Nehemiah 3
Commentary from 1 father
And [they builded] by the side of the men of Jericho, and by the side of the sons of Zacchur, the son of Amari.
καὶ ἐπὶ χεῖρας ἀνδρῶν υἱῶν ῾Ιεριχὼ καὶ ἐπὶ χεῖρας υἱῶν Ζακχούρ, υἱοῦ ᾿Αμαρί.
И҆ бли́з̾ є҆гѡ̀ созида́ша мꙋ́жїе і҆ерїхѡ́нстїи, и҆ бли́з̾ и҆́хъ созида̀ закхꙋ́ръ сы́нъ а҆мані́инъ.
And the sons of Asana built the fish-gate; they roofed it, and covered in its doors, and bolts, and bars.
καὶ τὴν πύλην τὴν ἰχθυηρὰν ᾠκοδόμησαν υἱοὶ ᾿Ασανά· αὐτοὶ ἐστέγασαν αὐτὴν καὶ ἔστησαν θύρας αὐτῆς καὶ κλεῖθρα αὐτῆς καὶ μοχλοὺς αὐτῆς.
Врата́ же ры̑бнаѧ созида́ша сы́нове а҆сана́євы: сі́и покры́ша и҆̀хъ и҆ поста́виша двє́ри и҆́хъ и҆ завѡ́ры и҆́хъ и҆ верєѝ и҆́хъ.
The fish gate was built by the sons of Asnah. He called it the fish gate, which looked towards Joppa and Diospolis, that is, Lydda, and it was closer to the sea among all the routes to Jerusalem, which now is said to be called the gate of David, and is the first of the gates to the west of Mount Zion. To this opinion seem to agree the words of the Chronicles, in which it is written about King Manasseh of Judah: “After this, he built a wall outside the city of David to the west of Gihon in the valley, from the entrance of the fish gate, around to Ophel, and raised it very high” (2 Chr. 33). In a typological sense, just as the flock of the Lord's faithful is so often called fish, hence as He said to Peter, “Feed my sheep” (John 21); so also He promised the same to Andrew and the other apostles, saying: “Come after me, and I will make you fishers of men” (Matt. 4). Again, He spoke of these fishermen through a parable, saying: “They chose the good fish and put them into vessels, but threw the bad away” (Matt. 13). Therefore, they built the fish gate in Jerusalem when those steps are ordained in the Church by which the elect are separated from the reprobate, like good fish from bad, to be brought into the fellowship of eternal peace. The fish gate is built when, by the works of virtues, the faithful serve those who see themselves, having been rescued from the waves of turbulence and worldly desire, led into the tranquility and peace of spiritual life. Zephaniah the prophet remembers this gate, saying: “A sound of crying from the fish gate, and wailing from the second” (Zeph. 1). Because what he added, the second, signifies a gate of the second wall in the same area. For in the times of Hezekiah, the wall of the city was doubled, the Chronicles narrate, where it is written: “He built diligently all the wall that had been broken, and raised up towers upon it, and outside another wall” (2 Chr. 32). These things about the literal sense. But according to the allegory of the law, Zephaniah heard the voice of crying from the fish gate and wailing from the second, because he foresaw that both would be thrown down by enemies: for he saw that the faith and works of teachers, by which it was proper for others to be saved from the waves of corruptible life and led into the holy Church, would be overthrown by the snares of the ancient enemy, that is, by the desire for earthly pleasures which would deprive them of heavenly joys. Rightly, indeed, he heard a voice of crying and wailing from both the first and second gate, both from the outer and inner, because he saw that both outward works and the hearts of the negligent within would be overthrown by the devil's attack; but since the Lord lifts up those who are cast down (Ps. 145:14), Nehemiah records that the same fish gate was restored after a long ruin: for even if some of the preachers fall by sinning, there will not be lacking those who, up until the end of the world, succeeding in the place of their predecessors, with the Lord's help, open the gates of righteousness by preaching and living rightly. Rightly, however, it is added about those who destroyed this gate:
Commentary on Ezra and Nehemiah
They themselves wove it and set up the gates, etc. Returning also to the others which are said to have been built, the gate is repeatedly mentioned frequently; because it is evidently necessary that whoever has begun the construction of good action, should continue adhering to their beginnings up to the peak of perfection, and being alert, should set up the gates, bars, and locks. For gates are set in doors so that, being opened at a fitting time, the citizens may have the ability to enter or exit. Locks and bars are set so that, with the doors stopped up and closed, the enemy may not be able to enter. Thus, in our good works, gates of kind provision are to be set up so that fellow citizens, that is, our neighbors, seeing these, may glorify our Father who is in heaven, and they themselves too learn to follow our examples and walk with us through the walls of virtues. Also, locks and bars are to be set up against the plots and invasions of the enemies, so that we may be diligently fortified on all sides, lest perhaps the ancient enemy, having been unwisely let in, might take our stronghold of virtue by force. Hence it is well said in Proverbs: "A brother helped by his brother is like a fortified city, and judgments are like the bars of cities" (Prov. XII). When indeed both peoples, that is, the Jews and the Gentiles, agree in brotherly love in Christ, they build one Church, namely the city of their Creator. And just as the bars strengthen the gates of cities, so the doctrines of truth defend the Churches throughout the world, which make one Catholic Church, from the incursion of the unbelievers. Likewise, we set up locks and bars on our gates, when we carefully guard against disclosing the secrets of our faith to pigs and dogs, that is, to impure minds, or performing our righteousness for the sake of human favor, and admitting through our good works those who bring more danger by their praise than a helpful support by their observation.
Commentary on Ezra and Nehemiah
And next to them [the order] reached to Ramoth the son of Uria, the son of Accos, and next to them Mosollam son of Barachias the son of Mazebel took [his] place: and next to them Sadoc the son of Baana took [his] place.
καὶ ἐπὶ χεῖρα αὐτῶν κατέσχεν ἀπὸ Ῥαμὼθ υἱὸς Οὐρία, υἱοῦ ᾿Ακκώς. καὶ ἐπὶ χεῖρα αὐτῶν κατέσχε Μοσολλὰμ υἱὸς Βαραχίου υἱοῦ Μαζεβήλ, καὶ ἐπὶ χεῖρα αὐτῶν κατέσχε Σαδὼκ υἱὸς Βαανά.
И҆ бли́з̾ и҆́хъ созида́ше и҆з̾ рамѡ́ѳы сы́нъ ᲂу҆рі́инъ, сы́на а҆ккѡ́сова: и҆ бли́з̾ є҆гѡ̀ созида́ше мосолла́мъ сы́нъ варахі́инъ, сы́на мазеви́лѧ: и҆ бли́з̾ и҆́хъ созида́ше садѡ́къ сы́нъ ваана́евъ:
And next to them the Thecoim took [their] place; but the Adorim applied not their neck to their service.
καὶ ἐπὶ χεῖρα αὐτῶν κατέσχοσαν οἱ Θεκωΐμ, καὶ ἀδωρηὲμ οὐκ εἰσήνεγκαν τράχηλον αὐτῶν εἰς δουλείαν αὐτῶν.
и҆ бли́з̾ и҆́хъ созида́ша ѳекѡі́ми, си́льнїи же и҆́хъ не положи́ша вы́и своеѧ̀ въ дѣ́ло гдⷭ҇а бг҃а своегѡ̀.
And Joida the son of Phasec, and Mesulam son of Basodia, repaired the old gate; they covered it in, and set up its doors, and its bolts, and its bars.
καὶ τὴν πύλην ᾿Ιασαναΐ ἐκράτησαν ᾿Ιωϊδὰ υἱὸς Φασὲκ καὶ Μεσουλὰμ υἱὸς Βασωδία· αὐτοὶ ἐστέγασαν αὐτὴν καὶ ἔστησαν θύρας αὐτῆς καὶ κλεῖθρα αὐτῆς καὶ μοχλοὺς αὐτῆς.
И҆ врата̀ ста̑раѧ созида́ше і҆ѡїда̀ сы́нъ фасе́ковъ и҆ месꙋлла́мъ сы́нъ васѡді́евъ: ті́и покры́ста и҆̀хъ и҆ поста́виста двє́ри и҆́хъ и҆ завѡ́ры и҆ верєѝ и҆́хъ.
And they rebuilt the old gate, etc. That old gate is what John mentions, saying: Beloved, I do not write a new commandment to you, but an old commandment which you have had from the beginning (1 John 2). The old commandment is the word which you have heard. Therefore, the old gate is rebuilt in Jerusalem, when the word of faith and love, which has been handed down from the beginning of the holy Church, is either recovered in those who have gone astray, or begins to be established in those recently believing.
Commentary on Ezra and Nehemiah
And next to them repaired Maltias the Gabaonite, and Evaron the Meronothite, the men of Gabaon and Maspha, to the throne of the governor on this side the river.
καὶ ἐπὶ χεῖρα αὐτῶν ἐκράτησαν Μαλτίας ὁ Γαβαωνίτης καὶ Εὐάρων ὁ Μηρωνωθίτης, ἄνδρες τῆς Γαβαὼν καὶ τῆς Μασφὰ ἕως θρόνου τοῦ ἄρχοντος τοῦ πέραν τοῦ ποταμοῦ,
И҆ бли́з̾ и҆́хъ созида́ша малті́а гаваѡні́тинъ и҆ є҆ѵарѡ́нъ мирѡнѡѳі́тъ, мꙋ́жїе ѿ гаваѡ́на и҆ ма́сфы, да́же до престо́ла кнѧ́зѧ (и҆́же бы́сть) ѡ҆б̾ ѡ҆́нъ по́лъ рѣкѝ.
And next to him Oziel the son of Arachias of the smiths, carried on the repairs: and next to them Ananias the son of one of the apothecaries repaired, and they finished Jerusalem to the broad wall.
καὶ παρ’ αὐτὸν παρησφαλίσατο ᾿Οζιὴλ υἱὸς ᾿Αραχίου πυρωτῶν. καὶ ἐπὶ χεῖρα αὐτῶν ἐκράτησεν ᾿Ανανίας υἱὸς τοῦ Ῥωκεΐμ, καὶ κατέλιπον ῾Ιερουσαλὴμ ἕως τοῦ τείχους τοῦ πλατέος.
И҆ бли́з̾ є҆гѡ̀ созида̀ ѻ҆зїи́лъ сы́нъ а҆рахі́евъ злата́рь: и҆ бли́з̾ є҆гѡ̀ созида̀ а҆нані́а сы́нъ рѡкеі́ма, и҆ возста́виша і҆ерⷭ҇ли́мъ да́же до стѣны̀ широ́кїѧ.
And they left Jerusalem, etc. The wall of the broad street in Jerusalem is the firmness and fortification of perfect love in the hearts of the elect, to which its teachers reach by building, when progressing in works of charity, they can say to their Creator and Helper: We have run the way of your commandments, when you enlarged our heart (Psalm 119). Indeed, that enlargement of an enlightened mind, which can love both a friend in God and an enemy for the sake of God.
Commentary on Ezra and Nehemiah
And next to them repaired Raphaea the son of Sur, the ruler of half the district round about Jerusalem.
καὶ ἐπὶ χεῖρα αὐτῶν ἐκράτησε Ῥαφαΐα υἱὸς Σούρ, ἄρχων ἡμίσους περιχώρου ῾Ιερουσαλήμ.
И҆ бли́з̾ и҆́хъ созида́ше рафаі́а сы́нъ сꙋ́ринъ, нача́льникъ полови́ны ѡ҆кре́стныѧ страны̀ і҆ерⷭ҇ли́мли.
And next to them repaired Jedaia the son of Eromaph, and [that] in front of his house: and next to him repaired Attuth son of Asabania.
καὶ ἐπὶ χεῖρα αὐτῶν ἐκράτησεν ᾿Ιεδαΐα υἱὸς ᾿Ερωμὰφ καὶ κατέναντι οἰκίας αὐτοῦ. καὶ ἐπὶ χεῖρα αὐτοῦ ἐκράτησεν ᾿Αττοὺθ υἱὸς ᾿Ασαβανία.
И҆ бли́з̾ и҆́хъ созида́ше і҆еде́а сы́нъ є҆рѡма́фовъ, и҆ проти́вꙋ до́мꙋ є҆гѡ̀: и҆ бли́з̾ є҆гѡ̀ созида̀ а҆ттꙋ́ѳъ сы́нъ а҆савані́инъ.
And next [to him] repaired Melchias son of Heram, and Asub son of Phaat Moab, even to the tower of the furnaces.
καὶ δεύτερος ἐκράτησε Μελχίας υἱὸς ᾿Ηρὰμ καὶ ᾿Ασοὺβ υἱὸς Φαὰτ Μωὰβ καὶ ἕως πύργου τῶν θαννουρίμ.
И҆ вторꙋ́ю ча́сть созида́ше мелхі́а сы́нъ и҆ра́мовъ и҆ а҆сꙋ́въ сы́нъ фаа́ѳъ-мѡа́вль, и҆ да́же до столпа̀ пе́щнагѡ.
And next to him repaired Sallum the son of Alloes, the ruler of half the district round about Jerusalem, he and his daughters.
καὶ ἐπὶ χεῖρα αὐτοῦ ἐκράτησε Σαλλοὺμ υἱὸς ᾿Αλλωῆς ἄρχων ἡμίσους περιχώρου ῾Ιερουσαλήμ, αὐτὸς καὶ αἱ θυγατέρες αὐτοῦ.
И҆ бли́з̾ є҆гѡ̀ созида́ше саллꙋ́мъ сы́нъ а҆ллѡи́совъ, нача́льникъ полови́ны страны̀ ѡ҆кре́стныѧ і҆ерⷭ҇ли́мли, то́й и҆ дщє́ри є҆гѡ̀.
Anun and the inhabitants of Zano repaired the gate of the valley: they built it, and set up its doors, and its bolts, and its bars, and a thousand cubits of the wall as far as the dung-gate.
τὴν πύλην τῆς φάραγγος ἐκράτησαν ᾿Ανοὺν καὶ οἱ κατοικοῦντες Ζανώ· αὐτοὶ ᾠκοδόμησαν αὐτὴν καὶ ἔστησαν θύρας αὐτῆς καὶ κλεῖθρα αὐτῆς καὶ μοχλοὺς αὐτῆς καὶ χιλίους πήχεις ἐν τῷ τείχει ἕως τῆς πύλης τῆς κοπρίας.
Врата̀ ю҆до́ли созида́ша а҆нꙋ́нъ и҆ ѡ҆бита́ющїи въ занѡ́нѣ: ті́и созда́ша и҆̀хъ и҆ поста́виша двє́ри и҆́хъ и҆ завѡ́ры и҆́хъ и҆ верєѝ и҆́хъ, и҆ ты́сѧща лакѡ́тъ въ стѣнѣ̀ да́же до вра́тъ гно́йныхъ.
And Hanun built up the Valley Gate, etc. We know that the Valley of Jehoshaphat, which was also called Gehenna, that is, the Valley of Hinnom, was to the eastern side of the city of Jerusalem, through which flows the Kidron stream, mentioned in the Gospel (John XVIII), when it receives waters from rain or snow, flowing from the northern to the southern region. But we also read of the Valley of Gihon on the western side of the same city, as the Book of Chronicles says about King Manasseh of Judah, which we have mentioned above: After this, he built a wall outside the City of David to the west of Gihon in the valley (II Chronicles XXXIII). Gihon, moreover, is the name of the spring where Solomon was anointed king outside the city. Therefore, whether Ezra signifies this one, that one, or any other valley of the same city in this place, the mystery is clear, because the Valley Gate is built in Jerusalem, when for those who have been recently initiated into the knowledge of faith, or for those who have been restored to chastity of faith by the truth's teachers who had gone astray, the virtue of humility, among other virtues, is commanded to be observed, through which they may deserve to be elevated by a greater grace of God, as the Holy Scripture says: God resists the proud, but gives grace to the humble (I Peter V). And in the Psalm: And the valleys are covered with grain (Psalm LXV), which means, the humble will be abundantly filled with the gifts of heavenly sustenance. And it is fitting that after the Old Gate and the wall of the broad street, the Valley Gate is built; because indeed, after the first principles of the catholic faith, which works through love, humility must be inculcated to us, which is the guardian of virtues, so that according to the wise man's precept, the greater we are, the more we should humble ourselves in all things (Ecclesiasticus III).
Commentary on Ezra and Nehemiah
And Melchia the son of Rechab, the ruler of the district round about Beth-accharim, repaired the dung-gate, he and his sons; and they covered it, and set up its doors, and its bolts, and its bars.
καὶ τὴν πύλην τῆς κοπρίας ἐκράτησε Μελχία υἱὸς Ῥηχὰβ ἄρχων περιχώρου Βηθακχαρίμ, αὐτὸς καὶ οἱ υἱοὶ αὐτοῦ, καὶ ἐσκέπασαν αὐτὴν καὶ ἔστησαν θύρας αὐτῆς καὶ κλεῖθρα αὐτῆς καὶ μοχλοὺς αὐτῆς.
И҆ врата̀ гнѡ́йнаѧ созида́ше мелхі́а сы́нъ риха́вль, нача́льникъ ѡ҆кре́стныѧ страны̀ виѳакра́мскїѧ, то́й и҆ сы́нове є҆гѡ̀, и҆ покры́ша и҆̀хъ и҆ поста́виша двє́ри и҆́хъ и҆ завѡ́ры и҆́хъ и҆ верєѝ и҆́хъ.
And a thousand cubits along the wall up to the Dung Gate, etc. They say that the site of the city of Jerusalem is arranged on such a gentle slope, facing north and east, that rain falling there never remains, but flows like rivers through the eastern gates, carrying with it all the filth of the streets, augmenting the torrent Cedron in the valley of Josaphat. From this, it seems likely that the gate is called the Dung Gate, through which filth and impurities are accustomed to be carried out. It is by no means of less strength and usefulness that all impurities should be carried out of the city of the Lord than that which is pure should be gathered into it. Therefore, they build the Dung Gate in Jerusalem, who ordain those into the ministry of the Holy Church, through whom the filth of vices may be cleansed from the minds of the elect. But also corrupt-minded men should be excluded from the borders of the Church, with the help and weakening of all impurity by the shower of heavenly grace; so that according to the Psalmist, "All who do iniquity may be destroyed from the city of the Lord" (Psalm 10). And since it is a sign of great perfection when someone progresses so much through the merit of humility that they can keenly perceive their errors and effectively cleanse those discovered; it is rightly said that those who built the Valley Gate also constructed a thousand cubits in the wall up to the Dung Gate. For the number a thousand signifies perfection, and a cubit signifies the operation which is done by hands and arms. And they reach a thousand cubits building in the wall of the holy city from the Valley Gate to the Dung Gate, who, having acquired the grace of humility, devote themselves so industriously to the works of perfection that they cast out from themselves all rubble of not only harmful action or useless speech but even superfluous thought.
Commentary on Ezra and Nehemiah
But Solomon the son of Choleze repaired the gate of the fountain, the ruler of part of Maspha; he built it, and covered it, and set up its doors and its bars, and the wall of the pool of the skins by the meadow of the king, and as far as the steps that lead down from the city of David.
τὴν δὲ πύλην τῆς πηγῆς ἠσφαλίσατο Σαλωμὼν υἱὸς Χολεζὲ ἄρχων μέρους τῆς Μασφά· αὐτὸς ἐξῳκοδόμησεν αὐτὴν καὶ ἐστέγασεν αὐτὴν καὶ ἔστησε τὰς θύρας αὐτῆς καὶ μοχλοὺς αὐτῆς καὶ τὸ τεῖχος κολυμβήθρας τῶν κωδίων τῇ κουρᾷ τοῦ βασιλέως καὶ ἕως τῶν κλιμάκων τῶν καταβαινουσῶν ἀπὸ πόλεως Δαυίδ.
И҆ врата̀ и҆сто́чника созида́ше соломѡ́нъ сы́нъ халезе́овъ, нача́льникъ страны̀ масфы̀: то́й созда̀ и҆̀хъ и҆ покры̀ и҆̀хъ, и҆ поста́ви двє́ри и҆́хъ и҆ завѡ́ры и҆́хъ и҆ верєѝ и҆́хъ, и҆ стѣ́нꙋ кꙋпѣ́ли сїлѡа́мли ко вертогра́дꙋ царе́вꙋ и҆ да́же до степе́ней низходѧ́щихъ ѿ гра́да даві́дова.
And Shallun built the gate of the fountain, etc. "Pagos" in Greek signifies a village in Latin. But writers tell that from that front of Mount Zion, which faces the eastern region with a steep rock, within the walls, and at the roots of the hill, the fountain of Siloam bursts forth; which indeed flows southward with alternating access of waters, that is, not with continuous waters, but it bubbles at uncertain [fixed] hours and days, and through the hollows of the earth and caves of very hard rock, it is accustomed to come with great noise, with which, namely, the city is said to use this one spring, and this not perpetual. Therefore, understand the gate of this fountain designated in this place, especially when it is openly added:
Commentary on Ezra and Nehemiah
And the walls of the pool of Siloam in the garden of the king, etc. Therefore, Siloa, which is interpreted as the sent one, where the man born blind and was illuminated, signifies the Lord Savior, who was sent by God the Father for our enlightenment; whose source can most aptly be understood as the same Father, from whom He was born. Concerning which the Psalmist well says: For with you is the fountain of life; in your light we will see light (Psalm 35). And the Fountain Gate is built in Jerusalem when teachers are appointed in the Church, who preach to the people the faith of divine eternity. The walls of the pool of Siloam are also built when the very firm and invincible testimonies of the Scriptures, by which the mystery of the Lord's incarnation is designated, are rooted in the minds of the faithful. These walls of divine utterances reach the king’s garden when, with the mysteries of the Lord's dispensation known, we begin to produce the sprouts of virtues with the help of the most high king, our Lord God. They also reach the steps that descend from the city of David when someone learns to advance from the general life of the faithful to heavenly things with spiritual desires. The steps that descend from the city of David to the lower part of the city of Jerusalem are indeed aids of divine inspiration or protection, by which we are gradually raised to reach the walls of the heavenly kingdom. For David made steps by which we should ascend to his city when divine piety taught us the order of virtues by which we may seek heavenly things, and granted us the gift of performing those virtues. Concerning these steps, the Psalmist undoubtedly said: Blessed is the man whose help is from thee; in his heart he has arranged the ascents in the valley of tears, in the place he has appointed, etc., until he says: They shall go from strength to strength; the God of gods shall be seen in Zion (Psalm 83). Therefore, the builders of the holy city reach these steps, after building the walls of the pool of Siloam and after the king's garden, when after manifesting the sacrament of the Lord's incarnation, by which the blindness of the gentiles from their birth was washed and illuminated, and after beginning through faith the sprouting of good deeds, the holy teachers more diligently show their listeners the progress of virtues over time; by which they ascend to the vision of their Creator, namely strong in hand and desirable, as David will call. The most reverend father, by name and life Benedict, rightly understood that these progressions consist mainly in humility, when interpreting the ladder of the patriarch Jacob, shown with angels ascending and descending on it, as designating our journey to heavenly things; he meticulously and piously distinguished the steps of that ladder by the increments and advancements of good deeds done through humility. The city of David, according to the letter, is called Mount Zion, which, placed to the south, stands out as the fortress of the city, and the larger part of the city lies below the mountain, situated in the plain of a lower hill. Hence it is written in the book of Kings: David began to take the fortress of Zion, this is the city of David. And shortly after: David dwelt in the fortress, and called it the city of David (1 Kings 25).
Commentary on Ezra and Nehemiah
After him repaired Neemias son of Azabuch, ruler of half the district round about Bethsur, as far as the garden of David’s sepulchre, and as far as the artificial pool, and as far as the house of the mighty men.
ὀπίσω αὐτοῦ ἐκράτησε Νεεμίας υἱὸς ᾿Αζαβοὺχ ἄρχων ἡμίσους περιχώρου Βηθσοὺρ ἕως κήπου τάφου Δαυὶδ καὶ ἕως τῆς κολυμβήθρας τῆς γεγονυίας καὶ ἕως Βηθαγγαρίμ.
По не́мже созида́ше неемі́а сы́нъ завꙋ́ховъ, нача́льникъ полови́ны страны̀ виѳсꙋ́ровы, да́же до вертогра́да гро́ба даві́дова и҆ да́же до кꙋпѣ́ли ᲂу҆стро́еныѧ и҆ да́же до до́мꙋ си́льныхъ.
After him Nehemiah built, etc. Note that King David is buried not in Bethlehem, as some assert, but in Jerusalem; and indeed not without a certain reason of mystery. For just as in Bethlehem he was born and anointed as a king, prefiguring that the Lord Christ would be born there from his seed and be adored by the Magi under the guise of a king; so also, having died and been buried in Jerusalem, he signified that the same Lord would suffer and be buried in that city, but would rise again from the grave. Therefore, after the gate of the fountain, and the walls of the pool of Siloam, which reach into the king's garden, and up to the steps that descend from the city of David, even up to the tomb of the same David the measure of the holy city extends; because he who preaches the faith of divine eternity, who declares the dispensation of the Lord's incarnation, who relates the fruitfulness of the Church adhering to Christ; of which he Himself says: A garden enclosed is my sister, my spouse (Song of Solomon IV); he declares to the faithful listeners that not only do they need to imitate those steps of good deeds by which they ascend to the eternal homeland; but also they must always recall the sacrament of the Lord's Passion to their memory, that they may recognize that through Him who died and rose again for them, they too are to be raised from the region and shadow of death to life, and to ascend to the heavenly kingdom. It follows well, however:
Commentary on Ezra and Nehemiah
And up to the pool, etc. The pool, indeed, constructed with great effort, can not be unreasonably understood as divine Scripture; which, created by the work of the Holy Spirit, provides for us a washing to cleanse sins, and at the same time offers a cup of salvific taste. Which if it has been transformed for us by the Lord into wine, that is, translated into a spiritual sense, it inebriates us with the more pleasant sweetness of truth. Wherein also is the house of the strong; for whoever has been accustomed to be refreshed by the frequent streams of divine words by hearing and doing, they are rendered strong and invincible against all the snares of the ancient enemy. Therefore, after the tomb of David, in the holy city a pool constructed with great effort is placed, to which the house of the strong is adjacent; because through the passion of the Lord, the abyss of the Scriptures has been revealed to us, by whose abundance the hearts of the faithful are strengthened, and the city of Christ made impregnable to all enemies. For if the waters fail or are obtained by the enemy, the city is easily captured. And if the ancient enemy removes from us the fountain of the word of God, nothing prevents the fierce attacker and destroyer from immediately ascending the citadel of our mind.
Commentary on Ezra and Nehemiah
After him repaired the Levites, [even] Raum the son of Bani: next to him repaired Asabia, ruler of half the district round about Keila, in his district.
ὀπίσω αὐτοῦ ἐκράτησαν οἱ Λευῖται, Ῥαοὺμ υἱὸς Βανί. ἐπὶ χεῖρα αὐτοῦ ἐκράτησεν ᾿Ασαβία ἄρχων ἡμίσους περιχώρου Κεϊλὰ τῷ περιχώρῳ αὐτοῦ.
По не́мъ созида́ша леѵі́ти, раꙋ́мъ сы́нъ ванаи́мль: по не́мъ созида́ше а҆саві́а, нача́льникъ полови́ны страны̀ кеїлы̀ на странѣ̀ свое́й,
After him, their brothers, the Levites, built, etc. Up to this point, the first wall of the city is constructed, from here the measure of the second, that is, the inner wall, which we mentioned above, begins. Hence, in this description, it is said that many of the builders built opposite their own house; for many houses of the city were either adjacent to or joined to the inner wall. Therefore, after the construction of the outer wall, the measure of the second wall follows also in our city, when, after the perfection of works and speech—which can appear to men—we strive more to please God in the inner parts of our mind, so that we may not presume to conceive anything in secret that would offend the eyes of the internal judge. And it is rightly said that the second measure is built against the ascent of the most solid corner; the most solid corner indeed is the Lord, who brought together the people of the Jews and the Gentiles in His faith and love; hence in the Psalm (Psalm 117) or Isaiah (Isaiah 28), He is called the cornerstone. Against the ascent of which corner the second measure is built, when through the purity of pious thought we strive to reach the vision of our Creator; even when held in this life, we frequently sigh with longing for His vision. From here follow many orders of builders who are said to have built the second measure, because the greatest structure of the holy Church is in the fortification of inner virtue, when we, of course, guard our heart with all vigilance, for from it springs life. To discuss these individually and to draw everything to spiritual understanding would be too lengthy.
Commentary on Ezra and Nehemiah
And after him repaired his brethren, Benei son of Enadad, ruler of half the district round about Keila.
καὶ μετ’ αὐτὸν ἐκράτησαν ἀδελφοὶ αὐτῶν Βενεΐ υἱὸς ᾿Ηναδὰδ ἄρχων ἡμίσους περιχώρου Κεϊλά.
и҆ по не́мъ созида́ша бра́тїѧ и҆́хъ, вене́й сы́нъ и҆нада́довъ, нача́льникъ полови́ны ѡ҆кре́стныѧ страны̀ кеїлы̀.
And next to him repaired Azur the son of Joshua, ruler of Masphai, another portion of the tower of ascent, where it meets the corner.
καὶ ἐκράτησαν ἐπὶ χεῖρα αὐτοῦ ᾿Αζοὺρ υἱὸς ᾿Ιησοῦ, ἄρχων τοῦ Μασφαί, μέτρον δεύτερον πύργου ἀναβάσεως τῆς συναπτούσης τῆς γωνίας.
И҆ созида́ше бли́з̾ є҆гѡ̀ а҆зꙋ́ръ сы́нъ і҆исꙋ́совъ, нача́льникъ масфы̀, мѣ́рꙋ вторꙋ́ю столпа̀ восхо́да каса́ющагѡсѧ ᲂу҆́глꙋ.
After him repaired Baruch the son of Zabu, a second portion, from the corner as far as the door of the house of Eliasub the high priest.
μετ’ αὐτὸν ἐκράτησε Βαροὺχ υἱὸς Ζαβοῦ μέτρον δεύτερον ἀπὸ τῆς γωνίας ἕως θύρας Βηθελιασοὺβ τοῦ ἱερέως τοῦ μεγάλου.
И҆ по не́мъ созида́ше варꙋ́хъ, сы́нъ завꙋ́евъ, мѣ́рꙋ вторꙋ́ю ѿ ᲂу҆́гла да́же до вра́тъ до́мꙋ є҆лїасꙋ́ва свѧще́нника вели́кагѡ.
After him repaired Meramoth the son of Uria the son of Accos, a second part from the door of the house of Eliasub, to the end of the house of Eliasub.
μετ’ αὐτὸν ἐκράτησε Μεραμὼθ υἱὸς Οὐρία, υἱοῦ ᾿Ακκώς, μέτρον δεύτερον ἀπὸ θύρας Βηθελιασοὺβ ἕως ἐκλείψεως Βηθελιασούβ.
По не́мъ созида́ше мерамѡ́ѳъ сы́нъ ᲂу҆рі́и, сы́на а҆ккѡ́сова, мѣ́рꙋ вторꙋ́ю ѿ вра́тъ до́мꙋ є҆лїасꙋ́вова да́же до конца̀ до́мꙋ є҆лїасꙋ́вова.
And after him repaired the priests, the men of Ecchechar.
καὶ μετ’ αὐτὸν ἐκράτησαν οἱ ἱερεῖς ἄνδρες ᾿Εκχεχάρ.
И҆ по не́мъ созида́ша свѧще́нницы, мꙋ́жїе ѿ по́лѧ (і҆ѻрда́нска).
And after him repaired Benjamin and Asub over against their house: and after him repaired Azarias son of Maasias the son of Ananias, [the parts] near to his house.
καὶ μετ’ αὐτὸν ἐκράτησε Βενιαμὶν καὶ ᾿Ασοὺβ κατέναντι οἴκου αὐτῶν. καὶ μετ’ αὐτὸν ἐκράτησεν ᾿Αζαρίας υἱὸς Μαασίου, υἱοῦ ᾿Ανανία ἐχόμενα οἴκου αὐτοῦ.
И҆ по не́мъ созида́ста венїамі́нъ и҆ а҆сꙋ́въ проти́вꙋ домѡ́въ свои́хъ: и҆ по не́мъ созида́ше а҆зарі́а сы́нъ маасі́евъ, сы́на а҆нані́ина, бли́з̾ до́мꙋ своегѡ̀.
After him repaired Bani the son of Adad, another portion from the house of Azaria as far as the corner and to the turning,
καὶ μετ’ αὐτὸν ἐκράτησε Βανὶ υἱὸς ᾿Αδὰδ μέτρον δεύτερον ἀπὸ Βηθαζαρία ἕως τῆς γωνίας καὶ ἕως τῆς καμπῆς
По не́мъ созида́ше ване́й сы́нъ а҆да́довъ мѣ́рꙋ вторꙋ́ю ѿ до́мꙋ а҆зарі́и да́же до ᲂу҆́гла и҆ да́же до ᲂу҆клоне́нїѧ.
of Phalach the son of Uzai, opposite the corner, and [where is] also the tower that projects from the king’s house, even the upper one of the prison-house: and after him [repaired] Phadaea the son of Phoros.
Φαλὰχ υἱοῦ Εὐζαΐ ἐξεναντίας τῆς γωνίας, καὶ ὁ πύργος ὁ ἐξέχων ἐκ τοῦ οἴκου τοῦ βασιλέως ὁ ἀνώτερος ὁ τῆς αὐλῆς τῆς φυλακῆς. καὶ μετ’ αὐτὸν Φαδαΐα υἱὸς Φόρος.
Фала́хъ сы́нъ ᲂу҆за́инъ проти́вꙋ ᲂу҆́гла и҆ столпа̀ возвыше́нагѡ и҆з̾ до́мꙋ царе́ва высо́кѡ, и҆́же во дворѣ̀ темни́чнѣмъ: и҆ по не́мъ фадаі́а сы́нъ форо́совъ.
And the Nathinim dwelt in Ophal, as far as the garden of the water-gate eastward, and [there is] the projecting tower.
καὶ οἱ ναθινὶμ ἦσαν οἰκοῦντες ἐν τῷ ᾿Ωφὰλ ἕως κήπου πύλης τοῦ ὕδατος εἰς ἀνατολάς, καὶ ὁ πύργος ὁ ἐξέχων.
И҆ наѳїні́ми ѡ҆бита́ша во ѡ҆фа́лѣ {во гра́дѣ крѣ́пцѣ}, да́же до вертогра́да вра́тъ водны́хъ ко восто́кѡмъ и҆ да́же до столпа̀, и҆́же бѣ̀ возвыше́нъ.
The Nathinnei, however, dwelt in Ophel, etc. The Nathinnei are considered to be the Gibeonites, who served the house of the Lord with faithful devotion according to the arrangement of Joshua the son of Nun. Ophel, however, was a tower, not far from the temple, of enormous height. Hence, Ophel, that is, of darkness, or named after a cloud, because its head rose up to the clouds. Finally, where it is written in Micah: And the tower of the flock, the cloud of the daughter of Zion (Micah IV); in Hebrew, for the cloudy tower, it is written "the tower Ophel." This tower is mentioned, and its part within the city is indicated in the book of Chronicles, referring to King Manasseh, which we also previously noted, that he built a wall outside the city of David to the west of Gihon in the valley, from the entrance of the fish gate around up to Ophel (II Chron. XXXIII). Therefore, according to the location, it was fitting that the temple servants lived in the nearby temple tower. However, according to the mystical sense as well, Nathinnei dwell in Ophel, that is, in the cloudy tower, when those dedicated to God in the profession of a more perfect life, always live in the fortress and height of virtues and actions and thoughts. Saying with the Apostle, For our conversation is in heaven (Phil. III). Of whom the multitude of the people also testifies with admiration, saying: Who are these who fly like clouds? (Isa. LX). Similarly, Nathinnei dwell in Ophel, when those distinguished in the garb of religion have learned to penetrate the hidden things of Scripture, about which it is said, Dark water in the clouds of the sky; that is, the mystical knowledge in the prophets with an illuminated heart, and to meditate on these readings day and night. Regarding their habitation, it is aptly added: Up to the water gate towards the east and the tower that projected. For the gate of waters is the Lord, who daily waters us with the grace of his mercy lest we fail in the troubles of the present life. The Psalmist desired to enter this gate, when he said: As the deer pants for the fountains of water, so my soul desires you, God (Psalm XLI). This gate is fittingly mentioned as positioned towards the east; because indeed the same Lord, who, by the torrent of his pleasure, drenches us lest we thirst, also illuminates us with the gift of his visitation, lest we dwell in the darkness of errors. Accordingly, Zechariah says: The dawn from on high has visited us, to give light to those who sit in darkness and in the shadow of death (Luke I). He also defends us with the protection of his aid, lest we be touched by the enemy. Hence it aptly follows: And up to the tower that projected. Understanding this, the same Psalmist said: You led me, because you have been my hope, a tower of strength in the face of the enemy (Psalm LX). Therefore, the Nathinnei dwell in Ophel, up to the water gate towards the east, and the tower that projected; when faithful persons dedicated to sacred readings rejoice in being drenched and illuminated by divine mercy and grace, and in always being protected from the enemy. And because after the present gifts of virtues one ascends to see the clarity of the dominical man, it is rightly added:
Commentary on Ezra and Nehemiah
And after them the Thecoim repaired, another portion opposite the great projecting tower, even as far as the wall of Ophla.
καὶ μετ’ αὐτὸν ἐκράτησαν οἱ Θεκωΐμ μέτρον δεύτερον ἐξεναντίας τοῦ πύργου τοῦ μεγάλου τοῦ ἐξέχοντος καὶ ἕως τοῦ τείχους τοῦ ᾿Οφλά.
И҆ по ни́хъ созида́ша ѳекѡі́ми мѣ́рꙋ вторꙋ́ю ѿ страны̀ столпа̀ вели́кагѡ и҆ высо́кагѡ да́же до стѣны̀ ѻ҆флы̀.
After them, the Tekoites repaired another section, etc. Indeed, the wall of the temple is the body of the Lord Savior, about which He Himself said to the Jews: "Destroy this temple, and in three days I will raise it up" (John 2): which, of course, the temple of His body, His persecutors destroyed in death, but being raised up, and exalted to the heavens, His lovers saw in glory, and do not cease to see forever. Therefore, from the great and eminent tower, even to the wall of the temple, the structure of the holy city is reached, as every just person, from the height of contemplation, in which, with earthly temporals despised even in this life, they are elevated to aspire to celestial things, and in that life, with the brightness of the Lord's incarnation revealed, they also ascend to the eternity of divine glory. And because Tekoa means trumpet or horn, the Tekoites are interpreted as trumpeters, it is aptly said that the Tekoites built these things; for it is the duty of teachers, whose sound has gone out to all the earth, to reveal either the present gifts of God, or the future in His city, that is, the people of the faithful.
Commentary on Ezra and Nehemiah
The priests repaired above the horse-gate, [every] man over against his own house.
ἀνώτερον πύλης τῶν ἵππων ἐκράτησαν οἱ ἱερεῖς, ἀνὴρ ἐξεναντίας οἴκου ἑαυτοῦ.
Вы́шше вра́тъ ко́нскихъ созида́ша свѧще́нницы, є҆ди́нъ кі́йждо проти́вꙋ до́мꙋ своегѡ̀.
Upwards to the Horse Gate they built, etc. Jeremiah mentions this gate and designates it to be on the eastern side of the city, writing typically about the holy Church: And the city shall be built for the Lord from the tower of Hananeel (Jer. XXI). And a little later: Up to the brook Kidron, and unto the corner of the Horse Gate eastwards (Ibid.). Horses, when taken in a good sense, like donkeys, camels, and mules, sometimes signify the Gentile peoples converted to the Lord, and sometimes the cares of temporal matters rightly subjected to the Lord by the soul. The priests built the wall of God's city up to the Horse Gate, just as the holy teachers, after the calling of the Jewish people, continued spreading the word until they brought the Gentile peoples into the Holy Church. Equally, they build to the Horse Gate when they provide the example of a sufficient mode of living for those who enter the gates of the holy Church to restrain their carnal or mental desires; or certainly when they arrange their own thoughts, which they must have in dealing with their livelihood or habits, in such a way that they do not hinder the freedom of mind, with which they have always proposed to seek heavenly things. And it is aptly added about the laborers, "Everyone against his own house"; this phrase is often repeated in this construction of the holy city. There is no need to labor in explaining how in the holy Church each one should build a wall of virtues against his own house and fortify his mind against the devil's snares; so that he who roams about like a roaring lion, seeking someone to devour (1 Pet. V), cannot in any way break in, while each one fortifies his own body and mind with the strong faith in the Lord. But everyone also builds against his own house if he protects with diligent guard of regular discipline those who are committed to him, so that they cannot be deceived either by the incursion of vices or by heretical persuasion. It would take a long time to discuss in spiritual interpretation each of the buildings of the holy city or its builders; which, even without our speaking, the skilled reader can very easily recognize. This much, however, should be noted, that those who build the gates and towers, through which either citizens may enter or enemies be warded off, are the prophets, apostles, and evangelists; through whom the form and order of faith and right action have been provided to us, by which we ought to enter the unity of the holy Church; and by whose words we learn how to refute and repel the adversaries of truth. But those who build with other words are the pastors and teachers, whom the Apostle placed second, through whose diligence the Catholic faith, which was built by the great architects of the Church, is preserved throughout the world to this day. And just as Nehemiah, enumerating the builders of the city in order, renders them perpetually memorable; so the Lord, the comforter of our poverty, inscribes the names in heaven of all who build up His Church among the elect. But let us consider the remaining matters as well.
Commentary on Ezra and Nehemiah
And after him Sadduc the son of Emmer repaired opposite his own house: and after him repaired Samaea son of Sechenia, guard of the east-gate.
καὶ μετ’ αὐτὸν ἐκράτησε Σαδδοὺκ υἱὸς ᾿Εμμὴρ ἐξεναντίας οἴκου ἑαυτοῦ. καὶ μετ’ αὐτὸν ἐκράτησε Σαμαΐα υἱὸς Σεχενία φύλαξ τῆς πύλης τῆς ἀνατολῆς.
И҆ по не́мъ созида́ше саддꙋ́къ сы́нъ є҆мми́рь проти́вꙋ до́мꙋ своегѡ̀: и҆ по не́мъ созида́ше самаі́а сы́нъ сехені́евъ, стра́жъ вра́тъ восто́чныхъ.
After him repaired Anania son of Selemia, and Anom, the sixth son of Seleph, another portion: after him Mesulam the son of Barachia repaired over against his treasury.
μετ’ αὐτὸν ἐκράτησεν ᾿Ανανία υἱὸς Σελεμία καὶ ᾿Ανὼμ υἱὸς Σελέφ, ὁ ἕκτος, μέτρον δεύτερον. μετ’ αὐτὸν ἐκράτησε Μεσουλὰμ υἱὸς Βαραχία ἐξεναντίας γαζοφυλακίου αὐτοῦ.
По не́мъ созида́ше а҆нані́а сы́нъ селемі́евъ и҆ а҆нѡ́мъ сы́нъ селе́фовъ шесты́й мѣ́рꙋ вторꙋ́ю: по не́мъ созида́ше месꙋлла́мъ сы́нъ варахі́евъ проти́вꙋ сокро́вищницы своеѧ̀.
After him repaired Melchia the son of Sarephi as far as the house of the Nathinim, and the chapmen over against the gate of Maphecad, and as far as the steps of the corner.
μετ’ αὐτὸν ἐκράτησε Μελχία υἱὸς τοῦ Σαρεφὶ ἕως Βηθαναθινὶμ καὶ οἱ ῥοπωπῶλαι ἀπέναντι πύλης τοῦ Μαφεκὰδ καὶ ἕως ἀναβάσεως τῆς καμπῆς.
По не́мъ созида́ше мелхі́а сы́нъ сарефі́евъ да́же до до́мꙋ наѳїні́млѧ и҆ щиты̀ продаю́щихъ, проти́вꙋ вра́тъ сꙋ́дныхъ, и҆ да́же до го́рницы ᲂу҆́гла.
And between [that and] the sheep-gate the smiths and chapmen repaired.
καὶ ἀνὰ μέσον τῆς πύλης τῆς προβατικῆς ἐκράτησαν οἱ χαλκεῖς καὶ οἱ ροπωπῶλαι.
И҆ посредѣ̀ вра́тъ ѻ҆́вчихъ созида́ша кѡвачѝ и҆ щитопрода́вцы.
Now it came to pass, when Sanaballat heard that we were building the wall, that it was grievous to him, and he was very angry, and railed against the Jews.
Καὶ ἐγένετο ἡνίκα ἤκουσε Σαναβαλλὰτ ὅτι ἡμεῖς οἰκοδομοῦμεν τὸ τεῖχος, καὶ πονηρὸν αὐτῷ ἐφάνη, καὶ ὠργίσθη ἐπὶ πολὺ καὶ ἐξεγέλα ἐπὶ τοῖς ᾿Ιουδαίοις.
And he said before his brethren (that [is] the army of the Samaritans) [Is it true] that these Jews are building their city? do they indeed offer sacrifices? will they prevail? and will they this day restore the stones, after they have been burnt and made a heap of rubbish?
καὶ εἶπεν ἐνώπιον τῶν ἀδελφῶν αὐτοῦ· αὕτη ἡ δύναμις Σομόρων, ὅτι οἱ ᾿Ιουδαῖοι οὗτοι οἰκοδομοῦσι τὴν ἑαυτῶν πόλιν; ἆρα θυσιάζουσιν; ἆρα δυνήσονται; καὶ σήμερον ἰάσονται τοὺς λίθους μετὰ τὸ χῶμα γενέσθαι γῆς καυθέντας;
And Tobias the Ammanite came near to him, and said to them, Do they sacrifice or eat in their place? shall not a fox go up and pull down their wall of stones?
καὶ Τωβίας ὁ ᾿Αμμανίτης ἐχόμενα αὐτοῦ ἦλθε καὶ εἶπε πρὸς αὐτούς· μὴ θυσιάζουσιν ἢ φάγονται ἐπὶ τοῦ τόπου αὐτῶν; οὐχὶ ἀναβήσεται ἀλώπηξ καὶ καθελεῖ τὸ τεῖχος λίθων αὐτῶν;
Hear, O our God, for we have become a scorn; and return thou their reproach upon their head, and make them a scorn in a land of captivity,
ἄκουσον, ὀ Θεὸς ἡμῶν, ὅτι ἐγενήθημεν εἰς μυκτηρισμόν,
and do not cover [their] iniquity.
καὶ ἐπίστρεψον ὀνειδισμὸν αὐτῶν εἰς κεφαλὴν αὐτῶν καὶ δὸς αὐτοὺς εἰς μυκτηρισμὸν ἐν γῇ αἰχμαλωσίας καὶ μὴ καλύψῃς ἐπὶ ἀνομίαν.
Then Eliasub the high priest, and his brethren the priests, rose up, and built the sheep-gate; they sanctified it, and set up the doors of it; even to the tower of the hundred they sanctified [it], to the tower of Anameel.
ΚΑΙ ἀνέστη ᾿Ελιασοὺβ ὁ ἱερεὺς ὁ μέγας καὶ οἱ ἀδελφοὶ αὐτοῦ οἱ ἱερεῖς καὶ ᾠκοδόμησαν τὴν πύλην τὴν προβατικήν. αὐτοὶ ἡγίασαν αὐτὴν καὶ ἔστησαν θύρας αὐτῆς καὶ ἕως πύργου τῶν ἑκατὸν ἡγίασαν ἕως πύργου ᾿Αναμεὴλ
И҆ воста̀ є҆лїасꙋ́въ свѧще́нникъ вели́кїй и҆ бра́тїѧ є҆гѡ̀ свѧще́нницы, и҆ созда́ша врата̀ ѡ҆́вчаѧ: сі́и ѡ҆свѧти́ша и҆̀хъ и҆ поста́виша двє́ри и҆́хъ и҆ да́же до столпа̀ ста̀ лакѡ́тъ ѡ҆свѧти́ша и҆̀хъ, да́же до столпа̀ а҆намеи́лѧ.