Nehemiah 13
Commentary from 1 father
because they met not the children of Israel with bread and water, but hired Balaam against them to curse them: but our God turned the curse into a blessing.
ὅτι οὐ συνήντησαν τοῖς υἱοῖς ᾿Ισραὴλ ἐν ἄρτῳ καὶ ὕδατι καὶ ἐμισθώσαντο ἐπ’ αὐτὸν τὸν Βαλαὰμ καταράσασθαι, καὶ ἐπέστρεψεν ὁ Θεὸς ἡμῶν τὴν κατάραν εἰς εὐλογίαν.
поне́же не срѣто́ша сынѡ́въ і҆и҃левыхъ со хлѣ́бомъ и҆ водо́ю и҆ наѧ́ша на ни́хъ валаа́ма на проклѧ́тїе и҆́хъ: и҆ ѡ҆братѝ бг҃ъ на́шъ проклѧ́тство на благослове́нїе.
And it came to pass, when they heard the law, that they were separated, [even] every alien in Israel.
καὶ ἐγένετο ὡς ἤκουσαν τὸν νόμον, καὶ ἐχωρίσθησαν πᾶς ἐπίμικτος ἐν ᾿Ισραήλ.
И҆ бы́сть є҆гда̀ слы́шахꙋ зако́нъ, и҆ ѿлꙋчи́ша всѣ́хъ чꙋжди́хъ ѿ і҆и҃лѧ.
Now it came to pass when they heard the law, etc. Hearing the law about the two enemy nations to be anathematized, the faithful people immediately separated all foreigners from themselves; because it is necessary for us to attend to the hearing of the truth in such a way that when we are prohibited by divine reading from any single vice, we immediately purge not only that particular vice concerning which the discourse may have occurred, but also everything whatsoever of vice we find soiling us, both from our actions and our conscience.
Commentary on Ezra and Nehemiah
And before this time Eliasib the priest dwelt in the treasury of the house of our God, connected with Tobias;
καὶ πρὸ τούτου ᾿Ελιασὶβ ὁ ἱερεὺς οἰκῶν ἐν γαζοφυλακίῳ οἴκου Θεοῦ ἡμῶν ἐγγίων Τωβίᾳ
И҆ пре́жде сегѡ̀ є҆лїасі́въ свѧще́нникъ живѧ́ше въ сокро́вищнѣмъ домꙋ̀ бг҃а на́шегѡ, сро́дникъ тѡві́инъ,
and he made himself a great treasury, and there they were formerly in the habit of bestowing the offerings, and the frankincense, and the vessels, and the tithe of the corn, and the wine, and the oil, the ordered portion of the Levites, and singers, and porters; and the first-fruits of the priests.
καὶ ἐποίησεν ἑαυτῷ γαζοφυλάκιον μέγα, καὶ ἐκεῖ ἦσαν πρότερον διδόντες τὴν μαναὰν καὶ τὸν λίβανον καὶ τὰ σκεύη καὶ τὴν δεκάτην τοῦ σίτου καὶ τοῦ οἴνου καὶ τοῦ ἐλαίου, ἐντολὴν τῶν Λευιτῶν καὶ τῶν ἆδόντων καὶ τῶν πυλωρῶν καὶ ἀπαρχὰς τῶν ἱερέων.
и҆ сотворѝ є҆мꙋ̀ сокро́вищный до́мъ вели́къ: та́може бѧ́хꙋ пре́жде приносѧ́ще же́ртвꙋ и҆ лїва́нъ, и҆ сосꙋ́ды и҆ десѧти́нꙋ пшени́цы и҆ вїна̀ и҆ є҆ле́а, ᲂу҆ста́влєнаѧ леѵі́тѡмъ и҆ пѣвцє́мъ и҆ две́рникѡмъ, и҆ нача́тки свѧще́нничєскїѧ.
He made for himself a large treasury, etc. This statement, where Nehemiah writes that he was not in Jerusalem, does not seem to pertain to the matters narrated above up to this point, but only to the present location; for the previous matters were seen to have been done or spoken at the time when the city was built and dedicated, when Nehemiah was still residing in Jerusalem; with those things diligently completed, he returned to the king, and while he was absent, Eliashib made a large treasury in which were stored those things necessary either for the ministry of the house of the Lord or for the use of the ministers. He was not afraid to place certain unlawful things in the treasury of the house of the Lord; because when Nehemiah returned to Jerusalem, he immediately strove to disrupt those things. For it follows:
Commentary on Ezra and Nehemiah
But in all this [time] I was not in Jerusalem; for in the thirty-second year of Arthasastha king of Babylon I came to the king, and after a certain time I made my request of the king;
καὶ ἐν παντὶ τούτῳ οὐκ ἤμην ἐν ῾Ιερουσαλήμ· ὅτι ἐν ἔτει τριακοστῷ καὶ δευτέρῳ τοῦ ᾿Αρθασασθὰ βασιλέως Βαβυλῶνος ἦλθον πρὸς τὸν βασιλέα. καὶ μετὰ τὸ τέλος τῶν ἡμερῶν ᾐτησάμην παρὰ τοῦ βασιλέως
Во всѣ́хъ же си́хъ не бы́хъ во і҆ерⷭ҇ли́мѣ, поне́же въ лѣ́то три́десѧть второ́е а҆ртаѯе́рѯа царѧ̀ вавѷлѡ́нскагѡ прїидо́хъ ко царю̀: и҆ по сконча́нїи дні́й и҆спроси́хъ ѿ царѧ̀
and I came to Jerusalem, and I understood the mischief which Eliasib had done in the case of Tobias, in making for him a treasury in the court of the house of God.
καὶ ἦλθον εἰς ῾Ιερουσαλήμ. καὶ συνῆκα ἐν τῇ πονηρίᾳ, ᾖ ἐποίησεν ᾿Ελιασὶβ τῷ Τωβίᾳ, ποιῆσαι αὐτῷ γαζοφυλάκιον ἐν αὐλῇ οἴκου τοῦ Θεοῦ.
и҆ прїидо́хъ во і҆ерⷭ҇ли́мъ, и҆ ᲂу҆разꙋмѣ́хъ ѕло̀, є҆́же сотворѝ є҆лїасі́въ тѡві́и, сотвори́ти є҆мꙋ̀ сокро́вищный до́мъ во дворѣ̀ до́мꙋ бж҃їѧ,
And I came to Jerusalem and understood the evil, etc. We read above that Tobiah was an Ammonite servant, an enemy of the people of God; therefore, Eliashib the priest acted very wrongfully; for he made a treasury in the vestibules of the house of God for this man, even though he was closely related to him by kinship, in which he placed his vessels, having ejected the vessels of the house of God, and the other things required for its ministry; for what fellowship has righteousness with lawlessness? What accord has Christ with Belial? What agreement does the temple of God have with idols? What communion have heretics and schismatics with the orthodox and peaceful children of God? (II Cor. VI)
Commentary on Ezra and Nehemiah
And it appeared very evil to me: so I cast forth all the furniture of the house of Tobias from the treasury.
καὶ πονηρόν μοι ἐφάνη σφόδρα, καὶ ἔρριψα πάντα τὰ σκεύη οἴκου Τωβία ἔξω ἀπὸ τοῦ γαζοφυλακίου·
и҆ ѕло̀ ꙗ҆ви́сѧ мѝ ѕѣлѡ̀: и҆ и҆зверго́хъ всѧ̑ сосꙋ́ды до́мꙋ тѡві́ева во́нъ и҆з̾ до́мꙋ сокро́вищнагѡ,
And I cast out the vessels of the house of Tobiah outside, etc. And you, whatever of infidelity and impurity you find among the faithful, immediately cast it out, so that from the hearts of the believers, which are the treasuries of the Lord, when they have been filled with the riches of virtues, the vessels of the Lord may be brought in; that is, those very hearts which shortly before had been vessels of error through fault may again become vessels of the Lord through correction; and there the sacrifice of good works and the incense of pure prayer may be found, where formerly was the den of thieves. But those also who cast out the vessels of Tobiah the Ammonite from the treasury of the temple, and replace there the vessels of the house of God, and the sacrifice and incense, are those who, excommunicating or anathematizing heretics or false Catholics and expelling them from the Church, appoint in their place the servants of Christ who serve Him with faithful deeds and prayers. Certainly, this too should be compared to Nehemiah, with the zeal of the Lord the Savior, when finding those selling and buying in the temple, he made a whip of cords and drove them all out (Mark XII, Luke XIX); and Nehemiah, aptly as in his other acts, thus in this also carried the type of the true comforter and cleaner of God.
Commentary on Ezra and Nehemiah
And I gave orders, and they purified the treasuries: and I restored thither the vessels of the house of God, [and] the offerings, and the frankincense.
καὶ εἶπα καὶ ἐκαθάρισαν τὰ γαζοφυλάκια, καὶ ἐπέστρεψα ἐκεῖ σκεύη οἴκου τοῦ Θεοῦ, τὴν μαναὰν καὶ τὸν λίβανον.
и҆ реко́хъ, и҆ ѡ҆чи́стиша сокро́вищный до́мъ: и҆ возврати́хъ ѻ҆на́мѡ сосꙋ́ды до́мꙋ бж҃їѧ, же́ртвꙋ и҆ лїва́нъ.
And I understood that the portion of the Levites had not been given: and they had fled every one to his field, the Levites and the singers doing the work.
καὶ ἔγνων ὅτι μερίδες τῶν Λευιτῶν οὐκ ἐδόθησαν, καὶ ἐφύγοσαν ἀνὴρ εἰς ἀγρὸν αὐτοῦ, οἱ Λευῖται καὶ οἱ ᾄδοντες ποιοῦντες τὸ ἔργον.
И҆ позна́хъ, ꙗ҆́кѡ ча̑сти леѵі̑тскїѧ не бы́ша даны̀, и҆ побѣго́ша кі́йждо на село̀ своѐ леѵі́ти и҆ пѣвцы̀ творѧ́щїи дѣ́ло.
And I strove with the commanders, and said, Wherefore has the house of God been abandoned? and I assembled them, and set them in their place.
καὶ ἐμαχεσάμην τοῖς στρατηγοῖς καὶ εἶπα· διατί ἐγκατελείφθη ὁ οἶκος τοῦ Θεοῦ; καὶ συνήγαγον αὐτοὺς καὶ ἔστησα αὐτοὺς ἐπὶ τῇ στάσει αὐτῶν.
И҆ прѧ́хсѧ со страти́гами и҆ реко́хъ: чесѡ̀ ра́ди ѡ҆ста́вленъ бы́сть до́мъ бж҃їй; И҆ собра́хъ и҆̀хъ и҆ поста́вихъ ѻ҆́ныхъ во стоѧ́нїихъ свои́хъ.
And all Juda brought a tithe of the wheat and the wine and the oil into the treasuries,
καὶ πᾶς ᾿Ιούδα ἤνεγκαν δεκάτην τοῦ πυροῦ καὶ τοῦ οἴνου καὶ τοῦ ἐλαίου εἰς τοὺς θησαυροὺς
И҆ ве́сь і҆ꙋ́да принесо́ша десѧти́нꙋ пшени́цы и҆ вїна̀ и҆ є҆ле́а въ сокрѡ́вища под̾ рꙋ́кꙋ селемі́и свѧще́нника и҆ садѡ́ка писца̀ и҆ фадаі́и ѿ леѵі̑тъ,
to the charge of Selemia the priest, and Sadoc the scribe, and Phadaea of the Levites: and next to them [was] Anan the son of Zacchur, son of Matthanias; for they were accounted faithful: [it was] their office to distribute to their brethren.
ἐπὶ χεῖρα Σελεμία τοῦ ἱερέως καὶ Σαδδοὺκ τοῦ γραμματέως καὶ Φαδαΐα ἀπὸ τῶν Λευιτῶν, καὶ ἐπὶ χεῖρα αὐτῶν ᾿Ανὰν υἱὸς Ζακχούρ, υἱὸς Ματθανίου, ὅτι πιστοὶ ἐλογίσθησαν ἐπ’ αὐτοὺς μερίζειν τοῖς ἀδελφοῖς αὐτῶν.
и҆ при ни́хъ а҆на́нъ сы́нъ закхꙋ́ровъ, сы́нъ матѳані́евъ, ꙗ҆́кѡ вѣ́рни и҆скꙋше́ни сꙋ́ть над̾ ни́ми раздѣлѧ́ти бра́тїѧмъ свои̑мъ.
Remember me, O God, in this, and let not my kindness be forgotten which I have wrought in [regard to] the house of the Lord God.
μνήσθητί μου, ὁ Θεός, ἐν ταύτῃ, καὶ μὴ ἐξαλειφθήτω ἔλεός μου, ὃ ἐποίησα ἐν οἴκῳ Κυρίου τοῦ Θεοῦ.
Помѧни́ мѧ, бж҃е, тогѡ̀ ра́ди, и҆ да не поги́бнетъ ми́лость моѧ̀, ю҆́же сотвори́хъ въ домꙋ̀ гдⷭ҇а бг҃а моегѡ̀ и҆ въ чинѣ́хъ є҆гѡ̀.
In those days I saw in Juda [men] treading wine-presses on the sabbath, and carrying sheaves, and loading asses with both wine, and grapes, and figs, and every [kind of] burden, and bringing them into Jerusalem on the sabbath-day:
᾿Εν ταῖς ἡμέραις ἐκείναις εἶδον ἐν ᾿Ιούδᾳ πατοῦντας ληνοὺς ἐν τῷ σαββάτῳ καὶ φέροντας δράγματα καὶ ἐπιγεμίζοντας ἐπὶ τοὺς ὄνους καὶ οἶνον καὶ σταφυλὴν καὶ σῦκα καὶ πᾶν βάσταγμα καὶ φέροντας εἰς ῾Ιερουσαλὴμ ἐν ἡμέρᾳ τοῦ σαββάτου· καὶ ἐπεμαρτυράμην ἐν ἡμέρᾳ πράσεως αὐτῶν.
Во дне́хъ тѣ́хъ ви́дѣхъ во і҆ꙋ́дѣ то́пчꙋщихъ точи́ло въ сꙋббѡ́тꙋ, и҆ носѧ́щихъ снопы̀, и҆ возлага́ющихъ на ѻ҆слы̀ и҆ вїно̀, и҆ гро́здїе, и҆ смѡ́квы, и҆ всѧ́кое бре́мѧ, и҆ носѧ́щихъ во і҆ерⷭ҇ли́мъ во дни̑ сꙋббѡ̑тныѧ: и҆ засвидѣ́тельствовахъ и҆̀мъ въ де́нь продаѧ́нїѧ и҆́хъ.
In those days I saw in Judah men treading wine presses on the Sabbath, etc. By law, we are commanded to work for six days on necessary things, and on the seventh, we are to rest; the general mystery of this command is clear, that all the elect in this world, which is measured by six ages, ought to labor for eternal rest; but on the future day, as on the seventh day, they hope to receive perpetual rest from the Lord. And according to tropology, that is, the moral sense, the elect also in this life keep a Sabbath dedicated to the Lord, when they separate themselves temporarily from the cares of this world, devote themselves to prayer, and lift their purified minds to the contemplation of heavenly things. For when we carry out the demands of the flesh with a sincere heart, and not in desires contrary to the Apostle's command, we labor as if in six days on necessary things; since we are occupied with things needed for this world. Furthermore, the Sabbath of our prayers and devotion, in which we are freed from temporal activities, so that we may sweetly taste the joys of eternity, is rightly assigned to the seventh day; because it imitates the future rest of life and blessed praise; but the Gentiles seek to profane the Sabbath day when earthly thoughts inopportunely disturb us during our time of prayer and try to draw us away from deep love through memory or delight in temporal things. They load wine, grapes, and figs onto donkeys, and all kinds of burdens, and bring them into Jerusalem, when they seek to burden the foolish movements of our spirit with carnal pleasures, attempting through these and similar temptations to violate the rest of our hearts devoted to God. But Nehemiah opposes these tumults of improper thoughts so that they do not disturb our Sabbath, when with strict diligence, aided by the Lord, we exclude useless and inept imaginations from our hearts during prayer. He exhorts them to sell such merchandise on the days when it is lawful to do so, when the devout heart imposes a boundary on its thoughts, so that during prayer, it abstains from the cares of passing things. Yet at other times, when opportunity dictates, let them not completely turn away from efforts concerning food and clothing; but let them dispense these with appropriate moderation when necessity demands.
Commentary on Ezra and Nehemiah
and I testified in the day of their sale. Also there dwelt in it [men] bringing fish, and selling every [kind of] merchandise to the children of Juda and in Jerusalem on the sabbath.
καὶ ἐκάθισαν ἐν αὐτῇ φέροντες ἰχθὺν καὶ πᾶσαν πρᾶσιν πωλοῦντες ἐν τῷ σαββάτῳ τοῖς υἱοῖς ᾿Ιούδα καὶ ἐν ῾Ιερουσαλήμ.
И҆ тѵ́рѧне ѡ҆бита́ша въ не́мъ приносѧ́ще ры̑бы, и҆ всѧ̑ продає́маѧ продаю́ще въ сꙋббѡ̑ты сыновѡ́мъ і҆ꙋ́динымъ и҆ во і҆ерⷭ҇ли́мѣ.
And the Tyrians lived in it, bringing in fish, etc. Just as the good fish represents pious faith, which when one asks from the Lord, one does not receive the serpent of unbelief; similarly, the wicked fish represents base thoughts, which by their very nature tend to immerse themselves excessively in worldly cares; these the Tyrians, who are interpreted as the constrained, seek to sell to us on the Sabbath, when impure spirits improperly attempt to overwhelm the rest of our pious life with deep worldly concerns. However, for such commerce Nehemiah rebukes and chastises the leaders of Judah, when divine inspiration mercifully purges those who strive to serve the profession of piety from such thoughts.
Commentary on Ezra and Nehemiah
And I strove with the free children of Juda, and said to them, What [is] this evil thing which ye do, and profane the sabbath-day?
καὶ ἐμαχεσάμην τοῖς υἱοῖς ᾿Ιούδα τοῖς ἐλευθέροις καὶ εἶπα αὐτοῖς· τίς ὁ λόγος οὗτος ὁ πονηρός, ὃν ὑμεῖς ποιεῖτε, καὶ βεβηλοῦτε τὴν ἡμέραν τοῦ σαββάτου;
И҆ ѡ҆бличи́хъ сынѡ́въ і҆ꙋ́диныхъ свобо́дныхъ и҆ реко́хъ и҆̀мъ: что̀ сїѧ̀ ве́щь ѕла́ѧ, ю҆́же вы̀ творитѐ, и҆ сквернитѐ де́нь сꙋббѡ́тный;
Did not your fathers thus, and our God brought upon them and upon us and upon this city all these evils? and do ye bring additional wrath upon Israel by profaning the sabbath?
οὐχὶ οὕτως ἐποίησαν οἱ πατέρες ὑμῶν, καὶ ἤνεγκεν ἐπ’ αὐτοὺς ὁ Θεὸς ἡμῶν καὶ ἐφ’ ἡμᾶς πάντα τὰ κακὰ ταῦτα καὶ ἐπὶ τὴν πόλιν ταύτην; καὶ ὑμεῖς προστίθετε ὀργὴν ἐπὶ ᾿Ισραὴλ βεβηλῶσαι τὸ σάββατον;
не сїѧ̑ ли сотвори́ша ѻ҆тцы̀ ва́ши, и҆ наведѐ на ни́хъ бг҃ъ на́шъ и҆ на на́съ всѧ̑ ѕла̑ѧ сїѧ̑, и҆ на гра́дъ се́й, и҆ вы̀ прилага́ете гнѣ́въ на і҆и҃лѧ, сквернѧ́ще сꙋббѡ́тꙋ;
And it came to pass, when the gates were set up in Jerusalem, before the sabbath, that I spoke, and they shut the gates; and I gave orders that they should not be opened till after the sabbath: and I set [some] of my servants at the gates, that none should bring [in] burdens on the sabbath-day.
καὶ ἐγένετο ἡνίκα κατέστησαν πύλαι ἐν ῾Ιερουσαλὴμ πρὸ τοῦ σαββάτου, καὶ εἶπα καὶ ἔκλεισαν τὰς πύλας, καὶ εἶπα ὥστε μὴ ἀνοιγῆναι αὐτὰς ἕως ὀπίσω τοῦ σαββάτου· καὶ ἐκ τῶν παιδαρίων μου ἔστησα ἐπὶ τὰς πύλας, ὥστε μὴ αἴρειν βαστάγματα ἐν ἡμέρᾳ τοῦ σαββάτου.
Бы́сть же є҆гда̀ поста́вишасѧ врата̀ во і҆ерⷭ҇ли́мѣ пре́жде сꙋббѡ́ты, и҆ реко́хъ, и҆ запро́ша двє́ри и҆ повелѣ́хъ, да не ѿверза́ютъ и҆̀хъ да́же по сꙋббѡ́тѣ: и҆ ѿ ѻ҆́трѡкъ мои́хъ поста́вихъ над̾ враты̀, да ни є҆ди́нъ вно́ситъ бре́мѧ въ де́нь сꙋббѡ́тный.
Therefore, it happened, when the gates of Jerusalem rested on the Sabbath day, etc. If our conscience, when purified from vices, rejoices in the indwelling of God, it can rightly be called Jerusalem. What are these gates of Jerusalem, but the senses of our body, namely, sight, hearing, taste, smell, and touch? through which the things done outside reach the knowledge of our mind, as if entering through them; which we are commanded to close on the Sabbath day, so that when we seek to occupy ourselves with psalms or prayers to God, everything external is expelled from the mind, and we pray and praise only our judge in secret with a free mind. And because no one becomes supreme suddenly, but ought to reach this perfection and peace of mind, of which we speak, through long progress in holy living with the aid of Christ's grace, it is fittingly added and said of these things:
Commentary on Ezra and Nehemiah
So all [the merchants] lodged, and carried on traffic without Jerusalem once or twice.
καὶ ηὐλίσθησαν πάντες καὶ ἐποίησαν πρᾶσιν ἔξω ῾Ιερουσαλὴμ ἅπαξ καὶ δίς.
И҆ ста́ша всѝ и҆ творѧ́хꙋ кꙋ́плю внѣ̀ і҆ерⷭ҇ли́ма є҆ди́нощи и҆ два́щи.
Then I testified against them, and said to them, Why do ye lodge in front of the wall? if ye do so again, I will stretch out my hand upon you. From that time they came not on the sabbath.
καὶ ἐπεμαρτυράμην ἐν αὐτοῖς καὶ εἶπα πρὸς αὐτούς· διατί ὑμεῖς αὐλίζεσθε ἀπέναντι τοῦ τείχους; ἐὰν δευτερώσητε, ἐκτενῶ χεῖρά μου ἐν ὑμῖν. ἀπὸ τοῦ καιροῦ ἐκείνου οὐκ ἤλθοσαν ἐν σαββάτῳ.
И҆ засвидѣ́тельствовахъ ѡ҆ ни́хъ и҆ реко́хъ и҆̀мъ: что̀ вы̀ пребыва́ете пред̾ стѣно́ю; а҆́ще втори́цею сїѐ сотворитѐ, прострꙋ̀ рꙋ́кꙋ мою̀ на ва́съ. И҆ ѿ вре́мене тогѡ̀ не прїидо́ша въ сꙋббѡ́тꙋ.
and I told the Levites who were purifying themselves, and came and kept the gates, that they should sanctify the sabbath-day. Remember me, O God, for these things, and spare me according to the abundance of thy mercy.
καὶ εἶπα τοῖς Λευίταις, οἳ ἦσαν καθαριζόμενοι, καὶ ἐρχόμενοι φυλάσσοντες τὰς πύλας, ἁγιάζειν τὴν ἡμέραν τοῦ σαββάτου. πρὸς ταῦτα μνήσθητί μου, ὁ Θεός, καὶ φεῖσαί μου κατὰ τὸ πλῆθος τοῦ ἐλέους σου.
И҆ реко́хъ леѵі́тѡмъ, и҆̀же бѧ́хꙋ ѡ҆чище́ни, дабы̀ приходи́ли храни́ти вра́тъ и҆ свѧти́ти де́нь сꙋббѡ́тный. И҆ си́хъ ра́ди помѧни́ мѧ, бж҃е, и҆ прости́ ми по мно́жествꙋ млⷭ҇ти твоеѧ̀.
He also said to the Levites that they should be purified, etc. For it is necessary that they be purified from the daily exercise of good works, who desire to guard the gates of their senses from any incursion of turbulent thoughts. And whoever wishes to sanctify the Sabbath day, that is, to make useful to oneself the leisure of prayers, psalmody, holy reading, and tears, it is necessary to cleanse one’s conscience with great diligence, so that one may be able to bring to completion the intent of good action well. This can also be rightly interpreted in an allegorical sense concerning the teachers of the faithful. For whoever desires to guard the gates of the holy Church, that is, the faith and works of their hearers, through which alone one enters the Church, from the contagion of heretics and vice knocking, ought first to purify their own heart and actions from every stain of errors.
Commentary on Ezra and Nehemiah
And in those days I saw the Jews who had married women of Ashdod, of Ammon, [and] of Moab:
Καὶ ἐν ταῖς ἡμέραις ἐκείναις εἶδον τοὺς ᾿Ιουδαίους, οἳ ἐκάθισαν γυναῖκας ᾿Αζωτίας, ᾿Αμμανίτιδας, Μωαβίτιδας
И҆ во дне́хъ ѻ҆́нѣхъ ви́дѣхъ і҆ꙋде́євъ пое́мшихъ жєны̀ а҆зѡ̑тскїѧ, а҆ммані́тѧны, мѡаві̑тскїѧ,
and their children spoke half in the language of Ashdod, and did not know how to speak in the Jewish language.
καὶ οἱ υἱοὶ αὐτῶν ἥμισυ λαλοῦντες ᾿Αζωτιστὶ καὶ οὐκ εἰσὶν ἐπιγινώσκοντες λαλεῖν ᾿Ιουδαϊστί,
и҆ сы́нове и҆́хъ ѿ полꙋ̀ глаго́лахꙋ а҆зѡ́тскимъ ѧ҆зы́комъ и҆ не ᲂу҆мѣ́ѧхꙋ глаго́лати і҆ꙋде́йски:
And I strove with them and cursed them; and I smote some of them, and plucked off their hair, and made them swear by God, [saying,] Ye shall not give your daughters to their sons, and ye shall not take of their daughters to your sons.
καὶ ἐμαχεσάμην μετ’ αὐτῶν καὶ κατηρασάμην αὐτοὺς καὶ ἐπάταξα ἐν αὐτοῖς ἄνδρας καὶ ἐμαδάρωσα αὐτοὺς καὶ ὥρκισα αὐτοὺς ἐν τῷ Θεῷ· ἐὰν δῶτε τὰς θυγατέρας ὑμῶν τοῖς υἱοῖς αὐτῶν, καὶ ἐὰν λάβητε ἀπὸ τῶν θυγατέρων αὐτῶν τοῖς υἱοῖς ὑμῶν.
и҆ запрети́хъ и҆̀мъ, и҆ проклѧ́хъ и҆̀хъ, и҆ порази́хъ ѿ ни́хъ мꙋже́й, и҆ ѡ҆плѣши́хъ и҆̀хъ, и҆ заклѧ́хъ и҆̀хъ бг҃омъ, а҆́ще дади́те дщє́ри ва́шѧ сыновѡ́мъ и҆́хъ и҆ а҆́ще по́ймете ѿ дще́рей и҆́хъ сыновѡ́мъ ва́шымъ и҆ себѣ̀:
Did not Solomon king of Israel sin thus? though there was no king like him among many nations, and he was beloved of God, and God made him king over all Israel; yet strange women turned him aside.
οὐχ οὕτως ἥμαρτε Σαλωμὼν βασιλεὺς ᾿Ισραήλ; καὶ ἐν ἔθνεσι πολλοῖς οὐκ ἦν βασιλεὺς ὅμοιος αὐτῷ· καὶ ἀγαπώμενος τῷ Θεῷ ἦν, καὶ ἔδωκεν αὐτὸν ὁ Θεὸς εἰς βασιλέα ἐπὶ πάντα ᾿Ισραήλ· καὶ τοῦτον ἐξέκλιναν αἱ γυναῖκες αἱ ἀλλότριαι.
не та́кѡ ли согрѣшѝ соломѡ́нъ ца́рь і҆и҃левъ; и҆ во ꙗ҆зы́цѣхъ мно́зѣхъ не бы́сть ца́рь подо́бенъ є҆мꙋ̀, и҆ возлю́бленъ бг҃ꙋ бѣ̀, и҆ поста́ви є҆го̀ бг҃ъ царе́мъ над̾ всѣ́мъ і҆и҃лемъ, и҆ того̀ прельсти́ша жєны̀ чꙋжді̑ѧ:
So we will not hearken to you to do all this evil, to break covenant with our God,-- to marry strange wives.
καὶ ὑμῶν μὴ ἀκουσώμεθα ποιῆσαι τὴν πᾶσαν πονηρίαν ταύτην ἀσυνθετῆσαι ἐν τῷ Θεῷ ἡμῶν καθίσαι γυναῖκας ἀλλοτρίας;
и҆ мы̀ послꙋ́шаемъ ли ва́съ твори́ти всѧ́ко ѕло̀ сїѐ, согрѣши́ти бг҃ꙋ на́шемꙋ, є҆́же поѧ́ти жєны̀ и҆ноплемє́нничи;
and Elisub the high priest, [one] of the sons of Joada, [being] son-in-law of Sanaballat the Uranite, I chased him away from me.
καὶ ἀπὸ υἱῶν ᾿Ιωαδὰ τοῦ ᾿Ελισοὺβ τοῦ ἱερέως τοῦ μεγάλου νυμφίου τοῦ Σαναβαλλὰτ τοῦ Οὐρανίτου καὶ ἐξέβρασα αὐτὸν ἀπ’ ἐμοῦ.
И҆ ѿ сынѡ́въ і҆ѡа́да сы́на є҆льтꙋ́ва свѧще́нника вели́кагѡ, зѧ́тѧ санавалла́това ᲂу҆рані́тина, и҆ и҆згна́хъ є҆го̀ ѿ менє̀.
Remember them, O God, for their [false] connection with the priesthood, and [the breaking] the covenant of the priesthood, and [for defiling] the Levites.
μνήσθητι αὐτοῖς, ὁ Θεός, ἐπὶ ἀγχιστείᾳ τῆς ἱερατείας καὶ διαθήκῃ τῆς ἱερατείας καὶ τοὺς Λευίτας.
Помѧнѝ и҆̀мъ, бж҃е, за ѡ҆скверне́нїе свѧще́нства и҆ завѣ́та свѧще́нническа и҆ леѵі́тска.
So I purged them from all foreign connection, and established courses for the priests and the Levites, [every] man according to his work.
καὶ ἐκαθάρισα αὐτοὺς ἀπὸ πάσης ἀλλοτριώσεως καὶ ἔστησα ἐφημερίας τοῖς ἱερεῦσι καὶ τοῖς Λευίταις, ἀνὴρ ὡς τὸ ἔργον αὐτοῦ,
И҆ ѡ҆чи́стихъ и҆̀хъ ѿ всѧ́кїѧ чꙋжді́ѧ нечистоты̀, и҆ поста́вихъ чрєды̀ свѧще́нникѡмъ и҆ леѵі́тѡмъ, комꙋ́ждо по дѣ́лꙋ є҆гѡ̀,
But in those days I also saw Jews who had married women of Ashdod, etc. And now in the holy Church they marry foreign wives, whoever tarnishes his conscience with the pleasures of crimes, which properly belong to the pagans. And the children born from these do not know how to speak Jewish, as the deeds which arose from a corrupted mind reveal nothing of pious profession; but rather sound like pagan folly than ecclesiastical chastity. For Ashdod, which is called Asdod in Hebrew, is interpreted as "word of fire." Therefore, according to the allegorical sense, the sons of foreign wives speak Ashdodite, when deeds begotten through wantonness expect the retribution of eternal combustion. Hence, rightfully, the parents of such are not only rebuked and cursed by Nehemiah, but some are also beaten; because it is necessary for the erring to be more severely restrained by teachers of the truth, so that they may learn to be happily transferred from the word of avenging fire to the word of divine praise. But also heretics, when they devote themselves more to the studies of gentile philosophy, dialectics, and rhetoric than to ecclesiastical simplicity, it is not surprising if their listeners speak according to the tongue of the people, and the people indeed speak, turning over the holy scriptures with their mouth, but interpreting these with erratic and pagan sense.
Commentary on Ezra and Nehemiah
Therefore, I cleansed them from all foreigners, etc. An apt and fitting end in all respects for the edification of the holy city and the temple of the Lord, so that with the citizens cleansed of every stain of foreign and alien pollution from God, the orders of priests and Levites might rightly be preserved in their ministry; so that the institution of the master of the Church, royally established, may remain and grow in goodness, encouraging the people disciplined from all sin; for indeed this people, among other things, offers wood to the Lord to sustain the fire of the altar, as they perform works of virtues surely worthy of divine consecration. For if wood did not sometimes signify something good, the prophet would not say: "Then shall all the trees of the forest rejoice before the Lord" (Psalm 95). But wood burns and is consumed on the altar of holocausts, when works of justice in the hearts of teachers are perfected by the flame of charity. Rightly then does such a founder and dedicant of the city, after many labors of his devotion, commend himself to the memory of his Creator and the Giver of all good things. And You, supreme Father of lights, from whom every good gift and every perfect gift descends; who have bestowed upon me, most humble of your servants, both the love and the help to consider the wonders of your law; who in the treasury of the prophetic volume has granted me the grace not only to embrace the old things, but also to find new gifts by the uplifting of the old, and to bring them forth for the use of my fellow servants, remember me, my God, for good (James 1).
Commentary on Ezra and Nehemiah
And the offering of the wood-bearers [was] at certain set times, and in the [times of the] first-fruits. Remember me, O our God, for good.
καὶ τὸ δῶρον τῶν ξυλοφόρων ἐν καιροῖς ἀπὸ χρόνων καὶ ἐν τοῖς βακχουρίοις. μνήσθητί μου ὁ Θεὸς ἡμῶν εἰς ἀγαθωσύνην.
и҆ даѧ́нїе древе́съ во временѣ́хъ ᲂу҆ста́вленыхъ и҆ перворо́дныхъ. Помѧни́ мѧ, бж҃е на́шъ, во бл҃го́е.
In that day they read in the book of Moses in the ears of the people; and it was found written in it, that the Ammonites and Moabites should not enter into the congregation of God for ever;
Εν τῇ ἡμέρᾳ ἐκείνῃ ἀνεγνώσθη ἐν βιβλίῳ Μωυσῆ ἐν ὠσὶ τοῦ λαοῦ καὶ εὑρέθη γεγραμμένον ἐν αὐτῷ, ὅπως μὴ εἰσέλθωσιν ᾿Αμμανῖται καὶ Μωαβῖται ἐν ἐκκλησίᾳ Θεοῦ ἕως αἰῶνος,
Въ де́нь то́й чте́но бы́сть въ кни́зѣ мѡѷсе́овѣ во слы́шанїе лю́демъ, и҆ ѡ҆брѣ́тесѧ напи́сано въ не́й: да не и҆́мꙋтъ вни́ти а҆ммані́тѧне и҆ мѡаві́тѧне въ це́рковь бж҃їю да́же до вѣ́ка,