نحميا ٢:١٠
تأمّل عميق بلغةٍ واضحة على هذه الآية. اقرأ الأصحاح
وَلَمَّا سَمِعَ سَنْبَلَّطُ الْحُورُونِيُّ وَطُوبِيَّا الْعَبْدُ الْعَمُّونِيُّ سَاءَهُمَا مَسَاءَةً عَظِيمَةً، لأَنَّهُ جَاءَ رَجُلٌ يَطْلُبُ خَيْرًا لِبَنِي إِسْرَائِيلَ.
التفاسير
مقتطفات جُمعت من تفاسير منشورة لترسيخ القراءة.
When Sanballat the Horonite and Tobiah the Ammonite heard of his coming, it caused them great annoyance (להם ירע is strengthened by גּדולה רעה, as in Jon 4:1) that a man (as Nehemiah expresses himself ironically from their point of view) was come to seek the welfare of the children of Israel. Sanballat is called the Horonite either after his birthplace or place of residence, yet certainly not from Horonaim in Moab, as older expositors imagined (Isa 15:5; Jer 48:34), since he would then have been called a Moabite, but from either the upper or nether Beth-horon, formerly belonging to the tribe of Ephraim (Jos 16:3, Jos 16:5; Jos 18:13), and therefore in the time of Nehemiah certainly appertaining to the region of the Samaritans (Berth.). Tobiah the Ammonite is called העבד, the servant, probably as being a servant or official of the Persian king. These two individuals were undoubtedly influential chiefs of the neighbouring hostile nations of Samaritans and Ammonites, and sought by alliances with Jewish nobles (Neh 6:17; Neh 13:4, Neh 13:28) to frustrate, whether by force or stratagem, the efforts of Ezra and Nehemiah for the internal and external security of Judah. Nehemiah mentions thus early their annoyance at his arrival, by way of hinting beforehand at their subsequent machinations to delay the fortifying of Jerusalem.
افتح المصدر ↗How Nehemiah wrestled with God and prevailed we read in the foregoing chapter; now here we are told how, like Jacob, he prevailed with men also, and so found that his prayers were heard and answered. I. He prevailed with the king to send him to Jerusalem with a commission to build a wall about it, and grant him what was necessary for it (Neh 2:1-8). II. He prevailed against the enemies that would have obstructed him in his journey (Neh 2:9-11) and laughed him out of his undertaking (Neh 2:19, Neh 2:20). III. He prevailed upon his own people to join with him in this good work, viewing the desolations of the walls (Neh 2:12-16) and then gaining them to lend every one a hand towards the rebuilding of them (Neh 2:17, Neh 2:18). Thus did God own him in the work to which he called him.
افتح المصدر ↗2:10 Some of the local, non-Jewish officials were very displeased because rebuilding the walls of Jerusalem would change the balance of political power in favor of the Jews. • Sanballat was the main leader of opposition to Nehemiah’s rebuilding efforts. • the Horonite: He was probably from Upper or Lower Horon (Beth-horon, Josh 16:3), approximately 12 miles (19 kilometers) northwest of Jerusalem. Sanballat’s name might indicate that he was a descendant of the Assyrian people imported by Sargon II after the fall of Samaria (2 Kgs 17:24). A document discovered in Egypt indicates that he eventually became governor of Samaria in 408 BC.
افتح المصدر ↗الشواهد المتقابلة
مقاطع أخرى يربطها المجتمع بهذا المقطع أكثر من غيرها. انقر لتقرأها.
وَلَمَّا سَمِعَ سَنْبَلَّطُ وَطُوبِيَّا وَالْعَرَبُ وَالْعَمُّونِيُّونَ وَالأَشْدُودِيُّونَ أَنَّ أَسْوَارَ أُورُشَلِيمَ قَدْ رُمِّمَتْ وَالثُّغَرَ ابْتَدَأَتْ تُسَدُّ، غَضِبُوا جِدًّا.
وَلَمَّا سَمِعَ سَنْبَلَّطُ الْحُورُونِيُّ وَطُوبِيَّا الْعَبْدُ الْعَمُّونِيُّ وَجَشَمٌ الْعَرَبِيُّ هَزَأُوا بِنَا وَاحْتَقَرُونَا، وَقَالُوا: «مَا هذَا الأَمْرُ الَّذِي أَنْتُمْ عَامِلُونَ؟ أَعَلَى الْمَلِكِ تَتَمَرَّدُونَ؟».
وَقَبْلَ هذَا كَانَ أَلْيَاشِيبُ الْكَاهِنُ الْمُقَامُ عَلَى مِخْدَعِ بَيْتِ إِلهِنَا قَرَابَةُ طُوبِيَّا،
اَلْغَضَبُ قَسَاوَةٌ وَالسَّخَطُ جُرَافٌ، وَمَنْ يَقِفُ قُدَّامَ الْحَسَدِ؟
وَلَمَّا سَمِعَ سَنْبَلَّطُ وَطُوبِيَّا وَجَشَمٌ الْعَرَبِيُّ وَبَقِيَّةُ أَعْدَائِنَا أَنِّي قَدْ بَنَيْتُ السُّورَ وَلَمْ تَبْقَ فِيهِ ثُغْرَةٌ، عَلَى أَنِّي لَمْ أَكُنْ إِلَى ذلِكَ الْوَقْتِ قَدْ أَقَمْتُ مَصَارِيعَ لِلأَبْوَابِ،
قَدْ رَأَيْتُ عَبِيدًا عَلَى الْخَيْلِ، وَرُؤَسَاءَ مَاشِينَ عَلَى الأَرْضِ كَالْعَبِيدِ.
الشِّرِّيرُ يَرَى فَيَغْضَبُ. يُحَرِّقُ أَسْنَانَهُ وَيَذُوبُ. شَهْوَةُ الشِّرِّيرِ تَبِيدُ.
لأَنَّهُ فِي عَقَبَةِ لُوحِيتَ يَصْعَدُ بُكَاءٌ عَلَى بُكَاءٍ، لأَنَّهُ فِي مُنْحَدَرِ حُورُونَايِمَ سَمِعَ الأَعْدَاءُ صُرَاخَ انْكِسَارٍ.
قَدْ أَطْلَقُوا صَوْتَهُمْ مِنْ صُرَاخِ حَشْبُونَ إِلَى أَلْعَالَةَ إِلَى يَاهَصَ، مِنْ صُوغَرَ إِلَى حُورُونَايِمَ، كَعِجْلَةٍ ثُلاَثِيَّةٍ، لأَنَّ مِيَاهَ نِمْرِيمَ أَيْضًا تَصِيرُ خَرِبَةً.
فِي ذلِكَ الْيَوْمِ قُرِئَ فِي سِفْرِ مُوسَى فِي آذَانِ الشَّعْبِ، وَوُجِدَ مَكْتُوبًا فِيهِ أَنَّ عَمُّونِيًّا وَمُوآبِيًّا لاَ يَدْخُلُ فِي جَمَاعَةِ اللهِ إِلَى الأَبَدِ.