#chapter 14 was supposed to be a footnote at the end of 13 but instead she's 6.5k | Explore Tumblr posts and blogs

orthodoxydaily · 5 years ago

Text

Saints&Reading: Thu., May 28, 2020

Ascencion of the Lord Jesus Christ

AND ASCENDED INTO HEAVEN....”

V. Rev. George Florovsky, D.D.

“I ascend unto My Father and your Father, and to My God, and Your God” (John 20:17).

In these words the Risen Christ described to Mary Magdalene the mystery of His Resurrection. She had to carry this mysterious message to His disciples, “as they mourned and wept” (Mark 16:10). The disciples listened to these glad tidings with fear and amazement, with doubt and mistrust. It was not Thomas alone who doubted among the Eleven. On the contrary, it appears that only one of the Eleven did not doubt—Saint John, the disciple “whom Jesus loved.” He alone grasped the mystery of the empty tomb at once: “and he saw, and believed” (John 20:8). Even Peter left the sepulcher in amazement, “wondering at that which was come to pass” (Luke 24:12).

The disciples did not expect the Resurrection. The women did not, either. They were quite certain that Jesus was dead and rested in the grave, and they went to the place “where He was laid,” with the spices they had prepared, “that they might come and anoint Him.” They had but one thought: “Who shall roll away the stone from the door of the sepulcher for us?” (Mark 16:1-3; Luke 24:1). And therefore, on not finding the body, Mary Magdalene was sorrowful and complained: “They have taken away my Lord, and I know not where they have laid Him” (John 20:13). On hearing the good news from the angel, the women fled from the sepulchre in fear and trembling: “Neither said they anything to any man, for they were afraid” (Mark 16:8). And when they spoke no one believed them, in the same way as no one had believed Mary, who saw the Lord, or the disciples as they walked on their way into the country, (Mark 16:13), and who recognized Him in the breaking of bread. “And afterward He appeared unto the Eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them who had seen Him after He was risen” (Mark 16:10-14).

From whence comes this “hardness of heart” and hesitation? Why were their eyes so “holden,” why were the disciples so much afraid of the news, and why did the Easter joy so slowly, and with such difficulty, enter the Apostles’ hearts? Did not they, who were with Him from the beginning, “from the baptism of John,” see all the signs of power which He performed before the face of the whole people? The lame walked, the blind saw, the dead were raised, and all infirmities were healed. Did they not behold, only a week earlier, how He raised by His word Lazarus from the dead, who had already been in the grave for four days? Why then was it so strange to them that the Master had arisen Himself? How was it that they came to forget that which the Lord used to tell them on many occasions, that after suffering and death He would arise on the third day?

The mystery of the Apostles’ “unbelief” is partly disclosed in the narrative of the Gospel: “But we trusted that it had been He which should have redeemed Israel,” with disillusionment and complaint said the two disciples to their mysterious Companion on the way to Emmaus (Luke 24:21). They meant: He was betrayed, condemned to death and crucified. The news of the Resurrection brought by the women only “astonished” them. They still wait for an earthly triumph, for an exernal victory. The same temptation possesses their hearts, which first prevented them from accepting “the preaching of the Cross” and made them argue every time the Saviour tried to reveal His mystery to them. “Ought not Christ to have suffered these things and to enter into His glory?” (Luke 24:26). It was still difficult to understand this.

He had the power to arise, why did He allow what that had happened to take place at all? Why did He take upon Himself disgrace, blasphemy and wounds? In the eyes of all Jerusalem, amidst the vast crowds assembled for the Great Feast, He was condemned and suffered a shameful death. And now He enters not into the Holy City, neither to the people which beheld His shame and death, nor to the High Priests and elders, nor to Pilate—so that He might make their crime obvious and smite their pride. Instead, He sends His disciples away to remote Galilee and appears to them there. Even much earlier the disciples wondered, “How is it that Thou wilt manifest Thyself unto us, and not unto the world?” (John 14:22). Their wonder continues, and even on the day of His glorious Ascension the Apostles question the Lord, “Lord, wilt Thou at this time restore again the kingdom to Israel?” (Acts 1:6). They still did not comprehend the meaning of His Resurrection, they did not understand what it meant that He was “ascending” to the Father. Their eyes were opened but later, when “the promise of the Father” had been fulfilled.

In the Ascension resides the meaning and the fullness of Christ’s Resurrection....keep reading OCA

Acts 1: 1-12 NKJV

Prologue

1 The former account I made, O Theophilus, of all that Jesus began both to do and teach, 2 until the day in which [a]He was taken up, after He through the Holy Spirit had given commandments to the apostles whom He had chosen, 3 to whom He also presented Himself alive after His suffering by many [b]infallible proofs, being seen by them during forty days and speaking of the things pertaining to the kingdom of God.

The Holy Spirit Promised

4 And being assembled together with them, He commanded them not to depart from Jerusalem, but to wait for the Promise of the Father, “which,”He said, “you have heard from Me; 5 for John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now.”6 Therefore, when they had come together, they asked Him, saying, “Lord, will You at this time restore the kingdom to Israel?” 7 And He said to them, “It is not for you to know times or seasons which the Father has put in His own authority. 8 But you shall receive power when the Holy Spirit has come upon you; and you shall be [c]witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.”

Jesus Ascends to Heaven

9 Now when He had spoken these things, while they watched, He was taken up, and a cloud received Him out of their sight. 10 And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel, 11 who also said, “Men of Galilee, why do you stand gazing up into heaven? This same Jesus, who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven.”

The Upper Room Prayer Meeting

12 Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day’s journey.

Footnotes

Acts 1:2 He ascended into heaven.

Acts 1:3 unmistakable

Acts 1:8 NU My witnesses

Luke 24:36-53 NKJV

36 Now as they said these things, Jesus Himself stood in the midst of them, and said to them, “Peace to you.” 37 But they were terrified and frightened, and supposed they had seen a spirit. 38 And He said to them, “Why are you troubled? And why do doubts arise in your hearts?39 Behold My hands and My feet, that it is I Myself. Handle Me and see, for a spirit does not have flesh and bones as you see I have.”

40 [a]When He had said this, He showed them His hands and His feet. 41 But while they still did not believe for joy, and marveled, He said to them, “Have you any food here?” 42 So they gave Him a piece of a broiled fish [b]and some honeycomb. 43 And He took it and ate in their presence.

The Scriptures Opened

44 Then He said to them, “These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me.” 45 And He opened their understanding, that they might comprehend the Scriptures.

46 Then He said to them, “Thus it is written, [c]and thus it was necessary for the Christ to suffer and to rise from the dead the third day, 47 and that repentance and remission of sins should be preached in His name to all nations, beginning at Jerusalem. 48 And you are witnesses of these things. 49 Behold, I send the Promise of My Father upon you; but tarry in the city [d]of Jerusalem until you are endued with power from on high.”

The Ascension

50 And He led them out as far as Bethany, and He lifted up His hands and blessed them. 51 Now it came to pass, while He blessed them, that He was parted from them and carried up into heaven. 52 And they worshiped Him, and returned to Jerusalem with great joy, 53 and were continually in the temple [e]praising and blessing God. [f]Amen.

Read full chapter

Footnotes

Luke 24:40 Some printed New Testaments omit v. 40. It is found in nearly all Gr. mss.

Luke 24:42 NU omits and some honeycomb

Luke 24:46 NU that the Christ should suffer and rise

Luke 24:49 NU omits of Jerusalem

Luke 24:46 NU that the Christ should suffer and riseLuke 24:49 NU omits of JerusalemLuke 24:53 NU omits praising andLuke 24:53 NU omits Amen.

Source Biblegateway

#orthodoxy #orthodoxchristian #spirituality #firstchristian #ancientfaith #bible #gospel

3 notes · View notes

pamphletstoinspire · 6 years ago

Photo

THE FIRST BOOK OF ESDRAS OR EZRA - From The Douay-Rheims Bible - Latin Vulgate

Chapter 8

INTRODUCTION.

This Book taketh its name from the writer, who was a holy priest and doctor of the law. He is called by the Hebrews Ezra, (Ch.) and was son, (T.) or rather, unless he lived above 150 years, a descendant of Saraias. 4 K. xxv. 18. It is thought that he returned first with Zorobabel; and again, at the head of other captives, in the seventh year of Artaxerxes Longimanus, with ample authority. Esdras spent the latter part of his life in exhorting the people, and in explaining to them the law of God. He appeared with great dignity at the dedication of the walls of Jerusalem. 2 Esd. xii. 26. 35. We have four books which bear his name. C. --- This and the following book of Nehemias, originally made but one in Heb. (S. Jerom, &c.) as the transactions of both those great men are recorded. The third and fourth are not in Heb. nor received into the canon of the Holy Scriptures, though the Greek Church hold the third as canonical, and place it first; (W.) and Genebrard would assert that both ought to be received, as they were by several Fathers. But they contain many thing which appear to be erroneous, and have been rejected by others of great authority, and particularly by S. Jerom. The third book seems to have been written very early, by some Hellenist Jew, who was desirous of embellishing the history of Zorobabel; and the fourth was probably composed by some person of the same nation, who had been converted to Christianity, before the end of the second century; and who injudiciously attempted to convert his brethren, by assuming the name of a man who was so much respected. Many things have been falsely attributed to Esdras, on the same account. It is said that he invented the Masora; restored the Scriptures, which had been lost; fixed the canon of twenty-two books; substituted the Chaldaic characters instead of the ancient Hebrew, Samaritan, or Phœnician. But though Esdras might sanction the latter, now become common, the characters might vary insensibly, (Bianconi. Kennicott, Dis. ii.) as those of other languages have done, (H.) and the sacred books never perished wholly; nor could the canon be determined in the time of Esdras. C. --- As for the Masoretic observations and points, they are too modern an invention. Elias Levita, Capel. Houbigant, &c. --- What we know more positively of Esdras, is, (W.) that he was empowered by Artaxerxes to bring back the Jews, and that he acted with great zeal. H. --- This book contains the transactions of 82 years, till A. 3550. The letter of Reum, and the king's answer, (C. iv. 7. till C. vi. 19. and well as C. vii. 12, 27.) are in Chaldee; the rest of the work is in Hebrew. C. --- We may discover various mysteries concealed under the literal sense of this and the following book. S. Jer. ep. ad Paulin. W. --- Esdras is supposed by this holy doctor, as well as by some of the Rabbins, &c. to have been the same person with the prophet Malachy; (Button) and several reasons seems to support this conjecture, though it must still remain very uncertain. C. --- Some think that (H.) Esdras wrote only the four last chapters, and the author of Paral. the six preceding ones. D. --- But it is most probable that he compiled both from authentic documents. H. --- Some few additions may have been inserted since, by divine authority. 2 Esd. xii. 11, 22. T.

The additional Notes in this Edition of the New Testament will be marked with the letter A. Such as are taken from various Interpreters and Commentators, will be marked as in the Old Testament. B. Bristow, C. Calmet, Ch. Challoner, D. Du Hamel, E. Estius, J. Jansenius, M. Menochius, Po. Polus, P. Pastorini, T. Tirinus, V. Bible de Vence, W. Worthington, Wi. Witham. — The names of other authors, who may be occasionally consulted, will be given at full length.

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock's notes as they appear in the 1859 edition of Haydock's Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Greek letters. The original text sometimes includes Greek expressions spelled out in Greek letters. In this transcription, those expressions have been transliterated from Greek letters to English letters, put in italics, and underlined. The following substitution scheme has been used: A for Alpha; B for Beta; G for Gamma; D for Delta; E for Epsilon; Z for Zeta; E for Eta; Th for Theta; I for Iota; K for Kappa; L for Lamda; M for Mu; N for Nu; X for Xi; O for Omicron; P for Pi; R for Rho; S for Sigma; T for Tau; U for Upsilon; Ph for Phi; Ch for Chi; Ps for Psi; O for Omega. For example, where the name, Jesus, is spelled out in the original text in Greek letters, Iota-eta-sigma-omicron-upsilon-sigma, it is transliterated in this transcription as, Iesous. Greek diacritical marks have not been represented in this transcription.

Footnotes. The original text indicates footnotes with special characters, including the astrisk (*) and printers' marks, such as the dagger mark, the double dagger mark, the section mark, the parallels mark, and the paragraph mark. In this transcription all these special characters have been replaced by numbers in square brackets, such as [1], [2], [3], etc.

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

Ligatures, single characters containing two letters united, in the original text in some Latin expressions have been represented in this transcription as separate letters. The ligature formed by uniting A and E is represented as Ae, that of a and e as ae, that of O and E as Oe, and that of o and e as oe.

Monetary sums in the original text represented with a preceding British pound sterling symbol (a stylized L, transected by a short horizontal line) are represented in this transcription with a following pound symbol, l.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 8

The companions of Esdras. The fast which he appointed. They bring the holy vessels into the temple.

[1] Now these are the chiefs of families, and the genealogy of them, who came up with me from Babylon in the reign of Artaxerxes the king.

Hi sunt ergo principes familiarum, et genealogia eorum, qui ascenderunt mecum in regno Artaxerxis regis de Babylone.

[2] Of the sons of Phinees, Gersom. Of the sons of Ithamar, Daniel. Of the sons of David, Hattus.

De filiis Phinees, Gersom. De filiis Ithamar, Daniel. De filiis David, Hattus.

[3] Of the sons of Sechenias, the son of Pharos, Zacharias, and with him were numbered a hundred and fifty men.

De filiis Secheniae, filiis Pharos, Zacharias : et cum eo numerati sunt viri centum quinquaginta.

[4] Of the sons of Phahath Moab, Eleoenai the son of Zareha, and with him two hundred men.

De filiis Phahath Moab, Elioenai filius Zarehe, et cum eo ducenti viri.

[5] Of the sons of Sechenias, the son of Ezechiel, and with him three hundred men.

De filiis Secheniae, filius Ezechiel, et cum eo trecenti viri.

[6] Of the sons of Adan, Abed the son of Jonathan, and with him fifty men.

De filiis Adan, Abed filius Jonathan, et cum eo quinquaginta viri.

[7] Of the sons of Alam, Isaias the son of Athalias, and with him seventy men.

De filiis Alam, Isaias filius Athaliae, et cum eo septuaginta viri.

[8] Of the sons of Saphatia: Zebodia the son of Michael, and with him eighty men.

De filiis Saphatiae, Zebedia filius Michael, et cum eo octoginta viri.

[9] Of the sons of Joab, Obedia the son of Jahiel, and with him two hundred and eighteen men.

De filiis Joab, Obedia filius Jahiel, et cum eo ducenti decem et octo viri.

[10] Of the sons of Selomith, the son of Josphia, and with him a hundred and sixty men.

De filiis Selomith, filius Josphiae, et cum eo centum sexaginta viri.

[11] Of the sons of Bebai, Zacharias the son of Bebai: and with him eight and twenty men.

De filiis Bebai, Zacharias filius Bebai, et cum eo viginti octo viri.

[12] Of the sons of Azgad, Joanan the son of Eccetan, and with him a hundred and ten men.

De filiis Azgad, Johanan filius Eccetan, et cum eo centum et decem viri.

[13] Of the sons of Adonicam, who were the last: and these are their names: Eliphelet, and Jehiel, and Samaias, and with them sixty men.

De filiis Adonicam, qui erant novissimi : et haec nomina eorum : Elipheleth, et Jehiel, et Samaias, et cum eis sexaginta viri.

[14] Of the sons of Begui, Uthai and Zachur, and with them seventy men.

De filii Begui, Uthai et Zachur, et cum eis septuaginta viri.

[15] And I gathered them together to the river, which runneth down to Ahava, and we stayed there three days: and I sought among the people and among the priests for the sons of Levi, and found none there.

Congregavi autem eos ad fluvium, qui decurrit ad Ahava, et mansimus ibi tribus diebus : quaesivique in populo et in sacerdotibus de filiis Levi, et non inveni ibi.

[16] So I sent Eliezer, and Ariel, and Semeias, and Elnathan, and Jarib, and another Elnathan, and Nathan, and Zacharias, and Mosollam, chief men: and Joiarib, and Elnathan, wise men.

Itaque misi Eliezer, et Ariel, et Semeiam, et Elnathan, et Jarib, et alterum Elnathan, et Nathan, et Zachariam, et Mosollam principes : et Joiarib, et Elnathan sapientes.

[17] And I sent them to Eddo, who is chief in the place of Chasphia, and I put in their mouth the words that they should speak to Eddo, and his brethren the Nathinites in the place of Chasphia, that they should bring us ministers of the house of our God.

Et misi eos ad Eddo, qui est primus in Chasphiae loco, et posui in ore eorum verba, quae loquerentur ad Eddo, et fratres ejus Nathinaeos in loco Chasphiae, ut adducerent nobis ministros domus Dei nostri.

[18] And by the good hand of our God upon us, they brought us a most learned man of the sons of Moholi the son of Levi the son of Israel, and Sarabias and his sons, and his brethren eighteen,

Et adduxerunt nobis per manum Dei nostri bonam super nos, virum doctissimum de filiis Moholi filii Levi, filii Israel, et Sarabiam et filios ejus et fratres ejus decem et octo,

[19] And Hasabias, and with him Isaias of the sons of Merari, and his brethren, and his sons twenty.

et Hasabiam, et cum eo Isaiam de filiis Merari, fratresque ejus, et filios ejus viginti :

[20] And of the Nathinites, whom David, and the princes gave for the service of the Levites, Nathinites two hundred and twenty: all these were called by their names.

et de Nathinaeis, quos dederat David et principes ad ministeria Levitarum, Nathinaeos ducentos viginti : omnes hi suis nominibus vocabantur.

[21] And I proclaimed there a fast by the river Ahava, that we might afflict ourselves before the Lord our God, and might ask of him a right way for us and for our children, and for all our substance.

Et praedicavi ibi jejunium juxta fluvium Ahava ut affligeremur coram Domino Deo nostro, et peteremus ab eo viam rectam nobis et filiis nostris, universaeque substantiae nostrae.

[22] For I was ashamed to ask the king for aid and for horsemen, to defend us from the enemy in the way: because we had said to the king: The hand of our God is upon all them that seek him in goodness: and his power and strength, and wrath upon all them that forsake him.

Erubui enim petere a rege auxilium et equites, qui defenderent nos ab inimico in via : quia dixeramus regi : Manus Dei nostri est super omnes, qui quaerunt eum in bonitates : et imperium ejus et fortitudo ejus, et furor super omnes, qui derelinquunt eum.

[23] And we fasted, and besought our God for this: and it fell out prosperously unto us.

Jejunavimus autem, et rogavimus Deum nostrum per hoc : et evenit nobis prospere.

[24] And I separated twelve of the chief of the priests, Sarabias, and Hasabias, and with them ten of their brethren,

Et separavi de principibus sacerdotum duodecim, Sarabiam, et Hasabiam, et cum eis de fratribus eorum decem :

[25] And I weighed unto them the silver and gold, and the vessels consecrated for the house of our God, which the king and his counsellors, and his princes, and all Israel, that were found had offered.

appendique eis argentum et aurum, et vasa consecrata domus Dei nostri, quae obtulerat rex et consiliatores ejus, et principes ejus, universusque Israel eorum, qui inventi fuerant :

[26] And I weighed to their hands six hundred and fifty talents of silver, and a hundred vessels of silver, and a hundred talents of gold,

et appendi in manibus eorum argenti talenta sexcenta quinquaginta, et vasa argentea centum, auri centum talenta :

[27] And twenty cups of gold, of a thousand solids, and two vessels of the best shining brass, beautiful as gold.

et crateres aureos viginti, qui habebant solidos millenos, et vasa aeris fulgentis optimi duo, pulchra, ut aurum.

[28] And I said to them: You are the holy ones of the Lord, and the vessels are holy, and the silver and gold, that is freely offered to the Lord the God of our fathers.

Et dixi eis : Vos sancti Domini, et vasa sancta, et argentum et aurum, quod sponte oblatum est Domino Deo patrum nostrorum :

[29] Watch ye and keep them, till you deliver them by weight before the chief of the priests, and of the Levites, and the heads of the families of Israel in Jerusalem, into the treasure of the house of the Lord.

vigilate et custodite, donec appendatis coram principibus sacerdotum, et Levitarum, et ducibus familiarum Israel in Jerusalem, in thesaurum domus Domini.

[30] And the priests and the Levites received the weight of the silver and gold, and the vessels, to carry them to Jerusalem to the house of our God.

Susceperunt autem sacerdotes et Levitae pondus argenti, et auri, et vasorum, ut deferrent Jerusalem in domum Dei nostri.

[31] Then we set forward from the river Ahava on the twelfth day of the first month to go to Jerusalem: and the hand of our God was upon us, and delivered us from the hand of the enemy, and of such as lay in wait by the way.

Promovimus ergo a flumine Ahava duodecimo die mensis primi ut pergeremus Jerusalem : et manus Dei nostri fuit super nos, et liberavit nos de manu inimici et insidiatoris in via.

[32] And we came to Jerusalem, and we stayed there three days.

Et venimus Jerusalem, et mansimus ibi tribus diebus.

[33] And on the fourth day the silver and the gold, and the vessels were weighed in the house of our God by the hand of Meremoth the son of Urias the priest, and with him was Eleazar the son of Phinees, and with them Jozabad the son of Josue, and Noadaia the son of Benoi, Levites.

Die autem quarta appensum est argentum, et aurum, et vasa in domo Dei nostri per manum Meremoth filii Uriae sacerdotis, et cum eo Eleazar filius Phinees, cumque eis Jozabed filius Josue, et Noadaia filius Bennoi Levitae,

[34] According to the number and weight of every thing: and all the weight was written at that time.

juxta numerum et pondus omnium : descriptumque est omne pondus in tempore illo.

[35] Moreover the children of them that had been carried away that were come out of the captivity, offered holocausts to the God of Israel, twelve calves for all the people of Israel, ninety-six rams, seventy-seven lambs, and twelve he goats for sin: all for a holocaust to the Lord.

Sed et qui venerant de captivitate filii transmigrationis, obtulerunt holocautomata Deo Israel, vitulos duodecim pro omni populo Israel, arietes nonaginta sex, agnos septuaginta septem, hircos pro peccato duodecim : omnia in holocaustum Domino.

[36] And they gave the king's edicts to the lords that were from the king's court, and the governors beyond the river, and they furthered the people and the house of God.

Dederunt autem edicta regis satrapis, qui erant de conspectu regis et ducibus trans flumen, et elevaverunt populum et domum Dei.

Commentary:

Ver. 2. Hattus. He was of the royal family, (H.) as the former were descendants of the two sons of Aaron. C. --- The great numbers which were persuaded to return from Babylon, signify the conversions made by holy preachers. V. Bede. W.

Ver. 5. Sons. Sept. and Arab. add, "of Zathoe, Sechenias, the son of Aziel." The Syr. supplies the name of "Gabo, the son of Nahzael," which seems to have been lost. C. --- Junius translates, "of the descendants Sechenias N. son of Jahaziel."

Ver. 10. Sons of. Sept. supply "Baani," whose name occurs, C. ii. 10, and is here visibly wanting. C.

Ver. 13. Last. Coming after their brethren. C. ii. 13.

Ver. 14. Zachur. Heb. and Sept. "Zabud." C. --- Two letters have been mistaken. H.

Ver. 15. Ahava. This river (v. 21. and 31.) runs through the territory of the same name, called Hava; (4 K. xvii. 24.) the people of which exchanged places with the Israelites. Esdras makes a circuit to prevail on some of the latter to return with him, unless he began his journey from Susa. Babylon comprises all that country. C. --- None there, who were not priests, v. 2. Lyran. M.

Ver. 16. Sent. Sept. "&c. "to Eliezer," &c. in order to give them his orders what to say to Eddo, who presided at Chasphia, as the sequel shews. --- Wise men, instructors of the people, (2 Par. xxxv. 3. C.) Levites. M.

Ver. 17. Chasphia. The Caspian mountains, between Media and Hyrcania. Here the Nathinites were forced to labour, under Eddo. The service of the temple would be far more eligible. C.

Ver. 21. Fast it seems for eight days, so that they departed on the 12th, v. 31. M. --- It will not suffice to leave sin, we must also do works of satisfaction. W.

Ver. 22. Forsake him. Apostates are treated with the greatest severity. M. --- Esdras thought that the glory of God was at stake, and he would not shew any diffidence in Providence, or scandalize the infidels. C. --- We ought not to ask princes for what we should despise. D.

Ver. 26. A hundred. Heb. adds, "talents," vessels of silver. H. --- Some Rabbins suppose there were only 100, each of this weight, which is not probable. All the silver vessels, of different sizes, weighed 100 talents. There was the same quantity of golden vessels. C.

Ver. 27. Solids. Heb. adarconim. Darics, equivalent to the golden sicle. C. 1 Par. xxix. 7. --- Best. Prot. "of fine copper, precious as gold." It might resemble the Corinthian brass, or aurichalcum, (H.) composed of gold, silver, and brass melted together, in the burning of Corinth, by L. Mummius. Pliny xxxiv. 2. --- Yet no such Corinthian vessels have come down to us; so that the account seems fabulous; and, at any rate, the city was not taken in the days of Esdras, but A. 608 of Rome. We cannot say whether he speaks of copper, brass, &c. C.

Ver. 35. Israel. Some of the different tribes certainly returned. C. vi. 17.

Ver. 36. Lords, (satrapis.) 3 Esd. "to the royal officers and governors of Cœlosyria and Phenicia; and they glorified," &c. - Furthered, by their assistance (H.) and praise. They formed their sentiments, as is usual, by those of the king. C.

#book of ezra

0 notes

pamphletstoinspire · 6 years ago

Photo

THE FIRST BOOK OF ESDRAS OR EZRA - From The Douay-Rheims Bible - Latin Vulgate

Chapter 2

INTRODUCTION.

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 2

The number of them that returned to Judea: their oblations.

[1] Now these are the children of the province, that went out of the captivity, which Nabuchodonosor king of Babylon had carried away to Babylon, and who returned to Jerusalem and Juda, every man to his city.

Hi sunt autem provinciae filii, qui ascenderunt de captivitate, quam transtulerat Nabuchodonosor rex Babylonis in Babylonem, et reversi sunt in Jerusalem et Judam, unusquisque in civitatem suam.

[2] Who came with Zorobabel, Josue, Nehemia, Saraia, Rahelaia, Mardochai, Belsan, Mesphar, Beguai, Rehum, Baana. The number of the men of the people of Israel:

Qui venerunt cum Zorobabel, Josue, Nehemia, Saraia, Rahelaia, Mardochai, Belsan, Mesphar, Beguai, Rehum, Baana. Numerus virorum populi Israel :

[3] The children of Pharos two thousand one hundred seventy-two.

Filii Pharos duo millia centum septuaginta duo.

[4] The children of Sephatia, three hundred seventy-two.

Filii Sephatia, trecenti septuaginta duo.

[5] The children of Area, seven hundred seventy-five.

Filii Area, septingenti septuaginta quinque.

[6] The children of Phahath Moab, of the children of Josue: Joab, two thousand eight hundred twelve.

Filii Phahath Moab, filiorum Josue : Joab, duo millia octingenti duodecim.

[7] The children of Elam, a thousand two hundred fifty-four.

Filii Aelam, mille ducenti quinquaginta quatuor.

[8] The children of Zethua, nine hundred forty-five.

Filii Zethua, nongenti quadraginta quinque.

[9] The children of Zachai, seven hundred sixty.

Filii Zachai, septingenti sexaginta.

[10] The children of Bani, six hundred forty-two.

Filii Bani, sexcenti quadraginta duo.

[11] The children of Bebai, six hundred twenty-three.

Filii Bebai, sexcenti viginti tres.

[12] The children of Azgad, a thousand two hundred twenty-two.

Filii Azgad, mille ducenti viginti duo.

[13] The children of Adonicam, six hundred sixty-six.

Filii Adonicam, sexcenti sexaginta sex.

[14] The children of Beguai, two thousand fifty-six.

Filii Beguai, duo millia quinquaginta sex.

[15] The children of Adin, four hundred fifty-four.

Filii Adin, quadringenti quinquaginta quatuor.

[16] The children of Ather, who were of Ezechias, ninety-eight.

Filii Ather, qui erant ex Ezechia, nonaginta octo.

[17] The children of Besai, three hundred and twenty-three.

Filii Besai, trecenti viginti tres.

[18] The children of Jora, a hundred and twelve.

Filii Jora, centum duodecim.

[19] The children of Hasum, two hundred twenty-three.

Filii Hasum, ducenti viginti tres.

[20] The children of Gebbar, ninety-five.

Filii Gebbar, nonaginta quinque.

[21] The children of Bethlehem, a hundred twenty-three.

Filii Bethlehem, centum viginti tres.

[22] The men of Netupha, fifty-six.

Viri Netupha, quinquaginta sex.

[23] The men of Anathoth, a hundred twenty-eight.

Viri Anathoth, centum viginti octo.

[24] The children of Azmaveth, forty-two.

Filii Azmaveth, quadraginta duo.

[25] The children of Cariathiarim, Cephira, and Beroth, seven hundred forty-three.

Filii Cariathiarim, Cephira et Beroth, septingenti quadraginta tres.

[26] The children of Rama and Gabaa, six hundred twenty-one.

Filii Rama et Gabaa, sexcenti viginti unus.

[27] The men of Machmas, a hundred twenty-two.

Viri Machmas, centum viginti duo.

[28] The men of Bethel and Hai, two hundred twenty-three.

Viri Bethel et Hai, ducenti viginti tres.

[29] The children of Nebo, fifty-two.

Filii Nebo, quinquaginta duo.

[30] The children of Megbis, a hundred fifty-six.

Filii Megbis, centum quinquaginta sex.

[31] The children of the other Elam, a thousand two hundred fifty-four.

Filii Aelam alterius, mille ducenti quinquaginta quatuor.

[32] The children of Harim, three hundred and twenty.

Filii Harim, trecenti viginti.

[33] The children of Lod, Hadid and One, seven hundred twenty-five.

Filii Lod Hadid, et Ono, septingenti viginti quinque.

[34] The children of Jericho, three hundred forty-five.

Filii Jericho, trecenti quadraginta quinque.

[35] The children of Senaa, three thousand six hundred thirty.

Filii Senaa, tria millia sexcenti triginta.

[36] The priests: the children of Jadaia of the house of Josue, nine hundred seventy-three.

Sacerdotes : filii Jadaia in domo Josue, nongenti septuaginta tres.

[37] The children of Emmer, a thousand fifty-two.

Filii Emmer, mille quinquaginta duo.

[38] The children of Pheshur, a thousand two hundred forty-seven.

Filii Pheshur, mille ducenti quadraginta septem.

[39] The children of Harim, a thousand and seventeen.

Filii Harim, mille decem et septem.

[40] The Levites: the children of Josue and of Cedmihel, the children of Odovia, seventy-four.

Levitae : filii Josue et Cedmihel filiorum Odoviae, septuaginta quatuor.

[41] The singing men: the children of Asaph, a hundred twenty-eight.

Cantores : filii Asaph, centum viginti octo.

[42] The children of the porters: the children of Sellum, the children of Ater, the children of Telmon, the children of Accub, the children of Hatita, the children of Sobai: in all a hundred thirty-nine.

Filii janitorum : filii Sellum, filii Ater, filii Telmon, filii Accub, filii Hatitha, filii Sobai : universi centum triginta novem.

[43] The Nathinites: the children of Siha, the children of Hasupha, the children of Tabbaoth,

Nathinaei : filii Siha, filii Hasupha, filii Tabbaoth,

[44] The children of Ceros, the children of Sia, the children of Phadon,

filii Ceros, filii Siaa, filii Phadon,

[45] The children of Lebana, the children of Hegaba, the children of Accub,

filii Lebana, filii Hagaba, filii Accub,

[46] The children of Hagab, the children of Semlai, the children of Hanan,

filii Hagab, filii Semlai, filii Hanan,

[47] The children of Gaddel, the children of Gaher, the children of Raaia,

filii Gaddel, filii Gaher, filii Raaia,

[48] The children of Basin, the children of Necoda, the children of Gazam,

filii Rasin, filii Necoda, filii Gazam,

[49] The children of Asa, the children of Phasea, the children of Besee,

filii Aza, filii Phasea, filii Besee,

[50] The children of Asena, the children of Munim, the children of Nephusim,

filii Asena, filii Munim, filii Nephusim,

[51] The children of Bacbuc, the children of Hacupha, the children of Harhur,

filii Bacbuc, filii Hacupha, filii Harhur,

[52] The children of Besluth, the children of Mahida, the children of Harsa,

filii Besluth, filii Mahida, filii Harsa,

[53] The children of Bercos, the children of Sisara, the children of Thema,

filii Bercos, filii Sisara, filii Thema,

[54] The children of Nasia, the children of Hatipha,

filii Nasia, filii Hatipha,

[55] The children of the servants of Solomon, the children of Sotai, the children of Sopheret, the children of Pharuda,

filii servorum Salomonis, filii Sotai, filii Sophereth, filii Pharuda,

[56] The children of Jala, the children of Dercon, the children of Geddel,

filii Jala, filii Dercon, filii Geddel,

[57] The children of Saphatia, the children of Hatil, the children of Phochereth, which were of Asebaim, the children of Ami,

filii Saphatia, filii Hatil, filii Phochereth, qui erant de Asebaim, filii Ami :

[58] All the Nathinites, and the children of the servants of Solomon, three hundred ninety-two.

omnes Nathinaei, et filii servorum Salomonis, trecenti nonaginta duo.

[59] And these are they that came up from Thelmela, Thelharsa, Cherub, and Adon, and Emer. And they could not shew the house of their fathers and their seed, whether they were of Israel.

Et hi qui ascenderunt de Thelmala, Thelharsa, Cherub, et Adon, et Emer : et non potuerunt indicare domum patrum suorum et semen suum, utrum ex Israel essent.

[60] The children of Dalaia, the children of Tobia, the children of Necoda, six hundred fifty-two.

Filii Dalaia, filii Tobia, filii Necoda, sexcenti quinquaginta duo.

[61] And of the children of the priests: the children of Hobia, the children of Accos, the children of Berzellai, who took a wife of the daughters of Berzellai, the Galaadite, and was called by their name:

Et de filiis sacerdotum : filii Hobia, filii Accos, filii Berzellai, qui accepit de filiabus Berzellai Galaaditis, uxorem, et vocatus est nomine eorum :

[62] These sought the writing of their genealogy, and found it not, and they were cast out of the priesthood.

hi quaesierunt scripturam genealogiae suae, et non invenerunt, et ejecti sunt de sacerdotio.

[63] And Athersatha said to them, that they should not eat of the holy of holies, till there arose a priest learned and perfect.

Et dixit Athersatha eis ut non comederent de Sancto sanctorum, donec surgeret sacerdos doctus atque perfectus.

[64] All the multitudes as one man, were forty-two thousand three hundred and sixty:

Omnis multitudo quasi unus, quadraginta duo millia trecenti sexaginta :

[65] Besides their menservants, and womenservants, of whom there were seven thousand three hundred and thirty-seven: and among them singing men, and singing women two hundred.

exceptis servis eorum, et ancillis, qui erant septem millia trecenti triginta septem : et in ipsis cantores atque cantatrices ducenti.

[66] Their horses seven hundred thirty-six, their mules two hundred forty-five,

Equi eorum septingenti triginta sex, muli eorum, ducenti quadraginta quinque,

[67] Their camels four hundred thirty-five, their asses six thousand seven hundred and twenty.

cameli eorum, quadringenti triginta quinque, asini eorum, sex millia septingenti viginti.

[68] And some of the chief of the fathers, when they came to the temple of the Lord, which is in Jerusalem, offered freely to the house of the Lord to build it in its place.

Et de principibus patrum, cum ingrederentur templum Domini, quod est in Jerusalem, sponte obtulerunt in domum Dei ad exstruendam eam in loco suo.

[69] According to their ability, they gave towards the expenses of the work, sixty-one thousand solids of gold, five thousand pounds of silver, and a hundred garments for the priests.

Secundum vires suas dederunt impensas operis, auri solidos sexaginta millia et mille, argenti mnas quinque millia, et vestes sacerdotales centum.

[70] So the priests and the Levites, and some of the people, and the singing men, and the porters, and the Nathinites dwelt in their cities, and all Israel in their cities.

Habitaverunt ergo sacerdotes, et Levitae, et de populo, et cantores, et janitores, et Nathinaei, in urbibus suis, universusque Israel in civitatibus suis.

Commentary:

Ver. 1. Now. This catalogue is given again, 2 Esd. vii. 6. and 3 Esdras v. 7. immediately (H.) after the long interpolated story (Kennicott) of the three guards, concerning the superior strength of wine, the king, women or truth, in which Zorobabel gains the victory, in favour of the latter. H. --- The rest of the book is taken from other inspired writings; (Sandford) and this story may be borrowed Josephus: so that there is no reason for asserting "that one whole book is now lost out of the sacred canon." Kennicott. --- Yet this argument is by no means conclusive, as the Paral. consists of such supplements, &c. These three catalogues very considerably, not only in the proper names, but also in the numbers, (H.) though they must have been the same originally, and still give the same total, 42,360. We cannot find that number at present, by above 8,400. In many cases, the disagreement consists of a single unit, hundred, &c. which may lead us to suspect that the Palmyrene, or the more ancient Sidonian notation, may have been adopted in some Heb. MSS. being used about the time of Christ. See Swinton's tables, (Phil. Trans. xlviii. and l.) where the Sidonian coins express the units by small perpendicular strokes; and the Palmyrene inscriptions only admit four of these together, having an arbitrary mark for 5: "the hundreds and units after the tens, are expressed in both, in the same manner as the single units." Kennicott, 2 Diss. --- Cordell (MS. note on this author) disapproves of this mode of correcting, and says that the females are included in the total sum, being 12,542, not recorded in the separate sums. But this number seems too small, as there are generally as many of that sex as of the other. H. --- Some find the total 31,583, which leaves 10,777 wanting to complete 42,360, as these could not make out their genealogies, or were of the ten tribes. In this chapter only 29,818 are specified, whereas 2 Esdras vii. has 31,089; the latter reckons 1765 unnoticed by Esdras, who has 494 not specified in Nehemias. The difference, that seems to make a reconciliation impossible, is what make these authors agree; for, if you add the surplus of each to the other, the same total, 31,583, will arise. Alting. ep. 59. This solution, though ingenious, is not solid or satisfactory. Rondet, t. v. p. 176. --- De Vence rather thinks that the difference is to be laid to the charge of transcribers, or that some people enrolled themselves after the registers had been made up; so that they are only included in the general sum. H. --- Some things may have been inserted from 2 Esdras, though here out of place, (Grot.) as we find similar anachronisms, 1 Par. ix. 2, and perhaps Gen. xxxvi. 31. Nehemias may also have included those whom he brought back along with these; unless we allow that some one, by attempting to reconcile the two, has thrown all into confusion. It seems undeniable, that some additions have been made to the latter book. C. xii. 11. and 22. The list given 1 Par. ix. 4, comprises only those who came first from Babylon. C. --- After this remark, it will hardly be requisite to specify all the variations of names and numbers. H. --- "For what can be hence inferred, but that there are some arithmetical mistakes in Scripture, which no one denies?" Huet. --- "Almost all who are conversant with ancient copies, agree in the decision of S. Jerom, as they cannot but perceive that some variations have crept in, particularly with respect to numbers and proper names." Walton. --- Province, born in Chaldea, (M.) or rather belonging to Judea, which was now considered as a province of the empire, (C.) and paid tribute. C. iv. 13. 2 Esd. ix. 36. T. --- In 3 Esd. we read, "These are they of Judea." --- Nabuchodonosor had taken some of these; the rest were chiefly their descendants. --- Juda now is used to denote Judea. H.

Ver. 2. Zorobabel was the prince, Josue the high priest. C. --- There are 12 mentioned in 2 and 3 Esd. But here the sixth Nahamani, or Enenion, is omitted. H. --- There represent the 12 tribes, (Kennicott) and were chiefs. M. --- It is wonderful that Esdras is not here mentioned, as well as Nehemias, who led a company after him, many of whom are here recorded. C. --- They might come to take care of their patrimony, and return into Chaldea, like Mardochai, (T. though it does not seem to be Esther's uncle. D.) and Nehemias, who is styled also Athersatha, v. 63. T. --- Baana. 3 Esd. adds, "their leaders." H.

Ver. 3. Children. When this term precedes the name of a man, it means his offspring; (v. 3. 20.) when placed before a city, it denotes the inhabitants, v. 21. 35. C. --- The lay Israelites are placed here; then the Levitical tribe; (v. 36.) the Nathineans, &c. v. 43. It is very difficult to decide when the names designate places, and when persons. M.

Ver. 5. Seven. 2 Esd. only 652. These arrived at Jerusalem; the rest altered their mind. Junius. C. --- But 3 Esd. has 756: so that there is most probably a mistake somewhere. H.

Ver. 6. Moab. This seems to be the name of a place, where the descendants of Josue and Joab might reside; (C. viii. 4. C.) or Phahath might have this title, on account of some victory, or residence in the country. His descendants, with those of Josue and Joab, where 2812, (T.) or 2818. 2 Esd. vii. 11. C. --- Josue. Prot. "Jeshua and Joab." H. --- Some translate Pahath, "the chief of" Moab, &c. D. --- Grotius suspects that to v. 68 may be inserted from Nehemias.

Ver. 13. Six. Other 60 returned afterwards with Esdras. H. C. viii. 13.

Ver. 16. Ather. 3 Esd. Ator-Ezekios, 92: but 2 Esd. has Ater, children of Hezecias, 98. H.

Ver. 17. Besai. We should perhaps read Hasum, (v. 19. C.) then Besai, and afterwards Jora, who may be the same with Hareph. 2 Esd. vii. 24. H.

Ver. 20. Gebbar. 2 Esd. Gabaon. 3 Esd. "Baitereus, 3005." H.

Ver. 22. Six. 2 Esd. puts the inhabitants of those two cities together, and makes 188, instead of the present calculation 179. C. --- Netupha was in Ephraim. D.

Ver. 29. Nebo. 2 Esd. (vii. 33.) adds, "of the other Nebo," as in some Latin copies a first had been mentioned, (v. 30.) where we have Geba, (C.) here written Gabaa, v. 26. H. --- Nebo belonged to some of the other tribes, as well as Phahath-Moab; which shews that some of the people returned, (C.) and are particularized, as well as the men of the three tribes of Juda, Benjamin, and Levi. H.

Ver. 30. Megbis. 3 Esd. "Niphis;" (C.) or, according to the Alex. MS. "Phineis." H. --- The verse is omitted 2 Esd. But Megphias occurs below. C. x. 20. Megabyse is a Persian name. Herod. iii. 20. and 160.

Ver. 31. Other Elam. The first is mentioned (v. 7.) with exactly the same number. Is not this verse redundant? C. --- Who would not be astonished? T. --- 3 Esd. omits this and the following name. H.

Ver. 33. Hadid. These cities were in the tribe of Benjamin. C. --- Senaa was in Ephraim, eight miles from Jericho. Euseb.

Ver. 36. Josue, the high priest, v. 2.

Ver. 40. Odovia, called Juda. C. iii. 9. C.

Ver. 43. Nathinites, "people given" (1 Par. ix. 2. H.) by Josue, David, and Solomon. T.

Ver. 55. Servants, proselytes. 1 Par. xxii. 2. M.

Ver. 57. Pocereth-Hasebaim, in Heb. (C.) or "of Zebaim." Prot.

Ver. 59. Thelmela, "the height of Mela, or of salt." The river Melas empties itself into the Euphrates. Strabo xii. --- The cities here mentioned were in Chaldea. Some of the ten tribes had probably been transported into Cappadocia, where Herodotus (ii. 35,) place some circumcised Syrians. --- Thelharsa, or Thelassar, 4 K. xix. 12. --- Cherub, &c. were cities of Chaldea, (T.) or chief men; but as they had been carried away by Theglathphalassar, they had lost their genealogies, and could only produce circumcision as a proof that they were Israelites.

Ver. 61. Their name. The priest, Berzellai, assumed the name of the family, from which he had chosen a wife. H. --- It was that of the famous old man, who was so hospitable to David. 2 K. xix. 31. C.

Ver. 62. Priesthood. Those who cannot prove that they are priests, ought not to exercise the functions. W. --- The Jews were particularly careful to preserve their genealogical tables, and transcribed them again after any very troublesome times. Joseph. c. Ap. 1, and in his own Life. --- The Rabbins falsely assert that only the mother's side was examined, and that the children followed her condition. C.

Ver. 63. Athersatha. Prot. marg. "the governor," (H.) in the Persian language. D. --- Nehemias had this title. 2 Esd. viii. 9. H. --- It means "a cup-bearer." C. M. --- 3 Esd. "And Nehemias, who is also Atharias, said unto them, that they should not partake of the holy things, till a high priest, clothed with manifestation and truth, should arise." H. --- Learned. Heb. "with Urim and Thummim." We do not find that God had been consulted, in this manner, since the time of David: and the Jews inform us that the ornament was not used after the captivity, (C.) as it had been, perhaps, concealed with the ark, by Jeremias. 2 Mac. ii. 4. T. --- Nehemias hoped that it would be soon recovered. In the mean time, he followed the spirit of the law, but with additional rigour, as it permitted such priests to eat consecrated meats. Lev. xxi. 22. It seems that this decision is out of its proper place, since Nehemias came 80 years after Zorobabel. C. --- But he might have been present on this occasion, (H.) though he returned afterwards to Babylon, where he officiated as cup-bearer to the king. T.

Ver. 64. Forty-two thousand, &c. Those who are reckoned up above of the tribes of Juda, Benjamin, and Levi, fall short of this number. The rest, who must be taken in to make up the whole sum, were of the other tribes. Ch. --- This explanation is given by R. Solomon. W. --- But we have seen that cities belonging to the ten tribes are specified. See v. 1, and 29. H. --- Some might not be able to make out their genealogies. C. v. 62. Yet some of these also are counted, v. 60. H. --- The particular sums may therefore be incorrect. Josephus (xi. 1,) adds 102 to the number. C. --- 3 Esd. has, "But they were all of Israel from 12 years old and upwards, exclusive of boys and girls, (or male and female servants) 42,300." Grabe has in another character "sixty. The men and women servants of these, 7300." Then the Alex. MS. continues, "thirty-seven." So that without the addition it would give for the total, 42,337. Some copies (H.) have 40. C. --- But the most correct (H.) read 60. Kennicott. The small number of servants and cattle shew that the people were poor. D.

Ver. 65. Servants. Probably strangers. C. --- Yet the Hebrews might renounce their liberty. Ex. xxi. 6. H. --- Hundred, comprised in the last number; (C.) or they belong to Israel, but were different from those mentioned v. 41. We find 45 more in 2 and 3 Esd. H. --- These might be inserted by Nehemias, after they had proved themselves to be of the tribe of Levi. Tournemine. --- There were in all 49,942. H. --- So much was the power of this kingdom now reduced! Sulp Severus says above 50,000 of every sex and rank could not be found. H.

Ver. 69. Solids. Heb. darcemonim. H. --- "Darics," worth as much as a golden sicle. Pelletier. C. 1 Par. xxix. 7. --- Pounds, (mnas) or 60 sicles. M. - 3 Esd. has "mnas" in both places.

Ver. 70. Some. The laics, mentioned from v. 2. to 35. H.

#first book of ezra

0 notes