1Potom dvadsiateho štvrtého dňa toho istého mesiaca shromaždili sa synovia Izraelovi postiac sa a súc oblečení v smútočnom rúchu drsnom a majúc zem posypanú na sebe. 2A semä Izraelovo sa boli oddelili od všetkých synov cudziny a stojac vyznávali svoje hriechy a neprávosti svojich otcov. 3A povstanúc na svojom mieste čítali z knihy zákona JeHoVaHa, svojeho Boha, štvrtinu dňa a štvrtinu vyznávali a klaňali sa JeHoVaHovi, svojmu Bohu. 4A povstal na vyvýšenom mieste Levitov Ješua, Banaj, Kadmiel, Šebaniáš, Bunni, Šerebiáš, Báni a Chenáni a kričali veľkým hlasom k JeHoVaHovi, svojmu Bohu. 5A riekli Levitovia, Ješua, Kadmiel, Báni, Chašabneiáš, Šerebiáš, Hodiáš, Šebaniáš a Petachiáš: Vstaňte, dobrorečte JeHoVaHovi, svojmu Bohu, od vekov až na veky! A nech dobrorečia menu tvojej slávy a vyvýšenému nad každé dobrorečenie a chválu! 6Ty si, ó, JeHoVaHu, ty si sám jediný! Ty si učinil nebesia, nebesia nebies a všetko ich vojsko, zem a všetko, čo je na nej, moria a všetko, čo je v nich, a ty dávaš tomu všetkému život, a vojsko nebies sa tebe klania. 7Ty si, JeHoVaHu, ten Bôh, ktorý si si vyvolil Abrama a vyviedol si ho z Úr Chaldejov a dal si mu meno Abrahám. 8A našiel si jeho srdce verné pred sebou a učinil si s ním smluvu, že dáš zem Kananeja, Heteja, Amoreja, Ferezeja, Jebuzeja a Gergezeja, že ju dáš jeho semenu a uskutočnil si svoje slová, lebo ty si spravedlivý. 9A pohliadol si na trápenie našich otcov v Egypte a ich krik si počul pri Rudom mori. 10A dal si činiť znamenia a zázraky na faraonovi a na všetkých jeho sluhoch a na všetkom ľude jeho zeme, lebo si vedel, že prevádzali pýchu proti nim, a tak si si učinil meno, jako to vidieť dnes. 11A more si rozdelil vo dvoje pred nimi, takže prešli prostredkom mora po suchu, a tých, ktorí ich stíhali, vrhol si do hlbín ako nejaký kameň do mohutných vôd prudkých. 12A viedol si ich v oblakovom stĺpe vodne a v ohnivom stĺpe vnoci osvecujúc im cestu, ktorou mali ísť. 13Potom si sostúpil na vrch Sinai a hovoril si s nimi s neba, dal si im spravedlivé súdy a pravdivé zákony vyučujúce, dobré ustanovenia a prikázania. 14A dal si im poznať sobotu svojej svätosti a prikázal si im zachovávať prikázania, ustanovenia a vyučujúci zákon skrze Mojžiša, svojho služobníka. 15Dal si im aj chlieb z neba v ich hlade a vyviedol si im vody zo skaly v ich smäde a riekol si im, aby vošli dedične zaujať zem, vzhľadom na ktorú si bol pozdvihol svoju ruku prisahajúc, že im ju dáš. 16Ale oni a naši otcovia prevádzali pýchu a zatvrdili svoju šiju a nepočúvali na tvoje prikázania. 17A nechceli počuť ani nepamätali na tvoje divy, ktoré si činil pri nich, ale zatvrdili svoju šiju a ustanovili si vodcu, aby sa vrátili do svojho rabstva vo svojej spúre. Ale ty si Bôh odpúšťania, milosrdný a ľútostivý, dlho zhovievajúci a veľký čo do milosti a preto si ich neopustil. 18Ba ešte spravili aj teľa - sliatinu a povedali: Toto je tvoj boh, ktorý ťa vyviedol hore z Egypta! A dopustili sa veľkých rúhaní. 19Ale ty vo svojom mnohom zľutovaní jednako si ich len neopustil na púšti. Oblakový stĺp neuhnul zponad nich vodne, aby ich viedol cestou, ani ohnivý stĺp vnoci, aby im svietil a osvecoval cestu, ktorou mali ísť. 20A dal si svojho dobrého Ducha, aby ich učil rozumu, a svojej manny si neodňal od ich úst a dal si im vody v ich smäde. 21Štyridsať rokov si ich zaopatroval na púšti; nemali nedostatku; ich rúcha nezvetšely, a ich nohy neopuchly. 22Potom si im dal kráľovstvá a národy a podelil si ich na kraje. A tak zaujali dedične zem Síchonovu a zem kráľa Chešbona a zem Óga, kráľa Bázana. 23A ich synov si rozmnožil, čo do počtu, jako hviezdy nebies. A voviedol si ich do zeme, o ktorej si povedal ich otcom, aby vošli do nej zaujať ju dedične. 24A tak vošli synovia a zaujali zem dedične, a zohnul si pred nimi obyvateľov zeme, Kananejov, a dal si ich do ruky aj ich kráľov aj národy zeme, aby urobili s nimi tak, ako sa im ľúbi. 25A vzali ohradené mestá a úrodnú zem a zaujali dedične domy, plné všetkého dobrého, vyrúbané studne, vinice, olivové sady a ovocných stromov množstvo. A tak jedli a nasýtili sa a vytučili sa a kochali sa v tvojej veľkej dobrote. 26Ale sa stali neposlušnými a sprotivili sa ti a zavrhli tvoj zákon za svoj chrbát a povraždili tvojich prorokov, ktorí svedčili proti nim nato, aby ich navrátili k tebe, a dopúšťali sa veľkých rúhaní. 27Vtedy si ich vydal do ruky ich protivníkov, ktorí ich sužovali. A potom v čase svojho súženia kričali k tebe, a ty si vše len vyslyšal z nebies a podľa svojho mnohého zľutovania si im dal záchrancov, ktorí ich zachránili z ruky ich protivníkov. 28Ale keď mali zase pokoj, znova sa navrátili robiť to, čo je zlé pred tvojou tvárou, a tak si ich opustil v ruke ich nepriateľov, aby vládli nad nimi. No, keď sa obrátili a kričali k tebe, ty si vyslyšal z nebies a vytrhol si ich podľa svojho mnohonásobného zľutovania, a to tak po mnohé časy. 29A svedčil si proti nim nato, aby si ich navrátil ku svojmu zákonu; ale oni robili pyšne a nepočúvali na tvoje prikázania a hrešili proti tvojim súdom (ktoré keby činil človek, žil by nimi) a vymykli spurné plece zpod jarma Božieho a zatvrdili svoju šiju a neposlúchali. 30Avšak zhovieval si im po mnohé roky a svedčil si proti nim svojím Duchom skrze svojich prorokov, ale nepozorovali svojimi ušami, a preto si ich vydal do ruky národov zemí. 31Avšak pre svoje mnohé zľutovania neučinil si im konca a neopustil si ich, pretože si ty silný Bôh milostivý a ľútostivý. 32A tak teraz, náš Bože, ty silný, veľký, mocný a strašný Bože, ktorý ostríhaš smluvu a milosť, nech nie je to za málo pred tvojou tvárou, všetko to ťažké strádanie, ktoré nás stihlo, našich kráľov, naše kniežatá, našich kňazov, našich prorokov, našich otcov a všetok tvoj ľud odo dní kráľov Assýrie až do tohoto dňa. 33Ale ty si spravedlivý pri všetkom tom, čo prišlo na nás, lebo ty si činil verne a pravdu, ale my sme páchali bezbožnosť. 34A naši kráľovia, naše kniežatá, naši kňazi a naši otcovia nečinili tvojho zákona ani nepozorovali na tvoje prikázania a na tvoje svedoctvá, ktorými si svedčil proti nim. 35Lebo oni vo svojom kráľovstve a v tvojej veľkej a mnohej dobrote, ktorú si im preukazoval, a v zemi, širokej a úrodnej, ktorú si dal pred nich, neslúžili ti ani sa neodvrátili od svojich zlých skutkov. 36Hľa, my sme dnes sluhami, a zem, ktorú si dal našim otcom, aby jedli jej ovocie a jej dobré, hľa, my sme v nej sluhami! 37A svoju hojnú úrodu vydáva kráľom, ktorých si ustanovil nad nami pre naše hriechy, a tak panujú nad našimi telami i nad naším hovädom, tak ako sa im ľúbi, a my sme vo veľkom súžení. 38Pri tom pri všetkom činíme pevnú smluvu a píšeme, ktorú spečaťujú naše kniežatá, naši Levitovia a naši kňazi.
Jamieson Fausset Brown Bible Commentary 1 A SOLEMN FAST AND REPENTANCE OF THE PEOPLE. (
Neh 9:1-
Neh 9:3)
Now in the twenty and fourth day of this month--that is, on the second day after the close of the feast of tabernacles, which commenced on the fourteenth and terminated on the twenty-second (
Lev 23:34-
Lev 23:37). The day immediately after that feast, the twenty-third, had been occupied in separating the delinquents from their unlawful wives, as well, perhaps, as in taking steps for keeping aloof in future from unnecessary intercourse with the heathen around them. For although this necessary measure of reformation had been begun formerly by Ezra (Ezra 10:1-17), and satisfactorily accomplished at that time (in so far as he had information of the existing abuses, or possessed the power of correcting them) yet it appears that this reformatory work of Ezra had been only partial and imperfect. Many cases of delinquency had escaped, or new defaulters had appeared who had contracted those forbidden alliances; and there was an urgent necessity for Nehemiah again to take vigorous measures for the removal of a social evil which threatened the most disastrous consequences to the character and prosperity of the chosen people. A solemn fast was now observed for the expression of those penitential and sorrowful feelings which the reading of the law had produced, but which had been suppressed during the celebration of the feast; and the sincerity of their repentance was evinced by the decisive steps taken for the correction of existing abuses in the matter of marriage.
2 confessed their sins, and the iniquities of their fathers--Not only did they read in their recent sufferings a punishment of the national apostasy and guilt, but they had made themselves partakers of their fathers' sins by following the same evil ways.
3 they . . . read in the book of the law--Their extraordinary zeal led them to continue this as before.
one fourth part of the day--that is, for three hours, twelve hours being the acknowledged length of the Jewish day (
John 11:9). This solemn diet of worship, which probably commenced at the morning sacrifice, was continued for six hours, that is, till the time of the evening sacrifice. The worship which they gave to the Lord their God, at this season of solemn national humiliation, consisted in acknowledging and adoring His great mercy in the forgiveness of their great and multiplied offenses, in delivering them from the merited judgments which they had already experienced or which they had reason to apprehend, in continuing amongst them the light and blessings of His word and worship, and in supplicating the extension of His grace and protection.
4 THE LEVITES CONFESS GOD'S MANIFOLD GOODNESS, AND THEIR OWN WICKEDNESS. (Neh. 9:4-38)
Then stood up upon the stairs--the scaffolds or pulpits, whence the Levites usually addressed the people. There were probably several placed at convenient distances, to prevent confusion and the voice of one drowning those of the others.
cried with a loud voice unto the Lord--Such an exertion, of course, was indispensably necessary, in order that the speakers might be heard by the vast multitude congregated in the open air. But these speakers were then engaged in expressing their deep sense of sin, as well as fervently imploring the forgiving mercy of God; and "crying with a loud voice" was a natural accompaniment of this extraordinary prayer meeting, as violent gestures and vehement tones are always the way in which the Jews, and other people in the East, have been accustomed to give utterance to deep and earnest feelings.
5 Then the Levites . . . said, Stand up and bless the Lord your God--If this prayer was uttered by all these Levites in common, it must have been prepared and adopted beforehand, perhaps, by Ezra; but it may only embody the substance of the confession and thanksgiving.
6 Thou, even thou, art Lord alone, &c.--In this solemn and impressive prayer, in which they make public confession of their sins, and deprecate the judgments due to the transgressions of their fathers, they begin with a profound adoration of God, whose supreme majesty and omnipotence is acknowledged in the creation, preservation, and government of all. Then they proceed to enumerate His mercies and distinguished favors to them as a nation, from the period of the call of their great ancestor and the gracious promise intimated to him in the divinely bestowed name of Abraham, a promise which implied that he was to be the Father of the faithful, the ancestor of the Messiah, and the honored individual in whose seed all the families of the earth should be blessed. Tracing in full and minute detail the signal instances of divine interposition for their deliverance and their interest--in their deliverance from Egyptian bondage--their miraculous passage through the Red Sea--the promulgation of His law--the forbearance and long-suffering shown them amid their frequent rebellions--the signal triumphs given them over their enemies--their happy settlement in the promised land--and all the extraordinary blessings, both in the form of temporal prosperity and of religious privilege, with which His paternal goodness had favored them above all other people, they charge themselves with making a miserable requital. They confess their numerous and determined acts of disobedience. They read, in the loss of their national independence and their long captivity, the severe punishment of their sins. They acknowledge that, in all heavy and continued judgments upon their nation, God had done right, but they had done wickedly. And in throwing themselves on His mercy, they express their purpose of entering into a national covenant, by which they pledge themselves to dutiful obedience in future.
22 Moreover thou gavest them kingdoms and nations--that is, put them in possession of a rich country, of an extensive territory, which had been once occupied by a variety of princes and people.
and didst divide them into corners--that is, into tribes. The propriety of the expression arose from the various districts touching at points or angles on each other.
the land of Sihon, and the land of the king of Heshbon--Heshbon being the capital city, the passage should run thus: "the land of Sihon or the land of the king of Heshbon."
32 Now therefore, our God . . . who keepest covenant and mercy--God's fidelity to His covenant is prominently acknowledged, and well it might; for their whole national history bore testimony to it. But as this could afford them little ground of comfort or of hope while they were so painfully conscious of having violated it, they were driven to seek refuge in the riches of divine grace; and hence the peculiar style of invocation here adopted: "Now therefore, our God, the great, the mighty, and the terrible God, who keepest covenant and mercy."
36 Behold, we are servants this day--Notwithstanding their happy restoration to their native land, they were still tributaries of a foreign prince whose officers ruled them. They were not, like their fathers, free tenants of the land which God gave them.
37 it yieldeth much increase unto the kings whom thou hast set over us because of our sins--Our agricultural labors have been resumed in the land--we plough, and sow, and till, and Thou blessest the work of our hands with a plentiful return; but this increase is not for ourselves, as once it was, but for our foreign masters, to whom we have to pay large and oppressive tribute.
they have dominion over our bodies--Their persons were liable to be pressed, at the mandate of their Assyrian conqueror, into the service of his empire, either in war or in public works. And our beasts are taken to do their pleasure.
38 we make a sure covenant, and write--that is, subscribe or sign it. This written document would exercise a wholesome influence in restraining their backslidings or in animating them to duty, by being a witness against them if in the future they were unfaithful to their engagements.