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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2. Собрание нзрода дня чтения книги закона. 3-8. Чтение закона в первый день седьмого месяца. 9-12: Впечатление, произведенное на народ. 13-18. Празднований Кушей
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Ezra came up out of Babylon thirteen years before Nehemiah came, yet we have here a piece of good work which he did, that might have been done before, but was not done till Nehemiah came, who, though he was not such a scholar nor such a divine as Ezra, nor such a scribe in the law of his God, yet was a man of a more lively active spirit. His zeal set Ezra's learning on work, and then great things were done, as we find here, where we have, I. The public and solemn reading and expounding of the law, ver. 1-8. II. The joy which the people were ordered to express upon that occasion, ver. 9-12. III. The solemn keeping of the feast of tabernacles according to the law, ver. 13-18.
Adam Clarke: Commentary on the Bible - 1831
Ezra, Nehemiah, and the Levites, read and interpret the laws to the people, Neh 8:1-7. The manner in which they do this important work, Neh 8:8. The effect produced on the people's minds by hearing it, Neh 8:9. The people are exhorted to be glad, and are told that the joy of the Lord is their strength, Neh 8:10-12. On the second day they assemble, and find that they should keep the feast of tabernacles; which they accordingly religiously solemnize for seven days; and Ezra reads to them from the book of the law, Neh 8:13-18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Neh 8:1, The religious manner of reading and hearing the law; Neh 8:9, They comfort the people; Neh 8:13, The forwardness of them to hear and be instructed; Neh 8:16, They keep the feast of tabernacles.
Carl Friedrich Keil and Franz Delitzsch

Public Reading of the Law. the Feast of Tabernacles. A Public Fast Held, and a Covenant Made to Keep the Law - Neh 8:1
These three chapters form a connected whole, and describe acts of worship and solemnities conducted by Ezra and other priests and Levites, Nehemiah as the secular governor being only twice mentioned in them (Neh 8:9; Neh 10:2). The contents of the three chapters are as follows: On the approach of the seventh month, which opened with the feast of trumpets, and during which occurred both the feast of tabernacles and the great day of atonement, the people were gathered to Jerusalem; and Ezra, at the request of the congregation, read to the assembled people out of the book of the law on the first and second days. It being found written in the law, that the Israelites were to dwell in booths during the seventh month, it was resolved to keep the festival in accordance with this direction; and this resolution was carried into execution by erecting booths made with branches of trees on housetops, in courts, and in the public places of the city, and celebrating the seven-days' festival by a daily public reading of the law (Neh 8). On the twenty-fourth day of the same month, the congregation again assembled, with fasting and mourning, to make a public confession of their sins, and to renew their covenant with God (Neh 9, 10).
The second clause of Neh 7:73 belongs to Neh 8, and forms one sentence with Neh 8:1. "When the seventh month came, and the children of Israel were in their cities, the whole people gathered themselves together as one man in the open space that was before the water-gate," etc. The capitular division of the Masoretic text is erroneous, and makes the words, "and the children of Israel were in their cities," appear a mere repetition of the sentence, "and all Israel dwelt in their cities." The chronological statement, "when the seventh month came," without mention of the year, points back to the date in Neh 6:15 : the twenty-fifth Elul, in the twentieth year of Artaxerxes; on which day the building of the wall was completed. Elul, the sixth month, is followed by Tishri, the seventh, and there is nothing against the inference that the seventh month of the same year is intended; the dedication of the wall not being related till Neh 12, and therefore occurring subsequently, while all the facts narrated in Neh 8-11 might, without any difficulty, occur in the interval between the completion of the wall and its dedication. For, besides the public reading of the law on the first two days of the seventh month, the celebration of the feast of tabernacles, and the public fast on the twenty-fourth day of the seventh month (Neh 8-11), nothing more is recorded (Neh 11:1, Neh 11:2) than the execution of the resolve made by Nehemiah, immediately after the completion of the wall (Neh 7:4), viz., to increase the inhabitants of Jerusalem, by appointing by lot one of every ten dwellers in the surrounding country to go to Jerusalem and dwell there. This is succeeded by lists of the inhabitants of Jerusalem, and of the cities of Benjamin and Judah, and lists of the priests and Levites (11:3-12:26):
John Gill
INTRODUCTION TO NEHEMIAH 8
Ezra being desired to bring forth the book of the law, read it to the people and others, expounded it to them, Neh 8:1 and Nehemiah exhorted the people to express joy and gladness on this occasion, which they did, Neh 8:9 and observing the feast of tabernacles was in the law commanded to be observed, they kept it very strictly and joyfully, Neh 8:13.
8:18:1: Եւ ժողովեցան ամենայն ժողովուրդքն իբրեւ զայր մի ՚ի հրապարակն առաջի դրան ջուրցն. եւ ասացին ցԵզրա գրիչ օրինացն Տեառն, զի բերցէ զօրէնսն Մովսիսի զոր հրամայեալ է Տեառն Աստուծոյ Իսրայէլի։
1 Ամբողջ ժողովուրդը մի մարդու նման հաւաքուեց հրապարակում՝ Ջրերի դռան դիմաց: Տիրոջ օրէնքների մեկնիչ Եզրասին ասացին, որ բերի Մովսէսի օրէնքների գիրքը, որ նրան հրահանգել էր Իսրայէլի Տէր Աստուածը:
8 Բոլոր ժողովուրդը մէկ մարդու պէս՝ Ջուրի դրանը առջեւի հրապարակը հաւաքուեցան ու Եզրաս դպիրին ըսին որ Մովսէսին օրէնքներու գիրքը բերէ, որ Տէրը Իսրայէլին տուած էր։
Եւ ժողովեցան ամենայն ժողովուրդքն իբրեւ զայր մի ի հրապարակն առաջի դրան ջուրցն, եւ ասացին ցԵզրա գրիչ [147]օրինացն Տեառն``, զի բերցէ զօրէնսն Մովսիսի զոր հրամայեալ է Տեառն [148]Աստուծոյ Իսրայելի:

8:1: Եւ ժողովեցան ամենայն ժողովուրդքն իբրեւ զայր մի ՚ի հրապարակն առաջի դրան ջուրցն. եւ ասացին ցԵզրա գրիչ օրինացն Տեառն, զի բերցէ զօրէնսն Մովսիսի զոր հրամայեալ է Տեառն Աստուծոյ Իսրայէլի։
1 Ամբողջ ժողովուրդը մի մարդու նման հաւաքուեց հրապարակում՝ Ջրերի դռան դիմաց: Տիրոջ օրէնքների մեկնիչ Եզրասին ասացին, որ բերի Մովսէսի օրէնքների գիրքը, որ նրան հրահանգել էր Իսրայէլի Տէր Աստուածը:
8 Բոլոր ժողովուրդը մէկ մարդու պէս՝ Ջուրի դրանը առջեւի հրապարակը հաւաքուեցան ու Եզրաս դպիրին ըսին որ Մովսէսին օրէնքներու գիրքը բերէ, որ Տէրը Իսրայէլին տուած էր։
zohrab-1805▾ eastern-1994▾ western am▾
8:18:1 Когда наступил седьмой месяц, и сыны Израилевы {жили} по городам своим, тогда собрался весь народ, как один человек, на площадь, которая пред Водяными воротами, и сказали книжнику Ездре, чтоб он принес книгу закона Моисеева, который заповедал Господь Израилю.
8:1 καὶ και and; even συνήχθησαν συναγω gather πᾶς πας all; every ὁ ο the λαὸς λαος populace; population ὡς ως.1 as; how ἀνὴρ ανηρ man; husband εἷς εις.1 one; unit εἰς εις into; for τὸ ο the πλάτος πλατος breadth τὸ ο the ἔμπροσθεν εμπροσθεν in front; before πύλης πυλη gate τοῦ ο the ὕδατος υδωρ water καὶ και and; even εἶπαν επω say; speak τῷ ο the Εσδρα εσδρα the γραμματεῖ γραμματευς scholar ἐνέγκαι φερω carry; bring τὸ ο the βιβλίον βιβλιον scroll νόμου νομος.1 law Μωυσῆ μωσευς Mōseus; Mosefs ὃν ος who; what ἐνετείλατο εντελλομαι direct; enjoin κύριος κυριος lord; master τῷ ο the Ισραηλ ισραηλ.1 Israel
8:1 וַ wa וְ and יֵּאָסְפ֤וּ yyēʔāsᵊfˈû אסף gather כָל־ ḵol- כֹּל whole הָ hā הַ the עָם֙ ʕˌām עַם people כְּ kᵊ כְּ as אִ֣ישׁ ʔˈîš אִישׁ man אֶחָ֔ד ʔeḥˈāḏ אֶחָד one אֶל־ ʔel- אֶל to הָ֣ hˈā הַ the רְחֹ֔וב rᵊḥˈôv רְחֹב open place אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face שַֽׁעַר־ šˈaʕar- שַׁעַר gate הַ ha הַ the מָּ֑יִם mmˈāyim מַיִם water וַ wa וְ and יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say לְ lᵊ לְ to עֶזְרָ֣א ʕezrˈā עֶזְרָא Ezra הַ ha הַ the סֹּפֵ֔ר ssōfˈēr סֹפֵר scribe לְ lᵊ לְ to הָבִ֗יא hāvˈî בוא come אֶת־ ʔeṯ- אֵת [object marker] סֵ֨פֶר֙ sˈēfer סֵפֶר letter תֹּורַ֣ת tôrˈaṯ תֹּורָה instruction מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] צִוָּ֥ה ṣiwwˌā צוה command יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
8:1. et venerat mensis septimus filii autem Israhel erant in civitatibus suis congregatusque est omnis populus quasi vir unus ad plateam quae est ante portam Aquarum et dixerunt Ezrae scribae ut adferret librum legis Mosi quam praecepit Dominus IsraheliAnd the seventh month came: and the children of Israel were in their cities. And all the people were gathered together as one man to the street which is before the water gate, and they spoke to Esdras the scribe, to bring the book of the law of Moses, which the Lord had commanded to Israel.
1. And all the people gathered themselves together as one man into the broad place that was before the water gate; and they spake unto Ezra the scribe to bring the book of the law of Moses, which the LORD had commanded to Israel.
8:1. And the seventh month had arrived. Now the sons of Israel were in their cities. And all the people were gathered together, like one man, in the street which is before the water gate. And they spoke to Ezra the scribe, so that he would bring the book of the law of Moses, which the Lord had instructed to Israel.
8:1. And all the people gathered themselves together as one man into the street that [was] before the water gate; and they spake unto Ezra the scribe to bring the book of the law of Moses, which the LORD had commanded to Israel.
And all the people gathered themselves together as one man into the street that [was] before the water gate; and they spake unto Ezra the scribe to bring the book of the law of Moses, which the LORD had commanded to Israel:

8:1 Когда наступил седьмой месяц, и сыны Израилевы {жили} по городам своим, тогда собрался весь народ, как один человек, на площадь, которая пред Водяными воротами, и сказали книжнику Ездре, чтоб он принес книгу закона Моисеева, который заповедал Господь Израилю.
8:1
καὶ και and; even
συνήχθησαν συναγω gather
πᾶς πας all; every
ο the
λαὸς λαος populace; population
ὡς ως.1 as; how
ἀνὴρ ανηρ man; husband
εἷς εις.1 one; unit
εἰς εις into; for
τὸ ο the
πλάτος πλατος breadth
τὸ ο the
ἔμπροσθεν εμπροσθεν in front; before
πύλης πυλη gate
τοῦ ο the
ὕδατος υδωρ water
καὶ και and; even
εἶπαν επω say; speak
τῷ ο the
Εσδρα εσδρα the
γραμματεῖ γραμματευς scholar
ἐνέγκαι φερω carry; bring
τὸ ο the
βιβλίον βιβλιον scroll
νόμου νομος.1 law
Μωυσῆ μωσευς Mōseus; Mosefs
ὃν ος who; what
ἐνετείλατο εντελλομαι direct; enjoin
κύριος κυριος lord; master
τῷ ο the
Ισραηλ ισραηλ.1 Israel
8:1
וַ wa וְ and
יֵּאָסְפ֤וּ yyēʔāsᵊfˈû אסף gather
כָל־ ḵol- כֹּל whole
הָ הַ the
עָם֙ ʕˌām עַם people
כְּ kᵊ כְּ as
אִ֣ישׁ ʔˈîš אִישׁ man
אֶחָ֔ד ʔeḥˈāḏ אֶחָד one
אֶל־ ʔel- אֶל to
הָ֣ hˈā הַ the
רְחֹ֔וב rᵊḥˈôv רְחֹב open place
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
שַֽׁעַר־ šˈaʕar- שַׁעַר gate
הַ ha הַ the
מָּ֑יִם mmˈāyim מַיִם water
וַ wa וְ and
יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say
לְ lᵊ לְ to
עֶזְרָ֣א ʕezrˈā עֶזְרָא Ezra
הַ ha הַ the
סֹּפֵ֔ר ssōfˈēr סֹפֵר scribe
לְ lᵊ לְ to
הָבִ֗יא hāvˈî בוא come
אֶת־ ʔeṯ- אֵת [object marker]
סֵ֨פֶר֙ sˈēfer סֵפֶר letter
תֹּורַ֣ת tôrˈaṯ תֹּורָה instruction
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
צִוָּ֥ה ṣiwwˌā צוה command
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
8:1. et venerat mensis septimus filii autem Israhel erant in civitatibus suis congregatusque est omnis populus quasi vir unus ad plateam quae est ante portam Aquarum et dixerunt Ezrae scribae ut adferret librum legis Mosi quam praecepit Dominus Israheli
And the seventh month came: and the children of Israel were in their cities. And all the people were gathered together as one man to the street which is before the water gate, and they spoke to Esdras the scribe, to bring the book of the law of Moses, which the Lord had commanded to Israel.
8:1. And the seventh month had arrived. Now the sons of Israel were in their cities. And all the people were gathered together, like one man, in the street which is before the water gate. And they spoke to Ezra the scribe, so that he would bring the book of the law of Moses, which the Lord had instructed to Israel.
8:1. And all the people gathered themselves together as one man into the street that [was] before the water gate; and they spake unto Ezra the scribe to bring the book of the law of Moses, which the LORD had commanded to Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Когда наступил седьмой месяц. Времени совершения важных событий, описанных в гл. VIII—X, писатель точно необознанает.В самом содержании гл. VIII -X также нет ясных указаний на год, к которому эти главы относятся. Вследствие этого между исследователями по данному пункту существует разногласие. Во 2: Езд IX, 37-55: повествование о чтении закона в седьмой месяц следует за известием об изгнании, по настоянию Ездры, жен иноплеменниц, о чем идет речь в 1: Езд IX - X. Принимая во внимание это, некоторые исследователи рассматриваемый раздел (Неем VIII-X) считают прямым продолжением 1: Езд IX-X. Ход событий в таком случае представляется так: в 5: мес. 7: года Артаксеркса 1: Лонгимана (458: доР.Х.) Ездра прибыл в Иерусалим (1: Езд VII, 8); в 20: день девятого месяца того же года состоялось народное постановление об удалении жен иноплеменниц (1: Езд X, 8); осуществление постановления заняло время до конца года (1: Езд Х, 17); в седьмом месяце следующего под т.е. второго по прибытии Ездры, были собрание и события, описанные в Неем VIII—X (Фриче, Винклер). Против изложенного взгляда на хронологическую дату Неем VII-X справедливо, однако, указывают на следующее: а) по изложенному взгляду происшествия, описанные в Неем VIII-Х, произошли,/» прибытия Неемии. Между тем в VIII, 9, X, 1: мы имеем сообщение об участии в событиях Неемии, причем нет никаких оснований эти сообщения (VIII, 9; тогда Неемия, он же Тиршафа; X, 1: Неемия-Тиршафа) считать позднейшими глоссами; б) при изложенном взгляде на Неем VIII - X помещение глав в книгелосле описания деятельности Неемии является мало понятным. Ввиду этого другие авторы (Риссель, Келер) полагают, что нет основания разрывать связь VIII - X гл. кн. Неемии с непосредственно им предшествующими. Отсутствие обозначения года в начале VIII-й гл. ("когда наступил седьмой месяц") дает основание заключать, что писатель говорит о том же годе, о котором шла речь выше, т.е. о годе окончания стены (VI, 15). Седьмой месяц (ст. 1) -есть следующий (тисри) за шестым (улом).При таком понимании хронологической даты ст. 1: недоумение может возбуждать то обстоятельство, что Ездра выступил с проповедью закона, составлявшей (по1: Езд VII) цель его прибытия в Иерусалим, только по прошествии 12-ти лет. Но это недоумение удовлетворительно разъясняется, если принять во внимание те неблагоприятные условия, при которых должен был действовать Ездра по прибытии в Иерусалим, - его борьбу с врагами народа, заботы об устроений внешней жизни общины и т.п. Только прибытие Неемии и устроение стен города, обезопасив положение народа, дали возмокностьЕздре выступить надело утверждения в народе духа законности. Имело значение в данном случае, без сомнения, желание Ездры, чтобы в народе постепенно подготовлена была почва для усвоения закона, для чего, конечно, требовалось время.

Местом собрания народа, по ст. 1, послужила площадь перед Водяными воротами (ср. III, 26). В 2: Езд IX, 38: местом собрания народа представляется пространство пред восточными воротами храма Если Водяные ворота отождествлять с нынешними Золотыми, то, значит, местом собрания была площадь между Золотыми воротами и восточными воротами храма, ведшими во внешний двор.

И сказали книжнику Ездре, чтобы он принес книгу Закона Моисеева. Таким образом, инициатива изучения закона исходила от самого народа, и Ездра мог теперь приступить к осуществлению цели своего прибытия в Иерусалим с надеждой на успех.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Explanation of the Law. B. C. 444.

1 And all the people gathered themselves together as one man into the street that was before the water gate; and they spake unto Ezra the scribe to bring the book of the law of Moses, which the LORD had commanded to Israel. 2 And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month. 3 And he read therein before the street that was before the water gate from the morning until midday, before the men and the women, and those that could understand; and the ears of all the people were attentive unto the book of the law. 4 And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Urijah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchiah, and Hashum, and Hashbadana, Zechariah, and Meshullam. 5 And Ezra opened the book in the sight of all the people; (for he was above all the people;) and when he opened it, all the people stood up: 6 And Ezra blessed the LORD, the great God. And all the people answered, Amen, Amen, with lifting up their hands: and they bowed their heads, and worshipped the LORD with their faces to the ground. 7 Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to understand the law: and the people stood in their place. 8 So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading.
We have here an account of a solemn religious assembly, and the good work that was done in that assembly, to the honour of God and the edification of the church.
I. The time of it was the first day of the seventh month, v. 2. That was the day of the feast of trumpets, which is called a sabbath, and on which they were to have a holy convocation, Lev. xxiii. 24; Num. xxix. 1. But that was not all: it was one that day that the altar was set up, and they began to offer their burnt-offerings after their return out of captivity, a recent mercy in the memory of many then living; in a thankful remembrance of that, it is likely, they had kept this feast ever since with more than ordinary solemnity. Divine favours which are fresh in mind, and which we ourselves have been witnesses of, should be, and usually are, most affecting.
II. The place was in the street that was before the water-gate (v. 1), a spacious broad street, able to contain so great a multitude, which the court of the temple was not; for probably it was not now built nearly so large as it had been in Solomon's time. Sacrifices were to be offered only at the door of the temple, but praying, and praising, and preaching, were, and are, services of religion as acceptably performed in one place as in another. When this congregation thus met in the street of the city no doubt God was with them.
III. The persons that met were all the people, who were not compelled to come, but voluntarily gathered themselves together by common agreement, as one man: not only men came, but women and children, even as many as were capable of understanding what they heard. Masters of families should bring their families with them to the public worship of God. Women and children have souls to save, and are therefore concerned to acquaint themselves with the word of God and attend on the means of knowledge and grace. Little ones, as they come to the exercise of reason, must be trained up in the exercises of religion.
IV. The master of this assembly was Ezra the priest; he presided in this service. None so fit to expound and preach as he who was such a ready scribe in the law of his God. 1. His call to the service was very clear; for being in office as a priest, and qualified as a scribe, the people spoke to him to bring the book of the law and read it to them, v. 1. God gave him ability and authority, and then the people gave him opportunity and invitation. Knowledge is spiritual alms, which those that are able should give to every one that needs, to every one that asks. 2. His post was very convenient. He stood in a pulpit or tower of wood, which they made for the word (so it is in the original), for the preaching of the word, that what he said might be the more gracefully delivered and the better heard, and that the eyes of the hearers might be upon him, which would engage their attention, as Luke iv. 20. 3. He had several assistants. Some of these stood with him (v. 4), six on his right hand and seven on his left: either his pulpit was so contrived as to hold them all in a row, as in a gallery (but then it would scarcely have been called a tower), or they had desks a degree lower. Some think, that he appointed them to read when he was weary; at least his taking them as assessors with him put an honour upon them before the people, in order to their being employed in the same service another time. Others who are mentioned (v. 7) seem to have been employed at the same time in other places near at hand, to read and expound to those who could not come within hearing of Ezra. Of these also there were thirteen priests, whose lips were to keep knowledge, Mal. ii. 7. It is a great mercy to a people thus to be furnished with ministers that are apt to teach. Happy was Ezra in having such assistants as these, and happy were they in having such a guide as Ezra.
Adam Clarke: Commentary on the Bible - 1831
8:1: The street that was before the water gate - The gate which led from the temple to the brook Kidron.
Albert Barnes: Notes on the Bible - 1834
8:1: The street - Rather, "the square" or "court." So in Neh 8:16 (compare Ezr 10:9). The court seems to have been one between the eastern gate of the temple and the watergate in the city-wall. It would thus lie within the modern Haram area.
Ezra the scribe - This is the first mention of Ezra in the present book, and the first proof we have had that he was contemporary with Nehemiah. Probably he returned to the court of Artaxerxes soon after effecting the reforms which he relates in Ezra 10, and did not Rev_isit Jerusalem until about the time when the walls were completed, or after an absence of more than ten years. It was natural for the people to request him to resume the work of exposition of the Law to which he had accustomed them on his former visit Ezr 7:10, Ezr 7:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:1: am 3559, bc 445
all the people: Ezr 3:1-13
as one man: Jdg 20:1, Jdg 20:8
before: Neh 8:16, Neh 3:26, Neh 12:37
Ezra: Neh 8:4-9; Ezr 7:6, Ezr 7:11; Jer 8:8, Jer 8:9; Mat 13:52, Mat 23:2, Mat 23:13, Mat 23:34
bring: Ch2 34:15; Isa 8:20; Mal 4:4
Carl Friedrich Keil and Franz Delitzsch
8:1
Neh 8:1-2. The public reading of the law. - Neh 8:1-3. The introduction to this narrative (Neh 7:73b-8:1a) is identical with Ezra 3:1. The same matter, the assembling of the people on the approach of the seventh month, is described in the same words. But the object of this assembling of the people was a different one from that mentioned in Ezra 3:1-13. Then they met to restore the altar of burnt-offering and the sacrificial worship; now, on the contrary, for the due solemnization of the seventh month, the festal month of the year. For this purpose the people came from the cities and villages of Judah to Jerusalem, and assembled "in the open space before the water-gate," i.e., to the south-east of the temple space. On the situation of the water-gate, see rem. on Neh 3:26; Neh 12:37., and Ezra 10:9. "And they spake unto Ezra the scribe" (see rem. on Ezra 7:11). The subject of ויּאמרוּ is the assembled people. These requested, through their rulers, that Ezra should fetch the book of the law of Moses, and publicly read it. This reading, then, was desired by the assembly. The motive for this request is undoubtedly to be found in the desire of the congregation to keep the new moon of the seventh month, as a feast of thanksgiving for the gracious assistance they had received from the Lord during the building of the wall, and through which it had been speedily and successfully completed, in spite of the attempts of their enemies to obstruct the work. This feeling of thankfulness impelled them to the hearing of the word of God for the purpose of making His law their rule of life. The assembly consisted of men and women indiscriminately (אשּׁה ועד אישׁ, like Josh 6:21; Josh 8:25; 1Kings 22:19; 1Chron 16:3), and לשׁמע מבין כּל, every one that understood in hearing, which would certainly include the elder children. The first day of the seventh month was distinguished above the other new moons of the year as the feast of trumpets, and celebrated as a high festival by a solemn assembly and a cessation from labour; comp. Lev 23:23-25; Num 29:1-6.
Neh 8:3
Ezra read out of the law "from the light (i.e., from early morning) till mid-day;" therefore for about six hours. Not, however, as is obvious from the more particular description Neh 8:4-8, without cessation, but in such wise that the reading went on alternately with instructive lectures on the law from the Levites. "And the ears of all the people were directed to the law," i.e., the people listened attentively. המּבינים must be understood according to לשׁמע מבין כּל of Neh 8:2. In Neh 8:4-8 the proceedings at this reading are more nearly described.
Neh 8:4
Ezra stood upon a raised stage of wood which had been made for the purpose (לדּבר, for the matter). מגדּל, usually a tower, here a high scaffold, a pulpit. Beside him stood six persons, probably priests, on his right, and seven on his left hand. In 1 Esdras, seven are mentioned as standing on his left hand also, the name Azariah being inserted between Anaiah and Urijah. It is likely that this name has been omitted from the Hebrew text, since it is improbable that there was one person less on his right than on his left hand. "Perhaps Urijah is the father of the Meremoth of Neh 3:4, Neh 3:21; Maaseiah, the father of the Azariah of Neh 3:23; Pedaiah, the individual named Neh 3:25; the Azariah to be inserted, according to 1 Esdras, the same named Neh 3:23; a Meshullam occurs, Neh 3:4, Neh 3:6; and a Malchiah, Neh 3:11, Neh 3:14, Neh 3:31" (Bertheau).
Neh 8:5
Ezra, standing on the raised platform, was above the assembled people (he was כּל־העם מעל). When he opened the book, it was "in the sight of all the people," so that all could see his action; and "all the people stood up" (עמדוּ). It cannot be shown from the O.T. that it had been from the days of Moses a custom with the Israelites to stand at the reading of the law, as the Rabbis assert; comp. Vitringa, de Synag. vet. p. 167.
Neh 8:6
Ezra began by blessing the Lord, the great God, perhaps with a sentence of thanksgiving, as David did, 1Chron 29:10, but scarcely by using a whole psalm, as in 1Chron 16:8. To this thanksgiving the people answered Amen, Amen (comp. 1Chron 16:36), lifting up their hands (ידיהם בּמעל, with lifting up of their hands; the form מעל occurring only here), and worshipping the Lord, bowing down towards the ground.
Neh 8:7
And Jeshua, Bani, etc., the Levites, expounded the law to the people (הבין, to cause to understand, here to instruct, by expounding the law). The ו copulative before הלויּם must certainly have been inserted in the text by a clerical error; for the previously named thirteen (or fourteen) persons are Levites, of whom Jeshua, Bani, Sherebiah, and Hodijah occur again, Neh 9:4-5. The names Jeshua, Sherebiah, Shabtai, and Jozabad are also met with Neh 12:14; Neh 11:16, but belong in these latter passages to other individuals who were heads of classes of Levites.
Neh 8:8
"And they (the Levites) read in (out of) the book of the law of God, explained and gave the sense; and they (the assembled auditors) were attentive to the reading." The Rabbis understand מפרשׁ = the Chaldee מפרשׁ, of a rendering of the law into the vulgar tongue, i.e., a paraphrase in the Chaldee language for those who were not acquainted with the ancient Hebrew. But this cannot be shown to be the meaning of פרשׁ, this word being used in the Targums for the Hebrew נקב (קבב), e.g., Lev 24:16, and for בּאר, Deut 1:5. It is more correct to suppose a paraphrastic exposition and application of the law (Pfeiffer, dubia vex. p. 480), but not "a distinct recitation according to appointed rules" (Gusset. and Bertheau). שׂום is infin. abs. instead of the temp. finit.: and gave the sense, made the law comprehensible to the hearers. במּקרא ויּבינוּ, not with older interpreters, Luther ("so that what was read was understood"), and de Wette, "and they (the Levites) made what was read comprehensible," which would be a mere tautology, but with the lxx, Vulgate, and others, "and they (the hearers) attended to the reading," or, "obtained an understanding of what was read" (בּ הבין, like Neh 8:12, Dan 9:23; Dan 10:11). Vitringa (de syn. vet. p. 420) already gives the correct meaning: de doctoribus narratur, quod legerint et dederint intellectum, de autitoribus, quod lectum intellexerint. The manner of proceeding with this reading is not quite clear. According to Neh 8:5-8, the Levites alone seem to have read to the people out of the book of the law, and to have explained what they read to their auditors; while according to Neh 8:3, Ezra read to the assembled people, and the ears of all were attentive to the book of the law, while we are told in Neh 8:5 that Ezra opened the book in the sight of all the people. If, however, we regard Neh 8:4-8 as only a more detailed description of what is related Neh 8:2, Neh 8:3, it is obvious that both Ezra and the thirteen Levites mentioned in Neh 8:7 read out of the law. Hence the occurrence may well have taken place as follows: Ezra first read a section of the law, and the Levites then expounded to the people the portion just read; the only point still doubtful being whether the thirteen (fourteen) Levites expounded in succession, or whether they all did this at the same time to different groups of people.
Geneva 1599
8:1 And all the people gathered themselves together as one man into the street that [was] before the water gate; and they spake unto Ezra the (a) scribe to bring the book of the law of Moses, which the LORD had commanded to Israel.
(a) Read (Ezra 7:6).
John Gill
8:1 And all the people gathered themselves together as one man into the street that was before the watergate,.... A large and commodious street for such a company of people, which led to the water gate, of which see Neh 3:26 hither the people gathered with great unanimity, zeal, and affection:
and they spoke unto Ezra the scribe; the same who is called Ezra the priest, and scribe of the law of God, and said to be a ready one, Ezra 7:6, who came to Jerusalem thirteen years before this time; but very probably returned to Babylon again, and was lately come from thence:
to bring the book of the law of Moses, which the Lord had commanded to Israel; to observe what was commanded in it, and which he had ordered to be read, particularly every seventh year, at the feast of tabernacles, Deut 31:10 which was now drawing near, though this was not the precise time of reading it; hence some have thought this year was the sabbatical year; see Neh 5:11.
Robert Jamieson, A. R. Fausset and David Brown
8:1 RELIGIOUS MANNER OF READING AND HEARING THE LAW. (Neh 8:1-8)
all the people gathered themselves together as one man--The occasion was the celebration of the feast of the seventh month (Neh 7:73). The beginning of every month was ushered in as a sacred festival; but this, the commencement of the seventh month, was kept with distinguished honor as "the feast of trumpets," which extended over two days. It was the first day of the seventh ecclesiastical year, and the new year's day of the Jewish civil year, on which account it was held as "a great day." The place where the general concourse of people was held was "at the water gate," on the south rampart. Through that gate the Nethinims or Gibeonites brought water into the temple, and there was a spacious area in front of it.
they spake unto Ezra the scribe to bring the book of the law of Moses--He had come to Jerusalem twelve or thirteen years previous to Nehemiah. He either remained there or had returned to Babylon in obedience to the royal order, and for the discharge of important duties. He had returned along with Nehemiah, but in a subordinate capacity. From the time of Nehemiah's appointment to the dignity of tirshatha, Ezra had retired into private life. Although cordially and zealously co-operating with the former patriot in his important measures of reform, the pious priest had devoted his time and attention principally toward producing a complete edition of the canonical Scriptures. The public reading of the Scriptures was required by the law to be made every seventh year; but during the long period of the captivity this excellent practice, with many others, had fallen into neglect, till revived, on this occasion. That there was a strong and general desire among the returned exiles in Jerusalem to hear the word of God read to them indicates a greatly improved tone of religious feeling.
8:28:2: Եւ եբեր Եզրա քահանայ զօրէնսն առաջի եկեղեցւոյն, ուր ժողովեալ էին արք եւ կանայք, եւ ամենեքեան որք կամէին լսել յամսամտին եւթներորդ ամսոյն[5115]։ [5115] Ոմանք. Որ ժողովեալ էին արք։
2 Եզրաս քահանան օրէնքների գիրքը բերեց ժողովի առջեւ. դա եօթներորդ ամսի ամսամտի օրն էր, երբ հաւաքուել էին տղամարդիկ ու կանայք եւ բոլոր նրանք, ովքեր ուզում էին լսել:
2 Եօթներորդ ամսուան առաջին օրը Եզրաս քահանան օրէնքներու գիրքը ժողովուրդին առջեւ բերաւ, որ այր ու կին մարդոցմէ ու լսելու եւ հասկնալու կարողութիւն ունեցողներէ բաղկացած էր.
Եւ եբեր Եզրա քահանայ զօրէնսն առաջի եկեղեցւոյն, ուր ժողովեալ էին արք եւ կանայք, եւ ամենեքեան որք [149]կամէին լսել`` յամսամտին եւթներորդ ամսոյն:

8:2: Եւ եբեր Եզրա քահանայ զօրէնսն առաջի եկեղեցւոյն, ուր ժողովեալ էին արք եւ կանայք, եւ ամենեքեան որք կամէին լսել յամսամտին եւթներորդ ամսոյն[5115]։
[5115] Ոմանք. Որ ժողովեալ էին արք։
2 Եզրաս քահանան օրէնքների գիրքը բերեց ժողովի առջեւ. դա եօթներորդ ամսի ամսամտի օրն էր, երբ հաւաքուել էին տղամարդիկ ու կանայք եւ բոլոր նրանք, ովքեր ուզում էին լսել:
2 Եօթներորդ ամսուան առաջին օրը Եզրաս քահանան օրէնքներու գիրքը ժողովուրդին առջեւ բերաւ, որ այր ու կին մարդոցմէ ու լսելու եւ հասկնալու կարողութիւն ունեցողներէ բաղկացած էր.
zohrab-1805▾ eastern-1994▾ western am▾
8:28:2 И принес священник Ездра закон пред собрание мужчин и женщин, и всех, которые могли понимать, в первый день седьмого месяца;
8:2 καὶ και and; even ἤνεγκεν φερω carry; bring Εσδρας εσδρας the ἱερεὺς ιερευς priest τὸν ο the νόμον νομος.1 law ἐνώπιον ενωπιος in the face; facing τῆς ο the ἐκκλησίας εκκλησια assembly ἀπὸ απο from; away ἀνδρὸς ανηρ man; husband καὶ και and; even ἕως εως till; until γυναικὸς γυνη woman; wife καὶ και and; even πᾶς πας all; every ὁ ο the συνίων συνιημι comprehend ἀκούειν ακουω hear ἐν εν in ἡμέρᾳ ημερα day μιᾷ εις.1 one; unit τοῦ ο the μηνὸς μην.1 month τοῦ ο the ἑβδόμου εβδομος seventh
8:2 וַ wa וְ and יָּבִ֣יא yyāvˈî בוא come עֶזְרָ֣א ʕezrˈā עֶזְרָא Ezra הַ֠ ha הַ the כֹּהֵן kkōhˌēn כֹּהֵן priest אֶֽת־ ʔˈeṯ- אֵת [object marker] הַ ha הַ the תֹּורָ֞ה ttôrˈā תֹּורָה instruction לִ li לְ to פְנֵ֤י fᵊnˈê פָּנֶה face הַ ha הַ the קָּהָל֙ qqāhˌāl קָהָל assembly מֵ mē מִן from אִ֣ישׁ ʔˈîš אִישׁ man וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman וְ wᵊ וְ and כֹ֖ל ḵˌōl כֹּל whole מֵבִ֣ין mēvˈîn בין understand לִ li לְ to שְׁמֹ֑עַ šᵊmˈōₐʕ שׁמע hear בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day אֶחָ֖ד ʔeḥˌāḏ אֶחָד one לַ la לְ to † הַ the חֹ֥דֶשׁ ḥˌōḏeš חֹדֶשׁ month הַ ha הַ the שְּׁבִיעִֽי׃ ššᵊvîʕˈî שְׁבִיעִי seventh
8:2. adtulit ergo Ezras sacerdos legem coram multitudine virorum et mulierum cunctisque qui poterant intellegere in die prima mensis septimiThen Esdras the priest brought the law before the multitude of men and women, and all those that could understand, in the first day of the seventh month.
2. And Ezra the priest brought the law before the congregation, both men and women, and all that could hear with understanding, upon the first day of the seventh month.
8:2. Therefore, Ezra the priest brought the law before the multitude of men and women, and all those who were able to understand, on the first day of the seventh month.
8:2. And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month.
And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month:

8:2 И принес священник Ездра закон пред собрание мужчин и женщин, и всех, которые могли понимать, в первый день седьмого месяца;
8:2
καὶ και and; even
ἤνεγκεν φερω carry; bring
Εσδρας εσδρας the
ἱερεὺς ιερευς priest
τὸν ο the
νόμον νομος.1 law
ἐνώπιον ενωπιος in the face; facing
τῆς ο the
ἐκκλησίας εκκλησια assembly
ἀπὸ απο from; away
ἀνδρὸς ανηρ man; husband
καὶ και and; even
ἕως εως till; until
γυναικὸς γυνη woman; wife
καὶ και and; even
πᾶς πας all; every
ο the
συνίων συνιημι comprehend
ἀκούειν ακουω hear
ἐν εν in
ἡμέρᾳ ημερα day
μιᾷ εις.1 one; unit
τοῦ ο the
μηνὸς μην.1 month
τοῦ ο the
ἑβδόμου εβδομος seventh
8:2
וַ wa וְ and
יָּבִ֣יא yyāvˈî בוא come
עֶזְרָ֣א ʕezrˈā עֶזְרָא Ezra
הַ֠ ha הַ the
כֹּהֵן kkōhˌēn כֹּהֵן priest
אֶֽת־ ʔˈeṯ- אֵת [object marker]
הַ ha הַ the
תֹּורָ֞ה ttôrˈā תֹּורָה instruction
לִ li לְ to
פְנֵ֤י fᵊnˈê פָּנֶה face
הַ ha הַ the
קָּהָל֙ qqāhˌāl קָהָל assembly
מֵ מִן from
אִ֣ישׁ ʔˈîš אִישׁ man
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman
וְ wᵊ וְ and
כֹ֖ל ḵˌōl כֹּל whole
מֵבִ֣ין mēvˈîn בין understand
לִ li לְ to
שְׁמֹ֑עַ šᵊmˈōₐʕ שׁמע hear
בְּ bᵊ בְּ in
יֹ֥ום yˌôm יֹום day
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
לַ la לְ to
הַ the
חֹ֥דֶשׁ ḥˌōḏeš חֹדֶשׁ month
הַ ha הַ the
שְּׁבִיעִֽי׃ ššᵊvîʕˈî שְׁבִיעִי seventh
8:2. adtulit ergo Ezras sacerdos legem coram multitudine virorum et mulierum cunctisque qui poterant intellegere in die prima mensis septimi
Then Esdras the priest brought the law before the multitude of men and women, and all those that could understand, in the first day of the seventh month.
8:2. Therefore, Ezra the priest brought the law before the multitude of men and women, and all those who were able to understand, on the first day of the seventh month.
8:2. And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month.
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
2. Из ст. 2: видно, что в собрании присутствовали не только мужчины и женщины, но и дети. Последние разумеются в замечании: всех, которые могли понимать. - В первый день седьмого месяца - первый день седьмого месяца издревле был большим праздником (Лев XXIII, 23-25; Чис XXIX, 1-2); вероятно, поэтому и собрание было назначено на этот день.
Adam Clarke: Commentary on the Bible - 1831
8:2: All that could hear with understanding - Infants, idiots, and children not likely to receive instruction, were not permitted to attend this meeting; nor should any such, in any place, be ever brought to the house of God, if it can be avoided: yet, rather than a poor mother should be deprived of the ordinances of God, let her come with her child in her arms; and although it be inconvenient to the congregation, and to some ministers, to hear a child cry, it is cruel to exclude the mother on this account, who, having no person to take care of her child while absent, must bring it with her, or be totally deprived of the ordinances of the Christian Church.
Upon the first day of the seventh month - This was the first day of what was called the civil year; and on it was the feast of trumpets, the year being ushered in by the sound of these instruments.
Albert Barnes: Notes on the Bible - 1834
8:2: Upon the first day of the seventh month - The day of the "Feast of Trumpets" (see the margin reference note). The gathering together of the people, spoken of in Neh 8:1, was probably to observe this feast.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:2: priest: Deu 17:18, Deu 31:9, Deu 31:10; Mal 2:7
congregation: Deu 31:11-13; Ch2 17:7-9; Act 15:21
could hear with understanding: Heb. understood in hearing, Isa 28:9
the first: Lev 23:24; Num 29:1
Geneva 1599
8:2 And Ezra the priest brought the law before the congregation both of men and women, and all (b) that could hear with understanding, upon the first day of the seventh month.
(b) Who had age and discretion to understand.
John Gill
8:2 And Ezra the priest brought the law before the congregation,.... Having a perfect copy of it, which the people knew, and therefore desired him to bring it; he brought it either out of his own case or chest, or out of the temple where it was laid up; some restrain this to the book of Deuteronomy; this he produced in sight of the whole assembly:
both of men and women; adult persons of each sex, who met promiscuously; though Grotius thinks the women had a separate place:
and all that could hear with understanding; all under age, who yet were capable of hearing the law read to some advantage to them:
upon the first day of the seventh month; the month Tisri, answering to part of September and October; this was a high day, for not only the first of every month was a festival, but the first of the seventh month was the feast of blowing of trumpets, Lev 23:24, and besides, this was New Year's day, the first day of their civil year, as the first of Nisan was of their ecclesiastical year, and was of greater antiquity than that; and so Jarchi says, this was the first day of the year; to which may be added, that this was the day on which the altar was first set up, on the Jews' return from captivity, Ezra 3:6.
John Wesley
8:2 First day - This was the feast of trumpets, which is called a sabbath, and on which they were to have an holy convocation, Lev 23:24. And it was on this day, the altar was set up, after their return from captivity; in remembrance of which they had probably kept it ever since, with more than ordinary solemnity.
8:38:3: Եւ սկսաւ կարդալ զնա յառաւօտէ յորժամ ծագէր արեգակն մինչեւ ցօր հասարակ առաջի արանց եւ կանանց. եւ իմանային ամենեքեան՝ եւ դնէին ո՛ւնկն ամենայն ժողովուրդն ՚ի լսել ամենայն գրելոց օրինացն։
3 Նա տղամարդկանց ու կանանց առջեւ սկսեց կարդալ օրէնքը՝ առաւօտից, երբ ծագում էր արեգակը, մինչեւ կէսօր. բոլորը հասկանում էին, եւ ամբողջ ժողովուրդն ականջ էր դնում՝ լսելու գրուած բոլոր օրէնքները:
3 Զանիկա Ջուրի դրանը առջեւի հրապարակին մէջ առտուընէ մինչեւ կէսօր այր ու կին մարդոց ու հասկցողներուն առջեւ կարդաց եւ բոլոր ժողովուրդը իրենց ականջները օրէնքներու գրքին տուեր էին։
Եւ սկսաւ կարդալ զնա [150]յառաւօտէ յորժամ ծագէր արեգակն`` մինչեւ ցօր հասարակ` առաջի արանց եւ կանանց. եւ իմանային ամենեքեան` եւ դնէին ունկն ամենայն ժողովուրդն ի լսել ամենայն գրելոց օրինացն:

8:3: Եւ սկսաւ կարդալ զնա յառաւօտէ յորժամ ծագէր արեգակն մինչեւ ցօր հասարակ առաջի արանց եւ կանանց. եւ իմանային ամենեքեան՝ եւ դնէին ո՛ւնկն ամենայն ժողովուրդն ՚ի լսել ամենայն գրելոց օրինացն։
3 Նա տղամարդկանց ու կանանց առջեւ սկսեց կարդալ օրէնքը՝ առաւօտից, երբ ծագում էր արեգակը, մինչեւ կէսօր. բոլորը հասկանում էին, եւ ամբողջ ժողովուրդն ականջ էր դնում՝ լսելու գրուած բոլոր օրէնքները:
3 Զանիկա Ջուրի դրանը առջեւի հրապարակին մէջ առտուընէ մինչեւ կէսօր այր ու կին մարդոց ու հասկցողներուն առջեւ կարդաց եւ բոլոր ժողովուրդը իրենց ականջները օրէնքներու գրքին տուեր էին։
zohrab-1805▾ eastern-1994▾ western am▾
8:38:3 и читал из него на площади, которая пред Водяными воротами, от рассвета до полудня, пред мужчинами и женщинами и всеми, которые могли понимать; и уши всего народа {были приклонены} к книге закона.
8:3 καὶ και and; even ἀνέγνω αναγινωσκω read ἐν εν in αὐτῷ αυτος he; him ἀπὸ απο from; away τῆς ο the ὥρας ωρα hour τοῦ ο the διαφωτίσαι διαφωτιζω the ἥλιον ηλιος sun ἕως εως till; until ἡμίσους ημισυς half τῆς ο the ἡμέρας ημερα day ἀπέναντι απεναντι before; contrary τῶν ο the ἀνδρῶν ανηρ man; husband καὶ και and; even τῶν ο the γυναικῶν γυνη woman; wife καὶ και and; even αὐτοὶ αυτος he; him συνιέντες συνιημι comprehend καὶ και and; even ὦτα ους ear παντὸς πας all; every τοῦ ο the λαοῦ λαος populace; population εἰς εις into; for τὸ ο the βιβλίον βιβλιον scroll τοῦ ο the νόμου νομος.1 law
8:3 וַ wa וְ and יִּקְרָא־ yyiqrā- קרא call בֹו֩ vˌô בְּ in לִ li לְ to פְנֵ֨י fᵊnˌê פָּנֶה face הָ hā הַ the רְחֹ֜וב rᵊḥˈôv רְחֹב open place אֲשֶׁ֣ר׀ ʔᵃšˈer אֲשֶׁר [relative] לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face שַֽׁעַר־ šˈaʕar- שַׁעַר gate הַ ha הַ the מַּ֗יִם mmˈayim מַיִם water מִן־ min- מִן from הָ hā הַ the אֹור֙ ʔôr אֹור light עַד־ ʕaḏ- עַד unto מַחֲצִ֣ית maḥᵃṣˈîṯ מַחֲצִית half הַ ha הַ the יֹּ֔ום yyˈôm יֹום day נֶ֛גֶד nˈeḡeḏ נֶגֶד counterpart הָ hā הַ the אֲנָשִׁ֥ים ʔᵃnāšˌîm אִישׁ man וְ wᵊ וְ and הַ ha הַ the נָּשִׁ֖ים nnāšˌîm אִשָּׁה woman וְ wᵊ וְ and הַ ha הַ the מְּבִינִ֑ים mmᵊvînˈîm בין understand וְ wᵊ וְ and אָזְנֵ֥י ʔoznˌê אֹזֶן ear כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people אֶל־ ʔel- אֶל to סֵ֥פֶר sˌēfer סֵפֶר letter הַ ha הַ the תֹּורָֽה׃ ttôrˈā תֹּורָה instruction
8:3. et legit in eo aperte in platea quae erat ante portam Aquarum de mane usque ad mediam diem in conspectu virorum et mulierum et sapientium et aures omnis populi erant erectae ad librumAnd he read it plainly in the street that was before the water gate, from the morning until midday, before the men, and the women, and all those that could understand: and the ears of all the people were attentive to the book.
3. And he read therein before the broad place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those that could understand; and the ears of all the people were unto the book of the law.
8:3. And he read it openly in the street which was before the water gate, from morning even until midday, in the sight of the men and women, and those who understood. And the ears of all the people were attentive to the book.
8:3. And he read therein before the street that [was] before the water gate from the morning until midday, before the men and the women, and those that could understand; and the ears of all the people [were attentive] unto the book of the law.
And he read therein before the street that [was] before the water gate from the morning until midday, before the men and the women, and those that could understand; and the ears of all the people [were attentive] unto the book of the law:

8:3 и читал из него на площади, которая пред Водяными воротами, от рассвета до полудня, пред мужчинами и женщинами и всеми, которые могли понимать; и уши всего народа {были приклонены} к книге закона.
8:3
καὶ και and; even
ἀνέγνω αναγινωσκω read
ἐν εν in
αὐτῷ αυτος he; him
ἀπὸ απο from; away
τῆς ο the
ὥρας ωρα hour
τοῦ ο the
διαφωτίσαι διαφωτιζω the
ἥλιον ηλιος sun
ἕως εως till; until
ἡμίσους ημισυς half
τῆς ο the
ἡμέρας ημερα day
ἀπέναντι απεναντι before; contrary
τῶν ο the
ἀνδρῶν ανηρ man; husband
καὶ και and; even
τῶν ο the
γυναικῶν γυνη woman; wife
καὶ και and; even
αὐτοὶ αυτος he; him
συνιέντες συνιημι comprehend
καὶ και and; even
ὦτα ους ear
παντὸς πας all; every
τοῦ ο the
λαοῦ λαος populace; population
εἰς εις into; for
τὸ ο the
βιβλίον βιβλιον scroll
τοῦ ο the
νόμου νομος.1 law
8:3
וַ wa וְ and
יִּקְרָא־ yyiqrā- קרא call
בֹו֩ vˌô בְּ in
לִ li לְ to
פְנֵ֨י fᵊnˌê פָּנֶה face
הָ הַ the
רְחֹ֜וב rᵊḥˈôv רְחֹב open place
אֲשֶׁ֣ר׀ ʔᵃšˈer אֲשֶׁר [relative]
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
שַֽׁעַר־ šˈaʕar- שַׁעַר gate
הַ ha הַ the
מַּ֗יִם mmˈayim מַיִם water
מִן־ min- מִן from
הָ הַ the
אֹור֙ ʔôr אֹור light
עַד־ ʕaḏ- עַד unto
מַחֲצִ֣ית maḥᵃṣˈîṯ מַחֲצִית half
הַ ha הַ the
יֹּ֔ום yyˈôm יֹום day
נֶ֛גֶד nˈeḡeḏ נֶגֶד counterpart
הָ הַ the
אֲנָשִׁ֥ים ʔᵃnāšˌîm אִישׁ man
וְ wᵊ וְ and
הַ ha הַ the
נָּשִׁ֖ים nnāšˌîm אִשָּׁה woman
וְ wᵊ וְ and
הַ ha הַ the
מְּבִינִ֑ים mmᵊvînˈîm בין understand
וְ wᵊ וְ and
אָזְנֵ֥י ʔoznˌê אֹזֶן ear
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
אֶל־ ʔel- אֶל to
סֵ֥פֶר sˌēfer סֵפֶר letter
הַ ha הַ the
תֹּורָֽה׃ ttôrˈā תֹּורָה instruction
8:3. et legit in eo aperte in platea quae erat ante portam Aquarum de mane usque ad mediam diem in conspectu virorum et mulierum et sapientium et aures omnis populi erant erectae ad librum
And he read it plainly in the street that was before the water gate, from the morning until midday, before the men, and the women, and all those that could understand: and the ears of all the people were attentive to the book.
8:3. And he read it openly in the street which was before the water gate, from morning even until midday, in the sight of the men and women, and those who understood. And the ears of all the people were attentive to the book.
8:3. And he read therein before the street that [was] before the water gate from the morning until midday, before the men and the women, and those that could understand; and the ears of all the people [were attentive] unto the book of the law.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Чтение Ездрой книги закона продолжалось от рассвета до полудня, т.е. 6-7: часов. Из дальнейшего повествования видно (ст. 4-8), что не было чтение непрерывное: оно прерывалось теми толкованиями, которые присоединяли левиты к прочитанным отделам.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:3: he read: Luk 4:16-20; Act 13:15, Act 13:27, Act 15:21
morning: Heb. light, Act 20:7, Act 20:11, Act 28:23
ears: Mat 7:28, Mat 7:29; Mar 12:37; Luk 8:18, Luk 19:48; Act 16:14, Act 17:11; Th1 2:13; Heb 2:1-3; Rev 2:29, Rev 3:22
Geneva 1599
8:3 And he read therein before the street that [was] before the water gate from the morning until (c) midday, before the men and the women, and those that could understand; and the ears of all the people [were attentive] unto the book of the law.
(c) This declares the great zeal that the people had to hear the word of God.
John Gill
8:3 And he read therein,.... Some passages in it, here and there, which it was necessary the people should have knowledge of; for it can hardly be thought be began and read on just in the order in which it was: this he did
before the street; at the top of it, at one end of it:
that was before the water gate; which looked directly to that:
from the morning until midday; from the rising of the sun to noon, so that he must read six hours; but very probably was relieved at times by the men with him, after mentioned:
before the men and the women, and those that could understand; see Neh 8:2,
and the ears of all the people were attentive unto the book of the law; to the hearing of it read, and to the things contained in it; hence Maimonides (h) gathers, that as soon as the reader begins the reading of the law, it is not lawful to speak about anything, not even the constitutions of the law, but silently to attend to what is read.
(h) Hilchot Tephillah, c. 12. sect. 9.
8:48:4: Եւ կա՛յր Եզրա քահանայ եւ գրիչ ՚ի վերայ բեմի փայտեղինի. եւ կային առ նմա Մատաթիաս, եւ Սամեաս, եւ Անանիաս, եւ Ուրիաս, եւ Քեղկիա, եւ Մասիա՝ ընդ աջմէ նորա. եւ ընդ ահեկէ նորա՝ Փադիաս, եւ Միսայէլ, եւ Մեղ՚քիաս, եւ Ասամ, եւ Սարդանա, եւ Զաքարիա, եւ Մոսող՚ամ։
4 Եզրաս քահանան՝ մեկիչը, կանգնած էր փայտաշէն բեմի վրայ. նրա մօտ, նրա աջ կողմից կանգնած էին Մատաթիասը, Սամէասը, Անանիասը, Ուրիասը, Քելկիան եւ Մասիան, իսկ նրա ձախից՝ Փագիասը, Միսայէլը, Մելքիասը, Ասամը, Սարդանան, Զաքարիան եւ Մոսոլամը:
4 Եզրաս դպիրը յատուկ ասոր համար շինուած տախտակէ բեմին վրայ կայնեցաւ ու անոր աջ կողմը՝ Մատաթիան, Սեման, Անանիան, Ուրիան, Քեղկիան ու Մաասիան եւ ձախ կողմը կեցան՝ Փադայիան, Միսայէլը, Մեղքիան, Հասումը, Ասբադանան, Զաքարիան ու Մեսուղամը։
Եւ կայր Եզրա [151]քահանայ եւ`` գրիչ ի վերայ բեմի [152]փայտեղինի. եւ կային առ նմա Մատաթիաս եւ Սամեաս եւ Անանիաս եւ Ուրիաս եւ Քեղկիա եւ Մասիա` ընդ աջմէ նորա. եւ ընդ ահեկէ նորա` Փադիաս եւ Միսայէլ եւ Մեղքիաս եւ Ասամ եւ Սարդանա եւ Զաքարիա եւ Մոսողամ:

8:4: Եւ կա՛յր Եզրա քահանայ եւ գրիչ ՚ի վերայ բեմի փայտեղինի. եւ կային առ նմա Մատաթիաս, եւ Սամեաս, եւ Անանիաս, եւ Ուրիաս, եւ Քեղկիա, եւ Մասիա՝ ընդ աջմէ նորա. եւ ընդ ահեկէ նորա՝ Փադիաս, եւ Միսայէլ, եւ Մեղ՚քիաս, եւ Ասամ, եւ Սարդանա, եւ Զաքարիա, եւ Մոսող՚ամ։
4 Եզրաս քահանան՝ մեկիչը, կանգնած էր փայտաշէն բեմի վրայ. նրա մօտ, նրա աջ կողմից կանգնած էին Մատաթիասը, Սամէասը, Անանիասը, Ուրիասը, Քելկիան եւ Մասիան, իսկ նրա ձախից՝ Փագիասը, Միսայէլը, Մելքիասը, Ասամը, Սարդանան, Զաքարիան եւ Մոսոլամը:
4 Եզրաս դպիրը յատուկ ասոր համար շինուած տախտակէ բեմին վրայ կայնեցաւ ու անոր աջ կողմը՝ Մատաթիան, Սեման, Անանիան, Ուրիան, Քեղկիան ու Մաասիան եւ ձախ կողմը կեցան՝ Փադայիան, Միսայէլը, Մեղքիան, Հասումը, Ասբադանան, Զաքարիան ու Մեսուղամը։
zohrab-1805▾ eastern-1994▾ western am▾
8:48:4 Книжник Ездра стоял на деревянном возвышении, которое для сего сделали, а подле него, по правую руку его, стояли Маттифия и Шема, и Анаия и Урия, и Хелкия и Маасея, а по левую руку его Федаия и Мисаил, и Малхия и Хашум, и Хашбаддана, и Захария и Мешуллам.
8:4 καὶ και and; even ἔστη ιστημι stand; establish Εσδρας εσδρας the γραμματεὺς γραμματευς scholar ἐπὶ επι in; on βήματος βημα step; tribunal ξυλίνου ξυλινος of wood καὶ και and; even ἔστησαν ιστημι stand; establish ἐχόμενα εχω have; hold αὐτοῦ αυτος he; him Ματταθιας ματταθιας Mattathias καὶ και and; even Σαμαιας σαμαιας and; even Ανανιας ανανιας Ananias καὶ και and; even Ουρια ουρια and; even Ελκια ελκια and; even Μαασαια μαασαια from; out of δεξιῶν δεξιος right αὐτοῦ αυτος he; him καὶ και and; even ἐξ εκ from; out of ἀριστερῶν αριστερος left Φαδαιας φαδαιας and; even Μισαηλ μισαηλ and; even Μελχιας μελχιας and; even Ωσαμ ωσαμ and; even Ασαβδανα ασαβδανα and; even Ζαχαριας ζαχαριας Zacharias; Zakharias καὶ και and; even Μοσολλαμ μοσολλαμ Mosollam
8:4 וַֽ wˈa וְ and יַּעֲמֹ֞ד yyaʕᵃmˈōḏ עמד stand עֶזְרָ֣א ʕezrˈā עֶזְרָא Ezra הַ ha הַ the סֹּפֵ֗ר ssōfˈēr סֹפֵר scribe עַֽל־ ʕˈal- עַל upon מִגְדַּל־ miḡdal- מִגְדָּל tower עֵץ֮ ʕēṣ עֵץ tree אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשׂ֣וּ ʕāśˈû עשׂה make לַ la לְ to † הַ the דָּבָר֒ ddāvˌār דָּבָר word וַ wa וְ and יַּֽעֲמֹ֣ד yyˈaʕᵃmˈōḏ עמד stand אֶצְלֹ֡ו ʔeṣlˈô אֵצֶל side מַתִּתְיָ֡ה mattiṯyˈā מַתִּתְיָה Mattithiah וְ wᵊ וְ and שֶׁ֡מַע šˈemaʕ שֶׁמַע Shema וַ֠ wa וְ and עֲנָיָה ʕᵃnāyˌā עֲנָיָה Anaiah וְ wᵊ וְ and אוּרִיָּ֧ה ʔûriyyˈā אוּרִיָּה Uriah וְ wᵊ וְ and חִלְקִיָּ֛ה ḥilqiyyˈā חִלְקִיָּה Hilkiah וּ û וְ and מַעֲשֵׂיָ֖ה maʕᵃśêˌā מַעֲשֵׂיָה Maaseiah עַל־ ʕal- עַל upon יְמִינֹ֑ו yᵊmînˈô יָמִין right-hand side וּ û וְ and מִ mi מִן from שְּׂמֹאלֹ֗ו śśᵊmōlˈô שְׂמֹאל lefthand side פְּ֠דָיָה pᵊḏāyˌā פְּדָיָה Pedaiah וּ û וְ and מִֽישָׁאֵ֧ל mˈîšāʔˈēl מִישָׁאֵל Mishael וּ û וְ and מַלְכִּיָּ֛ה malkiyyˈā מַלְכִּיָּה Malkijah וְ wᵊ וְ and חָשֻׁ֥ם ḥāšˌum חָשֻׁם Hashum וְ wᵊ וְ and חַשְׁבַּדָּ֖נָה ḥašbaddˌānā חַשְׁבַּדָּנָה Hashbaddanah זְכַרְיָ֥ה zᵊḵaryˌā זְכַרְיָה Zechariah מְשֻׁלָּֽם׃ פ mᵊšullˈām . f מְשֻׁלָּם Meshullam
8:4. stetit autem Ezras scriba super gradum ligneum quem fecerat ad loquendum et steterunt iuxta eum Matthathia et Sema et Ania et Uria et Helcia et Maasia ad dextram eius et ad sinistram Phadaia Misahel et Melchia et Asum et Asephdana Zaccharia et MosollamAnd Esdras the scribe stood upon a step of wood, which he had made to speak upon, and there stood by him Mathathias, and Semeia, and Ania, and Uria, and Helcia, and Maasia, on his right hand: and on the left, Phadaia, Misael, and Melchia, and Hasum, and Hasbadana, Zacharia and Mosollam.
4. And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, Meshullam.
8:4. Then Ezra the scribe stood upon a step of wood, which he had made for speaking. And standing beside him were Mattithiah, and Shemaiah, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right. And on the left were Pedaiah, Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam.
8:4. And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Urijah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchiah, and Hashum, and Hashbadana, Zechariah, [and] Meshullam.
And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Urijah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchiah, and Hashum, and Hashbadana, Zechariah, [and] Meshullam:

8:4 Книжник Ездра стоял на деревянном возвышении, которое для сего сделали, а подле него, по правую руку его, стояли Маттифия и Шема, и Анаия и Урия, и Хелкия и Маасея, а по левую руку его Федаия и Мисаил, и Малхия и Хашум, и Хашбаддана, и Захария и Мешуллам.
8:4
καὶ και and; even
ἔστη ιστημι stand; establish
Εσδρας εσδρας the
γραμματεὺς γραμματευς scholar
ἐπὶ επι in; on
βήματος βημα step; tribunal
ξυλίνου ξυλινος of wood
καὶ και and; even
ἔστησαν ιστημι stand; establish
ἐχόμενα εχω have; hold
αὐτοῦ αυτος he; him
Ματταθιας ματταθιας Mattathias
καὶ και and; even
Σαμαιας σαμαιας and; even
Ανανιας ανανιας Ananias
καὶ και and; even
Ουρια ουρια and; even
Ελκια ελκια and; even
Μαασαια μαασαια from; out of
δεξιῶν δεξιος right
αὐτοῦ αυτος he; him
καὶ και and; even
ἐξ εκ from; out of
ἀριστερῶν αριστερος left
Φαδαιας φαδαιας and; even
Μισαηλ μισαηλ and; even
Μελχιας μελχιας and; even
Ωσαμ ωσαμ and; even
Ασαβδανα ασαβδανα and; even
Ζαχαριας ζαχαριας Zacharias; Zakharias
καὶ και and; even
Μοσολλαμ μοσολλαμ Mosollam
8:4
וַֽ wˈa וְ and
יַּעֲמֹ֞ד yyaʕᵃmˈōḏ עמד stand
עֶזְרָ֣א ʕezrˈā עֶזְרָא Ezra
הַ ha הַ the
סֹּפֵ֗ר ssōfˈēr סֹפֵר scribe
עַֽל־ ʕˈal- עַל upon
מִגְדַּל־ miḡdal- מִגְדָּל tower
עֵץ֮ ʕēṣ עֵץ tree
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשׂ֣וּ ʕāśˈû עשׂה make
לַ la לְ to
הַ the
דָּבָר֒ ddāvˌār דָּבָר word
וַ wa וְ and
יַּֽעֲמֹ֣ד yyˈaʕᵃmˈōḏ עמד stand
אֶצְלֹ֡ו ʔeṣlˈô אֵצֶל side
מַתִּתְיָ֡ה mattiṯyˈā מַתִּתְיָה Mattithiah
וְ wᵊ וְ and
שֶׁ֡מַע šˈemaʕ שֶׁמַע Shema
וַ֠ wa וְ and
עֲנָיָה ʕᵃnāyˌā עֲנָיָה Anaiah
וְ wᵊ וְ and
אוּרִיָּ֧ה ʔûriyyˈā אוּרִיָּה Uriah
וְ wᵊ וְ and
חִלְקִיָּ֛ה ḥilqiyyˈā חִלְקִיָּה Hilkiah
וּ û וְ and
מַעֲשֵׂיָ֖ה maʕᵃśêˌā מַעֲשֵׂיָה Maaseiah
עַל־ ʕal- עַל upon
יְמִינֹ֑ו yᵊmînˈô יָמִין right-hand side
וּ û וְ and
מִ mi מִן from
שְּׂמֹאלֹ֗ו śśᵊmōlˈô שְׂמֹאל lefthand side
פְּ֠דָיָה pᵊḏāyˌā פְּדָיָה Pedaiah
וּ û וְ and
מִֽישָׁאֵ֧ל mˈîšāʔˈēl מִישָׁאֵל Mishael
וּ û וְ and
מַלְכִּיָּ֛ה malkiyyˈā מַלְכִּיָּה Malkijah
וְ wᵊ וְ and
חָשֻׁ֥ם ḥāšˌum חָשֻׁם Hashum
וְ wᵊ וְ and
חַשְׁבַּדָּ֖נָה ḥašbaddˌānā חַשְׁבַּדָּנָה Hashbaddanah
זְכַרְיָ֥ה zᵊḵaryˌā זְכַרְיָה Zechariah
מְשֻׁלָּֽם׃ פ mᵊšullˈām . f מְשֻׁלָּם Meshullam
8:4. stetit autem Ezras scriba super gradum ligneum quem fecerat ad loquendum et steterunt iuxta eum Matthathia et Sema et Ania et Uria et Helcia et Maasia ad dextram eius et ad sinistram Phadaia Misahel et Melchia et Asum et Asephdana Zaccharia et Mosollam
And Esdras the scribe stood upon a step of wood, which he had made to speak upon, and there stood by him Mathathias, and Semeia, and Ania, and Uria, and Helcia, and Maasia, on his right hand: and on the left, Phadaia, Misael, and Melchia, and Hasum, and Hasbadana, Zacharia and Mosollam.
8:4. Then Ezra the scribe stood upon a step of wood, which he had made for speaking. And standing beside him were Mattithiah, and Shemaiah, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right. And on the left were Pedaiah, Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam.
8:4. And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Urijah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchiah, and Hashum, and Hashbadana, Zechariah, [and] Meshullam.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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. Как видно из ст. 4, Ездра читал закон, стоя на деревянном возвышении, сделанном для данного случая (евр. Laddabar - 'для этого дела'; рус. 'для сего'). На этом возвышении рядом с Ездрой стояли также - 7: мужей по левую сторону и 6: по правую. Вероятно, это были священники, присутствовавшие в качестве свидетелей. По крайней мере, по гл. III (ст. 4.6.11.14.21-25) названные в 4: ст. лица выступают, как принадлежащие к священническим родам. Возбуждает недоумение то, что во время торжественного чтения закона отсутствовал первосвященник. Бертолет объясняет это состоянием первосвященнического дома, - именно сильным сильным омирщвлением его.
Adam Clarke: Commentary on the Bible - 1831
8:4: Stood upon a pulpit of wood - מגדל migdal, a tower, a platform, raised up for the purpose, to elevate him sufficiently for the people both to see and hear him; for it is said, Neh 8:5, that he was above all the people. This is the first intimation we have of a pulpit, or structure of this kind. But we must not suppose that it was any thing similar to those tubs or barrels ridiculously set up in churches and chapels, in which a preacher is nearly as much confined, during the time of his preaching, as if he was in the stocks.
Albert Barnes: Notes on the Bible - 1834
8:4: The 13 persons mentioned were probably the chief priests of the course (shift) which was at the time performing the temple service.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:4: pulpit: Heb. tower
Maaseiah: Neh 10:25, Neh 11:5
Malchiah: Neh 10:3
Hashum: Neh 10:18; Ezr 10:33
Meshullam: Neh 10:7, Neh 10:20, Neh 11:7, Neh 12:13; Ezr 10:29
John Gill
8:4 And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose,.... Or to speak out of, as the Syriac and Arabic versions; this, in the Hebrew text, is called a "tower" (i), partly because of its height, and partly because in the form of one; and also for its largeness, considering the use it was for; for it was so large as to hold fourteen men, as appears by what follows: a pulpit of wood was made for the king in the court, to read the law from (k); though, according to Jacob Leo, it was a throne like an high tower; see Gill on 4Kings 11:14, the pulpits, in the Jewish synagogues, made after the same manner, as Aben Ezra observes, are called by the same (l) name:
and beside him stood Mattithiah, and Shema, and Anaiah; and Urijah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchiah, and Hashum, and Hashbadana, Zechariah, and Meshullam; in all thirteen; there were six on his right, and seven on his left, who stood here, not merely in honour to him, and as approvers and supporters of the truth of what he read, but to relieve him when weary.
(i) "super turrem ligni", Montanus; so Dionysius is said, "concionari ex turri alta", Ciceron. Tuscul. Quaest. l. 5. (k) Schulchan Aruch, par. 1. c. 141. sect. 7. (l) Misn. Sotah, c. 7. sect. 8.
Robert Jamieson, A. R. Fausset and David Brown
8:4 Ezra . . . stood upon a pulpit of wood--Not made in the form known to us, but only a raised scaffold or platform, broad enough to allow fourteen persons to stand with ease upon it. Ezra's duty was very laborious, as he continued reading aloud from morning until midday, but his labor was lightened by the aid of the other priests present. Their presence was of importance, partly to show their cordial agreement with Ezra's declaration of divine truth; and partly to take their share with him in the important duty of publicly reading and expounding the Scripture.
8:58:5: Եւ յորժամ եբաց Եզրա զգիրսն առաջի ամենայն ժողովրդեանն, վասն զի նա՛ էր վերակացու ամենայն ժողովրդեանն. եւ եղեւ ՚ի բանալ նորա զգիրսն, կա՛յր ժողովուրդն առաջի նորա[5116]։ [5116] Ոմանք. Վասն զի նստէր վերակացու ամենայն... ՚ի բանալ նորա ՚ի գիրսն։
5 Երբ Եզրաս քահանան ամբողջ ժողովրդի առջեւ բացեց գիրքը (նա ամբողջ ժողովրդի վերակացուն էր), գիրքը բանալու ժամանակ ժողովուրդը ոտքի կանգնեց նրա առջեւ:
5 Եզրաս գիրքը բացաւ բոլոր ժողովուրդին աչքերուն առջեւ. վասն զի ինք բոլոր ժողովուրդէն բարձր էր ու զանիկա բացածին պէս բոլոր ժողովուրդը ոտքի ելաւ։
Եւ յորժամ եբաց Եզրա զգիրսն առաջի ամենայն ժողովրդեանն, վասն զի նա էր [153]վերակացու ամենայն ժողովրդեանն``, եւ եղեւ ի բանալ նորա զգիրսն` [154]կայր ժողովուրդն առաջի նորա:

8:5: Եւ յորժամ եբաց Եզրա զգիրսն առաջի ամենայն ժողովրդեանն, վասն զի նա՛ էր վերակացու ամենայն ժողովրդեանն. եւ եղեւ ՚ի բանալ նորա զգիրսն, կա՛յր ժողովուրդն առաջի նորա[5116]։
[5116] Ոմանք. Վասն զի նստէր վերակացու ամենայն... ՚ի բանալ նորա ՚ի գիրսն։
5 Երբ Եզրաս քահանան ամբողջ ժողովրդի առջեւ բացեց գիրքը (նա ամբողջ ժողովրդի վերակացուն էր), գիրքը բանալու ժամանակ ժողովուրդը ոտքի կանգնեց նրա առջեւ:
5 Եզրաս գիրքը բացաւ բոլոր ժողովուրդին աչքերուն առջեւ. վասն զի ինք բոլոր ժողովուրդէն բարձր էր ու զանիկա բացածին պէս բոլոր ժողովուրդը ոտքի ելաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:58:5 И открыл Ездра книгу пред глазами всего народа, потому что он стоял выше всего народа. И когда он открыл ее, весь народ встал.
8:5 καὶ και and; even ἤνοιξεν ανοιγω open up Εσδρας εσδρας the βιβλίον βιβλιον scroll ἐνώπιον ενωπιος in the face; facing παντὸς πας all; every τοῦ ο the λαοῦ λαος populace; population ὅτι οτι since; that αὐτὸς αυτος he; him ἦν ειμι be ἐπάνω επανω upon; above τοῦ ο the λαοῦ λαος populace; population καὶ και and; even ἐγένετο γινομαι happen; become ἡνίκα ηνικα whenever; when ἤνοιξεν ανοιγω open up αὐτό αυτος he; him ἔστη ιστημι stand; establish πᾶς πας all; every ὁ ο the λαός λαος populace; population
8:5 וַ wa וְ and יִּפְתַּ֨ח yyiftˌaḥ פתח open עֶזְרָ֤א ʕezrˈā עֶזְרָא Ezra הַ ha הַ the סֵּ֨פֶר֙ ssˈēfer סֵפֶר letter לְ lᵊ לְ to עֵינֵ֣י ʕênˈê עַיִן eye כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֔ם ʕˈām עַם people כִּֽי־ kˈî- כִּי that מֵ mē מִן from עַ֥ל ʕˌal עַל upon כָּל־ kol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people הָיָ֑ה hāyˈā היה be וּ û וְ and כְ ḵᵊ כְּ as פִתְחֹ֖ו fiṯḥˌô פתח open עָֽמְד֥וּ ʕˈāmᵊḏˌû עמד stand כָל־ ḵol- כֹּל whole הָ hā הַ the עָֽם׃ ʕˈām עַם people
8:5. et aperuit Ezras librum coram omni populo super universum quippe populum eminebat et cum aperuisset eum stetit omnis populusAnd Esdras opened the book before all the people: for he was above all the people: and when he had opened it, all the people stood.
5. And Ezra opened the book in the sight of all the people; ( for he was above all the people;) and when he opened it, all the people stood up:
8:5. And Ezra opened the book before all the people. For he stood out above all the people. And when he had opened it, all the people stood up.
8:5. And Ezra opened the book in the sight of all the people; (for he was above all the people;) and when he opened it, all the people stood up:
And Ezra opened the book in the sight of all the people; ( for he was above all the people;) and when he opened it, all the people stood up:

8:5 И открыл Ездра книгу пред глазами всего народа, потому что он стоял выше всего народа. И когда он открыл ее, весь народ встал.
8:5
καὶ και and; even
ἤνοιξεν ανοιγω open up
Εσδρας εσδρας the
βιβλίον βιβλιον scroll
ἐνώπιον ενωπιος in the face; facing
παντὸς πας all; every
τοῦ ο the
λαοῦ λαος populace; population
ὅτι οτι since; that
αὐτὸς αυτος he; him
ἦν ειμι be
ἐπάνω επανω upon; above
τοῦ ο the
λαοῦ λαος populace; population
καὶ και and; even
ἐγένετο γινομαι happen; become
ἡνίκα ηνικα whenever; when
ἤνοιξεν ανοιγω open up
αὐτό αυτος he; him
ἔστη ιστημι stand; establish
πᾶς πας all; every
ο the
λαός λαος populace; population
8:5
וַ wa וְ and
יִּפְתַּ֨ח yyiftˌaḥ פתח open
עֶזְרָ֤א ʕezrˈā עֶזְרָא Ezra
הַ ha הַ the
סֵּ֨פֶר֙ ssˈēfer סֵפֶר letter
לְ lᵊ לְ to
עֵינֵ֣י ʕênˈê עַיִן eye
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֔ם ʕˈām עַם people
כִּֽי־ kˈî- כִּי that
מֵ מִן from
עַ֥ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
הָיָ֑ה hāyˈā היה be
וּ û וְ and
כְ ḵᵊ כְּ as
פִתְחֹ֖ו fiṯḥˌô פתח open
עָֽמְד֥וּ ʕˈāmᵊḏˌû עמד stand
כָל־ ḵol- כֹּל whole
הָ הַ the
עָֽם׃ ʕˈām עַם people
8:5. et aperuit Ezras librum coram omni populo super universum quippe populum eminebat et cum aperuisset eum stetit omnis populus
And Esdras opened the book before all the people: for he was above all the people: and when he had opened it, all the people stood.
8:5. And Ezra opened the book before all the people. For he stood out above all the people. And when he had opened it, all the people stood up.
8:5. And Ezra opened the book in the sight of all the people; (for he was above all the people;) and when he opened it, all the people stood up:
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
5. Когда Езда открыл книгу закона, то весь народ встал. По раввинскому преданию, обычай вставать при чтении закона соблюдался от времени Моисея до Гамалиила. Но в Библии нет указания на существование этого обычая в допленное время (ср. Суд III, 20; Иов XXXVII, 12).
Adam Clarke: Commentary on the Bible - 1831
8:5: All the people stood up - This was out of respect to the sacred word: in imitation of this, when the gospel for the day is read in our churches, all the people stand up.
Albert Barnes: Notes on the Bible - 1834
8:5: Stood up - The attitude of attention and respect. Compare the existing practice of the Christian Church at the reading of the Gospel for the day.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:5: opened: Luk 4:16, Luk 4:17
sight: Heb. eyes
stood up: Jdg 3:20; Kg1 8:14
Geneva 1599
8:5 And Ezra opened the book in the sight of all the people; (for he was (d) above all the people;) and when he opened it, all the people stood up:
(d) So that his voice might be heard the better.
John Gill
8:5 And Ezra opened the book in the sight of all the people (for he was above all the people),.... So plainly seen by them, and what he did, and the more easily heard, for which purpose the pulpit was made for him to stand in:
and, when he opened it, all the people stood up; that they might the better hear the law read, as well as in honour and reverence of it; the Jews say (m), that from the times of Moses to Rabban Gamaliel, they learned the law only standing; but after his death a disease came into the world, and they learned it sitting; and now it is a canon with them, that it is not necessary to stand at the reading of the law (n).
(m) T. Bab. Megillah, fol. 21. 1. (n) Schulchan Aruch, par. 1. Orach Chayim, c. 146. sect. 4.
Robert Jamieson, A. R. Fausset and David Brown
8:5 when he opened it, all the people stood up--This attitude they assumed either from respect to God's word, or, rather, because the reading was prefaced by a solemn prayer, which was concluded by a general expression of "Amen, Amen."
8:68:6: Եւ օրհնեաց Եզրա զՏէր Աստուած մեծ. եւ ասեն ամենայն ժողովուրդն. Ամէն։ Եւ համբարձին զձեռս իւրեանց, եւ խոնարհեալ երկրպագեցին Տեառն Աստուծոյ ՚ի վերայ երեսաց իւրեանց յերկիր։
6 Եզրասն օրհնեց մեծազօր Տէր Աստծուն, իսկ ամբողջ ժողովուրդն ասաց՝ Ամէն: Նրանք բարձրացրին իրենց ձեռքերը, իսկ երեսները մինչեւ գետին խոնարհելով՝ երկրպագեցին Տէր Աստծուն:
6 Այն ատեն Եզրաս Եհովա մեծ Աստուածը օրհնեց ու բոլոր ժողովուրդը ձեռքերնին վերցուցին ու «Ամէ՜ն, Ամէ՜ն», ըսին եւ երեսնին գետինը ծռելով՝ Տէրոջը երկրպագութիւն ըրին։
Եւ օրհնեաց Եզրա զՏէր Աստուած մեծ. եւ ասեն ամենայն ժողովուրդն. [155]Ամէն: Եւ համբարձին զձեռս իւրեանց, եւ խոնարհեալ երկրպագեցին Տեառն Աստուծոյ ի վերայ երեսաց իւրեանց յերկիր:

8:6: Եւ օրհնեաց Եզրա զՏէր Աստուած մեծ. եւ ասեն ամենայն ժողովուրդն. Ամէն։ Եւ համբարձին զձեռս իւրեանց, եւ խոնարհեալ երկրպագեցին Տեառն Աստուծոյ ՚ի վերայ երեսաց իւրեանց յերկիր։
6 Եզրասն օրհնեց մեծազօր Տէր Աստծուն, իսկ ամբողջ ժողովուրդն ասաց՝ Ամէն: Նրանք բարձրացրին իրենց ձեռքերը, իսկ երեսները մինչեւ գետին խոնարհելով՝ երկրպագեցին Տէր Աստծուն:
6 Այն ատեն Եզրաս Եհովա մեծ Աստուածը օրհնեց ու բոլոր ժողովուրդը ձեռքերնին վերցուցին ու «Ամէ՜ն, Ամէ՜ն», ըսին եւ երեսնին գետինը ծռելով՝ Տէրոջը երկրպագութիւն ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
8:68:6 И благословил Ездра Господа Бога великого. И весь народ отвечал: аминь, аминь, поднимая вверх руки свои, и поклонялись и повергались пред Господом лицем до земли.
8:6 καὶ και and; even ηὐλόγησεν ευλογεω commend; acclaim Εσδρας εσδρας lord; master τὸν ο the θεὸν θεος God τὸν ο the μέγαν μεγας great; loud καὶ και and; even ἀπεκρίθη αποκρινομαι respond πᾶς πας all; every ὁ ο the λαὸς λαος populace; population καὶ και and; even εἶπαν επω say; speak αμην αμην amen ἐπάραντες επαιρω lift up; rear up χεῖρας χειρ hand αὐτῶν αυτος he; him καὶ και and; even ἔκυψαν κυπτω stoop καὶ και and; even προσεκύνησαν προσκυνεω worship τῷ ο the κυρίῳ κυριος lord; master ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of ἐπὶ επι in; on τὴν ο the γῆν γη earth; land
8:6 וַ wa וְ and יְבָ֣רֶךְ yᵊvˈāreḵ ברך bless עֶזְרָ֔א ʕezrˈā עֶזְרָא Ezra אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) הַ ha הַ the גָּדֹ֑ול ggāḏˈôl גָּדֹול great וַ wa וְ and יַּֽעֲנ֨וּ yyˈaʕᵃnˌû ענה answer כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֜ם ʕˈām עַם people אָמֵ֤ן׀ ʔāmˈēn אָמֵן surely אָמֵן֙ ʔāmˌēn אָמֵן surely בְּ bᵊ בְּ in מֹ֣עַל mˈōʕal מֹעַל lifting יְדֵיהֶ֔ם yᵊḏêhˈem יָד hand וַ wa וְ and יִּקְּד֧וּ yyiqqᵊḏˈû קדד kneel down וַ wa וְ and יִּשְׁתַּחֲוֻּ֛ yyištaḥᵃwwˈu חוה bow down לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH אַפַּ֥יִם ʔappˌayim אַף nose אָֽרְצָה׃ ʔˈārᵊṣā אֶרֶץ earth
8:6. et benedixit Ezras Domino Deo magno et respondit omnis populus amen amen elevans manus suas et incurvati sunt et adoraverunt Deum proni in terramAnd Esdras blessed the Lord the great God: and all the people answered, Amen, amen: lifting up their hands: and they bowed down, and adored God with their faces to the ground.
6. and Ezra blessed the LORD, the great God. And all the people answered, Amen, Amen, with the lifting up of their hands: and they bowed their heads, and worshipped the LORD with their faces to the ground.
8:6. And Ezra blessed the Lord, the great God. And all the people responded, “Amen, Amen,” lifting up their hands. And they bowed down, and they adored God, facing the ground.
8:6. And Ezra blessed the LORD, the great God. And all the people answered, Amen, Amen, with lifting up their hands: and they bowed their heads, and worshipped the LORD with [their] faces to the ground.
And Ezra blessed the LORD, the great God. And all the people answered, Amen, Amen, with lifting up their hands: and they bowed their heads, and worshipped the LORD with [their] faces to the ground:

8:6 И благословил Ездра Господа Бога великого. И весь народ отвечал: аминь, аминь, поднимая вверх руки свои, и поклонялись и повергались пред Господом лицем до земли.
8:6
καὶ και and; even
ηὐλόγησεν ευλογεω commend; acclaim
Εσδρας εσδρας lord; master
τὸν ο the
θεὸν θεος God
τὸν ο the
μέγαν μεγας great; loud
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
πᾶς πας all; every
ο the
λαὸς λαος populace; population
καὶ και and; even
εἶπαν επω say; speak
αμην αμην amen
ἐπάραντες επαιρω lift up; rear up
χεῖρας χειρ hand
αὐτῶν αυτος he; him
καὶ και and; even
ἔκυψαν κυπτω stoop
καὶ και and; even
προσεκύνησαν προσκυνεω worship
τῷ ο the
κυρίῳ κυριος lord; master
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
8:6
וַ wa וְ and
יְבָ֣רֶךְ yᵊvˈāreḵ ברך bless
עֶזְרָ֔א ʕezrˈā עֶזְרָא Ezra
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
הָ הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
הַ ha הַ the
גָּדֹ֑ול ggāḏˈôl גָּדֹול great
וַ wa וְ and
יַּֽעֲנ֨וּ yyˈaʕᵃnˌû ענה answer
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֜ם ʕˈām עַם people
אָמֵ֤ן׀ ʔāmˈēn אָמֵן surely
אָמֵן֙ ʔāmˌēn אָמֵן surely
בְּ bᵊ בְּ in
מֹ֣עַל mˈōʕal מֹעַל lifting
יְדֵיהֶ֔ם yᵊḏêhˈem יָד hand
וַ wa וְ and
יִּקְּד֧וּ yyiqqᵊḏˈû קדד kneel down
וַ wa וְ and
יִּשְׁתַּחֲוֻּ֛ yyištaḥᵃwwˈu חוה bow down
לַ la לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
אַפַּ֥יִם ʔappˌayim אַף nose
אָֽרְצָה׃ ʔˈārᵊṣā אֶרֶץ earth
8:6. et benedixit Ezras Domino Deo magno et respondit omnis populus amen amen elevans manus suas et incurvati sunt et adoraverunt Deum proni in terram
And Esdras blessed the Lord the great God: and all the people answered, Amen, amen: lifting up their hands: and they bowed down, and adored God with their faces to the ground.
8:6. And Ezra blessed the Lord, the great God. And all the people responded, “Amen, Amen,” lifting up their hands. And they bowed down, and they adored God, facing the ground.
8:6. And Ezra blessed the LORD, the great God. And all the people answered, Amen, Amen, with lifting up their hands: and they bowed their heads, and worshipped the LORD with [their] faces to the ground.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Ст. 6: дает важные указания касательно богослужебной практики послепленного времени. И благословил Ездра Господа, -или как Давид (1: Пар XXIX, 10), или словами какого-либо псалма (ср. 1: Пар XVI, 8: и 9).
Adam Clarke: Commentary on the Bible - 1831
8:6: Ezra blessed the Lord - In imitation of this, we say, when the gospel for the day is commenced, Glory be to God for his holy Gospel! and conclude this thanksgiving with, Amen.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:6: blessed: Ch1 29:20; Ch2 6:4; Psa 41:13, Psa 72:18, Psa 72:19; Eph 1:3; Pe1 1:3
Amen: Neh 5:13; Jer 28:6; Mat 6:13; Co1 14:16
with lifting: Gen 14:22; Psa 28:2, Psa 63:4, Psa 134:2, Psa 141:2; Lam 3:41; Ti1 2:8
bowed: Gen 24:26; Exo 4:31, Exo 12:27; Ch2 20:18, Ch2 29:30
with their faces: Lev 9:24; Mat 26:39; Rev 7:11
John Gill
8:6 And Ezra blessed the Lord, the great God,.... Before he began to read in the book of the law, he addressed himself to God in a short prayer, wholly in the benedictory way; ascribing blessing, honour, and glory to him, celebrating his being and perfections, setting forth his greatness and his excellency, who was the author and giver of the law he was about to read; and this he the rather did, that what he read might be the more carefully attended to, and come with the greater authority, weight, and influence on those that heard it; and so, Maimonides (o) says, it is the custom with the Jews, in their synagogues, for the reader, after he has opened the book, and looked out the place he reads, to say this blessing,"Blessed art thou, O Lord our God, King of the world, who hath chosen us out of all people, and hath given us his law; blessed art thou, O Lord, who hast given us the law; and all the people answer, Amen;''as they now did, as follows:
and all the people answered, Amen, Amen: repeating the word, to declare their hearty assent to what Ezra had expressed; the Jews have many rules concerning pronouncing the "Amen", that it must not be too quick, curt, and short, nor with too high a voice (p):
with lifting up their hands; a prayer gesture, to which the apostle refers, Ti1 2:8,
and they bowed their heads, and worshipped the Lord with their faces to the ground; expressing hereby the awful sense they had of the Divine Being, and their profound adoration of him.
(o) Hilchot Tephillah, c. 12. sect. 5. (p) Schulchan Aruch, ut supra, (par. 1.) c. 124. sect. 12.
8:78:7: Եւ Յեսուս, եւ Բանեաս, եւ Սարարիա՛ս էին որ իմացուցանէին զօրէնսն ժողովրդեանն. եւ ժողովուրդքն կային ըստ կարգի իւրեանց։
7 Յեսուսը, Բանեասն ու Սարարիասը օրէնքները բացատրում էին ժողովրդին, եւ ժողովուրդը կանգնած էր ըստ մարդկանց կարգի[6]:[6] 6. Գրաբար բնագրում բացակայում է 8-րդ համարը:
7 Յեսուն, Բանին, Սարաբիան, Յամինը, Ակկուղը, Սաբեթան, Ովդիան, Մաասիան, Կովղիտան, Ազարիան, Յովզաբադը, Անանը, Փաղայիան ու Ղեւտացիները օրէնքը ժողովուրդին կը հասկցնէին եւ ժողովուրդը կարգով կեցեր էին։
Եւ Յեսու եւ Բանեա եւ [156]Սարաբիա էին որ իմացուցանէին զօրէնսն ժողովրդեանն. եւ ժողովուրդքն կային ըստ կարգի [157]իւրեանց:

8:7: Եւ Յեսուս, եւ Բանեաս, եւ Սարարիա՛ս էին որ իմացուցանէին զօրէնսն ժողովրդեանն. եւ ժողովուրդքն կային ըստ կարգի իւրեանց։
7 Յեսուսը, Բանեասն ու Սարարիասը օրէնքները բացատրում էին ժողովրդին, եւ ժողովուրդը կանգնած էր ըստ մարդկանց կարգի[6]:
[6] 6. Գրաբար բնագրում բացակայում է 8-րդ համարը:
7 Յեսուն, Բանին, Սարաբիան, Յամինը, Ակկուղը, Սաբեթան, Ովդիան, Մաասիան, Կովղիտան, Ազարիան, Յովզաբադը, Անանը, Փաղայիան ու Ղեւտացիները օրէնքը ժողովուրդին կը հասկցնէին եւ ժողովուրդը կարգով կեցեր էին։
zohrab-1805▾ eastern-1994▾ western am▾
8:78:7 Иисус, Ванаия, Шеревия, Иамин, Аккув, Шавтай, Годия, Маасея, Клита, Азария, Иозавад, Ханан, Фелаия и левиты поясняли народу закон, между тем как народ стоял на своем месте.
8:7 καὶ και and; even Ἰησοῦς ιησους Iēsous; Iisus καὶ και and; even Βαναιας βαναιας and; even Σαραβια σαραβια be συνετίζοντες συνετιζω the λαὸν λαος populace; population εἰς εις into; for τὸν ο the νόμον νομος.1 law καὶ και and; even ὁ ο the λαὸς λαος populace; population ἐν εν in τῇ ο the στάσει στασις stance; standoff αὐτοῦ αυτος he; him
8:7 וְ wᵊ וְ and יֵשׁ֡וּעַ yēšˈûₐʕ יֵשׁוּעַ Jeshua וּ û וְ and בָנִ֡י vānˈî בָּנִי Bani וְ wᵊ וְ and שֵׁרֵֽבְיָ֣ה׀ šērˈēvᵊyˈā שֵׁרֵבְיָה Sherebiah יָמִ֡ין yāmˈîn יָמִין Jamin עַקּ֡וּב ʕaqqˈûv עַקּוּב Akkub שַׁבְּתַ֣י׀ šabbᵊṯˈay שַׁבְּתַי Shabbethai הֹֽודִיָּ֡ה hˈôḏiyyˈā הֹודִיָּה Hodiah מַעֲשֵׂיָ֡ה maʕᵃśêˈā מַעֲשֵׂיָה Maaseiah קְלִיטָ֣א qᵊlîṭˈā קְלִיטָא Kelita עֲזַרְיָה֩ ʕᵃzaryˌā עֲזַרְיָה Azariah יֹוזָבָ֨ד yôzāvˌāḏ יֹוזָבָד Jozabad חָנָ֤ן ḥānˈān חָנָן Hanan פְּלָאיָה֙ pᵊlāyˌā פְּלָאיָה Pelaiah וְ wᵊ וְ and הַ ha הַ the לְוִיִּ֔ם lᵊwiyyˈim לֵוִי Levite מְבִינִ֥ים mᵊvînˌîm בין understand אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֖ם ʕˌām עַם people לַ la לְ to † הַ the תֹּורָ֑ה ttôrˈā תֹּורָה instruction וְ wᵊ וְ and הָ hā הַ the עָ֖ם ʕˌām עַם people עַל־ ʕal- עַל upon עָמְדָֽם׃ ʕāmᵊḏˈām עֹמֶד place
8:7. porro Hiesue et Baani et Serebia Iamin Accub Septhai Odia Maasia Celita Azarias Iozabed Anam Phalaia Levitae silentium faciebant in populo ad audiendam legem populus autem stabat in gradu suoNow Josue, and Bani, and Serebia, Jamin, Accub, Sephtai, Odia, Maasia, Celtia, Azarias, Jozabed, Hanan, Phalaia, the Levites, made silence among the people to hear the law: and the people stood in their place.
7. Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to understand the law: and the people in their place.
8:7. Then Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, the Levites, caused the people to be silent in order to hear the law. And the people were standing on their feet.
8:7. Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to understand the law: and the people [stood] in their place.
Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to understand the law: and the people [stood] in their place. [8] So they read in the book in the law of God distinctly, and gave the sense, and caused [them] to understand the reading:

8:7 Иисус, Ванаия, Шеревия, Иамин, Аккув, Шавтай, Годия, Маасея, Клита, Азария, Иозавад, Ханан, Фелаия и левиты поясняли народу закон, между тем как народ стоял на своем месте.
8:7
καὶ και and; even
Ἰησοῦς ιησους Iēsous; Iisus
καὶ και and; even
Βαναιας βαναιας and; even
Σαραβια σαραβια be
συνετίζοντες συνετιζω the
λαὸν λαος populace; population
εἰς εις into; for
τὸν ο the
νόμον νομος.1 law
καὶ και and; even
ο the
λαὸς λαος populace; population
ἐν εν in
τῇ ο the
στάσει στασις stance; standoff
αὐτοῦ αυτος he; him
8:7
וְ wᵊ וְ and
יֵשׁ֡וּעַ yēšˈûₐʕ יֵשׁוּעַ Jeshua
וּ û וְ and
בָנִ֡י vānˈî בָּנִי Bani
וְ wᵊ וְ and
שֵׁרֵֽבְיָ֣ה׀ šērˈēvᵊyˈā שֵׁרֵבְיָה Sherebiah
יָמִ֡ין yāmˈîn יָמִין Jamin
עַקּ֡וּב ʕaqqˈûv עַקּוּב Akkub
שַׁבְּתַ֣י׀ šabbᵊṯˈay שַׁבְּתַי Shabbethai
הֹֽודִיָּ֡ה hˈôḏiyyˈā הֹודִיָּה Hodiah
מַעֲשֵׂיָ֡ה maʕᵃśêˈā מַעֲשֵׂיָה Maaseiah
קְלִיטָ֣א qᵊlîṭˈā קְלִיטָא Kelita
עֲזַרְיָה֩ ʕᵃzaryˌā עֲזַרְיָה Azariah
יֹוזָבָ֨ד yôzāvˌāḏ יֹוזָבָד Jozabad
חָנָ֤ן ḥānˈān חָנָן Hanan
פְּלָאיָה֙ pᵊlāyˌā פְּלָאיָה Pelaiah
וְ wᵊ וְ and
הַ ha הַ the
לְוִיִּ֔ם lᵊwiyyˈim לֵוִי Levite
מְבִינִ֥ים mᵊvînˌîm בין understand
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֖ם ʕˌām עַם people
לַ la לְ to
הַ the
תֹּורָ֑ה ttôrˈā תֹּורָה instruction
וְ wᵊ וְ and
הָ הַ the
עָ֖ם ʕˌām עַם people
עַל־ ʕal- עַל upon
עָמְדָֽם׃ ʕāmᵊḏˈām עֹמֶד place
8:7. porro Hiesue et Baani et Serebia Iamin Accub Septhai Odia Maasia Celita Azarias Iozabed Anam Phalaia Levitae silentium faciebant in populo ad audiendam legem populus autem stabat in gradu suo
Now Josue, and Bani, and Serebia, Jamin, Accub, Sephtai, Odia, Maasia, Celtia, Azarias, Jozabed, Hanan, Phalaia, the Levites, made silence among the people to hear the law: and the people stood in their place.
8:7. Then Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, the Levites, caused the people to be silent in order to hear the law. And the people were standing on their feet.
8:7. Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to understand the law: and the people [stood] in their place.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Иисус... и левиты поясняли народу закон. Из выражения и левиты (Vehaleviim) можно бы заключать, что Иисус и другие названные в ст. 7: лица были не левиты. Но эти лица, несомненно, были левиты; поэтому, вместо haleviim лучше, ввиду 2: Езд IX, 48, читать leviim ("левиты'). В тексте кн. Неемин названо 13: имен левитов, толковавших закон; то же количество имен приводится и во _2: Езд IX, 48, хотя имена называются другие. У LXX названы только 3: первых имени (Иисус, Ванаия, Шеревия), остальные же пропущены. Как именно названные в ст. 7: лица участвовали в чтении закона, из текста не видно. Шульц представляет дело так, что народ был разделен на 13: групп и каждой группе предлагалось толкование закона. По мнению Рисселя, левиты по очереди толковали закон всему собранию.

6. И читали из книги, из закона Божия внятно (meporasch). По Талмуду евр. meporash в данном месте имеет значение раздельно, ясно, именно указывает на то, что закон переводился на арамейский язык. Но в виду _Лев XXIV, 12: и Чис XV, 24: едва ли евр. parasch можно понимать в значении переводить Кроме того, для общества времени мени Неемии не бьшо ещу нужды в переводе закона, так как оно, без сомнения, говорило еще по-еврейски, как видно из факта появления кн. Малаши, Еадры и Неемии, а также из замечания Неем XII, 24. Зигфрид и Бертолет принимают евр. meporasch в значении: 'по отделам'; 'раздельно'. Но, по-видимому, более справедливо в евр. meporasch видеть вместе с некоторыми экзегетами (Кейль, Шульц) указание на то, что левиты делали парафрастические объяснения прочитанного Ездой.
Albert Barnes: Notes on the Bible - 1834
8:7: The names here (and in Neh 9:4, Neh 9:5; Neh 10:9) seem not to be the personal appellations of individuals, but rather designations of Levitical families, the descendants respectively of Jeshua, etc., who lived not later than the time of Zerubbabel Neh 7:43; Neh 12:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:7: Jeshua: Neh 3:19, Neh 9:4, Neh 10:9, Neh 12:24
Bani: Neh 3:17, Neh 9:4, Neh 10:13
Sherebiah: Neh 9:4, Neh 10:12, Neh 12:24; Ezr 8:18
Akkub: Neh 11:16, Neh 11:19, Neh 12:25
Hodijah: Neh 10:10, Neh 10:18
Maaseiah: Neh 8:4, Neh 3:23, Neh 12:41, Neh 12:42; Ezr 10:22
Kelita: Neh 10:10; Ezr 10:23
Azariah: Neh 3:23, Neh 10:2, Neh 12:33
Jozabad: Ezr 10:22, Ezr 10:23
Hanan: Neh 10:10
Pelaiah: Neh 10:10
caused: Lev 10:11; Deu 33:10; Ch2 17:7-9, Ch2 30:22; Mal 2:7

8:8: and gave the sense: Hab 2:2; Mat 5:21, Mat 5:22, Mat 5:27, Mat 5:28; Luk 24:27, Luk 24:32, Luk 24:45; Act 8:30-35, Act 17:2, Act 17:3; Act 28:23

John Gill
8:7 Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites,.... That is, others of them besides those named; for they seem all to be Levites, unless they can be thought to be priests, and so the Levites are distinguished from them; but the former seems evident from Neh 9:4 these also
caused the people to understand the law; as well as Ezra; from whence it is plain that he did not only read the law, but gave the sense of it, especially where there was any seeming difficulty, and these men were assisting in the same work: and the people stood in their place; to hear the law read and explained; they did not move from their first station, but continued in it from morning to noon; they were both attentive and constant.
John Wesley
8:7 Understand - As well the words, which being Hebrew, now needed to be translated into the Chaldee or Syriack language, now, the common language of that people, who together with their religion, had also in a great part lost their language; as also the meaning of them: they expounded the mind and will of God in what they read, and applied it to the peoples present condition. Place - That is, In their several places and stations into which the company seems to have been distributed for conveniency of hearing; it not being likely that so vast a congregation could distinctly hear one man's voice. Or, by their stations, that is, by the several stations of the Levites, and persons last named; who seem to have had several scaffolds, by comparing this with Neh 9:4, upon which thy stood, as Ezra did upon his pulpit, Neh 8:4.
Robert Jamieson, A. R. Fausset and David Brown
8:7 caused the people to understand the law . . . gave the sense--Commentators are divided in opinion as to the import of this statement. Some think that Ezra read the law in pure Hebrew, while the Levites, who assisted him, translated it sentence by sentence into Chaldee, the vernacular dialect which the exiles spoke in Babylon. Others maintain that the duty of these Levites consisted in explaining to the people, many of whom had become very ignorant, what Ezra had read.
8:8

8 Անոնք Աստուծոյ օրէնքի գիրքը յստակ կերպով կարդացին ու մեկնելով կարդացածնին հասկցուցին։
8 Անոնք Աստուծոյ օրէնքի գիրքը յստակ կերպով կարդացին ու մեկնելով կարդացածնին հասկցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
8:88:8 И читали из книги, из закона Божия, внятно, и присоединяли толкование, и {народ} понимал прочитанное.
8:8 καὶ και and; even ἀνέγνωσαν αναγινωσκω read ἐν εν in βιβλίῳ βιβλιον scroll νόμου νομος.1 law τοῦ ο the θεοῦ θεος God καὶ και and; even ἐδίδασκεν διδασκω teach Εσδρας εσδρας and; even διέστελλεν διαστελλω enjoin; distinctly command ἐν εν in ἐπιστήμῃ επιστημη lord; master καὶ και and; even συνῆκεν συνιημι comprehend ὁ ο the λαὸς λαος populace; population ἐν εν in τῇ ο the ἀναγνώσει αναγνωσις reading
8:8 וַֽ wˈa וְ and יִּקְרְא֥וּ yyiqrᵊʔˌû קרא call בַ va בְּ in † הַ the סֵּ֛פֶר ssˈēfer סֵפֶר letter בְּ bᵊ בְּ in תֹורַ֥ת ṯôrˌaṯ תֹּורָה instruction הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) מְפֹרָ֑שׁ mᵊfōrˈāš פרשׁ explain וְ wᵊ וְ and שֹׂ֣ום śˈôm שׂים put שֶׂ֔כֶל śˈeḵel שֶׂכֶל insight וַ wa וְ and יָּבִ֖ינוּ yyāvˌînû בין understand בַּ ba בְּ in † הַ the מִּקְרָֽא׃ ס mmiqrˈā . s מִקְרָא convocation
8:8. et legerunt in libro legis Dei distincte et adposite ad intellegendum et intellexerunt cum legereturAnd they read in the book of the law of God distinctly and plainly to be understood: and they understood when it was read.
8. And they read in the book, in the law of God, distinctly; and they gave the sense, so that they understood the reading.
8:8. And they read from the book of the law of God, distinctly and plainly, so as to be understood. And when it was read, they did understand.
8:8. So they read in the book in the law of God distinctly, and gave the sense, and caused [them] to understand the reading.
8. So they read in the book in the law of God distinctly, and gave the sense, and caused [them] to understand the reading:

8:8 И читали из книги, из закона Божия, внятно, и присоединяли толкование, и {народ} понимал прочитанное.
8:8
καὶ και and; even
ἀνέγνωσαν αναγινωσκω read
ἐν εν in
βιβλίῳ βιβλιον scroll
νόμου νομος.1 law
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
ἐδίδασκεν διδασκω teach
Εσδρας εσδρας and; even
διέστελλεν διαστελλω enjoin; distinctly command
ἐν εν in
ἐπιστήμῃ επιστημη lord; master
καὶ και and; even
συνῆκεν συνιημι comprehend
ο the
λαὸς λαος populace; population
ἐν εν in
τῇ ο the
ἀναγνώσει αναγνωσις reading
8:8
וַֽ wˈa וְ and
יִּקְרְא֥וּ yyiqrᵊʔˌû קרא call
בַ va בְּ in
הַ the
סֵּ֛פֶר ssˈēfer סֵפֶר letter
בְּ bᵊ בְּ in
תֹורַ֥ת ṯôrˌaṯ תֹּורָה instruction
הָ הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
מְפֹרָ֑שׁ mᵊfōrˈāš פרשׁ explain
וְ wᵊ וְ and
שֹׂ֣ום śˈôm שׂים put
שֶׂ֔כֶל śˈeḵel שֶׂכֶל insight
וַ wa וְ and
יָּבִ֖ינוּ yyāvˌînû בין understand
בַּ ba בְּ in
הַ the
מִּקְרָֽא׃ ס mmiqrˈā . s מִקְרָא convocation
8:8. et legerunt in libro legis Dei distincte et adposite ad intellegendum et intellexerunt cum legeretur
And they read in the book of the law of God distinctly and plainly to be understood: and they understood when it was read.
8:8. And they read from the book of the law of God, distinctly and plainly, so as to be understood. And when it was read, they did understand.
8:8. So they read in the book in the law of God distinctly, and gave the sense, and caused [them] to understand the reading.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Тогда Неемия, он жеТиршафа.В ст. 9: мы имеем саздегельствооб участии в собрании народном и Неемии. Однако в параллельном месте 2: Езд IX, 49: нет упоминвния о Неемии, и вместо приведенных слов читается: "и сказал Атфарат Ездре".По-видимому, греч. 'AtJarathV представляет переделку eep.Tirshapha. Пропуск во 2: Езд IX, 49: имени Неемии побуждает некоторых исследователей слова 9: ст. тогда Неемия (Nechernjahu) считать позднейшей вставкой. В таком случае упоминание о Неемии в Неем VIII-X исчезает, и время совершения описанных в разделе событий должно определяться независимо от прибытия в Иерусалим Неемии. Другие зкэегеты считают слова он же Тиршафа (Штаде, Сменд, Велльг.), а Бертолет - все замечание 9: ст. о Неемии. Возможности появления подобной глоссы в ветхоз. библейском тексте нет основания отрицать. Но в то же время нет никаких данных и для того, чтобы утверждать наличность глоссы в рассматриваемом месте. - Тиршафа, как замечено было выше, есть персидский титул наместника (pechah).
Adam Clarke: Commentary on the Bible - 1831
8:8: So they read in the book - For an explanation of this verse, see the observations at the end of the chapter, Neh 8:17 (note).
Albert Barnes: Notes on the Bible - 1834
8:8: Gave the sense - Either by rendering the Hebrew into the Aramaic dialect, or perhaps simply by explaining obscure words or passages.
Caused them to understand - Either "they (the people) understood what was read;" or, "they (the Levites) expounded as they read."
John Gill
8:8 So they read in the book,.... Ezra and those with him; he first began to read and expound, and when weary they relieved him, and did the same:
in the law of God distinctly; which was the book they read in, and which they read plainly and intelligibly, so as to be heard and understood; this seems to respect the clear and distinct pronunciation of the words of it, and not the explanation or meaning of it, which is after expressed; some think the sense is, that they first read it in Hebrew, and then translated it into Chaldee, that the people might better understand it, being just come out of Babylon, where they had been used to the Chaldee language; but though this was a practice in later times, it does not seem to have obtained so early, or that there was a necessity of it:
and gave the sense, and caused them to understand the reading; not hereby how to read it, but chiefly to understand what was read, that they might clearly know their duty to God and men: the Talmudists (q) give the meaning of the text thus; "by the law of God" they understand the Scripture; by the phrase "distinctly", the Targum or translation of it into Chaldee; by "the sense", the verses or the accents; and by "the reading", the distinction of the accents: some think from hence came the practice of reading the law in the synagogues every sabbath day, Acts 13:15.
(q) T. Bab. Nedarim, fol. 37. 2. & Megillah, fol. 3. 1. & Hieros. Megillah, fol. 74. 4.
John Wesley
8:8 They - Ezra and his companions successively. Sense - The meaning of the Hebrew words, which they expounded in the common language. Thy gave - So they gave them both a translation of the Hebrew words into the Chaldee, and an exposition of the things contained in them.
8:98:9: Եւ ասէ Նեեմի՝ որ է Աթերսասթա՝ եւ Եզրա քահանայ եւ գրիչ, եւ Ղեւտացիքն որ իմացուցանէին ժողովրդեանն.
9 Նէեմին, որ նոյն Աթերսասթան է, Եզրաս քահանան՝ մեկիչը, եւ ղեւտացիները, որ բացատրում էին բազմութեանը,
9 Նէեմիա Աթարսաթան, որ կառավարիչն էր, Եզրաս քահանան ու դպիրը եւ ժողովուրդին հասկցնող Ղեւտացիները ժողովուրդին ըսին. «Այս օրը ձեր Տէր Աստուծոյն սուրբ օրն է, ուստի սուգ մի՛ ընէք ու մի՛ լաք». վասն զի բոլոր ժողովուրդը կու լային, երբ օրէնքին խօսքերը կը լսէին։
Եւ ասէ Նէեմի` որ է Աթարսաթա, եւ Եզրա քահանայ եւ գրիչ, եւ Ղեւտացիքն որ իմացուցանէին ժողովրդեանն. եւ ասեն ամենայն ժողովրդեանն. Օրս այս` օր սուրբ է Տեառն Աստուծոյ [158]մերոյ, մի՛ սգայք եւ մի՛ լայք: Քանզի լային ժողովուրդքն, յորժամ լուան զբանս օրինացն:

8:9: Եւ ասէ Նեեմի՝ որ է Աթերսասթա՝ եւ Եզրա քահանայ եւ գրիչ, եւ Ղեւտացիքն որ իմացուցանէին ժողովրդեանն.
9 Նէեմին, որ նոյն Աթերսասթան է, Եզրաս քահանան՝ մեկիչը, եւ ղեւտացիները, որ բացատրում էին բազմութեանը,
9 Նէեմիա Աթարսաթան, որ կառավարիչն էր, Եզրաս քահանան ու դպիրը եւ ժողովուրդին հասկցնող Ղեւտացիները ժողովուրդին ըսին. «Այս օրը ձեր Տէր Աստուծոյն սուրբ օրն է, ուստի սուգ մի՛ ընէք ու մի՛ լաք». վասն զի բոլոր ժողովուրդը կու լային, երբ օրէնքին խօսքերը կը լսէին։
zohrab-1805▾ eastern-1994▾ western am▾
8:98:9 Тогда Неемия, он же Тиршафа, и книжник Ездра, священник, и левиты, учившие народ, сказали всему народу: день сей свят Господу Богу вашему; не печальтесь и не плачьте, потому что весь народ плакал, слушая слова закона.
8:9 καὶ και and; even εἶπεν επω say; speak Νεεμιας νεεμιας and; even Εσδρας εσδρας the ἱερεὺς ιερευς priest καὶ και and; even γραμματεὺς γραμματευς scholar καὶ και and; even οἱ ο the Λευῖται λευιτης Leuΐtēs; Leitis οἱ ο the συνετίζοντες συνετιζω the λαὸν λαος populace; population καὶ και and; even εἶπαν επω say; speak παντὶ πας all; every τῷ ο the λαῷ λαος populace; population ἡ ο the ἡμέρα ημερα day ἁγία αγιος holy ἐστὶν ειμι be τῷ ο the κυρίῳ κυριος lord; master θεῷ θεος God ἡμῶν ημων our μὴ μη not πενθεῖτε πενθεω sad μηδὲ μηδε while not; nor κλαίετε κλαιω weep; cry ὅτι οτι since; that ἔκλαιεν κλαιω weep; cry πᾶς πας all; every ὁ ο the λαός λαος populace; population ὡς ως.1 as; how ἤκουσαν ακουω hear τοὺς ο the λόγους λογος word; log τοῦ ο the νόμου νομος.1 law
8:9 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say נְחֶמְיָ֣ה nᵊḥemyˈā נְחֶמְיָה Nehemiah ה֣וּא hˈû הוּא he הַ ha הַ the תִּרְשָׁ֡תָא ttiršˈāṯā תִּרְשָׁתָא governor וְ wᵊ וְ and עֶזְרָ֣א ʕezrˈā עֶזְרָא Ezra הַ ha הַ the כֹּהֵ֣ן׀ kkōhˈēn כֹּהֵן priest הַ ha הַ the סֹּפֵ֡ר ssōfˈēr סֹפֵר scribe וְ wᵊ וְ and הַ ha הַ the לְוִיִּם֩ lᵊwiyyˌim לֵוִי Levite הַ ha הַ the מְּבִינִ֨ים mmᵊvînˌîm בין understand אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֜ם ʕˈām עַם people לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֗ם ʕˈām עַם people הַ ha הַ the יֹּ֤ום yyˈôm יֹום day קָדֹֽשׁ־ qāḏˈōš- קָדֹושׁ holy הוּא֙ hû הוּא he לַ la לְ to יהוָ֣ה [yhwˈāh] יְהוָה YHWH אֱלֹהֵיכֶ֔ם ʔᵉlōhêḵˈem אֱלֹהִים god(s) אַל־ ʔal- אַל not תִּֽתְאַבְּל֖וּ tˈiṯʔabbᵊlˌû אבל mourn וְ wᵊ וְ and אַל־ ʔal- אַל not תִּבְכּ֑וּ tivkˈû בכה weep כִּ֤י kˈî כִּי that בֹוכִים֙ vôḵîm בכה weep כָּל־ kol- כֹּל whole הָ hā הַ the עָ֔ם ʕˈām עַם people כְּ kᵊ כְּ as שָׁמְעָ֖ם šomʕˌām שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] דִּבְרֵ֥י divrˌê דָּבָר word הַ ha הַ the תֹּורָֽה׃ ttôrˈā תֹּורָה instruction
8:9. dixit autem Neemias ipse est Athersatha et Ezras sacerdos scriba et Levitae interpretantes universo populo dies sanctificatus est Domino Deo nostro nolite lugere et nolite flere flebat enim omnis populus cum audiret verba legisAnd Nehemias (he is Athersatha) and Esdras the priest and scribe, and the Levites who interpreted to all the people, said: This is a holy day to the Lord our God: do not mourn, nor weep: for all the people wept, when they heard the words of the law.
9. And Nehemiah, which was the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, This day is holy unto the LORD your God; mourn not, nor weep. For all the people wept, when they heard the words of the law.
8:9. Then Nehemiah (the same is the cupbearer) and Ezra, the priest and scribe, and the Levites, who were interpreting for all the people, said: “This day has been sanctified to the Lord our God. Do not mourn, and do not weep.” For all of the people were weeping, as they were listening to the words of the law.
8:9. And Nehemiah, which [is] the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, This day [is] holy unto the LORD your God; mourn not, nor weep. For all the people wept, when they heard the words of the law.
And Nehemiah, which [is] the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, This day [is] holy unto the LORD your God; mourn not, nor weep. For all the people wept, when they heard the words of the law:

8:9 Тогда Неемия, он же Тиршафа, и книжник Ездра, священник, и левиты, учившие народ, сказали всему народу: день сей свят Господу Богу вашему; не печальтесь и не плачьте, потому что весь народ плакал, слушая слова закона.
8:9
καὶ και and; even
εἶπεν επω say; speak
Νεεμιας νεεμιας and; even
Εσδρας εσδρας the
ἱερεὺς ιερευς priest
καὶ και and; even
γραμματεὺς γραμματευς scholar
καὶ και and; even
οἱ ο the
Λευῖται λευιτης Leuΐtēs; Leitis
οἱ ο the
συνετίζοντες συνετιζω the
λαὸν λαος populace; population
καὶ και and; even
εἶπαν επω say; speak
παντὶ πας all; every
τῷ ο the
λαῷ λαος populace; population
ο the
ἡμέρα ημερα day
ἁγία αγιος holy
ἐστὶν ειμι be
τῷ ο the
κυρίῳ κυριος lord; master
θεῷ θεος God
ἡμῶν ημων our
μὴ μη not
πενθεῖτε πενθεω sad
μηδὲ μηδε while not; nor
κλαίετε κλαιω weep; cry
ὅτι οτι since; that
ἔκλαιεν κλαιω weep; cry
πᾶς πας all; every
ο the
λαός λαος populace; population
ὡς ως.1 as; how
ἤκουσαν ακουω hear
τοὺς ο the
λόγους λογος word; log
τοῦ ο the
νόμου νομος.1 law
8:9
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
נְחֶמְיָ֣ה nᵊḥemyˈā נְחֶמְיָה Nehemiah
ה֣וּא hˈû הוּא he
הַ ha הַ the
תִּרְשָׁ֡תָא ttiršˈāṯā תִּרְשָׁתָא governor
וְ wᵊ וְ and
עֶזְרָ֣א ʕezrˈā עֶזְרָא Ezra
הַ ha הַ the
כֹּהֵ֣ן׀ kkōhˈēn כֹּהֵן priest
הַ ha הַ the
סֹּפֵ֡ר ssōfˈēr סֹפֵר scribe
וְ wᵊ וְ and
הַ ha הַ the
לְוִיִּם֩ lᵊwiyyˌim לֵוִי Levite
הַ ha הַ the
מְּבִינִ֨ים mmᵊvînˌîm בין understand
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֜ם ʕˈām עַם people
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֗ם ʕˈām עַם people
הַ ha הַ the
יֹּ֤ום yyˈôm יֹום day
קָדֹֽשׁ־ qāḏˈōš- קָדֹושׁ holy
הוּא֙ הוּא he
לַ la לְ to
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
אֱלֹהֵיכֶ֔ם ʔᵉlōhêḵˈem אֱלֹהִים god(s)
אַל־ ʔal- אַל not
תִּֽתְאַבְּל֖וּ tˈiṯʔabbᵊlˌû אבל mourn
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תִּבְכּ֑וּ tivkˈû בכה weep
כִּ֤י kˈî כִּי that
בֹוכִים֙ vôḵîm בכה weep
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֔ם ʕˈām עַם people
כְּ kᵊ כְּ as
שָׁמְעָ֖ם šomʕˌām שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
דִּבְרֵ֥י divrˌê דָּבָר word
הַ ha הַ the
תֹּורָֽה׃ ttôrˈā תֹּורָה instruction
8:9. dixit autem Neemias ipse est Athersatha et Ezras sacerdos scriba et Levitae interpretantes universo populo dies sanctificatus est Domino Deo nostro nolite lugere et nolite flere flebat enim omnis populus cum audiret verba legis
And Nehemias (he is Athersatha) and Esdras the priest and scribe, and the Levites who interpreted to all the people, said: This is a holy day to the Lord our God: do not mourn, nor weep: for all the people wept, when they heard the words of the law.
8:9. Then Nehemiah (the same is the cupbearer) and Ezra, the priest and scribe, and the Levites, who were interpreting for all the people, said: “This day has been sanctified to the Lord our God. Do not mourn, and do not weep.” For all of the people were weeping, as they were listening to the words of the law.
8:9. And Nehemiah, which [is] the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, This day [is] holy unto the LORD your God; mourn not, nor weep. For all the people wept, when they heard the words of the law.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. И сказал им, - по ходу речи, сказал Неемия, чем, конечно, не исключается и того, что с увещанием к народу обратились также Ездра и левиты.- Посылайте части тем, у кого ничего не приготовлено, т.е. знакомым и особенно бедным (Ср. Втор XVI, 14; 1: Цар VI, 13; 2: Цар VI, 19; Есф IX, 19). - Радость пред Господом - подкрепление для вас:: у LXX esti kurioV iscuV umwn, "Господь крепость ваша'.
Matthew Henry: Concise Commentary on the Whole Bible - 1706

V. The religious exercises performed in this assembly were not ceremonial, but moral, praying and preaching. Ezra, as president of the assembly, was, 1. The people's mouth to God, and they affectionately joined with him, v. 6. He blessed the Lord as the great God, gave honour to him by praising his perfections and praying for his favour; and the people, in token of their concurrence with him both in prayers and praises, said, Amen, Amen, lifted up their hands in token of their desire being towards God and all their expectations from him, and bowed their heads in token of their reverence of him and subjection to him. Thus must we adore God, and address ourselves to him, when we are going to read and hear the word of God, as those that see God in his word very great and very good. 2. God's mouth to the people, and they attentively hearkened to him. This was the chief business of the solemnity, and observe, (1.) Ezra brought the law before the congregation, v. 2. He had taken care to provide himself with the best and most correct copies of the law; and what he had laid up for his own use and satisfaction he here brought forth, as a good householder out of his treasury, for the benefit of the church. Observe, [1.] The book of the law is not to be confined to the scribes' studies, but to be brought before the congregation and read to them in their own language. [2.] Ministers, when they go to the pulpit, should take their Bibles with them; Ezra did so; thence they must fetch their knowledge, and according to that rule they must speak and must show that they do so. See 2 Chron. xvii. 9. (2.) He opened the book with great reverence and solemnity, in the sight of all the people, v. 5. He brought it forth with a sense of the great mercy of God to them in giving them that book; he opened it with a sense of his mercy to them in giving them leave to read it, that it was not a spring shut up and a fountain sealed. The taking of the books, and the opening of the seals, we find celebrated with joy and praise, Rev. v. 9. Let us learn to address ourselves to the services of religion with solemn stops and pauses, and not to go about them rashly; let us consider what we are doing when we take God's book into our hands, and open it, and so also when we bow our knees in prayer; and what we do let us do deliberately, Eccl. v. 1. (3.) He and others read in the book of the law, from morning till noon (v. 3), and they read distinctly, v. 8. Reading the scriptures in religious assemblies is an ordinance of God, whereby he is honoured and his church edified. And, upon special occasions, we must be willing to attend for many hours together on the reading and expounding of the word of God: those mentioned here were thus employed for six hours. Let those that read and preach the word learn also to deliver themselves distinctly, as those who understand what they say and are affected with it themselves, and who desire that those they speak to may understand it, retain it, and be affected with it likewise. It is a snare for a man to devour that which is holy. (4.) What they read they expounded, showed the intent and meaning of it, and what use was to be made of it; they gave the sense in other words, that they might cause the people to understand the reading, v. 7, 8. Note, [1.] It is requisite that those who hear the word should understand it, else it is to them but an empty sound of words, Matt. xxiv. 15. [2.] It is therefore required of those who are teachers by office that they explain the word and give the sense of it. Understandest thou what thou readest? and, Have you understood all these things? are good questions to be put to the hearers; but, How should we except someone guide us? is as proper a question for them to put to their teachers, Acts viii. 30, 31. Reading is good, and preaching good, but expounding brings the reading and the preaching together, and thus makes the reading the more intelligible and the preaching the more convincing. (5.) The people conducted themselves very properly when the word was read and opened to them. [1.] With great reverence. When Ezra opened the book all the people stood up (v. 5), thereby showing respect both to Ezra and to the word he was about to read. It becomes servants to stand when their master speaks to them, in honour to their master and to show a readiness to do as they are bidden. [2.] With great fixedness and composedness. They stood in their place (v. 7); several ministers were reading and expounding at some distance from each other, and every one of the people kept his post, did not go to hear first one and then another, to make remarks upon them, but stood in his place, that he might neither give disturbance to another nor receive any disturbance himself. [3.] With great attention and a close application of mind: The ears of all the people were unto the book of the law (v. 3), were even chained to it; they heard readily, and minded every word. The word of God commands attention and deserves it. If through carelessness we let much slip in hearing, there is danger that through forgetfulness we shall let all slip after hearing.

9 And Nehemiah, which is the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, This day is holy unto the LORD your God; mourn not, nor weep. For all the people wept, when they heard the words of the law. 10 Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for this day is holy unto our Lord: neither be ye sorry; for the joy of the LORD is your strength. 11 So the Levites stilled all the people, saying, Hold your peace, for the day is holy; neither be ye grieved. 12 And all the people went their way to eat, and to drink, and to send portions, and to make great mirth, because they had understood the words that were declared unto them.
We may here observe,
I. How the people were wounded with the words of the law that were read to them. The law works death, and speaks terror, shows men their sins, and their misery and danger because of sin, and thunders a curse against every one that continues not in every part of his duty. Therefore when they heard it they all wept (v. 9): it was a good sign that their hearts were tender, like Josiah's when he heard the words of the law. They wept to think how they had offended God, and exposed themselves, by their many violations of the law; when some wept all wept, for they all saw themselves guilty before God.
II. How they were healed and comforted with the words of peace that were spoken to them. It was well that they were so much affected with the word of God, and received the impressions of it; but they must not yield unduly to their mourning, especially at this time, because the day was holy to the Lord; it was one of the solemn feasts, on which it was their duty to rejoice; and even sorrow for sin must not hinder our joy in God, but rather lead us to it and prepare us for it.
1. The masters of the assembly endeavoured to pacify them and encourage them. Now Nehemiah is brought in, and not before, in this chapter; he took notice of the people's weeping. Ezra was pleased to see them so affected with the word, but Nehemiah observed to him, and Ezra concurred in the thought, that it was now unseasonable. This day was holy (it is called a sabbath, Lev. xxiii. 24), and therefore was to be celebrated with joy and praise, not as if it were a day to afflict their souls. (1.) They forbade the people to mourn and weep (v. 9): Be not sorry (v. 10); hold your peace, neither be you grieved, v. 11. Every thing is beautiful in its season; as we must not be merry when God calls to mourning, so we must not frighten and afflict ourselves when God gives us occasion to rejoice. Even sorrow for sin must not grow so excessive as to hinder our joy in God and our cheerfulness in his service. (2.) They commanded them to testify their joy, to put on the garments of praise instead of the spirit of heaviness. They allowed them, in token of their joy, to feast themselves, to eat and drink better than on other days, to eat the fat and drink the sweet; but then it must be, [1.] With charity to the poor: "Send portions to those for whom nothing is prepared that your abundance may supply their want, that they may rejoice with you and their loins may bless you." Christ directs those that make feasts to invite their poor neighbours, Luke xiv. 13. But it is especially the duty of a religious feast, as well as of a religious fast, to draw out the soul to the hungry, Isa. lviii. 7, 10. God's bounty should make us bountiful. Many will eat the fat and drink the sweet themselves, even to excess, that will never allow portions, nor scarcely crumbs, to the poor, who may read their own doom in the parable of the rich man, Luke xvi. 19, &c. But such know not, or consider not, what God gave them their estates for. Observe, We must not only give to those that offer themselves, but send to those that are out of sight. The liberal devises liberal things, and seeks objects of charity. [2.] It must be with piety and devotion: The joy of the Lord is your strength. Let it not be a carnal sensual joy, but holy and spiritual, the joy of the Lord, joy in the goodness of God, under the direction and government of the grace of God, joy arising from our interest in the love and favour of God and the tokens of his favour. "This joy will be your strength, therefore encourage it; it will be your strength, First, For the performance of the other duties of the feast." The more cheerful we are in our religious exercises the more we shall abound in them. Secondly, "For all that which you have to do in conformity to the law of God which has been read to you." Holy joy will be oil to the wheels of our obedience. Thirdly, "For the resisting of your enemies that are plotting against you." The joy of the Lord will arm us against the assaults of our spiritual enemies, and put our mouths out of taste for those pleasures with which the tempter baits his hooks.
2. The assembly complied with the directions that were given them. Their weeping was stilled (v. 11) and they made great mirth, v. 12. Note, We ought always to have such a command of every passion as that, however it may break out, it may soon be restrained and called in again when we are convinced that it is either unreasonable or unseasonable. He that has such a rule as this over his own spirit is better than the mighty. Observe, (1.) After they had wept they rejoiced. Holy mourning makes way for holy mirth; those that sow in tears shall reap in joy; those that tremble at the convictions of the word may triumph in the consolations of it. (2.) The ground of their joy was very good. They made mirth, not because they had the fat to eat and the sweet to drink, and a great deal of good company, but because they had understood the words that were declared to them. note, [1.] To have the holy scriptures with us, and helps to understand them, is a very great mercy, which we have abundant reason to rejoice in. Bibles and ministers are the joy of God's Israel. [2.] The better we understand the word of God the more comfort we shall find in it; for the darkness of trouble arises from the darkness of ignorance and mistake. When the words were first declared to them they wept; but, when they understood them, they rejoiced, finding at length precious promises made to those who repented and reformed and that therefore there was hope in Israel.
Adam Clarke: Commentary on the Bible - 1831
8:9: Nehemiah, which is the Tirshatha - This puts it out of doubt that, when the Tirshatha is mentioned, Nehemiah himself is intended, Tirshatha being the name of his office.
Mourn not, nor weep - This is a holy day to God: a day appointed for general rejoicing in Him who has turned our captivity, restored to us his law, and again established among us his ordinances.
Albert Barnes: Notes on the Bible - 1834
8:9: Nehemiah, which is the Tirshatha - Hereto, Nehemiah has called himself פחה pechâ h Neh 5:14-15, Neh 5:18, which is the ordinary word for "governor." Now for the first time he is called 'the Tirshatha'" (see Ezr 2:63 note.)
The people wept ... - Because the Law brought vividly before them their sins of omission and commission. In Neh 8:10 the Jews were not forbidden to be sorry for their sins, but they were only prohibited from marring a festive occasion with the expression of their sorrow.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:9: Nehemiah: Neh 7:65, Neh 7:70, Neh 10:1; Ezr 2:63
Tirshatha: or, governor
Ezra: Ezr 7:11
the Levites: Neh 8:7, Neh 8:8; Ch2 15:3, Ch2 30:22, Ch2 35:3; Hos 4:6
This day: Neh 8:2; Lev 23:24; Num 29:1-6
mourn not: Deu 12:7, Deu 12:12, Deu 16:11, Deu 16:14, Deu 16:15, Deu 26:14; Ecc 3:4; Isa 61:3; Mal 2:13
all the people: Kg2 22:11, Kg2 22:19; Ch2 34:19, Ch2 34:21; Rom 3:20, Rom 7:9; Co2 7:9-11
Carl Friedrich Keil and Franz Delitzsch
8:9
The celebration of the feast of the new moon. - Neh 8:9 Then Nehemiah, the Tirshatha (see remarks on Ezra 2:63), and the priest Ezra the scribe, and the Levites who were teaching the people, said to all the people, "This day is holy to the Lord our God. Mourn not, nor weep; for all the people wept when they heard the words of the law." היּום is the new moon of the seventh month. The portion read made a powerful impression upon the assembled crowds. Undoubtedly it consisted of certain sections of Deuteronomy and other parts of the Thorah, which were adapted to convict the people of their sin in transgressing the commands of the Lord, and of the punishments to which they had thus exposed themselves. They were so moved thereby that they mourned and wept. This induced Nehemiah, Ezra, and the Levites, who had been applying what was read to the hearts of their hearers, to encourage them.
Neh 8:10
And he said to them (viz., Nehemiah as governor and head of the community, though the fact that his address is mentioned does not exclude the participation of Ezra and the Levites): "Go, eat the fat, and drink the sweet, and send gifts to them for whom nothing is prepared, for this day is holy to our Lord; neither be ye sorry, for joy in Jahve is your refuge." משׁמנּים, fatnesses (λιπάσματα, lxx), fat pieces of meat, not "rich cakes" (Bertheau); comp. שׁמנים משׁתּה, Is 25:6. ממתּקּים, sweetened drinks. The sense is: Make glad repasts on good feast-day food and drink; and send portions to the poor who have prepared nothing, that they too may rejoice on this festival. מנות, gifts, are portions of food; Esther 9:19, Esther 9:22; 1Kings 1:4. Hence we see that it was customary with the Israelites to send portions of food and drink, on festivals, to the houses of the poor, that they too might share in the joy of the day. נכון לאן for נכון אין לאשׁר (see rem. on 1Chron 15:12), to them for whom nothing is prepared, who have not the means to prepare a feast-day meal. Because the day is holy to the Lord, they are to desire it with holy joy. יהוה חדות is a joy founded on the feeling of communion with the Lord, on the consciousness that we have in the Lord a God long-suffering and abundant in goodness and truth (Ex 34:6). This joy is to be to them מעוז, a strong citadel or refuge, because the Almighty is their God; comp. Jer 16:19.
Neh 8:11
The Levites also strove to pacify the people, saying: "Hold your peace, i.e., give over weeping, for the day is holy; neither be ye grieved."
Neh 8:12
This address had its effect. The people went their way, some to their houses, some to their lodgings, to partake of festal repasts, and to keep the feast with joy; "for they gave heed to the words that were declared to them," i.e., they took to heart the address of Nehemiah, Ezra, and the Levites.
Geneva 1599
8:9 And Nehemiah, which [is] the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, This day [is] holy unto the LORD your God; mourn not, nor weep. For all the people (e) wept, when they heard the words of the law.
(e) In considering their offences against the Law, therefore the Levites do not reprove them for mourning, but assure them of God's mercies if they are repentant.
John Gill
8:9 And Nehemiah which is the Tirshatha,.... Or governor, as Zerubbabel had been, and now Nehemiah, see Ezra 2:63
and Ezra the priest and scribe; see Neh 8:1,
and the Levites that taught the people; see Neh 8:7
said unto all the people, this day is holy unto the Lord your God; being both the new moon and the feast of blowing of trumpets:
mourn not, nor weep; which was unsuitable to a festival, and especially such an one as this, in which trumpets were to be blown, and gladness to be shown, Num 10:10
for all the people wept when they heard the words of the law; perceiving they had not kept it, but had broke it in many instances, and so liable to the wrath and judgment of God in case of disobedience.
John Wesley
8:9 Wept - Out of a sense of their guilt and danger by reason of it.
Robert Jamieson, A. R. Fausset and David Brown
8:9 THE PEOPLE COMFORTED. (Neh 8:9-15)
This day is holy unto the Lord . . . mourn not, nor weep--A deep sense of their national sins, impressively brought to their remembrance by the reading of the law and its denunciations, affected the hearts of the people with penitential sorrow. But notwithstanding the painful remembrances of their national sins which the reading of the law awakened, the people were exhorted to cherish the feelings of joy and thankfulness associated with a sacred festival (see on Lev 23:24). By sending portions of it to their poorer brethren (Deut 16:11, Deut 16:14; Esther 9:19), they would also enable them to participate in the public rejoicings.
8:108:10: եւ ասեն ամենայն ժողովրդեանն. Օրս այս՝ օր սո՛ւրբ է Տեառն Աստուծոյ մերոյ, մի՛ սգայք եւ մի՛ լայք։ Քանզի լային ժողովուրդքն յորժամ լուան զբանս օրինացն։ Եւ ասեն ցնոսա. Երթա՛յք կերա՛յք եւ արբէ՛ք զպարարտս եւ զքաղցունս, եւ առաքեցէ՛ք մասն որոց ո՛չ գուցէ, վասն զի օր սո՛ւրբ է Տեառն Աստուծոյ մերոյ. արդ զօրացարո՛ւք եւ մի՛ տրտմեցուցանէք զսա։
10 ասացին ամբողջ ժողովրդին. «Այս օրը մեր Տէր Աստծու սուրբ օրն է, մի՛ սգացէք եւ մի՛ լացէք»: Արդարեւ, երբ ժողովուրդը լսում էր օրէնքների խօսքերը, լաց էր լինում: Նրանց ասացին. «Գնացէ՛ք իւղալի ճաշեր կերէ՛ք, քաղցր խմիչքներ խմեցէ՛ք, եւ մի բաժին էլ ուղարկեցէ՛ք նրանց, ովքեր չունեն, որովհետեւ սա մեր Տէր Աստծու սուրբ օրն է: Արդ, զօրացէ՛ք եւ տխուր մի՛ դարձրէք այս օրը:
10 Անոնց ըսաւ. «Գացէ՛ք, պարարտ բաներ կերէ՛ք ու անոյշ բաներ խմեցէ՛ք ու պատրաստութիւն չունեցողներուն բաժիններ ղրկեցէ՛ք, քանզի այս օրը մեր Տէրոջը սուրբ օրն է ու մի՛ տրտմիք. վասն զի Տէրոջը ուրախութիւնը ձեր զօրութիւնն է»։
Եւ ասեն ցնոսա. Երթայք կերայք զպարարտս եւ արբէք զքաղցունս, եւ առաքեցէք մասն որոց ոչ գուցէ. վասն զի օր սուրբ է Տեառն [159]Աստուծոյ մերոյ. արդ զօրացարուք եւ մի՛ տրտմեցուցանէք զսա:

8:10: եւ ասեն ամենայն ժողովրդեանն. Օրս այս՝ օր սո՛ւրբ է Տեառն Աստուծոյ մերոյ, մի՛ սգայք եւ մի՛ լայք։ Քանզի լային ժողովուրդքն յորժամ լուան զբանս օրինացն։ Եւ ասեն ցնոսա. Երթա՛յք կերա՛յք եւ արբէ՛ք զպարարտս եւ զքաղցունս, եւ առաքեցէ՛ք մասն որոց ո՛չ գուցէ, վասն զի օր սո՛ւրբ է Տեառն Աստուծոյ մերոյ. արդ զօրացարո՛ւք եւ մի՛ տրտմեցուցանէք զսա։
10 ասացին ամբողջ ժողովրդին. «Այս օրը մեր Տէր Աստծու սուրբ օրն է, մի՛ սգացէք եւ մի՛ լացէք»: Արդարեւ, երբ ժողովուրդը լսում էր օրէնքների խօսքերը, լաց էր լինում: Նրանց ասացին. «Գնացէ՛ք իւղալի ճաշեր կերէ՛ք, քաղցր խմիչքներ խմեցէ՛ք, եւ մի բաժին էլ ուղարկեցէ՛ք նրանց, ովքեր չունեն, որովհետեւ սա մեր Տէր Աստծու սուրբ օրն է: Արդ, զօրացէ՛ք եւ տխուր մի՛ դարձրէք այս օրը:
10 Անոնց ըսաւ. «Գացէ՛ք, պարարտ բաներ կերէ՛ք ու անոյշ բաներ խմեցէ՛ք ու պատրաստութիւն չունեցողներուն բաժիններ ղրկեցէ՛ք, քանզի այս օրը մեր Տէրոջը սուրբ օրն է ու մի՛ տրտմիք. վասն զի Տէրոջը ուրախութիւնը ձեր զօրութիւնն է»։
zohrab-1805▾ eastern-1994▾ western am▾
8:108:10 И сказал им: пойдите, ешьте тучное и пейте сладкое, и посылайте части тем, у кого ничего не приготовлено, потому что день сей свят Господу нашему. И не печальтесь, потому что радость пред Господом подкрепление для вас.
8:10 καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him πορεύεσθε πορευομαι travel; go φάγετε φαγω swallow; eat λιπάσματα λιπασμα and; even πίετε πινω drink γλυκάσματα γλυκασμα and; even ἀποστείλατε αποστελλω send off / away μερίδας μερις portion τοῖς ο the μὴ μη not ἔχουσιν εχω have; hold ὅτι οτι since; that ἁγία αγιος holy ἐστὶν ειμι be ἡ ο the ἡμέρα ημερα day τῷ ο the κυρίῳ κυριος lord; master ἡμῶν ημων our καὶ και and; even μὴ μη not διαπέσητε διαπιπτω since; that ἐστὶν ειμι be ἰσχὺς ισχυς force ὑμῶν υμων your
8:10 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לָהֶ֡ם lāhˈem לְ to לְכוּ֩ lᵊḵˌû הלך walk אִכְל֨וּ ʔiḵlˌû אכל eat מַשְׁמַנִּ֜ים mašmannˈîm מַשְׁמַנִּים dishes וּ û וְ and שְׁת֣וּ šᵊṯˈû שׁתה drink מַֽמְתַקִּ֗ים mˈamᵊṯaqqˈîm מַמְתַקִּים sweetness וְ wᵊ וְ and שִׁלְח֤וּ šilḥˈû שׁלח send מָנֹות֙ mānôṯ מָנָה portion לְ lᵊ לְ to אֵ֣ין ʔˈên אַיִן [NEG] נָכֹ֣ון nāḵˈôn כון be firm לֹ֔ו lˈô לְ to כִּֽי־ kˈî- כִּי that קָדֹ֥ושׁ qāḏˌôš קָדֹושׁ holy הַ ha הַ the יֹּ֖ום yyˌôm יֹום day לַ la לְ to אֲדֹנֵ֑ינוּ ʔᵃḏōnˈênû אָדֹון lord וְ wᵊ וְ and אַל־ ʔal- אַל not תֵּ֣עָצֵ֔בוּ tˈēʕāṣˈēvû עצב hurt כִּֽי־ kˈî- כִּי that חֶדְוַ֥ת ḥeḏwˌaṯ חֶדְוָה joy יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH הִ֥יא hˌî הִיא she מָֽעֻזְּכֶֽם׃ mˈāʕuzzᵊḵˈem מָעֹוז fort
8:10. et dixit eis ite comedite pinguia et bibite mulsum et mittite partes ei qui non praeparavit sibi quia sanctus dies Domini est et nolite contristari gaudium enim Domini est fortitudo nostraAnd he said to them: Go, eat fat meats, and drink sweet wine, and send portions to them that have not prepared for themselves: because it is the holy day of the Lord, and be not sad: for the joy of the Lord is our strength.
10. Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto him for whom nothing is prepared: for this day is holy unto our Lord: neither be ye grieved; for the joy of the LORD is your strength.
8:10. And he said to them: “Go, eat fat foods and drink sweet drinks, and send portions to those who have not prepared for themselves. For it is the holy day of the Lord. And do not be sad. For the joy of the Lord is also our strength.”
8:10. Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for [this] day [is] holy unto our Lord: neither be ye sorry; for the joy of the LORD is your strength.
Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for [this] day [is] holy unto our Lord: neither be ye sorry; for the joy of the LORD is your strength:

8:10 И сказал им: пойдите, ешьте тучное и пейте сладкое, и посылайте части тем, у кого ничего не приготовлено, потому что день сей свят Господу нашему. И не печальтесь, потому что радость пред Господом подкрепление для вас.
8:10
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
πορεύεσθε πορευομαι travel; go
φάγετε φαγω swallow; eat
λιπάσματα λιπασμα and; even
πίετε πινω drink
γλυκάσματα γλυκασμα and; even
ἀποστείλατε αποστελλω send off / away
μερίδας μερις portion
τοῖς ο the
μὴ μη not
ἔχουσιν εχω have; hold
ὅτι οτι since; that
ἁγία αγιος holy
ἐστὶν ειμι be
ο the
ἡμέρα ημερα day
τῷ ο the
κυρίῳ κυριος lord; master
ἡμῶν ημων our
καὶ και and; even
μὴ μη not
διαπέσητε διαπιπτω since; that
ἐστὶν ειμι be
ἰσχὺς ισχυς force
ὑμῶν υμων your
8:10
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לָהֶ֡ם lāhˈem לְ to
לְכוּ֩ lᵊḵˌû הלך walk
אִכְל֨וּ ʔiḵlˌû אכל eat
מַשְׁמַנִּ֜ים mašmannˈîm מַשְׁמַנִּים dishes
וּ û וְ and
שְׁת֣וּ šᵊṯˈû שׁתה drink
מַֽמְתַקִּ֗ים mˈamᵊṯaqqˈîm מַמְתַקִּים sweetness
וְ wᵊ וְ and
שִׁלְח֤וּ šilḥˈû שׁלח send
מָנֹות֙ mānôṯ מָנָה portion
לְ lᵊ לְ to
אֵ֣ין ʔˈên אַיִן [NEG]
נָכֹ֣ון nāḵˈôn כון be firm
לֹ֔ו lˈô לְ to
כִּֽי־ kˈî- כִּי that
קָדֹ֥ושׁ qāḏˌôš קָדֹושׁ holy
הַ ha הַ the
יֹּ֖ום yyˌôm יֹום day
לַ la לְ to
אֲדֹנֵ֑ינוּ ʔᵃḏōnˈênû אָדֹון lord
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תֵּ֣עָצֵ֔בוּ tˈēʕāṣˈēvû עצב hurt
כִּֽי־ kˈî- כִּי that
חֶדְוַ֥ת ḥeḏwˌaṯ חֶדְוָה joy
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
הִ֥יא hˌî הִיא she
מָֽעֻזְּכֶֽם׃ mˈāʕuzzᵊḵˈem מָעֹוז fort
8:10. et dixit eis ite comedite pinguia et bibite mulsum et mittite partes ei qui non praeparavit sibi quia sanctus dies Domini est et nolite contristari gaudium enim Domini est fortitudo nostra
And he said to them: Go, eat fat meats, and drink sweet wine, and send portions to them that have not prepared for themselves: because it is the holy day of the Lord, and be not sad: for the joy of the Lord is our strength.
8:10. And he said to them: “Go, eat fat foods and drink sweet drinks, and send portions to those who have not prepared for themselves. For it is the holy day of the Lord. And do not be sad. For the joy of the Lord is also our strength.”
8:10. Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for [this] day [is] holy unto our Lord: neither be ye sorry; for the joy of the LORD is your strength.
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
10. Сознание преступлений закона вызвало в народе чувство скорби, выразившееся в плаче. Но в этой скорби заключалась таске надежда на светлое будущее, на то, что закон получит, наконец, для народа то значение, которое принадлежало ему по намеренно законодателя. Вот почему Ездра и левиты принимают меры к успокоению народа и заботятся о том, чтобы день чтения закона получил значение дня радости.
Adam Clarke: Commentary on the Bible - 1831
8:10: Eat the fat, and drink the sweet - Eat and drink the best that you have; and while ye are feeding yourselves in the fear of the Lord, remember those who cannot feast; and send portions to them, that the joy and the thanksgiving may be general. Let the poor have reason to rejoice as well as you.
For the joy of the Lord is your strength - This is no gluttonous and drunken festival that enervates the body, and enfeebles the mind: from your religious feast your bodies will acquire strength and your minds power and fervor, so that you shall be able to Do His will, and to do it cheerfully. Religious joy, properly tempered with continual dependence on the help of God, meekness of mind, and self-diffidence, is a powerful means of strengthening the soul. In such a state every duty is practicable, and every duty delightful. In such a frame of mind no man an ever fell, and in such a state of mind the general health of the body is much improved; a cheerful heart is not only a continual feast, but also a continual medicine.
Albert Barnes: Notes on the Bible - 1834
8:10: The "sending of portions" to the poor is not distinctly mentioned in any but the later historical Scriptures (compare the margin reference). The practice naturally grew out of this injunction of the Law Deu 16:11, Deu 16:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:10: Go your way: Ecc 2:24, Ecc 3:13, Ecc 5:18, Ecc 9:7; Ti1 6:17, Ti1 6:18
eat: Sol 5:1
send: Deu 26:11-13; Est 9:19, Est 9:22; Job 31:16-18; Ecc 11:2; Luk 11:41; Rev 11:10
the joy: Psa 28:7, Psa 28:8, Psa 149:2; Pro 17:22; Isa 6:7, Isa 6:8, Isa 12:1-3, Isa 35:1-4, Isa 61:10; Joe 2:23; Co2 8:2, Co2 12:8, Co2 12:9; Phi 3:4
Geneva 1599
8:10 Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is (f) prepared: for [this] day [is] holy unto our Lord: neither be ye sorry; for the (g) joy of the LORD is your strength.
(f) That is, remember the poor.
(g) Rejoice in the Lord, and he will give you strength.
John Gill
8:10 Then he said unto them,.... Nehemiah the Tirshatha or governor:
go your way; to their own houses, and refresh themselves; it being noon, and they had stood many hours attentive to the reading and expounding of the law:
eat the fat, and drink the sweet: not a common meal, but a feast, consisting of the richest provisions, the best of food and liquors
and send portions unto them for whom nothing is prepared; for the poor, who had no food at home provided for them; the widow, fatherless, and stranger, who at festivals were to partake of the entertainment, Deut 16:11
for this day is holy unto our Lord: neither be you sorry; confirming what the Levites had said and exhorted to, Neh 8:9
for the joy of the Lord is your strength; to rejoice, as the Lord commanded them on such days as these, was a means both of increasing their bodily strength and their inward strength, and of fitting them the more to perform their duty to God and men with cheerfulness, which sorrow and heaviness made unfit for; and the joy which has the Lord for its object, and comes from him, is the cause of renewing spiritual strength, so as to run and not be weary, walk and not faint, in the ways of God.
John Wesley
8:10 Eat - Feast before the Lord. Send - For the relief of your poor brethren. Holy - Being the feast of trumpets, and the beginning of this joyful month, wherein so many days of thanksgiving were to be observed. Strength - Rejoicing in God in serving him with chearfulness, and thankfulness, which is your duty always, but now especially, will give you that strength both of mind and body, which you greatly need, both to perform all the duties required of you, and to oppose all the designs of your enemies.
8:118:11: Եւ Ղեւտացիքն լռեցուցանէին զժողովուրդն՝ եւ ասէին. Լո՛ւռ լերուք եւ մի՛ տրտմիք, վասն զի օր սո՛ւրբ է սա։
11 Իսկ ղեւտացիները լռեցնում էին ժողովրդին ու ասում. «Լո՛ւռ եղէք եւ մի՛ տրտմէ՛ք, որովհետեւ սա սուրբ օր է»:
11 Այն ատեն Ղեւտացիները բոլոր ժողովուրդը լռեցուցին՝ ըսելով. «Լո՛ւռ կեցէք, քանզի ասիկա սուրբ օր է ու մի՛ տրտմիք»։
Եւ Ղեւտացիքն լռեցուցանէին զժողովուրդն եւ ասէին. Լուռ լերուք եւ մի՛ տրտմիք, վասն զի օր սուրբ է սա:

8:11: Եւ Ղեւտացիքն լռեցուցանէին զժողովուրդն՝ եւ ասէին. Լո՛ւռ լերուք եւ մի՛ տրտմիք, վասն զի օր սո՛ւրբ է սա։
11 Իսկ ղեւտացիները լռեցնում էին ժողովրդին ու ասում. «Լո՛ւռ եղէք եւ մի՛ տրտմէ՛ք, որովհետեւ սա սուրբ օր է»:
11 Այն ատեն Ղեւտացիները բոլոր ժողովուրդը լռեցուցին՝ ըսելով. «Լո՛ւռ կեցէք, քանզի ասիկա սուրբ օր է ու մի՛ տրտմիք»։
zohrab-1805▾ eastern-1994▾ western am▾
8:118:11 И левиты успокаивали весь народ, говоря: перестаньте, ибо день сей свят, не печальтесь.
8:11 καὶ και and; even οἱ ο the Λευῖται λευιτης Leuΐtēs; Leitis κατεσιώπων κατασιωπαω all; every τὸν ο the λαὸν λαος populace; population λέγοντες λεγω tell; declare σιωπᾶτε σιωπαω still ὅτι οτι since; that ἡ ο the ἡμέρα ημερα day ἁγία αγιος holy καὶ και and; even μὴ μη not καταπίπτετε καταπιπτω fall down
8:11 וְ wᵊ וְ and הַ ha הַ the לְוִיִּ֞ם lᵊwiyyˈim לֵוִי Levite מַחְשִׁ֤ים maḥšˈîm חשׁה be silent לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הָ hā הַ the עָם֙ ʕˌām עַם people לֵ lē לְ to אמֹ֣ר ʔmˈōr אמר say הַ֔סּוּ hˈassû הסה be still כִּ֥י kˌî כִּי that הַ ha הַ the יֹּ֖ום yyˌôm יֹום day קָדֹ֑שׁ qāḏˈōš קָדֹושׁ holy וְ wᵊ וְ and אַל־ ʔal- אַל not תֵּעָצֵֽבוּ׃ tēʕāṣˈēvû עצב hurt
8:11. Levitae autem silentium faciebant in omni populo dicentes tacete quia dies sanctus est et nolite dolereAnd the Levites stilled all the people, saying: Hold your peace, for the day is holy, and be not sorrowful.
11. So the Levites stilled all the people, saying, Hold your peace, for the day is holy; neither be ye grieved.
8:11. Then the Levites caused the people to be silent, saying: “Be quiet. For the day is holy. And do not be sorrowful.”
8:11. So the Levites stilled all the people, saying, Hold your peace, for the day [is] holy; neither be ye grieved.
So the Levites stilled all the people, saying, Hold your peace, for the day [is] holy; neither be ye grieved:

8:11 И левиты успокаивали весь народ, говоря: перестаньте, ибо день сей свят, не печальтесь.
8:11
καὶ και and; even
οἱ ο the
Λευῖται λευιτης Leuΐtēs; Leitis
κατεσιώπων κατασιωπαω all; every
τὸν ο the
λαὸν λαος populace; population
λέγοντες λεγω tell; declare
σιωπᾶτε σιωπαω still
ὅτι οτι since; that
ο the
ἡμέρα ημερα day
ἁγία αγιος holy
καὶ και and; even
μὴ μη not
καταπίπτετε καταπιπτω fall down
8:11
וְ wᵊ וְ and
הַ ha הַ the
לְוִיִּ֞ם lᵊwiyyˈim לֵוִי Levite
מַחְשִׁ֤ים maḥšˈîm חשׁה be silent
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
הָ הַ the
עָם֙ ʕˌām עַם people
לֵ לְ to
אמֹ֣ר ʔmˈōr אמר say
הַ֔סּוּ hˈassû הסה be still
כִּ֥י kˌî כִּי that
הַ ha הַ the
יֹּ֖ום yyˌôm יֹום day
קָדֹ֑שׁ qāḏˈōš קָדֹושׁ holy
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תֵּעָצֵֽבוּ׃ tēʕāṣˈēvû עצב hurt
8:11. Levitae autem silentium faciebant in omni populo dicentes tacete quia dies sanctus est et nolite dolere
And the Levites stilled all the people, saying: Hold your peace, for the day is holy, and be not sorrowful.
8:11. Then the Levites caused the people to be silent, saying: “Be quiet. For the day is holy. And do not be sorrowful.”
8:11. So the Levites stilled all the people, saying, Hold your peace, for the day [is] holy; neither be ye grieved.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Ибо поняли слова, которые сказал им: не слова закона, а приглашение к радостному празднованию.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:11: stilled: Num 13:30
John Gill
8:11 So the Levites stilled all the people,.... Made them quiet and easy, being backed by the governor:
saying, hold your peace; refrain from weeping and mourning:
for the day is holy; a festival, set apart for joy and gladness:
neither be ye grieved; inwardly; as they were not to show any signs of sorrow outwardly, so they were not to cherish grief inwardly.
8:128:12: Եւ գնաց ժողովուրդն յուտել եւ յըմպել եւ առաքեցին մասն որոց ո՛չ գոյր. եւ առնէին ուրախութիւն մեծ, վասն զի իմացան զբանս օրինացն զոր կարդաց նոցա[5117]։ [5117] Ոմանք. Եւ առաքէին մասն որոց։
12 Ժողովուրդը գնաց ուտելու եւ ըմպելու, եւ մի բաժին էլ ուղարկեցին նրանց, ովքեր չունէին: Նրանք մեծապէս ուրախ էին, որովհետեւ հասկացան օրէնքների խօսքերը՝ որ Եզրասը կարդաց նրանց համար:
12 Բոլոր ժողովուրդը ուտելու ու խմելու ու բաժիններ ղրկելու եւ մեծ ուրախութիւն ընելու գացին, վասն զի իրենց բացատրուած խօսքերը հասկցան։
Եւ գնաց ժողովուրդն յուտել եւ յըմպել եւ առաքեցին մասն [160]որոց ոչ գոյր``. եւ առնէին ուրախութիւն մեծ, վասն զի իմացան զբանս [161]օրինացն զոր կարդաց նոցա:

8:12: Եւ գնաց ժողովուրդն յուտել եւ յըմպել եւ առաքեցին մասն որոց ո՛չ գոյր. եւ առնէին ուրախութիւն մեծ, վասն զի իմացան զբանս օրինացն զոր կարդաց նոցա[5117]։
[5117] Ոմանք. Եւ առաքէին մասն որոց։
12 Ժողովուրդը գնաց ուտելու եւ ըմպելու, եւ մի բաժին էլ ուղարկեցին նրանց, ովքեր չունէին: Նրանք մեծապէս ուրախ էին, որովհետեւ հասկացան օրէնքների խօսքերը՝ որ Եզրասը կարդաց նրանց համար:
12 Բոլոր ժողովուրդը ուտելու ու խմելու ու բաժիններ ղրկելու եւ մեծ ուրախութիւն ընելու գացին, վասն զի իրենց բացատրուած խօսքերը հասկցան։
zohrab-1805▾ eastern-1994▾ western am▾
8:128:12 И пошел весь народ есть, и пить, и посылать части, и праздновать с великим веселием, ибо поняли слова, которые сказали им.
8:12 καὶ και and; even ἀπῆλθεν απερχομαι go off; go away πᾶς πας all; every ὁ ο the λαὸς λαος populace; population φαγεῖν φαγω swallow; eat καὶ και and; even πιεῖν πινω drink καὶ και and; even ἀποστέλλειν αποστελλω send off / away μερίδας μερις portion καὶ και and; even ποιῆσαι ποιεω do; make εὐφροσύνην ευφροσυνη celebration μεγάλην μεγας great; loud ὅτι οτι since; that συνῆκαν συνιημι comprehend ἐν εν in τοῖς ο the λόγοις λογος word; log οἷς ος who; what ἐγνώρισεν γνωριζω make known; point out αὐτοῖς αυτος he; him
8:12 וַ wa וְ and יֵּלְכ֨וּ yyēlᵊḵˌû הלך walk כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֜ם ʕˈām עַם people לֶ le לְ to אֱכֹ֤ל ʔᵉḵˈōl אכל eat וְ wᵊ וְ and לִ li לְ to שְׁתֹּות֙ šᵊttôṯ שׁתה drink וּ û וְ and לְ lᵊ לְ to שַׁלַּ֣ח šallˈaḥ שׁלח send מָנֹ֔ות mānˈôṯ מָנָה portion וְ wᵊ וְ and לַ la לְ to עֲשֹׂ֖ות ʕᵃśˌôṯ עשׂה make שִׂמְחָ֣ה śimḥˈā שִׂמְחָה joy גְדֹולָ֑ה ḡᵊḏôlˈā גָּדֹול great כִּ֤י kˈî כִּי that הֵבִ֨ינוּ֙ hēvˈînû בין understand בַּ ba בְּ in † הַ the דְּבָרִ֔ים ddᵊvārˈîm דָּבָר word אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הֹודִ֖יעוּ hôḏˌîʕû ידע know לָהֶֽם׃ ס lāhˈem . s לְ to
8:12. abiit itaque omnis populus ut comederet et biberet et mitteret partes et faceret laetitiam magnam quia intellexerant verba quae docuerat eosSo all the people went to eat and drink, and to send portions, and to make great mirth: because they understood the words that he had taught them.
12. And all the people went their way to eat, and to drink, and to send portions, and to make great mirth, because they had understood the words that were declared unto them.
8:12. And so all the people went forth, so that they might eat and drink, and so that they might send portions, and so that they might make a great rejoicing. For they understood the words that he had taught to them.
8:12. And all the people went their way to eat, and to drink, and to send portions, and to make great mirth, because they had understood the words that were declared unto them.
And all the people went their way to eat, and to drink, and to send portions, and to make great mirth, because they had understood the words that were declared unto them:

8:12 И пошел весь народ есть, и пить, и посылать части, и праздновать с великим веселием, ибо поняли слова, которые сказали им.
8:12
καὶ και and; even
ἀπῆλθεν απερχομαι go off; go away
πᾶς πας all; every
ο the
λαὸς λαος populace; population
φαγεῖν φαγω swallow; eat
καὶ και and; even
πιεῖν πινω drink
καὶ και and; even
ἀποστέλλειν αποστελλω send off / away
μερίδας μερις portion
καὶ και and; even
ποιῆσαι ποιεω do; make
εὐφροσύνην ευφροσυνη celebration
μεγάλην μεγας great; loud
ὅτι οτι since; that
συνῆκαν συνιημι comprehend
ἐν εν in
τοῖς ο the
λόγοις λογος word; log
οἷς ος who; what
ἐγνώρισεν γνωριζω make known; point out
αὐτοῖς αυτος he; him
8:12
וַ wa וְ and
יֵּלְכ֨וּ yyēlᵊḵˌû הלך walk
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֜ם ʕˈām עַם people
לֶ le לְ to
אֱכֹ֤ל ʔᵉḵˈōl אכל eat
וְ wᵊ וְ and
לִ li לְ to
שְׁתֹּות֙ šᵊttôṯ שׁתה drink
וּ û וְ and
לְ lᵊ לְ to
שַׁלַּ֣ח šallˈaḥ שׁלח send
מָנֹ֔ות mānˈôṯ מָנָה portion
וְ wᵊ וְ and
לַ la לְ to
עֲשֹׂ֖ות ʕᵃśˌôṯ עשׂה make
שִׂמְחָ֣ה śimḥˈā שִׂמְחָה joy
גְדֹולָ֑ה ḡᵊḏôlˈā גָּדֹול great
כִּ֤י kˈî כִּי that
הֵבִ֨ינוּ֙ hēvˈînû בין understand
בַּ ba בְּ in
הַ the
דְּבָרִ֔ים ddᵊvārˈîm דָּבָר word
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הֹודִ֖יעוּ hôḏˌîʕû ידע know
לָהֶֽם׃ ס lāhˈem . s לְ to
8:12. abiit itaque omnis populus ut comederet et biberet et mitteret partes et faceret laetitiam magnam quia intellexerant verba quae docuerat eos
So all the people went to eat and drink, and to send portions, and to make great mirth: because they understood the words that he had taught them.
8:12. And so all the people went forth, so that they might eat and drink, and so that they might send portions, and so that they might make a great rejoicing. For they understood the words that he had taught to them.
8:12. And all the people went their way to eat, and to drink, and to send portions, and to make great mirth, because they had understood the words that were declared unto them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. Как видно из ст. 13, народ после чтения закона разошелся по домам, но главы поколений на другой день явились к Ездре, чтобы он изъяснял им слова закона. Вероятно, ввиду наступления седьмого месяца явилось желание отпраздновать надлежащим образом праздник Кущей, и представители народа пришли к Ездре за тем, чтобы в точности узнать повеление закона о празднике. - Главы поколений от всего народа, священники и левиты: с евр, т. последние два слова должны бы быть переведены в род. падеже. Таким обр., и от священников и левитов в частном собрании у Ездры были только представители.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:12: to send: Neh 8:10
to make: Psa 126:1-3
because: Neh 8:7, Neh 8:8; Job 23:12; Psa 19:8-11, Psa 119:14, Psa 119:16, Psa 119:72, Psa 119:97, Psa 119:103, Psa 119:104, Psa 119:111, Psa 119:127, Psa 119:130, Psa 119:171, Psa 119:174; Pro 2:10, Pro 2:11, Pro 24:13, Pro 24:14; Jer 15:16; Luk 24:32; Rom 7:18
John Gill
8:12 And all the people went their way to eat and to drink,.... Freely and cheerfully:
and to send portions; to the poor, who had nothing to eat and drink:
and to make great mirth; with music, vocal and instrumental:
because they had understood the words that were declared unto them; the meaning of the several laws read and explained unto them, whereby they better understood their duty, and in what instances and in what manner it was to be performed; how much more reason is there for joy and gladness, when the Gospel, and the doctrines of it, are clearly known and understood? Ps 89:15.
8:138:13: Եւ յաւուրն երկրորդի ժողովեցան իշխանքն հայրապետաց ամենայն ժողովրդեանն՝ եւ քահանայք եւ Ղեւտացիք առ Եզրաս գրիչ օրինացն. զի տեղեկասցին եւ ուսցին ՚ի նմանէ զամենայն բանս օրինացն։
13 Երկրորդ օրը օրէնքների մեկնիչ Եզրասի մօտ հաւաքուեցին ամբողջ ժողովրդի իշխանները, տոհմապետները, քահանաներն ու ղեւտացիները, որպէսզի նրանից իմանան եւ սովորեն օրէնքների բոլոր խօսքերը:
13 Երկրորդ օրը՝ բոլոր ժողովուրդին տոհմապետները, քահանաներն ու Ղեւտացիները Եզրաս դպիրին քով հաւաքուեցան, որպէս զի օրէնքին խօսքերը հասկնան։
Եւ յաւուրն երկրորդի ժողովեցան իշխանքն հայրապետաց ամենայն ժողովրդեանն` եւ քահանայք եւ Ղեւտացիք առ Եզրաս գրիչ օրինացն. զի տեղեկասցին եւ ուսցին ի նմանէ զամենայն բանս օրինացն:

8:13: Եւ յաւուրն երկրորդի ժողովեցան իշխանքն հայրապետաց ամենայն ժողովրդեանն՝ եւ քահանայք եւ Ղեւտացիք առ Եզրաս գրիչ օրինացն. զի տեղեկասցին եւ ուսցին ՚ի նմանէ զամենայն բանս օրինացն։
13 Երկրորդ օրը օրէնքների մեկնիչ Եզրասի մօտ հաւաքուեցին ամբողջ ժողովրդի իշխանները, տոհմապետները, քահանաներն ու ղեւտացիները, որպէսզի նրանից իմանան եւ սովորեն օրէնքների բոլոր խօսքերը:
13 Երկրորդ օրը՝ բոլոր ժողովուրդին տոհմապետները, քահանաներն ու Ղեւտացիները Եզրաս դպիրին քով հաւաքուեցան, որպէս զի օրէնքին խօսքերը հասկնան։
zohrab-1805▾ eastern-1994▾ western am▾
8:138:13 На другой день собрались главы поколений от всего народа, священники и левиты к книжнику Ездре, чтобы он изъяснял им слова закона.
8:13 καὶ και and; even ἐν εν in τῇ ο the ἡμέρᾳ ημερα day τῇ ο the δευτέρᾳ δευτερος second συνήχθησαν συναγω gather οἱ ο the ἄρχοντες αρχων ruling; ruler τῶν ο the πατριῶν πατρια lineage; family line τῷ ο the παντὶ πας all; every λαῷ λαος populace; population οἱ ο the ἱερεῖς ιερευς priest καὶ και and; even οἱ ο the Λευῖται λευιτης Leuΐtēs; Leitis πρὸς προς to; toward Εσδραν εσδραν the γραμματέα γραμματευς scholar ἐπιστῆσαι εφιστημι stand over / by; get attention πρὸς προς to; toward πάντας πας all; every τοὺς ο the λόγους λογος word; log τοῦ ο the νόμου νομος.1 law
8:13 וּ û וְ and בַ va בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the שֵּׁנִ֡י ššēnˈî שֵׁנִי second נֶאֶסְפוּ֩ neʔesᵊfˌû אסף gather רָאשֵׁ֨י rāšˌê רֹאשׁ head הָ hā הַ the אָבֹ֜ות ʔāvˈôṯ אָב father לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֗ם ʕˈām עַם people הַ ha הַ the כֹּֽהֲנִים֙ kkˈōhᵃnîm כֹּהֵן priest וְ wᵊ וְ and הַ ha הַ the לְוִיִּ֔ם lᵊwiyyˈim לֵוִי Levite אֶל־ ʔel- אֶל to עֶזְרָ֖א ʕezrˌā עֶזְרָא Ezra הַ ha הַ the סֹּפֵ֑ר ssōfˈēr סֹפֵר scribe וּ û וְ and לְ lᵊ לְ to הַשְׂכִּ֖יל haśkˌîl שׂכל prosper אֶל־ ʔel- אֶל to דִּבְרֵ֥י divrˌê דָּבָר word הַ ha הַ the תֹּורָֽה׃ ttôrˈā תֹּורָה instruction
8:13. et in die secundo congregati sunt principes familiarum universi populi sacerdotes et Levitae ad Ezram scribam ut interpretaretur eis verba legisAnd on the second day the chiefs of the families of all the people, the priests, and the Levites were gathered together to Esdras the scribe, that he should interpret to them the words of the law.
13. And on the second day were gathered together the heads of fathers’ of all the people, the priests, and the Levites, unto Ezra the scribe, even to give attention to the words of the law.
8:13. And on the second day, the leaders of the families of all the people, the priests, and the Levites were gathered together to Ezra the scribe, so that he might interpret for them the words of the law.
8:13. And on the second day were gathered together the chief of the fathers of all the people, the priests, and the Levites, unto Ezra the scribe, even to understand the words of the law.
And on the second day were gathered together the chief of the fathers of all the people, the priests, and the Levites, unto Ezra the scribe, even to understand the words of the law:

8:13 На другой день собрались главы поколений от всего народа, священники и левиты к книжнику Ездре, чтобы он изъяснял им слова закона.
8:13
καὶ και and; even
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
δευτέρᾳ δευτερος second
συνήχθησαν συναγω gather
οἱ ο the
ἄρχοντες αρχων ruling; ruler
τῶν ο the
πατριῶν πατρια lineage; family line
τῷ ο the
παντὶ πας all; every
λαῷ λαος populace; population
οἱ ο the
ἱερεῖς ιερευς priest
καὶ και and; even
οἱ ο the
Λευῖται λευιτης Leuΐtēs; Leitis
πρὸς προς to; toward
Εσδραν εσδραν the
γραμματέα γραμματευς scholar
ἐπιστῆσαι εφιστημι stand over / by; get attention
πρὸς προς to; toward
πάντας πας all; every
τοὺς ο the
λόγους λογος word; log
τοῦ ο the
νόμου νομος.1 law
8:13
וּ û וְ and
בַ va בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
שֵּׁנִ֡י ššēnˈî שֵׁנִי second
נֶאֶסְפוּ֩ neʔesᵊfˌû אסף gather
רָאשֵׁ֨י rāšˌê רֹאשׁ head
הָ הַ the
אָבֹ֜ות ʔāvˈôṯ אָב father
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֗ם ʕˈām עַם people
הַ ha הַ the
כֹּֽהֲנִים֙ kkˈōhᵃnîm כֹּהֵן priest
וְ wᵊ וְ and
הַ ha הַ the
לְוִיִּ֔ם lᵊwiyyˈim לֵוִי Levite
אֶל־ ʔel- אֶל to
עֶזְרָ֖א ʕezrˌā עֶזְרָא Ezra
הַ ha הַ the
סֹּפֵ֑ר ssōfˈēr סֹפֵר scribe
וּ û וְ and
לְ lᵊ לְ to
הַשְׂכִּ֖יל haśkˌîl שׂכל prosper
אֶל־ ʔel- אֶל to
דִּבְרֵ֥י divrˌê דָּבָר word
הַ ha הַ the
תֹּורָֽה׃ ttôrˈā תֹּורָה instruction
8:13. et in die secundo congregati sunt principes familiarum universi populi sacerdotes et Levitae ad Ezram scribam ut interpretaretur eis verba legis
And on the second day the chiefs of the families of all the people, the priests, and the Levites were gathered together to Esdras the scribe, that he should interpret to them the words of the law.
8:13. And on the second day, the leaders of the families of all the people, the priests, and the Levites were gathered together to Ezra the scribe, so that he might interpret for them the words of the law.
8:13. And on the second day were gathered together the chief of the fathers of all the people, the priests, and the Levites, unto Ezra the scribe, even to understand the words of the law.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. И нашли написанное в законе: разумеется постановление Лев XXIII, 39-43: (Втор XVI, 13-15) о празднике Кущей.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Joy of the People. B. C. 444.

13 And on the second day were gathered together the chief of the fathers of all the people, the priests, and the Levites, unto Ezra the scribe, even to understand the words of the law. 14 And they found written in the law which the LORD had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month: 15 And that they should publish and proclaim in all their cities, and in Jerusalem, saying, Go forth unto the mount, and fetch olive branches, and pine branches, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written. 16 So the people went forth, and brought them, and made themselves booths, every one upon the roof of his house, and in their courts, and in the courts of the house of God, and in the street of the water gate, and in the street of the gate of Ephraim. 17 And all the congregation of them that were come again out of the captivity made booths, and sat under the booths: for since the days of Jeshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness. 18 Also day by day, from the first day unto the last day, he read in the book of the law of God. And they kept the feast seven days; and on the eighth day was a solemn assembly, according unto the manner.
We have here,
I. The people's renewed attendance upon the word. They had spent the greatest part of one day in praying and hearing, and yet were so far from being weary of that new moon and sabbath that the next day after, though it was no festival, the chief of them came together again to hear Ezra expound (v. 13), which they found more delightful and gainful than any worldly pleasure or profit whatsoever. Note, The more we converse with the word of God, if we rightly understand it and be affected with it, the more we shall covet to converse with it, and to increase in our acquaintance with it, saying, How sweet are thy words unto my mouth! Those that understand the scriptures well will still be desirous to understand them better. Now the priests and the Levites themselves came with the chief of the people to Ezra, that prince of expositors, to understand the words of the law, or, as it is in the margin, that they might instruct in the words of the law; they came to be taught themselves, that they might be qualified to teach others. Observe, 1. Though, on the first day, Ezra's humility had set them on his right hand and on his left, as teachers with him (v. 4, 7), yet now, they being by trial made more sensible than ever of their own deficiencies and his excellencies, on the second day their humility set them at Ezra's feet, as learners of him. 2. Those that would teach others must themselves receive instructions. Priests and Levites must be taught first and then teach.
II. The people's ready obedience to the word, in one particular instance, as soon as they were made sensible of their duty therein. It is probable that Ezra, after the wisdom of his God that was in his hand (Ezra vii. 25), when they applied to him for instruction out of the law on the second day of the seventh month, read to them those laws which concerned the feasts of that month, and, among the rest, that of the feast of tabernacles, Lev. xxiii. 34; Deut. xvi. 13. Ministers should preach not only that which is true and good, but that which is seasonable, directing to the work of the day in its day. Here is, 1. The divine appointment of the feast of tabernacles reviewed, v. 14, 15. They found written in the law a commandment concerning it. Those that diligently search the scriptures will find those things written there which they had forgotten or not duly considered. This feast of tabernacles was a memorial of their dwelling in tents in the wilderness, a representation of our tabernacle state in this world, and a type of the holy joy of the gospel church. The conversion of the nations to the faith of Christ is foretold under the figure of this feast (Zech. xiv. 16); they shall come to keep the feast of tabernacles, as having here no continuing city. This feast was to be proclaimed in all their cities. The people were themselves to fetch boughs of trees (they of Jerusalem fetched them from the mount of Olives) and to make booths, or arbours, of them, in which they were to lodge (as much as the weather would permit) and to make merry during the feast. 2. This appointment religiously observed, v. 16, 17. Then we read and hear the word acceptably and profitably when we do according to what is written therein, when what appears to be our duty is revived after it has been neglected. (1.) They observed the ceremony: They sat in booths, which the priests and Levites set up in the courts of the temple; those that had houses of their own set up booths on the roofs of them, or in their courts; and those that had not such conveniences set them up in the streets. This feast had usually been observed (2 Chron. v. 3; Ezra iii. 4), but never with such solemnity as now since Joshua's time, when they were newly settled, as they were now newly re-settled in Canaan. That man loves his house too well that cannot find in his heart to quit it, awhile, in compliance either with an ordinance or with a providence of God. (2.) They minded the substance, else the ceremony, how significant soever, would have been insignificant. [1.] They did it with gladness, with very great gladness, rejoicing in God and his goodness to them. All their holy feasts, but this especially, were to be celebrated with joy, which would be much for the honour of God, and their own encouragement in his service. [2.] They attended the reading and expounding of the word of God during all the days of the feast, v. 18. They improved their leisure for this good work. Spare hours cannot be better spent than in studying the scriptures and conversing with them. At this feast of tabernacles God appointed the law to be read once in seven years. Whether this was that year of release in which that service was to be performed (Deut. xxxi. 10, 11) does not appear; however they spent all the days of the feast in that good work, and on the eighth day was a solemn assembly, as God had appointed, in which they finished the solemnity the twenty-second day of the month, yet did not separate, for the twenty-fourth day was appointed to be spent in fasting and prayer. Holy joy just not indispose us for godly sorrow any more than godly sorrow for holy joy.
Albert Barnes: Notes on the Bible - 1834
8:13: To understand - Rather, "to consider."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:13: the second: Ch2 30:23; Pro 2:1-6, Pro 8:33, Pro 8:34, Pro 12:1; Mar 6:33, Mar 6:34; Luk 19:47, Luk 19:48; Act 4:1; Act 13:42
to understand the words of the law: or, that they might instruct in the words of the law, Neh 8:7, Neh 8:8; Luk 24:32; Ti2 2:24, Ti2 2:25
Carl Friedrich Keil and Franz Delitzsch
8:13
Celebration of the feast of tabernacles. - Neh 8:13 On the second day were gathered together the heads of the houses of all the people, of the priests, and of the Levites to Ezra the scribe, to attend to the words of the law. The infinitive להשׂכּיל may indeed be taken (as by Bertheau) as the continuation of the finite verb, instead of as infinitive absolute (Ewald, 352, c); this is, however, admissible only in cases where the second verb either states what must be done, or further describes the condition of affairs, while להשׂכּיל here states the purpose for which the heads of the people, etc. assembled themselves unto Ezra. Hence we take להשׂכּיל in its usual meaning, and the w before it as explicative. אל השׂכּיל, as in Ps 41:1, expresses taking an attentive interest in anything. They desired to be further and more deeply instructed in the law by Ezra.
Neh 8:14-16
And they found written in the law that the Lord had commanded Moses, that the children of Israel should dwell in booths in the feast of the seventh month; and that they should publish and proclaim in all their cities, and in Jerusalem, saying: "Go forth to the mount, and fetch olive branches, etc. to make booths, as it is written." This statement is not to be understood as saying that the heads of the people sought in the law, fourteen days before the feast, for information as to what they would have to do, that they might prepare for the due celebration of the feast of tabernacles (Bertheau). The text only states that the heads of the people again betook themselves to Ezra on the second day, to receive from him instruction in the law, and that in reading the law they found the precept concerning the celebration of the festival in booths, i.e., they met with this precept, and were thereby induced to celebrate the approaching festival in strict accordance with its directions. The law concerning the feast of tabernacles, of which the essentials are here communicated, is found Lev 23:39-43. In Deut 16:13 they were only commanded to keep the feast with gladness. The particular of dwelling in booths or bowers is taken from Lev 23:43; the further details in Neh 8:15 relate to the carrying out of the direction: "He shall take you on the first day the boughs of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brook" (Lev 23:43). Go to the mountain, a woody district, whence branches may be obtained. עלי, state constructive plural of עלה, leaf, foliage, here leafy boughs or branches of trees. זית, the olive, שׁמן עץ, the wild olive (oleaster), the myrtle, the palm, and branches of thick-leaved trees, are here mentioned (the two latter being also named in Leviticus). כּכּתוּב does not relate to the preparation of the booths, but to the precept that the feast should be kept in booths. In Neh 8:16 the accomplishment of the matter is related, presupposing a compliance with the proclamation sent out into all the cities in the land, and indeed so speedy a compliance that the booths were finished by the day of the feast. The object (the branches of Neh 8:15) must be supplied to ויּביאוּ from the context. They made themselves booths, every one upon the roof of his house, and in their courts, and in the courts of the house of God, and in the open space at the water-gate (see on Neh 8:3), and the open space at the gate of Ephraim. On the situation of this gate, see rem. on Neh 3:8. The open space before it must be thought of as within the city walls. On these two public places, booths were probably made by those who had come to Jerusalem, but did not dwell there; while the priests and Levites belonging to other places would build theirs in the courts of the temple.
Neh 8:17
And the whole community that had returned from captivity (comp. Ezra 6:21) made themselves booths and dwelt in booths; for since the days of Joshua the son of Nun unto that day, had not the children of Israel done so. כּן, so, refers to the dwelling in booths; and the words do not tell us that the Israelites had not celebrated this festival since the days of Joshua, that is, since they had taken possession of Canaan: for, according to Ezra 3:4, those who returned from captivity kept this feast in the first year of their return; and a celebration is also mentioned after the dedication of Solomon's temple, 2Chron 7:9; 3Kings 8:65. The text only states that since the days of Joshua the whole community had not so celebrated it, i.e., had not dwelt in booths. Neither do the words imply that since the days of Joshua to that time no booths at all had been made at the celebration of the feast of tabernacles, but only that this had not been done by the whole congregation. On former occasions, those who came up to Jerusalem may have regarded this precept as non-essential, and contented themselves by keeping the feast with solemn assemblies, sacrifices, and sacrificial feasts, without making booths and dwelling in them for seven days.
Neh 8:18
And the book of the law was read from day to day. ויּקרא with the subject indefinite, while Ramb. and others supply Ezra. The reading of the law was only ordered at that celebration of the feast of tabernacles which occurred during the sabbatical year, Deut 31:10. The last day was the seventh, for the eighth as a עצרת did not belong to the feast of tabernacles; see rem. on Lev 23:36. כּמּשׁפּט like 2Chron 4:20, and elsewhere.
John Gill
8:13 And on the second day were gathered together,.... The second day of the month, and of the new year, the day after the feast of blowing of trumpets, and after the law had been read and explained:
the chief of the fathers of all the people: heads of tribes and families: the priests and the Levites; who, though they were instructors of others, needed to be taught themselves, of which they were sensible: and therefore came
unto Ezra the scribe, even to understand the words of the law; some things in it, which, upon reading the day before, they observed had some difficulty in them, and which they did not clearly and thoroughly understand; and therefore applied to Ezra, a ready scribe in the law, for better information, and that they might be better able to teach the people; which was highly commendable in them.
John Wesley
8:13 Levites - Chusing rather to confess their ignorance than vainly to pretend to more knowledge than they had: wherein they shew both humility, and serious godliness, that they were more careful to learn their duty than to preserve their reputation.
8:148:14: Եւ գտին գրեալ յօրէնսն՝ զի էր հրամայեալ Տեառն Աստուծոյ Մովսիսի. ո՛րպէս արժա՛ն է որդւոցն Իսրայէլի բնակել ՚ի տաղաւարս ՚ի տօնի եւթներորդ ամսոյն.
14 Եւ օրէնքների մէջ գտան, որ գրուած էր, թէ Տէր Աստուած հրամայել էր Մովսէսին, որ իսրայէլացիներին արժան է եօթներորդ ամսի տօնին բնակուել տաղաւարների մէջ
14 Օրէնքներու գրքին մէջ գրուած գտան, թէ՝ Տէրը Մովսէսին միջոցով հրամայեր է, որ եօթներորդ ամսուան տօնին Իսրայէլի որդիները տաղաւորներու մէջ բնակին,
Եւ գտին գրեալ յօրէնսն զի էր հրամայեալ Տեառն Աստուծոյ Մովսիսի, որպէս արժան է որդւոցն Իսրայելի բնակել ի տաղաւարս ի տօնի եւթներորդ ամսոյն:

8:14: Եւ գտին գրեալ յօրէնսն՝ զի էր հրամայեալ Տեառն Աստուծոյ Մովսիսի. ո՛րպէս արժա՛ն է որդւոցն Իսրայէլի բնակել ՚ի տաղաւարս ՚ի տօնի եւթներորդ ամսոյն.
14 Եւ օրէնքների մէջ գտան, որ գրուած էր, թէ Տէր Աստուած հրամայել էր Մովսէսին, որ իսրայէլացիներին արժան է եօթներորդ ամսի տօնին բնակուել տաղաւարների մէջ
14 Օրէնքներու գրքին մէջ գրուած գտան, թէ՝ Տէրը Մովսէսին միջոցով հրամայեր է, որ եօթներորդ ամսուան տօնին Իսրայէլի որդիները տաղաւորներու մէջ բնակին,
zohrab-1805▾ eastern-1994▾ western am▾
8:148:14 И нашли написанное в законе, который Господь дал чрез Моисея, чтобы сыны Израилевы в седьмом месяце, в праздник, жили в кущах.
8:14 καὶ και and; even εὕροσαν ευρισκω find γεγραμμένον γραφω write ἐν εν in τῷ ο the νόμῳ νομος.1 law ᾧ ος who; what ἐνετείλατο εντελλομαι direct; enjoin κύριος κυριος lord; master τῷ ο the Μωυσῇ μωσευς Mōseus; Mosefs ὅπως οπως that way; how κατοικήσωσιν κατοικεω settle οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ἐν εν in σκηναῖς σκηνη tent ἐν εν in ἑορτῇ εορτη festival; feast ἐν εν in μηνὶ μην.1 month τῷ ο the ἑβδόμῳ εβδομος seventh
8:14 וַֽ wˈa וְ and יִּמְצְא֖וּ yyimṣᵊʔˌû מצא find כָּת֣וּב kāṯˈûv כתב write בַּ ba בְּ in † הַ the תֹּורָ֑ה ttôrˈā תֹּורָה instruction אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] צִוָּ֤ה ṣiwwˈā צוה command יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] יֵשְׁב֨וּ yēšᵊvˌû ישׁב sit בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֧ל yiśrāʔˈēl יִשְׂרָאֵל Israel בַּ ba בְּ in † הַ the סֻּכֹּ֛ות ssukkˈôṯ סֻכָּה cover of foliage בֶּ be בְּ in † הַ the חָ֖ג ḥˌāḡ חַג festival בַּ ba בְּ in † הַ the חֹ֥דֶשׁ ḥˌōḏeš חֹדֶשׁ month הַ ha הַ the שְּׁבִיעִֽי׃ ššᵊvîʕˈî שְׁבִיעִי seventh
8:14. et invenerunt scriptum in lege praecepisse Dominum in manu Mosi ut habitent filii Israhel in tabernaculis in die sollemni mense septimoAnd they found written in the law, that the Lord had commanded by the hand of Moses, that the children of Israel should dwell in tabernacles, on the feast, in the seventh month:
14. And they found written in the law, how that the LORD had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month:
8:14. And they found written in the law, which the Lord had instructed by the hand of Moses, that the sons of Israel should live in tabernacles on the day of solemnity in the seventh month,
8:14. And they found written in the law which the LORD had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month:
And they found written in the law which the LORD had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month:

8:14 И нашли написанное в законе, который Господь дал чрез Моисея, чтобы сыны Израилевы в седьмом месяце, в праздник, жили в кущах.
8:14
καὶ και and; even
εὕροσαν ευρισκω find
γεγραμμένον γραφω write
ἐν εν in
τῷ ο the
νόμῳ νομος.1 law
ος who; what
ἐνετείλατο εντελλομαι direct; enjoin
κύριος κυριος lord; master
τῷ ο the
Μωυσῇ μωσευς Mōseus; Mosefs
ὅπως οπως that way; how
κατοικήσωσιν κατοικεω settle
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
ἐν εν in
σκηναῖς σκηνη tent
ἐν εν in
ἑορτῇ εορτη festival; feast
ἐν εν in
μηνὶ μην.1 month
τῷ ο the
ἑβδόμῳ εβδομος seventh
8:14
וַֽ wˈa וְ and
יִּמְצְא֖וּ yyimṣᵊʔˌû מצא find
כָּת֣וּב kāṯˈûv כתב write
בַּ ba בְּ in
הַ the
תֹּורָ֑ה ttôrˈā תֹּורָה instruction
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
צִוָּ֤ה ṣiwwˈā צוה command
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
יֵשְׁב֨וּ yēšᵊvˌû ישׁב sit
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵ֧ל yiśrāʔˈēl יִשְׂרָאֵל Israel
בַּ ba בְּ in
הַ the
סֻּכֹּ֛ות ssukkˈôṯ סֻכָּה cover of foliage
בֶּ be בְּ in
הַ the
חָ֖ג ḥˌāḡ חַג festival
בַּ ba בְּ in
הַ the
חֹ֥דֶשׁ ḥˌōḏeš חֹדֶשׁ month
הַ ha הַ the
שְּׁבִיעִֽי׃ ššᵊvîʕˈî שְׁבִיעִי seventh
8:14. et invenerunt scriptum in lege praecepisse Dominum in manu Mosi ut habitent filii Israhel in tabernaculis in die sollemni mense septimo
And they found written in the law, that the Lord had commanded by the hand of Moses, that the children of Israel should dwell in tabernacles, on the feast, in the seventh month:
8:14. And they found written in the law, which the Lord had instructed by the hand of Moses, that the sons of Israel should live in tabernacles on the day of solemnity in the seventh month,
8:14. And they found written in the law which the LORD had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. Приведенное в ст. 15-м приглашение, с которым - по евр. тексту главы поколений, а по LXX - Ездра - обратились к народу, не является дословной цитатой из закона. - Пойдите на гору: в этих словах нет нужды видеть указание на

гору Елеонскую. Обращается внимание на горы вообще, как на такие места, которые покрыты деревьями. - И ветви других широколиственных дерев: слав. "ветви древес дубравных" - Чтобы сделать кущи по написанному. В законе Моисеевом не называются те деревья, которые перечисляются в ст. 15, как материал для кущей. Поэтому замечание по написанному нужно относить к общему смыслу предписания праздновать праздник в кущах, а не к устроению кущей.
Adam Clarke: Commentary on the Bible - 1831
8:14: In the feast of the seventh month - That is, the feast of tabernacles, which was held in commemoration of the sojourning of their fathers in the wilderness after they had been delivered from the Egyptian bondage. Now, having been delivered from the Babylonish captivity, and the proper time of the year occurring, it was their especial duty to keep the same feast.
Albert Barnes: Notes on the Bible - 1834
8:14: The Feast of tabernacles had fallen into abeyance either entirely, or as regarded the dwelling in booths Neh 8:17, since the time when it was kept by Zerubbabel Ezr 3:4. It is evident that the observance of the Law, impossible during the captivity, was restored slowly and with difficulty after the return.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:14: by: Heb. by the hand of
dwell: Lev 23:34, Lev 23:40-43; Deu 16:13-15; Zac 14:16-19; Joh 7:2
booths: Gen 33:17
the feast: That is, the feast of tabernacles, which was held in the month Tisri, the seventh of the ecclesiastical year, in commemoration of the sojourning of the Israelites in the wilderness after they had been delivered from Egyptian bondage. For other particulars see the parallel passages.
John Gill
8:14 And they found written in the law which the Lord had commanded by Moses,.... The children of Israel, to be observed by them; either by hearing it read the day before, or by conversation with Ezra, they perceived it was enjoined in the law, particularly in Lev 23:39
that the children of Israel should dwell in booths, in the feast of the seventh month: which was the same month, and this the second day of it, and therefore the time drew near for keeping it; for it was to begin the fifteenth.
8:158:15: եւ ո՛րպէս նշանակել փողով յամենայն քաղաքս իւրեանց եւ յԵրուսաղէմ։ Եւ ասէ Եզրա. Ելէ՛ք ՚ի լեառն եւ բերէ՛ք տերեւս ձիթենեաց, եւ տերեւս ՚ի ծառոց սաւսեաց, եւ տերեւս մրտոց՝ խնկենեաց, եւ տերեւս արմաւենեաց, եւ տերեւս ՚ի թաւ ոստոց ծառոց. եւ արարէ՛ք ձեզ տաղաւարս ըստ գրեցելոցն։
15 եւ այդ մասին փողեր փչելով ազդարարել իրենց բոլոր քաղաքներում ու Երուսաղէմում: Այդ ժամանակ Եզրասն ասաց. «Ելէ՛ք լեռը եւ բերէ՛ք ձիթենիների, սօսի ծառերի, մրտենիների, խնկենիների, արմաւենիների եւ այլ ծառերի տերեւախիտ ճիւղեր եւ, ըստ գրուածի, ձեզ համար տաղաւարներ շինեցէ՛ք»:
15 Նաեւ իրենց բոլոր քաղաքներուն մէջ ու Երուսաղէմի մէջ հրատարակեն ու քարոզեն՝ ըսելով. «Լեռը ելէք ու ձիթենիի ոստեր, մայրի ծառի ոստեր ու մրտենիի ոստեր եւ արմաւենիի ոստեր ու տերեւախիտ ծառերու ոստեր բերէ՛ք, որպէս զի տաղաւարներ շինէք, ինչպէս գրուած է»։
եւ [162]որպէս նշանակել փողով`` յամենայն քաղաքս իւրեանց եւ յԵրուսաղէմ, եւ [163]ասէ Եզրա``. Ելէք ի լեառն եւ բերէք տերեւս ձիթենեաց, եւ տերեւս ի ծառոց սօսեաց, եւ տերեւս մրտոց խնկենեաց, եւ տերեւս արմաւենեաց, եւ տերեւս ի թաւ ոստոց ծառոց. եւ արարէք ձեզ տաղաւարս ըստ գրեցելոցն:

8:15: եւ ո՛րպէս նշանակել փողով յամենայն քաղաքս իւրեանց եւ յԵրուսաղէմ։ Եւ ասէ Եզրա. Ելէ՛ք ՚ի լեառն եւ բերէ՛ք տերեւս ձիթենեաց, եւ տերեւս ՚ի ծառոց սաւսեաց, եւ տերեւս մրտոց՝ խնկենեաց, եւ տերեւս արմաւենեաց, եւ տերեւս ՚ի թաւ ոստոց ծառոց. եւ արարէ՛ք ձեզ տաղաւարս ըստ գրեցելոցն։
15 եւ այդ մասին փողեր փչելով ազդարարել իրենց բոլոր քաղաքներում ու Երուսաղէմում: Այդ ժամանակ Եզրասն ասաց. «Ելէ՛ք լեռը եւ բերէ՛ք ձիթենիների, սօսի ծառերի, մրտենիների, խնկենիների, արմաւենիների եւ այլ ծառերի տերեւախիտ ճիւղեր եւ, ըստ գրուածի, ձեզ համար տաղաւարներ շինեցէ՛ք»:
15 Նաեւ իրենց բոլոր քաղաքներուն մէջ ու Երուսաղէմի մէջ հրատարակեն ու քարոզեն՝ ըսելով. «Լեռը ելէք ու ձիթենիի ոստեր, մայրի ծառի ոստեր ու մրտենիի ոստեր եւ արմաւենիի ոստեր ու տերեւախիտ ծառերու ոստեր բերէ՛ք, որպէս զի տաղաւարներ շինէք, ինչպէս գրուած է»։
zohrab-1805▾ eastern-1994▾ western am▾
8:158:15 И потому объявили и провозгласили по всем городам своим и в Иерусалиме, говоря: пойдите на гору и несите ветви маслины садовой и ветви маслины дикой, и ветви миртовые и ветви пальмовые, и ветви {других} широколиственных дерев, чтобы сделать кущи по написанному.
8:15 καὶ και and; even ὅπως οπως that way; how σημάνωσιν σημαινω signify σάλπιγξιν σαλπιγξ trumpet ἐν εν in πάσαις πας all; every ταῖς ο the πόλεσιν πολις city αὐτῶν αυτος he; him καὶ και and; even ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even εἶπεν επω say; speak Εσδρας εσδρας come out; go out εἰς εις into; for τὸ ο the ὄρος ορος mountain; mount καὶ και and; even ἐνέγκετε φερω carry; bring φύλλα φυλλον leaf ἐλαίας ελαια olive tree; olive καὶ και and; even φύλλα φυλλον leaf ξύλων ξυλον wood; timber κυπαρισσίνων κυπαρισσινος and; even φύλλα φυλλον leaf μυρσίνης μυρσινη and; even φύλλα φυλλον leaf φοινίκων φοινιξ.1 palm tree; palm καὶ και and; even φύλλα φυλλον leaf ξύλου ξυλον wood; timber δασέος δασυς do; make σκηνὰς σκηνη tent κατὰ κατα down; by τὸ ο the γεγραμμένον γραφω write
8:15 וַ wa וְ and אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יַשְׁמִ֗יעוּ yašmˈîʕû שׁמע hear וְ wᵊ וְ and יַעֲבִ֨ירוּ yaʕᵃvˌîrû עבר pass קֹ֥ול qˌôl קֹול sound בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole עָרֵיהֶם֮ ʕārêhem עִיר town וּ û וְ and בִ vi בְּ in ירוּשָׁלִַ֣ם yrûšālˈaim יְרוּשָׁלִַם Jerusalem לֵ lē לְ to אמֹר֒ ʔmˌōr אמר say צְא֣וּ ṣᵊʔˈû יצא go out הָ hā הַ the הָ֗ר hˈār הַר mountain וְ wᵊ וְ and הָבִ֨יאוּ֙ hāvˈîʔû בוא come עֲלֵי־ ʕᵃlê- עָלֶה leafage זַ֨יִת֙ zˈayiṯ זַיִת olive וַ wa וְ and עֲלֵי־ ʕᵃlê- עָלֶה leafage עֵ֣ץ ʕˈēṣ עֵץ tree שֶׁ֔מֶן šˈemen שֶׁמֶן oil וַ wa וְ and עֲלֵ֤י ʕᵃlˈê עָלֶה leafage הֲדַס֙ hᵃḏˌas הֲדַס myrtle וַ wa וְ and עֲלֵ֣י ʕᵃlˈê עָלֶה leafage תְמָרִ֔ים ṯᵊmārˈîm תָּמָר date-palm וַ wa וְ and עֲלֵ֖י ʕᵃlˌê עָלֶה leafage עֵ֣ץ ʕˈēṣ עֵץ tree עָבֹ֑ת ʕāvˈōṯ עָבֹות branchy לַ la לְ to עֲשֹׂ֥ת ʕᵃśˌōṯ עשׂה make סֻכֹּ֖ת sukkˌōṯ סֻכָּה cover of foliage כַּ ka כְּ as † הַ the כָּתֽוּב׃ פ kkāṯˈûv . f כתב write
8:15. et ut praedicent et divulgent vocem in universis urbibus suis et in Hierusalem dicentes egredimini in montem et adferte frondes olivae et frondes ligni pulcherrimi frondes myrti et ramos palmarum et frondes ligni nemorosi ut fiant tabernacula sicut scriptum estAnd that they should proclaim and publish the word in all their cities, and in Jerusalem, saying: Go forth to the mount, and fetch branches of olive, and branches of beautiful wood, branches of myrtle, and branches of palm, and branches of thick trees, to make tabernacles, as it is written.
15. and that they should publish and proclaim in all their cities, and in Jerusalem, saying, Go forth unto the mount, and fetch olive branches, and branches of wild olive, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written.
8:15. and that they should proclaim and send out a voice in all their cities and in Jerusalem, saying: “Go forth to the mount, and bring olive branches, and the branches of beautiful trees, myrtle branches, and palm branches, and the branches of thick trees,” so that they might make tabernacles, just as it was written.
8:15. And that they should publish and proclaim in all their cities, and in Jerusalem, saying, Go forth unto the mount, and fetch olive branches, and pine branches, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as [it is] written.
And that they should publish and proclaim in all their cities, and in Jerusalem, saying, Go forth unto the mount, and fetch olive branches, and pine branches, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as [it is] written:

8:15 И потому объявили и провозгласили по всем городам своим и в Иерусалиме, говоря: пойдите на гору и несите ветви маслины садовой и ветви маслины дикой, и ветви миртовые и ветви пальмовые, и ветви {других} широколиственных дерев, чтобы сделать кущи по написанному.
8:15
καὶ και and; even
ὅπως οπως that way; how
σημάνωσιν σημαινω signify
σάλπιγξιν σαλπιγξ trumpet
ἐν εν in
πάσαις πας all; every
ταῖς ο the
πόλεσιν πολις city
αὐτῶν αυτος he; him
καὶ και and; even
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
εἶπεν επω say; speak
Εσδρας εσδρας come out; go out
εἰς εις into; for
τὸ ο the
ὄρος ορος mountain; mount
καὶ και and; even
ἐνέγκετε φερω carry; bring
φύλλα φυλλον leaf
ἐλαίας ελαια olive tree; olive
καὶ και and; even
φύλλα φυλλον leaf
ξύλων ξυλον wood; timber
κυπαρισσίνων κυπαρισσινος and; even
φύλλα φυλλον leaf
μυρσίνης μυρσινη and; even
φύλλα φυλλον leaf
φοινίκων φοινιξ.1 palm tree; palm
καὶ και and; even
φύλλα φυλλον leaf
ξύλου ξυλον wood; timber
δασέος δασυς do; make
σκηνὰς σκηνη tent
κατὰ κατα down; by
τὸ ο the
γεγραμμένον γραφω write
8:15
וַ wa וְ and
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יַשְׁמִ֗יעוּ yašmˈîʕû שׁמע hear
וְ wᵊ וְ and
יַעֲבִ֨ירוּ yaʕᵃvˌîrû עבר pass
קֹ֥ול qˌôl קֹול sound
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
עָרֵיהֶם֮ ʕārêhem עִיר town
וּ û וְ and
בִ vi בְּ in
ירוּשָׁלִַ֣ם yrûšālˈaim יְרוּשָׁלִַם Jerusalem
לֵ לְ to
אמֹר֒ ʔmˌōr אמר say
צְא֣וּ ṣᵊʔˈû יצא go out
הָ הַ the
הָ֗ר hˈār הַר mountain
וְ wᵊ וְ and
הָבִ֨יאוּ֙ hāvˈîʔû בוא come
עֲלֵי־ ʕᵃlê- עָלֶה leafage
זַ֨יִת֙ zˈayiṯ זַיִת olive
וַ wa וְ and
עֲלֵי־ ʕᵃlê- עָלֶה leafage
עֵ֣ץ ʕˈēṣ עֵץ tree
שֶׁ֔מֶן šˈemen שֶׁמֶן oil
וַ wa וְ and
עֲלֵ֤י ʕᵃlˈê עָלֶה leafage
הֲדַס֙ hᵃḏˌas הֲדַס myrtle
וַ wa וְ and
עֲלֵ֣י ʕᵃlˈê עָלֶה leafage
תְמָרִ֔ים ṯᵊmārˈîm תָּמָר date-palm
וַ wa וְ and
עֲלֵ֖י ʕᵃlˌê עָלֶה leafage
עֵ֣ץ ʕˈēṣ עֵץ tree
עָבֹ֑ת ʕāvˈōṯ עָבֹות branchy
לַ la לְ to
עֲשֹׂ֥ת ʕᵃśˌōṯ עשׂה make
סֻכֹּ֖ת sukkˌōṯ סֻכָּה cover of foliage
כַּ ka כְּ as
הַ the
כָּתֽוּב׃ פ kkāṯˈûv . f כתב write
8:15. et ut praedicent et divulgent vocem in universis urbibus suis et in Hierusalem dicentes egredimini in montem et adferte frondes olivae et frondes ligni pulcherrimi frondes myrti et ramos palmarum et frondes ligni nemorosi ut fiant tabernacula sicut scriptum est
And that they should proclaim and publish the word in all their cities, and in Jerusalem, saying: Go forth to the mount, and fetch branches of olive, and branches of beautiful wood, branches of myrtle, and branches of palm, and branches of thick trees, to make tabernacles, as it is written.
8:15. and that they should proclaim and send out a voice in all their cities and in Jerusalem, saying: “Go forth to the mount, and bring olive branches, and the branches of beautiful trees, myrtle branches, and palm branches, and the branches of thick trees,” so that they might make tabernacles, just as it was written.
8:15. And that they should publish and proclaim in all their cities, and in Jerusalem, saying, Go forth unto the mount, and fetch olive branches, and pine branches, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as [it is] written.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
15. По ст. 16, кущи устраивались не только на часстных дворах, но и на дворах дома Божьего. Здесь, вероятно, расположились для празднования священники. О Водяных воротах см. прим.к III, 26. - Ворота Ефремовы, по мнению новейших исследователей (Гутэ), принадлежали не ко второй стене (Неемии), а к первой (ср. 2: Цар XIV, 13) и находились там, где теперь перекрещиваются главные улицы с запада на восток и с юга на север.
Adam Clarke: Commentary on the Bible - 1831
8:15: Fetch olive branches - For every thing concerning this feast of tabernacles, see the notes on Leviticus 23 (note), and the other places there referred to.
Albert Barnes: Notes on the Bible - 1834
8:15: The mount - The "mount of Olives" is probably intended.
Pine branches - Rather, "branches of the wild olive." The actual trees named by the Law may have become scarce. It was probably considered that the spirit of the command was kept if branches of trees similar in general character to those named in Leviticus were employed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:15: And that: Lev 23:4
in Jerusalem: Deu 16:16
the mount: Jdg 9:48, Jdg 9:49; Mat 21:1
fetch: Lev 23:40
olive: Gen 8:11
palm: Joh 12:13; Rev 7:9
John Gill
8:15 And that they should publish and proclaim in all their cities, and in Jerusalem,.... That is, as Jarchi interprets it, by supplying it thus:
and they commanded that they should publish, &c. Ezra and those with him gave orders that heralds should proclaim in all cities where the Jews dwelt that the feast of tabernacles would be kept, and they should prepare for it; and which seems to be the true sense, since it is not written in the law that such a proclamation should be made; but this was an order of their own, thereby to give notice of it, that all might be provided:
go forth unto the mount, and fetch olive branches, and pine branches, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written; in Lev 23:40, where the first three of these seem to be called boughs of goodly trees; though the Jews (r) commonly understand them of pomecitrons, of which the Syriac version here interprets the myrtle branches; and by them are meant the citron branches, with the leaves and fruit, and which the Jews make absolutely necessary to the keeping of the feast, and for beautiful ones will give a large price; some of them go every year to Spain, and buy as many as they can, and dispose of them wherever Jews live (s): and those branches were to be fetched, not properly speaking to make the booths of, which were made of boards and planks, but for the decoration of them; and it was not necessary, according to Aben Ezra, that some of each of these should be gathered for that purpose, but of any sort of them; for he interprets the words disjunctively olive branches, or pine branches, or myrtle branches, &c. these, according to the common notion of the Jews, were tied up in little bundles, and carried in the hand, which they call "lulabs"; and they observe (t), the thick branches were for them, which included the rest; now these they were to fetch from the mount of Olives, and other mountains about Jerusalem; near to which also there was a place called Motza (u); whither they went, and gathered the willows of the brook mentioned in Lev 23:39.
(r) T. Bab. Succah, fol. 35. 1. (s) Buxtorf. Synagog. Jud. c. 21. p. 454. (t) Succah, fol. 12. 1. (u) Misn. Saccah, c. 4. sect. 5.
John Wesley
8:15 Mount - The mount of Olives, which was next Jerusalem, and stored with olive - branches, and probably with the rest: for these trees seem to have been planted hereabouts principally, for the use of the city in this very feast, which, though, long neglected, should have been celebrated every year. And this place seems to be here designed as the most eminent place, being put for any place near to the several cities of Judah, where these branches were to be procured.
8:168:16: Եւ ելին ժողովուրդքն եւ բերին, եւ արարին իւրեանց տաղաւարս, ա՛յր ՚ի տանիս իւրում, եւ ա՛յր ՚ի սրահի իւրում, եւ ՚ի սրահի տանն Աստուծոյ, եւ ՚ի հրապարակս քաղաքին մինչեւ ՚ի դրունս Եփրեմայ։
16 Ժողովրդի մարդիկ ելան, ճիւղեր բերին եւ իրենց համար տաղաւարներ շինեցին, մէկը՝ իր տան տանիքին, մէկը՝ իր տան բակում, ոմանք էլ՝ Աստծու Տան գաւթում ու քաղաքի հրապարակներում, մինչեւ Եփրեմի դարպասները:
16 Ժողովուրդը ելաւ ու բերաւ ու ամէն մարդ իր տանիքին վրայ ու իր գաւիթին մէջ եւ Աստուծոյ տանը գաւիթներուն մէջ ու Ջուրի դրանը հրապարակին մէջ ու Եփրեմին դրանը հրապարակին մէջ՝ իրենց տաղաւարներ շինեցին։
Եւ ելին ժողովուրդքն եւ բերին, եւ արարին իւրեանց տաղաւարս, այր ի տանիս իւրում, եւ այր [164]ի սրահի իւրում եւ [165]ի սրահի տանն Աստուծոյ, եւ [166]ի հրապարակս քաղաքին մինչեւ ի դրունս`` Եփրեմայ:

8:16: Եւ ելին ժողովուրդքն եւ բերին, եւ արարին իւրեանց տաղաւարս, ա՛յր ՚ի տանիս իւրում, եւ ա՛յր ՚ի սրահի իւրում, եւ ՚ի սրահի տանն Աստուծոյ, եւ ՚ի հրապարակս քաղաքին մինչեւ ՚ի դրունս Եփրեմայ։
16 Ժողովրդի մարդիկ ելան, ճիւղեր բերին եւ իրենց համար տաղաւարներ շինեցին, մէկը՝ իր տան տանիքին, մէկը՝ իր տան բակում, ոմանք էլ՝ Աստծու Տան գաւթում ու քաղաքի հրապարակներում, մինչեւ Եփրեմի դարպասները:
16 Ժողովուրդը ելաւ ու բերաւ ու ամէն մարդ իր տանիքին վրայ ու իր գաւիթին մէջ եւ Աստուծոյ տանը գաւիթներուն մէջ ու Ջուրի դրանը հրապարակին մէջ ու Եփրեմին դրանը հրապարակին մէջ՝ իրենց տաղաւարներ շինեցին։
zohrab-1805▾ eastern-1994▾ western am▾
8:168:16 И пошел народ, и принесли, и сделали себе кущи, каждый на своей кровле и на дворах своих, и на дворах дома Божия, и на площади у Водяных ворот, и на площади у Ефремовых ворот.
8:16 καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out ὁ ο the λαὸς λαος populace; population καὶ και and; even ἤνεγκαν φερω carry; bring καὶ και and; even ἐποίησαν ποιεω do; make ἑαυτοῖς εαυτου of himself; his own σκηνὰς σκηνη tent ἀνὴρ ανηρ man; husband ἐπὶ επι in; on τοῦ ο the δώματος δωμα housetop αὐτοῦ αυτος he; him καὶ και and; even ἐν εν in ταῖς ο the αὐλαῖς αυλη courtyard; fold αὐτῶν αυτος he; him καὶ και and; even ἐν εν in ταῖς ο the αὐλαῖς αυλη courtyard; fold οἴκου οικος home; household τοῦ ο the θεοῦ θεος God καὶ και and; even ἐν εν in πλατείαις πλατυς broad; street τῆς ο the πόλεως πολις city καὶ και and; even ἕως εως till; until πύλης πυλη gate Εφραιμ εφραιμ Ephraim; Efrem
8:16 וַ wa וְ and יֵּצְא֣וּ yyēṣᵊʔˈû יצא go out הָ hā הַ the עָם֮ ʕām עַם people וַ wa וְ and יָּבִיאוּ֒ yyāvîʔˌû בוא come וַ wa וְ and יַּעֲשׂוּ֩ yyaʕᵃśˌû עשׂה make לָהֶ֨ם lāhˌem לְ to סֻכֹּ֜ות sukkˈôṯ סֻכָּה cover of foliage אִ֤ישׁ ʔˈîš אִישׁ man עַל־ ʕal- עַל upon גַּגֹּו֙ gaggˌô גָּג roof וּ û וְ and בְ vᵊ בְּ in חַצְרֹ֣תֵיהֶ֔ם ḥaṣrˈōṯêhˈem חָצֵר court וּ û וְ and בְ vᵊ בְּ in חַצְרֹ֖ות ḥaṣrˌôṯ חָצֵר court בֵּ֣ית bˈêṯ בַּיִת house הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וּ û וְ and בִ vi בְּ in רְחֹוב֙ rᵊḥôv רְחֹב open place שַׁ֣עַר šˈaʕar שַׁעַר gate הַ ha הַ the מַּ֔יִם mmˈayim מַיִם water וּ û וְ and בִ vi בְּ in רְחֹ֖וב rᵊḥˌôv רְחֹב open place שַׁ֥עַר šˌaʕar שַׁעַר gate אֶפְרָֽיִם׃ ʔefrˈāyim אֶפְרַיִם Ephraim
8:16. et egressus est populus et adtulerunt feceruntque sibi tabernacula unusquisque in domate suo et in atriis suis et in atriis domus Dei et in platea portae Aquarum et in platea portae EphraimAnd the people went forth, and brought. And they made themselves tabernacles every man on the top of his house, and in their courts, and in the courts of the house of God, and in the street of the water gate, and in the street of the gate of Ephraim.
16. So the people went forth, and brought them, and made themselves booths, every one upon the roof of his house, and in their courts, and in the courts of the house of God, and in the broad place of the water gate, and in the broad place of the gate of Ephraim.
8:16. And the people went forth and brought. And they made for themselves tabernacles, each one at his own dwelling, and in their courts, and in the courts of the house of God, and in the street of the water gate, and in the street of the gate of Ephraim.
8:16. So the people went forth, and brought [them], and made themselves booths, every one upon the roof of his house, and in their courts, and in the courts of the house of God, and in the street of the water gate, and in the street of the gate of Ephraim.
So the people went forth, and brought [them], and made themselves booths, every one upon the roof of his house, and in their courts, and in the courts of the house of God, and in the street of the water gate, and in the street of the gate of Ephraim:

8:16 И пошел народ, и принесли, и сделали себе кущи, каждый на своей кровле и на дворах своих, и на дворах дома Божия, и на площади у Водяных ворот, и на площади у Ефремовых ворот.
8:16
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
ο the
λαὸς λαος populace; population
καὶ και and; even
ἤνεγκαν φερω carry; bring
καὶ και and; even
ἐποίησαν ποιεω do; make
ἑαυτοῖς εαυτου of himself; his own
σκηνὰς σκηνη tent
ἀνὴρ ανηρ man; husband
ἐπὶ επι in; on
τοῦ ο the
δώματος δωμα housetop
αὐτοῦ αυτος he; him
καὶ και and; even
ἐν εν in
ταῖς ο the
αὐλαῖς αυλη courtyard; fold
αὐτῶν αυτος he; him
καὶ και and; even
ἐν εν in
ταῖς ο the
αὐλαῖς αυλη courtyard; fold
οἴκου οικος home; household
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
ἐν εν in
πλατείαις πλατυς broad; street
τῆς ο the
πόλεως πολις city
καὶ και and; even
ἕως εως till; until
πύλης πυλη gate
Εφραιμ εφραιμ Ephraim; Efrem
8:16
וַ wa וְ and
יֵּצְא֣וּ yyēṣᵊʔˈû יצא go out
הָ הַ the
עָם֮ ʕām עַם people
וַ wa וְ and
יָּבִיאוּ֒ yyāvîʔˌû בוא come
וַ wa וְ and
יַּעֲשׂוּ֩ yyaʕᵃśˌû עשׂה make
לָהֶ֨ם lāhˌem לְ to
סֻכֹּ֜ות sukkˈôṯ סֻכָּה cover of foliage
אִ֤ישׁ ʔˈîš אִישׁ man
עַל־ ʕal- עַל upon
גַּגֹּו֙ gaggˌô גָּג roof
וּ û וְ and
בְ vᵊ בְּ in
חַצְרֹ֣תֵיהֶ֔ם ḥaṣrˈōṯêhˈem חָצֵר court
וּ û וְ and
בְ vᵊ בְּ in
חַצְרֹ֖ות ḥaṣrˌôṯ חָצֵר court
בֵּ֣ית bˈêṯ בַּיִת house
הָ הַ the
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וּ û וְ and
בִ vi בְּ in
רְחֹוב֙ rᵊḥôv רְחֹב open place
שַׁ֣עַר šˈaʕar שַׁעַר gate
הַ ha הַ the
מַּ֔יִם mmˈayim מַיִם water
וּ û וְ and
בִ vi בְּ in
רְחֹ֖וב rᵊḥˌôv רְחֹב open place
שַׁ֥עַר šˌaʕar שַׁעַר gate
אֶפְרָֽיִם׃ ʔefrˈāyim אֶפְרַיִם Ephraim
8:16. et egressus est populus et adtulerunt feceruntque sibi tabernacula unusquisque in domate suo et in atriis suis et in atriis domus Dei et in platea portae Aquarum et in platea portae Ephraim
And the people went forth, and brought. And they made themselves tabernacles every man on the top of his house, and in their courts, and in the courts of the house of God, and in the street of the water gate, and in the street of the gate of Ephraim.
8:16. And the people went forth and brought. And they made for themselves tabernacles, each one at his own dwelling, and in their courts, and in the courts of the house of God, and in the street of the water gate, and in the street of the gate of Ephraim.
8:16. So the people went forth, and brought [them], and made themselves booths, every one upon the roof of his house, and in their courts, and in the courts of the house of God, and in the street of the water gate, and in the street of the gate of Ephraim.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. От дней Иисуса, сына Навина, до этого дня не делали так сыны Израилевы. По мнению Михаелиса, слова сына Навина представляют догадку позднейшего переписчика, писатель же имел в виду в приведенном замечании не Иисуса Навина, а Иисуса первосвященника, современника Зоровавеля. Но каких-либо оснований для этого мнения нет. -Замечание писателя о том, что от дней Иисуса не делали так сыны Израилевы, не может быть понимаемо в строго буквальном смысле, так как в Библии неоднократно упоминается о праздновании Кущей после Иисуса Навина (Ср. 3: Цар VIII, 65; 2: Пар VII, 8-9; 1: Езд III, 4). Приведенное замечание, очевидно, имеет в виду оттенить особенный характер празднования Кущей при Неемии. По мнению Колера, особенность празднования состояла в том, что впервые от дней древних исполнено было предписание Лев XXIII, 42: и были устроены действительно кущи из зеленых деревьев, а не простые палатки.
Adam Clarke: Commentary on the Bible - 1831
8:16: Upon the roof of his house - It need scarcely be repeated, that the houses in the East are generally built with flat roofs. On these they reposed; on these they took the air in the heats of summer; and on these they oftentimes slept.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:16: the roof: Deu 22:8; Sa2 11:2; Jer 19:13, Jer 32:29
the courts: Ch2 20:5, Ch2 33:5
the street of the water gate: Neh 8:3, Neh 3:26, Neh 12:37
gate of Ephraim: Neh 12:37, Neh 12:39; Kg2 14:13
Geneva 1599
8:16 So the people went forth, and brought [them], and made themselves booths, every one upon the (h) roof of his house, and in their courts, and in the courts of the house of God, and in the street of the water gate, and in the street of the gate of Ephraim.
(h) For their houses were made with flat roofs, read (Deut 22:8).
John Gill
8:16 So the people went forth, and brought them,.... Went out of Jerusalem to the mountains adjacent, and fetched in branches of the said trees, one or another:
and made themselves booths, everyone upon the roof of his house; which were flat, Deut 22:8, and they might be made anywhere, so be it they were open to the air:
and in their courts, and in the courts of the house of God; the common people in the courtyards belonging to their houses, and the priests and Levites in the courts of the temple, the yards or open places adjoining to them:
and in the street of the watergate; which led to that, and seems to have been a very large street, in which many booths might be built, Neh 3:26
and in the street of the gate of Ephraim; which led to the gate through which the road lay to the tribe of Ephraim, see 4Kings 14:13, none were erected without the walls of the city, for fear of the enemy.
Robert Jamieson, A. R. Fausset and David Brown
8:16 THEY KEEP THE FEAST OF TABERNACLES. (Neh 8:16-18)
the people went forth, and brought . . . and made themselves booths, &c.--(See on Lev 23:34; Deut 16:13).
8:178:17: Եւ արարին տաղաւարս ամենայն ժողովք եկեղեցւոյն որք դարձեալ էին ՚ի գերութենէն, եւ նստա՛ն ՚ի տաղաւարս. քանզի ո՛չ երբէք արարին որդիքն Իսրայէլի յաւուրցն Յեսուայ որդւոյ Նաւեայ այնպէս մինչեւ յօրն յայն. եւ եղեւ ուրախութիւն մեծ յոյժ[5118]։ [5118] Ոմանք. Ամենայն ժողովս եկեղեցւոյն... այսպէս մինչեւ յօրն։
17 Գերութիւնից վերադարձած ամբողջ ժողովուրդը տաղաւարներ շինեց ու նստեց տաղաւարների մէջ, որովհետեւ Նաւէի որդի Յեսուի օրերից մինչեւ այն օրը իսրայէլացիները երբեւէ այդպիսի մեծ ուրախութիւն չէին արել:
17 Գերութենէ դարձող բոլոր ժողովուրդը տաղաւարներ շինեցին ու տաղաւարներու մէջ նստան. վասն զի Իսրայէլի որդիները՝ Նաւեան Յեսուին օրերէն մինչեւ այդ օրը՝ այնպէս ըրած չէին ու խիստ մեծ ուրախութիւն եղաւ։
Եւ արարին տաղաւարս ամենայն ժողովք եկեղեցւոյն որք դարձեալ էին ի գերութենէն, եւ նստան ի տաղաւարս. քանզի ոչ երբեք արարին որդիքն Իսրայելի յաւուրցն Յեսուայ որդւոյ Նաւեայ այնպէս մինչեւ յօրն յայն. եւ եղեւ ուրախութիւն մեծ յոյժ:

8:17: Եւ արարին տաղաւարս ամենայն ժողովք եկեղեցւոյն որք դարձեալ էին ՚ի գերութենէն, եւ նստա՛ն ՚ի տաղաւարս. քանզի ո՛չ երբէք արարին որդիքն Իսրայէլի յաւուրցն Յեսուայ որդւոյ Նաւեայ այնպէս մինչեւ յօրն յայն. եւ եղեւ ուրախութիւն մեծ յոյժ[5118]։
[5118] Ոմանք. Ամենայն ժողովս եկեղեցւոյն... այսպէս մինչեւ յօրն։
17 Գերութիւնից վերադարձած ամբողջ ժողովուրդը տաղաւարներ շինեց ու նստեց տաղաւարների մէջ, որովհետեւ Նաւէի որդի Յեսուի օրերից մինչեւ այն օրը իսրայէլացիները երբեւէ այդպիսի մեծ ուրախութիւն չէին արել:
17 Գերութենէ դարձող բոլոր ժողովուրդը տաղաւարներ շինեցին ու տաղաւարներու մէջ նստան. վասն զի Իսրայէլի որդիները՝ Նաւեան Յեսուին օրերէն մինչեւ այդ օրը՝ այնպէս ըրած չէին ու խիստ մեծ ուրախութիւն եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:178:17 Все общество возвратившихся из плена сделало кущи и жило в кущах. От дней Иисуса, сына Навина, до этого дня не делали так сыны Израилевы. Радость была весьма великая.
8:17 καὶ και and; even ἐποίησαν ποιεω do; make πᾶσα πας all; every ἡ ο the ἐκκλησία εκκλησια assembly οἱ ο the ἐπιστρέψαντες επιστρεφω turn around; return ἀπὸ απο from; away τῆς ο the αἰχμαλωσίας αιχμαλωσια captivity σκηνὰς σκηνη tent καὶ και and; even ἐκάθισαν καθιζω sit down; seat ἐν εν in σκηναῖς σκηνη tent ὅτι οτι since; that οὐκ ου not ἐποίησαν ποιεω do; make ἀπὸ απο from; away ἡμερῶν ημερα day Ἰησοῦ ιησους Iēsous; Iisus υἱοῦ υιος son Ναυη ναυη so; this way οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ἕως εως till; until τῆς ο the ἡμέρας ημερα day ἐκείνης εκεινος that καὶ και and; even ἐγένετο γινομαι happen; become εὐφροσύνη ευφροσυνη celebration μεγάλη μεγας great; loud
8:17 וַ wa וְ and יַּֽעֲשׂ֣וּ yyˈaʕᵃśˈû עשׂה make כָֽל־ ḵˈol- כֹּל whole הַ֠ ha הַ the קָּהָל qqāhˌāl קָהָל assembly הַ ha הַ the שָּׁבִ֨ים ššāvˌîm שׁוב return מִן־ min- מִן from הַ ha הַ the שְּׁבִ֥י׀ ššᵊvˌî שְׁבִי captive סֻכֹּות֮ sukkôṯ סֻכָּה cover of foliage וַ wa וְ and יֵּשְׁב֣וּ yyēšᵊvˈû ישׁב sit בַ va בְּ in † הַ the סֻּכֹּות֒ ssukkôṯ סֻכָּה cover of foliage כִּ֣י kˈî כִּי that לֹֽא־ lˈō- לֹא not עָשׂ֡וּ ʕāśˈû עשׂה make מִ mi מִן from ימֵי֩ ymˌê יֹום day יֵשׁ֨וּעַ yēšˌûₐʕ יֵשׁוּעַ Jeshua בִּן־ bin- בֵּן son נ֥וּן nˌûn נוּן Nun כֵּן֙ kˌēn כֵּן thus בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֑וּא hˈû הוּא he וַ wa וְ and תְּהִ֥י ttᵊhˌî היה be שִׂמְחָ֖ה śimḥˌā שִׂמְחָה joy גְּדֹולָ֥ה gᵊḏôlˌā גָּדֹול great מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
8:17. fecit ergo universa ecclesia eorum qui redierant de captivitate tabernacula et habitaverunt in tabernaculis non enim fecerant a diebus Iosue filii Nun taliter filii Israhel usque ad diem illum et fuit laetitia magna nimisAnd all the assembly of them that were returned from the captivity, made tabernacles, and dwelt in tabernacles: for since the days of Josue the son of Nun the children of Israel had not done so, until that day: and there was exceeding great joy.
17. And all the congregation of them that were come again out of the captivity made booths, and dwelt in the booths: for since the days of Jeshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness.
8:17. Therefore, the entire assembly of those who had returned from the captivity made tabernacles and lived in tabernacles. For from the days of Jeshua, the son of Nun, even to that day, the sons of Israel had not done so. And there was exceedingly great rejoicing.
8:17. And all the congregation of them that were come again out of the captivity made booths, and sat under the booths: for since the days of Jeshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness.
And all the congregation of them that were come again out of the captivity made booths, and sat under the booths: for since the days of Jeshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness:

8:17 Все общество возвратившихся из плена сделало кущи и жило в кущах. От дней Иисуса, сына Навина, до этого дня не делали так сыны Израилевы. Радость была весьма великая.
8:17
καὶ και and; even
ἐποίησαν ποιεω do; make
πᾶσα πας all; every
ο the
ἐκκλησία εκκλησια assembly
οἱ ο the
ἐπιστρέψαντες επιστρεφω turn around; return
ἀπὸ απο from; away
τῆς ο the
αἰχμαλωσίας αιχμαλωσια captivity
σκηνὰς σκηνη tent
καὶ και and; even
ἐκάθισαν καθιζω sit down; seat
ἐν εν in
σκηναῖς σκηνη tent
ὅτι οτι since; that
οὐκ ου not
ἐποίησαν ποιεω do; make
ἀπὸ απο from; away
ἡμερῶν ημερα day
Ἰησοῦ ιησους Iēsous; Iisus
υἱοῦ υιος son
Ναυη ναυη so; this way
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
ἕως εως till; until
τῆς ο the
ἡμέρας ημερα day
ἐκείνης εκεινος that
καὶ και and; even
ἐγένετο γινομαι happen; become
εὐφροσύνη ευφροσυνη celebration
μεγάλη μεγας great; loud
8:17
וַ wa וְ and
יַּֽעֲשׂ֣וּ yyˈaʕᵃśˈû עשׂה make
כָֽל־ ḵˈol- כֹּל whole
הַ֠ ha הַ the
קָּהָל qqāhˌāl קָהָל assembly
הַ ha הַ the
שָּׁבִ֨ים ššāvˌîm שׁוב return
מִן־ min- מִן from
הַ ha הַ the
שְּׁבִ֥י׀ ššᵊvˌî שְׁבִי captive
סֻכֹּות֮ sukkôṯ סֻכָּה cover of foliage
וַ wa וְ and
יֵּשְׁב֣וּ yyēšᵊvˈû ישׁב sit
בַ va בְּ in
הַ the
סֻּכֹּות֒ ssukkôṯ סֻכָּה cover of foliage
כִּ֣י kˈî כִּי that
לֹֽא־ lˈō- לֹא not
עָשׂ֡וּ ʕāśˈû עשׂה make
מִ mi מִן from
ימֵי֩ ymˌê יֹום day
יֵשׁ֨וּעַ yēšˌûₐʕ יֵשׁוּעַ Jeshua
בִּן־ bin- בֵּן son
נ֥וּן nˌûn נוּן Nun
כֵּן֙ kˌēn כֵּן thus
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עַ֖ד ʕˌaḏ עַד unto
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֑וּא hˈû הוּא he
וַ wa וְ and
תְּהִ֥י ttᵊhˌî היה be
שִׂמְחָ֖ה śimḥˌā שִׂמְחָה joy
גְּדֹולָ֥ה gᵊḏôlˌā גָּדֹול great
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
8:17. fecit ergo universa ecclesia eorum qui redierant de captivitate tabernacula et habitaverunt in tabernaculis non enim fecerant a diebus Iosue filii Nun taliter filii Israhel usque ad diem illum et fuit laetitia magna nimis
And all the assembly of them that were returned from the captivity, made tabernacles, and dwelt in tabernacles: for since the days of Josue the son of Nun the children of Israel had not done so, until that day: and there was exceeding great joy.
8:17. Therefore, the entire assembly of those who had returned from the captivity made tabernacles and lived in tabernacles. For from the days of Jeshua, the son of Nun, even to that day, the sons of Israel had not done so. And there was exceedingly great rejoicing.
8:17. And all the congregation of them that were come again out of the captivity made booths, and sat under the booths: for since the days of Jeshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness.
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Adam Clarke: Commentary on the Bible - 1831
8:17: Since the days of Joshua - No feast of tabernacles since Joshua's time had been so heartily and so piously celebrated. The story of the sacred fire now discovered, which had been hidden by the order of Jeremiah in a dry well, and now, some of the mud from the bottom being brought upon the altar, was kindled afresh by the rays of the sun, which suddenly broke out, though before covered with clouds, etc., is worthy of no credit. Those who wish to see the detail may consult 2 Maccabees 1:18-36.
On the subject in Neh 8:8, I beg leave to make a few observations: - So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading. The Israelites, having been lately brought out of the Babylonish captivity, in which they had continued seventy years, according to the prediction of Jeremiah, Jer 25:11, were not only extremely corrupt, but it appears that they had in general lost the knowledge of the ancient Hebrew to such a degree, that when the book of the law was read, they did not understand it: but certain Levites stood by, and gave the sense, i. e., translated into the Chaldee dialect. This was not only the origin of the Chaldee Targums, or translation of the law and prophets into that tongue but was also, in all probability, the origin of preaching from a text; for it appears that the people were not only ignorant of their ancient language, but also of the rites and ceremonies of their religion, having been so long in Babylon, where they were not permitted to observe them. This being the case, not only the language must be interpreted, but the meaning of the rites and ceremonies must also be explained; for we find from Neh 8:13, etc., of this chapter, that they had even forgotten the feast of tabernacles, and every thing relative to that ceremony.
As we nowhere find that what is called preaching on or expounding a text was ever in use before that period, we are probably beholden to the Babylonish captivity for producing, in the hand of Divine Providence, a custom the most excellent and beneficial ever introduced among men.
What the nature of preaching or expounding the word of God was, at this early period of its institution, we learn from the above cited text.
I. They read in the book of the law of God. - The words of God, the doctrines of Divine revelation, are the proper matter of preaching; for they contain the wisdom of the Most High, and teach man the things which belong to his peace and happiness.
II. They read distinctly - מפרש mephorash, from פרש parash, to expand; they analyzed, dilated, and expounded it at large, showing the import and genuine meaning of every word.
III. They gave the sense - ושום שכל vesom sechel, they put weight to it; showed its value and utility, and how intimately concerned they were in all that was revealed: thus applying verbal criticism, and general exposition to their true and most important purposes.
IV. They caused them to understand the reading - ויבינו במקרא vaiyabinu bammikra: and they understood - had a mental taste and perception of the things which were in the reading, i. e., in the letter and spirit of the text. Thus they knew the Divine will, and approved the things that were more excellent, being (thus) instructed out of the law, Rom 2:18.
This was the ancient method of expounding the word of God among the Jews; and this mode is still more necessary for Us: -
1. Because the sacred writings, as they came from God, are shut up in languages no longer vernacular; and no translation ever did or ever can reach the force of the original words, though perhaps our own in general, comes nearest to this of all versions, whether ancient or modern.
2. Ninety-nine out of a hundred know nothing of these languages; and consequently cannot, of themselves, reap all the requisite benefit from reading the Scriptures.
3. Sacred things are illustrated in the Bible by a reference to arts and sciences, of which the mass of the people are as ignorant as they are of the original tongues.
4. Provincial customs and fashions are mentioned in these writings, which must be understood, or the force and meaning of many texts cannot be comprehended.
5. There is a depth in the word of God which cannot be fathomed except either by Divine inspiration, or by deep study and research, for which the majority of the people have no time.
6. The people in general trust to the piety, learning and abilities of their ministers, and maintain them as persons capable of instructing them in all the deep things of God; and believing them to be holy men, they are confident they will not take their tithes, their food, and their raiment, under a pretense of doing a work for which they have not the ordinary qualifications. Where there is not such preaching as this, the people "sit in darkness, and in the valley of the shadow of death;" sinners are not converted unto God; neither are believers "built up on their most holy faith."
Reader - Art thou a Christian minister? Dost thou feed the flock of God? Let thy conduct, thy conscience, and the fruits of thy ministry answer for thee.
Albert Barnes: Notes on the Bible - 1834
8:17: It is not the intention of the writer to state that the Feast of tabernacles had not been kept from the time of Joshua until this occasion (see Kg1 8:2, Kg1 8:65; Ezr 3:4); but that there had been no such celebration as this since Joshua's time. Compare Kg2 23:22; Ch2 35:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:17: sat under: Joh 1:14; Heb 11:9, Heb 11:13
Jeshua: Jos 1:1, Joshua, Heb 4:8, Jesus
had not: Ch2 7:8-10, Ch2 8:13; Ezr 3:4
done so: Ch2 30:26, Ch2 35:18
there was: Ch1 29:22; Ch2 7:10, Ch2 30:21-23
Geneva 1599
8:17 And all the congregation of them that were come again out of the captivity made booths, and sat under the booths: for since the (i) days of Jeshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness.
(i) Which was almost a thousand years.
John Gill
8:17 And all the congregation of them that were come again out of captivity made booths,.... These came to Jerusalem, and made them booths there; for there only was this feast kept, see Jn 7:2,
and sat under the booths; there they dwelt during the seven days of it, in commemoration of their ancestors dwelling in booths in the wilderness, see Lev 23:42
for since the days of Jeshua the son of Nun unto that day had not the children of Israel done so; Joshua observed it, when be had brought and settled the people of Israel in the land of Canaan; and it had been observed since, before this time, as appears from 3Kings 8:2 Ezra 3:4; but not so, with such exactness, with such zeal and affection, with such a regard to the law of God, as to read it every day of the feast, as in the next verse, and with such joy and gladness; wherefore there is no reason to suspect a corruption in the text, as a learned man (w) does, who supposes that Joshua is put for Josiah:
and there was very great gladness; that they were restored unto and settled in their land, had the book of the law, and the knowledge of it, and were directed and enabled to observe it.
(w) Delancy's Life of King David, vol. 1. p. 395. marg.
John Wesley
8:17 Done so - So, as to the manner and circumstances. They never kept this feast so joyfully, having not only the same causes of rejoicing which they formerly had, but special causes to increase their joy; they never kept it so solemnly and religiously: for whereas at other times, only the first and last day of that feast were celebrated with an holy convocation, now there was an holy convocation, and the people assembled, and attended upon the reading of the law, every day of this feast.
Robert Jamieson, A. R. Fausset and David Brown
8:17 since the days of Jeshua . . . had not the children of Israel done so--This national feast had not been neglected for so protracted a period. Besides that it is impossible that such a flagrant disregard of the law could have been tolerated by Samuel, David, and other pious rulers, its observance is sufficiently indicated (3Kings 8:2, 3Kings 8:65; 2Chron 7:9) and expressly recorded (Ezra 3:4). But the meaning is, that the popular feelings had never been raised to such a height of enthusiastic joy since the time of their entrance into Canaan, as now on their return after a long and painful captivity.
8:188:18: Եւ կարդայր զգիրս օրինացն օրըստօրէ, յօրէն յառաջնմէ մինչեւ յօրն եւթներորդ. եւ արարին զտօնն զեւթն օր, եւ յաւուրն ութերորդի եղեւ կատարումն ըստ օրինացն։
18 Եւ Եզրասն օր-օրի, առաջին օրից մինչեւ եօթներորդ օրը, կարդում էր օրէնքների գիրքը: Նրանք եօթն օր տօն կատարեցին եւ ութերորդ օրը, ըստ օրէնքի, աւարտեցին այն:
18 Առաջին օրէն մինչեւ վերջին օրը՝ ամէն օր՝ Աստուծոյ օրէնքներու գիրքը կարդացուեցաւ։ Եօթը օր տօն ըրին եւ ութերորդ օրը հանդիսաւոր ժողով եղաւ, ինչպէս հրամայուած էր։
Եւ կարդայր զգիրս օրինացն օր ըստ օրէ, յօրէն յառաջնմէ մինչեւ յօրն [167]եւթներորդ. եւ արարին զտօնն զեւթն օր, եւ յաւուրն ութերորդի եղեւ [168]կատարումն ըստ օրինացն:

8:18: Եւ կարդայր զգիրս օրինացն օրըստօրէ, յօրէն յառաջնմէ մինչեւ յօրն եւթներորդ. եւ արարին զտօնն զեւթն օր, եւ յաւուրն ութերորդի եղեւ կատարումն ըստ օրինացն։
18 Եւ Եզրասն օր-օրի, առաջին օրից մինչեւ եօթներորդ օրը, կարդում էր օրէնքների գիրքը: Նրանք եօթն օր տօն կատարեցին եւ ութերորդ օրը, ըստ օրէնքի, աւարտեցին այն:
18 Առաջին օրէն մինչեւ վերջին օրը՝ ամէն օր՝ Աստուծոյ օրէնքներու գիրքը կարդացուեցաւ։ Եօթը օր տօն ըրին եւ ութերորդ օրը հանդիսաւոր ժողով եղաւ, ինչպէս հրամայուած էր։
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8:188:18 И читали из книги закона Божия каждый день, от первого дня до последнего дня. И праздновали праздник семь дней, а в восьмой день попразднество по уставу.
8:18 καὶ και and; even ἀνέγνω αναγινωσκω read ἐν εν in βιβλίῳ βιβλιον scroll νόμου νομος.1 law τοῦ ο the θεοῦ θεος God ἡμέραν ημερα day ἐν εν in ἡμέρᾳ ημερα day ἀπὸ απο from; away τῆς ο the ἡμέρας ημερα day τῆς ο the πρώτης πρωτος first; foremost ἕως εως till; until τῆς ο the ἡμέρας ημερα day τῆς ο the ἐσχάτης εσχατος last; farthest part καὶ και and; even ἐποίησαν ποιεω do; make ἑορτὴν εορτη festival; feast ἑπτὰ επτα seven ἡμέρας ημερα day καὶ και and; even τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ὀγδόῃ ογδοος eighth ἐξόδιον εξοδιον down; by τὸ ο the κρίμα κριμα judgment
8:18 וַ֠ wa וְ and יִּקְרָא yyiqrˌā קרא call בְּ bᵊ בְּ in סֵ֨פֶר sˌēfer סֵפֶר letter תֹּורַ֤ת tôrˈaṯ תֹּורָה instruction הָ hā הַ the אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) יֹ֣ום׀ yˈôm יֹום day בְּ bᵊ בְּ in יֹ֔ום yˈôm יֹום day מִן־ min- מִן from הַ ha הַ the יֹּום֙ yyôm יֹום day הָֽ hˈā הַ the רִאשֹׁ֔ון rišˈôn רִאשֹׁון first עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הָ hā הַ the אַחֲרֹ֑ון ʔaḥᵃrˈôn אַחֲרֹון at the back וַ wa וְ and יַּֽעֲשׂוּ־ yyˈaʕᵃśû- עשׂה make חָג֙ ḥˌāḡ חַג festival שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven יָמִ֔ים yāmˈîm יֹום day וּ û וְ and בַ va בְּ in † הַ the יֹּ֧ום yyˈôm יֹום day הַ ha הַ the שְּׁמִינִ֛י ššᵊmînˈî שְׁמִינִי eighth עֲצֶ֖רֶת ʕᵃṣˌereṯ עֲצֶרֶת assembly כַּ ka כְּ as † הַ the מִּשְׁפָּֽט׃ פ mmišpˈāṭ . f מִשְׁפָּט justice
8:18. legit autem in libro legis Dei per dies singulos a die primo usque ad diem novissimum et fecerunt sollemnitatem septem diebus et in die octavo collectum iuxta ritumAnd he read in the book of the law of God day by day, from the first day till the last, and they kept the solemnity seven days, and in the eighth day a solemn assembly according to the manner.
18. Also day by day, from the first day unto the last day, he read in the book of the law of God. And they kept the feast seven days; and on the eighth day was a solemn assembly according unto the ordinance.
8:18. Now he read in the book of the law of God, throughout each day, from the first day even to the very last day. And they kept the solemnity for seven days. And on the eighth day, there was a gathering according to the ritual.
8:18. Also day by day, from the first day unto the last day, he read in the book of the law of God. And they kept the feast seven days; and on the eighth day [was] a solemn assembly, according unto the manner.
Also day by day, from the first day unto the last day, he read in the book of the law of God. And they kept the feast seven days; and on the eighth day [was] a solemn assembly, according unto the manner:

8:18 И читали из книги закона Божия каждый день, от первого дня до последнего дня. И праздновали праздник семь дней, а в восьмой день попразднество по уставу.
8:18
καὶ και and; even
ἀνέγνω αναγινωσκω read
ἐν εν in
βιβλίῳ βιβλιον scroll
νόμου νομος.1 law
τοῦ ο the
θεοῦ θεος God
ἡμέραν ημερα day
ἐν εν in
ἡμέρᾳ ημερα day
ἀπὸ απο from; away
τῆς ο the
ἡμέρας ημερα day
τῆς ο the
πρώτης πρωτος first; foremost
ἕως εως till; until
τῆς ο the
ἡμέρας ημερα day
τῆς ο the
ἐσχάτης εσχατος last; farthest part
καὶ και and; even
ἐποίησαν ποιεω do; make
ἑορτὴν εορτη festival; feast
ἑπτὰ επτα seven
ἡμέρας ημερα day
καὶ και and; even
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
ὀγδόῃ ογδοος eighth
ἐξόδιον εξοδιον down; by
τὸ ο the
κρίμα κριμα judgment
8:18
וַ֠ wa וְ and
יִּקְרָא yyiqrˌā קרא call
בְּ bᵊ בְּ in
סֵ֨פֶר sˌēfer סֵפֶר letter
תֹּורַ֤ת tôrˈaṯ תֹּורָה instruction
הָ הַ the
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
יֹ֣ום׀ yˈôm יֹום day
בְּ bᵊ בְּ in
יֹ֔ום yˈôm יֹום day
מִן־ min- מִן from
הַ ha הַ the
יֹּום֙ yyôm יֹום day
הָֽ hˈā הַ the
רִאשֹׁ֔ון rišˈôn רִאשֹׁון first
עַ֖ד ʕˌaḏ עַד unto
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הָ הַ the
אַחֲרֹ֑ון ʔaḥᵃrˈôn אַחֲרֹון at the back
וַ wa וְ and
יַּֽעֲשׂוּ־ yyˈaʕᵃśû- עשׂה make
חָג֙ ḥˌāḡ חַג festival
שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven
יָמִ֔ים yāmˈîm יֹום day
וּ û וְ and
בַ va בְּ in
הַ the
יֹּ֧ום yyˈôm יֹום day
הַ ha הַ the
שְּׁמִינִ֛י ššᵊmînˈî שְׁמִינִי eighth
עֲצֶ֖רֶת ʕᵃṣˌereṯ עֲצֶרֶת assembly
כַּ ka כְּ as
הַ the
מִּשְׁפָּֽט׃ פ mmišpˈāṭ . f מִשְׁפָּט justice
8:18. legit autem in libro legis Dei per dies singulos a die primo usque ad diem novissimum et fecerunt sollemnitatem septem diebus et in die octavo collectum iuxta ritum
And he read in the book of the law of God day by day, from the first day till the last, and they kept the solemnity seven days, and in the eighth day a solemn assembly according to the manner.
8:18. Now he read in the book of the law of God, throughout each day, from the first day even to the very last day. And they kept the solemnity for seven days. And on the eighth day, there was a gathering according to the ritual.
8:18. Also day by day, from the first day unto the last day, he read in the book of the law of God. And they kept the feast seven days; and on the eighth day [was] a solemn assembly, according unto the manner.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. И читали, с евр. "и читал", - очевидно, Ездра.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:18: day by day: Deu 31:10-13
a solemn assembly: Heb. a restraint
according: Lev 23:36; Num 29:35; Joh 7:37
John Gill
8:18 Also day by day, from the first day unto the last day, he read in the book of the law of God,.... That is, Ezra; this was done by him every day during the feast, whereas only the first and last days were the holy convocations on which it seems to have been read:
and they kept the feast seven days, and on the eighth day was a solemn assembly, according to the manner; prescribed in Lev 23:39.
Robert Jamieson, A. R. Fausset and David Brown
8:18 Also day by day . . . he read in the book of the law of God--This was more than was enjoined (Deut 31:10-12), and arose from the exuberant zeal of the time.
on the eighth day was a solemn assembly--This was the last and great day of the feast (see on Num 29:35). In later times, other ceremonies which increased the rejoicing were added (Jn 7:37).