Nehemiah 12
Commentary from 2 fathers
These [were] the chiefs of the priests, and their brethren in the days of Jesus.
οὗτοι οἱ ἄρχοντες τῶν ἱερέων καὶ ἀδελφοὶ αὐτῶν ἐν ἡμέραις ᾿Ιησοῦ.
салꙋ́й, а҆мꙋ́къ, хелкі́а, ѡ҆дꙋі́а: сі́и нача̑льницы свѧще́нникѡвъ и҆ бра́тїѧ и҆́хъ во дни̑ і҆исꙋ́са.
And the Levites [were], Jesus, Banui, Cadmiel, Sarabia, Jodae, Matthania: he [was] over the bands,
καὶ οἱ Λευῖται, ᾿Ιησοῦ, Βανουΐ, Καδμιήλ, Σαραβία, ᾿Ιωδαέ, Ματθανία, ἐπὶ τῶν χειρῶν αὐτὸς καὶ οἱ ἀδελφοὶ αὐτῶν εἰς τὰς ἐφημερίας.
И҆ леѵі́ти: і҆исꙋ́съ, ванꙋ́й, кадмїи́лъ, сараві́а, і҆ѡда́й и҆ матѳані́а, при рꙋка́хъ {Въ є҆вр.: при пѣ́нїи.} то́й, и҆ бра́тїѧ и҆́хъ въ чредны̑ѧ слꙋжє́нїѧ:
and his brethren [were appointed] to the daily courses.
и҆ ваквакі́а и҆ а҆на́й, бра́тїѧ и҆́хъ, прѧ́мѡ и҆́хъ во чреды̑ днєвны́ѧ.
And Jesus begot Joakim, and Joakim begot Eliasib, and Eliasib [begot] Jodae,
καὶ ᾿Ιησοῦς ἐγέννησε τὸν ᾿Ιωακίμ, καὶ ᾿Ιωακὶμ ἐγέννησε τὸν ᾿Ελιασίβ, καὶ ᾿Ελιασὶβ τὸν ᾿Ιωδαέ,
І҆исꙋ́съ же родѝ і҆ѡакі́ма, і҆ѡакі́мъ родѝ є҆лїасі́ва, є҆лїасі́въ родѝ і҆ѡда́а,
Now Joshua begot Joakim, etc. Finally, Jeddua, who is placed last among these, Josephus writes (Antiquities II, 8) was the high priest in the times of Alexander the Great, and humbly and honorably received by him when he met him with his brothers. Indeed, he names him Jaddus, and says that he was the father of Onias the high priest, of whom it is written in the book of the Maccabees; not that Nehemiah, the author of this book, could have lived in the flesh until those times, but because he knew his infancy, who yet could have reached the grade of priesthood after a long time following his death. For at the end of this little book, there is also mention of the sons of Joiada, the son of Eliasib, that one of them was the son-in-law of Sanballat the Horonite, although the name of this son-in-law is indeed omitted. But because Joiada is the same grandfather of Jeddua, it is clear that the son-in-law spoken of is either the actual father of this Jeddua, or his uncle; therefore, he could have been born while Nehemiah was still alive.
Commentary on Ezra and Nehemiah
and Jodae begot Jonathan, and Jonathan begot Jadu.
καὶ ᾿Ιωδαὲ ἐγέννησε τὸν ᾿Ιωνάθαν, καὶ ᾿Ιωνάθαν ἐγέννησε τὸν ᾿Ιαδού.
і҆ѡда́й же родѝ і҆ѡнаѳа́на, и҆ і҆ѡнаѳа́нъ родѝ а҆дꙋ́а.
And in the days of Joakim, his brethren the priests and the heads of families [were, belonging] to Saraia, Amaria; to Jeremia, Anania;
καὶ ἐν ἡμέραις ᾿Ιωακὶμ ἀδελφοὶ αὐτοῦ οἱ ἱερεῖς καὶ οἱ ἄρχοντες τῶν πατριῶν· τῷ Σαραΐα ᾿Αμαρία, τῷ ῾Ιερεμίᾳ ᾿Ανανία,
Во дни̑ же і҆ѡакі́ма бѣ́хꙋ бра́тїѧ є҆гѡ̀ свѧще́нницы и҆ нача̑льницы ѻ҆те́чествъ: сараі́и а҆марі́а, і҆еремі́и а҆нані́а,
In the days of Joachim there were priests, etc. However, after providing the succession of chief priests, a catalogue of the lesser priests and Levites who existed during their times is also added, so that we might know that, when the number of citizens in Jerusalem increased abundantly, the group of priests and Levites was also distinguished and noble, sufficient for the ministries of the temple and altar, for confessing and praising God, for the guardianship of the same temple and city, and for instructing the people. Nor was it done without the understanding of a holier mystery, that the rebuilt city of Jerusalem deserved such a great number of citizens in every rank and order, as it is never read to have lost so many even while the enemy was pressing and destroying. For just so, the holy Church often received greater increases from its losses, when many, frightened by the example of one who lapsed into sin through negligence, became more cautious about persevering in the chastity of faith. Often the very ones who sinned, after performing penance, began to bear greater fruits of good works than those they were accustomed to bear before the incursion of sin. Often the Church, devastated by heretics, after receiving the light of truth through the diligence of Catholic doctors, generated more children of the same truth, recovering many to know and defend reason. For blessed Fathers Athanasius, Ambrose, Hilary, Augustine, and others like them would never have composed so many and such magnificent treatises on the holy Scripture if not for the multifarious errors of heretics against the correct faith. But while the heretics were trying to support their lies with testimonies of Scriptures, they were forced contrariwise to refute them with the authority of the same Scriptures and to explain how their statements should rightly be understood. Reading these writings today, we receive them as more vigilant guards at the gates and entrances of the holy city and temple, and as more copious ministers for the office of the altar and the sacrifices of the Lord; for through their words we are instructed to more intently serve under the divine gaze of majesty, in the custody of faith, and in good action. This can also mystically be understood of the persecution by the pagans, by which the holy Church was very frequently shaken; it seemed indeed to be completely destroyed on the occasion of the martyrs, but it was better constructed as they were crowned in secret. With their miracles shining forth after their deaths, a greater people flocked to the confession of faith, until the very pinnacle of worldly power consented to submit its neck to the sweetest yoke of Christ, so that the state of the holy city, which is the Church of Christ, long attacked by unbelieving kings, was again helped and propagated by the efforts of believing kings and princes of the age; just as the city of Jerusalem was indeed overthrown by the kings of the Chaldeans, who are interpreted as fierce or like demons, but was restored and exalted with the due honor by the kings of the Persians, who are said to be interpreted as tempted, through friendly provision.
Commentary on Ezra and Nehemiah
to Esdra, Mesulam; to Amaria, Joanan;
τῷ ῎Εσδρᾳ Μεσουλάμ, τῷ ᾿Αμαρίᾳ ᾿Ιωανάν,
є҆́здрѣ месꙋлла́мъ, а҆марі́и і҆ѡана́нъ,
to Amaluch, Jonathan; to Sechenia, Joseph;
τῷ ᾿Αμαλοὺχ ᾿Ιωνάθαν, τῷ Σεχενίᾳ ᾿Ιωσήφ,
а҆малꙋ́хꙋ і҆ѡнаѳа́нъ, сехені́и і҆ѡ́сифъ,
to Are, Mannas; to Marioth, Elcai;
τῷ ᾿Αρὲ Μαννάς, τῷ Μαριὼθ ᾿Ελκαΐ,
а҆ре́сꙋ є҆дна́съ, марїѡ́ѳꙋ є҆лке́й,
to Adadai, Zacharia; to Ganathoth, Mesolam;
τῷ ᾿Αδαδαΐ Ζαχαρία, τῷ Γαναθὼθ Μεσολάμ,
а҆дда́ю заха́рїа, ганаѳѡ́нꙋ месꙋлла́мъ,
to Abia, Zechri; to Miamin, Maadai; to Pheleti, [one];
τῷ ᾿Αβιὰ Ζεχρί, τῷ Μιαμὶν Μααδαὶ τῷ Φελετί,
а҆ві́и зехрі́й, мїамі́нꙋ маада́й, фелеті́ю,
to Balgas, Samue; to Semia, Jonathan;
τῷ Βαλγὰς Σαμουέ, τῷ Σεμίᾳ ᾿Ιωνάθαν,
валга́сꙋ самꙋе́й, семі́и і҆ѡнаѳа́нъ,
to Joarib, Matthanai; to Edio, Ozi;
τῷ ᾿Ιωαρὶβ Ματθαναΐ, τῷ ᾿Εδίῳ ᾿Οζί,
і҆ѡарі́вꙋ матѳана́й, є҆ді́ю ѻ҆зі́й,
to Salai, Callai; to Amec, Abed;
τῷ Σαλαΐ Καλλαΐ, τῷ ᾿Αμὲκ ᾿Αβέδ,
салаі́ю калаі́а, а҆ме́кꙋ а҆ве́дъ,
to Elkia, Asabias; to Jedeiu, Nathanael.
τῷ ᾿Ελκίᾳ ᾿Ασαβίας, τῷ ᾿Ιεδεϊοὺ Ναθαναήλ.
є҆лкі́и а҆саві́а, і҆еді́и наѳанаи́лъ.
The Levites in the days of Eliasib, Joada, and Joa, and Joanan, and Idua, [were] recorded heads of families: also the priests, in the reign of Darius the Persian.
οἱ Λευῖται ἐν ἡμέραις ᾿Ελιασίβ, ᾿Ιωαδὰ καὶ ᾿Ιωὰ καὶ ᾿Ιωανὰν καὶ ᾿Ιδούα, γεγραμμένοι ἄρχοντες τῶν πατριῶν, καὶ οἱ ἱερεῖς ἐν βασιλείᾳ Δαρείου τοῦ Πέρσου·
Леѵі́ти во дни̑ є҆лїасі́ва, і҆ѡа́да и҆ і҆ѡа̀, и҆ і҆ѡана́нъ и҆ і҆дꙋ́а, напи́сани нача̑льницы ѻ҆те́чествъ, и҆ свѧще́нницы въ ца́рство да́рїа пе́рсскагѡ.
And the sons of Levi, heads of families, [were] written in the book of the chronicles, even to the days of Joanan son of Elisue.
υἱοὶ δὲ Λευὶ ἄρχοντες τῶν πατριῶν γεγραμμένοι ἐπὶ βιβλίῳ λόγων τῶν ἡμερῶν καὶ ἕως ἡμερῶν ᾿Ιωανὰν υἱοῦ ᾿Ελισουέ.
И҆ сы́нове леѵі́и нача̑льницы ѻ҆те́чествъ пи́сани въ кни́зѣ слове́съ дні́й и҆ да́же до дні́й і҆ѡана́на сы́на є҆лїсꙋ́ева.
And the heads of the Levites [were] Asabia, and Sarabia, and Jesu: and the sons of Cadmiel, and their brethren over against them, were to sing hymns of praise, according to the commandment of David the man of God, course by course.
καὶ οἱ ἄρχοντες τῶν Λευιτῶν ᾿Ασαβία καὶ Σαραβία καὶ ᾿Ιησοῦ καὶ υἱοὶ Καδμιὴλ καὶ οἱ ἀδελφοὶ αὐτῶν κατεναντίον αὐτῶν εἰς ὕμνον αἰνεῖν ἐν ἐντολῇ Δαυὶδ ἀνθρώπου τοῦ Θεοῦ ἐφημερία πρὸς ἐφημερίαν
И҆ нача̑льницы леѵі́тѡмъ а҆саві́а и҆ сараві́а и҆ і҆исꙋ́съ, и҆ сы́нове кадмїи́лѡвы и҆ бра́тїѧ и҆́хъ пред̾ ни́ми въ пѣ́снехъ хвали́ти и҆ и҆сповѣ́довати, по за́повѣди даві́да человѣ́ка бж҃їѧ, по чреда́мъ ѿ днѐ до днѐ.
When I gathered the porters,
ἐν τῷ συναγαγεῖν με τοὺς πυλωροὺς
Матѳані́а и҆ ваквакі́а, а҆вді́а, месꙋлла́мъ, телмѡ́нъ, а҆кꙋ́въ, стрегꙋ́щїи двє́рницы стра́жꙋ, внегда̀ собра́ти мѝ две́рники.
[it was] in the days of Joakim son of Jesus, son of Josedec, and in the days of Neemia: and Esdras the priest [was] scribe.
ἐν ἡμέραις ᾿Ιωακὶμ υἱοῦ ᾿Ιησοῦ, υἱοῦ ᾿Ιωσεδὲκ καὶ ἐν ἡμέραις Νεεμία, καὶ ῎Εσδρας ὁ ἱερεὺς καὶ γραμματεύς.
Во дни̑ і҆ѡакі́ма сы́на і҆исꙋ́сова, сы́на і҆ѡседе́кова, и҆ во дни̑ неемі́и и҆ є҆́здры свѧще́нника и҆ книго́чїи,
And at the dedication of the wall of Jerusalem they sought the Levites in their places, to bring them to Jerusalem, to keep a feast of dedication and gladness with thanksgiving, and they sounded cymbals with songs, and [had] psalteries and harps.
Καί ἐν ἐγκαινίοις τείχους ῾Ιερουσαλὴμ ἐζήτησαν τοὺς Λευίτας ἐν τοῖς τόποις αὐτῶν τοῦ ἐνέγκαι αὐτοὺς εἰς ῾Ιερουσαλὴμ ποιῆσαι ἐγκαίνια καὶ εὐφροσύνην ἐν Θωδαθὰ καὶ ἐν ᾠδαῖς, κυμβαλίζοντες καὶ ψαλτήρια καὶ κινύραι.
и҆ во ѡ҆бновле́нїи стѣны̀ і҆ерⷭ҇ли́мскїѧ, взыска́ша леѵі́тѡвъ въ мѣ́стѣхъ и҆́хъ да возведꙋ́тъ и҆̀хъ во і҆ерⷭ҇ли́мъ сотвори́ти ѡ҆бновле́нїе и҆ весе́лїе во хвале́нїи и҆ пѣ́снехъ, въ кѷмва́лѣхъ и҆ ѱалти́рехъ и҆ гꙋ́слехъ.
At the dedication of the wall of Jerusalem, etc. The city had already been built for some time, but it was not fitting to dedicate it until inhabitants were gathered, appropriate ministers for the temple were assigned, and guards were appointed for the gates and vestibules. Once the holy city is established, it is dedicated when, at the end of the age, the number of the elect is completed and the Universal Church is brought into heaven to behold its Creator. Whenever we are uplifted in this life with the desires for that life, we rejoice as if at the dedication of our figurative city. Thus, this same dedication can be understood in two ways signification-wise: at one time, in the hope of those desiring and purifying the eyes of their heart, by which they may be able to see God; and then in the actual enjoyment of the divine vision by blessed people in spiritual bodies among the angelic host of spirits.
Commentary on Ezra and Nehemiah
They sought out the Levites from all their dwellings, etc. Spiritual Levites, that is, those chosen for the lot of the kingdom, are also sought from all their places, when the Son of Man shall send His angels, and gather His elect from the four winds, from the highest part of the earth to the highest part of the heavens. And they make dedication with joy, song, thanksgiving; and with various musical instruments, for in the perception of eternal life they will rejoice together, giving thanks to Him by whose gift they have deserved to enter that city. Moreover, cymbals, psalteries, and lyres can be understood as the bodies of the saints, now immortal, rendering the sweetest sounds of their praise to the Lord. But in the present life, the Levites are gathered in Jerusalem when the faithful, inflamed by the memory of supernal peace, place their whole mind's delight in it, and of that eternal inheritance in the heavens which they hope to receive; and if they cannot yet see it, at least they rejoice in the hope, according to the words of the Psalmist: Rejoice, you just, in the Lord, and give thanks at the remembrance of His holiness (Ps. XCVI). For they make dedication in song and thanksgiving, receiving with a mind rejoicing in the Lord whatever occurs in the world, whether adversity or prosperity. They also make it in cymbals, psalteries, and lyres, when they cause the grateful sounds of good works to ascend to the ears of their Creator, and also kindle the hearts of their neighbors to the love of the same Creator and Savior.
Commentary on Ezra and Nehemiah
And the sons of the singers were assembled both from the neighbourhood round about to Jerusalem, and from the villages,
καὶ συνήχθησαν οἱ υἱοὶ τῶν ἆδόντων καὶ ἀπὸ τῆς περιχώρου κυκλόθεν εἰς ῾Ιερουσαλὴμ καὶ ἀπὸ ἐπαύλεων
И҆ собра́шасѧ сы́нове пою́щихъ и҆ ѿ страны̀ ѡ҆кре́стныѧ во і҆ерⷭ҇ли́мъ, и҆ ѿ се́лъ нетѡфаті́евыхъ,
So the sons of the singers gathered, etc. The sons of the singers are imitators of those who have striven to serve the Lord with a devout and cheerful mind, or even to sound forth His word by preaching to others; who build for themselves villages around Jerusalem, when they dwell in the vicinity of the heavenly homeland with a lofty heart, saying: "For our conversation is in heaven" (Philippians III). And they build these same villages in the plains around Jerusalem, when they humble themselves the more with a heart expanded in God, as much as they sweetly taste and touch the glory of His loftiness; who, indeed, all being gathered now and with the progress of good works, to the heavenly homeland of virtues, and in the very time of dedication - that is, of eternal reward - are found there together.
Commentary on Ezra and Nehemiah
and from the country: for the singers built themselves villages by Jerusalem.
καὶ ἀπὸ ἀγρῶν· ὅτι ἐπαύλεις ᾠκοδόμησαν ἑαυτοῖς οἱ ᾄδοντες ἐν ῾Ιερουσαλήμ.
и҆ ѿ до́мꙋ (галга́лъ) и҆ ѿ стра́нъ (гева̀ и҆ а҆змаве́тъ), ꙗ҆́кѡ се́ла созда́ша себѣ̀ пѣвцы̀ ѡ҆́крестъ і҆ерⷭ҇ли́ма:
And the priests and the Levites purified themselves, and they purified the people, and the porters, and the wall.
καὶ ἐκαθαρίσθησαν οἱ ἱερεῖς καὶ οἱ Λευῖται, καὶ ἐκαθάρισαν τὸν λαὸν καὶ τοὺς πυλωροὺς καὶ τὸ τεῖχος.
и҆ ѡ҆чи́стишасѧ свѧще́нницы и҆ леѵі́ти, и҆ ѡ҆чи́стиша люді́й и҆ врата̀ и҆ стѣ́нꙋ.
And the priests and Levites purified themselves, etc. It is a wholly just order that those teachers and prelates who wish to purify the people should first be purified themselves; first, they should chastise their own body and bring it into servitude, lest perhaps, while preaching to others, they themselves should be found reprobate (I Cor. IX). The priests and Levites were purified by prayers and by the offerings of sacrifices, and also by abstaining from wives, they purified the people by preaching the same continence. They also purified the gates and the wall with trumpets and the songs of psalms, with the people accompanying them by encircling. Together they purified with themselves the people, the gates, and the wall, offering great sacrifices after completing the circuit for the state of the citizens and the city. But also now, those who preside over the people with holy leadership, and have been taken by the Lord into spiritual ministry, carry with greater seriousness the memory of our dedication, which is in the future resurrection; thus, they strive the more earnestly to purify and sanctify both themselves and those entrusted to them; lest perhaps anyone, found in a defiled state of mind, be cast outside from the common joy of the holy solemnity and be bound hand and foot and cast into the outer darkness.
Commentary on Ezra and Nehemiah
And they brought up the princes of Juda on the wall, and they appointed two great [companies] for thanksgiving, and they passed on the right hand on the wall of the dung-gate.
καὶ ἀνήνεγκα τοὺς ἄρχοντας ᾿Ιούδα ἐπάνω τοῦ τείχους καὶ ἔστησα δύο περὶ αἰνέσεως μεγάλους, καὶ διῆλθον ἐκ δεξιῶν ἐπάνω τοῦ τείχους τῆς κοπρίας,
И҆ возведо́хъ нача́льникѡвъ і҆ꙋ́диныхъ на стѣ́нꙋ, и҆ поста́вихъ два̀ кли̑роса вели̑ка, хвалы̀ ра́ди, и҆ проидо́ша ѿ десны́ѧ страны̀ на стѣ́нꙋ ко вратѡ́мъ гнѡ́йнымъ.
And I caused the leaders of Judah to ascend upon the wall, etc. The leaders of Judah, that is, of confession or praise, are indeed the more advanced teachers of the holy Church, who ascend upon the wall in the dedication of the city; because when the time of recompense shall appear, they will be shown to have transcended the general conduct of the holy Church by living more loftily. These are of whom the Lord promises to the same Church through the prophet, saying: "I have appointed watchmen upon your walls" (Isaiah XXVI). Hence it is just that those who are now elevated as the wall of the holy Church in the capacity of watchmen, should then also surpass the others in the glory of their reward. Where two large choirs of praisers are established, because from both peoples, namely, the Jews and the Gentiles, who praise God in the heavenly homeland, they come. What also anyone learned recognizes to happen daily in this life. These choirs indeed go to the right upon the wall, because the just, by living rightly, hasten to eternal life both now in the present, and will reach it in the future. They go to the gate of the dung heap, indeed in the present to purge the filth of sins from the Church by living rightly and correcting those who err. In the future, however, so that they may expel by judicial power from the city of the Lord, that is, from the entrance to the heavenly homeland, those who were unwilling to be corrected. Or certainly, the choirs of praisers go to the right upon the wall to the gate of the dung heap, while they proclaim the worthy of praise, who took care to eliminate all uncleanness from the Church by preaching, reproving, excommunicating, anathematizing.
Commentary on Ezra and Nehemiah
And after them went Osaia, and half the princes of Juda,
καὶ ἐπορεύθη ὀπίσω αὐτῶν ᾿Ωσαΐα καὶ ἥμισυ ἀρχόντων ᾿Ιούδα
И҆ и҆до́ша за ни́ми ѡ҆саі́а и҆ полови́на нача́льникѡвъ і҆ꙋ́диныхъ,
and Azarias, and Esdras, and Mesollam,
καὶ ᾿Αζαρίας καὶ ῎Εσδρας καὶ Μεσολλάμ,
и҆ а҆зарі́а и҆ є҆́здра и҆ месꙋлла́мъ,
and Juda, and Benjamin, and Samaias and Jeremia.
καὶ ᾿Ιούδα καὶ Βενιαμὶν καὶ Σαμαΐας καὶ ῾Ιερεμία
і҆ꙋ́да и҆ венїамі́нъ, и҆ самаі́а и҆ і҆еремі́а:
And [some] of the sons of the priest with trumpets, Zacharias son of Jonathan, son of Samaias, son of Matthania, son of Michaia, son of Zacchur, son of Asaph:
καὶ ἀπὸ τῶν υἱῶν τῶν ἱερέων ἐν σάλπιγξι Ζαχαρίας υἱὸς ᾿Ιωνάθαν, υἱὸς Σαμαΐα, υἱὸς Ματθανία, υἱὸς Μιχαία, υἱὸς Ζακχούρ, υἱὸς ᾿Ασάφ·
и҆ ѿ сынѡ́въ свѧще́нничихъ съ трꙋба́ми заха́рїа сы́нъ і҆ѡнаѳа́новъ, сы́нъ самаі́и, сы́нъ маѳані́инъ, сы́нъ мїхаи́нъ, сы́нъ закхꙋ́ровъ, сы́нъ а҆са́фовъ,
And of the sons of the priests with trumpets, Zechariah, etc. Indeed, in this life, the sons of the priests play the trumpets at the dedication of the city of God, because they inflame the hearts of the listeners with the memory of the heavenly homeland by preaching, and this is in the vessels of the song of David, the man of God, when, relying not on their own sense or desires, but following in all things the life of the fathers and prophets, they insist on doctrine, the word of preaching. Ezra, the scribe of the law of God, precedes them to the gate of the fountain, as in all that they do, they keep the words of the sacred Scripture before their eyes, by which they may be led to the entrance of eternal life. About this, the Psalmist says to the Lord: They will be filled from the abundance of your house, and you will give them drink from the torrent of your pleasure, for with you is the fountain of life (Psalm 36).
Commentary on Ezra and Nehemiah
and his brethren, Samaia, and Oziel, Gelol, Jama, Aia, Nathanael, and Juda, Anani, to praise with the hymns of David the man of God; and Esdras the scribe [was] before them,
καὶ ἀδελφοὶ αὐτοῦ Σαμαΐα καὶ ᾿Οζιήλ, Γελώλ, ᾿Ιαμά, ᾿Αΐα, Ναθαναὴλ καὶ ᾿Ιούδα, ᾿Ανανί, τοῦ αἰνεῖν ἐν ᾠδαῖς Δαυὶδ ἀνθρώπου Θεοῦ, καὶ ῎Εσδρας ὁ γραμματεὺς ἔμπροσθεν αὐτῶν·
и҆ бра́тїѧ є҆гѡ̀ самаі́а и҆ ѻ҆зїи́лъ, гелѡ́лъ, маі́а, наѳанаи́лъ и҆ і҆ꙋ́да и҆ а҆нані́й, є҆́же хвали́ти въ пѣ́снехъ даві́да человѣ́ка бж҃їѧ:
at the gate, to praise before them, and they went up by the steps of the city of David, in the ascent of the wall, above the house of David, even to the water-gate [toward the east.
ἐπὶ πύλης τοῦ αἲν κατέναντι αὐτῶν ἀνέβησαν ἐπὶ κλίμακας πόλεως Δαυὶδ ἐν ἀναβάσει τοῦ τείχους ἐπάνωθεν τοῦ οἴκου Δαυὶδ καὶ ἕως τῆς πύλης τοῦ ὕδατος κατὰ ἀνατολάς.
и҆ є҆́здра книго́чїй пред̾ ни́ми при вратѣ́хъ и҆сто́чника, хвали́ти прѧ́мѡ и҆́хъ. И҆ взыдо́ша на лѣ̑ствицы гра́да даві́дова, на восхо́дъ стѣны̀ вы́ше до́мꙋ даві́дова и҆ да́же до вра́тъ водны́хъ къ восто́кꙋ.
And they went up against them on the steps of the city of David, etc. Above, when the city was being built, it was said: Those who built the gate of the fountain continued their measure of work up to the steps descending from the city of David (Neh. III). There, therefore, is the descent of the steps during the building; here, however, during the dedication of the city, is the ascent mentioned; just as there labor and conflict with the enemy is conducted, here the joy of the enemy having been defeated is celebrated, because indeed all the saints, who now are humbled under the mighty hand of God, will be exalted by Him in the future. Those who now build the walls of the Church on earth from living stones, namely holy souls, in affliction and dangers, in many vigils, then with the completion of the same building, and when it has been raised in the kingdom of heaven, they, rejoicing, ascend to contemplate its glory. However, the house of David, that is, by the strong and desirable hand, are all the just, who by the grace of their Creator are filled and inhabited by Him. And the sons of priests ascend upon the house of David, when holy preachers, or martyrs, as they now pass through the general life of the just, either through the ministry of the word or the struggle of martyrdom; in this way, then, the general rewards of them precede the higher gifts of remuneration. To whom the parable of the faithful servants aptly fits, of which one says, Lord, your mina has made ten minas; the same Lord says, Well done, good servant, because you have been faithful in a little, you will have authority over ten cities. To another saying the same, Lord, your mina has made five minas; and He says, You be over five cities (Luke XIX). For as many as one now instructs to life by his word or example, to such an extent he will then be honored, appearing more glorious in the perception of life. The priests also come to the water gate towards the east, when those who in this life, just as the deer longs for the fountains of water, so desired to appear before the face of God, they reach the affection of this desire, and merit to see the rise of the Sun of righteousness without setting. But it is said, And they went up against them; it does not signify the contrariety of distance, but the encounter of harmony, by which the elect both in this life once kindle each other to the love of their Creator, and in the next life more perfectly rejoicing in each other's happiness, always without weariness they praise Him, in accordance with the example of the seraphim, who, as the prophet testifies, calling to one another, celebrate the holy Trinity with associated exultation (Isa. VI).
Commentary on Ezra and Nehemiah
And for praise, the second [group] went forth to meet them; and I was behind them. And half of the people [were] above the wall, up above the tower of the furnace and unto the broad wall.
καὶ περὶ αἰνέσεως ἡ δευτέρα ἐπορεύετο συναντῶσα αὐτοῖς, καὶ τὸ ἥμισυ τοῦ λαοῦ ἐπάνω τοῦ τείχους ὑπεράνω τοῦ πύργου τῶν θεννουρὶμ καὶ ἕως τοῦ τείχους τοῦ πλατέος
И҆ кли́росъ вторы́й хвалꙋ̀ воздаю́щихъ и҆дѧ́ше сопроти́въ и҆́хъ, и҆ а҆́зъ по не́мъ, и҆ полови́на люді́й по стѣнѣ̀, верхꙋ̀ столпа̀ ѳанꙋри́млѧ и҆ да́же до стѣны̀ простра́ннѣйшїѧ,
And a second chorus of those giving thanks went opposite, etc. It is long to discuss each gate or tower in particular; it suffices to say that those who completed the gates, towers, and wall of the city in great labor, hardship, hunger, cold, daily and nightly watchfulness, against an indefatigable and insidious enemy, then, with the enemy repelled and confounded, walking through the gates, towers, and buildings of the same city, rejoice together in songs and hymns, with psalteries, cymbals, lyres, trumpets, and thanksgiving, together with those who were the makers of the work and the teachers of God's law. It is doubtful to none that this also happens in the same manner in a spiritual edifice. When the time of ultimate retribution comes, as if by the long-desired dedication of the city of God, everlasting faith receives rewards for its works; when, like Nehemiah and Ezra, and the other priests and Levites, each presenting their laborers, all the teachers of the faithful people introduce those whom they have brought to the Lord to the walls of the heavenly homeland. Then, among other things, in the holy walls of the city, even upon the tower of the ovens, in whose structure they had labored before, Nehemiah advances with a chorus of praisers, while the teachers of truth rejoice in the sublime rewards of those they have taught. For if the breads of the ovens, which are baked in secret, signify the inner devotion of the faithful mind, confirmed by the fire of love; whence such breads are commanded by law to be offered as a sacrifice to the Lord (Leviticus II), which are more aptly figured by the ovens in which those same breads are baked than by their own hearts, which are always to burn with the flame of intimate love, and tend to produce acts and words of virtues. About which the prophet beautifully says: "Your Lord is a fire in Zion, and a furnace in Jerusalem" (Isaiah XXXI). And Luke himself about himself: "Was not our heart burning within us, while he spoke to us on the way and opened the Scriptures to us?" (Luke XXIV). And against, the hearts of the reprobate also burn, but with the fire of sins. Hence another prophet about them: "All of them are adulterers, like a heated oven" (Hosea VII). Therefore, the builders of the holy city build a tower of ovens among others, when the teachers establish the hearts of their hearers in faith and in the work of truth, so that they may be worthy to receive greater gifts of the Spirit, and daily new feasts of virtues to be brought forth in the joy of the people of God. Rejoicing, and singing praise to the Lord, they advance upon the tower of the ovens on the day of the dedication of Jerusalem, when in the time of future retribution, they rejoice in the eternal beatitude for the glory of those whom they have instructed with the teachings of life. Therefore, the ovens are the hearts of the elect, in which love is poured out by the Holy Spirit, who has been given to them. And the tower of the ovens is the height and guard of good works; which same hearts, lest they may be harmed by evil spirits, lest the flame of virtues be able to be inflated or disturbed by the wind of pride, always need to be fortified with careful and anxious vigilance.
Commentary on Ezra and Nehemiah
And up above the gate] of Ephraim, and to the fish-gate, and by the tower of Anameel, and as far as the sheep-gate [and they stopped at the gate of the prison].
καὶ ὑπεράνω τῆς πύλης ᾿Εφραὶμ καὶ ἐπὶ τὴν πύλην ἰχθυρὰν καὶ πύργῳ ᾿Αναμεὴλ καὶ ἕως πύλης τῆς προβατικῆς καὶ ἔστησαν ἐν πύλῃ τῆς φυλακῆς.
и҆ на врата̀ є҆фраі́ма, и҆ на врата̀ ста̑раѧ, и҆ на врата̀ ры̑бнаѧ, и҆ на сто́лпъ а҆намеи́ль, и҆ на сто́лпъ є҆ма́ѳъ, и҆ да́же до вра́тъ ѻ҆́вчихъ.
And the two [groups] stood for praise in [the] house of God, and I and half of the commanders [were] with me.
καὶ ἔστησαν αἱ δύο τῆς αἰνέσεως ἐν οἴκῳ τοῦ Θεοῦ, καὶ ἐγὼ καὶ τὸ ἥμισυ τῶν στρατηγῶν μετ’ ἐμοῦ
И҆ ста́ша на вратѣ́хъ стра́жи, ста́ша же два̀ кли̑роса хва̑лѧща въ домꙋ̀ бж҃їи, и҆ а҆́зъ и҆ полови́на воево́дъ со мно́ю,
And two choirs of those praising stood in the house of God, etc. Walking before the walls and gardens of the city, in a song of joy, and with musical instruments, they return to the temple of the Lord; so that there also standing, they may render praise to the Lord with sounding trumpets, and fulfill the vows of dedication with the offered sacrifices. But that same homeland of the future life mystically signifies the house of the Lord, which both the city of the Lord also indicates, just as the present Church is customarily called in the Scriptures both the house of Christ and the city. However, there is a distinction, as the buildings of the city sing the praises with songs of gratitude and instruments; but in the house of God standing, they are reported to have praised and sung clearly. For the chosen ascend the walls of the city, which they made with the joy of the heavenly country, which they themselves made with the diligence of good works, they enter. They perceive the diversity of the gates, and the height of the towers and buildings, when entering into the house of the Father, they contemplate the difference of many mansions there according to the diverse merits of men. But they stand in the house of God, and sing more clearly, when each received into their own mansions, they remain in stable habitation in the perpetual vision of their Creator, and celebrate His praises in the age of God with an undivided voice. Where two choirs of those praising will be, either from both peoples, as we interpreted above, joined, and coupled into one modulation of divine praise; or made of angels and men, fulfilling the Lord's promise, where it is said, that men will be equal to the angels of God (Mark XII). But also in this life the just ascend into the city of the Lord with hymns of dedication, when longing with all their heart for the memory of future reward, they daily progress more and more in good works, according to that of the Psalmist: He has set ascensions in his heart in the valley of tears (Ps. LXXXIII). And again: Blessed are the undefiled in the way, who walk in the law of the Lord (Ps. CXVIII). For behold he also calls the undefiled those walking in the way in the law of the Lord, because they thus indeed hold the accepted innocence of heart and work, so that moreover they strive to grow in the merits of virtues to higher things. But they stand in the house of the Lord with praises, because in the very pursuit of good works they persevere indefatigably, according to that of blessed Elijah: The Lord lives, in whose sight I stand (III Kings XVII), that is, in whose will to be completed I remain with an indefatigable mind. But aptly it follows:
Commentary on Ezra and Nehemiah
And the priests Eliakim, Maasias, Beniamin, Michaias, Elioenai, Zacharias, Ananias [were] with trumpets;
καὶ οἱ ἱερεῖς ᾿Ελιακίμ, Μαασίας, Βενιαμίν, Μιχαίας, ᾿Ελιωηναί, Ζαχαρίας, ᾿Ανανίας ἐν σάλπιγξι καὶ Μαασίας καὶ Σεμεΐας καὶ ᾿Ελεάζαρ καὶ ᾿Οζὶ καὶ ᾿Ιωανὰθ καὶ Μελχίας καὶ Αἰλὰμ καὶ ᾿Εζούρ,
и҆ свѧще́нницы є҆лїакі́мъ, маасі́а, мїамі́нъ, мїхе́а, є҆лїѡна̀, заха́рїа, а҆нані́а съ трꙋба́ми,
and Maasias and Semeias and Eleazar and Ozi and Joanan and Melchias and Ailam and Ezour,] and the singers were heard, and were numbered.
καὶ ἠκούσθησαν οἱ ᾄδοντες καὶ ἐπεσκέπησαν.
и҆ маасі́а и҆ семеі́а, и҆ є҆леаза́ръ и҆ ѻ҆зі́а, и҆ і҆ѡана́нъ и҆ мелхі́а, и҆ є҆леамі́й и҆ і҆езꙋ́ръ. И҆ слы́шани бы́ша пѣвцы̀ и҆ і҆езрі́а, и҆ соглѧ́дани, и҆ восхвали́ша.
And in that day they offered great sacrifices, and rejoiced; for God had made them very joyful: and their wives and their children rejoiced: and the joy in Jerusalem was heard from afar off.
καὶ ἔθυσαν ἐν τῇ ἡμέρᾳ ἐκείνῃ θυσιάσματα μεγάλα καὶ ηὐφράνθησαν, ὅτι ὁ Θεὸς ηὔφρανεν αὐτοὺς μεγάλως. καὶ αἱ γυναῖκες αὐτῶν καὶ τὰ τέκνα αὐτῶν ηὐφράνθησαν, καὶ ἠκούσθη ἡ εὐφροσύνη ἐν ῾Ιερουσαλὴμ ἀπὸ μακρόθεν.
И҆ пожро́ша въ де́нь то́й жє́ртвы вели̑кїѧ и҆ возвесели́шасѧ, ꙗ҆́кѡ бг҃ъ возвеселѝ и҆̀хъ вельмѝ: и҆ жєны̀ и҆́хъ и҆ ча̑да и҆́хъ ра́довахꙋсѧ, и҆ слы́шано бы́сть весе́лїе то̀ во і҆ерⷭ҇ли́мѣ и҆здале́ча.
And they sacrificed great victims on that day, etc. On that day of perpetual light (about which Zachariah said: And there shall be one day which is known to the Lord, not day nor night: that is, removed from the experience of passing times) the chosen sacrifice great victims to the Lord, namely those which the Psalmist, tasting in the hope of future things, said: You have broken my bonds, I will offer to you the sacrifice of praise (Psalm 115). He also rightly shows where he hoped to sacrifice this victim, when he immediately adds: I will pay my vows to the Lord in the courts of the house of the Lord, in the presence of all his people, in the midst of you, Jerusalem. For in the midst of Jerusalem we render our vows to God in the presence of all his people, when in the heavenly homeland with the entire assembly of saints gathered, we offer him those praises for which we now groan and which we daily long for with a desire for grace.
Commentary on Ezra and Nehemiah
For God had made them rejoice with great joy, etc. These things truly pertain to the edification of that holy city which is in the future, in which God is the king who gladdens His citizens with His presence, indeed with great joy; hence, when the king was born in the flesh, the angel appearing to the shepherds said: Behold, I bring you good tidings of great joy, which will be to all people (Luke 2). This is in clear distinction from human joy, which is both small and transient; and therefore, the wise should consider it of little value. However, in that joy which God grants to His city, it is well mentioned that the wives of the citizens, together with their children, also rejoiced; because at the time of the resurrection, not only those who had either preached the word or steadfastly endured in the works of faith will receive the great reward of their great labors, but also the weaker ones, those who shared the same faith, will rejoice together with them in the same reception of eternal life. For the Lord blessed all those who feared Him, the small together with the great (Psalm 115). This dedication can also be understood in this life metaphorically, in some chosen ones, who, having purified the eye of the heart, are worthy to contemplate part of the joys which the whole Church will fully receive in the future, like Isaiah, Ezekiel, Daniel, and the other prophets; like the apostles (Matthew 17), who rejoiced to see the Lord glorified on the holy mountain; like Paul (2 Corinthians 12), who was worthy to be caught up into paradise and the third heaven; like John in the Apocalypse, who, the higher they ascended into the lofty heights of the heavenly city, the more clearly they took care to sing the praises of the Lord and always to offer Him the greatest sacrifices of good works.
Commentary on Ezra and Nehemiah
And in that day they appointed men over the treasuries, for the treasures, the first-fruits, and the tithes, and [for] the chiefs of the cities who were assembled among them, [to furnish] portions for the priests and Levites: for [there was] joy in Juda over the priests and over the Levites that waited.
Καὶ κατέστησαν ἐν τῇ ἡμέρᾳ ἐκείνῃ ἄνδρας ἐπὶ τῶν γαζοφυλακίων, τοῖς θυσαυροῖς, ταῖς ἀπαρχαῖς καὶ ταῖς δεκάταις καὶ τοῖς συνηγμένοις ἐν αὐτοῖς ἄρχουσι τῶν πόλεων, μερίδας τοῖς ἱερεῦσι καὶ τοῖς Λευίταις, ὅτι εὐφροσύνη ἦν ἐν ᾿Ιούδᾳ ἐπὶ τοὺς ἱερεῖς καὶ ἐπὶ τοὺς Λευίτας τοὺς ἑστῶτας.
И҆ поста́виша въ де́нь то́й мꙋже́й над̾ сокро́вищными храни̑лищи, на нача́тки и҆ десѧти̑ны, и҆ да собира́ютъ си́ми нача́льниками ѿ градѡ́въ ча̑сти свѧще́нникѡмъ и҆ леѵі́тѡмъ, ꙗ҆́кѡ весе́лїе бѣ̀ во і҆ꙋде́и, во свѧще́нницѣхъ и҆ въ леѵі́тѣхъ предстоѧ́щихъ,
They also appointed men over the storerooms of the treasury on that day, etc. While all rejoiced in the building and dedication of the city, every effort was made to ensure that the worship of religion, which was established through ceremonies, especially the teaching and duties of priests, Levites, singers, and gatekeepers, was maintained and grew. Therefore, diligent men were appointed to carefully gather and guard the money contributed by the people in the temple treasury, for the use of those same ministers of the temple and altar; to also carefully preserve the first fruits of the crops, tithes, wine, and libations brought to the temple; so that, with an abundance of things either to be offered to the Lord or from which the ministers of the Lord themselves could live, the multitude of those same ministers would more willingly agree to make their dwelling in Jerusalem, from whom the gathered crowd of people should be taught and at the same time sanctified.
Commentary on Ezra and Nehemiah
Because Judah rejoiced in the priests and Levites who stood by, etc. This was the reason why the people chose to have the priests and Levites, and the other ministers of the saints to dwell in Jerusalem; because they rejoiced in their good works, through whose devoted diligence to God, the people themselves were corrected from their errors, and the city was constructed and dedicated with great praise and joy. We have an allegorical exposition of this chapter prepared for us; because the Lord decided that those who proclaim the Gospel should live from the Gospel (1 Cor. 9). But woe to those priests and ministers of the saints, who indeed delight in joyfully receiving the rightful stipends from the people, but do not strive to labor for the salvation of the same people, neither to provide them with any guidance in holy living, nor to sing to them anything sweet about the sweetness of the heavenly kingdom, nor to open for them the gate of the heavenly city by having citizenship in heaven, but rather by acting perversely they are found to close it. In whose works the people cannot in any way trust, nor praise the Lord, but rather are much more compelled to be afflicted. Note well indeed that Judah, who previously spoke as one despairing in the construction of the city: "The strength of those bearing the burdens is weakened, and there is much dirt, and we are unable to build the wall" (Neh 4), and the rest of that place; now had regained strength of mind and body to carry away the dirt which hindered the building of the wall that had fallen, to overcome the lurking enemies who were threatening. Therefore, with good reason, he rejoices in the priests and Levites, singers and gatekeepers, whose labor and exhortation enabled him to escape such a great danger of affliction, and found such great glory of regained prosperity. And you, therefore, if your heart is weighed down by the dirt of vices, so that you are unable to build in it a city worthy of divine habitation, if you see the evil enemy intending to draw you back from purging the rubble of vices, from building the walls of virtues, listen to the consolation and advice of the priests; be constant in listening to and keeping the divine readings; and thus you will stand, so that the habitation of your praetorium, with the snares of demons driven out, will have God as the victor enter, about to sanctify it as his city, and to make his dwelling with you.
Commentary on Ezra and Nehemiah
And they kept the charges of their God, and the charges of the purification, and [ordered] the singers and the porters, according to the commandments of David and his son Solomon.
καὶ ἐφύλαξαν φυλακὰς Θεοῦ αὐτῶν καὶ φυλακὰς τοῦ καθαρισμοῦ καὶ τοὺς ᾄδοντας καὶ τοὺς πυλωρούς, ὡς ἐντολαὶ Δαυὶδ καὶ Σαλωμὼν υἱοῦ αὐτοῦ.
и҆ стрежа́хꙋ стра́жꙋ бг҃а своегѡ̀, и҆ хране́нїе ѡ҆чище́нїѧ, и҆ пѣвцє́въ и҆ две́рникѡвъ, по повелѣ́нїю даві́да и҆ соломѡ́на сы́на є҆гѡ̀.
For in the days of David Asaph was originally first of the singers, and [they sang] hymns and praise to God.
ὅτι ἐν ἡμέραις Δαυὶδ ᾿Ασὰφ ἀπ’ ἀρχῆς πρῶτος τῶν ἆδόντων καὶ ὕμνον καὶ αἴνεσιν τῷ Θεῷ.
Ꙗ҆́кѡ во дни̑ даві́дѡвы а҆са́фъ ѿ нача́ла пе́рвый въ пѣвцѣ́хъ и҆ въ пѣ́снехъ и҆ хвале́нїи бг҃ꙋ,
And all Israel in the days of Zorobabel, and in the days of Neemias, gave the portions of the singers and the porters, a daily rate: and consecrated them to the Levites: and the Levites consecrated them to the sons of Aaron.
καὶ πᾶς ᾿Ισραὴλ ἐν ἡμέραις Ζοροβάβελ καὶ ἐν ταῖς ἡμέραις Νεεμίου διδόντες μερίδας τῶν ἆδόντων καὶ τῶν πυλωρῶν, λόγον ἡμέρας ἐν ἡμέρᾳ αὐτοῦ, καὶ ἁγιάζοντες τοῖς Λευίταις, καὶ οἱ Λευῖται ἁγιάζοντες τοῖς υἱοῖς ᾿Ααρών.
и҆ ве́сь і҆и҃ль во дни̑ зорова́велѧ и҆ во дни̑ неемі́и даѧ́хꙋ ѡ҆бро́къ пѣвцє́мъ и҆ две́рникѡмъ ѿ днѐ до днѐ и҆ ѡ҆свѧща́хꙋ леѵі́тѡмъ, леѵі́ти же ѡ҆свѧща́хꙋ сыновѡ́мъ а҆арѡ̑нимъ.
And they sanctified the Levites, etc. The people sanctified the Levites by giving them tithes, as if to the holy ones of God; and the Levites themselves sanctified the priests by offering them a tenth part, as if giving from their own tithes to those higher than themselves.
Commentary on Ezra and Nehemiah
Now these [are] the priests and the Levites that went up with Zorobabel the son of Salathiel and Jesus: Saraia, Jeremia, Esdra,
ΚΑΙ οὗτοι οἱ ἱερεῖς καὶ οἱ Λευῖται οἱ ἀναβάντες μετὰ Ζοροβάβελ υἱοῦ Σαλαθιὴλ καὶ ᾿Ιησοῦ· Σαραΐα, ῾Ιερεμία, ῎Εσδρα,
И҆ сі́и сꙋ́ть свѧще́нницы и҆ леѵі́ти, возше́дшїи съ зорова́велемъ сы́номъ салаѳїи́левымъ и҆ і҆исꙋ́сомъ: сараі́а, і҆еремі́а, є҆́здра,