοῦμεν τῷ Θεῷ ἡμῶν. καὶ αὐτῷ ἡμεῖς θυσιάζομεν ἀπὸ ἡμερῶν ᾿Ασαραδδὼν βασιλέως ᾿Ασσοὺρ τοῦ ἐνέγκαντος ἡμᾶς ὧδε.
и҆ пристꙋпи́ша къ зорова́велю и҆ ко кнѧзє́мъ ѻ҆те́чествъ и҆ реко́ша и҆̀мъ: сози́ждемъ съ ва́ми, поне́же, ꙗ҆́коже и҆ вы̀, и҆́щемъ бг҃а ва́шего и҆ є҆мꙋ̀ мы̀ жре́мъ же́ртвꙋ ѿ дні́й а҆сарада́на царѧ̀ а҆ссꙋ́рска приве́дшагѡ ны̀ сѣ́мѡ.
then Zorobabel, and Jesus and the rest of the heads of the families of Israel said to them, [It is] not for us and you to build a house to our God, for we ourselves will build together to the Lord our God, as Cyrus the king of the Persians commanded us.
καὶ εἶπε πρὸς αὐτοὺς Ζοροβάβελ καὶ ᾿Ιησοῦς καὶ οἱ κατάλοιποι τῶν ἀρχόντων τῶν πατριῶν τοῦ ᾿Ισραήλ· οὐχ ἡμῖν καὶ ὑμῖν τοῦ οἰκοδομῆσαι οἶκον τῷ Θεῷ ἡμῶν, ὅτι ἡμεῖς αὐτοὶ ἐπὶ τὸ αὐτὸ οἰκοδομήσομεν τῷ Κυρίῳ Θεῷ ἡμῶν, ὡς ἐνετείλατο ἡμῖν Κῦρος ὁ βασιλεὺς Περσῶν.
И҆ речѐ и҆̀мъ зорова́вель и҆ і҆исꙋ́съ и҆ про́чїи кнѧ̑зи ѻ҆те́чествъ і҆и҃левыхъ: нѣ́сть на́мъ и҆ ва́мъ созда́ти до́мъ бг҃ꙋ на́шемꙋ, поне́же мы̀ са́ми ѡ҆со́бнѡ сози́ждемъ гдⷭ҇ꙋ бг҃ꙋ на́шемꙋ, ꙗ҆́коже повелѣ̀ на́мъ кѵ́ръ ца́рь пе́рсскїй.
It is not for you or us to build a house for our God. Heretics are not to build the house of the Lord, which is the Church, from which they themselves are proved to be strangers; but only those who, adhering to Christ the true King and Priest, have deserved to be called the leaders of the fathers, due to the devout care which they have for those who desire to see God, which is the meaning of Israel.
Commentary on Ezra and Nehemiah
And the people of the land weakened the hands of the people of Juda, and hindered them in building,
καὶ ἦν ὁ λαὸς τῆς γῆς ἐκλύων τὰς χεῖρας τοῦ λαοῦ ᾿Ιούδα καὶ ἐνεπόδιζον αὐτοὺς οἰκοδομεῖν
И҆ бы́ша лю́дїе землѝ (тоѧ̀) ѡ҆слаблѧ́юще рꙋ́ки люді́й і҆ꙋде́йскихъ, и҆ препина́хꙋ и҆̀мъ въ созида́нїи,
Thus, it happened that the people of the land hindered them. He rightly calls those who disrupted the workers of the truth and tried to hinder the work of the Church the people of the land. But the people of Judah, that is, those confessing and glorifying Him who with a whole heart sought to build for the Lord God, sought to convert all minds and mouths they could to doing His will, to seeking His glory. How often have heretics not only in individual cities but also in entire provinces, either by perverse teaching or by hostile violence, impeded the doctrine of true confession, let us not know. For instance, let us remain silent about the teacher of the nations, who, bound for two years in Caesarea due to the persecution by the Jews (Acts 23), had his tongue restrained from the duty of building the house of God. Behold, through the snares of subsequent heretics, blessed Athanasius was exiled from his homeland for many years, Ambrose was besieged in his city, Hilary was relegated to exile, Eusebius suffered martyrdom; many bishops in Africa, having had their tongues cut out, were ejected from their province, others were tormented or killed by various punishments, the house of God, which they had built, was handed over to be profaned by the people of the land, that is, by men seeking their own interests, not those of Jesus Christ; until, at the divinely appointed time, there should again be a supply of wise architects to rebuild that house after the captivity; that is, until the Catholic Fathers were given the ability to restore the Church after the heresies had been discovered and overcome.
Commentary on Ezra and Nehemiah
and [continued] hiring [persons] against them, plotting to frustrate their counsel, all the days of Cyrus king of the Persians, and until the reign of Darius king of the Persians.
καὶ μισθούμενοι ἐπ᾿ αὐτοὺς βουλευόμενοι τοῦ διασκεδάσαι βουλὴν αὐτῶν πάσας τὰς ἡμέρας Κύρου βασιλέως Περσῶν καὶ ἕως βασιλείας Δαρείου βασιλέως Περσῶν.
и҆ наима́хꙋ на ни́хъ совѣ́тникѡвъ, да разорѧ́тъ совѣ́тъ и҆́хъ, во всѧ̑ дни̑ кѵ́ра царѧ̀ пе́рсскагѡ и҆ да́же до ца́рства да́рїа царѧ̀ пе́рсскагѡ.
But they hired counselors against them, etc. The distinction of the words is noteworthy; because they indeed hired counselors against the builders of the temple with a price given, in order that their plan might be destroyed; yet he does not say that their plan was destroyed, nor that they ceased from their work, until the letter of accusation was written to Artaxerxes, and by his command, as the Scripture says, with arm and strength. For it follows there: Then the work of the house of God in Jerusalem was stopped, and it did not continue until the second year of Darius, king of Persia (I Esdr. IV). Whence it is gathered, that indeed during the whole time of Cyrus, they pursued the work, although more slowly than justly, but upon his death, not being hindered by wicked counsel, they were openly repelled from working. For the enemies did not dare, while Cyrus was still living, who had ordered that work to be done, to openly oppose, although covertly suggesting or counseling, to go against his decrees. The allegorical sense, however, is readily apparent: because heretics, as the opportunity of the time permits, now pursue the Church with the counsel of wicked doctrines, now with the more bitter fight of swords, and sometimes even do not fear to harass it with the support of gentile rulers. For they impede the hands of the people of Judah, when they delay the Church in its weaker members from the works of pious profession. They strive to destroy the plan of working when they also endeavor to divert their spirits from the very intention of good action. They accuse them to kings, when they also seek the protections of earthly rulers against the Church. How much this harms the faith became as clear as light during the time of the Arian perfidy.
Commentary on Ezra and Nehemiah
And in the reign of Assuerus, even in the beginning of his reign, they wrote a letter against the inhabitants of Juda and Jerusalem.
Καὶ ἐν βασιλείᾳ ᾿Ασσουήρου, ἐν ἀρχῆ βασιλείας αὐτοῦ, ἔγραψαν ἐπιστολὴν ἐπὶ οἰκοῦντας ᾿Ιούδα καὶ ῾Ιερουσαλήμ.
Въ ца́рство же а҆ссꙋи́ра, (и҆́же є҆́сть а҆ртаѯе́рѯъ,) въ нача́лѣ ца́рства є҆гѡ̀, написа́ша сви́токъ на живꙋ́щихъ во і҆ꙋде́и и҆ во і҆ерⷭ҇ли́мѣ.
In the year of the reign of Ahasuerus... they wrote an accusation, etc. Josephus (Antiquities XI, 2, 3) believes that this Artaxerxes, who received the letter of accusation from the Samaritans and forbade the construction of Jerusalem and the temple, was Cambyses, the son of Cyrus, who, after his father ruled for thirty years, reigned himself for eight years; and after him, the Magi ruled for one year, then Darius, the son of Hystaspes, succeeded to the throne. In his second year, the angel permitted the temple to be built, saying through Zechariah the prophet, interceding for the people: Lord of hosts, how long will you not have mercy on Jerusalem and the cities of Judah, against which you have been angry? This is the seventieth year (Zech. I). As for Ahasuerus, to whom it is said the letter of accusation was equally sent, it is perhaps silent on whether he replied or responded because either he died in the same year he began to reign, leaving the rule and these matters to Artaxerxes; or he was indeed contemporary with Artaxerxes but, being of lesser power, allowed him to handle and decide these things more.
Commentary on Ezra and Nehemiah
And in the days of Arthasastha, Tabeel wrote peaceably to Mithradates and to the rest of his fellow-servants: the tribute-gatherer wrote to Arthasastha king of the Persians a writing in the Syrian tongue, and [the same] interpreted.
καὶ ἐν ἡμέραις ᾿Αρθασασθὰ ἔγραψεν ἐν εἰρήνῃ Μιθραδάτῃ Ταβεὴλ καὶ τοῖς λοιποῖς συνδούλοις. πρὸς ᾿Αρθασασθὰ βασιλέα Περσῶν ἔγραψεν ὁ φορολόγος γραφὴν Συριστὶ καὶ ἡρμηνευμένην.
И҆ во дни̑ а҆рѳасаѳа́на написа̀ въ ми́рѣ мїѳрїда́тъ и҆ тавеи́лъ со про́чими сослꙋжи́тєли ко а҆ртаѯе́рѯꙋ царю̀ пе́рсскомꙋ: написа̀ писмоно́сецъ писа́нїе сѵ́рскимъ ѧ҆зы́комъ и҆ претолко́вано.
Raum the chancellor, and Sampsa the scribe wrote an epistle against Jerusalem to King Arthasastha, [saying,]
Ῥαοὺμ βααλτὰμ καὶ Σαψὰ ὁ γραμματεὺς ἔγραψαν ἐπιστολὴν μίαν κατὰ ῾Ιερουσαλὴμ τῷ ᾿Αρθασασθὰ βασιλεῖ.
Реꙋ́мъ валтаа́мъ и҆ самѱа̀ книго́чїй написа́ста посла́нїе є҆ди́но на і҆ерⷭ҇ли́мъ ко а҆ртаѯе́рѯꙋ царю̀:
Thus has judged Reum the chancellor, and Sampsa the scribe, and the rest of our fellow-servants, the Dinaeans, the Apharsathachaeans, the Tarphalaeans, the Apharsaeans, the Archyaeans, the Babylonians, the Susanachaeans, Davaeans,
τάδε ἔκρινε Ῥαοὺμ βααλτὰμ καὶ Σαμψὰ ὁ γραμματεὺς καὶ οἱ κατάλοιποι σύνδουλοι ἡμῶν, Δειναῖοι, ᾿Αφαρσαθαχαῖοι, Ταρφαλαῖοι, ᾿Αφαρσαῖοι, ᾿Αρχυαῖοι, Βαβυλώνιοι, Σουσαναχαῖοι, Δαυαῖοι
та́кѡ сꙋди́лъ реꙋ́мъ валтаа́мъ и҆ самѱа̀ книго́чїй и҆ про́чїи сослꙋжи́телїе на́ши, дїне́є, а҆фарсаѳахе́є, тарфале́є, а҆рфасе́є, а҆рхѷе́є, вавѷлѡ́нѧне, сꙋсанахе́є, саве́є, є҆лами́те
and the rest of the nations whom the great and noble Assenaphar removed, and settled them in the cities of Somoron, and the rest [of them] beyond the river.
καὶ οἱ κατάλοιποι ἐθνῶν, ὧν ἀπώκισεν ᾿Ασσεναφὰρ ὁ μέγας καὶ ὁ τίμιος καὶ μετῴκισεν αὐτοὺς ἐν πόλεσι τῆς Σομόρων καὶ τὸ κατάλοιπον πέραν τοῦ ποταμοῦ·
и҆ про́чїи ѿ ꙗ҆зы̑къ, и҆̀хже преведѐ а҆ссенафа́ръ вели́кїй и҆ пресла́вный и҆ вселѝ и҆̀хъ во градѣ́хъ самарі́йскихъ и҆ про́чихъ ѡ҆б̾ ѡ҆́нъ по́лъ рѣкѝ.
This [is] the purport of the letter, which they sent to him: Thy servants the men beyond the river to king Arthasastha.
αὕτη ἡ διαταγὴ τῆς ἐπιστολῆς ἧς ἀπέστειλαν πρὸς αὐτόν· «Πρὸς ᾿Αρθασασθὰ βασιλέα παῖδές σου ἄνδρες πέραν τοῦ ποταμοῦ.
Сїѐ є҆́сть сказа́нїе посла́нїѧ, є҆́же посла́ша къ немꙋ̀, ко а҆ртаѯе́рѯꙋ царю̀: рабѝ твоѝ, мꙋ́жїе, и҆̀же за рѣко́ю:
This is a copy of the letter, etc. Artaxerxes, who is persuaded, and who, being persuaded, commanded that Jerusalem should not be built, holds the figure either of some pagan ruler, certainly an enemy and persecutor of the Church, or of the ancient enemy of all good things, and adversary of the Jews, who accused the ecclesiastical men before the king: the Samaritans, who accused, always represent heretics. Hence, they call Jerusalem, with suitable expression, a rebellious and wicked city. For such do the heretics judge the Catholic unity which they attack. In truth, however, it is rebellious and constructs its walls and walls of the right faith with the stones of celestial testimonies against the weapons of attacking errors, of which Isaiah says: "And salvation will occupy our walls, and praise your gates" (Isaiah 60). But it should not be called wicked, except only by those who are completely averse from the best opinion. Among which it should be noted that from that time, the people of God began to be counted by the name of the Jews, because those who first ascended from captivity and restored the walls of the city of Jerusalem and the work of the temple, and possessed the province emptied of inhabitants, having again defeated the enemies who held the neighboring places, were chiefly from the tribe of Judah.
Commentary on Ezra and Nehemiah
Be it known to the king, that the Jews who came up from thee to us have come to Jerusalem the rebellious and wicked city, which they are building, and its walls are set in order, and they have established the foundations of it.
γνωστὸν ἔστω τῷ βασιλεῖ ὅτι οἱ ᾿Ιουδαῖοι οἱ ἀναβάντες ἀπὸ σοῦ πρὸς ἡμᾶς ἤλθοσαν εἰς ῾Ιερουσαλὴμ τὴν πόλιν τὴν ἀποστάτιν καὶ πονηράν, ἣν οἰκοδομοῦσι, καὶ τὰ τείχη αὐτῆς κατηρτισμένα εἰσί, καὶ θεμελίους αὐτῆς ἀνύψωσαν.
вѣ́домо да бꙋ́детъ царю̀, ꙗ҆́кѡ і҆ꙋде́є, и҆̀же взыдо́ша ѿ тебє̀ къ на́мъ, прїидо́ша во і҆ерⷭ҇ли́мъ гра́дъ ѿстꙋ́пный и҆ лꙋка́вый, є҆го́же созида́ютъ: и҆ стѣ́ны є҆гѡ̀ состро́єны сꙋ́ть, и҆ ѡ҆снова́нїе є҆гѡ̀ возвы́сиша:
Now, therefore, let it be known to the king, etc., thanks be to God, that the enemies of the city of the Lord, which is the Church, confess the truth about that city; for if it were built after captivity and its walls made of living stones, that is, holy souls, raised against the arrogance of this world, the citizens of that city, that is, the people of the elect, will not give further tribute of hateful servitude by sinning to malignant spirits. Rather, the building of piety will harm the princes of the power of this air, as more of those who, through the washing of regeneration, are taken away daily from the kingdom of the devil, having been born into the service of that kingdom due to the guilt of the first transgression; who, by the grace of God through Jesus Christ our Lord, no longer pay unjust tribute to the enemy, but justly offer proper tribute of due servitude to their Creator, and return to the giver of gifts, from whom they received, by living well and giving thanks, the annual dues of their firstfruits and tithes, which are done through the beginning and perfection of good works.
Commentary on Ezra and Nehemiah
Now then be it known to the king, that if that city be built up, and its walls completed, thou shalt have no tribute, neither will they pay [anything], and this injures kings.
νῦν οὖν γνωστὸν ἔστω τῷ βασιλεῖ, ὅτι ἐὰν ἡ πόλις ἐκείνη ἀνοικοδομηθῇ καὶ τὰ τείχη αὐτῆς καταρτισθῶσι, φόροι οὐκ ἔσονταί σοι οὐδὲ δώσουσι· καὶ τοῦτο βασιλεῖς κακοποιεῖ·
нн҃ѣ ᲂу҆̀бо вѣ́домо да бꙋ́детъ царю̀, ꙗ҆́кѡ, а҆́ще гра́дъ се́й со́зданъ бꙋ́детъ, и҆ стѣ́ны є҆гѡ̀ соверша́тсѧ, да̑ни не бꙋ́дꙋтъ тебѣ̀, нижѐ (лѣ́тнѧгѡ воздаѧ́нїѧ) дадꙋ́тъ: и҆ сїѐ царє́мъ ѕло̀ твори́тъ,
And it is not lawful for us to see the dishonour of the king: therefore have we sent and made known [the matter] to the king;
καὶ ἀσχημοσύνην βασιλέως οὐκ ἔξεστιν ἡμῖν ἰδεῖν· διὰ τοῦτο ἐπέμψαμεν καὶ ἐγνωρίσαμεν τῷ βασιλεῖ,
и҆ посрамоще́нїѧ царе́ва не лѣ́ть на́мъ ви́дѣти: сегѡ̀ ра́ди посла́хомъ и҆ возвѣсти́хомъ царю̀,
We, therefore, mindful of the salt which we have eaten in the palace, etc. The Samaritans eat salt in the palace, when heretics are educated with the flavor of worldly philosophy, with the sweetness of rhetoric, and with the cleverness of dialectical art. They also consider it impious to see the king's injuries completed, when they cannot endure if anyone tries to attack the kingdom of the devil with pious faith or action, and they fear wars stirred up in the Church, lest their heresies and deceptions, along with the doctrines of the Gentiles, are defeated by its defenders, led undoubtedly by Him who said: "I have not come to bring peace, but a sword" (Matthew 10). And again: "I have come to bring fire on the earth, and how I wish it were already kindled" (Luke 12)? Namely, the sword of His word, with which He strikes down adversaries; and the fire of charity, with which, by kindling the hearts of His own, He burns away all the arms and shields of the opposing faction.
Commentary on Ezra and Nehemiah
That examination may be made in thy fathers’ book of record; and thou shalt find, and thou shalt know that city [is] rebellious, and does harm to kings and countries, and there are in the midst of it from very old time refuges for [runaway] slaves: therefore this city has been made desolate.
ἵνα ἐπισκέψηται ἐν βίβλῳ ὑπομνηματισμοῦ τῶν πατέρων σου, καὶ εὑρήσεις καὶ γνώσῃ ὅτι ἡ πόλις ἐκείνη πόλις ἀποστάτις, κακοποιοῦσα βασιλεῖς καὶ χώρας, καὶ φυγαδεῖαι δούλων γίνονται ἐν μέσῳ αὐτῆς ἀπὸ ἡμερῶν αἰῶνος· διὰ ταῦτα ἡ πόλις αὕτη ἠρημώθη.
да разсмо́трено бꙋ́детъ въ кни́зѣ памѧтопи́снѣй ѻ҆тцє́въ твои́хъ, и҆ ѡ҆брѧ́щеши въ кни́зѣ памѧтопи́снѣй и҆ позна́еши, ꙗ҆́кѡ гра́дъ ѡ҆́нъ ѿстꙋ́пный є҆́сть и҆ ѡ҆би́дѧщь царе́й и҆ страны̑, и҆ ᲂу҆бѣ̑жища слꙋ́гъ быва́ютъ посредѣ̀ є҆гѡ̀ ѿ дні́й дре́внихъ, сегѡ̀ ра́ди и҆ гра́дъ то́й ѡ҆пꙋстоше́нъ є҆́сть:
We therefore declare to the king, that, if that city be built, and its walls be set up, thou shalt not have peace.
γνωρίζομεν οὖν ἡμεῖς τῷ βασιλεῖ ὅτι ἂν ἡ πόλις ἐκείνη οἰκοδομηθῇ καὶ τὰ τείχη αὐτῆς καταρτισθῇ, οὐκ ἔστι σοι εἰρήνη».
вѣ́домо ᲂу҆̀бо твори́мъ царю̀, ꙗ҆́кѡ, а҆́ще гра́дъ то́й со́зданъ бꙋ́детъ и҆ стѣ́ны є҆гѡ̀ соверша́тсѧ, то̀ не бꙋ́детъ тѝ ми́ра.
We announce to the king, that if that city is built, etc. He names the Euphrates river, within which is Syria. Which rightly indicates the stream of holy baptism, either because it is one of the four rivers which, rising from one source in paradise, irrigate the whole world; indeed in the figure of the four evangelists, who, inspired by the one source of life, that is, the Lord Savior, proclaim with a harmonious voice to all nations the washing of salvation; or because Euphrates is interpreted as fruitful; which name most aptly fits that sacrament by which the world, washed and sanctified, customarily brings forth the fruit of souls thirtyfold, sixtyfold, and a hundredfold to God. Therefore, the king of the Persians, who are interpreted as tempters, seeks possession beyond the river, when the ancient enemy, by stirring up the incursions of temptations, tries to break into the boundaries of the Church, and to subjugate to himself even those who are redeemed by the sacred font. The Samaritans help him, as heretics who attack the Church fight for the kingdom of the devil, and as if they are said to be grieving: Because if that city is built, and its walls restored, through true faith and the religious works of the righteous, he will not be able to have possession and place beyond the river, that is, in the hearts of those who are already reborn to God through baptism. They are also understood who do not understand the true faith, that one and the same mind cannot be possessed by light and darkness, iniquity and justice, Christ and Belial.
Commentary on Ezra and Nehemiah
Then the king sent to Reum the chancellor, and Sampsa the scribe, and the rest of their fellow-servants who dwelt in Samaria, and the rest beyond the river, [saying,] Peace; and he says,
Καὶ ἀπέστειλεν ὁ βασιλεὺς πρὸς Ῥαοὺμ βααλτὰμ καὶ Σαμψὰ γραμματέα καὶ τοὺς καταλοίπους συνδούλους αὐτῶν τοὺς οἰκοῦντας ἐν Σαμαρείᾳ καὶ τοὺς καταλοίπους πέραν τοῦ ποταμοῦ εἰρήνην καὶ φησίν·
И҆ посла̀ ца́рь ко реꙋ́мꙋ валтаа́мꙋ и҆ самѱа́ю книгѡ́чїю и҆ ко про́чымъ сослꙋжи́телємъ и҆́хъ ѡ҆бита́ющымъ въ самарі́и и҆ про́чымъ за рѣко́ю ми́ръ
The king sent word to Rehum the commander and to Shimshai the scribe, etc. The sense of the letter is clear, and so is the allegory; because the profane king, namely the ancient adversary, most gladly supports the wishes of those who persecute the Church, and prohibit it from being built. But the enemies of Jerusalem dwell in Samaria, which is interpreted as guardian; not because they can in any way keep the precepts of faith and truth, who are proven by obstinate mind to oppose the true vision of peace, but because they themselves boast that the custody of virtues remains with them when they fight against the walls of peace through heresy.
Commentary on Ezra and Nehemiah
The tribute-gatherer whom ye sent to us, has been called before me.
«ὁ φορολόγος, ὃν ἀπεστείλατε πρὸς ἡμᾶς, ἐκλήθη ἔμπροσθεν ἐμοῦ.
и҆ речѐ: писмоно́сецъ, є҆го́же посла́сте къ на́мъ, при́званъ пред̾ менѐ,
And a decree has been made by me, and we have examined, and found that city of old time exalts itself against kings, and that rebellions and desertions take place within it.
καὶ παρ᾿ ἐμοῦ ἐτέθη γνώμη καὶ ἐπεσκεψάμεθα καὶ εὕραμεν, ὅτι ἡ πόλις ἐκείνη ἀφ᾿ ἡμερῶν αἰῶνος ἐπὶ βασιλεῖς ἐπαίρεται, καὶ ἀποστάσεις καὶ φυγαδεῖαι γίνονται ἐν αὐτῇ·
и҆ ѿ менє̀ повелѣ́но є҆́сть, и҆ соглѧ́дахомъ и҆ ѡ҆брѣто́хомъ, ꙗ҆́кѡ гра́дъ то́й ѿ дні́й дре́внихъ на царе́й возно́ситсѧ, ѿстꙋплє́нїѧ и҆ ᲂу҆бѣ̑жища быва́ютъ въ не́мъ:
And there were powerful kings in Jerusalem, and they ruled over all the [country] beyond the river, and abundant revenues and tribute were given to them.
καὶ βασιλεῖς ἰσχυροὶ ἐγένοντο ἐν ῾Ιερουσαλὴμ καὶ ἐπικρατοῦντες ὅλης τῆς πέραν τοῦ ποταμοῦ, καὶ φόροι πλήρεις καὶ μέρος δίδονται αὐτοῖς·
и҆ ца́рїе крѣ́пцы бы́ша во і҆ерⷭ҇ли́мѣ и҆ ѡ҆блада́хꙋ все́ю страно́ю, ꙗ҆́же за рѣко́ю, да̑ни же мнѡ́ги и҆ ча́сть дава́шесѧ и҆̀мъ:
Now therefore make a decree to stop the work of those men, and that city shall no more be built.
καὶ νῦν θέτε γνώμην καταργῆσαι τοὺς ἄνδρας ἐκείνους, καὶ ἡ πόλις ἐκείνη οὐκ οἰκοδομηθήσεται ἔτι·
и҆ нн҃ѣ повели́те мꙋжє́мъ ѡ҆́нымъ преста́ти ѿ дѣ́ла, и҆ гра́дъ ѻ҆́ный да не созида́етсѧ ктомꙋ̀:
[See] that ye be careful of the decree, [not] to be remiss concerning this matter, lest at any time destruction should abound to the harm of kings.
ὅπως ἀπὸ τῆς γνώμης πεφυλαγμένοι ἦτε ἄνεσιν ποιῆσαι περὶ τούτου, μή ποτε πληθυνθῇ ἀφανισμὸς εἰς κακοποίησιν βασιλεῦσι».
ꙗ҆́кѡ да ѿ повелѣ́нїѧ сегѡ̀ ѡ҆па́сни бꙋ́дете нерадѣ́нїе твори́ти ѡ҆ се́мъ, да не когда̀ ᲂу҆мно́житсѧ поги́бель на ѕло̀ царє́мъ.
Then the tribute-gatherer of king Arthasastha read [the letter] before Reum the chancellor, and Sampsa the scribe, and his fellow-servants: and they went in haste to Jerusalem and through Juda, and caused them to cease with horses and an [armed] force.
Τότε ὁ φορολόγος τοῦ ᾿Αρθασασθὰ βασιλέως ἀνέγνω ἐνώπιον Ῥαοὺμ βααλτὰμ καὶ Σαμψὰ γραμματέως καὶ συνδούλων αὐτοῦ· καὶ ἐπορεύθησαν σπουδῇ εἰς ῾Ιερουσαλὴμ καὶ ἐν ᾿Ιούδᾳ καὶ κατήργησαν αὐτοὺς ἐν ἵπποις καὶ δυνάμει.
Тогда̀ писмоно́сецъ а҆ртаѯе́рѯа царѧ̀ прочтѐ сви́токъ пред̾ реꙋ́момъ валтаа́момъ и҆ самѱа́емъ книго́чїемъ и҆ сослꙋжи́телми и҆́хъ: и҆ и҆до́ша тща́тельнѡ во і҆ерⷭ҇ли́мъ и҆ во і҆ꙋде́ю, и҆ ᲂу҆держа́ша и҆̀хъ мы́шцею си́льною.
Therefore, the example of the decree of King Artaxerxes was read, etc. Moreover, the sequence of history is clear, that the enemies of the people of God first obstructed the holy work by persecution, then attempted to dissipate the plan of their righteous intention with wicked counsels, and yet they were not able to entirely withdraw them from the work of the house of the Lord until, fortified by royal assistance, they opposed them with public authority. Notable is their deceit in accusing, as they complained that those who were building the house of God were constructing a city against the kingdom of the Persians; and with the king commanding that the city should not be built, they immediately, having received the authority of the royal letters, resisted the rebuilding of the temple with harmful power; although they had only accused them of building the city, not of constructing the temple, and the king had only prohibited the city from being built.
Commentary on Ezra and Nehemiah
Then ceased the work of the house of God in Jerusalem, and it was at a stand until the second year of the reign of Darius king of the Persians.
τότε ἤργησε τὸ ἔργον οἴκου τοῦ Θεοῦ τὸ ἐν ῾Ιερουσαλὴμ καὶ ἦν ἀργοῦν ἕως δευτέρου ἔτους τῆς βασιλείας Δαρείου βασιλέως Περσῶν.
Тогда̀ преста̀ дѣ́ло до́мꙋ бж҃їѧ, є҆́же во і҆ерⷭ҇ли́мѣ, и҆ не творѧ́шесѧ да́же до лѣ́та втора́гѡ ца́рства да́рїа царѧ̀ пе́рсскагѡ.
The Jews said, “This temple was built in forty-six years, and you will raise it up in three days?” They answered as they understood. But lest we too should perceive our Lord’s spiritual word in a carnal way, the Evangelist subsequently explained what temple it was of which he was speaking. As for their stating that the temple was built in forty-six years, they meant not its first but its second building. For Solomon, the first [builder], finished the temple very rapidly within seven years, during a time of great peace in his kingdom. It was destroyed by the Chaldeans, but after seventy years it began to be rebuilt, at the bidding of Cyrus the Persian, when the captivity was lightened. But the descendants of those who were deported were unable to finish the work that they were doing under the rulers Zerubbabel and Jeshua before forty-six years had passed, on account of the resistance of the neighboring nations.This number [forty-six] of years is also most apt for the perfecting of our Lord’s physical body. Writers on natural history tell us that the form of the human body is completed within this number of days. During the first six days after conception it has a likeness to milk; during the following nine days it is changed into blood; next, in twelve days, it becomes solid; during the remaining eighteen days it is formed into the perfect features of all its members; and after this, during the time remaining until birth, it increases in size. Six plus nine plus twelve plus eighteen makes forty-five. If to this we add one, that is, the day on which the body, divided into its separate members, begins to grow, we find the same number of days in the building up of our Lord’s body as there were years in the construction of the temple.
Homilies on the Gospels 2.1
And they that afflicted Juda and Benjamin heard, that the children of the captivity were building a house to the Lord God of Israel.
ΚΑΙ ἤκουσαν οἱ θλίβοντες ᾿Ιούδα καὶ Βενιαμίν, ὅτι υἱοὶ τῆς ἀποικίας οἰκοδομοῦσιν οἶκον τῷ Κυρίῳ Θεῷ ᾿Ισραήλ,
И҆ ᲂу҆слы́шаша вразѝ і҆ꙋ̑дины и҆ венїамі̑ни, ꙗ҆́кѡ сы́нове преселе́нїѧ созида́ютъ це́рковь гдⷭ҇ꙋ бг҃ꙋ і҆и҃левꙋ,