2 Esdras (Ezra) 5
Commentary from 2 fathers
Then rose up Zorobabel the [son] of Salathiel, and Jesus the son of Josedec, and began to build the house of God that was in Jerusalem: and with them [were] the prophets of God assisting them.
τότε ἀνέστησαν Ζοροβάβελ ὁ τοῦ Σαλαθιὴλ καὶ ᾿Ιησοῦς υἱὸς ᾿Ιωσεδὲκ καὶ ἤρξαντο οἰκοδομῆσαι τὸν οἶκον τοῦ Θεοῦ τὸν ἐν ῾Ιερουσαλήμ, καὶ μετ᾿ αὐτῶν οἱ προφῆται τοῦ Θεοῦ βοηθοῦντες αὐτοῖς.
Тогда̀ воста́ста зорова́вель сы́нъ салаѳїи́левъ и҆ і҆исꙋ́съ сы́нъ і҆ѡседе́ковъ и҆ нача́ста зда́ти до́мъ бж҃їй, и҆́же во і҆ерⷭли́мѣ: и҆ съ ни́ма прⷪ҇ро́цы бж҃їи помога́юще и҆́ма.
At the same time came there upon them Thanthanai, the governor on this side the river, and Satharbuzanai, and their fellow-servants, and spoke thus to them, Who has ordained a decree for you to build this house, and to [provide] this preparation?
ἐν αὐτῷ τῷ καιρῷ ἦλθεν ἐπ᾿ αὐτοὺς Θανθαναΐ ἔπαρχος πέραν τοῦ ποταμοῦ καὶ Σαθαρβουζαναΐ καὶ οἱ σύνδουλοι αὐτῶν καὶ τοιάδε εἶπαν αὐτοῖς· τίς ἔθηκεν ὑμῖν γνώμην τοῦ οἰκοδομῆσαι τὸν οἶκον τοῦτον καὶ τὴν χορηγίαν ταύτην καταρτίσασθαι;
Въ то̀ вре́мѧ прїи́де къ ни̑мъ ѳаѳана́й кнѧ́зь сꙋ́щїй за рѣко́ю и҆ саѳарвꙋзана́й и҆ сослꙋжи́телїе и҆́хъ, и҆ сїѧ̑ реко́ша и҆̀мъ: кто̀ дадѐ ва́мъ вла́сть созида́ти до́мъ се́й и҆ стѣ́ны сїѧ̑ возставлѧ́ти;
At that time, Thathannai came to them, etc. The sense of the letter is clear, because the leaders of the Jews, strengthened by the words of the prophets, were not able to be hindered by the persecution of the enemies from the holy work, which they had ceased from for fear of the enemies while the prophets still rested. What is now carried out in the holy Church in the same manner, while those who had become more lukewarm towards good work due to the snares of evil men or spirits remained for a while, suddenly corrected by the words of either faithful teachers or divine Scriptures, begin to boil over with good endeavors to such an extent that they cannot be overcome by any machinations of temptations, nor can they be recalled from their intended purpose. However, it is rightly asked how it was said, "To which we responded to them," as if he who wrote was present at that time, since Ezra is said to have written this book, who is found not to have been in Jerusalem at this time but came much later during the reign of Artaxerxes. Either he was truly there at that time when the temple was being built and returned to Babylon after the temple was made to lead more of the children of Israel back to Jerusalem; or certainly, even if he was not there while the temple was being built, he nonetheless joined with those who were building, because he considered everything that was done concerning his brothers or that they did as his own. Similarly, the Apostle also, for the sake of fraternal concord, in a way associates himself with the saints who will be at the end of the age: "We," he says, "who are alive, who remain, will not precede those who have fallen asleep at the coming of our Lord" (I Thess. IV).
Commentary on Ezra and Nehemiah
Then they spoke thus to them, What are the names of the men that build this city?
τότε ταῦτα εἴποσαν αὐτοῖς· τίνα ἐστὶ τὰ ὀνόματα τῶν ἀνδρῶν τῶν οἰκοδομούντων τὴν πόλιν ταύτην;
Тогда̀ сїѧ̑ реко́ша и҆̀мъ: ка̑ѧ сꙋ́ть и҆мена̀ мꙋже́й созида́ющихъ гра́дъ се́й;
But the eyes of God were upon the captivity of Juda, and they did not cause them to cease till the decree was brought to Darius; and then was sent by the tribute-gatherer concerning this
καὶ οἱ ὀφθαλμοὶ τοῦ Θεοῦ ἐπὶ τὴν αἰχμαλωσίαν ᾿Ιούδα, καὶ οὐ κατήργησαν αὐτοὺς ἕως γνώμη τῷ Δαρείῳ ἀπηνέχθη· καὶ τότε ἀπεστάλη τῷ φορολόγῳ ὑπὲρ τούτου.
И҆ ѻ҆́чи бж҃їи на плѣне́нїе і҆ꙋ́дино, и҆ не возбрани́ша и҆̀мъ, до́ндеже посла́нїе къ да́рїю ѿнесе́но, и҆ тогда̀ посла́сѧ съ писмоно́сцемъ ѡ҆ се́мъ.
the copy of a letter, which Thanthanai, the governor of the part on this side the river, and Satharbuzanai, and their fellow-servants the Apharsachaeans who were on this side of the river, sent to king Darius.
Διασάφησις ἐπιστολῆς, ἧς ἀπέστειλε Θανθαναΐ ὁ ἔπαρχος τοῦ πέραν τοῦ ποταμοῦ καὶ Σαθαρβουζαναΐ καὶ οἱ σύνδουλοι αὐτῶν ᾿Αφαρσαχαῖοι οἱ ἐν τῷ πέραν τοῦ ποταμοῦ Δαρείῳ τῷ βασιλεῖ·
И҆з̾ѧвле́нїе посла́нїѧ, є҆́же посла̀ ѳаѳана́й кнѧ́зь ѡ҆б̾ ѡ҆́нъ по́лъ рѣкѝ и҆ саѳарвꙋзана́й и҆ сослꙋжи́телїе и҆́хъ а҆фарсахе́є, и҆̀же бѧ́хꙋ за рѣко́ю, да́рїю царю̀:
They sent an account to him, and thus it was written in it: All peace to king Darius.
ῥήμασι ἀπέστειλαν πρὸς αὐτόν, καὶ τάδε γέγραπται ἐν αὐτῶ· «Δαρείῳ τῷ βασιλεῖ εἰρήνη πᾶσα.
словесы̀ посла́ша къ немꙋ̀, и҆ сїѧ̑ пи̑сана въ не́мъ: да́рїю царю̀ ми́ръ всѧ́къ:
And it pleased them that the matter should be referred to Darius, etc., until the end of the letter. This letter that Thathannai writes to Darius is very different from the letter that Rehum and Samsai wrote to Artaxerxes. For that letter was filled with accusations against the people of Jerusalem, whereas this one is full of praise not only of the people but also of Almighty God. Indeed, it begins thus: “To King Darius, all peace. Let it be known to the king, that we went to the province of Judea, to the house of the great God, which is being built with unpolished stone, and timber is being laid in the walls, and this work is being diligently built, and it grows in their hands. Therefore, we questioned these elders, and thus we said to them: Who gave you the authority to build this house? etc.” In these words, it is also noteworthy how it is said, the house of God is built with unpolished stone; since it is evident that such a work could only have been done with polished stones. But “unpolished stone” should be understood to mean new stone, which they indeed found unpolished, but by polishing, they made it fit for building the house of the Lord: for even if some of the old stones, which, as Jeremiah lamentingly shows (Lamentations 4), were scattered at the head of every street, remained, it is nonetheless doubtful that new stones had to be polished, from which the work of the temple could be completed. In which indeed there is an evident mystery, since we see the Church of God being built, not only from those who repentantly return to the life of holiness which they previously lost by sinning; but also from those who recently have been called to faith, composed under the instruction of teachers like the rule of craftsmen, and placed in the building of the house of the Lord in a suitable order. Although it can also be rightly understood this way, that the temple was built of both old and new stones, of long-polished and more recently unpolished stones; since from both peoples, namely the Jews and the Gentiles, one Church of Christ is gathered; one, which was long polished in knowledge and observance of God's law; the other, which was enslaved to idolatry, had shed the deformity of a rustic and earthly mind by no industry of spiritual architects, by no cult of piety. And what follows in the same letter: And timber is placed in the walls. The timber that was placed for the monument or ornament of the walls of the temple signified the same life of the saints in the ornament of the holy Church, which the stones also signify, as we have taught above. These timbers the prophet mentions in a psalm, in which the house of the Lord is built after the captivity: “Then all the trees of the forest will rejoice before the face of the Lord, because he comes, for he comes to judge the earth” (Psalm 96). Indeed, the hearts of the once proud rejoice because they were cut from the impious mount of ancestral tradition, and have deserved to be transferred into the construction of the house of the Lord. They rejoice before the face of the Lord, because he comes to judge the earth; whose strict judgment they have anticipated by a healthy fear, and whose coming once they dreaded as sinners, now corrected and justified, they eagerly desire. That former letter, therefore, was written with insidious intent, this one with friendly letters; and rightly so, because the former was from the Samaritan enemies of the Jews everywhere; but this one was sent by the governor of the region beyond the river, that is, lower Syria and Phoenicia, and by his associates, who had no domestic enmities against the Jews, but only wished to know and execute the will of the king, from whom they received the authority of governance. Hence, the Samaritans, who wrote the first letter inciting the king's anger against the builders of the temple, are rightly compared to heretics, who often so defile the Church with vile plagues that they even make it hateful to the Gentiles and arouse their fury against it. Nevertheless, this governor of Syria, who does not accuse but consults the king about the work of the house of God, rightly represents those who, still situated in gentile life, marvel at the faith and works of the Church; nor do they deny that they would believe if they could understand that this is the true and just worship of divinity. Finally, hearing from the elders of the Jews, when they gave an account of their construction: “We are the servants of the God of heaven and earth, and we are building the temple that was built many years ago, which a great king of Israel built and completed. But because our fathers provoked the God of heaven to wrath, he gave them into the hand of Nebuchadnezzar king of Babylon, the Chaldean, who destroyed this house; and the rest, which they answered about the renovation of the same temple, which was commanded by Cyrus.” Having nothing further to contradict with his advisers, nor wishing to impede the builders, he was simply inquiring whether Cyrus had indeed ordered the temple to be built, and whether Darius himself wanted it built. Having recognized the will of both kings, along with his own, he diligently aided the construction of the temple that the entire work might be completed, as is written subsequently. All these things harmonize with the mind and action of those who, previously living a gentile life, suddenly witnessing the conduct of the holy Church, desire to hear and learn the rationale of the same religion; and at last, recognizing that this originated from the God of heaven and earth, who is the only true God, they themselves, believing, rejoice to assist its building. But let us see what King Darius did when he received the letter from the governor and his advisers.
Commentary on Ezra and Nehemiah
Be it known to the king, that we went into the land of Judea, to the house of the great God; and it is building with choice stones, and they are laying timbers in the walls, and that work is prospering, and goes on favorably in their hands.
γνωστὸν ἔστω τῷ βασιλεῖ ὅτι ἐπορεύθημεν εἰς τὴν ᾿Ιουδαίαν χώραν εἰς οἶκον τοῦ Θεοῦ τοῦ μεγάλου, καὶ αὐτὸς οἰκοδομεῖται λίθοις ἐκλεκτοῖς, καὶ ξύλα ἐντίθενται ἐν τοῖς τοίχοις, καὶ τὸ ἔργον ἐκεῖνο ἐπιδέξιον γίνεται καὶ εὐοδοῦται ἐν ταῖς χερσὶν αὐτῶν.
вѣ́домо да бꙋ́детъ царю̀, ꙗ҆́кѡ ходи́хомъ во і҆ꙋде́йскꙋю странꙋ̀ къ до́мꙋ бг҃а вели́кагѡ, и҆ то́й созида́етсѧ ка́менїемъ и҆збра́ннымъ, и҆ древа̀ ста́вѧтсѧ въ стѣна́хъ, дѣ́ло же то̀ со тща́нїемъ стро́итсѧ и҆ благопоспѣша́етсѧ въ рꙋка́хъ и҆́хъ:
Then we asked those elders, and thus we said to them, Who gave you the order to build this house, and to [provide] this preparation?
τότε ἠρωτήσαμεν τοὺς πρεσβυτέρους ἐκείνους, καὶ οὕτως εἴπαμεν αὐτοῖς· τίς ἔθηκεν ὑμῖν γνώμην τὸν οἶκον τοῦτον οἰκοδομῆσαι καὶ τὴν χορηγίαν ταύτην καταρτίσασθαι;
тогда̀ вопроси́хомъ старѣ́йшинъ тѣ́хъ и҆ та́кѡ реко́хомъ и҆̀мъ: кто̀ дадѐ ва́мъ вла́сть до́мъ се́й созида́ти и҆ стѣ́ны сїѧ̑ возставлѧ́ти;
And we asked them their names, [in order] to declare [them] to thee, so as to write to thee the names of their leading men.
καὶ τὰ ὀνόματα αὐτῶν ἠρωτήσαμεν αὐτοὺς γνωρίσαι σοι, ὥστε γράψαι σοι τὰ ὀνόματα τῶν ἀνδρῶν τῶν ἀρχόντων αὐτῶν.
и҆ ѡ҆ и҆́менѣхъ и҆́хъ вопроси́хомъ и҆̀хъ, да возвѣсти́мъ тебѣ̀, ꙗ҆́кѡ да напи́шемъ тебѣ̀ и҆мена̀ мꙋже́й, и҆̀же сꙋ́ть нача̑льницы и҆́хъ:
And they answered us thus, saying, We [are] the servants of the God of heaven and earth, and we [are] building the house which had been built many years before this, and a great king of Israel built it, and established it for them.
καὶ τοιοῦτο τὸ ρῆμα ἀπεκρίθησαν ἡμῖν λέγοντες· ἡμεῖς ἐσμεν δοῦλοι τοῦ Θεοῦ τοῦ οὐρανοῦ καὶ τῆς γῆς καὶ οἰκοδομοῦμεν τὸν οἶκον, ὃς ἦν ᾠκοδομημένος πρὸ τούτου ἔτη πολλά, καὶ βασιλεὺς τοῦ ᾿Ισραὴλ μέγας ᾠκοδόμησεν αὐτὸν καὶ κατηρτίσατο αὐτὸν αὐτοῖς.
и҆ сицєва̀ словеса̀ ѿвѣща́ша на́мъ глаго́люще: мы̀ є҆смы̀ рабѝ бг҃а нб҃сѐ и҆ землѝ, и҆ созида́емъ до́мъ, и҆́же бы́сть ᲂу҆стро́енъ пре́жде сегѡ̀ за лѣ̑та мнѡ́га, и҆ ца́рь і҆и҃левъ вели́кїй созда̀ є҆го̀ и҆ совершѝ є҆го̀ и҆̀мъ:
But after that our fathers provoked the God of heaven, he gave them into the hands of Nabuchodonosor the Chaldean, king of Babylon, and he destroyed this house, and carried the people captive to Babylon.
ἀφ᾿ ὅτε δὲ παρώργισαν οἱ πατέρες ἡμῶν τὸν Θεὸν τοῦ οὐρανοῦ, ἔδωκεν αὐτοὺς εἰς χεῖρας Ναβουχοδονόσορ βασιλέως Βαβυλῶνος τοῦ Χαλδαίου καὶ τὸν οἶκον τοῦτον κατέλυσε καὶ τὸν λαὸν ἀπῴκισεν εἰς Βαβυλῶνα.
є҆гда́ же прогнѣ́ваша ѻ҆тцы̀ на́ши бг҃а нбⷭ҇наго, предадѐ и҆̀хъ въ рꙋ́ки навꙋходоно́сора царѧ̀ вавѷлѡ́нскагѡ халде́анина, и҆ до́мъ се́й разорѝ и҆ лю́ди преведѐ въ вавѷлѡ́нъ:
And in the first year of king Cyrus, Cyrus the king made a decree that this house of God should be built.
ἀλλ᾿ ἐν ἔτει πρώτῳ Κύρου τοῦ βασιλέως Κῦρος ὁ βασιλεὺς ἔθετο γνώμην τὸν οἶκον τοῦ Θεοῦ τοῦτον οἰκοδομηθῆναι.
но въ лѣ́то пе́рвое кѵ́ра царѧ̀, кѵ́ръ ца́рь вавѷлѡ́нскїй поста́ви повелѣ́нїе, да до́мъ бж҃їй се́й сози́ждетсѧ,
And the gold and silver vessels of the house of God, which Nabuchodonosor brought out from the house that was in Jerusalem, and carried them into the temple of the king, them did king Cyrus bring out from the temple of the king, and gave them to Sabanasar the treasurer, who was over the treasury;
καὶ τὰ σκεύη τοῦ οἴκου τοῦ Θεοῦ τὰ χρυσᾶ καὶ τὰ ἀργυρᾶ, ἃ Ναβουχοδονόσορ ἐξήνεγκεν ἀπὸ τοῦ οἴκου τοῦ ἐν ῾Ιερουσαλὴμ καὶ ἀπήνεγκεν αὐτὰ εἰς τὸν ναὸν τοῦ βασιλέως, ἐξήνεγκεν αὐτὰ Κῦρος ὁ βασιλεὺς ἀπὸ τοῦ ναοῦ τοῦ βασιλέως καὶ ἔδωκε τῷ Σαβανασὰρ τῷ θησαυροφύλακι, τῷ ἐπὶ τοῦ θησαυροῦ
и҆ сосꙋ́ды до́мꙋ бж҃їѧ златы̑ѧ и҆ срє́брѧныѧ, ꙗ҆̀же навꙋходоно́соръ взѧ̀ и҆з̾ до́мꙋ, и҆́же во і҆ерⷭ҇ли́мѣ, и҆ ѿнесѐ ѧ҆̀ въ хра́мъ вавѷлѡ́нскїй, и҆знесѐ ты̑ѧ кѵ́ръ ца́рь ѿ хра́ма вавѷлѡ́нскагѡ и҆ дадѐ и҆̀хъ саванаса́рꙋ храни́телю, и҆́же над̾ сокро́вищемъ,
and said to him, Take all the vessels, and go, put them in the house that is in Jerusalem in their place.
καὶ εἶπεν αὐτῷ· πάντα τὰ σκεύη λάβε καὶ πορεύου, θὲς αὐτὰ ἐν τῷ οἴκῳ τῷ ἐν ῾Ιερουσαλὴμ εἰς τὸν τόπον αὐτῶν.
и҆ речѐ є҆мꙋ̀: всѧ̑ сосꙋ́ды сїѧ̑ возмѝ и҆ и҆дѝ, и҆ поста́ви и҆̀хъ въ домꙋ̀, и҆́же є҆́сть во і҆ерⷭ҇ли́мѣ, на мѣ́сто и҆́хъ:
Then that Sabanazar came, and laid the foundations of the house of God in Jerusalem: and from that time even until now it has been building, and has not been finished.
τότε Σαβανασὰρ ἐκεῖνος ἦλθε καὶ ἔδωκε θεμελίους τοῦ οἴκου τοῦ Θεοῦ ἐν ῾Ιερουσαλήμ· καὶ ἀπὸ τότε ἕως τοῦ νῦν ᾠκοδομήθη καὶ οὐκ ἐτελέσθη.
тогда̀ саванаса́ръ то́й прїи́де и҆ поста́ви ѡ҆снова́нїе до́мꙋ бж҃їѧ во і҆ерⷭ҇ли́мѣ, и҆ ѿ тогѡ̀ вре́мене да́же донн҃ѣ созида́етсѧ, и҆ є҆щѐ не соверше́нъ є҆́сть:
And now, if it [seem] good to the king, let search be made in the treasure-house of the king at Babylon, that thou mayest know [if it be] that a decree was made by king Cyrus to build that house of God that was in Jerusalem, and let the king send to us when he has learnt concerning this [matter].
καὶ νῦν εἰ ἐπὶ τὸν βασιλέα ἀγαθόν, ἐπισκεπήτω ἐν τῷ οἴκῳ τῆς γάζης τοῦ βασιλέως Βαβυλῶνος, ὅπως γνῷς ὅτι ἀπὸ βασιλέως Κύρου ἐτέθη γνώμη οἰκοδομῆσαι τὸν οἶκον τοῦ Θεοῦ ἐκεῖνον τὸν ἐν ῾Ιερουσαλήμ. καὶ γνοὺς ὁ βασιλεὺς περὶ τούτου πεμψάτω πρὸς ἡμᾶς».
и҆ нн҃ѣ а҆́ще (ви́дитсѧ) царю̀ бла́го, да посмотри́тъ въ домꙋ̀ сокро́вища царѧ̀ вавѷлѡ́нскагѡ, да ᲂу҆вѣ́си, ꙗ҆́кѡ ѿ царѧ̀ кѵ́ра бы́сть повелѣ́нїе созида́ти до́мъ бж҃їй се́й, и҆́же во і҆ерⷭ҇ли́мѣ, и҆ ᲂу҆вѣ́давъ ѡ҆ се́мъ ца́рь да по́слетъ къ на́мъ.
And Aggaeus the prophet, and Zacharias the [son] of Addo, prophesied a prophesy to the Jews in Juda and Jerusalem in the name of the God of Israel, [even] to them.
ΚΑΙ ἐπροφήτευσεν ᾿Αγγαῖος ὁ προφήτης καὶ Ζαχαρίας ὁ τοῦ ᾿Αδδὼ προφητείαν ἐπὶ τοὺς ᾿Ιουδαίους τοὺς ἐν ᾿Ιούδᾳ καὶ ῾Ιερουσαλὴμ ἐν ὀνόματι Θεοῦ ᾿Ισραὴλ ἐπ᾿ αὐτούς.
Прⷪ҇ро́чествова же а҆гге́й прⷪ҇ро́къ и҆ заха́рїа сы́нъ а҆́ддовъ прорица́нїе ко і҆ꙋде́ѡмъ, и҆̀же бѧ́хꙋ во і҆ꙋде́и и҆ і҆ерⷭ҇ли́мѣ, во и҆́мѧ бг҃а і҆и҃лева на ни́хъ.