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Zohrap 1805
ՆԱԽԱԴՐՈՒԹԻՒՆ ԳՐՈՑՆ ՆԵԵՄԵԱՅ

ԶՆեեմի թէ իցէ ՚ի քահանայիցն՝ հաստատութեամբ ո՛չ ունիմ ասել. բայց կարծի ՚ի նոցունց գոլ, վասն ՚ի բաց հանելոյ նորա յիշխելոյ ժողովրդեանն զծանունսն իշխանս Յուդայեանս, որք ՚ի ժամանակի անդ յետ Զորաբաբելի, եւ ինքեան Նեեմեայ վարելոյ զիշխանութիւնն ՚ի վերայ Հրէից զերկոտասան ամ, զկնի որոյ ո՛չ երեւի թէ Յուդայեանք, այլ քահանայքն տիրէին ժողովրդեանն. թէպէտ եւ զիշխանաց ոմանց Յուդայեանց գո՛լ նշանակէ Գիրքս այս. ըստ այնմ թէ մի՛ պակասեսցէ իշխան Յուդայ։ Նա՝ եւ Եզրա՛ իսկ՝ զկնի մահուն Զորաբաբելի երեւի ՚ի Բաբելոնէ գալ յԵրուսաղէմ. առ որով եւ Նեեմի եւս յետ երեքտասան ամի հրամանաւ նո՛յն (երկայնաձեռն) Արտաշիսի։ Եւ ձեռն տալով իշխանացն Հրէից յերկոտասան ամ շինեաց զպարիսպն Երուսաղեմի, եւ կանգնեաց զդրունս նորա, ո՛չ ինչ զանգիտեալ ՚ի հակառակութենէ հեթանոսացն. այլ եւ գթութեամբ խնամէր զաղքատսն. եւ ՚ի պահպանութիւն տօնիցն եւ օրինացն զգուշանայր ժողովրդեանն։ Կարգէր զՂեւտացիսն ըստ պայմանին եդելոյ Դաւթի, եւ վիճակաւ առնէր ցեղիցն բնակել յիւրաքանչիւր կալուածս. եւ ՚ի մաքրել զժողովուրդն յայլազգի կանանցն. եւ յամենայն հրամանս օրինացն քաջահաճոյ լինէր ընդ Եզրայ. ակն ունելով լաւագոյն կենաց յԱստուծոյ։

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: -3. Известие о состоянии Иерусалима и народа иудейского, полученное Неемией от Ханани. 4-11. Скорбь Неемии и его молитвы.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This book continues the history of the children of the captivity, the poor Jews, that had lately returned out of Babylon to their own land. At this time not only the Persian monarchy flourished in great pomp and power, but Greece and Rome began to be very great and to make a figure. Of the affairs of those high and mighty states we have authentic accounts extant; but the sacred and inspired history takes cognizance only of the state of the Jews, and makes no mention of other nations but as the Israel of God had dealings with them: for the Lord's portion is his people; they are his peculiar treasure, and, in comparison with them, the rest of the world is but as lumber. In my esteem, Ezra the scribe and Nehemiah the tirshatha, though neither of them ever wore a crown, commanded an army, conquered any country, or was famed for philosophy or oratory, yet both of them, being pious praying men, and very serviceable in their day to the church of God and the interests of religion, were really greater men and more honourable, not only than any of the Roman consuls or dictators, but than Xenophon, or Demosthenes, or Plato himself, who lived at the same time, the bright ornaments of Greece. Nehemiah's agency for the advancing of the settlement of Israel we have a full account of in this book of his own commentaries or memoirs, wherein he records not only the works of his hands, but the workings of his heart, in the management of public affairs, inserting in the story many devout reflections and ejaculations, which discover in his mind a very deep tincture of serious piety and are peculiar to his writing. Twelve years, from his twentieth year (ch. i. 1) to his thirty-second year (ch. xiii. 6), he was governor of Judea, under Artaxerxes king of Persia, whom Dr. Lightfoot supposes to be the same Artaxerxes as Ezra has his commission from. This book relates, I. Nehemiah's concern for Jerusalem and the commission he obtained from the king to go thither, ch. i., ii. II. His building the wall of Jerusalem notwithstanding the opposition he met with, ch. iii., iv. III. His redressing the grievances of the people, ch. v. IV. His finishing the wall, ch. vi. V. The account he took of the people, ch. vii. VI. The religions solemnities of reading the law, fasting, and praying, and renewing their covenants, to which he called the people (ch. viii.-x.). VII. The care he took for the replenishing of the holy city and the settling of the holy tribe, ch. xi., xii. VIII. His zeal in reforming various abuses, ch. xiii. Some call this the second book of Ezra, not because he was the penman of it, but because it is a continuation of the history of the foregoing book, with which it is connected, ver. 1). This was the last historical book that was written, as Malachi was the last prophetical book, of the Old Testament.

Here we first meet with Nehemiah at the Persian court, where we find him, I. Inquisitive concerning the state of the Jews and Jerusalem, ver. 1, 2. II. Informed of their deplorable condition, ver. 3. III. Fasting and praying thereupon (ver. 4), with a particular account of his prayer, ver. 5-11. Such is the rise of this great man, by piety, not by policy.
Adam Clarke: Commentary on the Bible - 1831
Introduction to the Book of Nehemiah
In the introduction to the book of Ezra, we have already seen those wonderful interferences of Divine Providence in which Nehemiah bore so large a share. Dr. Prideaux, with his usual perspicuity, has interwoven the whole of the transactions of the mission of Nehemiah with that part of the Persian history with which they are connected; which I shall give, as in the preceding book, in his own words. He connects this book, as it ought to be, with the book of Ezra. See before.
"He who succeeded Ezra in the government of Judah and Jerusalem was Nehemiah, a very religious and most excellent man; one that was nothing behind his predecessor, saving his learning and great knowledge in the law of God. He came to Jerusalem in the twentieth year of Artaxerxes Longimanus, about four hundred and forty-five years before Christ; and by a commission from him, superseded that of Ezra, and succeeded him in the government of Judah and Jerusalem. He had in that commission, by an express clause therein inserted, full authority to repair the walls, and set up the gates of Jerusalem; and to fortify it again in that manner as it was before it was dismantled and destroyed by the Babylonians. He was a Jew, whose ancestors had formerly been citizens of Jerusalem; for there, he says, was the place of his fathers' sepulchres: but as to the tribe or family which he was of, no more is said but only that his father's name was Hachaliah, who seems to have been of those Jews who, having gotten good settlements in the land of their captivity, chose rather to abide in them than return into their own country, when leave was granted for it. It is most likely that Hachaliah was an inhabitant of the city of Shushan, and that it was his dwelling there that gave his son an opportunity of gaining an advancement in the king's palace; for he was one of the cup-bearers of King Artaxerxes, which was a place of great honor and advantage in the Persian court, because of the privilege it gave him of being daily in the king's presence, and the opportunity which he had thereby of gaining his favor for the obtaining of any petition which he should make to him; and that, especially, since the times of his attendance always were when the king was making his heart merry with the wine which he served up to him; for this is the best opportunity with all men for the obtaining any boon that shall be desired of them, because they are always then in the best humor for complying: it was at such a time that he asked the government of Judea, and obtained it. And by the like advantages of his place, no doubt it was that he gained those immense riches which enabled him for so many years, out of his own private purse only, to live in his government with that splendor and expense as will be hereafter related, without burdening the people at all for it; and no doubt it was by the favor of Queen Esther, as being of the same nation and people with her, that he attained so honorable and advantageous a preferment in that court. However, neither the honor nor advantage of this place, nor the long settlement of his family out of his country, could make him forget his love for it, or lay aside that zeal which he had for the religion of his forefathers, who had formerly dwelt in it. For though he had been born and bred in a strange land, yet he had a great love for Sion, and a heart thoroughly set for the advancing the prosperity of it, and was in all things a very religious observer of the law of his God; and therefore, when some came from Jerusalem, and told him of the ill state of that city, how the walls of it were still in many places broken down, and the gates of it in the same demolished state as when burnt with fire by the Babylonians, and that, by reason thereof, the remnant of the captivity that dwelt there lay open, not only to the incursions and insults of their enemies, but also to the reproach and contempt of their neighbors, as a mean and despicable people, and that they were in both these respects in great grief and affliction of heart; the good man, being suitably moved with this representation, applied himself in fasting and prayer unto the Lord his God, and earnestly supplicated him for his people Israel, and the place which he had chosen for his worship among them. And having thus implored the Divine mercy against this evil, he resolved next to make his application to the king for the redressing of it, trusting in God for the inclining of his heart thereto; and therefore, when his turn came next to wait in his office, the king, observing his countenance to be sad, which at other times used not to be so, and asking the cause thereof, he took this opportunity to lay before him the distressed state of his country; and, owning this to be the cause of great grief to him, prayed the king to send him there to remedy it. And by the favor of Queen Esther he had his petition granted unto him; for it being particularly marked in the sacred text that the queen was sitting with the king when Nehemiah obtained this grant, sufficiently indicates that her favor was assisting to him herein; (See my note on this passage. - A. C). and accordingly a royal decree was issued out for the rebuilding of the walls and gates of Jerusalem; and Nehemiah was sent thither with it, as governor of the province of Judea, to put it into execution; and to do him the more honor, the king sent a guard of horse with him, under the command of some of the captains of his army, to conduct him safely to his government. And he wrote letters to all the governors on this side the river Euphrates, to further him in the work on which he was sent; and also gave his orders to Asaph, the keeper of the forests in those parts, to allow him as much timber out of them as should be needed for the finishing of it. However, the Ammonites, the Moabites, and the Samaritans, and other neighboring nations round, did all they could to hinder him from proceeding therein; and to this they were excited, not only by the ancient and bitter enmity which those people bore to the whole Jewish nation, because of the different manners and different religions they professed; but most especially at this time because of their lands; for during the time that the Jews were in captivity, these nations, having seized their lands, were forced to restore them on their return; for which reason they did all they could to oppose their settlement, hoping that, if they could be kept low, they might find an opportunity, some time or other, of resuming the prey they had lost. But Nehemiah was not at all discouraged at this; for having, on his arrival at Jerusalem, made known to the people the commission with which he was sent, he took a view of the ruins of the old walls, and immediately set about the repairing of them, dividing the people into several companies, and assigning to each of them the quarter where they were to work, but reserving to himself the superintendence and direction of the whole, in which he labored so effectually that all was finished by the end of the month Elul, within the compass of thirty-two days, notwithstanding all manner of opposition that was made against him, both from within and without; for within several false prophets, and other treacherous persons, endeavored to create obstructions; and from without Sanballat the Horonite, Tobias the Ammonite, Geshem the Arabian, and several others, gave him all the disturbance they were able, not only by underhand dealings, and treacherous tricks and contrivances, but also by open force; so that while part of the people labored in carrying on the building, the other part stood to their arms, to defend themselves against those who had any designs upon them. And all had their arms at hand, even while they worked, to be ready at a signal given to draw together at any part where the enemy should be discovered to be coming upon them: and by this means they secured themselves against the attempts and designs of their enemies till the work was brought to a conclusion. And when they had thus far finished the walls and set up the gates, a public dedication of them was celebrated with great solemnity by the priests and Levites, and all the people. The burden which the people underwent in the carrying on of this work, and the incessant labor which they were forced to undergo to bring it to so speedy a conclusion being very great, and such as made them faint and groan under it; to revive their drooping spirits, and make them the more easy and ready to proceed in that which was farther to be done, care was taken to relieve them from a much greater burden, the oppression of usurers, which they at that time lay under, and had much greater reason to complain of; for the rich, taking advantage of the necessities of the poor, had exacted heavy usury of them, making them pay the centesimal for all moneys lent them; that is, one per cent. for every month, which amounted to twelve per cent. for the whole year: so that they were forced to mortgage their lands, and sell some of their children into servitude, to have wherewith to buy bread for the support of themselves and families; which being a manifest breach of the law of God, given by Moses, (for that forbids all the race of Israel to take usury of any of their brethren), Nehemiah, on his hearing of this, resolved forthwith to remove so great an iniquity; in order whereto he called a general assembly of all the people, where, having set forth unto them the nature of the offense, how great a breach it was of the Divine law, and how heavy an oppression upon their brethren, and how much it might provoke the wrath of God against them, he caused it to be enacted by the general suffrage of that whole assembly, that all should return to their brethren whatsoever had been exacted of them upon usury, and also release all the lands, vineyards, olive-yards, and houses, which had been taken of them upon mortgage on this account.
"And thus Nehemiah, having executed the main of the end for which he obtained the favor of the king to be sent to Jerusalem, appointed Hanani and Hananiah to be governors of the city, and returned again unto him into Persia; for a time had been set him for his return again to court, when he first obtained to be sent from thence on this commission; which, as expressed in the text, plainly imports a short time, and not that of twelve years, after which he again went unto the king, as some interpret it. And his having appointed governors of the city as soon as the walls were built evidently implies that he then went from thence, and was absent for some time; for, had he still continued at Jerusalem, he would not have needed any deputies to govern the place. And farthermore, the building of the walls of Jerusalem being all for which he prayed his first commission; when this was performed, he seems to have needed a new authority before he could go on to other proceedings, which were necessary for the well settling of the affairs of that country. But on his return to the king, and having given him an account how all things stood in that province, and what farther was needful to be done for the well regulating of it, he soon obtained to be sent back again to take care thereof: and the shortness of his absence seems to have been the cause why there is no mention of it in the text, though the particulars I have mentioned seem sufficiently to imply it.
"Nehemiah, being returned from the Persian court with a new commission, in the twenty-first year of Artaxerxes, [b.c. 444], forthwith set himself to carry on the reformation of the Church, and the state of the Jews, which Ezra had begun; and took along with him the advice and direction of that learned and holy scribe in all that he attempted in this work.
"The first thing that he did was to provide for the security of the city, which he had now fortified, by settling rules for the opening and shutting of the gates, and keeping watch and ward on the towers and walls: but finding Jerusalem to be but thinly inhabited, and that to make this burden more easy there needed more inhabitants to bear their share with them in it, he projected the thorough repeopling of the place: in order to which he prevailed first with the rulers and great men of the nation to agree to build them houses there, and dwell in them; and then others following their example, offered themselves voluntarily to do the same; and of the rest of the people every tenth man was taken by lot, and obliged to come to Jerusalem, and there build them houses, and settle themselves and their families in them. And when the city was fortified, and all that had their dwellings in it were there well secured by walls and gates against the insults of their enemies, and the incursions of thieves and robbers, who before molested them, all willingly complied; by which means the houses, as well as the walls and gates, being again rebuilt, and fully replenished with inhabitants, it soon after this received its ancient lustre, and became again a city of great note in those parts.
"Nehemiah, finding it necessary to have the genealogies of the people well investigated and clearly stated, next examined into that matter; and this he did, not only for the sake of their civil rights, that all knowing of what tribe and family they were, they might be directed where to take their possessions; but more especially for the sake of the sanctuary, that none might be admitted to officiate, even as Levites, who were not of the tribe of Levi; or as priests, that were not of the family of Aaron. And therefore, for the true settling of this matter, search was made for the old registers; and, having among them found a register of the genealogies of those who came up at first from Babylon with Zerubbabel and Jeshua, he settled this matter according to it; adding such also as came up, and expunging others whose families were extinct. And this caused the difference that is between the accounts we have of these genealogies in Ezra and Nehemiah: for in the second chapter of Ezra we have the old register made by Zerubbabel; and in the seventh of Nehemiah, from the sixth verse to the end of the chapter, a copy of it as settled by Nehemiah with the alterations I have mentioned. Ezra, having completed his edition of the law of God, and written it out fairly and clearly in the Chaldean character, this year, on the feast of trumpets, publicly read it to the people of Jerusalem. This feast was celebrated on the first of Tisri, the seventh month of the Jews' ecclesiastical year, and the first of their civil year. Their coming out of Egypt having been in the month Nisan, from that time the beginning of the year, in all ecclesiastical matters, was reckoned among them from the beginning of that month, which happened about the time of the vernal equinox; but in all civil matters, such as contracts and bargains, they still continued to go by the old form, and began their year from the first of Tisri which happened about the time of the autumnal equinox, as all other nations of the East then did; and all instruments and writings relating to contracts and bargains, or other civil matters, were dated according to this year, and all their jubilees and Sabbatical years began with it; and, therefore, reckoning it their new-year's-day, they celebrated it with a festival; and this festival being solemnized by the sounding of trumpets, from the morning of that day to the end of it, to proclaim and give notice to all of the beginning of the new year, it was from thence called the feast of trumpets. To celebrate this feast, the people assembled from all parts of Jerusalem; and understanding that Ezra had finished his revisal of the law, and written out a fair copy of it, they called upon him to have it read to them; when a scaffold or large pulpit was erected in the largest street of the city, where most of the people might stand to hear it. Ezra ascended into it, with thirteen other principal elders; and having placed six on his right hand, and seven on his left, he stood up in the midst of them; and having blessed the Lord, the great God, he began to read the law out of the Hebrew text; and while he read it in this language, thirteen other of the Levites, whom he instructed for this purpose, rendered it period by period into Chaldee, which was then the vulgar language of the people, giving them the meaning of every particular part; thus making them understand it: thus the holy scribe, with these assistants, continued from morning till noon, reading and explaining the law of God unto the people in such a manner as suited their low capacities. But it being a festival day, and the dining hour approaching, Nehemiah, Ezra, and the rest that had been assisting, dismissed them to dinner, to eat and drink, and rejoice before the Lord The remainder of the day, because it was thus consecrated to be kept holy unto Him: but the next morning they assembled again, in the same place; and Ezra and his assistants went on farther to read and to explain the law of God in the same manner as they had done the day before; and when they came to the twenty-third chapter of Leviticus, wherein is written the law of the feast of tabernacles, and had explained to them the obligation they were under to observe it, and that the fifteenth day of that month was the day appointed for the beginning of it, he excited an eager desire in all the people to fulfill the law of God in this particular; and proclamation was therefore made through all Judah, to give notice of the festival, and to warn them all to be present at Jerusalem on that day for the observing of it. Accordingly they went thither at the time prescribed; and, as they were instructed by the law of God, prepared booths, made of the branches of trees, and kept the festival in them, through the whole seven days of its continuance, in so solemn a manner as had not been observed before since the days of Joshua to this time. Ezra, taking the advantage of having the people assembled in so great a number, and so well disposed towards the law of God, went on with his assistants farther to read and explain in the same way as he had done on the two former days; and this he did from the first to the last day of the festival, till they had gone through the whole law; by which the people, perceiving in how many things they had transgressed the law of God through ignorance, (for till now the law of God had never been read since their return from Babylon), expressed much trouble of heart, being much grieved for their sins, and exceedingly terrified with the fear of God's wrath for the punishment of them. Nehemiah and Ezra, finding them so well disposed, applied themselves to make the best improvement they could of it for the honor of God, and the interests of religion; and, therefore, proclaimed a fast to be held the day but one after the festival was ended, to which having called all the people while the sense of these things was fresh in their minds, excited them to make a solemn confession of their sins before God, and also to enter into a solemn vow and covenant with God to avoid them for the future. The observances which they chiefly obliged themselves to in this covenant were:
Firstly, Not to make intermarriages with the Gentiles, either by giving their daughters to them, or by taking any of their daughters to themselves.
Secondly, To observe the Sabbaths and Sabbatical years.
Thirdly, To pay their annual tribute to the temple for the repairing of it, and finding all the necessaries for the carrying on of the public service in it.
And Fourthly, To pay the tithes and first-fruits to the priests and Levites.
And these particulars being thus named in this covenant shows us that they were the laws of God which they had been neglectful of since their return from the captivity. It being their ignorance which led them into these transgressions, and this ignorance having been occasioned by their not having heard the law of God read to them; to prevent this for the future, they had from this time the most learned of the Levites and scribes that were skilled in the law, to read it to them in every city; which no doubt was at first done by gathering the people together in the most wide street, where all might the better hear it; but the inconvenience of this being soon felt, especially in the winter and stormy seasons of the year, they erected houses or tabernacles to meet in, and these were the original synagogues among them. That they had no synagogues before the Babylonish captivity is plain, not only from the silence of the Scriptures of the Old Testament, but also from several passages in them, which evidently prove that there were none in those days; for it is a common saying, among the Jews, that where there is no book kept of the law, there can be no synagogue; for the chief service of the synagogue being the reading of the law to the people, where there was no law, there certainly could be no synagogue. Many texts of Scripture tell us that the book of the law was very rare through all Judah before the Babylonish captivity. When Jehoshaphat sent teachers through all Judah to instruct the people in the law of God, they carried the law with them; which they need not have done if there had been copies of the law in those cities where they went, which there would have been had there been synagogues in them, it being the same absurdity to suppose a synagogue without a book of the law, as to suppose a parish church without a copy of the Bible in it; and therefore as this proves the want of the law through all Judah, so it proves the want of synagogues in them also. And when Hilkiah found the law in the temple, neither he nor the king Josiah would have been surprised at it, had books of the law been common in those times. Their behavior on that occasion sufficiently proves that they had never seen it before, which could not have been the case had there been any copies of it to be found among the people; and if there were no copies of the law at that time among them, there could then be most certainly no synagogues for them to resort to for the hearing of it read. From hence it plainly follows that there could be no synagogues among the Jews till after the Babylonish captivity; and it is most probable that Ezra's reading to them the law, and the necessity which they perceived there was of having it oftener read to them, was the occasion of their erecting them after their captivity in the manner I have related; and most learned men are of this opinion, and some of the Jews themselves say as much.
"Nehemiah, after having held the government of Judah twelve years, returned to the Persian court, either recalled thither by the king, or else going thither to solicit a new commission after the expiration of the former, [32 Artax. b.c. 433]. During all the time that he had been in the government he managed it with great justice, and supported the dignity of his office, through these whole twelve years, with a very expensive and hospitable magnificence; for there sat at his table every day a hundred and fifty of the Jews and rulers, besides strangers who came to Jerusalem from among the heathen nations round about them; for when occasion brought them thither, if they were of any quality, they were always invited to the governor's house, and there hospitably and splendidly entertained; so that there were provided for Nehemiah's table every day one ox, six choice sheep, and fowls and kine, with all other things in proportion, which must have been a great expense; yet all this he bore through the whole twelve years, out of his own private purse, without burdening the province at all for it, or taking any part of that allowance which before was raised by other governors to support them in their station; which argues his great generosity, as well as his great love and tenderness to the people of his nation, in thus easing them of this burden; and also his vast wealth, in being able to do so. The office which he had been in at court gave him the opportunity of amassing great riches, and he thought he could no better expend them than in the service of his country, and by doing all he could to promote its true interest in Church and state; and God prospered him in the work, according to the great zeal with which he labored in it.
"Nehemiah, on his return to the Persian court, in the thirty-seventh year of Artaxerxes, [b.c. 428], having tarried there about five years in the execution, as it may be supposed, of his former office, at length obtained permission from the king to be sent back to Jerusalem with a new commission. The generality of chronologers as well as commentators on this part of Scripture make his going back there to have been much sooner; but considering the many and great corruptions which he tells us in the thirteenth chapter the Jews had run into during his absence, it cannot be conceived how, in less than five years' time, they could have grown to such a height among them. He had been twelve years in reforming what was amiss among them, and Ezra had been thirteen years doing the same before him; and they had brought their reformation to such a state of stability, that a little time would not have been sufficient to have unhinged it. It is indeed expressed in our English version, that Nehemiah came back from the Persian court to Jerusalem, after certain days; but the Hebrew word ימין yamin, which is there rendered days, signifies also years; and is in a great many places of the Hebrew Scriptures so used. About this time lived Malachi the prophet: the greatest of the corruptions he charged the Jews with are the same as those they had run into in the time of Nehemiah's absence; and therefore it is most probable that in this time his prophecies were delivered. It is certain that the temple was all finished, and every thing restored in it, before this time, for there are passages in his prophecies which clearly suppose it; for he does not charge the Jews with not restoring the temple, but their neglect of what pertained to the true worship of God in it. But at what time after the restoration of the temple it was that he wrote his prophecies, is nowhere stated; and therefore we have only conjecture about it, and I know of no conjecture that can place it with more probability than in the time I have mentioned.
"Many things having gone wrong among the Jews during the absence of Nehemiah, as soon as he was again settled in the government, he applied himself with his accustomed zeal to correct them. That which he first took notice of was a great profanation which had been introduced into the temple for the sake of Tobiah the Ammonite. This man, though he had made two alliances with the Jews, (for Johanan his son had married the daughter of Meshullam the son of Berechiah, who was one of the chief managers in the rebuilding of the walls of Jerusalem, under the direction of the governor, who himself had married the daughter of Shecaniah the son of Arah, another great man among the Jews), yet being an Ammonite, he bore a national hatred to all who were of the race of Israel; and therefore, envying their prosperity, did the utmost he could to obstruct Nehemiah in all that he did for the good of that people, and confederated with Sanballat, their greatest enemy, to carry on this purpose. However, by reason of the alliances I have mentioned, he had many correspondents among the Jews, who were favourers of him, and acted insidiously with Nehemiah on this account; but he, being aware of their devices, withstood and baffled them all, so long as he continued in Jerusalem. But when he went from thence to the Persian court, Eliashib the high priest was prevailed upon, being one in the confederacy and alliance with Tobiah, to allow and provide for him lodging within the temple itself. In order for which he removed the meat-offerings, the frankincense, and the vessels, and the tithes of corn, the new wine, and the oil, which had been commanded to be given to the Levites, and the singers, and the porters, and the offerings of the priests, out of the chambers where they used to be laid; and to make out of them one large apartment for the reception of this heathen stranger. It is doubted by some whether this Eliashib were Eliashib the high priest, or only another priest of that name; for he is named in the text, where this is related of him, by the title only of priest, and is there said to have the oversight of the chambers in the house of God; from whence it is argued that he was only chamberlain of the temple, and not the high priest, who was above such an office. But the oversight of the chambers of the house of God may import the whole government of the temple, which belonged to the high priest only; and it is not easily to be conceived how any one less than the absolute governor of the whole temple could make such an innovation in it. Besides, Eliashib the high priest has no character in Scripture with which such a procedure can be said to be inconsistent. By what is said in the book of Ezra, Ezr 10:18, it appears that the pontifical family was in his time grown very corrupt; and there is no act of his mentioned, either in Ezra or Nehemiah, except only his assisting in the repairing of the wall of Jerusalem. Had he done any thing else worthy of memory in the reforming of what was amiss, either in Church or state, in the times of Ezra or Nehemiah, it may be presumed mention would have been made of it in the books written by them. The silence of him in both these books, as to any good act done by him, is a sufficient proof that there was none to be recorded; for the high priest being head of the Jewish Church, had he borne any part with those two good men, when they labored so much to reform that Church, it is utterly impossible that it should have been passed over in their writings, where they give an account of what was done in that reformation. What Jeshua his grandfather did, in concurrence with Zerubbabel the governor, and Haggai and Zechariah the prophets, in the resettling of the Church and state of the Jews, after their return from the Babylonish captivity, is all recorded in Scripture; and had Eliashib done any such thing in concurrence with Ezra and Nehemiah, we may be certain it would have been recorded also.
"Putting all this together, it appears most likely that it was Eliashib the high priest who was the author of this great profanation of the house of God. What was done, however, the text tells us, Nehemiah immediately withstood, as soon as he returned to Jerusalem; for, overruling what the high priest had ordered to be done by the authority which he had as governor, he commanded all the household stuff of Tobiah to be cast out, and the chambers to be cleansed and restored to their former use.
"The reading of the law to the people having been settled by Nehemiah, so as to be constantly carried on at certain stated times ever since it was begun under his government by Ezra, (probably on every Sabbath day), when in the course of their lessons they came to chap. 23 of Deuteronomy, where it is commanded that a Moabite or an Ammonite should not come into the congregation of the Lord even to the tenth generation for ever; Nehemiah, taking advantage of it, separated all the mixed multitude from the rest of the people, that thereby it might be known with whom a true Israelite might lawfully marry; for neither this law, nor any other of the like nature, is to be understood as excluding any, of whatever nation, from entering into the congregation as a proselyte, and becoming a member of their Church. Neither did the Jews so interpret it; for they freely received into their religion all who would embrace it, and on their conversion admitted them to all its rights and privileges, and treated them in all respects as true Israelites, excepting only in the case of marriage; and therefore this phrase in the text, of not entering into the congregation even to the tenth generation, must be understood to imply no more than a prohibition not to be married with them till then; and thus all the Jewish doctors expound it.
"Among other corruptions that grew up during the absence of Nehemiah, one especially to be noticed was, the neglect of not carrying on the daily service of the house of God in the manner it ought; for the tithes, which were to maintain the ministers of the temple in their offices and stations, either being embezzled by the high priest or other rulers under him, or else subtracted by the laity, and not paid at all; for want of them the Levites and singers were driven from the temple, every one to his own house, there to seek for a subsistence some other way. This abuse the governor, whose piety led him always to attend to the public worship, could not be long without taking notice of, and when he had thoroughly informed himself of the cause, he soon provided very effectually for its remedy; for he again made those dues to be brought into the temple treasuries, and forced every man faithfully and fully to pay them; thus a maintenance being again provided for those who attended the service of the house of God, all was there again restored to its pristine order. And he also took care that the Sabbath should be duly observed, and made many good orders for the preventing of the profanation of it, and caused them all to be put into effectual execution. But though all these things are mentioned in one chapter, they were not all done at one time; but this good man brought them about as opportunities best served for the success of effecting them. In the same year [b.c. 425] in which Nehemiah went again to his government of Judea, from the Persian court, i. e., in the fourth year of the eighty-seventh Olympiad, Plato, the famous Athenian philosopher, was born, who came the nearest to the truth in Divine matters of any of the heathens; for, having in his travels to the East, (whither he went for his improvement in knowledge), conversed with the Jews, and got some insight into the writings of Moses, and their other sacred books, he learned many things from them which the other philosophers could not attain unto, and therefore he is said by Numenius to be none other than Moses speaking Greek; and many of the ancient fathers speak of him to the same purpose." With this book the general historical books of the Old Testament end; and the succeeding accounts of the Jewish people must be sought partly in the Apocryphal books, and in Josephus; but nowhere with so much perspicuity as in the remaining volumes of the industrious and judicious author of The Connected History of the Old and New Testaments, from which the reader has already had such copious extracts.

Account of Nehemiah, Neh 1:1. His inquiry about the Jews that had returned from their captivity, and concerning the state of Jerusalem, of which he receives the most discouraging information, Neh 1:2, Neh 1:3. He is greatly affected; fasts and prays, Neh 1:4. His prayer and confession to God, Neh 1:5-11.
Albert Barnes: Notes on the Bible - 1834
Introduction to Nehemiah
In the earliest form of the Hebrew canon known to us the books of Ezra and Nehemiah were united in one, under the name of "The Book of Ezra." After a while, a division was made, and the two books which we now recognize were distinguished as "the First Book of Ezra" and "the Second Book of Ezra" Later still - probably not until toward the close of the fourth century - the Second Book of Ezra came to be known as "the Book of Nehemiah."
The Book of Nehemiah is composed of four quite distinct sections:
(1) Neh. 1-7 containing the record of the 20th year of Artaxerxes (or 445-444 B. C.), but composed by Nehemiah at least twelve years later Neh 5:14.
(2) the second section of the work consists of Neh. 8-10, and contains a narrative of some events belonging to the autumn of 444 B. C. In this portion Nehemiah is spoken of in the third person; he is called the Tirshatha," whereas in the earlier chapters his title is always פחה pechâ h ("governor"); and Ezra holds the first and most prominent position. The style of this portion of the book is markedly different from that of the earlier and later chapters; and critics are generally agreed that it is NOT from the hand of Nehemiah. Some assign it to Ezra; others conjecture Zadok (or Zidkijah), Nehemiah's scribe or secretary Neh 13:13, to have been the author.
(3) Neh. 11-12:26, which consists of six important lists.
List 1 Neh. 11:1-24 and List 2 Neh 11:25-36 are probably either the work of Nehemiah himself or documents drawn up by his orders.
Of the other lists Neh. 12:1-26 some may have been drawn up in the time (or even by the hand) of Nehemiah, and incorporated by him into his work as documents having an intrinsic value, though not connected very closely with the subject matter of his history. But the list in Neh 12:10-11 cannot, in its present shape, have proceeded from his hand, or from that of a contemporary, since it mentions Jaddua, who lived about a century LATER THAN Nehemiah. Neither can Neh 12:22-23 intruded between the 5th and 6th lists - lists closely interconnected - belong to Nehemiah's time, since they contain a mention of both Jaddua and Darius Codomannus, his contemporary. Possibly, the list in question and the intruded verses may have proceeded from the same hand.
The section may therefore be regarded as the compilation of Nehemiah himself, with the exception of Neh 12:11, Neh 12:22-23, which must have been added a century later. Or, it was first added at that period. In either case, the writer must be equally considered to have drawn the lists from contemporary state archives (see Neh 12:23).
(4) Neh 12:27 to the end. This section contains an account of the dedication of the wall, and of certain reforms which Nehemiah effected after his return from Babylon in 432-431 B. C.. It is allowed on all hands to be, in the main, the work of Nehemiah, and written soon after the events - probably in 431 B. C. or 430 B. C.
It is perhaps, on the whole, more probable that the various sections composing the "Book of Nehemiah" were collected by Nehemiah himself, who had written, at any rate, two of them Neh. 1-7:5; Neh 12:27; Neh 13:31. Having composed these two separate memoirs, and having perhaps drawn up also certain lists, he adopted from without an account of some religious transactions belonging to his first period, and, inserting this in its proper place, prefixed to the whole work the title, "The words of Nehemiah, the son of Hachaliah," as fitly designating its main contents. His work, thus formed, was subsequently added to by Jaddua, or a writer of that time, who inserted into it Neh 12:11, Neh 12:22-23. Or, possibly, this late writer may first have formed the book into a whole. The date of the compilation would, in the former case, be about 430 B. C.; in the latter, about one century later.
The authenticity of the history contained in the Book of Nehemiah is generally admitted: and the condition of the text is generally good.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Of Nehemiah, the author and principal actor in the events recorded in this book, the Jews speak as one of the greatest men of their nation. His concern for his country entitles him to the character of the first patriot that ever lived. Descended, according to some, of the family of Aaron, or according to others, of the tribe of Judah and allied to the royal family of David, in the course of Divine Providence, he was a captive in Babylon, but there his excellences were so apparent, that he was chosen by the Persian king to fill an office the most respectable and the most confidential in the whole court. Here he lived in ease and affluence. he lacked no good thing; and here he might have continued to live, in the same affluence, and in the same confidence; but he could enjoy neither, so long as he knew his people distressed, the sepulchres of his fathers trodden under foot, the altars of his God overturned, and his worship either totally neglected or corrupted. He sought the peace of Jerusalem; prayed for it; and was willing to sacrifice wealth, ease, safety, and even life itself, if he might be the instrument of restoring the desolations of Israel. And God, who saw the desire of his heart, and knew the excellences with which he had endowed him, granted his request, and gave him the high honour of restoring the desolated city of his ancestors, and the pure worship of their God. The opposition of Sanballat and the Samaritans, and the firmness and zeal with which he repelled their insults and ineffectual efforts cannot be read without the liveliest emotions; and will afford to the latest times, a noble and animating example of distinguished patriotism, united with the sincerest devotion to the interests of religion. The virtue and piety of this great and good man, appear with equal lustre in the numerous and important reformations he effected. He relieved the people from their hardships and oppressions, by abolishing the harsh and usurious practices of the nobles and rulers; gave up his own Rev_enue, as governor of the province, for the benefit of the people; and, as a further means of conciliating their affections, exhibited an example of the most princely hospitality. As the best security for good morals, and the better observance of the laws of God, he re-established the offices of public worship, and pRev_ented the profanation of the sabbath, which had arrived at a shameful excess; he furnished the returned captives with authentic registers, and enabled them, in the best manner possible, after so long and calamitous an interval, to trace the genealogies, and claim the inheritance of their respective families; and further, he accomplished the separation of the Jewish people from the mixed multitude, with which they had been incorporated, and annulled the numerous marriages which they had made with heathens and idolaters of every description. For disinterestedness, philanthropy, patriotism, prudence, courage, zeal, humanity, and every virtue that constitutes a great mind, and proves a soul in deep communion with God, Nehemiah will ever stand conspicuous among the greatest men of the Jewish nation; and an exemplar worthy of being copied by the first patriots in every nation under heaven.

Neh 1:1, Nehemiah, understanding by Hanani the misery of Jerusalem, mourns, fasts, and prays; Neh 1:5, His prayer.

Carl Friedrich Keil and Franz Delitzsch
I. Nehemiah's Journey to Jerusalem, and the Restoration of the Walls of Jerusalem - Neh 1:1
Nehemiah, cup-bearer to King Artaxerxes, is plunged into deep affliction by the account which he receives from certain individuals from Judah of the sad condition of his countrymen who had returned to Jerusalem and Judah. He prays with fasting to the Lord for mercy (Neh 1:1-11), and on a favourable opportunity entreats the king and queen for permission to make a journey to Jerusalem, and for the necessary authority to repair its ruined walls. His request being granted, he travels as governor to Jerusalem, provided with letters from the king, and escorted by captains of the army and horsemen (Neh 2:1-10). Soon after his arrival, he surveys the condition of the walls and gates, summons the rulers of the people and the priests to set about building the wall, and in spite of the obstacles he encounters from the enemies of the Jews, accomplishes this work (2:11-6:19). In describing the manner in which the building of the walls was carried on, he first enumerates in succession (3) the individuals and companies engaged in restoring the walls surrounding the city (3), and then relates the obstacles and difficulties encountered (4:1-6:19).
John Gill
INTRODUCTION TO NEHEMIAH 1
This chapter relates how that Nehemiah, being at Shushan in Persia, and meeting with some Jews, inquired of the state of Jerusalem, of which having a melancholy account, he betook to mourning, fasting, and prayer, Neh 1:1, and his prayer is recorded, Neh 1:5.
1:11:1: Եւ եղեւ յամսեանն Քասղեւ յամի քսաներորդի Արտաշէսի արքայի, ես էի ՚ի Շաւշ ՚ի մա՛յր քաղաքացն աբիրայ.
1 Արտաշէս արքայի քսաներորդ տարուայ Քասղեւ ամսին այնպէս եղաւ, որ ես Աբիրայի մայրաքաղաք Սուսայում էի:
1 Աքազիայի որդիին Նէեմիային խօսքերը.«Քասղեւ ամսուան մէջ, Արտաշէս թագաւորին քսաներորդ տարին, երբ ես Շուշան մայրաքաղաքն էի,
Բանք Նէեմեայ որդւոյ Աքաղիայ: Եւ եղեւ յամսեանն Քասղեւ յամի քսաներորդի Արտաշիսի արքայի, ես էի [1]ի Շաւշ ի մայր քաղաքացն Աբիրայ:

1:1: Եւ եղեւ յամսեանն Քասղեւ յամի քսաներորդի Արտաշէսի արքայի, ես էի ՚ի Շաւշ ՚ի մա՛յր քաղաքացն աբիրայ.
1 Արտաշէս արքայի քսաներորդ տարուայ Քասղեւ ամսին այնպէս եղաւ, որ ես Աբիրայի մայրաքաղաք Սուսայում էի:
1 Աքազիայի որդիին Նէեմիային խօսքերը.
«Քասղեւ ամսուան մէջ, Արտաշէս թագաւորին քսաներորդ տարին, երբ ես Շուշան մայրաքաղաքն էի,
zohrab-1805▾ eastern-1994▾ western am▾
1:11:1 Слов{а} Неемии, сына Ахалиина. В месяце Кислеве, в двадцатом году, я находился в Сузах, престольном городе.
1:1 λόγοι λογος word; log Νεεμια νεεμια son Αχαλια αχαλια and; even ἐγένετο γινομαι happen; become ἐν εν in μηνὶ μην.1 month Χασεηλου χασεηλου year εἰκοστοῦ εικοστος and; even ἐγὼ εγω I ἤμην ειμι be ἐν εν in Σουσαν σουσαν fortified town; citadel
1:1 דִּבְרֵ֥י divrˌê דָּבָר word נְחֶמְיָ֖ה nᵊḥemyˌā נְחֶמְיָה Nehemiah בֶּן־ ben- בֵּן son חֲכַלְיָ֑ה ḥᵃḵalyˈā חֲכַלְיָה Hacaliah וַ wa וְ and יְהִ֤י yᵊhˈî היה be בְ vᵊ בְּ in חֹֽדֶשׁ־ ḥˈōḏeš- חֹדֶשׁ month כִּסְלֵיו֙כסלו *kislēʸw כִּסְלֵו Kislev שְׁנַ֣ת šᵊnˈaṯ שָׁנָה year עֶשְׂרִ֔ים ʕeśrˈîm עֶשְׂרִים twenty וַ wa וְ and אֲנִ֥י ʔᵃnˌî אֲנִי i הָיִ֖יתִי hāyˌîṯî היה be בְּ bᵊ בְּ in שׁוּשַׁ֥ן šûšˌan שׁוּשַׁן Susa הַ ha הַ the בִּירָֽה׃ bbîrˈā בִּירָה citadel
1:1. verba Neemiae filii Echliae et factum est in mense casleu anno vicesimo et ego eram in Susis castroThe words of Nehemias the son of Helchias. And it came to pass in the month of Casleu, in the twentieth year, as I was in the castle of Susa,
1. The words of Nehemiah the son of Hacaliah. Now it came to pass in the month Chislev, in the twentieth year, as I was in Shushan the palace,
1:1. The words of Nehemiah, the son of Hacaliah. And it happened that, in the month of Chislev, in the twentieth year, I was in the capital city of Susa.
1:1. The words of Nehemiah the son of Hachaliah. And it came to pass in the month Chisleu, in the twentieth year, as I was in Shushan the palace,
The words of Nehemiah the son of Hachaliah. And it came to pass in the month Chisleu, in the twentieth year, as I was in Shushan the palace:

1:1 Слов{а} Неемии, сына Ахалиина. В месяце Кислеве, в двадцатом году, я находился в Сузах, престольном городе.
1:1
λόγοι λογος word; log
Νεεμια νεεμια son
Αχαλια αχαλια and; even
ἐγένετο γινομαι happen; become
ἐν εν in
μηνὶ μην.1 month
Χασεηλου χασεηλου year
εἰκοστοῦ εικοστος and; even
ἐγὼ εγω I
ἤμην ειμι be
ἐν εν in
Σουσαν σουσαν fortified town; citadel
1:1
דִּבְרֵ֥י divrˌê דָּבָר word
נְחֶמְיָ֖ה nᵊḥemyˌā נְחֶמְיָה Nehemiah
בֶּן־ ben- בֵּן son
חֲכַלְיָ֑ה ḥᵃḵalyˈā חֲכַלְיָה Hacaliah
וַ wa וְ and
יְהִ֤י yᵊhˈî היה be
בְ vᵊ בְּ in
חֹֽדֶשׁ־ ḥˈōḏeš- חֹדֶשׁ month
כִּסְלֵיו֙כסלו
*kislēʸw כִּסְלֵו Kislev
שְׁנַ֣ת šᵊnˈaṯ שָׁנָה year
עֶשְׂרִ֔ים ʕeśrˈîm עֶשְׂרִים twenty
וַ wa וְ and
אֲנִ֥י ʔᵃnˌî אֲנִי i
הָיִ֖יתִי hāyˌîṯî היה be
בְּ bᵊ בְּ in
שׁוּשַׁ֥ן šûšˌan שׁוּשַׁן Susa
הַ ha הַ the
בִּירָֽה׃ bbîrˈā בִּירָה citadel
1:1. verba Neemiae filii Echliae et factum est in mense casleu anno vicesimo et ego eram in Susis castro
The words of Nehemias the son of Helchias. And it came to pass in the month of Casleu, in the twentieth year, as I was in the castle of Susa,
1:1. The words of Nehemiah, the son of Hacaliah. And it happened that, in the month of Chislev, in the twentieth year, I was in the capital city of Susa.
1:1. The words of Nehemiah the son of Hachaliah. And it came to pass in the month Chisleu, in the twentieth year, as I was in Shushan the palace,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Слова Неемии, сына Ахалиина. Еврейское debarim слова в надписании произведений исторических, имеет смысл широкий (ср. 1: Пар XXIX, 29: dibrej David; 3: Цар. XI, 41; 2: Пар IX, 29), означает слова и дела, т.е. историю вообще. Слова

Неемии - история Неемии. Имя Неемии было у иудеев употребительным. В послепленное время лица, носящие это имя, упоминаются еще 1: Езд II, 2; Неем VII, 7; III, 16. Происхождение Неемии точно неизвестно. Сообщение Евсевия и блаж.

Иеронима, что Неемия принадлежал к колену Иудину, может считаться весьма вероятным, так как большинство возвратившихся из плена иудеев принадлежало к этому колену. Но нет никаких оснований считать Неемию потомком Давида, потому только, что он занимал в Иудее положение, аналогичное с положением происходившего из рода Давидова Зоровавеля.

Ошибочно также наименование Неемии иереем в тексте Вульгаты (2: Мак I, 2).Отец Неемии Ахалия упоминается еще Х,2. - В месяце Кислеве.По еврейскому счислению кислев - девятый месяц, соответствующий нашему ноябрю-декабрю. Название месяца заимствовано у вавилонян и вошло в употребление после возвращения из плена (ср. Schrader, Kefflnschr. und А. Т. 2: Auf I. S, 379). В двадцатом году. Из II, 1: той же книги видно, что в данном месте разумеется 20-й год царствования Артаксеркса и именно Артаксеркса Лонгимана (462-427), т.е. 445: г. до Р. X. Я находился и Сузах, престольном городе. Сузы (евр. Schuschan и в клиноп. текстах Susaan) - город, служивший осенней резиденцией персидских царей (Есф I, 2: б; Дан VIII, 2). Здесь Неемия находился, конечно, на должности царского виночерпия.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Nehemiah's Distress. B. C. 445.

1 The words of Nehemiah the son of Hachaliah. And it came to pass in the month Chisleu, in the twentieth year, as I was in Shushan the palace, 2 That Hanani, one of my brethren, came, he and certain men of Judah; and I asked them concerning the Jews that had escaped, which were left of the captivity, and concerning Jerusalem. 3 And they said unto me, The remnant that are left of the captivity there in the province are in great affliction and reproach: the wall of Jerusalem also is broken down, and the gates thereof are burned with fire. 4 And it came to pass, when I heard these words, that I sat down and wept, and mourned certain days, and fasted, and prayed before the God of heaven,
What a tribe Nehemiah was of does nowhere appear; but, if it be true (which we are told by the author of the Maccabees, 2 Mac. i. 18) that he offered sacrifice, we must conclude him to have been a priest. Observe,
I. Nehemiah's station at the court of Persia. We are here told that he was in Shushan the palace, or royal city, of the king of Persia, where the court was ordinarily kept (v. 1), and (v. 11) that he was the king's cup-bearer. Kings and great men probably looked upon it as a piece of state to be attended by those of other nations. By this place at court he would be the better qualified for the service of his country in that post for which God had designed him, as Moses was the fitter to govern for being bred up in Pharaoh's court, and David in Saul's. He would also have the fairer opportunity of serving his country by his interest in the king and those about him. Observe, He is not forward to tell us what great preferment he had at court; it is not till the end of the chapter that he tells us he was the king's cup-bearer (a place of great trust, as well as of honour and profit), when he could not avoid the mentioning of it because of the following story; but at first he only said, I was in Shushan the palace. We may hence learn to be humble and modest, and slow to speak of our own advancements. But in the providences of God concerning him we may observe, to our comfort, 1. That when God has work to do he will never want instruments to do it with. 2. That those whom God designs to employ in his service he will find out proper ways both to fit for it and to call to it. 3. That God has his remnant in all places; we read of Obadiah in the house of Ahab, saints in Caesar's household, and a devout Nehemiah in Shushan the palace. 4. That God can make the courts of princes sometimes nurseries and sometimes sanctuaries to the friends and patrons of the church's cause.
II. Nehemiah's tender and compassionate enquiry concerning the state of the Jews in their own land, v. 2. It happened that a friend and relation of his came to the court, with some other company, by whom he had an opportunity of informing himself fully how it went with the children of the captivity and what posture Jerusalem, the beloved city, was in. Nehemiah lived at ease, in honour and fulness, himself, but could not forget that he was an Israelite, nor shake off the thoughts of his brethren in distress, but in spirit (like Moses, Acts vii. 23) he visited them and looked upon their burdens. As distance of place did not alienate his affections from them (though they were out of sight, yet not out of mind), so neither did, 1. The dignity to which he was advanced. Though he was a great man, and probably rising higher, yet he did not think it below him to take cognizance of his brethren that were low and despised, nor was he ashamed to own his relation to them and concern for them. 2. The diversity of their sentiments from his, and the difference of their practice accordingly. Though he did not go to settle at Jerusalem himself (as we think he ought to have done now that liberty was proclaimed), but conformed to the court, and staid there, yet he did not therefore judge nor despise those that had returned, nor upbraid them as impolitic, but kindly concerned himself for them, was ready to do them all the good offices he could, and, that he might know which way to do them a kindness, asked concerning them. Note, It is lawful and good to enquire, "What news?" We should enquire especially concerning the state of the church and religion, and how it fares with the people of God; and the design of our enquiry must be, not that, like the Athenians, we may have something to talk of, but that we may know how to direct our prayers and our praises.
III. The melancholy account which is here given him of the present state of the Jews and Jerusalem, v. 3. Hanani, the person he enquired of, has this character given of him (ch. vii. 2), that he feared God above many, and therefore would not only speak truly, but, when he spoke of the desolations of Jerusalem, would speak tenderly. It is probable that his errand to court at this time was to solicit some favour, some relief or other, that they stood in need of. Now the account he gives is, 1. That the holy seed was miserably trampled on and abused, in great affliction and reproach, insulted upon all occasions by their neighbours, and filled with the scorning of those that were at ease. 2. That the holy city was exposed and in ruins. The wall of Jerusalem was still broken down, and the gates were, as the Chaldeans left them, in ruins. This made the condition of the inhabitants both very despicable under the abiding marks of poverty and slavery, and very dangerous, for their enemies might when they pleased make an easy prey of them. The temple was built, the government settled, and a work of reformation brought to some head, but here was one good work yet undone; this was still wanting. Every Jerusalem, on this side the heavenly one, will have some defect or other in it, for the making up of which it will required the help and service of its friends.
IV. The great affliction this gave to Nehemiah and the deep concern it put him into, v. 4. 1. He wept and mourned. It was not only just when he heard the news that he fell into a passion of weeping, but his sorrow continued certain days. Note, The desolations and distresses of the church ought to be the matter of our grief, how much soever we live at ease. 2. He fasted and prayed; not in public (he had no opportunity of doing that), but before the God of heaven, who sees in secret, and will reward openly. By his fasting and praying, (1.) He consecrated his sorrows, and directed his tears aright, sorrowed after a godly sort, with an eye to God, because his name was reproached in the contempt cast on his people, whose cause therefore he thus commits to him. (2.) He eased his sorrows, and unburdened his spirit, by pouring out his complaint before God and leaving it with him. (3.) He took the right method of fetching in relief for his people and direction for himself in what way to serve them. Let those who are forming any good designs for the service of the public take God along with them for the first conception of them, and utter all their projects before him; this is the way to prosper in them.
Adam Clarke: Commentary on the Bible - 1831
1:1: The words of Nehemiah - That this book was compiled out of the journal or memoranda made by Nehemiah himself, there can be no doubt: but that he was not the compiler is evident from several passages in the work it. self. As it is written consecutively as one book with Ezra, many have supposed that this latter was the author: but whoever compares the style of each, in the Hebrew, will soon be convinced that this is not correct; the style is so very different, that they could not possibly be the work of the same person.
It is doubtful even whether the Nehemiah who is mentioned Ezr 2:2, who came to Jerusalem with Zerubbabel, be the same with him who is the reputed author of this book. By the computation of the best chronologists, Zerubbabel came to Jerusalem in A. M. 3468; and Nehemiah, who is here mentioned, did not come before the twentieth year of the reign of Artaxerxes, which falls in with A. M. 3558, ninety years after: and as his account here is carried down to A. M. 3570, nearly twenty years later, he must at his death have been about a hundred and thirty, allowing him to have been only twenty years old at the time that Zerubbabel went up to Jerusalem. This is by no means likely, as this would make him the king's cupbearer when he was upwards of a hundred years of age! It seems, therefore, evident that the Nehemiah of Ezra cannot be the same with the reputed author of this book, and the cup-bearer of the Persian king.
Son of Hachaliah - Of what tribe or lineage he was, we cannot tell: this is all we know of his parentage. Some suppose he was a priest, and of the house of Aaron, on the authority of 2 Maccabees 1:18, 21; but this is but slender evidence. It is likely he was of a very eminent family, if not of the blood royal of Judah, as only persons of eminence could be placed in the office which he sustained in the Persian court.
The month Chisleu - Answering to a part of our November and December.
Twentieth year - That is, of Artaxerxes, A. M. 3558, b.c. 446.
Shushan the palace - The ancient city of Susa; called in Persian Shuster: the winter residence of the Persian kings.
Albert Barnes: Notes on the Bible - 1834
1:1: The words of Nehemiah the son of Hachaliah - The prophetical books commence generally with a title of this kind (see Jer 1:1); but no other extant historical book begins thus. Nehemiah, while attaching his work to Ezra, perhaps marked in this manner the point at which his own composition commenced. (See the introduction of the Book of Nehemiah.)
Chisleu - The ninth month, corresponding to the end of November and beginning of December.
In the twentieth year - i. e. of Artaxerxes Longimanus (465-425 B. C.). Compare Neh 2:1.
Shushan the palace - Compare Est 1:2, Est 1:5, etc.; Dan 8:2. Shushan, or Susa, was the ordinary residence of the Persian kings. "The palace" or acropolis was a distinct quarter of the city, occupying an artificial eminence.
Carl Friedrich Keil and Franz Delitzsch
1:1
In the twentieth year of the reign of Artaxerxes, Nehemiah, being then at Susa, received from one of his brethren, and other individuals from Judah, information which deeply grieved him, concerning the sad condition of the captive who had returned to the land of their fathers, and the state of Jerusalem. Neh 1:1 contains the title of the whole book: the History of Nehemiah. By the addition "son of Hachaliah," Nehemiah is distinguished from others of the same name (e.g., from Nehemiah the son of Azbuk, Neh 3:16). Another Nehemiah, too, returned from captivity with Zerubbabel, Ezra 2:2. Of Hachaliah we know nothing further, his name occurring but once more, Neh 10:2, in conjunction, as here, with that of Nehemiah. Eusebius and Jerome assert that Nehemiah was of the tribe of Judah, - a statement which may be correct, but is unsupported by any evidence from the Old Testament. According to Neh 1:11, he was cup-bearer to the Persian king, and was, at his own request, appointed for some time Pecha, i.e., governor, of Judah. Comp. Neh 5:14; Neh 12:26, and Neh 8:9; Neh 10:2. "In the month Chisleu of the twentieth year I was in the citadel of Susa" - such is the manner in which Nehemiah commences the narrative of his labours for Jerusalem. Chisleu is the ninth month of the year, answering to our December. Comp. Zech 7:1, 1 Macc. 4:52. The twentieth year is, according to Neh 2:1, the twentieth year of Artaxerxes Longimanus. On the citadel of Susa, see further details in the remarks on Dan 8:2. Susa was the capital of the province Susiana, and its citadel, called by the Greeks Memnoneion, was strongly fortified. The kings of Persia were accustomed to reside here during some months of the year.
Neh 1:2-3
There came to Nehemiah Hanani, one of his brethren, and certain men from Judah. מאחי אחד, one of my brethren, might mean merely a relation of Nehemiah, אחים being often used of more distant relations; but since Nehemiah calls Hanani אחי in Neh 7:10, it is evident that his own brother is meant. "And I asked them concerning the Jews, and concerning Jerusalem." היּהוּדים is further defined by וגו הפּליטה, who had escaped, who were left from the captivity; those who had returned to Judah are intended, as contrasted with those who still remained in heathen, lands. In the answer, Neh 1:3, they are more precisely designated as being "there in the province (of Judah)." With respect to המּדינה, see remarks on Ezra 2:1. They are said to be "in great affliction (רעה) and in reproach." Their affliction is more nearly defined by the accessory clause which follows: and the wall = because the wall of Jerusalem is broken down, and its gates burned with fire. מפרצת, Pual (the intensive form), broken down, does not necessarily mean that the whole wall was destroyed, but only portions, as appears from the subsequent description of the building of the wall, Neh 3.
Neh 1:4
This description of the state of the returned captives plunged Nehemiah into such deep affliction, that he passed some days in mourning, fasting, and prayer. Opinions are divided with respect to the historical relation of the facts mentioned Neh 1:3. Some older expositors thought that Hanani could not have spoken of the destruction of the walls and gates of Jerusalem by the Babylonians, because this was already sufficiently known to Nehemiah, but of some recent demolition on the part of Samaritans and other hostile neighbours of the Jews; in opposition to which, Rambach simply replies that we are told nothing of a restoration of the wall of Jerusalem by Zerubbabel and Ezra. More recently Ewald (Geschichte, iv. p. 137f.) has endeavoured to show, from certain psalms which he transposes to post-Babylonian times, the probability of a destruction of the rebuilt wall, but gives a decided negative to the question, whether this took place during the thirteen years between the arrivals of Ezra and Nehemiah. "For," says he, "there is not in the whole of Nehemiah's record the most distant hint that the walls had been destroyed only a short time since; but, on the contrary, this destruction was already so remote an event, that its occasion and authors were no longer spoken of." Vaihinger (Theol. Stud. und Krit., 1857, p. 88, comp. 1854, p. 124f.) and Bertheau are of opinion that it indisputably follows from Neh 1:3-4, as appearances show, that the walls of Jerusalem were actually rebuilt and the gates set up before the twentieth year of Artaxerxes, and that the destruction of this laborious work, which occasioned the sending of an embassy to the Persian court, was of quite recent occurrence, since otherwise Nehemiah would not have been so painfully affected by it. But even the very opposite opinion held concerning the impression made upon the reader by these verses, shows that appearances are deceitful, and the view that the destruction of the walls and gates was of quite recent occurrence is not implied by the words themselves, but only inserted in them by expositors. There is no kind of historical evidence that the walls of Jerusalem which had been destroyed by the Chaldeans were once more rebuilt before Nehemiah's arrival.
The documents given by Ezra 4:8-22, which are in this instance appealed to, so far from proving the fact, rather bear testimony against it. The counsellor Rehum and the scribe Shimshai, in their letter to Artaxerxes, accuse indeed the Jews of building a rebellious and bad city, of restoring its walls and digging its foundations (Ezra 4:12); but they only give the king to understand that if this city be built and its walls restored, the king will no longer have a portion on this side the river (Ezra 4:16), and hasten to Jerusalem, as soon as they receive the king's decision, to hinder the Jews by force and power (Ezra 4:23). Now, even if this accusation were quite well founded, nothing further can be inferred from it than that the Jews had begun to restore the walls, but were hindered in the midst of their undertaking. Nothing is said in these documents either of a rebuilding, i.e., a complete restoration, of the walls and setting up of the gates, or of breaking down the walls and burning the gates. It cannot be said that to build a wall means the same as pulling down a wall already built. Nor is anything said in Neh 1:3 and Neh 1:4 of a recent demolition. The assertion, too, that the destruction of this laborious work was the occasion of the mission of Hanani and certain men of Judah to the Persian court (Vaihinger), is entirely without scriptural support. In Neh 1:2 and Neh 1:3 it is merely said that Hanani and his companions came from Judah to Nehemiah, and that Nehemiah questioned them concerning the condition of the Jews in the province of Judah, and concerning Jerusalem, and that they answered: The Jews there are in great affliction and reproach, for the wall of Jerusalem is broken down (מפרצת is a participle expressing the state, not the praeter. or perfect, which would be found here if a destruction recently effected were spoken of). Nehemiah, too, in Neh 2:3 and Neh 2:17, only says: The city of my fathers' sepulchres (Jerusalem) lieth desolate (חרבה is an adjective), not: has been desolated. Nor can a visit on the part of Jews from Judah to their compatriot and relative, the king's cup-bearer, be called a mission to the Persian court. - With respect also to the deep affliction of Nehemiah, upon which Bertheau lays so much stress, it by no means proves that he had received a terrible account of some fresh calamity which had but just befallen the community at Jerusalem, and whose whole extent was as yet unknown to him. Nehemiah had not as yet been to Jerusalem, and could not from his own experience know the state of affairs in Judah and Jerusalem; hence he questioned the newly arrived visitors, not concerning the latest occurrences, but as to the general condition of the returned captives. The fact of the destruction of Jerusalem by the Chaldees could not, of course, be unknown to him; but neither could he be ignorant that now ninety years since a great number of captives had returned to their homes with Zerubbabel and settled in Judah and Jerusalem, and that seventy years since the temple at Jerusalem had been rebuilt. Judging from these facts, he might not have imagined that the state of affairs in Judah and Jerusalem was so bad as it really was. When, then, he now learnt that those who had returned to Judah were in great affliction, that the walls of the town were still lying in ruins and its gates burned, and that it was therefore exposed defenceless to all the insults of hostile neighbours, even this information might well grieve him. It is also probable that it was through Hanani and his companions that he first learnt of the inimical epistle of the royal officials Rehum and Shimshai to Artaxerxes, and of the answer sent thereto by that monarch and thus became for the first time aware of the magnitude of his fellow-countrymen's difficulties. Such intelligence might well be such a shock to him as to cause the amount of distress described Neh 1:4. For even if he indulged the hope that the king might repeal the decree by which the rebuilding of the wall had been prohibited till further orders, he could not but perceive how difficult it would be effectually to remedy the grievous state in which his countrymen who had returned to the land of their fathers found themselves, while the disposition of their neighbours towards them was thus hostile. This state was indeed sufficiently distressing to cause deep pain to one who had a heart alive to the welfare of his nation, and there is no need for inventing new "calamities," of which history knows nothing, to account for the sorrow of Nehemiah. Finally, the circumstance that the destruction of the walls and burning of the gates are alone mentioned as proofs of the affliction and reproach which the returned exiles were suffering, arises simply from an intention to hint at the remedy about to be described in the narrative which follows, by bringing this special kind of reproach prominently forward.
Geneva 1599
1:1 The words of Nehemiah the son of Hachaliah. And it came to pass in the month (a) Chisleu, in the twentieth year, as I was in Shushan the palace,
The Argument - God, in all ages and at all times, sets up worthy persons for the convenience and profit of his Church, as now within the compass of seventy years he raised up various excellent men for the preservation of his people after their return from Babylon. Zerubbabel, Ezra, and Nehemiah, of which the first was their captain to bring them home, and provided that the temple was built: the second reformed their manners and planted religion: and the third built up the walls, delivered the people from oppression and provided that the law of God was carried out among them. He was a godly man, and in great authority with the king, so that the king favoured him greatly and gave him letters to accomplish all the things he desired. This book is also called the second of Ezra by the Latins because he was the author of it.
(a) Which contains part of November and part of December, and was their ninth month.
John Gill
1:1 The words of Nehemiah the son of Hachaliah,.... Or his transactions and deeds; for "dibre" signifies things done, as well as words spoken; who Hachaliah his father was is not known; the Arabic version adds, the high priest, without any foundation; though some have thought that Nehemiah was a priest, from a passage in"Therefore whereas we are now purposed to keep the purification of the temple upon the five and twentieth day of the month Chisleu, we thought it necessary to certify you thereof, that ye also might keep it, as the feast of the tabernacles, and of the fire, which was given us when Neemias offered sacrifice, after that he had builded the temple and the altar.'' (2 Maccabees 1:18)and from signing and sealing the covenant at the head of priests, Neh 10:1, but he rather seems to be of the tribe of Judah, see Neh 2:3, and Nehemiah may be the same that went up with Zerubbabel, and returned again, and then became the king's cupbearer; though some are of another opinion; see Gill on Ezra 2:2,
and it came to pass in the month Chisleu; the ninth month, as the Arabic version; of which see Ezra 10:9,
in the twentieth year; not of Nehemiah's age, for, if he went up with Zerubbabel, he must be many years older; but in the twentieth year of the reign of Artaxerxes, Neh 1:1,
as I was in Shushan the palace; a city in Persia, the royal seat of the kings of it; as Ecbatana was in the summer time, this in the spring, as Cyrus made it, according to Xenophon (b); but others say (c) it was their seat in winter, and this was the season now when Nehemiah was with the king there; for Chisleu was a winter month, answering to part of November and of December; of Shushan; see Gill on Dan 8:2, to which may be added what a traveller of the last century says (d) of it,"we rested at Valdac, once the great city Susa, but now very ruinous; it was first built by Tythonus, and his son Memnon, but enlarged by Darius the son of Hystaspes; in the building whereof Memnon was so exceeding prodigal, that, as Cassiodorus writeth, he joined the stones together with gold--such was the beauty and delectableness of it for situation, that they called it "Susa", which in the Persian tongue signified a "lily", but now it is called Valdac, because of the poverty of the place;''and it is generally supposed to have its name from the abundance of lilies about it; but Dr. Hyde (e) gives another signification of its name, he says the Persians called it, "Sus", which signifies "liquorice", but for what reasons he says not. There is a city now called Shustera, and is thought by some travellers to be built at least very near where Shushan formerly stood (f).
(b) Cyropaedia, l. 8. c. 44. (c) Athenaeus, l. 12. c. 1. (d) Cartwright's Preacher's Travels, p. 87, 88. (e) Hist. Relig. Vet. Pers. c. 35. p. 414. (f) Tavernier, tom. 1. l. 4. c. 1.
John Wesley
1:1 The words - Or rather, the acts, as the word often signifies. Chisleu - Which is the ninth month, containing part of November, and part of December. Year - Of Artaxerxes. Shushan - The royal city of Persia.
Robert Jamieson, A. R. Fausset and David Brown
1:1 NEHEMIAH, UNDERSTANDING BY HANANI THE AFFLICTED STATE OF JERUSALEM, MOURNS, FASTS, AND PRAYS. (Neh 1:1-3)
Nehemiah the son of Hachaliah--This eminently pious and patriotic Jew is to be carefully distinguished from two other persons of the same name--one of whom is mentioned as helping to rebuild the walls of Jerusalem (Neh 3:16), and the other is noticed in the list of those who accompanied Zerubbabel in the first detachment of returning exiles (Ezra 2:2; Neh 7:7). Though little is known of his genealogy, it is highly probable that he was a descendant of the tribe of Judah and the royal family of David.
in the month Chisleu--answering to the close of November and the larger part of December.
Shushan the palace--the capital of ancient Susiana, east of the Tigris, a province of Persia. From the time of Cyrus it was the favorite winter residence of the Persian kings.
1:21:2: եւ եկն առ իս յեղբարցն իմոց. նա՝ եւ արք Յուդայ, եւ հարցի՛ ցնոսա վասն փրկելոցն որք ապրեցան եւ ելին ՚ի գերութենէն՝ եւ վասն Երուսաղեմի[5041]։ [5041] Այլք. Եւ հարցի զնոսա վասն փրկե՛՛։
2 Ինձ մօտ եկան իմ եղբայրներից մէկը եւ Յուդայի երկրի մի քանի մարդիկ: Ես նրանց հարցրի Երուսաղէմի եւ կենդանի մնացածների մասին, որոնք փրկուել ու վերադարձել էին գերութիւնից:
2 Անանի անունով եղբայրներէս մէկը ու քանի մը Յուդայի մարդիկ ինծի եկան։ Անոնց՝ գերութենէ ազատուած Հրեաներուն ու Երուսաղէմի մասին հարցուցի։
եւ եկն առ իս`` յեղբարցն իմոց, նա եւ արք Յուդայ, եւ հարցի ցնոսա վասն փրկելոցն որք ապրեցան եւ ելին ի գերութենէն եւ վասն Երուսաղեմի:

1:2: եւ եկն առ իս յեղբարցն իմոց. նա՝ եւ արք Յուդայ, եւ հարցի՛ ցնոսա վասն փրկելոցն որք ապրեցան եւ ելին ՚ի գերութենէն՝ եւ վասն Երուսաղեմի[5041]։
[5041] Այլք. Եւ հարցի զնոսա վասն փրկե՛՛։
2 Ինձ մօտ եկան իմ եղբայրներից մէկը եւ Յուդայի երկրի մի քանի մարդիկ: Ես նրանց հարցրի Երուսաղէմի եւ կենդանի մնացածների մասին, որոնք փրկուել ու վերադարձել էին գերութիւնից:
2 Անանի անունով եղբայրներէս մէկը ու քանի մը Յուդայի մարդիկ ինծի եկան։ Անոնց՝ գերութենէ ազատուած Հրեաներուն ու Երուսաղէմի մասին հարցուցի։
zohrab-1805▾ eastern-1994▾ western am▾
1:21:2 И пришел Ханани, один из братьев моих, он и {несколько} человек из Иудеи. И спросил я их об уцелевших Иудеях, которые остались от плена, и об Иерусалиме.
1:2 καὶ και and; even ἦλθεν ερχομαι come; go Ανανι ανανι one; unit ἀπὸ απο from; away ἀδελφῶν αδελφος brother μου μου of me; mine αὐτὸς αυτος he; him καὶ και and; even ἄνδρες ανηρ man; husband Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἠρώτησα ερωταω question; request αὐτοὺς αυτος he; him περὶ περι about; around τῶν ο the σωθέντων σωζω save οἳ ος who; what κατελείφθησαν καταλειπω leave behind; remain ἀπὸ απο from; away τῆς ο the αἰχμαλωσίας αιχμαλωσια captivity καὶ και and; even περὶ περι about; around Ιερουσαλημ ιερουσαλημ Jerusalem
1:2 וַ wa וְ and יָּבֹ֨א yyāvˌō בוא come חֲנָ֜נִי ḥᵃnˈānî חֲנָנִי Hanani אֶחָ֧ד ʔeḥˈāḏ אֶחָד one מֵ mē מִן from אַחַ֛י ʔaḥˈay אָח brother ה֥וּא hˌû הוּא he וַ wa וְ and אֲנָשִׁ֖ים ʔᵃnāšˌîm אִישׁ man מִֽ mˈi מִן from יהוּדָ֑ה yhûḏˈā יְהוּדָה Judah וָ wā וְ and אֶשְׁאָלֵ֞ם ʔešʔālˈēm שׁאל ask עַל־ ʕal- עַל upon הַ ha הַ the יְּהוּדִ֧ים yyᵊhûḏˈîm יְהוּדִי Jewish הַ ha הַ the פְּלֵיטָ֛ה ppᵊlêṭˈā פְּלֵיטָה escape אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] נִשְׁאֲר֥וּ nišʔᵃrˌû שׁאר remain מִן־ min- מִן from הַ ha הַ the שֶּׁ֖בִי ššˌevî שְׁבִי captive וְ wᵊ וְ and עַל־ ʕal- עַל upon יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
1:2. et venit Anani unus de fratribus meis ipse et viri ex Iuda et interrogavi eos de Iudaeis qui remanserant et supererant de captivitate et de HierusalemThat Hanani one of my brethren came, he and some men of Juda; and I asked them concerning the Jews, that remained and were left of the captivity, and concerning Jerusalem.
2. that Hanani, one of my brethren, came, he and certain men out of Judah; and I asked them concerning the Jews that had escaped, which were left of the captivity, and concerning Jerusalem.
1:2. And Hanani, one of my brothers, arrived, he and some men of Judah. And I questioned them about the Jews who had remained and were left behind from the captivity, and about Jerusalem.
1:2. That Hanani, one of my brethren, came, he and [certain] men of Judah; and I asked them concerning the Jews that had escaped, which were left of the captivity, and concerning Jerusalem.
That Hanani, one of my brethren, came, he and [certain] men of Judah; and I asked them concerning the Jews that had escaped, which were left of the captivity, and concerning Jerusalem:

1:2 И пришел Ханани, один из братьев моих, он и {несколько} человек из Иудеи. И спросил я их об уцелевших Иудеях, которые остались от плена, и об Иерусалиме.
1:2
καὶ και and; even
ἦλθεν ερχομαι come; go
Ανανι ανανι one; unit
ἀπὸ απο from; away
ἀδελφῶν αδελφος brother
μου μου of me; mine
αὐτὸς αυτος he; him
καὶ και and; even
ἄνδρες ανηρ man; husband
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
ἠρώτησα ερωταω question; request
αὐτοὺς αυτος he; him
περὶ περι about; around
τῶν ο the
σωθέντων σωζω save
οἳ ος who; what
κατελείφθησαν καταλειπω leave behind; remain
ἀπὸ απο from; away
τῆς ο the
αἰχμαλωσίας αιχμαλωσια captivity
καὶ και and; even
περὶ περι about; around
Ιερουσαλημ ιερουσαλημ Jerusalem
1:2
וַ wa וְ and
יָּבֹ֨א yyāvˌō בוא come
חֲנָ֜נִי ḥᵃnˈānî חֲנָנִי Hanani
אֶחָ֧ד ʔeḥˈāḏ אֶחָד one
מֵ מִן from
אַחַ֛י ʔaḥˈay אָח brother
ה֥וּא hˌû הוּא he
וַ wa וְ and
אֲנָשִׁ֖ים ʔᵃnāšˌîm אִישׁ man
מִֽ mˈi מִן from
יהוּדָ֑ה yhûḏˈā יְהוּדָה Judah
וָ וְ and
אֶשְׁאָלֵ֞ם ʔešʔālˈēm שׁאל ask
עַל־ ʕal- עַל upon
הַ ha הַ the
יְּהוּדִ֧ים yyᵊhûḏˈîm יְהוּדִי Jewish
הַ ha הַ the
פְּלֵיטָ֛ה ppᵊlêṭˈā פְּלֵיטָה escape
אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative]
נִשְׁאֲר֥וּ nišʔᵃrˌû שׁאר remain
מִן־ min- מִן from
הַ ha הַ the
שֶּׁ֖בִי ššˌevî שְׁבִי captive
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
1:2. et venit Anani unus de fratribus meis ipse et viri ex Iuda et interrogavi eos de Iudaeis qui remanserant et supererant de captivitate et de Hierusalem
That Hanani one of my brethren came, he and some men of Juda; and I asked them concerning the Jews, that remained and were left of the captivity, and concerning Jerusalem.
1:2. And Hanani, one of my brothers, arrived, he and some men of Judah. And I questioned them about the Jews who had remained and were left behind from the captivity, and about Jerusalem.
1:2. That Hanani, one of my brethren, came, he and [certain] men of Judah; and I asked them concerning the Jews that had escaped, which were left of the captivity, and concerning Jerusalem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. И пришел Ханани, один на братьев моих. Хотя Ханани мог быть назван братом Неемии и в широком смысле, как его соплеменник, однако в виду VII, 2: следует считать его братом в собственном смысле. Отсюда путешествие Ханани в Иерусалим и затем возвращение в Сузы является свидетельством того, что любовью к священному городу и участием к судьбам народа иудейского была проникнута вся семья Неемии. Неемия стал расспрашивать возвратившегося брата об уцелевших иудеях, которые остались от лиана, т.е. о членах восстановленной общины, о потомках тех, которые пережили плен.
Adam Clarke: Commentary on the Bible - 1831
1:2: I asked them concerning the Jews - Josephus gives a probable account of this business: "Nehemiah, being somewhere out of Susa, seeing some strangers, and hearing them converse in the Hebrew tongue, he went near; and finding they were Jews from Jerusalem, he asked them how matters went with their brethren in that city, and what was their state?" And the answer they gave him is, in substance, that recorded in the text; though with several aggravations in Josephus. - Joseph. Ant. lib. xi., c. 5.
Albert Barnes: Notes on the Bible - 1834
1:2: Hanani seems to have been an actual brother of Nehemiah Neh 7:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: Hanani: Neh 7:2
I asked: Psa 122:6-9, Psa 137:5, Psa 137:6
that had escaped: Ezr 9:8, Ezr 9:9, Ezr 9:14; Jer 44:14; Eze 6:9, Eze 7:16, Eze 24:26, Eze 24:27
Geneva 1599
1:2 That Hanani, one of my (b) brethren, came, he and [certain] men of Judah; and I asked them concerning the Jews that had escaped, which were left of the captivity, and concerning Jerusalem.
(b) A Jew as I was.
John Gill
1:2 That Hanani, one of my brethren,.... Either in natural relation, Neh 7:2, or being a Jew of the same nation and religion; so Jarchi interprets it, one of my companions or acquaintance:
he and certain men of Judah; who came from thence to Shushan on some account or another:
and I asked them concerning the Jews that had escaped, which were left of the captivity; who were returned from it to their own land; he inquired of their health and prosperity, in what circumstances they were, whether prosperous or adverse, whether they flourished, or were in distress:
and concerning Jerusalem; whether it was rebuilt, the houses and walls of it, and in what condition it was.
Robert Jamieson, A. R. Fausset and David Brown
1:2 Hanani, one of my brethren, came, he and certain men of Judah--Hanani is called his brother (Neh 7:2). But as that term was used loosely by Jews as well as other Orientals, it is probable that no more is meant than that he was of the same family. According to JOSEPHUS, Nehemiah, while walking around the palace walls, overheard some persons conversing in the Hebrew language. Having ascertained that they had lately returned from Judea, he was informed by them, in answer to his eager enquiries, of the unfinished and desolate condition of Jerusalem, as well as the defenseless state of the returned exiles. The commissions previously given to Zerubbabel and Ezra extending only to the repair of the temple and private dwellings, the walls and gates of the city had been allowed to remain a mass of shattered ruins, as they had been laid by the Chaldean siege.
1:31:3: Եւ ասեն ցիս. Զերծեալքն ՚ի գերութենէն՝ ե՛ն անդէն յաշխարհին իւրեանց ՚ի մեծ նեղութիւն եւ ՚ի նախատինս. եւ պարիսպքն Երուսաղեմի կա՛ն նոյնպէս քակեալ եւ աւերեալ, եւ դրունք նորա հրկիզեալ հրով[5042]։ [5042] Ոմանք. Անդ են յաշխարհին իւրեանց ՚ի մեծ նեղութեան։
3 Նրանք ասացին ինձ. «Գերութիւնից փրկուածներն այնտեղ՝ իրենց աշխարհում, մեծ նեղութեան ու նախատինքների մէջ են. իսկ Երուսաղէմի պարիսպները մնում են նոյն ձեւով քանդուած ու աւերուած, նրա դռներն էլ՝ հրկիզուած»:
3 Եւ ինծի ըսին. ‘Գերութենէն ազատուածները գաւառին մէջ մեծ նեղութեան ու անարգութեան մէջ են ու Երուսաղէմի պարիսպը փլած եւ անոր դռները կրակով այրուած են’։
Եւ ասեն ցիս. Զերծեալքն ի գերութենէն են անդէն յաշխարհին իւրեանց ի մեծ նեղութեան եւ ի նախատինս. եւ պարիսպքն Երուսաղեմի կան նոյնպէս քակեալ եւ աւերեալ, եւ դրունք նորա հրկիզեալ հրով:

1:3: Եւ ասեն ցիս. Զերծեալքն ՚ի գերութենէն՝ ե՛ն անդէն յաշխարհին իւրեանց ՚ի մեծ նեղութիւն եւ ՚ի նախատինս. եւ պարիսպքն Երուսաղեմի կա՛ն նոյնպէս քակեալ եւ աւերեալ, եւ դրունք նորա հրկիզեալ հրով[5042]։
[5042] Ոմանք. Անդ են յաշխարհին իւրեանց ՚ի մեծ նեղութեան։
3 Նրանք ասացին ինձ. «Գերութիւնից փրկուածներն այնտեղ՝ իրենց աշխարհում, մեծ նեղութեան ու նախատինքների մէջ են. իսկ Երուսաղէմի պարիսպները մնում են նոյն ձեւով քանդուած ու աւերուած, նրա դռներն էլ՝ հրկիզուած»:
3 Եւ ինծի ըսին. ‘Գերութենէն ազատուածները գաւառին մէջ մեծ նեղութեան ու անարգութեան մէջ են ու Երուսաղէմի պարիսպը փլած եւ անոր դռները կրակով այրուած են’։
zohrab-1805▾ eastern-1994▾ western am▾
1:31:3 И сказали они мне: оставшиеся, которые остались от плена, {находятся} там, в стране {своей}, в великом бедствии и в уничижении; и стена Иерусалима разрушена, и ворота его сожжены огнем.
1:3 καὶ και and; even εἴποσαν ερεω.1 state; mentioned πρός προς to; toward με με me οἱ ο the καταλειπόμενοι καταλειπω leave behind; remain οἱ ο the καταλειφθέντες καταλειπω leave behind; remain ἀπὸ απο from; away τῆς ο the αἰχμαλωσίας αιχμαλωσια captivity ἐκεῖ εκει there ἐν εν in τῇ ο the χώρᾳ χωρα territory; estate ἐν εν in πονηρίᾳ πονηρια harm; malignancy μεγάλῃ μεγας great; loud καὶ και and; even ἐν εν in ὀνειδισμῷ ονειδισμος disparaging; reproach καὶ και and; even τείχη τειχος wall Ιερουσαλημ ιερουσαλημ Jerusalem καθῃρημένα καθαιρεω take down; demolish καὶ και and; even αἱ ο the πύλαι πυλη gate αὐτῆς αυτος he; him ἐνεπρήσθησαν εμπιπλημι fill in; fill up ἐν εν in πυρί πυρ fire
1:3 וַ wa וְ and יֹּאמְרוּ֮ yyōmᵊrˈû אמר say לִי֒ lˌî לְ to הַֽ hˈa הַ the נִּשְׁאָרִ֞ים nnišʔārˈîm שׁאר remain אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] נִשְׁאֲר֤וּ nišʔᵃrˈû שׁאר remain מִן־ min- מִן from הַ ha הַ the שְּׁבִי֙ ššᵊvˌî שְׁבִי captive שָׁ֣ם šˈām שָׁם there בַּ ba בְּ in † הַ the מְּדִינָ֔ה mmᵊḏînˈā מְדִינָה district בְּ bᵊ בְּ in רָעָ֥ה rāʕˌā רָעָה evil גְדֹלָ֖ה ḡᵊḏōlˌā גָּדֹול great וּ û וְ and בְ vᵊ בְּ in חֶרְפָּ֑ה ḥerpˈā חֶרְפָּה reproach וְ wᵊ וְ and חֹומַ֤ת ḥômˈaṯ חֹומָה wall יְרוּשָׁלִַ֨ם֙ yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem מְפֹרָ֔צֶת mᵊfōrˈāṣeṯ פרץ break וּ û וְ and שְׁעָרֶ֖יהָ šᵊʕārˌeʸhā שַׁעַר gate נִצְּת֥וּ niṣṣᵊṯˌû יצת kindle בָ vā בְּ in † הַ the אֵֽשׁ׃ ʔˈēš אֵשׁ fire
1:3. et dixerunt mihi qui remanserunt et derelicti sunt de captivitate ibi in provincia in adflictione magna sunt et in obprobrio et murus Hierusalem dissipatus est et portae eius conbustae sunt igniAnd they said to me: They that have remained, and are left of the captivity there in the province, are in great affliction, and reproach: and the wall of Jerusalem is broken down, and the gates thereof are burnt with fire.
3. And they said unto me, The remnant that are left of the captivity there in the province are in great affliction and reproach: the wall of Jerusalem also is broken down, and the gates thereof are burned with fire.
1:3. And they said to me: “Those who have remained and have been left behind from the captivity, there in the province, are in great affliction and in disgrace. And the wall of Jerusalem has been broken apart, and its gates have been burned with fire.”
1:3. And they said unto me, The remnant that are left of the captivity there in the province [are] in great affliction and reproach: the wall of Jerusalem also [is] broken down, and the gates thereof are burned with fire.
And they said unto me, The remnant that are left of the captivity there in the province [are] in great affliction and reproach: the wall of Jerusalem also [is] broken down, and the gates thereof are burned with fire:

1:3 И сказали они мне: оставшиеся, которые остались от плена, {находятся} там, в стране {своей}, в великом бедствии и в уничижении; и стена Иерусалима разрушена, и ворота его сожжены огнем.
1:3
καὶ και and; even
εἴποσαν ερεω.1 state; mentioned
πρός προς to; toward
με με me
οἱ ο the
καταλειπόμενοι καταλειπω leave behind; remain
οἱ ο the
καταλειφθέντες καταλειπω leave behind; remain
ἀπὸ απο from; away
τῆς ο the
αἰχμαλωσίας αιχμαλωσια captivity
ἐκεῖ εκει there
ἐν εν in
τῇ ο the
χώρᾳ χωρα territory; estate
ἐν εν in
πονηρίᾳ πονηρια harm; malignancy
μεγάλῃ μεγας great; loud
καὶ και and; even
ἐν εν in
ὀνειδισμῷ ονειδισμος disparaging; reproach
καὶ και and; even
τείχη τειχος wall
Ιερουσαλημ ιερουσαλημ Jerusalem
καθῃρημένα καθαιρεω take down; demolish
καὶ και and; even
αἱ ο the
πύλαι πυλη gate
αὐτῆς αυτος he; him
ἐνεπρήσθησαν εμπιπλημι fill in; fill up
ἐν εν in
πυρί πυρ fire
1:3
וַ wa וְ and
יֹּאמְרוּ֮ yyōmᵊrˈû אמר say
לִי֒ lˌî לְ to
הַֽ hˈa הַ the
נִּשְׁאָרִ֞ים nnišʔārˈîm שׁאר remain
אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative]
נִשְׁאֲר֤וּ nišʔᵃrˈû שׁאר remain
מִן־ min- מִן from
הַ ha הַ the
שְּׁבִי֙ ššᵊvˌî שְׁבִי captive
שָׁ֣ם šˈām שָׁם there
בַּ ba בְּ in
הַ the
מְּדִינָ֔ה mmᵊḏînˈā מְדִינָה district
בְּ bᵊ בְּ in
רָעָ֥ה rāʕˌā רָעָה evil
גְדֹלָ֖ה ḡᵊḏōlˌā גָּדֹול great
וּ û וְ and
בְ vᵊ בְּ in
חֶרְפָּ֑ה ḥerpˈā חֶרְפָּה reproach
וְ wᵊ וְ and
חֹומַ֤ת ḥômˈaṯ חֹומָה wall
יְרוּשָׁלִַ֨ם֙ yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
מְפֹרָ֔צֶת mᵊfōrˈāṣeṯ פרץ break
וּ û וְ and
שְׁעָרֶ֖יהָ šᵊʕārˌeʸhā שַׁעַר gate
נִצְּת֥וּ niṣṣᵊṯˌû יצת kindle
בָ בְּ in
הַ the
אֵֽשׁ׃ ʔˈēš אֵשׁ fire
1:3. et dixerunt mihi qui remanserunt et derelicti sunt de captivitate ibi in provincia in adflictione magna sunt et in obprobrio et murus Hierusalem dissipatus est et portae eius conbustae sunt igni
And they said to me: They that have remained, and are left of the captivity there in the province, are in great affliction, and reproach: and the wall of Jerusalem is broken down, and the gates thereof are burnt with fire.
1:3. And they said to me: “Those who have remained and have been left behind from the captivity, there in the province, are in great affliction and in disgrace. And the wall of Jerusalem has been broken apart, and its gates have been burned with fire.”
1:3. And they said unto me, The remnant that are left of the captivity there in the province [are] in great affliction and reproach: the wall of Jerusalem also [is] broken down, and the gates thereof are burned with fire.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Ханания и прибывшие с ним сообщили Неемии, что община иудейская находится в великом бедствии и в уничижении и стена Иерусалима разрушена и ворота сожжены огнем. Очевидно, в ст. 3: речь идет не о разрушении Иерусалима халдеями, как думает, напр., Розенцвейг, потому что в таком случае было бы непонятно, зачем сообщают Неемии о событии, которое ему известно; затем, такое старое известие не могло столь сильно потрясти Неемию, как это сообщается далее. Относить вместе с Эвальдом приведенные слова к предполагаемому разрушению стен при Зоровавеле также нельзя, как потому, что и о построении их мы не имеем известия, так и потому, что от этого события прошло бы уже 70: лет, и о нем Неемия не имел бы нужды спрашивать. По-видимому, в рассматриваемом стихе речь идет о событии недавнем, о том разрушении стены Иерусалима, которое, вероятно, сделано было наместником Самарии Рехумом на основании полученного им царского повеления остановить постройку стен (1: Езд 4:23).
Adam Clarke: Commentary on the Bible - 1831
1:3: The wall of Jerusalem also is broken down - This must refer to the walls, which had been rebuilt after the people returned from their captivity: for it could not refer to the walls which were broken down and levelled with the dust by Nebuchadnezzar; for to hear of this could be no news to Nehemiah.
Albert Barnes: Notes on the Bible - 1834
1:3: The attempt to rebuild the wall in the time of the Pseudo-Smerdis Ezr 4:12-24 had been stopped. It still remained in ruins. The Assyrian sculptures show that it was the usual practice to burn the gates.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: the province: Neh 7:6, Neh 11:3; Ezr 2:1, Ezr 5:8; Est 1:1
in great: Neh 9:36, Neh 9:37; Psa 44:11-14, Psa 137:1-3; Isa 32:9-14; Lam 1:7, Lam 3:61, Lam 5:1
reproach: Kg1 9:7; Psa 79:4; Isa 43:28; Jer 24:9, Jer 29:18, Jer 42:18, Jer 44:8-12
the wall: Neh 2:17; Kg2 25:10; Isa 5:5, Isa 64:10, Isa 64:11; Jer 5:10, Jer 39:8, Jer 52:14
Geneva 1599
1:3 And they said unto me, The remnant that are left of the captivity there in the (c) province [are] in great affliction and reproach: the wall of Jerusalem also [is] broken down, and the gates thereof are burned with fire.
(c) Meaning in Judea.
John Gill
1:3 And they said unto me, the remnant that are left of the captivity there in the province,.... In Judea, now reduced to a province of the Persian empire:
are in great affliction and reproach; harassed and distressed, calumniated and vilified, by their enemies the Samaritans:
the wall of Jerusalem also is broken down, and the gates thereof are burnt with fire; that is, its wall and gates were in the same condition in which Nebuchadnezzar had left them, for since his times as yet they had never been set up; for this is not to be understood of what was lately done by their adversaries, which is not at all probable.
John Wesley
1:3 The province - In Judea, now a province under the Persian monarchs. The wall, &c. - The walls and gates continue as Nebuchadnezzar left them; the Jews not being in a condition to rebuild them, nor having commission from the kings of Persia to do so.
1:41:4: Եւ եղեւ յորժամ լուայ ես զբանս զայս՝ նստա՛յ եւ լայի եւ սո՛ւգ առի զաւուրս, եւ պահեցի պահս, եւ կացի յաղօթս առաջի Տեառն Աստուծոյ երկնից[5043], [5043] Ոսկան. Նստայ եւ լացի։ Ոմանք. Եւ կայի յաղօթս։
4 Երբ ես լսեցի այս խօսքերը, նստեցի, լալիս էի, օրեր շարունակ սուգ արեցի ու ծոմ պահեցի, աղօթքի կանգնեցի երկնքի Տէր Աստծու առջեւ
4 «Երբ այս խօսքերը լսեցի, նստայ լացի ու քանի մը օր սուգ բռնեցի եւ ծոմ պահելով երկնքի Աստուծոյն աղօթք ըրի
Եւ եղեւ յորժամ լուայ ես զբանս զայս, նստայ եւ լայի եւ սուգ առի զաւուրս եւ պահեցի պահս, եւ կացի յաղօթս առաջի [2]Տեառն Աստուծոյ երկնից:

1:4: Եւ եղեւ յորժամ լուայ ես զբանս զայս՝ նստա՛յ եւ լայի եւ սո՛ւգ առի զաւուրս, եւ պահեցի պահս, եւ կացի յաղօթս առաջի Տեառն Աստուծոյ երկնից[5043],
[5043] Ոսկան. Նստայ եւ լացի։ Ոմանք. Եւ կայի յաղօթս։
4 Երբ ես լսեցի այս խօսքերը, նստեցի, լալիս էի, օրեր շարունակ սուգ արեցի ու ծոմ պահեցի, աղօթքի կանգնեցի երկնքի Տէր Աստծու առջեւ
4 «Երբ այս խօսքերը լսեցի, նստայ լացի ու քանի մը օր սուգ բռնեցի եւ ծոմ պահելով երկնքի Աստուծոյն աղօթք ըրի
zohrab-1805▾ eastern-1994▾ western am▾
1:41:4 Услышав эти слова, я сел и заплакал, и печален был несколько дней, и постился и молился пред Богом небесным
1:4 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the ἀκοῦσαί ακουω hear με με me τοὺς ο the λόγους λογος word; log τούτους ουτος this; he ἐκάθισα καθιζω sit down; seat καὶ και and; even ἔκλαυσα κλαιω weep; cry καὶ και and; even ἐπένθησα πενθεω sad ἡμέρας ημερα day καὶ και and; even ἤμην ειμι be νηστεύων νηστευω fast καὶ και and; even προσευχόμενος προσευχομαι pray ἐνώπιον ενωπιος in the face; facing θεοῦ θεος God τοῦ ο the οὐρανοῦ ουρανος sky; heaven
1:4 וַ wa וְ and יְהִ֞י yᵊhˈî היה be כְּ kᵊ כְּ as שָׁמְעִ֣י׀ šomʕˈî שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word הָ hā הַ the אֵ֗לֶּה ʔˈēlleh אֵלֶּה these יָשַׁ֨בְתִּי֙ yāšˈavtî ישׁב sit וָֽ wˈā וְ and אֶבְכֶּ֔ה ʔevkˈeh בכה weep וָ wā וְ and אֶתְאַבְּלָ֖ה ʔeṯʔabbᵊlˌā אבל mourn יָמִ֑ים yāmˈîm יֹום day וָֽ wˈā וְ and אֱהִ֥י ʔᵉhˌî היה be צָם֙ ṣˌām צום fast וּ û וְ and מִתְפַּלֵּ֔ל miṯpallˈēl פלל pray לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) הַ ha הַ the שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens
1:4. cumque audissem verba huiuscemodi sedi et flevi et luxi diebus et ieiunabam et orabam ante faciem Dei caeliAnd when I had heard these words, I sat down, and wept, and mourned for many days: and I fasted, and prayed before the face of the God of heaven.
4. And it came to pass, when I heard these words, that I sat down and wept, and mourned certain days; and I fasted and prayed before the God of heaven,
1:4. And when I had heard this manner of words, I sat down, and I wept and mourned for many days. I fasted and prayed before the face of the God of heaven.
1:4. And it came to pass, when I heard these words, that I sat down and wept, and mourned [certain] days, and fasted, and prayed before the God of heaven,
And it came to pass, when I heard these words, that I sat down and wept, and mourned [certain] days, and fasted, and prayed before the God of heaven:

1:4 Услышав эти слова, я сел и заплакал, и печален был несколько дней, и постился и молился пред Богом небесным
1:4
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
ἀκοῦσαί ακουω hear
με με me
τοὺς ο the
λόγους λογος word; log
τούτους ουτος this; he
ἐκάθισα καθιζω sit down; seat
καὶ και and; even
ἔκλαυσα κλαιω weep; cry
καὶ και and; even
ἐπένθησα πενθεω sad
ἡμέρας ημερα day
καὶ και and; even
ἤμην ειμι be
νηστεύων νηστευω fast
καὶ και and; even
προσευχόμενος προσευχομαι pray
ἐνώπιον ενωπιος in the face; facing
θεοῦ θεος God
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
1:4
וַ wa וְ and
יְהִ֞י yᵊhˈî היה be
כְּ kᵊ כְּ as
שָׁמְעִ֣י׀ šomʕˈî שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word
הָ הַ the
אֵ֗לֶּה ʔˈēlleh אֵלֶּה these
יָשַׁ֨בְתִּי֙ yāšˈavtî ישׁב sit
וָֽ wˈā וְ and
אֶבְכֶּ֔ה ʔevkˈeh בכה weep
וָ וְ and
אֶתְאַבְּלָ֖ה ʔeṯʔabbᵊlˌā אבל mourn
יָמִ֑ים yāmˈîm יֹום day
וָֽ wˈā וְ and
אֱהִ֥י ʔᵉhˌî היה be
צָם֙ ṣˌām צום fast
וּ û וְ and
מִתְפַּלֵּ֔ל miṯpallˈēl פלל pray
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
הַ ha הַ the
שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens
1:4. cumque audissem verba huiuscemodi sedi et flevi et luxi diebus et ieiunabam et orabam ante faciem Dei caeli
And when I had heard these words, I sat down, and wept, and mourned for many days: and I fasted, and prayed before the face of the God of heaven.
1:4. And when I had heard this manner of words, I sat down, and I wept and mourned for many days. I fasted and prayed before the face of the God of heaven.
1:4. And it came to pass, when I heard these words, that I sat down and wept, and mourned [certain] days, and fasted, and prayed before the God of heaven,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-11. Известие о бедствиях Иерусалима сильно опечалило Неемию. Он заплакал, печален был несколько дней, постился и молился "пред небесным Богом". (4: ст.)
Adam Clarke: Commentary on the Bible - 1831
1:4: And mourned certain days - From the month Chisleu to the month Nisan; about four months from the time he received the above information, till the time that Artaxerxes noticed his grief, Neh 2:1. All this time he probably spent in supplication to God; waiting for a favorable opening in the Divine providence. Every good work is not to be undertaken hastily; prayer and watchfulness are necessary to its completion. Many good works have been ruined by making haste.
Albert Barnes: Notes on the Bible - 1834
1:4: The God of heaven - This title of the Almighty, which is Persian rather than Jewish (see Ch2 36:23; Ezr 1:2 note; Ezr 6:10; Ezr 7:12, Ezr 7:21), is a favorite one with Nehemiah, who had been born and brought up in Persia.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: I sat down: Sa1 4:17-22; Ezr 10:1; Psa 69:9, Psa 69:10, Psa 102:13, Psa 102:14, Psa 137:1; Dan 9:3; Zep 3:18; Rom 12:15
the God: Neh 2:4; Ezr 5:11, Ezr 5:12; Dan 2:18; Jon 1:9
John Gill
1:4 And it came to pass, when I heard these words,.... This sad and melancholy account of things:
that I sat down and wept, and mourned certain days; sat down upon the ground in dust and ashes, after the manner of mourners, and wept bitterly, and mourned in a most sorrowful manner, see Job 2:8,
and fasted and prayed before the God of heaven; that made it, and dwells in it.
John Wesley
1:4 The God of heaven - Who seeth in secret; secret; having no opportunity of doing it openly.
Robert Jamieson, A. R. Fausset and David Brown
1:4 HIS PRAYER. (Neh 1:4-11)
when I heard these words, that I sat down . . . and mourned . . . and fasted, and prayed--The recital deeply affected the patriotic feelings of this good man, and no comfort could he find but in earnest and protracted prayer, that God would favor the purpose, which he seems to have secretly formed, of asking the royal permission to go to Jerusalem.
1:51:5: եւ ասեմ. Տէ՛ր Աստուած երկնի եւ երկրի՝ որ զօրաւորդ ես եւ մե՛ծ եւ ահարկու, պահես զուխտս եւ զողորմութիւնս ոյք սիրեն զքեզ, եւ ոյք առնեն զօրէնս քո.
5 ու ասացի. «Տէ՛ր Աստուած երկնքի եւ երկրի, որ զօրաւոր ես, մեծ եւ ահարկու, պահում ես նրանց ուխտերն ու ողորմութիւնները, ովքեր սիրում են քեզ եւ ենթարկւում քո օրէնքներին:
5 Ու ըսի. ‘Ոհ, Տէ՛ր Աստուած երկնքի, որ մեծ ու ահեղ Աստուած ես ու քեզ սիրողներուն եւ քու պատուիրանքներդ պահողներուն ողորմութիւն կը ցուցնես,
եւ ասեմ. Տէր, Աստուած երկնի [3]եւ երկրի, որ զօրաւորդ ես եւ`` մեծ եւ ահարկու, պահես զուխտս եւ զողորմութիւնս ոյք սիրեն զքեզ, եւ ոյք առնեն զօրէնս քո:

1:5: եւ ասեմ. Տէ՛ր Աստուած երկնի եւ երկրի՝ որ զօրաւորդ ես եւ մե՛ծ եւ ահարկու, պահես զուխտս եւ զողորմութիւնս ոյք սիրեն զքեզ, եւ ոյք առնեն զօրէնս քո.
5 ու ասացի. «Տէ՛ր Աստուած երկնքի եւ երկրի, որ զօրաւոր ես, մեծ եւ ահարկու, պահում ես նրանց ուխտերն ու ողորմութիւնները, ովքեր սիրում են քեզ եւ ենթարկւում քո օրէնքներին:
5 Ու ըսի. ‘Ոհ, Տէ՛ր Աստուած երկնքի, որ մեծ ու ահեղ Աստուած ես ու քեզ սիրողներուն եւ քու պատուիրանքներդ պահողներուն ողորմութիւն կը ցուցնես,
zohrab-1805▾ eastern-1994▾ western am▾
1:51:5 и говорил: Господи Боже небес, Боже великий и страшный, хранящий завет и милость к любящим Тебя и соблюдающим заповеди Твои!
1:5 καὶ και and; even εἶπα επω say; speak μὴ μη not δή δη in fact κύριε κυριος lord; master ὁ ο the θεὸς θεος God τοῦ ο the οὐρανοῦ ουρανος sky; heaven ὁ ο the ἰσχυρὸς ισχυρος forceful; severe ὁ ο the μέγας μεγας great; loud καὶ και and; even ὁ ο the φοβερός φοβερος fearful; fearsome φυλάσσων φυλασσω guard; keep τὴν ο the διαθήκην διαθηκη covenant καὶ και and; even τὸ ο the ἔλεος ελεος mercy τοῖς ο the ἀγαπῶσιν αγαπαω love αὐτὸν αυτος he; him καὶ και and; even τοῖς ο the φυλάσσουσιν φυλασσω guard; keep τὰς ο the ἐντολὰς εντολη direction; injunction αὐτοῦ αυτος he; him
1:5 וָ wā וְ and אֹמַ֗ר ʔōmˈar אמר say אָֽנָּ֤א ʔˈānnˈā אָנָּא pray יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens הָ hā הַ the אֵ֥ל ʔˌēl אֵל god הַ ha הַ the גָּדֹ֖ול ggāḏˌôl גָּדֹול great וְ wᵊ וְ and הַ ha הַ the נֹּורָ֑א nnôrˈā ירא fear שֹׁמֵ֤ר šōmˈēr שׁמר keep הַ ha הַ the בְּרִית֙ bbᵊrîṯ בְּרִית covenant וָ wā וְ and חֶ֔סֶד ḥˈeseḏ חֶסֶד loyalty לְ lᵊ לְ to אֹהֲבָ֖יו ʔōhᵃvˌāʸw אהב love וּ û וְ and לְ lᵊ לְ to שֹׁמְרֵ֥י šōmᵊrˌê שׁמר keep מִצְוֹתָֽיו׃ miṣwōṯˈāʸw מִצְוָה commandment
1:5. et dixi quaeso Domine Deus caeli fortis magne atque terribilis qui custodis pactum et misericordiam cum his qui te diligunt et custodiunt mandata tuaAnd I said: I beseech thee, O Lord God of heaven, strong, great, and terrible, who keepest covenant and mercy with those that love thee, and keep thy commandments:
5. and said, I beseech thee, O LORD, the God of heaven, the great and terrible God, that keepeth covenant and mercy with them that love him and keep his commandments:
1:5. And I said: “I beg you, O Lord, God of heaven, strong, great, and terrible, who keeps covenant and mercy with those who love you and who keep your commandments:
1:5. And said, I beseech thee, O LORD God of heaven, the great and terrible God, that keepeth covenant and mercy for them that love him and observe his commandments:
And said, I beseech thee, O LORD God of heaven, the great and terrible God, that keepeth covenant and mercy for them that love him and observe his commandments:

1:5 и говорил: Господи Боже небес, Боже великий и страшный, хранящий завет и милость к любящим Тебя и соблюдающим заповеди Твои!
1:5
καὶ και and; even
εἶπα επω say; speak
μὴ μη not
δή δη in fact
κύριε κυριος lord; master
ο the
θεὸς θεος God
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
ο the
ἰσχυρὸς ισχυρος forceful; severe
ο the
μέγας μεγας great; loud
καὶ και and; even
ο the
φοβερός φοβερος fearful; fearsome
φυλάσσων φυλασσω guard; keep
τὴν ο the
διαθήκην διαθηκη covenant
καὶ και and; even
τὸ ο the
ἔλεος ελεος mercy
τοῖς ο the
ἀγαπῶσιν αγαπαω love
αὐτὸν αυτος he; him
καὶ και and; even
τοῖς ο the
φυλάσσουσιν φυλασσω guard; keep
τὰς ο the
ἐντολὰς εντολη direction; injunction
αὐτοῦ αυτος he; him
1:5
וָ וְ and
אֹמַ֗ר ʔōmˈar אמר say
אָֽנָּ֤א ʔˈānnˈā אָנָּא pray
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
הָ הַ the
אֵ֥ל ʔˌēl אֵל god
הַ ha הַ the
גָּדֹ֖ול ggāḏˌôl גָּדֹול great
וְ wᵊ וְ and
הַ ha הַ the
נֹּורָ֑א nnôrˈā ירא fear
שֹׁמֵ֤ר šōmˈēr שׁמר keep
הַ ha הַ the
בְּרִית֙ bbᵊrîṯ בְּרִית covenant
וָ וְ and
חֶ֔סֶד ḥˈeseḏ חֶסֶד loyalty
לְ lᵊ לְ to
אֹהֲבָ֖יו ʔōhᵃvˌāʸw אהב love
וּ û וְ and
לְ lᵊ לְ to
שֹׁמְרֵ֥י šōmᵊrˌê שׁמר keep
מִצְוֹתָֽיו׃ miṣwōṯˈāʸw מִצְוָה commandment
1:5. et dixi quaeso Domine Deus caeli fortis magne atque terribilis qui custodis pactum et misericordiam cum his qui te diligunt et custodiunt mandata tua
And I said: I beseech thee, O Lord God of heaven, strong, great, and terrible, who keepest covenant and mercy with those that love thee, and keep thy commandments:
1:5. And I said: “I beg you, O Lord, God of heaven, strong, great, and terrible, who keeps covenant and mercy with those who love you and who keep your commandments:
1:5. And said, I beseech thee, O LORD God of heaven, the great and terrible God, that keepeth covenant and mercy for them that love him and observe his commandments:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-11. Излагается и содержание молитвы. Особенностьэтой молитвы в том, что содержание ее и отдельные выражения заимствуются из Второзакония (ср. Втор VII, 9; XX, 5; IX, 26). Молитва обращается к Богу небесному. Наименование Бога небесным вошло в употребление со времени плена, когда в сознании народа, разорвавшего окончательно связь с идолопоклонством, особенно ярко стала выступать идея премирности Бога, превосходство Его над всем земным.

В заключение молитвы о народе Неемия (ст. 11) просит о том, что6ы Господь ввел его в милость у царя ("у человека сего"), так как судьбы народа иудейского ближайшим образом были в руках персидского царя.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Nehemiah's Prayer. B. C. 445.

5 And said, I beseech thee, O LORD God of heaven, the great and terrible God, that keepeth covenant and mercy for them that love him and observe his commandments: 6 Let thine ear now be attentive, and thine eyes open, that thou mayest hear the prayer of thy servant, which I pray before thee now, day and night, for the children of Israel thy servants, and confess the sins of the children of Israel, which we have sinned against thee: both I and my father's house have sinned. 7 We have dealt very corruptly against thee, and have not kept the commandments, nor the statutes, nor the judgments, which thou commandedst thy servant Moses. 8 Remember, I beseech thee, the word that thou commandedst thy servant Moses, saying, If ye transgress, I will scatter you abroad among the nations: 9 But if ye turn unto me, and keep my commandments, and do them; though there were of you cast out unto the uttermost part of the heaven, yet will I gather them from thence, and will bring them unto the place that I have chosen to set my name there. 10 Now these are thy servants and thy people, whom thou hast redeemed by thy great power, and by thy strong hand. 11 O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants, who desire to fear thy name: and prosper, I pray thee, thy servant this day, and grant him mercy in the sight of this man. For I was the king's cupbearer.
We have here Nehemiah's prayer, a prayer that has reference to all the prayers which he had for some time before been putting up to God day and night, while he continued his sorrows for the desolations of Jerusalem, and withal to the petition he was now intending to present to the king his master for his favour to Jerusalem. We may observe in this prayer,
I. His humble and reverent address to God, in which he prostrates himself before him, and gives unto him the glory due unto his name, v. 5. It is much the same with that of Daniel, ch. ix. 4. It teaches us to draw near to God, 1. With a holy awe of his majesty and glory, remembering that he is the God of heaven, infinitely above us, and sovereign Lord over us, and that he is the great and terrible God, infinitely excelling all the principalities and powers both of the upper and of the lower world, angels and kings; and he is a God to be worshipped with fear by all his people, and whose powerful wrath all his enemies have reason to be afraid of. Even the terrors of the Lord are improvable for the comfort and encouragement of those that trust in him. 2. With a holy confidence in his grace and truth, for he keepeth covenant and mercy for those that love him, not only the mercy that is promised, but even more than he promised: nothing shall be thought too much to be done for those that love him and keep his commandments.
II. His general request for the audience and acceptance of all the prayers and confessions he now made to God (v. 6): "Let thy ear be attentive to the prayer, not which I say (barely saying prayer will not serve), but which I pray before thee (then we are likely to speed in praying when we pray in praying), and let they eyes be open upon the heart from which the prayer comes, and the case which is in prayer laid before thee." God formed the eye and planted the ear; and therefore shall he not see clearly? shall not he hear attentively?
III. His penitent confession of sin; not only Israel has sinned (it was no great mortification to him to own that), but I and my father's house have sinned, v. 6. Thus does he humble himself, and take shame to himself, in this confession. We have (I and my family among the rest) dealt very corruptly against thee, v. 7. In the confession of sin, let these two things be owned as the malignity of it--that it is a corruption of ourselves and an affront to God; it is dealing corruptly against God, setting up the corruptions of our own hearts in opposition to the commands of God.
IV. The pleas he urges for mercy for his people Israel.
1. He pleads what God had of old said to them, the rule he had settled of his proceedings towards them, which might be the rule of their expectations from him, v. 8, 9. He had said indeed that, if they broke covenant with him, he would scatter them among the nations, and that threatening was fulfilled in their captivity: never was people so widely dispersed as Israel was at this time, though at first so closely incorporated; but he had said withal that if they turned to him (as now they began to do, having renounced idolatry and kept to the temple service) he would gather them again. This he quotes from Deut. xxx. 1-5, and begs leave to put God in mind of it (though the Eternal Mind needs no remembrancer) as that which he guided his desires by, and grounded his faith and hope upon, in praying this prayer: Remember, I beseech thee, that word; for thou hast said, Put me in remembrance. He had owned (v. 7), We have not kept the judgments which thou commandedst thy servant Moses; yet he begs (v. 8), Lord, remember the word which thou commandedst thy servant Moses; for the covenant is often said to be commanded. If God were not more mindful of his promises than we are of his precepts we should be undone. Our best pleas therefore in prayer are those that are taken from the promise of God, the word on which he has caused us to hope, Ps. cxix. 49.
2. He pleads the relation wherein of old they stood to God: "These are thy servants and thy people (v. 10), whom thou hast set apart for thyself, and taken into covenant with thee. Wilt thou suffer thy sworn enemies to trample upon and oppress thy sworn servants? If thou wilt not appear for thy people, whom wilt thou appear for?" See Isa. lxiii. 19. As an evidence of their being God's servants he gives them this character (v. 11): "They desire to fear thy name; they are not only called by thy name, but really have a reverence for thy name; they now worship thee, and thee only, according to thy will, and have an awe of all the discoveries thou art pleased to make of thyself; this they have a desire to do," which denotes, (1.) Their good will to it. "It is their constant care and endeavour to be found in the way of their duty, and they aim at it, though in many instances they come short." (2.) Their complacency in it. "They take pleasure to fear thy name (so it may be read), not only do their duty, but do it with delight." Those shall graciously be accepted of God that truly desire to fear his name; for such a desire is his own work.
3. He pleads the great things God had formerly done for them (v. 10): "Whom thou hast redeemed by thy great power, in the days of old. Thy power is still the same; wilt thou not therefore still redeem them and perfect their redemption? Let not those be overpowered by the enemy that have a God of infinite power on their side."
Lastly, He concludes with a particular petition, that God would prosper him in his undertaking, and give him favour with the king: this man he calls him, for the greatest of men are but men before God; they must know themselves to be so (Ps. ix. 20), and others must know them to be so. Who art thou that thou shouldst be afraid of a man? Mercy in the sight of this man is what he prays for, meaning not the king's mercy, but mercy from God in his address to the king. Favour with men is then comfortable when we can see it springing from the mercy of God.
Adam Clarke: Commentary on the Bible - 1831
1:5: Lord God of heaven - What was, before the captivity, Jehovah, God of hosts or armies.
Great - Able to do mighty things.
Terrible - able to inflict the heaviest judgments.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: the great: Neh 4:14; Deu 7:21; Ch1 17:21; Psa 47:2; Dan. 9:4-19
keepeth: Exo 20:6; Deu 7:9; Kg1 8:23; Heb 6:13-18
Carl Friedrich Keil and Franz Delitzsch
1:5
Nehemiah's prayer, as given in these verses, comprises the prayers which he prayed day and night, during the period of his mourning and fasting (Neh 1:4 comp. Neh 1:6), to his faithful and covenant God, to obtain mercy for his people, and the divine blessing upon his project for their assistance.
Neh 1:5
The invocation of Jahve as: Thou God of heaven, alludes to God's almighty government of the world, and the further predicates of God, to His covenant faithfulness. "Thou great and terrible God" recalls Deut 7:21, and "who keepest covenant and mercy," etc., Deut 7:9 and Ex 20:5-6.
Neh 1:6
"Let Thine ear be attentive, and Thine eyes open," like 2Chron 6:40; 2Chron 7:15 - לשׁמע, that Thou mayest hearken to the prayer of Thy servant, which I pray, and how I confess concerning ... מתדּה still depends upon אשׁר in the sense of: and what I confess concerning the sins. היּום does not here mean to-day, but now, at this time, as the addition "day and night" compared with ימים in Neh 1:4 shows. To strengthen the communicative form לך חטאנוּ, and to acknowledge before God how deeply penetrated he was by the feeling of his own sin and guilt, he adds: and I and my father's house have sinned.
Neh 1:7
We have dealt very corruptly against Thee. חבל is the inf. constr. instead of the infin. abs., which, before the finite verb, and by reason of its close connection therewith, becomes the infin. constr., like אהיה היות, Ps 50:21; comp. Ewald, 240, c. The dealing corruptly against God consists in not having kept the commandments, statutes, and judgments of the law.
Neh 1:8-10
With his confession of grievous transgression, Nehemiah combines the petition that the Lord would be mindful of His word declared by Moses, that if His people, whom He had scattered among the heathen for their sins, should turn to Him and keep His commandments, He would gather them from all places where He had scattered them, and bring them back to the place which He had chosen to place His name there. This word (הדּבר) he designates, as that which God had commanded to His servant Moses, inasmuch as it formed a part of that covenant law which was prescribed to the Israelites as their rule of life. The matter of this word is introduced by לאמר: ye transgress, I will scatter; i.e., if ye transgress by revolting from me, I will scatter you among the nations, - and ye turn to me and keep my commandments (i.e., if ye turn to me and ... ), if there were of you cast out to the end of heaven (i.e., to the most distant regions where the end of heaven touches the earth), thence will I gather you, etc. נדּח, pat. Niphal, with a collective meaning, cast-out ones, like Deut 30:4. These words are no verbal quotation, but a free summary, in which Nehemiah had Deut 30:1-5 chiefly in view, of what God had proclaimed in the law of Moses concerning the dispersion of His people among the heathen if they sinned against Him, and of their return to the land of their fathers if they repented and turned to Him. The clause: if the cast-out ones were at the end of heaven, etc., stands verbally in Neh 1:4. The last words, Neh 1:9, "(I will bring them) to the place which I have chosen, that my name may dwell there," are a special application of the general promise of the law to the present case. Jerusalem is meant, where the Lord caused His name to dwell in the temple; comp. Deut 12:11. The entreaty to remember this word and to fulfil it, seems ill adapted to existing circumstances, for a portion of the people were already brought back to Jerusalem; and Nehemiah's immediate purpose was to pray, not for the return of those still sojourning among the heathen, but for the removal of the affliction and reproach resting on those who were now at Jerusalem. Still less appropriate seems the citation of the words: If ye transgress, I will scatter you among the nations. It must, however, be remembered that Nehemiah is not so much invoking the divine compassion as the righteousness and faithfulness of a covenant God, the great and terrible God that keepeth covenant and mercy (Neh 1:5). Now this, God had shown Himself to be, by fulfilling the threats of His law that He would scatter His faithless and transgressing people among the nations. Thus His fulfilment of this one side of the covenant strengthened the hope that God would also keep His other covenant word to His people who turned to Him, viz., that He would bring them again to the land of their fathers, to the place of His gracious presence. Hence the reference to the dispersion of the nation among the heathen, forms the actual substructure for the request that so much of the promise as yet remained unfulfilled might come to pass. Nehemiah, moreover, views this promise in the full depth of its import, as securing to Israel not merely an external return to their native land, but their restoration as a community, in the midst of whom the Lord had His dwelling, and manifested Himself as the defence and refuge of His people. To the re-establishment of this covenant relation very much was still wanting. Those who had returned from captivity had indeed settled in the land of their fathers; and the temple in which they might worship God with sacrifices, according to the law, was rebuilt at Jerusalem. But notwithstanding all this, Jerusalem, with its ruined walls and burned gates, was still like a city lying waste, and exposed to attacks of all kinds; while the inhabitants of Jerusalem and the cities of Judah were loaded with shame and contempt by their heathen neighbours. In this sense, Jerusalem was not yet restored, and the community dwelling therein not yet brought to the place where the name of the Lord dwelt. In this respect, the promise that Jahve would again manifest Himself to His repentant people as the God of the covenant was still unfulfilled, and the petition that He would gather His people to the place which He had chosen to put His name there, i.e., to manifest Himself according to His nature, as testified in His covenant (Ex 34:6-7), quite justifiable. In Neh 1:10 Nehemiah supports his petition by the words: And these (now dwelling in Judah and Jerusalem) are Thy servants and Thy people whom Thou hast redeemed, etc. His servants who worship Him in His temple, His people whom He has redeemed from Egypt by His great power and by His strong arm, God cannot leave in affliction and reproach. The words: "redeemed with great power" ... are reminiscences from Deut 7:8; Deut 9:26, Deut 9:29, and other passages in the Pentateuch, and refer to the deliverance from Egypt.
Neh 1:11
The prayer closes with the reiterated entreaty that God would hearken to the prayer of His servant (i.e., Nehemiah), and to the prayer of His servants who delight to fear His name (יראה, infin. like Deut 4:10 and elsewhere), i.e., of all Israelites who, like Nehemiah, prayed to God to redeem Israel from all his troubles. For himself in particular, Nehemiah also request: "Prosper Thy servant to-day (היּום like Neh 1:6; לעבדּך may be either the accusative of the person, like 2Chron 26:5, or the dative: Prosper his design unto Thy servant, like Neh 2:20), and give him to mercy (i.e., cause him to find mercy; comp. 3Kings 8:50; Ps 106:46) before the face of this man." What man he means is explained by the following supplementary remark, "And I was cup-bearer to the king," without whose favour and permission Nehemiah could not have carried his project into execution (as related in Neh 2).
John Gill
1:5 And said, I beseech thee, O Lord God of heaven,.... He prayed not to the host of heaven, the sun in it, as the Persians, but to the God of it, in an humble supplicant manner:
the great and terrible God; who is to be feared, and had in reverence of all his creatures, because of his greatness and glory, being God over all, blessed for ever, and his name holy and reverend:
that keepeth covenant and mercy for them that love him, and observe his commandments; who keep them from a principle of love to him; to those he has made gracious promises in his covenant, which he truly and faithfully performs; and the consideration of these perfections in God animates and encourages good men in prayer to him.
1:61:6: եւ եղիցի ականջք քո ՚ի լսե՛լ, եւ աչք քո ՚ի տեսանե՛լ։ Եւ արդ՝ լո՛ւր եւ տե՛ս զաղօթս ծառայի քոյ զոր ես այսօր մատուցանեմ առաջի քո, վասն որդւոցն Իսրայէլի ծառայից քոց, որք մատնեցաք ՚ի նեղութիւն վասն մեղաց մերոց զոր մեղաքն՝ ե՛ս եւ տուն հօր իմոյ մեղա՛ք[5044]. [5044] Այլք. Եղիցին ականջք քո։
6 Թող քո ականջները լսեն, եւ քո աչքերը՝ տեսնեն: Այժմ լսի՛ր եւ տե՛ս քո ծառայի աղօթքները, որ այսօր ես մատուցում եմ քեզ քո ծառաների՝ իսրայէլացիների համար, մեզ համար, որ մենք, մեր գործած մեղքերի պատճառով մատնուեցինք նեղութեան. ես եւ իմ հօր տունը մեղք գործեցինք,
6 Կ’աղաչեմ, քու ականջներդ թող մտիկ ընեն ու աչքերդ թող բաց ըլլան, որպէս զի լսես քու ծառայիդ աղօթքը որ քու ծառաներուդ՝ Իսրայէլի որդիներուն՝ համար, հիմա ցորեկ ու գիշեր քեզի կը մատուցանեմ, խոստովանելով Իսրայէլի որդիներուն մեղքը, որով քեզի դէմ մեղանչեցինք. քանզի թէ՛ ես եւ թէ՛ իմ հօրս տունը մեղք գործեցինք։
եղիցին ականջք քո ի լսել եւ աչք քո ի տեսանել. եւ արդ լուր եւ տես զաղօթս ծառայի քո զոր ես [4]այսօր մատուցանեմ առաջի քո, վասն որդւոցն Իսրայելի ծառայից քոց, [5]որք մատնեցաք ի նեղութիւն վասն մեղաց մերոց զոր մեղաքն. ես`` եւ տուն հօր իմոյ մեղաք:

1:6: եւ եղիցի ականջք քո ՚ի լսե՛լ, եւ աչք քո ՚ի տեսանե՛լ։ Եւ արդ՝ լո՛ւր եւ տե՛ս զաղօթս ծառայի քոյ զոր ես այսօր մատուցանեմ առաջի քո, վասն որդւոցն Իսրայէլի ծառայից քոց, որք մատնեցաք ՚ի նեղութիւն վասն մեղաց մերոց զոր մեղաքն՝ ե՛ս եւ տուն հօր իմոյ մեղա՛ք[5044].
[5044] Այլք. Եղիցին ականջք քո։
6 Թող քո ականջները լսեն, եւ քո աչքերը՝ տեսնեն: Այժմ լսի՛ր եւ տե՛ս քո ծառայի աղօթքները, որ այսօր ես մատուցում եմ քեզ քո ծառաների՝ իսրայէլացիների համար, մեզ համար, որ մենք, մեր գործած մեղքերի պատճառով մատնուեցինք նեղութեան. ես եւ իմ հօր տունը մեղք գործեցինք,
6 Կ’աղաչեմ, քու ականջներդ թող մտիկ ընեն ու աչքերդ թող բաց ըլլան, որպէս զի լսես քու ծառայիդ աղօթքը որ քու ծառաներուդ՝ Իսրայէլի որդիներուն՝ համար, հիմա ցորեկ ու գիշեր քեզի կը մատուցանեմ, խոստովանելով Իսրայէլի որդիներուն մեղքը, որով քեզի դէմ մեղանչեցինք. քանզի թէ՛ ես եւ թէ՛ իմ հօրս տունը մեղք գործեցինք։
zohrab-1805▾ eastern-1994▾ western am▾
1:61:6 Да будут уши Твои внимательны и очи Твои отверсты, чтобы услышать молитву раба Твоего, которою я теперь день и ночь молюсь пред Тобою о сынах Израилевых, рабах Твоих, и исповедуюсь во грехах сынов Израилевых, которыми согрешили мы пред Тобою, согрешили и я и дом отца моего.
1:6 ἔστω ειμι be δὴ δη in fact τὸ ο the οὖς ους ear σου σου of you; your προσέχον προσεχω pay attention; beware καὶ και and; even οἱ ο the ὀφθαλμοί οφθαλμος eye; sight σου σου of you; your ἀνεῳγμένοι ανοιγω open up τοῦ ο the ἀκοῦσαι ακουω hear προσευχὴν προσευχη prayer δούλου δουλος subject σου σου of you; your ἣν ος who; what ἐγὼ εγω I προσεύχομαι προσευχομαι pray ἐνώπιόν ενωπιος in the face; facing σου σου of you; your σήμερον σημερον today; present ἡμέραν ημερα day καὶ και and; even νύκτα νυξ night περὶ περι about; around υἱῶν υιος son Ισραηλ ισραηλ.1 Israel δούλων δουλος subject σου σου of you; your καὶ και and; even ἐξαγορεύω εξαγορευω in; on ἁμαρτίαις αμαρτια sin; fault υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἃς ος who; what ἡμάρτομέν αμαρτανω sin σοι σοι you καὶ και and; even ἐγὼ εγω I καὶ και and; even ὁ ο the οἶκος οικος home; household πατρός πατηρ father μου μου of me; mine ἡμάρτομεν αμαρτανω sin
1:6 תְּהִ֣י tᵊhˈî היה be נָ֣א nˈā נָא yeah אָזְנְךָֽ־ ʔoznᵊḵˈā- אֹזֶן ear קַשֶּׁ֣בֶת qaššˈeveṯ קַשָּׁב attentive וְֽ wᵊˈ וְ and עֵינֶ֪יךָ ʕênˈeʸḵā עַיִן eye פְתֻוּחֹ֟ות fᵊṯuûḥˈôṯ פתח open לִ li לְ to שְׁמֹ֣עַ šᵊmˈōₐʕ שׁמע hear אֶל־ ʔel- אֶל to תְּפִלַּ֣ת tᵊfillˈaṯ תְּפִלָּה prayer עַבְדְּךָ֡ ʕavdᵊḵˈā עֶבֶד servant אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אָנֹכִי֩ ʔānōḵˌî אָנֹכִי i מִתְפַּלֵּ֨ל miṯpallˌēl פלל pray לְ lᵊ לְ to פָנֶ֤יךָ fānˈeʸḵā פָּנֶה face הַ ha הַ the יֹּום֙ yyôm יֹום day יֹומָ֣ם yômˈām יֹומָם by day וָ wā וְ and לַ֔יְלָה lˈaylā לַיְלָה night עַל־ ʕal- עַל upon בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel עֲבָדֶ֑יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant וּ û וְ and מִתְוַדֶּ֗ה miṯwaddˈeh ידה praise עַל־ ʕal- עַל upon חַטֹּ֤אות ḥaṭṭˈôṯ חַטָּאת sin בְּנֵֽי־ bᵊnˈê- בֵּן son יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] חָטָ֣אנוּ ḥāṭˈānû חטא miss לָ֔ךְ lˈāḵ לְ to וַ wa וְ and אֲנִ֥י ʔᵃnˌî אֲנִי i וּ û וְ and בֵית־ vêṯ- בַּיִת house אָבִ֖י ʔāvˌî אָב father חָטָֽאנוּ׃ ḥāṭˈānû חטא miss
1:6. fiat auris tua auscultans et oculi tui aperti ut audias orationem servi tui quam ego oro coram te hodie nocte et die pro filiis Israhel servis tuis et confiteor pro peccatis filiorum Israhel quibus peccaverunt tibi et ego et domus patris mei peccavimusLet thy ears be attentive, and thy eyes open, to hear the prayer of thy servant, which I pray before thee now, night and day, for the children of Israel thy servants: and I confess the sins of the children of Israel, by which they have sinned against thee: I and my father's house have sinned.
6. Let thine ear now be attentive, and thine eyes open, that thou mayest hearken unto the prayer of thy servant, which I pray before thee at this time, day and night, for the children of Israel thy servants, while I confess the sins of the children of Israel, which we have sinned against thee: yea, I and my father’s house have sinned.
1:6. may your ears be attentive, and may your eyes be open, so that you may hear the prayer of your servant, which I am praying before you today, night and day, for the sons of Israel, your servants. And I am confessing the sins of the sons of Israel, which they have sinned against you. We have sinned, I and my father’s house.
1:6. Let thine ear now be attentive, and thine eyes open, that thou mayest hear the prayer of thy servant, which I pray before thee now, day and night, for the children of Israel thy servants, and confess the sins of the children of Israel, which we have sinned against thee: both I and my father’s house have sinned.
Let thine ear now be attentive, and thine eyes open, that thou mayest hear the prayer of thy servant, which I pray before thee now, day and night, for the children of Israel thy servants, and confess the sins of the children of Israel, which we have sinned against thee: both I and my father' s house have sinned:

1:6 Да будут уши Твои внимательны и очи Твои отверсты, чтобы услышать молитву раба Твоего, которою я теперь день и ночь молюсь пред Тобою о сынах Израилевых, рабах Твоих, и исповедуюсь во грехах сынов Израилевых, которыми согрешили мы пред Тобою, согрешили и я и дом отца моего.
1:6
ἔστω ειμι be
δὴ δη in fact
τὸ ο the
οὖς ους ear
σου σου of you; your
προσέχον προσεχω pay attention; beware
καὶ και and; even
οἱ ο the
ὀφθαλμοί οφθαλμος eye; sight
σου σου of you; your
ἀνεῳγμένοι ανοιγω open up
τοῦ ο the
ἀκοῦσαι ακουω hear
προσευχὴν προσευχη prayer
δούλου δουλος subject
σου σου of you; your
ἣν ος who; what
ἐγὼ εγω I
προσεύχομαι προσευχομαι pray
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
σήμερον σημερον today; present
ἡμέραν ημερα day
καὶ και and; even
νύκτα νυξ night
περὶ περι about; around
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
δούλων δουλος subject
σου σου of you; your
καὶ και and; even
ἐξαγορεύω εξαγορευω in; on
ἁμαρτίαις αμαρτια sin; fault
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
ἃς ος who; what
ἡμάρτομέν αμαρτανω sin
σοι σοι you
καὶ και and; even
ἐγὼ εγω I
καὶ και and; even
ο the
οἶκος οικος home; household
πατρός πατηρ father
μου μου of me; mine
ἡμάρτομεν αμαρτανω sin
1:6
תְּהִ֣י tᵊhˈî היה be
נָ֣א nˈā נָא yeah
אָזְנְךָֽ־ ʔoznᵊḵˈā- אֹזֶן ear
קַשֶּׁ֣בֶת qaššˈeveṯ קַשָּׁב attentive
וְֽ wᵊˈ וְ and
עֵינֶ֪יךָ ʕênˈeʸḵā עַיִן eye
פְתֻוּחֹ֟ות fᵊṯuûḥˈôṯ פתח open
לִ li לְ to
שְׁמֹ֣עַ šᵊmˈōₐʕ שׁמע hear
אֶל־ ʔel- אֶל to
תְּפִלַּ֣ת tᵊfillˈaṯ תְּפִלָּה prayer
עַבְדְּךָ֡ ʕavdᵊḵˈā עֶבֶד servant
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אָנֹכִי֩ ʔānōḵˌî אָנֹכִי i
מִתְפַּלֵּ֨ל miṯpallˌēl פלל pray
לְ lᵊ לְ to
פָנֶ֤יךָ fānˈeʸḵā פָּנֶה face
הַ ha הַ the
יֹּום֙ yyôm יֹום day
יֹומָ֣ם yômˈām יֹומָם by day
וָ וְ and
לַ֔יְלָה lˈaylā לַיְלָה night
עַל־ ʕal- עַל upon
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
עֲבָדֶ֑יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant
וּ û וְ and
מִתְוַדֶּ֗ה miṯwaddˈeh ידה praise
עַל־ ʕal- עַל upon
חַטֹּ֤אות ḥaṭṭˈôṯ חַטָּאת sin
בְּנֵֽי־ bᵊnˈê- בֵּן son
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
חָטָ֣אנוּ ḥāṭˈānû חטא miss
לָ֔ךְ lˈāḵ לְ to
וַ wa וְ and
אֲנִ֥י ʔᵃnˌî אֲנִי i
וּ û וְ and
בֵית־ vêṯ- בַּיִת house
אָבִ֖י ʔāvˌî אָב father
חָטָֽאנוּ׃ ḥāṭˈānû חטא miss
1:6. fiat auris tua auscultans et oculi tui aperti ut audias orationem servi tui quam ego oro coram te hodie nocte et die pro filiis Israhel servis tuis et confiteor pro peccatis filiorum Israhel quibus peccaverunt tibi et ego et domus patris mei peccavimus
Let thy ears be attentive, and thy eyes open, to hear the prayer of thy servant, which I pray before thee now, night and day, for the children of Israel thy servants: and I confess the sins of the children of Israel, by which they have sinned against thee: I and my father's house have sinned.
1:6. may your ears be attentive, and may your eyes be open, so that you may hear the prayer of your servant, which I am praying before you today, night and day, for the sons of Israel, your servants. And I am confessing the sins of the sons of Israel, which they have sinned against you. We have sinned, I and my father’s house.
1:6. Let thine ear now be attentive, and thine eyes open, that thou mayest hear the prayer of thy servant, which I pray before thee now, day and night, for the children of Israel thy servants, and confess the sins of the children of Israel, which we have sinned against thee: both I and my father’s house have sinned.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:6: Let thine ear - Hear what we say and confess.
Thine eyes open - see what we suffer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: thine ear: Kg1 8:28, Kg1 8:29; Ch2 6:40; Psa 34:15, Psa 130:2; Dan 9:17, Dan 9:18
day and night: Sa1 15:11; Psa 55:17, Psa 88:1; Luk 2:37, Luk 18:7; Ti1 5:5; Ti2 1:3
confess: Ezr 9:6, Ezr 9:7, Ezr 10:11; Psa 32:5; Isa 64:6, Isa 64:7; Lam 3:39-42; Dan 9:4, Dan 9:20; Jo1 1:9
both I: Ch2 28:10, Ch2 29:6; Psa 106:6; Isa 6:5; Lam 5:7; Eph 2:3
John Gill
1:6 Let thine ear be now attentive,.... To his prayer, as in Neh 1:11,
and thine eyes open; to behold with pity and compassion the distressed case of Jerusalem, and the Jews in it:
I pray before thee now, day and night, for the children of Israel thy servants; this he had continued to do ever since he heard of their trouble and calamity:
and confess the sins of the children of Israel, which we have sinned against thee: both I and my father's house have sinned; he considered sin as the cause of all this evil that had befallen his people, and confesses it with sorrow and humiliation, and not their sins only, but his own personal and family sins.
John Wesley
1:6 Which I pray, &c. - He refers to all the prayers, which he had for some time been putting up.
1:71:7: վասն զի յանցանելով յանցեաք՝ եւ ո՛չ պահեցաք զօրէնս եւ զհրամանս, եւ զդատաստանս քո զոր պատուիրեցեր մեզ ՚ի ձեռն ծառային քոյ Մովսիսի։
7 որովհետեւ անիրաւօրէն յանցանք գործեցինք եւ չպահեցինք քո օրէնքները, հրամաններն ու հրահանգները, որ քո ծառայ Մովսէսի միջոցով պատուիրեցիր մեզ:
7 Արդարեւ մենք քու առջեւդ անօրէնութիւններ ըրինք ու քու ծառայիդ Մովսէսին տուած պատուիրանքներդ, կանոններդ ու օրէնքներդ չպահեցինք։
Վասն զի յանցանելով յանցեաք, եւ ոչ պահեցաք զօրէնս եւ զհրամանս եւ զդատաստանս քո զոր պատուիրեցեր մեզ ի ձեռն ծառային քո Մովսիսի:

1:7: վասն զի յանցանելով յանցեաք՝ եւ ո՛չ պահեցաք զօրէնս եւ զհրամանս, եւ զդատաստանս քո զոր պատուիրեցեր մեզ ՚ի ձեռն ծառային քոյ Մովսիսի։
7 որովհետեւ անիրաւօրէն յանցանք գործեցինք եւ չպահեցինք քո օրէնքները, հրամաններն ու հրահանգները, որ քո ծառայ Մովսէսի միջոցով պատուիրեցիր մեզ:
7 Արդարեւ մենք քու առջեւդ անօրէնութիւններ ըրինք ու քու ծառայիդ Մովսէսին տուած պատուիրանքներդ, կանոններդ ու օրէնքներդ չպահեցինք։
zohrab-1805▾ eastern-1994▾ western am▾
1:71:7 Мы стали преступны пред Тобою и не сохранили заповедей и уставов и определений, которые Ты заповедал Моисею, рабу Твоему.
1:7 διαλύσει διαλυσις dissipate; disperse πρὸς προς to; toward σὲ σε.1 you καὶ και and; even οὐκ ου not ἐφυλάξαμεν φυλασσω guard; keep τὰς ο the ἐντολὰς εντολη direction; injunction καὶ και and; even τὰ ο the προστάγματα προσταγμα and; even τὰ ο the κρίματα κριμα judgment ἃ ος who; what ἐνετείλω εντελλομαι direct; enjoin τῷ ο the Μωυσῇ μωσευς Mōseus; Mosefs παιδί παις child; boy σου σου of you; your
1:7 חֲבֹ֖ל ḥᵃvˌōl חבל be corrupt חָבַ֣לְנוּ ḥāvˈalnû חבל be corrupt לָ֑ךְ lˈāḵ לְ to וְ wᵊ וְ and לֹא־ lō- לֹא not שָׁמַ֣רְנוּ šāmˈarnû שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּצְוֹ֗ת mmiṣwˈōṯ מִצְוָה commandment וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַֽ hˈa הַ the חֻקִּים֙ ḥuqqîm חֹק portion וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּשְׁפָּטִ֔ים mmišpāṭˈîm מִשְׁפָּט justice אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] צִוִּ֖יתָ ṣiwwˌîṯā צוה command אֶת־ ʔeṯ- אֵת [object marker] מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses עַבְדֶּֽךָ׃ ʕavdˈeḵā עֶבֶד servant
1:7. vanitate seducti sumus et non custodivimus mandatum et caerimonias et iudicia quae praecepisti Mosi servo tuoWe have been seduced by vanity, and have not kept thy commandments, and ceremonies and judgments, which thou hast commanded thy servant Moses.
7. we have dealt very corruptly against thee, and have not kept the commandments, nor the statutes, nor the judgments, which thou commandedst thy servant Moses.
1:7. We have been seduced by vanity. And we have not kept your commandments and ceremonies and judgments, which you have instructed to your servant Moses.
1:7. We have dealt very corruptly against thee, and have not kept the commandments, nor the statutes, nor the judgments, which thou commandedst thy servant Moses.
We have dealt very corruptly against thee, and have not kept the commandments, nor the statutes, nor the judgments, which thou commandedst thy servant Moses:

1:7 Мы стали преступны пред Тобою и не сохранили заповедей и уставов и определений, которые Ты заповедал Моисею, рабу Твоему.
1:7
διαλύσει διαλυσις dissipate; disperse
πρὸς προς to; toward
σὲ σε.1 you
καὶ και and; even
οὐκ ου not
ἐφυλάξαμεν φυλασσω guard; keep
τὰς ο the
ἐντολὰς εντολη direction; injunction
καὶ και and; even
τὰ ο the
προστάγματα προσταγμα and; even
τὰ ο the
κρίματα κριμα judgment
ος who; what
ἐνετείλω εντελλομαι direct; enjoin
τῷ ο the
Μωυσῇ μωσευς Mōseus; Mosefs
παιδί παις child; boy
σου σου of you; your
1:7
חֲבֹ֖ל ḥᵃvˌōl חבל be corrupt
חָבַ֣לְנוּ ḥāvˈalnû חבל be corrupt
לָ֑ךְ lˈāḵ לְ to
וְ wᵊ וְ and
לֹא־ lō- לֹא not
שָׁמַ֣רְנוּ šāmˈarnû שׁמר keep
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּצְוֹ֗ת mmiṣwˈōṯ מִצְוָה commandment
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַֽ hˈa הַ the
חֻקִּים֙ ḥuqqîm חֹק portion
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּשְׁפָּטִ֔ים mmišpāṭˈîm מִשְׁפָּט justice
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
צִוִּ֖יתָ ṣiwwˌîṯā צוה command
אֶת־ ʔeṯ- אֵת [object marker]
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
עַבְדֶּֽךָ׃ ʕavdˈeḵā עֶבֶד servant
1:7. vanitate seducti sumus et non custodivimus mandatum et caerimonias et iudicia quae praecepisti Mosi servo tuo
We have been seduced by vanity, and have not kept thy commandments, and ceremonies and judgments, which thou hast commanded thy servant Moses.
1:7. We have been seduced by vanity. And we have not kept your commandments and ceremonies and judgments, which you have instructed to your servant Moses.
1:7. We have dealt very corruptly against thee, and have not kept the commandments, nor the statutes, nor the judgments, which thou commandedst thy servant Moses.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:7: Have not kept thy commandments - The moral precepts by which our lives should be regulated.
Statutes - What refers to the rites and ceremonies of thy religion.
Judgments - The precepts of justice relative to our conduct to each other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: dealt: Neh 9:29-35; Psa 106:6; Dan 9:5, Dan 9:6
corruptly: Ch2 27:2; Hos 9:9; Zep 3:7; Rev 19:2
the commandments: Lev 27:34; Deu 4:1, Deu 5:1, Deu 6:1, Deu 28:15; Kg1 2:3; Psa 19:8, Psa 19:9, Psa 119:5-8
which thou: Deu 4:5; Ch2 25:4; Ezr 7:6; Dan 9:11, Dan 9:13; Mal 4:4
John Gill
1:7 We have dealt very corruptly against thee,.... Corrupted his covenant, laws, and precepts, as well as themselves, ways, and works; all which were against the Lord, contrary to his nature, mind, and will:
and have not kept the commandments, nor the statutes, nor the judgments, which thou commandedst thy servant Moses; the laws, moral, ceremonial, and judicial.
1:81:8: Յիշեա՛ Տէր զբանն քո զոր պատուիրեցեր ծառային քոյ Մովսիսի եւ ասացեր. Եթէ դուք ո՛չ պահեսջիք զօրէնս իմ, եւ ես ցրուեցից զձեզ ընդ հեթանոսս[5045]. [5045] Ոմանք. Զբանն զոր պատ՛՛... ծառային քում։
8 Տէ՛ր, յիշի՛ր քո խօսքը, որ պատուիրեցիր քո ծառայ Մովսէսին եւ ասացիր. “Եթէ դուք չպահէք իմ օրէնքները, ես էլ ձեզ կը ցրեմ հեթանոսների մէջ,
8 Սակայն, կ’աղաչեմ, յիշէ այն խօսքը, որ քու ծառայիդ Մովսէսին պատուիրեցիր. «Եթէ յանցանք ընէք՝ ես ձեզ ազգերու մէջ պիտի ցրուեմ.
Յիշեա, Տէր, զբանն քո զոր պատուիրեցեր ծառային քո Մովսիսի եւ ասացեր. Եթէ դուք ոչ պահեսջիք զօրէնս իմ, եւ ես ցրուեցից զձեզ ընդ հեթանոսս:

1:8: Յիշեա՛ Տէր զբանն քո զոր պատուիրեցեր ծառային քոյ Մովսիսի եւ ասացեր. Եթէ դուք ո՛չ պահեսջիք զօրէնս իմ, եւ ես ցրուեցից զձեզ ընդ հեթանոսս[5045].
[5045] Ոմանք. Զբանն զոր պատ՛՛... ծառային քում։
8 Տէ՛ր, յիշի՛ր քո խօսքը, որ պատուիրեցիր քո ծառայ Մովսէսին եւ ասացիր. “Եթէ դուք չպահէք իմ օրէնքները, ես էլ ձեզ կը ցրեմ հեթանոսների մէջ,
8 Սակայն, կ’աղաչեմ, յիշէ այն խօսքը, որ քու ծառայիդ Մովսէսին պատուիրեցիր. «Եթէ յանցանք ընէք՝ ես ձեզ ազգերու մէջ պիտի ցրուեմ.
zohrab-1805▾ eastern-1994▾ western am▾
1:81:8 Но помяни слово, которое Ты заповедал Моисею, рабу Твоему, говоря: {если} вы сделаетесь преступниками, то Я рассею вас по народам;
1:8 μνήσθητι μναομαι remember; mindful δὴ δη in fact τὸν ο the λόγον λογος word; log ὃν ος who; what ἐνετείλω εντελλομαι direct; enjoin τῷ ο the Μωυσῇ μωσευς Mōseus; Mosefs παιδί παις child; boy σου σου of you; your λέγων λεγω tell; declare ὑμεῖς υμεις you ἐὰν εαν and if; unless ἀσυνθετήσητε ασυνθετεω I διασκορπιῶ διασκορπιζω disperse; confound ὑμᾶς υμας you ἐν εν in τοῖς ο the λαοῖς λαος populace; population
1:8 זְכָר־ zᵊḵor- זכר remember נָא֙ nˌā נָא yeah אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֔ר ddāvˈār דָּבָר word אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] צִוִּ֛יתָ ṣiwwˈîṯā צוה command אֶת־ ʔeṯ- אֵת [object marker] מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses עַבְדְּךָ֖ ʕavdᵊḵˌā עֶבֶד servant לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say אַתֶּ֣ם ʔattˈem אַתֶּם you תִּמְעָ֔לוּ timʕˈālû מעל be unfaithful אֲנִ֕י ʔᵃnˈî אֲנִי i אָפִ֥יץ ʔāfˌîṣ פוץ disperse אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] בָּ bā בְּ in † הַ the עַמִּֽים׃ ʕammˈîm עַם people
1:8. memento verbi quod mandasti Mosi famulo tuo dicens cum transgressi fueritis ego dispergam vos in populosRemember the word that thou commandedst to Moses thy servant, saying: If you shall transgress, I will scatter you abroad among the nations:
8. Remember, I beseech thee, the word that thou commandedst thy servant Moses, saying, If ye trespass, I will scatter you abroad among the peoples:
1:8. Remember the word which you commanded to your servant Moses, saying: ‘When you will have transgressed, I will disperse you among the nations.
1:8. Remember, I beseech thee, the word that thou commandedst thy servant Moses, saying, [If] ye transgress, I will scatter you abroad among the nations:
Remember, I beseech thee, the word that thou commandedst thy servant Moses, saying, [If] ye transgress, I will scatter you abroad among the nations:

1:8 Но помяни слово, которое Ты заповедал Моисею, рабу Твоему, говоря: {если} вы сделаетесь преступниками, то Я рассею вас по народам;
1:8
μνήσθητι μναομαι remember; mindful
δὴ δη in fact
τὸν ο the
λόγον λογος word; log
ὃν ος who; what
ἐνετείλω εντελλομαι direct; enjoin
τῷ ο the
Μωυσῇ μωσευς Mōseus; Mosefs
παιδί παις child; boy
σου σου of you; your
λέγων λεγω tell; declare
ὑμεῖς υμεις you
ἐὰν εαν and if; unless
ἀσυνθετήσητε ασυνθετεω I
διασκορπιῶ διασκορπιζω disperse; confound
ὑμᾶς υμας you
ἐν εν in
τοῖς ο the
λαοῖς λαος populace; population
1:8
זְכָר־ zᵊḵor- זכר remember
נָא֙ nˌā נָא yeah
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֔ר ddāvˈār דָּבָר word
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
צִוִּ֛יתָ ṣiwwˈîṯā צוה command
אֶת־ ʔeṯ- אֵת [object marker]
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
עַבְדְּךָ֖ ʕavdᵊḵˌā עֶבֶד servant
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
אַתֶּ֣ם ʔattˈem אַתֶּם you
תִּמְעָ֔לוּ timʕˈālû מעל be unfaithful
אֲנִ֕י ʔᵃnˈî אֲנִי i
אָפִ֥יץ ʔāfˌîṣ פוץ disperse
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
בָּ בְּ in
הַ the
עַמִּֽים׃ ʕammˈîm עַם people
1:8. memento verbi quod mandasti Mosi famulo tuo dicens cum transgressi fueritis ego dispergam vos in populos
Remember the word that thou commandedst to Moses thy servant, saying: If you shall transgress, I will scatter you abroad among the nations:
1:8. Remember the word which you commanded to your servant Moses, saying: ‘When you will have transgressed, I will disperse you among the nations.
1:8. Remember, I beseech thee, the word that thou commandedst thy servant Moses, saying, [If] ye transgress, I will scatter you abroad among the nations:
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Adam Clarke: Commentary on the Bible - 1831
1:8: Thy servant Moses - See the parallel places in Lev 26:33 (note), Deu 4:25-27 (note), Deu 28:64 (note), and the notes there. Though in an enemy's country, and far from the ordinances of God, Nehemiah did not forget the law: he read his Bible well, and quotes correctly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: Remember: Psa 119:49; Luk 1:72
If ye transgress: Lev 26:33-46; Deu 4:25-27, Deu 28:64, Deu 32:26-28; Kg1 9:6, Kg1 9:7
John Gill
1:8 Remember, I beseech thee, the word that thou commandedst thy servant Moses,.... To publish and declare to the children of Israel, Deut 28:64,
saying, if ye transgress; the law of God:
I will scatter you abroad among the nations; as now they had been among the Assyrians, Chaldeans, Medes, and Persians.
1:91:9: եւ եթէ դարձջիք՝ եւ պահիցէք զօրէնս իմ եւ արասջիք զնոսա. եւ եթէ իցէք ցրուեալք մինչեւ ՚ի ծագս երկրի, եւ անտի ժողովեցից եւ ածից զձեզ ՚ի տեղին զոր ընտրեցից, եւ յորում բնակէ անուն իմ ՚ի նմա[5046]։ [5046] Ոմանք. Եւ պահեսջիք զօրէնս... բնակեալ է անուն իմ։
9 իսկ եթէ դառնաք եւ պահէք իմ օրէնքներն ու կատարէք դրանք, եթէ դուք մինչեւ երկրի ծագերն էլ ցրուած լինէք, ես այնտեղի՛ց էլ ձեզ կը ժողովեմ եւ կը բերեմ այն տեղը, որ ընտրել եմ եւ որի մէջ ապրում է իմ անունը”:
9 Իսկ եթէ ինծի դառնաք ու իմ պատուիրանքներս պահէք ու զանոնք կատարէք, ձեզմէ ցրուածները եթէ երկրի* ծայրն ալ ըլլան, զանոնք անկէ պիտի հաւաքեմ ու այն տեղը պիտի տանիմ՝ որ ընտրեցի իմ անունս հոն դնելու համար»։
եւ եթէ դարձջիք եւ պահիցէք զօրէնս իմ եւ արասջիք զնոսա, եւ եթէ իցէք ցրուեալք մինչեւ ի ծագս [6]երկրի, եւ անտի ժողովեցից եւ ածից զձեզ ի տեղին զոր [7]ընտրեցից եւ յորում բնակէ անուն իմ ի նմա:

1:9: եւ եթէ դարձջիք՝ եւ պահիցէք զօրէնս իմ եւ արասջիք զնոսա. եւ եթէ իցէք ցրուեալք մինչեւ ՚ի ծագս երկրի, եւ անտի ժողովեցից եւ ածից զձեզ ՚ի տեղին զոր ընտրեցից, եւ յորում բնակէ անուն իմ ՚ի նմա[5046]։
[5046] Ոմանք. Եւ պահեսջիք զօրէնս... բնակեալ է անուն իմ։
9 իսկ եթէ դառնաք եւ պահէք իմ օրէնքներն ու կատարէք դրանք, եթէ դուք մինչեւ երկրի ծագերն էլ ցրուած լինէք, ես այնտեղի՛ց էլ ձեզ կը ժողովեմ եւ կը բերեմ այն տեղը, որ ընտրել եմ եւ որի մէջ ապրում է իմ անունը”:
9 Իսկ եթէ ինծի դառնաք ու իմ պատուիրանքներս պահէք ու զանոնք կատարէք, ձեզմէ ցրուածները եթէ երկրի* ծայրն ալ ըլլան, զանոնք անկէ պիտի հաւաքեմ ու այն տեղը պիտի տանիմ՝ որ ընտրեցի իմ անունս հոն դնելու համար»։
zohrab-1805▾ eastern-1994▾ western am▾
1:91:9 {когда} же обратитесь ко Мне и будете хранить заповеди Мои и исполнять их, то хотя бы вы изгнаны были на край неба, и оттуда соберу вас и приведу вас на место, которое избрал Я, чтобы водворить там имя Мое.
1:9 καὶ και and; even ἐὰν εαν and if; unless ἐπιστρέψητε επιστρεφω turn around; return πρός προς to; toward με με me καὶ και and; even φυλάξητε φυλασσω guard; keep τὰς ο the ἐντολάς εντολη direction; injunction μου μου of me; mine καὶ και and; even ποιήσητε ποιεω do; make αὐτάς αυτος he; him ἐὰν εαν and if; unless ᾖ ειμι be ἡ ο the διασπορὰ διασπορα diaspora ὑμῶν υμων your ἀπ᾿ απο from; away ἄκρου ακρον top; tip τοῦ ο the οὐρανοῦ ουρανος sky; heaven ἐκεῖθεν εκειθεν from there συνάξω συναγω gather αὐτοὺς αυτος he; him καὶ και and; even εἰσάξω εισαγω lead in; bring in αὐτοὺς αυτος he; him εἰς εις into; for τὸν ο the τόπον τοπος place; locality ὃν ος who; what ἐξελεξάμην εκλεγω select; choose κατασκηνῶσαι κατασκηναω the ὄνομά ονομα name; notable μου μου of me; mine ἐκεῖ εκει there
1:9 וְ wᵊ וְ and שַׁבְתֶּ֣ם šavtˈem שׁוב return אֵלַ֔י ʔēlˈay אֶל to וּ û וְ and שְׁמַרְתֶּם֙ šᵊmartˌem שׁמר keep מִצְוֹתַ֔י miṣwōṯˈay מִצְוָה commandment וַ wa וְ and עֲשִׂיתֶ֖ם ʕᵃśîṯˌem עשׂה make אֹתָ֑ם ʔōṯˈām אֵת [object marker] אִם־ ʔim- אִם if יִהְיֶ֨ה yihyˌeh היה be נִֽדַּחֲכֶ֜ם nˈiddaḥᵃḵˈem נדח wield בִּ bi בְּ in קְצֵ֤ה qᵊṣˈē קָצֶה end הַ ha הַ the שָּׁמַ֨יִם֙ ššāmˈayim שָׁמַיִם heavens מִ mi מִן from שָּׁ֣ם ššˈām שָׁם there אֲקַבְּצֵ֔ם ʔᵃqabbᵊṣˈēm קבץ collect וַו *wa וְ and הֲבִֽיאֹותִים֙הבואתים *hᵃvˈîʔôṯîm בוא come אֶל־ ʔel- אֶל to הַ ha הַ the מָּקֹ֔ום mmāqˈôm מָקֹום place אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בָּחַ֔רְתִּי bāḥˈartî בחר examine לְ lᵊ לְ to שַׁכֵּ֥ן šakkˌēn שׁכן dwell אֶת־ ʔeṯ- אֵת [object marker] שְׁמִ֖י šᵊmˌî שֵׁם name שָֽׁם׃ šˈām שָׁם there
1:9. et si revertamini ad me et custodiatis mandata mea et faciatis ea etiam si abducti fueritis ad extrema caeli inde congregabo vos et inducam in locum quem elegi ut habitaret nomen meum ibiBut if you return to me, and keep my commandments, and do them, though you should be led away to the uttermost parts of the world, I will gather you from thence, and bring you back to the place which I have chosen for my name to dwell there.
9. but if ye return unto me, and keep my commandments and do them, though your outcasts were in the uttermost part of the heaven, yet will I gather them from thence, and will bring them unto the place that I have chosen to cause my name to dwell there.
1:9. But if you will return to me, and keep my precepts, and do them, even if you will have been led away to the furthest reaches of the heavens, I will gather you from there, and I will lead you back to the place that I have chosen so that my name would dwell there.’
1:9. But [if] ye turn unto me, and keep my commandments, and do them; though there were of you cast out unto the uttermost part of the heaven, [yet] will I gather them from thence, and will bring them unto the place that I have chosen to set my name there.
But [if] ye turn unto me, and keep my commandments, and do them; though there were of you cast out unto the uttermost part of the heaven, [yet] will I gather them from thence, and will bring them unto the place that I have chosen to set my name there:

1:9 {когда} же обратитесь ко Мне и будете хранить заповеди Мои и исполнять их, то хотя бы вы изгнаны были на край неба, и оттуда соберу вас и приведу вас на место, которое избрал Я, чтобы водворить там имя Мое.
1:9
καὶ και and; even
ἐὰν εαν and if; unless
ἐπιστρέψητε επιστρεφω turn around; return
πρός προς to; toward
με με me
καὶ και and; even
φυλάξητε φυλασσω guard; keep
τὰς ο the
ἐντολάς εντολη direction; injunction
μου μου of me; mine
καὶ και and; even
ποιήσητε ποιεω do; make
αὐτάς αυτος he; him
ἐὰν εαν and if; unless
ειμι be
ο the
διασπορὰ διασπορα diaspora
ὑμῶν υμων your
ἀπ᾿ απο from; away
ἄκρου ακρον top; tip
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
ἐκεῖθεν εκειθεν from there
συνάξω συναγω gather
αὐτοὺς αυτος he; him
καὶ και and; even
εἰσάξω εισαγω lead in; bring in
αὐτοὺς αυτος he; him
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
ὃν ος who; what
ἐξελεξάμην εκλεγω select; choose
κατασκηνῶσαι κατασκηναω the
ὄνομά ονομα name; notable
μου μου of me; mine
ἐκεῖ εκει there
1:9
וְ wᵊ וְ and
שַׁבְתֶּ֣ם šavtˈem שׁוב return
אֵלַ֔י ʔēlˈay אֶל to
וּ û וְ and
שְׁמַרְתֶּם֙ šᵊmartˌem שׁמר keep
מִצְוֹתַ֔י miṣwōṯˈay מִצְוָה commandment
וַ wa וְ and
עֲשִׂיתֶ֖ם ʕᵃśîṯˌem עשׂה make
אֹתָ֑ם ʔōṯˈām אֵת [object marker]
אִם־ ʔim- אִם if
יִהְיֶ֨ה yihyˌeh היה be
נִֽדַּחֲכֶ֜ם nˈiddaḥᵃḵˈem נדח wield
בִּ bi בְּ in
קְצֵ֤ה qᵊṣˈē קָצֶה end
הַ ha הַ the
שָּׁמַ֨יִם֙ ššāmˈayim שָׁמַיִם heavens
מִ mi מִן from
שָּׁ֣ם ššˈām שָׁם there
אֲקַבְּצֵ֔ם ʔᵃqabbᵊṣˈēm קבץ collect
וַו
*wa וְ and
הֲבִֽיאֹותִים֙הבואתים
*hᵃvˈîʔôṯîm בוא come
אֶל־ ʔel- אֶל to
הַ ha הַ the
מָּקֹ֔ום mmāqˈôm מָקֹום place
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בָּחַ֔רְתִּי bāḥˈartî בחר examine
לְ lᵊ לְ to
שַׁכֵּ֥ן šakkˌēn שׁכן dwell
אֶת־ ʔeṯ- אֵת [object marker]
שְׁמִ֖י šᵊmˌî שֵׁם name
שָֽׁם׃ šˈām שָׁם there
1:9. et si revertamini ad me et custodiatis mandata mea et faciatis ea etiam si abducti fueritis ad extrema caeli inde congregabo vos et inducam in locum quem elegi ut habitaret nomen meum ibi
But if you return to me, and keep my commandments, and do them, though you should be led away to the uttermost parts of the world, I will gather you from thence, and bring you back to the place which I have chosen for my name to dwell there.
1:9. But if you will return to me, and keep my precepts, and do them, even if you will have been led away to the furthest reaches of the heavens, I will gather you from there, and I will lead you back to the place that I have chosen so that my name would dwell there.’
1:9. But [if] ye turn unto me, and keep my commandments, and do them; though there were of you cast out unto the uttermost part of the heaven, [yet] will I gather them from thence, and will bring them unto the place that I have chosen to set my name there.
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jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: if ye turn: Lev 26:39-42; Deu 4:29-31, Deu 30:2-5; Jer 29:11-14
yet will I: Ch1 16:35; Psa 106:47, Psa 147:2; Isa 11:12, Isa 56:8; Jer 12:15, Jer 31:10; Jer 32:37, Jer 50:19, Jer 50:20; Mat 24:31
will bring: Jer 3:14; Eze 36:24
the place: Deu 12:5, Deu 12:21; Kg1 9:3; Ezr 6:12
John Gill
1:9 But if ye return unto me, and keep my commandments, and do them,.... Return by repentance, and, as a proof of the genuineness of it, yield obedience to the commands of God, and continue therein:
though there were of you cast out unto the uttermost part of the heaven; that is, the uttermost parts of the earth, the most distant regions; so called, because at the extreme parts of the horizon, according to our apprehension, the heavens and earth touch each other; so that what is the uttermost part of the one is supposed to be of the other:
yet will I gather them from thence and will bring them unto the place that I have chosen to set my name there; that is to Jerusalem where the temple was built, and his name was called upon.
1:101:10: Եւ արդ՝ սոքա ծառայք քո եւ ժողովուրդք զորս փրկեցեր զօրութեամբ քո մեծաւ՝ եւ բարձր բազկաւ.
10 Եւ արդ, սրանք քո ծառաներն ու ժողովուրդն են, որոնց փրկեցիր քո մեծ զօրութեամբ եւ բարձր բազկով.
10 Եւ հիմա անոնք՝ քու մեծ ուժովդ ու զօրաւոր ձեռքովդ ազատուած ծառաներդ ու ժողովուրդդ են։
Եւ արդ սոքա ծառայք քո եւ ժողովուրդք զորս փրկեցեր զօրութեամբ քով մեծաւ եւ բարձր բազկաւ:

1:10: Եւ արդ՝ սոքա ծառայք քո եւ ժողովուրդք զորս փրկեցեր զօրութեամբ քո մեծաւ՝ եւ բարձր բազկաւ.
10 Եւ արդ, սրանք քո ծառաներն ու ժողովուրդն են, որոնց փրկեցիր քո մեծ զօրութեամբ եւ բարձր բազկով.
10 Եւ հիմա անոնք՝ քու մեծ ուժովդ ու զօրաւոր ձեռքովդ ազատուած ծառաներդ ու ժողովուրդդ են։
zohrab-1805▾ eastern-1994▾ western am▾
1:101:10 Они же рабы Твои и народ Твой, который Ты искупил силою Твоею великою и рукою Твоею могущественною.
1:10 καὶ και and; even αὐτοὶ αυτος he; him παῖδές παις child; boy σου σου of you; your καὶ και and; even λαός λαος populace; population σου σου of you; your οὓς ος who; what ἐλυτρώσω λυτροω ransom ἐν εν in δυνάμει δυναμις power; ability σου σου of you; your τῇ ο the μεγάλῃ μεγας great; loud καὶ και and; even ἐν εν in τῇ ο the χειρί χειρ hand σου σου of you; your τῇ ο the κραταιᾷ κραταιος dominant
1:10 וְ wᵊ וְ and הֵ֥ם hˌēm הֵם they עֲבָדֶ֖יךָ ʕᵃvāḏˌeʸḵā עֶבֶד servant וְ wᵊ וְ and עַמֶּ֑ךָ ʕammˈeḵā עַם people אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] פָּדִ֨יתָ֙ pāḏˈîṯā פדה buy off בְּ bᵊ בְּ in כֹחֲךָ֣ ḵōḥᵃḵˈā כֹּחַ strength הַ ha הַ the גָּדֹ֔ול ggāḏˈôl גָּדֹול great וּ û וְ and בְ vᵊ בְּ in יָדְךָ֖ yāḏᵊḵˌā יָד hand הַ ha הַ the חֲזָקָֽה׃ ḥᵃzāqˈā חָזָק strong
1:10. et ipsi servi tui et populus tuus quos redemisti in fortitudine tua magna et in manu tua validaAnd these are thy servants, and thy people: whom thou hast redeemed by thy great strength, and by thy mighty hand.
10. Now these are thy servants and thy people, whom thou hast redeemed by thy great power, and by thy strong hand.
1:10. And these same are your servants and your people, whom you have redeemed by your great strength and by your powerful hand.
1:10. Now these [are] thy servants and thy people, whom thou hast redeemed by thy great power, and by thy strong hand.
Now these [are] thy servants and thy people, whom thou hast redeemed by thy great power, and by thy strong hand:

1:10 Они же рабы Твои и народ Твой, который Ты искупил силою Твоею великою и рукою Твоею могущественною.
1:10
καὶ και and; even
αὐτοὶ αυτος he; him
παῖδές παις child; boy
σου σου of you; your
καὶ και and; even
λαός λαος populace; population
σου σου of you; your
οὓς ος who; what
ἐλυτρώσω λυτροω ransom
ἐν εν in
δυνάμει δυναμις power; ability
σου σου of you; your
τῇ ο the
μεγάλῃ μεγας great; loud
καὶ και and; even
ἐν εν in
τῇ ο the
χειρί χειρ hand
σου σου of you; your
τῇ ο the
κραταιᾷ κραταιος dominant
1:10
וְ wᵊ וְ and
הֵ֥ם hˌēm הֵם they
עֲבָדֶ֖יךָ ʕᵃvāḏˌeʸḵā עֶבֶד servant
וְ wᵊ וְ and
עַמֶּ֑ךָ ʕammˈeḵā עַם people
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
פָּדִ֨יתָ֙ pāḏˈîṯā פדה buy off
בְּ bᵊ בְּ in
כֹחֲךָ֣ ḵōḥᵃḵˈā כֹּחַ strength
הַ ha הַ the
גָּדֹ֔ול ggāḏˈôl גָּדֹול great
וּ û וְ and
בְ vᵊ בְּ in
יָדְךָ֖ yāḏᵊḵˌā יָד hand
הַ ha הַ the
חֲזָקָֽה׃ ḥᵃzāqˈā חָזָק strong
1:10. et ipsi servi tui et populus tuus quos redemisti in fortitudine tua magna et in manu tua valida
And these are thy servants, and thy people: whom thou hast redeemed by thy great strength, and by thy mighty hand.
1:10. And these same are your servants and your people, whom you have redeemed by your great strength and by your powerful hand.
1:10. Now these [are] thy servants and thy people, whom thou hast redeemed by thy great power, and by thy strong hand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: Now these: Exo 32:11; Deu 9:29; Isa 63:16-19, Isa 64:9; Dan 9:15-27
whom: Exo 15:13; Deu 15:15; Psa 74:2
thy strong: Exo 6:1, Exo 13:9; Psa 136:12; Dan 9:15
John Gill
1:10 Now these are thy servants, and thy people,.... Meaning those that were in Jerusalem and Judah, gathered out of several countries, and returned to Jerusalem:
whom thou hast redeemed by thy great power, and by thy strong hand; touching and moving the heart of Cyrus to proclaim liberty to them.
1:111:11: մի՛ թողուր ՚ի ձեռաց քոց. այլ եղիցին ականջք քո հայե՛լ յաղօթս ծառայից քոց, եւ անսա՛լ խնդրուածոց որոց երկնչին յանուանէ քումմէ. եւ յաջողեա՛ զխնդրուածս ծառայի քոյ այսօր. եւ տո՛ւր ինձ գտանե՛լ գթութիւնս առաջի առնս այսորիկ։ Եւ ես էի՛ տակառապետ թագաւորին։
11 բաց մի՛ թող նրանց քո ձեռքից, այլ քո ականջները թող բաց լինեն քո ծառաների աղօթքների համար եւ անսան նրանց աղաչանքներին, ովքեր երկնչում են քո անունից: Եւ այսօր յաջողութի՛ւն տուր քո ծառայի խնդրանքներին, եւ թող ես գթութիւն գտնեմ այս մարդու առջեւ: Այդ ժամանակ ես թագաւորի տակառապետն էի»:
11 Ո՜հ, Տէ՛ր, հիմա թող քու ականջդ լսէ քու ծառայիդ աղօթքը ու քու անունէդ վախնալու փափաք ունեցող ծառաներուդ աղօթքը եւ քու ծառայիդ յաջողութիւն տուր ու այս մարդուն առջեւ ինծի շնորհք գտնել տուր։ Վասն զի ես թագաւորին մատռուակն էի’»։
[8]Մի՛ թողուր ի ձեռաց. այլ`` եղիցին ականջք քո հայել յաղօթս ծառայից քոց, եւ անսալ խնդրուածոց որոց երկնչին յանուանէ քումմէ. եւ յաջողեա զխնդրուածս ծառայի քո այսօր, եւ տուր ինձ գտանել գթութիւնս առաջի առնս այսորիկ: Եւ ես էի տակառապետ թագաւորին:

1:11: մի՛ թողուր ՚ի ձեռաց քոց. այլ եղիցին ականջք քո հայե՛լ յաղօթս ծառայից քոց, եւ անսա՛լ խնդրուածոց որոց երկնչին յանուանէ քումմէ. եւ յաջողեա՛ զխնդրուածս ծառայի քոյ այսօր. եւ տո՛ւր ինձ գտանե՛լ գթութիւնս առաջի առնս այսորիկ։ Եւ ես էի՛ տակառապետ թագաւորին։
11 բաց մի՛ թող նրանց քո ձեռքից, այլ քո ականջները թող բաց լինեն քո ծառաների աղօթքների համար եւ անսան նրանց աղաչանքներին, ովքեր երկնչում են քո անունից: Եւ այսօր յաջողութի՛ւն տուր քո ծառայի խնդրանքներին, եւ թող ես գթութիւն գտնեմ այս մարդու առջեւ: Այդ ժամանակ ես թագաւորի տակառապետն էի»:
11 Ո՜հ, Տէ՛ր, հիմա թող քու ականջդ լսէ քու ծառայիդ աղօթքը ու քու անունէդ վախնալու փափաք ունեցող ծառաներուդ աղօթքը եւ քու ծառայիդ յաջողութիւն տուր ու այս մարդուն առջեւ ինծի շնորհք գտնել տուր։ Վասն զի ես թագաւորին մատռուակն էի’»։
zohrab-1805▾ eastern-1994▾ western am▾
1:111:11 Молю Тебя, Господи! Да будет ухо Твое внимательно к молитве раба Твоего и к молитве рабов Твоих, любящих благоговеть пред именем Твоим. И благопоспеши рабу Твоему теперь, и введи его в милость у человека сего. Я был виночерпием у царя.
1:11 μὴ μη not δή δη in fact κύριε κυριος lord; master ἀλλ᾿ αλλα but ἔστω ειμι be τὸ ο the οὖς ους ear σου σου of you; your προσέχον προσεχω pay attention; beware εἰς εις into; for τὴν ο the προσευχὴν προσευχη prayer τοῦ ο the δούλου δουλος subject σου σου of you; your καὶ και and; even εἰς εις into; for τὴν ο the προσευχὴν προσευχη prayer παίδων παις child; boy σου σου of you; your τῶν ο the θελόντων θελω determine; will φοβεῖσθαι φοβεω afraid; fear τὸ ο the ὄνομά ονομα name; notable σου σου of you; your καὶ και and; even εὐόδωσον ευοδοω prosper δὴ δη in fact τῷ ο the παιδί παις child; boy σου σου of you; your σήμερον σημερον today; present καὶ και and; even δὸς διδωμι give; deposit αὐτὸν αυτος he; him εἰς εις into; for οἰκτιρμοὺς οικτιρμος compassion ἐνώπιον ενωπιος in the face; facing τοῦ ο the ἀνδρὸς ανηρ man; husband τούτου ουτος this; he καὶ και and; even ἐγὼ εγω I ἤμην ειμι be οἰνοχόος οινοχοος the βασιλεῖ βασιλευς monarch; king
1:11 אָנָּ֣א ʔonnˈā אָנָּא pray אֲדֹנָ֗י ʔᵃḏōnˈāy אֲדֹנָי Lord תְּהִ֣י tᵊhˈî היה be נָ֣א nˈā נָא yeah אָזְנְךָֽ־ ʔoznᵊḵˈā- אֹזֶן ear קַ֠שֶּׁבֶת qašševˌeṯ קַשָּׁב attentive אֶל־ ʔel- אֶל to תְּפִלַּ֨ת tᵊfillˌaṯ תְּפִלָּה prayer עַבְדְּךָ֜ ʕavdᵊḵˈā עֶבֶד servant וְ wᵊ וְ and אֶל־ ʔel- אֶל to תְּפִלַּ֣ת tᵊfillˈaṯ תְּפִלָּה prayer עֲבָדֶ֗יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant הַֽ hˈa הַ the חֲפֵצִים֙ ḥᵃfēṣîm חָפֵץ delighting לְ lᵊ לְ to יִרְאָ֣ה yirʔˈā ירא fear אֶת־ ʔeṯ- אֵת [object marker] שְׁמֶ֔ךָ šᵊmˈeḵā שֵׁם name וְ wᵊ וְ and הַצְלִֽיחָה־ haṣlˈîḥā- צלח be strong נָּ֤א nnˈā נָא yeah לְ lᵊ לְ to עַבְדְּךָ֙ ʕavdᵊḵˌā עֶבֶד servant הַ ha הַ the יֹּ֔ום yyˈôm יֹום day וּ û וְ and תְנֵ֣הוּ ṯᵊnˈēhû נתן give לְ lᵊ לְ to רַחֲמִ֔ים raḥᵃmˈîm רַחֲמִים compassion לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face הָ hā הַ the אִ֣ישׁ ʔˈîš אִישׁ man הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וַ wa וְ and אֲנִ֛י ʔᵃnˈî אֲנִי i הָיִ֥יתִי hāyˌîṯî היה be מַשְׁקֶ֖ה mašqˌeh מַשְׁקֶה butler, irrigated, drink לַ la לְ to † הַ the מֶּֽלֶךְ׃ פ mmˈeleḵ . f מֶלֶךְ king
1:11. obsecro Domine sit auris tua adtendens ad orationem servi tui et ad orationem servorum tuorum qui volunt timere nomen tuum et dirige servum tuum hodie et da ei misericordiam ante virum hunc ego enim eram pincerna regisI beseech thee, O Lord, let thy ear be attentive to the prayer of thy servant, and to the prayer of thy servants who desire to fear thy name: and direct thy servant this day, and give him mercy before this man. For I was the king's cupbearer.
11. O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants, who delight to fear thy name: and prosper, I pray thee, thy servant this day, and grant him mercy in the sight of this man. ( Now I was cupbearer to the king.)
1:11. I beg you, O Lord, may your ear be attentive to the prayer of your servant, and to the prayer of your servants who are willing to fear your name. And so, guide your servant today, and grant to him mercy before this man.” For I was the cupbearer of the king.
1:11. O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants, who desire to fear thy name: and prosper, I pray thee, thy servant this day, and grant him mercy in the sight of this man. For I was the king’s cupbearer.
O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants, who desire to fear thy name: and prosper, I pray thee, thy servant this day, and grant him mercy in the sight of this man. For I was the king' s cupbearer:

1:11 Молю Тебя, Господи! Да будет ухо Твое внимательно к молитве раба Твоего и к молитве рабов Твоих, любящих благоговеть пред именем Твоим. И благопоспеши рабу Твоему теперь, и введи его в милость у человека сего. Я был виночерпием у царя.
1:11
μὴ μη not
δή δη in fact
κύριε κυριος lord; master
ἀλλ᾿ αλλα but
ἔστω ειμι be
τὸ ο the
οὖς ους ear
σου σου of you; your
προσέχον προσεχω pay attention; beware
εἰς εις into; for
τὴν ο the
προσευχὴν προσευχη prayer
τοῦ ο the
δούλου δουλος subject
σου σου of you; your
καὶ και and; even
εἰς εις into; for
τὴν ο the
προσευχὴν προσευχη prayer
παίδων παις child; boy
σου σου of you; your
τῶν ο the
θελόντων θελω determine; will
φοβεῖσθαι φοβεω afraid; fear
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
καὶ και and; even
εὐόδωσον ευοδοω prosper
δὴ δη in fact
τῷ ο the
παιδί παις child; boy
σου σου of you; your
σήμερον σημερον today; present
καὶ και and; even
δὸς διδωμι give; deposit
αὐτὸν αυτος he; him
εἰς εις into; for
οἰκτιρμοὺς οικτιρμος compassion
ἐνώπιον ενωπιος in the face; facing
τοῦ ο the
ἀνδρὸς ανηρ man; husband
τούτου ουτος this; he
καὶ και and; even
ἐγὼ εγω I
ἤμην ειμι be
οἰνοχόος οινοχοος the
βασιλεῖ βασιλευς monarch; king
1:11
אָנָּ֣א ʔonnˈā אָנָּא pray
אֲדֹנָ֗י ʔᵃḏōnˈāy אֲדֹנָי Lord
תְּהִ֣י tᵊhˈî היה be
נָ֣א nˈā נָא yeah
אָזְנְךָֽ־ ʔoznᵊḵˈā- אֹזֶן ear
קַ֠שֶּׁבֶת qašševˌeṯ קַשָּׁב attentive
אֶל־ ʔel- אֶל to
תְּפִלַּ֨ת tᵊfillˌaṯ תְּפִלָּה prayer
עַבְדְּךָ֜ ʕavdᵊḵˈā עֶבֶד servant
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
תְּפִלַּ֣ת tᵊfillˈaṯ תְּפִלָּה prayer
עֲבָדֶ֗יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant
הַֽ hˈa הַ the
חֲפֵצִים֙ ḥᵃfēṣîm חָפֵץ delighting
לְ lᵊ לְ to
יִרְאָ֣ה yirʔˈā ירא fear
אֶת־ ʔeṯ- אֵת [object marker]
שְׁמֶ֔ךָ šᵊmˈeḵā שֵׁם name
וְ wᵊ וְ and
הַצְלִֽיחָה־ haṣlˈîḥā- צלח be strong
נָּ֤א nnˈā נָא yeah
לְ lᵊ לְ to
עַבְדְּךָ֙ ʕavdᵊḵˌā עֶבֶד servant
הַ ha הַ the
יֹּ֔ום yyˈôm יֹום day
וּ û וְ and
תְנֵ֣הוּ ṯᵊnˈēhû נתן give
לְ lᵊ לְ to
רַחֲמִ֔ים raḥᵃmˈîm רַחֲמִים compassion
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
הָ הַ the
אִ֣ישׁ ʔˈîš אִישׁ man
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וַ wa וְ and
אֲנִ֛י ʔᵃnˈî אֲנִי i
הָיִ֥יתִי hāyˌîṯî היה be
מַשְׁקֶ֖ה mašqˌeh מַשְׁקֶה butler, irrigated, drink
לַ la לְ to
הַ the
מֶּֽלֶךְ׃ פ mmˈeleḵ . f מֶלֶךְ king
1:11. obsecro Domine sit auris tua adtendens ad orationem servi tui et ad orationem servorum tuorum qui volunt timere nomen tuum et dirige servum tuum hodie et da ei misericordiam ante virum hunc ego enim eram pincerna regis
I beseech thee, O Lord, let thy ear be attentive to the prayer of thy servant, and to the prayer of thy servants who desire to fear thy name: and direct thy servant this day, and give him mercy before this man. For I was the king's cupbearer.
1:11. I beg you, O Lord, may your ear be attentive to the prayer of your servant, and to the prayer of your servants who are willing to fear your name. And so, guide your servant today, and grant to him mercy before this man.” For I was the cupbearer of the king.
1:11. O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants, who desire to fear thy name: and prosper, I pray thee, thy servant this day, and grant him mercy in the sight of this man. For I was the king’s cupbearer.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:11: Mercy in the sight of this man - Favour before the king, Ahasuerus. He seems then to have been giving him the cup.
For I was the king's cup-bearer - The king's butler, (the Persians call him saky), which gave him the opportunity of being frequently with the king; and to be in such a place of trust, he must be in the king's confidence. No Eastern potentate would have a cup-bearer with whom he could not trust his life, poison being frequently administered in this way. This verse seems to have been a mental prayer, which Nehemiah now put up as he was delivering the cup into the king's hand.
Albert Barnes: Notes on the Bible - 1834
1:11: A Persian king had numerous cup-bearers, each of whom probably discharged the office in his turn.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: Let now: Neh 1:6; Psa 86:6, Psa 130:2
who desire: Pro 1:29; Isa 26:8, Isa 26:9; Heb 13:18
grant: Neh 2:8; Gen 32:11, Gen 32:28, Gen 43:14; Ezr 1:1, Ezr 7:6, Ezr 7:27, Ezr 7:28; Pro 21:1
For I was: The office of cup-bearer was one of great trust, honour, and emolument, in the Persian court. To be in such a place of trust he must have been in the king's confidence; for no eastern potentate would have a cup-bearer to whom he could not trust his life, poison being often administered in that way. It was an office much desired, because it gave access to the king in those seasons of hilarity when men are most disposed to grant favours. Neh 2:1; Gen 40:2, Gen 40:9-13, Gen 40:21, Gen 40:23, Gen 41:9
Geneva 1599
1:11 O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants, who desire to (d) fear thy name: and prosper, I pray thee, thy servant this day, and grant him mercy in the sight of (e) this man. For I was the king's cupbearer.
(d) That is, to worship you.
(e) That is, the king Artaxerxes.
John Gill
1:11 O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servant,.... To the prayer of Nehemiah, put up at this time:
and to the prayer of thy servants, who desire to fear thy name; the prayer of the Jews in Judea, whose desire was to worship the Lord in his temple, according to his will:
and prosper, I pray thee, thy servant this day; meaning himself, who was to wait on the king of Persia that day, and, if he had opportunity, intended to lay the case of the Jews before him, and therefore entreats he might meet with success:
and grant him mercy in the sight of this man; King Artaxerxes, who was but a man, and whose heart was in the hands of God, and he could easily move him to pity and compassion towards his poor people the Jews:
for I was the king's cupbearer; in the execution of which office he was often in the king's presence, and hoped to have an opportunity of speaking to him in the behalf of the Jews; this with the Persians was reckoned a very honourable office (g). A son of Prexaspes, a very honourable man, was made cupbearer to Cambyses; and so it was with the Greeks and Romans (h); and the poets not only make Ganymedes to be Jupiter's cupbearer (i), but even Vulcan himself is put into this office (k).
(g) Herodot. Thalia, sive, l. 3. c. 34. Xenophon. Cyropaedia, l. 5. c. 36. (h) Vid. Athenaei Deipnosophist. l. 10. (i) Homer. Iliad. 21. ver. 234. (k) Homer. Iliad. 1. prope finem.
John Wesley
1:11 To fear thy name - Those who truly desire to fear his name, shall be graciously accepted of God. This man - The king: who is but a man and therefore his heart is wholly at thy disposal. Favour with men is then comfortable, when we see it springing from the mercy of God. Cup - bearer - Whereby I had opportunity to speak to him, and some favour with him.
Robert Jamieson, A. R. Fausset and David Brown
1:11 I was the king's cupbearer--This officer, in the ancient Oriental courts, was always a person of rank and importance; and, from the confidential nature of his duties and his frequent access to the royal presence, he possessed great influence.