2 Esdras (Ezra) 9 · Scripture · Fisherman's Friend

1

And when these things were finished, the princes drew near to me, saying, The people of Israel, and the priests, and the Levites, have not separated themselves from the people of the lands in their abominations, [even] the Chananite, the Ethite, the Pherezite, the Jebusite, the Ammonite, the Moabite, and the Moserite and the Amorite.

ΚΑΙ ὡς ἐτελέσθη ταῦτα, ἤγγισαν πρός με οἱ ἄρχοντες λέγοντες· οὐκ ἐχωρίσθη ὁ λαὸς ᾿Ισραὴλ καὶ οἱ ἱερεῖς καὶ οἱ Λευῖται ἀπὸ λαῶν τῶν γαιῶν ἐν μακρύμμασιν αὐτῶν, τῷ Χανανί, ὁ ᾿Εθί, ὁ Φερεζί, ὁ ᾿Ιεβουσί, ὁ ᾿Αμμωνί, ὁ Μωαβὶ καὶ ὁ Μοσερὶ καὶ ὁ ᾿Αμορί,

И҆ є҆гда̀ совершє́на бы́ша сїѧ̑, пристꙋпи́ша ко мнѣ̀ кнѧ́зїе, глаго́люще: не ѿлꙋчи́шасѧ лю́дїе і҆и҃лєвы и҆ свѧще́нницы и҆ леѵі́ти ѿ люді́й земны́хъ, (но) въ ме́рзостехъ и҆́хъ (сꙋ́ть), и҆̀же сꙋ́ть ханане́є, є҆ѳѳе́є, ферезе́є, і҆евꙋсе́є, а҆ммѡні́тѧне, мѡаві́тѧне и҆ мосері́тѧне и҆ а҆морре́ане,

Bede †735

After these things were completed, etc. The guilt of this transgression is also clearly described and reproved by prophetic authority in the prophet Malachi; because evidently those who returned from Babylonian captivity, both princes and priests and Levites, as well as the rest of the people, took wives of Israelite descent, who, suffering from the hardship and infirmity of long life, and the fragility of their sex, had been worn out and contracted weakness and deformity of body, and they married foreign women who were either flourishing in age, or more beautiful in body, or daughters of the powerful and rich. This should be understood not about those who were then with Ezra, but about those who had already ascended from captivity with Zerubbabel and Jeshua; for those who had come with Ezra could hardly have so quickly despised the doctrine of such a great leader and prelate, as it is understood, that after scarcely five months in their homeland, they had left their own wives and taken foreign wives; of whom these princes, who brought this crime to Ezra to be punished, were more likely to have been. Nor is it surprising that the people of Israel, along with priests and Levites, are said to have committed this crime, since that transmigration was more from Judah and Benjamin than from the ten tribes which were called Israel. For it should be known that when Israel, that is, the ten tribes, was taken into captivity, the traditional name was also indiscriminately applied to the two tribes of Judah and Benjamin, calling them Israel. Therefore, the people of Israel in this place is to be understood not in the distinction of Judah and the ten tribes of Benjamin, but in the general distinction of the peoples of the lands, understanding the people of God, who polluted the dignity of their heavenly name with the society of earthly ones. For also the same prophet Malachi, whom the Hebrews assert to be Ezra himself, recalls such transgression in his book of prophecy: "Judah has been unfaithful, an abomination has been committed in Israel and in Jerusalem, because Judah has desecrated the sanctuary of the Lord, which he loves, and married the daughter of a foreign god. May the Lord cut off from the tents of Jacob anyone who does this—an advocate or master and student—even though he brings an offering to the Lord Almighty" (Malachi II). Where, referring to Judah, he clearly indicates that the people of the first transmigration were polluted by this crime. And when he adds, "May the Lord cut off from the tents of Jacob anyone who does this—an advocate or master and student," he taught that both the leaders and the people, polluted by this transgression, and if they do not correct it, should be eradicated from the fellowship of saints. And when he added, "Even though he brings an offering to the Lord Almighty," he warns that they offer sacrifices to the Lord in vain, who do not fear to submit themselves to the devil by sinning. Among these, the admirable faith and excellent purpose of the people freed from captivity, who called other nations the peoples of the lands in distinction to themselves, should be noted, so that they clearly implied that they themselves, although born from the earth, believed they had their conversation not on earth, but in heaven, since they believed in the God of heaven above all other nations and hoped to obtain blessings from Him. From this, they rightly grieved that their sanctification was contaminated by people of the nations; and what is more serious, they confessed that their leaders, from whom they should have been corrected, were the first to err. It should be carefully noted, and taken as an example for conduct, that what the leaders sinned and made the people committed to them sin as well, other leaders who lived more sanctly strive to correct. But because they cannot do it by themselves, they refer the cause to the pontiff, that is, their archbishop, by whose authority such a grave, multifaceted, and long-lasting sin would be expiated. No one doubts that foreign wives figuratively represent heresies and superstitious sects of philosophers. When these are incautiously admitted into the Church, they not only contaminate the holy seed of Catholic truth and pure action with their errors, but also all the sins with which the Gentiles are accustomed to be polluted, while Christians are not ashamed to imitate them, become like foreign wives, degenerating from the holy seed of the word of God, by which they were born, as the apostle James says: "He chose to give us birth through the word of truth" (James I); and as if they produce profane offspring from the daughters of foreigners, while following the attractions of those who go astray, they bring forth perverse acts into the knowledge of everyone.
Commentary on Ezra and Nehemiah

2

For they have taken of their daughters for themselves and their sons; and the holy seed has passed among the nations of the lands, and the hand of the rulers [has been] first in this transgression.

ὅτι ἐλάβοσαν ἀπὸ θυγατέρων αὐτῶν ἑαυτοῖς καὶ τοῖς υἱοῖς αὐτῶν, καὶ παρήχθη σπέρμα τὸ ἅγιον ἐν λαοῖς τῶν γαιῶν, καὶ χεὶρ τῶν ἀρχόντων ἐν τῇ ἀσυνθεσίᾳ ταύτῃ ἐν ἀρχῇ

поне́же поѧ́ша ѿ дще́рей и҆́хъ себѣ̀ и҆ сынѡ́мъ свои̑мъ, и҆ смѣси́сѧ сѣ́мѧ свѧто́е съ людьмѝ земны́ми, и҆ рꙋка̀ кнѧзе́й и҆ воево́дъ въ престꙋпле́нїи се́мъ въ нача́лѣ.

3

And when I heard this thing, I rent my garments, and trembled, and plucked [some] of the hairs of my head and of my beard, and sat down mourning.

καὶ ὡς ἤκουσα τὸν λόγον τοῦτον, διέρρηξα τὰ ἱμάτιά μου καὶ ἐπαλλόμην καὶ ἔτιλλον ἀπὸ τῶν τριχῶν τῆς κεφαλῆς μου καὶ ἀπὸ τοῦ πώγωνός μου καὶ ἐκαθήμην ἠρεμάζων.

И҆ є҆гда̀ ᲂу҆слы́шахъ словеса̀ сїѧ̑, раздра́хъ ри̑зы моѧ̑, и҆ вострепета́хъ, и҆ терза́хъ власы̀ главы̀ моеѧ̀ и҆ брады̀ моеѧ̀, и҆ сѣдо́хъ тꙋжа̀.

Bede †735

And when I had heard this word, I tore my garment, etc. Ezra reveals the deepest sorrow of his heart, he tore his clothing, plucked the hairs of his head and beard; he sits in mourning, so that by such dishonoring of his body and clothing, along with the sorrow of his face, he might more quickly rouse all hearts to repentance either for their own or their brothers' sins, because clothing is often used to signify our deeds, which either bring us to glory if clean, or to destruction if soiled, and do not commend themselves with the splendid love of the bridegroom. By the hairs of the head are meant thoughts, which arise from the hidden root of the heart, as if from the inner chambers of the brain. These, if upright, should be preserved: but if reproved, ought to be cut off. Hence, about Samuel, who was to be holy, his mother says: "And a razor shall not come upon his head" (1 Sam. 1:11). And to the apostles, the Lord says: "And not a hair of your head shall perish," because surely all the thoughts of the saints are worthy of eternal remembrance before the Lord. But truly, the sinner, that he may be cleansed from his iniquities, must cast away from himself reproveable thoughts, that is, the sources and incentives of evil deeds. Hence, the leper in Leviticus, when he has received healing, among other ceremonies of purification, is also commanded to shave off all the hair of his body, so that being thus cleansed, he might be worthy to enter the camp (cf. Lev. 14). Because then we are perfectly cleansed from the foulness of vices when we strive to expel not only harmful actions but also thoughts from ourselves. The beard too, which is a sign of male sex and age, is customarily taken to signify virtue. The high priest tore his cloak and tunic, to signify that the people he ruled had less perfect deeds, and whose deficiency needed to be mended through repentance and renewed in better behavior. He plucked the hairs of his head, so that he might signify to the same people that wicked thoughts must be uprooted from their hearts, and room given for useful ones to be born anew. He also plucked the hairs of his beard, so that even in the virtues they seemed to possess, they might be humbled, and reminded that these small or non-existent things were mixed with vices and not esteemed in the examination of the inner judge. He sat in mourning, to teach that through the lamentations of repentance, forgiveness for such a great offense ought to be sought. Nor is it to be wondered at if the actions of such a good leader soon bore great virtue among the subjects. Consider what follows:
Commentary on Ezra and Nehemiah

4

Then there assembled to me all that followed the word of the God of Israel, on account of the transgression of the captivity; and I remained mourning until the evening sacrifice.

καὶ συνήχθησαν πρός με πᾶς ὁ διώκων λόγον Θεοῦ ᾿Ισραὴλ ἐπὶ ἀσυνθεσίᾳ τῆς ἀποικίας, κἀγὼ καθήμενος ἠρεμάζων ἕως τῆς θυσίας τῆς ἑσπερινῆς.

И҆ собра́шасѧ ко мнѣ̀ всѝ боѧ́щїисѧ сло́ва бг҃а і҆и҃лева за престꙋпле́нїе прише́дшихъ ѿ плѣне́нїѧ, и҆ а҆́зъ сѣдѧ́хъ приско́рбенъ да́же до же́ртвы вече́рнїѧ.

5

And at the evening sacrifice I rose up from my humiliation; and when I had rent my garments, then I trembled, and I bow myself on my knees, and spread out my hands to the Lord God,

καὶ ἐν θυσίᾳ τῇ ἑσπερινῇ ἀνέστην ἀπὸ ταπεινώσεώς μου· καὶ ἐν τῷ διαρρῆξαί με τὰ ἱμάτιά μου καὶ ἐπαλλόμην καὶ κλίνω ἐπὶ τὰ γόνατά μου καὶ ἐκπετάζω τὰς χεῖράς μου πρὸς Κύριον τὸν Θεὸν

И҆ въ же́ртвꙋ вече́рнюю воста́хъ ѿ сѣ́тованїѧ моегѡ̀, и҆ внегда̀ раздра́хъ ри̑зы моѧ̑, и҆ трепета́хъ, и҆ преклони́хъ кѡлѣ́на моѧ̑, и҆ простро́хъ рꙋцѣ̀ моѝ ко гдⷭ҇ꙋ бг҃ꙋ моемꙋ̀

6

and I said, O Lord, I am ashamed and confounded, O my God, to lift up my face to thee: for our transgressions have abounded over our head, and our trespasses have increased even to heaven.

καὶ εἶπα· Κύριε, ᾐσχύνθην καὶ ἐνετράπην τοῦ ὑψῶσαι, Θεέ μου, τὸ πρόσωπόν μου πρός σε, ὅτι αἱ ἀνομίαι ἡμῶν ἐπληθύνθησαν ὑπὲρ κεφαλῆς ἡμῶν καὶ αἱ πλημμέλειαι ἡμῶν ἐμεγαλύνθησαν ἕως εἰς τὸν οὐρανόν.

и҆ реко́хъ: гдⷭ҇и бж҃е мо́й, стыждꙋ́сѧ и҆ срамлѧ́юсѧ воздви́гнꙋти лицѐ моѐ къ тебѣ̀, ꙗ҆́кѡ беззакѡ́нїѧ на̑ша ᲂу҆мно́жишасѧ па́че гла́въ на́шихъ, и҆ прегрѣшє́нїѧ на̑ша возрасто́ша да́же до нб҃сѐ:

7

From the days of our fathers we have been in a great trespass until this day: and because of our iniquities we, and our kings, and our children, have been delivered into the hand of the kings of the Gentiles by the sword, and by captivity, and by spoil, and with shame of our face, as at this day.

ἀπὸ ἡμερῶν πατέρων ἡμῶν ἐσμεν ἐν πλημμελείᾳ μεγάλῃ ἕως τῆς ἡμέρας ταύτης· καὶ ἐν ταῖς ἀνομίαις ἡμῶν παρεδόθημεν ἡμεῖς καὶ οἱ βασιλεῖς ἡμῶν καὶ οἱ υἱοὶ ἡμῶν ἐν χειρὶ βασιλέων τῶν ἐθνῶν ἐν ῥομφαίᾳ καὶ ἐν αἰχμαλωσίᾳ καὶ ἐν διαρπαγῇ καὶ ἐν αἰσχύνῃ προσώπου ἡμῶν ὡς ἡ ἡμέρα αὕτη.

ѿ дні́й ѻ҆тє́цъ на́шихъ въ престꙋпле́нїи вели́цѣмъ є҆смы̀ да́же до днѐ сегѡ̀, и҆ въ беззако́нїихъ на́шихъ пре́дани є҆смы̀ мы̀ и҆ ца́рїе на́ши и҆ свѧще́нницы на́ши и҆ сы́нове на́ши въ рꙋкꙋ̀ царе́й ꙗ҆зы́ческихъ, въ ме́чь и҆ въ плѣне́нїе, и҆ въ расхище́нїе и҆ въ стыдѣ́нїе лица̀ на́шегѡ, ꙗ҆́коже въ де́нь се́й:

8

And now our God has dealt mercifully with us, so as to leave us to escape, and to give us an establishment in the place of his sanctuary, to enlighten our eyes, and to give a little quickening in our servitude.

καὶ νῦν ἐπιεικεύσατο ἡμῖν ὁ Θεὸς ἡμῶν τοῦ καταλιπεῖν ἡμᾶς εἰς σωτηρίαν καὶ δοῦναι ἡμῖν στήριγμα ἐν τόπῳ ἁγιάσματος αὐτοῦ τοῦ φωτίσαι ὀφθαλμοὺς ἡμῶν καὶ δοῦναι ζωοποίησιν μικρὰν ἐν τῇ δουλείᾳ ἡμῶν.

и҆ нн҃ѣ ᲂу҆млⷭ҇тивисѧ над̾ на́ми бг҃ъ на́шъ, є҆́же ѡ҆ста́вити ны̀ во спасе́нїе и҆ да́ти на́мъ тве́рдость на мѣ́стѣ ст҃ы́ни є҆гѡ̀, є҆́же просвѣти́ти ѻ҆чеса̀ на̑ша и҆ да́ти ѡ҆живле́нїе ма́лое въ рабо́тѣ на́шей:

9

For we are slaves, yet in our servitude the Lord our God has not deserted us; and he has extended favour to us in the sight of the kings of the Persians, to give us a quickening, that they should raise up the house of our God, and restore the desolate places of it, and to give us a fence in Juda and Jerusalem.

ὅτι δοῦλοί ἐσμεν, καὶ ἐν τῇ δουλείᾳ ἡμῶν οὐκ ἐγκατέλιπεν ἡμᾶς Κύριος ὁ Θεὸς ἡμῶν καὶ ἔκλινεν ἐφ᾿ ἡμᾶς ἔλεος ἐνώπιον βασιλέων Περσῶν δοῦναι ἡμῖν ζωοποίησιν τοῦ ὑψῶσαι αὐτοὺς τὸν οἶκον τοῦ Θεοῦ ἡμῶν καὶ ἀναστῆσαι τὰ ἔρημα αὐτῆς καὶ τοῦ δοῦναι ἡμῖν φραγμὸν ἐν ᾿Ιούδᾳ καὶ ῾Ιερουσαλήμ.

ꙗ҆́кѡ рабѝ є҆смы̀, и҆ въ рабо́тѣ на́шей не ѡ҆ста́ви на́съ гдⷭ҇ь бг҃ъ на́шъ: и҆ преклонѝ на на́съ милосе́рдїе пред̾ цари̑ пе́рсскими, да́ти на́мъ живо́тъ, є҆́же воздви́гнꙋти и҆̀мъ до́мъ бг҃ꙋ на́шемꙋ и҆ возста́вити запꙋстѣ̑вшаѧ є҆гѡ̀, и҆ да́ти на́мъ ѡ҆гражде́нїе во і҆ꙋде́и и҆ і҆ерⷭ҇ли́мѣ:

10

What shall we say, our God, after this? for we have forsaken thy commandments,

τί εἴπωμεν, ὁ Θεὸς ἡμῶν, μετὰ τοῦτο; ὅτι ἐγκατελίπομεν ἐντολάς σου,

и҆ нн҃ѣ что̀ рече́мъ, бж҃е на́шъ, по се́мъ; ꙗ҆́кѡ ѡ҆ста́вихомъ повелѣ̑нїѧ твоѧ̑,

11

which thou hast given us by the hand of thy servants the prophets, saying, The land, into which ye go to inherit it, is a land subject to disturbance by the removal of the people of the nations for their abominations, wherewith they have filled it from one end to the other by their uncleanness.

ἃς ἔδωκας ἡμῖν ἐν χειρὶ δούλων σου τῶν προφητῶν λέγων· ἡ γῆ, εἰς ἣν εἰσπορεύεσθε κληρονομῆσαι αὐτήν, γῆ μετακινουμένη ἐστὶν ἐν μετακινήσει λαῶν τῶν ἐθνῶν ἐν μακρύμμασιν αὐτῶν, ὧν ἔπλησαν αὐτὴν ἀπὸ στόματος ἐπὶ στόμα ἐν ἀκαθαρσίαις αὐτῶν·

ꙗ҆̀же да́лъ є҆сѝ на́мъ рꙋко́ю ра̑бъ твои́хъ прⷪ҇ро́кѡвъ, гл҃ѧ: землѧ̀, на ню́же вы̀ вхо́дите наслѣ́дити ю҆̀, землѧ̀ нечиста̀ є҆́сть, по нечистотѣ̀ люді́й ꙗ҆зы́ческихъ, въ ме́рзостехъ и҆́хъ, и҆́миже напо́лниша ю҆̀ ѿ ᲂу҆́стъ да́же до ᲂу҆́стъ во скверне́нїихъ свои́хъ,

12

And now give not your daughters to their sons, and take not of their daughters for your sons, neither shall ye seek their peace or their good for ever: that ye may be strong, and eat the good of the land, and transmit it as an inheritance to your children for ever.

καὶ νῦν τὰς θυγατέρας ὑμῶν μὴ δότε τοῖς υἱοῖς αὐτῶν καὶ ἀπὸ τῶν θυγατέρων αὐτῶν μὴ λάβητε τοῖς υἱοῖς ὑμῶν καὶ οὐκ ἐκζητήσετε εἰρήνην αὐτῶν καὶ ἀγαθὸν αὐτῶν ἕως αἰῶνος, ὅπως ἐνισχύσητε καὶ φάγητε τὰ ἀγαθὰ τῆς γῆς καὶ κληροδοτήσητε τοῖς υἱοῖς ὑμῶν ἕως αἰῶνος.

и҆ нн҃ѣ дще́рей ва́шихъ не дади́те сынѡ́мъ и҆́хъ и҆ дще́рей и҆́хъ не прїе́млите сыновѡ́мъ ва́шымъ, и҆ не и҆щи́те ми́ра и҆́хъ и҆ бла́га и҆́хъ да́же до вѣ́ка, ꙗ҆́кѡ да ᲂу҆крѣпи́тесѧ и҆ снѣ́сте блага̑ѧ землѝ, и҆ наслѣ́дїе дадитѐ сыновѡ́мъ ва́шымъ да́же до вѣ́ка:

13

And after all that is come upon us because of our evil deeds, and our great trespass, [it is clear] that there is none such as our God, for thou has lightly visited our iniquities, and given us deliverance;

καὶ μετὰ πᾶν τὸ ἐρχόμενον ἐφ᾿ ἡμᾶς ἐν ποιήμασιν ἡμῶν τοῖς πονηροῖς καὶ ἐν πλημμελείᾳ ἡμῶν τῇ μεγάλῃ· ὅτι οὐκ ἔστιν ὡς ὁ Θεὸς ἡμῶν, ὅτι ἐκούφισας ἡμῶν τὰς ἀνομίας, καὶ ἔδωκας ἡμῖν σωτηρίαν·

и҆ по всѣ́хъ, ꙗ҆̀же прїидо́ша на на́съ въ дѣ́лѣхъ на́шихъ ѕлы́хъ и҆ грѣсѣ̀ на́шемъ вели́цѣмъ, поне́же нѣ́сть ꙗ҆́коже бг҃ъ на́шъ, и҆́же и҆зба́вилъ є҆сѝ на́съ ѿ беззако́нїй на́шихъ и҆ да́лъ є҆сѝ на́мъ спⷭ҇нїе:

14

whereas we have repeatedly broken thy commandments, and intermarried with the people of the lands: be not very angry with us to [our] utter destruction, so that there should be no remnant or escaping one.

ὅτι ἐπεστρέψαμεν διασκεδάσαι ἐντολάς σου καὶ ἐπιγαμβρεῦσαι τοῖς λαοῖς τῶν γαιῶν· μὴ παροξυνθῇς ἐν ἡμῖν ἕως συντελείας, τοῦ μὴ εἶναι ἐγκατάλειμμα καὶ διασῳζόμενον.

занѐ ѡ҆брати́хомсѧ разори́ти за́пѡвѣди твоѧ̑ и҆ смѣси́тисѧ съ людьмѝ земны́ми: не прогнѣ́вайсѧ на на́съ да́же до сконча́нїѧ, є҆́же не бы́ти ѡ҆ста́нкꙋ и҆ спаса́емомꙋ:

15

O Lord God of Israel, thou [art] righteous; for we remain [yet] escaped, as at this day: behold, we [are] before thee in our trespasses: for we cannot stand before thee on this account.

Κύριε ὁ Θεὸς ᾿Ισραήλ, δίκαιος σύ, ὅτι κατελείφθημεν διασῳζόμενοι ὡς ἡ ἡμέρα αὕτη. ἰδοὺ ἡμεῖς ἐναντίον σου ἐν πλημελείαις ἡμῶν, ὅτι οὐκ ἔστι στῆναι ἐνώπιόν σου ἐπὶ τούτῳ.

гдⷭ҇и бж҃е і҆и҃левъ, првⷣнъ є҆сѝ ты̀, ꙗ҆́кѡ ѡ҆ста́хомсѧ спасе́ни, ꙗ҆́коже де́нь се́й: сѐ, мы̀ пред̾ тобо́ю є҆смы̀ всѝ въ беззако́нїихъ на́шихъ, поне́же не возмо́жно ста́ти пред̾ тобо́ю сегѡ̀ ра́ди.