A copy of a letter sent by Aman to destroy the Jews. Mardochai’s prayer for the people.
Acopie of the epistle which Aman sent to al prouinces to destroy the Iewes 8. And Mardocheus his prayer for the people.
1And this was the copy of the letter: Artaxerxes the great king who reigneth from India to Ethiopia, to the princes and governors of the hundred and twenty-seven provinces, that are subject to his empire, greeting.Artaserse re massimo dall'India sino all'Etiopia, ai principi, e governatori delle cento ventisette provincie soggette al suo impero, salute.AND this was the copie of the letter. The most great king Artaxerxes from India vnto Aethiopia, to the princes of an hundred and seuen and twentie prouinces, and to the captaynes, that are subiect to his empire, greeting.Rex maximus Artaxerxes ab India usque Æthiopiam, centum viginti septem provinciarum principibus et ducibus qui ejus imperio subjecti sunt, salutem. 2Whereas I reigned over many nations, and had brought all the world under my dominion, I was not willing to abuse the greatness of my power, but to govern my subjects with clemency and that they might live quietly without any terror, and might enjoy peace, which is desired by all men,Comandando io a moltissime nazioni, e avendo al mio dominio soggettata tutta la terra, non ho voluto abusare della mia gran possanza, ma governare con clemenza, e bontà i sudditi, affinchè senza timore alcuno menando tranquillamente la vita loro godessero della pace bramata da tutti i mortali.Wheras I reigned ouer manie nations, and had subdewed al the world to my dominion, I would no• abuse the greatnes of my might, but with clemencie and lenitie gouerne my subiectes, that passing their life quietly without any terrour, they might enioy peace wished of al men.Cum plurimis gentibus imperarem, et universum orbem meæ ditioni subjugassem, volui nequaquam abuti potentiæ magnitudine, sed clementia et lenitate gubernare subjectos, ut absque ullo terrore vitam silentio transigentes, optata cunctis mortalibus pace fruerentur. 3But when I asked my counsellors how this might be accomplished, one that excelled the rest in wisdom and fidelity, and was second after the king, Aman by name,Or cercando io da' miei consiglieri in qual modo ciò potesse ottenersi, uno, che tutti gli altri sorpassava in saggezza, e fedeltà, ed era il secondo dopo del re, di nome Aman,But when I demanded of my counselers how this might be accomplished, one that excelled the rest in wisedom and fidelitie, and was second after the king, Aman by name,Quærente autem me a consiliariis meis quomodo posset hoc impleri, unus qui sapientia et fide ceteros præcellebat, et erat post regem secundus, Aman nomine, 4Told me that there was a people scattered through the whole world, which used new laws, and acted against the customs of all nations, despised the commandments of kings, and violated by their opposition the concord of all nations.Mi significò, esservi un popolo disperso per tutta la terra, vivente con leggi inusitate, e avverso ai costumi di tutte le genti, il quale disprezzava i comandi dei re, e colle sue dissensioni alterava la concordia di tutte le genti.told me that there was a people dispersed through the whole world, which vsed new lawes, and doing against the customes of al Nations, contemned the cōmandmentes of kings, and brake the concord of al nations by their dissention.indicavit mihi in toto orbe terrarum populum esse dispersum, qui novis uteretur legibus, et, contra omnium gentium consuetudinem faciens, regum jussa contemneret, et universarum concordiam nationum sua dissensione violaret.
5Wherefore having learned this, and seeing one nation in opposition to all mankind using perverse laws, and going against our commandments, and disturbing the peace and concord of the provinces subject to us,Ciò avendo noi inteso, veggendo come una sola nazione contraria ad ogni specie d'uomini segue leggi perverse, e disubbidisce ai nostri ordini, e turba la concordia, e la pace delle provincie soggette a noi,Which when we had learned, seing one nation rebellious against al kind of men to vse peruerse lawes, and to goe against our commandmentes, and to disturbe the peace and concord of the prouinces subiect to vs,Quod cum didicissemus, videntes unam gentem rebellem adversus omne hominum genus perversis uti legibus, nostrisque jussionibus contraire, et turbare subjectarum nobis provinciarum pacem atque concordiam, 6We have commanded that all whom Aman shall mark out, who is chief over all the provinces, and second after the king, and whom we honour as a father, shall be utterly destroyed by their enemies, with their wives and children, and that none shall have pity on them, on the fourteenth day of the twelfth month Adar of this present year:Abbiam comandato, che tutti quelli, che saranno indicati da Aman (che ha la soprintendenza di tutte le provincie, ed è il secondo dopo del re, e il quale noi come padre onoriamo) siano sterminati da' loro nemici insieme colle mogli, e figliuoli ai quattordici del mese duodecimo Adar, di questo anno, e nissuno abbia di essi pietà:we haue commanded that whomsoeuer Aman shal shew, who is chiefe ouer al the prouinces, and second after the king, and whom we honour in steed of a father, they with their wiues and children be destroyed of their enemies, and that none haue pitie on them the fourtenth day of the twelfth moneth Adar of this present yeare:jussimus ut quoscumque Aman, qui omnibus provinciis præpositus est et secundus a rege, et quem patris loco colimus, monstraverit, cum conjugibus ac liberis deleantur ab inimicis suis, nullusque eorum misereatur, quartadecima die duodecimi mensis Adar anni præsentis: 7That these wicked men going down to hell in one day, may restore to our empire the peace which they had disturbed.Affinchè questi uomini scellerati scendendo lo stesso dì nell'inferno, rendano al nostro impero la pace, che aveano turbata.that the wicked men going downe to hel in one day, may restore the peace to our empire, which they had disturbed. Hitherto the copie of the letter. That which foloweth I found written after that place, where it is read, And Mardocheus going forth, did al thinges, that Esther had commanded him. yet it is neither in the Hebrew, nor extant with any of the interpreters.ut nefarii homines uno die ad inferos descendentes, reddant imperio nostro pacem, quam turbaverant. Pergensque Mardochæus, fecit omnia quæ ei mandaverat Esther. 8But Mardochai besought the Lord, remembering all his works,E Mardocheo fece preghiera al Signore, rammentandosi tutte le opere fatte da lui,But Mardocheus besought our Lord, mindeful of al his workes,Mardochæus autem deprecatus est Dominum, memor omnium operum ejus, 9And said: O Lord, Lord, almighty king, for all things are in thy power, and there is none that can resist thy will, if thou determine to save Israel.E disse: Signore, Signore, Re onnipotente, dapoichè in tuo dominio sono tutte le cose, e non havvi chi al tuo volere resister possa, quando tu abbi risoluto di salvare Israello.and said: Lord Lord king omnipotent, for in thy dominion are al thinges set, and there is none that can resist thy wil, if thou determine to saue Israel.et dixit: Domine, Domine rex omnipotens, in ditione enim tua cuncta sunt posita, et non est qui possit tuæ resistere voluntati, si decreveris salvare Israël.
10Thou hast made heaven and earth and all things that are under the cope of heaven.Tu facesti il cielo, e la terra, e tutto quello, che nel giro de' cieli contiensi.Thou madst heauen and earth, and whatsoeuer is conteyned in the compasse of heauen.Tu fecisti cælum et terram, et quidquid cæli ambitu continetur. 11Thou art Lord of all, and there is none that can resist thy majesty.Tu se' il Signore di tutte le cose, e alla maestà tua nissuno resiste.Thou art Lord of al, neither is there that can resist thy maiestie.Dominus omnium es, nec est qui resistat majestati tuæ. 12Thou knowest all things, and thou knowest that it was not out of pride and or any desire of glory, that I refused to worship the proud Aman,Tu sai ogni cosa, e sai, che non per superbia, né per ispregio, né per qualche desiderio di gloria ho fatto questo, di non adorare il superbissimo Aman;Thou vnderstandest al things, and knowest that I haue not done this for pride and contumelie, and any desire of glorie, that I adored not the proud Aman,Cuncta nosti, et scis quia non pro superbia et contumelia, et aliqua gloriæ cupiditate, fecerim hoc, ut non adorarem Aman superbissimum 13(For I would willingly and readily for the salvation of Israel have kissed even the steps of his feet,)Perocché volentieri per salvare Israele sarei pronto a baciare le orme de' suoi piedi;(for gladly would I be readie for the saluation of Israel to kisse euen the steppes of his feete,)(libenter enim pro salute Israël etiam vestigia pedum ejus deosculari paratus essem), 14But I feared lest I should transfer the honour of my God to a man, and lest I should adore any one except my God.Ma ho temuto di trasportare ad un uomo L'onor del mio Dio, e di adorar qualcheduno oltre il mio Dio.but I feared lest I should transferre the honour of my God to a man, and lest I should adore any except my God.sed timui ne honorem Dei mei transferrem ad hominem, et ne quemquam adorarem, excepto Deo meo. 15And now, O Lord, O king, O God of Abraham, have mercy on thy people, because our enemies resolve to destroy us, and extinguish thy inheritance.Ora tu, o Signore Re, Dio d'Abramo, abbi pietà del tuo popolo, perocché i nostri nemici vogliono sterminarci, e distruggere la tua eredità.And now ô Lord king, the God of Abraham haue mercie vpon thy poople, because our enemies wil destroy vs, and extinguish thyne inheritance.Et nunc, Domine rex, Deus Abraham, miserere populi tui, quia volunt nos inimici nostri perdere, et hæreditatem tuam delere. 16Despise not thy portion, which thou hast redeemed for thyself out of Egypt.Non disprezzare il tuo retaggio da te riscattato dall'Egitto.Despise not thy portion, which thou hast redemed to thyself out of Aegypt.Ne despicias partem tuam, quam redemisti tibi de Ægypto.
17Hear my supplication, and be merciful to thy lot and inheritance, and turn our mourning into joy, that we may live and praise thy name, O Lord, and shut not the mouths of them that sing to thee.Esaudisci la mia preghiera, e sii propizio al popolo, che è tua porzione eletta a sorte, e converti in allegrezza i gemiti nostri, affinchè vivendo diamo lode, o Signore, al tuo nome, e non chiuder la bocca a quei, che cantano le tue glorie.Heare my prayer, and be propitious to thy lot and corde, and turne our mourning into ioy, that liuing we may prayse thy name ô Lord, and doe not shut the mouthes of them that sing to thee.Exaudi deprecationem meam, et propitius esto sorti et funiculo tuo, et converte luctum nostrum in gaudium, ut viventes laudemus nomen tuum, Domine: et ne claudas ora te canentium. 18And all Israel with like mind and supplication cried to the Lord, because they saw certain death hanging over their heads.Tutto ancora Israele unanimamente orando alzava le grida al Signore; sovrastando ad essi indubitata la morte.Al Israel also with like mind and supplication cried to our Lord, because certayne death did hang ouer them.Omnis quoque Israël pari mente et obsecratione clamavit ad Dominum, eo quod eis certa mors impenderet.
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Haydock
"Hitherto," St. Jerome observes, "the preface extends. What follows, was placed in that part of the volume where it is written, And they, etc., (chap. 3:13., where the edict should naturally appear. Calmet) which we have found only in the Vulgate edition." (Haydock)
Haydock
Josephus produces this edict at length, but with some variations, (Calmet) which are of no importance. (Haydock)
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Calmet
World. This is an exaggeration. Princes are flattered with high titles, but none more so than those of the East. (Calmet)
Haydock
Quietly. Literally, "in silence." Greek, "undisturbed by the stormy billows, (akumantous) at all times; and that the kingdom might be rendered quiet, and the roads unmolested, to the very extremities; that peace, which is desired by all men, may be renewed." How amiable are these dispositions, which ought to be cherished by all princes! We might then hope soon to see peace restored. (Haydock)
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Calmet
After. Greek, "of all kingdoms as a reward, Aman shewed me," etc. Josephus, "the second after me, for his fidelity and confirmed good will." (Calmet)
Worthington
It is a great hurt for a king to be governed by one counsellor, Proverbs 15:22. (Worthington)
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A people. Greek, "a certain perverse people, mixed with every tribe through," etc.
New. Greek, "opposite to those of every nation, which always casteth aside the edicts of the kings, so that we cannot extend to them that upright and blameless dominion which we exercise over you."
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Calmet
Second. Greek, "our second father." (Calmet)
Haydock
Complutensian, "the second after us, shall be all extirpated by," etc. (Haydock)
Haydock
This king is represented as very stupidly giving orders for the destruction of a nation which he never names; (Capellus) but he intimates that Aman would do it, in whom he placed the most unbounded confidence. (Haydock)
Houbigant
If the latter had any suspicions of the queen's being of that nation, he might very prudently abstain from mentioning the Jews even to the king, contenting himself with describing them so that they would easily be known by his agents; and, in effect, the king sufficiently pointed out the Jews, by saying that they followed laws different from all the world. (Houbigant)
Tacitus
Infidels generally represent them as a wicked race, enemies to all but their own nation. (Tacitus, etc.)
Haydock
We need not wonder if Catholics be painted in the same colours, as the devil is still the same. (Haydock)
Calmet
Fourteenth. Josephus has the same day, though the 13th is specified in Hebrew, etc., (chap. 3:12.) and in the Greek and Vulgate, Esther 16:20. We must, therefore, allow that the Jews might be slaughtered on both days, or that the Greek is incorrect in this place. (Calmet)
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Haydock
Hell. Protestants, "grave." The king only wanted to send them out of this world. At the end of this verse, St. Jerome says, "Hitherto is given the copy of the epistle. I found what follows after that place where we read, So Mardochai, etc., (chap. 4:17.) yet it is not in Hebrew nor does it appear in any of the interpreters." (Haydock)
Tirinus
He means, Aquila, etc. For he plainly asserts before, that it was in the Septuagint, which he calls the Vulgate; and all know that this version was taken from the Hebrew. The Church reads this prayer of Mardochai, (Tirinus) in the mass, against pagans, (Worthington) and 21st Sunday after Pentecost, etc., so that this is a part of Scripture which the Council of Trent will not suffer to be rejected. (Tirinus)
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Haydock
To a man; "as if," says Capellus, "the salutation and civil honour be not quite different from adoration or religious worship, which must be given to God alone. Neither did Haman demand religious adoration, but only salutation and civil honour....To bend the knee is frequently used in civil honour, nor is it necessarily understood of religious worship." May our English Protestants deign to borrow this grain of common sense from one of their foreign brethren, when they attempt to impugn the respect given by Catholics to the saints. (Haydock)
Houbigant
"We grant that Aman did not require religious worship: but as the civil respect which he claimed, was to be performed in the same manner as the Jews worshipped God, Mardochai would not wound his own conscience, or that of his people." (Houbigant)
Haydock
Yet it is by no means clear that Aman did not insist on being worshipped as a god. It is evident that Mardochai understood him, at least, in that light, Esther 3:2. (Haydock)
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Menochius
Inheritance. Literally, "line," (Haydock) as it was usual to measure land with lines. (Menochius)
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E
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Great hurt to a king, that is ruled much by one counseler. Salomon teacheth, that VVhere are manie counsellers, cogitations are confirmed. •ron. 15. v. 22.
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F ch. 3. v. 14.
ch. 4. v. 17.
Except the 72.
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G
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In the liturgy The Epistle on wenesday in the 1. weke of ••n•. And in a votiue Masse against Paganes.
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2. LIVING LIFE IN SILENCE (that is, in quiet without tumults and disturbances) — in peace and tranquility, as the Greek versions have.
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6. LET THEM BE DESTROYED ON THE FOURTEENTH DAY OF THE TWELFTH MONTH ADAR. — For on the 13th day they were ordered to begin the slaughter, but on the 14th day to complete it, as it is clear that the Jews did with the lot changed, cap. ix, 17. Therefore this antilogia has no force to make the authority and faith of these chapters suspect, as the Novations wish.
13:8
Moreover this prayer of Mardochaeus is pious, vigorous and ardent, which the Church therefore uses in the Mass of Wednesday after the second Sunday of Lent, from which it is clear that this, like the other parts of these chapters, is Holy Scripture according to the decree of the Council of Trent, sess. iv. 8. The prayer of Mardochaeus is recited in this verse, before which St. Jerome thus prefaces: These are not found in the Hebrew, namely in that shorter one which St. Jerome used, nor are they found among any of the interpreters, namely Aquila, Symmachus, Theodotion, the fifth and sixth editions, and the like. For the Septuagint must be excepted, because St. Jerome translated these from them; for before him the Septuagint version was the Vulgate, which the Church used; and St. Jerome confesses in the Proem, cap. xv, that he translated these from the Vulgate.
13:13
13. FOR WILLINGLY FOR THE SALVATION OF ISRAEL I WOULD HAVE BEEN READY EVEN TO KISS THE FOOTPRINTS OF HIS FEET. — 'Footprints,' either take properly, which are impressed on dust or earth by the foot; or metonymically the feet themselves and the sole of the foot, by which these footprints are impressed on the earth. Whence Josephus Gorionides has: I would have been ready to lick the shoe which is on his feet, and the dust which he himself had trodden. He alludes to that of Isaiah xlix, 23: 'With face cast down to the earth they shall adore thee, and shall lick up the dust of thy feet.' And to that of Psalm lxxi, 9: 'Before him the Ethiopians shall fall down, and his enemies shall lick the earth.' Thus Serarius and Sanchez, who shows by many examples that footprint is often taken for foot, footprints are impressed on the earth.
13:14
Vers. 14. But I feared lest I should transfer the honor of my God (namely the worship of latria owed to God alone) to a man. — For Aman wished to be adored as God, as I showed cap. III, 2.
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Vers. 16. Despise not thy portion, — namely thy hereditary portion, that is, the people of Israel, whom thou hast chosen for thyself as an inheritance and a peculiar possession, as thine own and special people out of all nations.
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Vers. 17. And close not (in Greek, lose not, that is, suffer not to be closed and lost) the mouths of them that sing to thee. — For they will no longer be able to sing to thee; thus thy praise will perish both for thee and for us.
Machine translation from the Latin, not reviewed.
13:3
HOLOFERNES. - Commander-in-chief, the highest personage after the king (Jdt. 2:4; cf. I Chron. 16:5; II Chron. 28:7; Esth. 13:3; 16:11), to whom Nebuchadnezzar (= Artaxerxes III Ochus, 358-338 B.C.; v. JUDITH) entrusts the execution of the plan for the occupation and devastation of the rebellious West (Jdt. …
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… Will, freedom and divine omnipotence often appear interwoven in the praises rendered to God by the inspired authors (cf. Ps. 115, 3; 135, 5-6; Is. 46, 10; Esth. 13, 9). The New Testament points out to men in the divine will the supreme rule of their conduct: a rule which the human will of Jesus Christ always took as its inspiration: "Father, not …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.