Aman, advanced by the king, is offended at Mardochai, and therefore procureth the king’s decree to destroy the whole nation of the Jews.
Aman aduanced by the king, is much offended that Mardocheus doth not adore him. 6. and therfore procureth the kings decree, to destroy the whole nation of Iewes.
1After these things, king Assuerus advanced Aman, the son of Amadathi, who was of the race of Agag: and he set his throne above all the princes that were with him.Dopo di ciò il re Assuero innalzò Aman figliuolo di Amadathi, il quale era della stirpe di Agag; e lo fece sedere sopra tutti i principi, che avea d'intorno.AFTER these things king Assuerus aduanced Aman the sonne of Amadathi, which was of the stocke of Agag: & he put his throne aboue al the princes which he had.Post hæc rex Assuerus exaltavit Aman filium Amadathi, qui erat de stirpe Agag: et posuit solium ejus super omnes principes quos habebat. 2And all the king’s servants, that were at the doors of the palace, bent their knees, and worshipped Aman: for so the emperor had commanded them, only Mardochai did not bend his knee, nor worship him.E tutti i servi del re, che frequentavano le porte del palazzo, piegavano le ginocchia, e adoravano Aman; perocché così avea comandato l'Imperadore: il solo Mardocheo non piegava le ginocchia, e non lo adorava.And al the kings seruantes, that were in the doores of his pallace, bowed their knees, and adored Aman: for so the emperour had commanded them, onlie Mardocheus did not bowe his knee, nor adore him.Cunctique servi regis, qui in foribus palatii versabantur, flectebant genua, et adorabant Aman: sic enim præceperat eis imperator: solus Mardochæus non flectebat genu, neque adorabat eum. 3And the king’s servants that were chief at the doors of the palace, said to him: Why dost thou alone not observe the king’s commandment?E i servi del re, che presedevano alle porte del palazzo, gli dissero: Perchè non osservi tu l'ordine del re, come tutti gli altri?To whom the kings seruantes, that were chiefe at the doores of the pallace, said: Why doest thou aboue the rest not obserue the kings commandment.Cui dixerunt pueri regis, qui ad fores palatii præsidebant: Cur præter ceteros non observas mandatum regis ? 4And when they were saying this often, and he would not hearken to them, they told Aman, desirous to know whether he would continue in his resolution: for he had told them that he was a Jew.E avendo quelli detto ciò a lui più volte, e non volendo egli fare a modo loro, ne diedero parte ad Aman, desiderosi di far prova se quegli restasse sempre ne' medesimi sentimenti; perocché egli avea detto, se esser Giudeo.And when they said this often, and he would not heare, they told Aman, desirous to know whether he would perseuere in his sentence: for he had told them that he was a Iew.Cumque hoc crebrius dicerent, et ille nollet audire, nuntiaverunt Aman, scire cupientes utrum perseveraret in sententia: dixerat enim eis se esse Judæum.
5Now when Aman had heard this, and had proved by experience that Mardochai did not bend his knee to him, nor worship him, he was exceeding angry.Udito ciò Aman, e conosciuto avendo alla prova, che Mardocheo non piegava a lui le ginocchia, e non lo adorava, ne concepì grande sdegno:Which when Aman had heard, and had proued by experience that Mardocheus bowed not his knee vnto him, nor adored him, he was angrie excedingly.Quod cum audisset Aman, et experimento probasset quod Mardochæus non flecteret sibi genu, nec se adoraret, iratus est valde, 6And he counted it nothing to lay his hands upon Mardochai alone: for he had heard that he was of the nation of the Jews, and he chose rather to destroy all the nation of the Jews that were in the kingdom of Assuerus.E gli parve un nulla il punire il solo Mardocheo; perocché avea saputo, com'egli era Giudeo di nazione; e volle piuttosto tutta sterminare la moltitudine de' Giudei, che erano nel regno di Assuero.And he counted it a matter of nothing to lay his handes vpon Mardocheus alone: for he had heard that he was of the nation of the Iewes, and he would rather destroy al the nation of the Iewes, that were in the kingdom of Assuerus.et pro nihilo duxit in unum Mardochæum mittere manus suas: audierat enim quod esset gentis Judææ; magisque voluit omnem Judæorum, qui erant in regno Assueri, perdere nationem. 7In the first month (which is called Nisan) in the twelfth year of the reign of Assuerus, the lot was cast into an urn, which in Hebrew is called Phur, before Aman, on what day and what month the nation of the Jews should be destroyed: and there came out the twelfth month, which is called Adar.Nel primo mese chiamato Nisan, l'anno duodecimo del regno di Assuero si gettarono in casa di Aman le sorti (dette in Ebreo Phur) nell'urna, per sapere in qual giorno, e in qual mese dovesse essere trucidata la nazione de' Giudei; e uscì fuori il mese duodecimo chiamato Adar.The first moneth (which is called Nisan) in the twelfth yeare of the reigne of Assuerus, the lot was cast into a potte which in Hebrew is called Phur, before Aman, in what day and what moneth the nation of the Iewes should be slayne: and there came forth the twelfth moneth, which is called Adar.Mense primo (cujus vocabulum est Nisan), anno duodecimo regni Assueri, missa est sors in urnam, quæ hebraice dicitur phur, coram Aman, quo die et quo mense gens Judæorum deberet interfici: et exivit mensis duodecimus, qui vocatur Adar. 8And Aman said to king Assuerus: There is a people scattered through all the provinces of thy kingdom, and separated one from another, that use new laws and ceremonies, and moreover despise the king’s ordinances: and thou knowest very well that it is not expedient for thy kingdom that they should grow insolent by impunity.Or Aman disse al re Assuero: Havvi un popolo disperso per tutte le provincie del tuo regno di uomini segregati tra' loro, i quali han leggi, e ceremonie inusitate, e oltre a ciò sprezzano gli ordini del re: e tu sai benissimo, che non torna bene pel tuo regno il lasciargli insolentire.And Aman said to king Assuerus: There is a people dispersed through al the prouinces of thy kingdom, and separated one from an other, vsing new lawes and ceremonies, moreouer also contemning the kings ordinances: And thou knowest very wel that it is not expedient for thy kingdom that they waxe insolent by libertie.Dixitque Aman regi Assuero: Est populus per omnes provincias regni tui dispersus, et a se mutuo separatus, novis utens legibus et cæremoniis, insuper et regis scita contemnens: et optime nosti quod non expediat regno tuo ut insolescat per licentiam.
9If it please thee, decree that they may be destroyed, and I will pay ten thousand talents to thy treasurers.Se così ti piace, da ordine, ch'ei periscano, e io peserò dieci mila talenti ai tesorieri della tua casa.If it please thee, decree that they may perish, and I wil pay ten thousand talentes to the cofferers of thy treasure.Si tibi placet, decerne, ut pereat, et decem millia talentorum appendam arcariis gazæ tuæ. 10And the king took the ring that he used, from his own hand, and gave it to Aman, the son of Amadathi of the race of Agag, the enemy of the Jews,Allora il re si tolse dal dito l'anello, di cui solea servirsi, e lo dette ad Aman figliuolo di Amadathi della stirpe di Agag, nemico de' Giudei,The king therfore tooke the ring that he vsed, from his hand, and gaue it to Aman the sonne of Amadathi of the progenie of Agag, the enemie of the Iewes,Tulit ergo rex annulum, quo utebatur, de manu sua, et dedit eum Aman filio Amadathi de progenie Agag, hosti Judæorum, 11And he said to him: As to the money which thou promisest, keep it for thyself: and as to the people, do with them as seemeth good to thee.E gli disse L'argento, che esibisci, sia tuo di quella gente quel, che ti pare,and he said to him: The siluer which thou doest promise, be it thine: but concerning the people doe that which pleaseth thee.dixitque ad eum: Argentum, quod tu polliceris, tuum sit; de populo age quod tibi placet. 12And the king’s scribes were called in the first month Nisan, on the thirteenth day of the same month: and they wrote, as Aman had commanded, to all the king’s lieutenants, and to the judges of the provinces, and of divers nations, as every nation could read, and hear according to their different languages, in the name of king Assuerus: and the letters, sealed with his ring,E furon chiamati i segretarj del re, il primo mese detto Nisan ai tredici dello stesso mese, e secondo l'ordine dato da Aman fu scritto questo a nome di Assuero a tutti i satrapi del re, e ai giudici delle provincie, e delle diverse nazioni in varj linguaggi, perchè potesse leggersi, e intendersi da ciascuna nazione; e la lettera fu sigillata col sigillo reale,And the kings scribes were called in the first moneth, Nisan, the thirtenth day of the same moneth: and there was written, as Aman had commanded, to al the kings lieuftenantes, and iudges of the prouinces, and of diuers nations, as euerie nation could read, and heare according to the varietie of languages, in the name of king Assuerus: and the letters signed with his ring,Vocatique sunt scribæ regis mense primo Nisan, tertiadecima die ejusdem mensis: et scriptum est, ut jusserat Aman, ad omnes satrapas regis, et judices provinciarum, diversarumque gentium, ut quæque gens legere poterat et audire pro varietate linguarum ex nomine regis Assueri: et litteræ signatæ ipsius annulo 13Were sent by the king’s messengers to all provinces, to kill and destroy all the Jews, both young and old, little children, and women, in one day, that is, on the thirteenth of the twelfth month, which is called Adar, and to make a spoil of their goods.E fu spedita in tutte le provincie per mezzo de' corrieri del re, affinchè uccidessero, e sterminassero tutti i Giudei ragazzi, e vecchi, fanciulli, e donne, in uno stesso giorno, viene a dire, ai tredici del duodecimo mese detto Adar, e che dessero il sacco a tutti i loro beni.were sent by the kings postes to al prouinces, that they should kil and destroy al the Iewes, from boy vnto old man, children, and wemen, in one day, that is, in the thirtenth of the twelth monerh, which is called Adar, and should spoyle them of their goodes.missæ sunt per cursores regis ad universas provincias, ut occiderent atque delerent omnes Judæos, a puero usque ad senem, parvulos et mulieres, uno die, hoc est tertiodecimo mensis duodecimi, qui vocatur Adar; et bona eorum diriperent.
14And the contents of the letters were to this effect, that all provinces might know and be ready against that day.E tale fu la sostanza della lettera, affinchè tutte le provincie ne fossero informate, e si preparassero pel giorno stabilito.And the content of the letters was this, that al prouinces might know, & prepare them selues against the day aforesayd.Summa autem epistolarum hæc fuit, ut omnes provinciæ scirent, et pararent se ad prædictam diem. 15The couriers that were sent made haste to fulfil the king’s commandment. And immediately the edict was hung up in Susan, the king and Aman feasting together, and all the Jews that were in the city weeping.Andavano in fretta i corrieri ad eseguire il comando reale: e subito fu affisso in Susa l'editto in tempo, che il re, e Aman erano in solenne convito, e mentre tutti i Giudei, che stavano in quella città, erano in pianti.The postes that were sent, made hast to fulfil the kings cō mandment. And immediatly the edict hong in Susan, the king and Aman feasting, and al the Iewes that were in the citie, weeping.Festinabant cursores, qui missi erant, regis imperium explere. Statimque in Susan pependit edictum, rege et Aman celebrante convivium, et cunctis Judæis, qui in urbe erant, flentibus.
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Haydock
Aman means, "a disturber." (Haydock)
Who. Septuagint add, "Bougaios, or Gogaios." Gog designates Scythia, where Aman might have been born. Pliny ([Natural History?] 4:12.) places there the lake and river Ruges. But the Bugean, in Greek, may mean, "greatly puffed up:" or it may stand for Bagoas, "an eunuch," (Judith 12:11.) like Putiphar.
Calmet
Agag, the king of Amalec, 1 Kings xv. This title, like that of Macedonian, (chap. 16:10.) is probably used out of contempt, as the Jews fequently styled their enemies, "race of Chanaan," Ezechiel 16:3., and Daniel 13:56. (Calmet)
Menochius
Sulpitius takes Aman to have been a Persian. His Amalecite ancestors may have fled before Saul into Macedonia, though he himself resided in Persia, so as to belong to all those nations. (Tirinus) (Menochius)
Brisson
The Persians gave places according to merit, (Haydock) or as a reward. (Brisson.)
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Tirinus
Worship him, with divine honours, as he required, in imitation of the kings, Judith 3:13. On certain solemn occasions, the latter at least exacted this respect from their subjects. But the pious Jews avoided appearing at such times, or the kings dispensed with them. The mere bending the knee, out of civil respect, would not have been objected to; and Mardochai says, he would not have refused to kiss the footsteps of Aman, Esther 13:12. (Calmet) (St. Thomas Aquinas, 2. 2. q. 84.) (Tirinus)
Worthington
But he could not give such worship as was claimed by the minor gods. (Worthington)
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Calmet
Resolution. They did not mean to injure Mardochai, who had an employment at court, Esther 12:5. (Calmet)
Menochius
Jew, and of course hindered by his religion from giving divine worship to any man. (Menochius)
3:6
Counted. Septuagint, "consulted how to exterminate all the Jews in the kingdom."
Assuerus. Hebrew adds, "the people of Mardochai."
3:7
Year of the World 3494, Year before Christ 510.
Calmet
Lot. The Persians were much addicted to divination. The superstitious Aman, though he would appear a deity, was to be regulated by lots! Providence caused almost a whole year to intervene, before the cruel execution was to commence. (Calmet)
Calmet
Reason began to shew the futility of divination, (Cicero) but the Christian religion alone has been able to counteract its baneful influence. (Calmet)
Haydock
Phur. Hebrew, "they cast Pur, that is the lot, before Aman." (Haydock)
Du Hamel
The explanation intimates that Pur is a Persian word. (Du Hamel)
Menochius
Yet Pagnin maintains that it means in Hebrew, "to crush," a wine-press, or vessel; and the lot, which is thrown therein. (Menochius)
Calmet
Tickets, with the names of the twelve months, were probably drawn; and after the month was thus determined, Aman put in the urn as many tickets as it had days, and was directed to pitch upon the 13th. Septuagint have the 14th, both here and ver. 13. (Calmet)
Worthington
How preposterous was the (Haydock) fury of this man, thus to decide upon the day before he had the king's leave! (Worthington)
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Calmet
Another, as the ten tribes were from Juda, or rather (Haydock) they were scattered about the empire. (Calmet)
Haydock
Hebrew, "and dispersed; and their laws are different from all other people's; neither do they observe the king's laws: therefore it is not for the king's profit to tolerate them." (Haydock)
3:9
Menochius
Talents. Hebrew, etc., add, "of silver." (Menochius)
Tirinus
If the Hebrew talent be meant, this sum would be immense for an individual; (Calmet) though Aman might expect to raise it by the confiscation of the Jews' effects, ver. 13. Some think he speaks of the Babylonian talent, on which supposition the sum would amount to twenty-one millions of French livres, (Bude.; Calmet) or of the Attic one, which is worth half the Hebrew talent. The king might thus be prevented from thinking that the tributes would be lessened. (Tirinus)
3:10
Ring, to transfer his power to him, for the time, Genesis 41:42. Alexander gave his ring to Periccas, and was generally supposed thus to designate him for his successor. (Justin. xii.) See 1 Machabees 6:14, 15.
3:12
Year of the World 3495.
Calmet
Lieutenants. Literally, "satraps." Hebrew achashdarpene, "courtiers," (Haydock) or those who are in the presence of his majesty, or porters. (Calmet)
Haydock
They were entrusted with the care of the different provinces. (Haydock)
3:13
Haydock
Messengers. Literally, "runners." (Haydock)
Calmet
Posts were first established in Persia, and were the admiration of other nations, though nothing compared with ours, as they were not regular, nor for the people. They called these messengers Astandae, or Angari, Matthew 5:41. Darius Condomanus was one of these postilions, before he came to the crown. (Calmet)
At first the kings had people stationed on eminences, at a convenient distance, to make themselves heard, when they had to communicate some public news. (Diod. xix. p. 680.)
Xenophon
Cyrus afterwards appointed horsemen, to succeed each other. (Xenophon, Cyrop. viii.)
Calmet
Caesar made some regulations on this head, which were perfected by Augustus and Adrian; but being neglected, Charlemagne strove to restore them: yet it is thought that the posts were not established, in France, till the reign of Louis XI. (Calmet)
3:14
Letter. It should appear here, as it is in Greek, but the Hebrew, etc., omitting it, the Vulgate give it, Esther 13:1.
3:15
Calmet
Jews. Hebrew, "but the city of Susan was in perplexity." Greek, "troubled." (Calmet)
Haydock
Even the pagans could not view such a cruel decree, without horror. (Haydock)
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D
3:2
Aman exacted such honour as heathen people gaue to their lesse goddes, which was also idolatrie. for Mardocheus was willing to giue him ciui• honour, euen to kisse the steppes of his feete, but feared (and refused) •o geue Godlie honour to him. ch 13. v. 13. 14. S. Th•. 2. 2. q. 84. a. 1.
3:7
Such is the preposterous •nrie of rancour, to appoint the day of executing his malice, before he had got the kings decree.
3:10
The second part. The Iewes danger to be massacred.
3:14
E ch. 13. v. 1.
The letter at large is in the seuen first verses of the 13 ch. of which this is the summe.
F
3:9
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 10
… Thus anciently, the people of the Jews, when they came out of affliction into a state of ease, kept the feast, staging a song of praise for their victory. So also the people in the time of Esther, because they were delivered from the edict of death, kept a feast to the Lord
3:1
1. AFTER THESE THINGS KING AHASUERUS EXALTED HAMAN THE SON OF HAMMEDATHA, WHO WAS OF THE STOCK OF AGAG. Haman was therefore an Amalekite of royal stock; for Agag was king of Amalek, whom Samuel commanded to be slain, I Kings XV. Thus Josephus, Lyra, Sanchez and others. You will say: In chapter XVI, verses 10 and 14, it is said that Haman was in mind and race a Macedonian, and alien from the blood of the Persians, and attempted to transfer the kingdom from the Persians to the Macedonians. I answer that he was by stock and native country an Amalekite, but by country a Macedonian; namely, his parents were Amalekites; but the Amalekites being partly slain by Saul, partly by Nebuchadnezzar, the parents of Haman fled to other nations, and through wanderings and chances came into Macedonia, and there fixed their seat and begat Haman. The Chaldean manuscript adds that Haman was a slave, and therefore, being raised up by Ahasuerus, became puffed up and intolerable. For, as it is said in Proverbs XXX, 21: "For three things the earth is troubled, and the fourth it cannot bear: for a servant when he reigneth," etc. The Chaldean adds that Haman was he who in chapter 1, verse 14, is called Mamucham, and persuaded Ahasuerus to repudiate Vashti, and to substitute his daughter in her place; but it happened that the daughter suffered so foul and great a flux of the belly, that by its stench she drove all away. Moreover, Haman went up to Jerusalem to hinder the building of the temple, and many similar things, which appear to be the inventions and fabrications of the Rabbis.
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2. AND ALL THE KING'S SERVANTS, etc., BOWED THEIR KNEES, AND ADORED AMAN; FOR SO THE EMPEROR HAD COMMANDED THEM. See here how much Assuerus exalted Aman, so that he commanded him to be adored as if he were some god and deity. For the kings of the Persians wished to be adored as gods and deities. Whence, just as Jupiter in heaven is said to create lesser gods; so Assuerus created Aman, as it were a lesser god on earth, and next to himself, and therefore to be adored by all: thus Serarius, of whom more presently. ONLY MARDOCHAEUS DID NOT BOW HIS KNEE, NOR ADORE HIM. Why did Mardochaeus refuse to bow his knee before Aman? The Chaldean manuscript responds first on account of the unworthiness of the matter, because Aman had been a servant of Mardochaeus; but this is uncertain and scarcely probable, nor is it sufficient; indeed Mardochaeus himself refutes this, saying in chapter XIII, verse 13: "I would have been ready to kiss the footsteps of his feet." Second, the Jews give as the reason that Aman wore in his garment painted images of idols; but this is equally uncertain and improbable. Third, Cajetan brings forward another reason, namely that Aman was an Amalekite of the stock of Agag: but God had commanded the Amalekites to be destroyed by the Hebrews, Deut. XXV. Yet that hatred looked to the destruction of the nation of Amalec, not to the honor to be denied to one Aman in Persia with such great danger to Mardochaeus and the Hebrews. Fourth, the same Cajetan: The Jews, he says, bent one knee to the prince, both to God; but Aman wished both to be bent to himself, and therefore Mardochaeus refused. Yet this seems false and invented; for Abraham, bending both knees, indeed prostrate on the ground, adored the sons of Heth, as I said at Genesis XXIII, 7. Fifth, Gabriel Vasquez, On Adoration, book I, disputation 5, chapter III, holds that Mardochaeus was unwilling to bend the knee and adore Aman, because he himself bent the knee daily and adored God; because this daily genuflection was reserved according to the custom of the Jews. But Aman, entering the royal court daily, daily demanded this genuflection from Mardochaeus and the courtiers. Yet Mardochaeus was unwilling to bend the knee and adore Aman even once. For if this had been permitted once, it would certainly have been permitted daily. I say therefore: Mardochaeus himself assigns the true reason, in chapter XIII, verse 14, saying: "But I feared lest I should transfer the honor of my God to a man, and lest I should adore anyone except my God." Josephus teaches the same thing, book XI, chapter VI. For, as Severus Sulpitius rightly says, book II, Assuerus had made Aman equal to himself, and therefore commanded him to be adored properly as a god. For the kings of the Persians demanded from their subjects divine honor, and the adoration due to God, as is evident from Justin book VI, Herodotus book VII, where he says the Lacedaemonians, although commanded, were unwilling to adore Xerxes, because he was a Persian. In Plutarch in Artabanus: "To us," they say, "it is a most beautiful law to honor the king, and to adore the image of God who preserves all things." Q. Curtius concerning Darius: "The king," he says, "carried in a chariot a little before, and honored by his subjects in the manner of the gods." Hence Aeschylus said the Persians held their kings in the place of gods. Xenophon asserts the same of the Persians, Oration On Agesilaus, and Aristotle, book III of the Rhetoric, Isocrates in the Panegyric, Strabo book X, Heliodorus book VII and IX, Seneca book III On Benefits chapter XII, Herodian book I, Lampridius in the life of Alexander Severus, so that there is no doubt on this matter. Hence, as Curtius testifies, book VIII, when Cleo the Sicilian urged Alexander to assume a divine name for himself, he brought forward the example of the Persians, whom he himself had previously conquered; for he said: "The Persians not only piously, but also prudently honor their kings among the gods; for the majesty of empire is the protection of safety." And when the Macedonians, who had already decreed that Alexander was among the gods, could not bear his arrogance, and some of them conspired to his death, a certain one of them, when caught, used this excuse, that his arrogance did not seem tolerable. This was Hermolaus. "The dress and discipline of the Persians," he said, "delight you, you hate your ancestral customs; therefore we wished to kill a king of the Persians, not of the Macedonians, and we pursue you as a deserter by the law of war. You wished the Macedonians to bend their knees to you, and to venerate you as a god. You turn away from Philip your father, and if anyone were to be held before Jupiter among the gods, you would even disdain Jupiter. Do you wonder if free men cannot bear your arrogance?" Thus Curtius. In a similar manner Nabuchodonosor wished to be adored as a god in his statue, which the three companions of Daniel, refusing, were cast by him into a burning furnace, unharmed by God, Dan. chapter III. And another Nabuchodonosor commanded Holofernes to take away all gods everywhere, so that he alone might be worshipped as a god, Judith III, 13. Thus of Augustus Caesar sings Virgil, Eclogue I: For he shall always be my God; his altar a tender lamb from our flocks shall often stain. Thus Caius Caligula wished to be adored as a God; and Domitian, to whom Martial accordingly, flattering, says: The edict of our Lord and God. Hence also Persian adoration was done in this manner, which savored of divinity. For those adoring would bend the knee, and prostrate themselves prone to the earth striking their foreheads to the ground, and kissing the earth, as witness Curtius, book V and VIII, and Valerius Maximus, book VII, chapter III, Josephus, XX Antiquities, chapter III, Martial, book X Epigrams LXXII, who therefore condemn and mock it as too proud and reeking of divinity. See concerning the rite of adoration of Persian kings Brissonius, book I On the Kingdom of the Persians, page 10 et seq., where he also relates that Pelopidas and other Greeks refused to adore Artaxerxes in this manner; indeed the Athenians punished Themagoris with death, because he had adored Darius in this way, as Valerius Maximus relates, VI. You will say: Mordecai could have concealed the intention of Haman, and simply adore him with civil and political adoration, namely by bending the knee to him and prostrating himself to the earth as to a prince, not as to a God; for these external gestures are indifferent, and are distinguished by the mind of the one performing them, so that if he have the intention of truly adoring, they are to be reckoned gestures of adoration and latria: but if only of honoring, they are to be reckoned gestures of reverence and political honor; thus Salianus, who therefore thinks that Mordecai, Ezra, Nehemiah, exhibited these gestures of adoration sometimes to the kings of the Persians, not as to Gods, but as to princes. I answer that he could not have done this, because the king had publicly commanded that he be adored as a God, and Haman wished to be adored as such; and this was expressly required, as is gathered from chapters XIII and XIV. Wherefore if Mordecai had obeyed him, he would have been judged by all to adore Haman as a Deity, as the others adored him. Add, if he had done this, he would have given grave scandal to all the Jews, especially at that time, when the Jews living among idolaters were careful to avoid every appearance of idolatry, even the slightest. Whence Ezra, Nehemiah, Mordecai, Zerubbabel, Jesus, and the others dwelling in the court of Cyrus, Darius and Artaxerxes, are never read to have adored; but, as Josephus says, having received great benefits from these kings, they gave thanks to them, and adored God first, the author of these benefits. It was otherwise with Judith, who in chapter X, verse 20, bending the knee with political worship adored Holofernes as a prince, not as a God; because Holofernes professed that he was not a God, but only the servant of Nebuchadnezzar. Some add that Mordecai was of a more delicate, timid, and stricter conscience, so that he would not admit even a shadow of idolatry, or any sign by which even the least injury to the worship of God might seem to be done and the neighbor offended. Whence he himself says in chapter XIII, verse 14: "I feared lest I should transfer the honor of my God to a man."
3:4
4. FOR HE HAD TOLD THEM THAT HE WAS A JEW, and therefore by Jewish religion and law was forbidden to adore any man, but God alone, whereas the Persians and other gentiles also adored men, namely their kings as if they were Gods. It is likely that Ezra, Nehemiah, Esther, Zerubbabel, and the other Hebrews, who dwelt in their courts, indeed held honored offices, gave the same answer to Cyrus, Darius and Artaxerxes, namely that they were Jews, to whom it is not permitted to adore any other than God, and therefore these kings did not exact from them, as Jews, Persian adoration, but only political and civil adoration, which is customarily shown to princes as men. Add that these kings exacted that Persian adoration only in public, when they presented themselves to the people as divinities to be venerated; but privately from their courtiers and chamberlains, with whom they dealt daily in familiar manner, they did not demand it, being content with common honor and reverence. For to employ Persian adoration in each of their conversations and services would have been an intolerable burden, and morally impossible.
3:6
6. AND HE WAS WILLING TO DESTROY ALL THE NATION OF THE JEWS WHO WERE IN THE KINGDOM OF AHASUERUS. The word "and" indicates that he had already wished to destroy Mordecai and the Jews, because he himself had accused two of his eunuch friends, so that they were led to the cross, as I said in chapter II, verse 21. Now, with another injury added, and his contempt, as he reckoned it, confirmed in his purpose, he was more willing to exterminate them. Hence it is clear first, the pride and cruelty of Haman, who on account of one Mordecai wished to kill all the Jews, who were entirely innocent: Mordecai alone, O Haman, offended you; pursue him alone then, if you please: why do you pour out your wrath upon all the Jews, who did not offend you? Second, the great dignity of Mordecai, in that on account of him Haman decreed to destroy the whole Jewish race; because namely Mordecai was their leader, and as it were their duke and prince, so that they were ruled by him, and what he did, the others would do, and would follow his example.
3:7
7. A LOT WAS CAST INTO THE URN, WHICH IN HEBREW IS CALLED PUR, BEFORE AMAN, ON WHAT DAY AND IN WHAT MONTH THE PEOPLE OF THE JEWS OUGHT TO BE SLAIN. For "lot" in Hebrew is גורל goral. Whence Lyra, Cajetan, Marinus and others think pur to be a Persian name, and goral a Hebrew one: but that the Hebrews received the name pur from the Persians in this place, and therefore called this lot by the Persian name pur. Whence the Hebrew texts thus have it: The pur was cast; it is goral, that is, a lot. Hence also the word pur is found nowhere in the Scriptures, except in this book of Esther. For in the Psalms, Proverbs and other books, for "lot" it is always goral in Hebrew, not pur. Some, however, think that pur also is a word of the Hebrews, from the root pur, that is, to fall, because the lot falls and tumbles into the urn. Furthermore, from pur, that is, lot, a festival day was called by the Hebrews purim, on which namely they gave thanks to God, because He had freed them from the evil lot of destruction by Aman cast. Now Aman employed the lot here from the superstition of the gentiles, who used the lot as it were divination to search out hidden and dangerous things, as happened to Jonah cap. 1. For, as St. Augustine says in Psal. XXX: "A lot is a thing in human doubt, indicating the divine will." Hence Cicero, lib. I De divin., calls lots, which are founded on divination. Virgil, lib. IV Aeneid: Italy the Lycian lots commanded to seize, that is, oracles. Ovid, lib. I Metamorph.: It pleased to entreat the heavenly Power, and to seek aid through sacred lots. But this superstition deceived Aman; for it prolonged the time of the slaughter of the Jews, and thus gave space to Esther to deprecate the slaughter. For if, having immediately received authority from the king, he had executed the matter, he would have slain all the Jews. His delay therefore and casting of lots was imprudent: namely God made foolish his cruel counsel. The sense therefore is, as if to say, Aman sent the lot, that from it as from divination and an oracle he might know what day would be suitable for the slaughter of the Jews, and to him happy and auspicious, lest he should incur any danger from the Jews and those defending their lives or those of their own.
3:9
9. IF IT PLEASE THEE, DECREE THAT THEY PERISH, AND I WILL PAY TEN THOUSAND TALENTS (of silver, as the Hebrew, Chaldean and Septuagint have it) TO THE KEEPERS OF THE TREASURY OF THY KINGDOM, that is, five million pieces of gold, if Attic talents, as it seems, are understood here; but if Hebrew, the sum will be twice as great, namely ten million pieces of gold. This is an enormous price, but it was easy for Aman to gather it from the goods of the Jews already destined by him for plunder and spoliation. Aman offered this to Darius, because he knew him to be greedy of gold, and that he had imposed great tributes on the Persians and the Jews subject to him, as I said cap. II, vers. 18. Wherefore, lest the king should complain that through the slaughter of the Jews he would lose the tributes which they were accustomed to pay him, Aman promises him to make good this loss through ten million: which if the king should honestly refuse this price, as he indeed did refuse it, Aman thought he would convert it to his own use, so that he might become formidable to the whole kingdom and to Darius himself, and given the opportunity would enlist an army and attach it to himself. But God anticipated his wicked and proud counsels, and turned them upon his own head, and turned them back.
3:10
10. THE KING THEREFORE TOOK OFF THE RING WHICH HE WORE (for sealing his decrees and royal letters), AND GAVE IT TO AMAN, that he himself might write the decree concerning the Jews to be destroyed in whatever form and manner he wished, and seal it with the royal ring, as if it proceeded from the king, namely so that those reading it on the appointed day might slay all the Jews, thinking the king wished and commanded this. Hence Alexander the Great, having conquered Darius, when he wrote to the Asiatics, sealed the letters with the ring which he had taken from Darius; signifying by this that he was now king of Asia. The same, when dying, giving the ring to Perdiccas, designated him king by this very act, as Curtius testifies, book VI and last, and Justin, book XVII.
3:13
13. FROM THE YOUNG MAN EVEN TO THE OLD MAN, LITTLE CHILDREN AND WOMEN. Barbarous was this cruelty of Aman, by which he destined all the Jews without exception, even innocent women and children, to death, lest namely any of them, growing to manhood, should avenge this slaughter of his people, and seek Aman's head. The same do the Japanese and other Barbarians.
3:15
15. THE COURIERS MADE HASTE, whom, as Herodotus testifies, lib. VIII, Cyrus had instituted as it were post-riders, who at fixed places and hours would exchange weary horses and riders with fresh ones, and thus carry royal letters more swiftly than cranes fly, says Xenophon. Indeed these could compel rustics to give better horses. In Persian these couriers were called Angari. Hence angariare is the same as to compel, Matt. V, 41. Whence Scaliger suspects that Angels (the letter r being changed to l, as often happens) that is, messengers, were named from the Angari.
Machine translation from the Latin, not reviewed.
3:1
… The vengeance of the Jews then extended to all his family and to all who persecuted them (Esth. 3:1-9:16). V. PURIM.
Mardochai (Hebrew: Mordhēkhaj)
… He refuses to Ahasuerus, perhaps already known to him as an anti-Jew, the honors due him as prime minister, and Ahasuerus has the extermination of the Jews decreed (ibid. 3:1-15). M. has Esther intervene with Xerxes, while Ahasuerus prepares the torture for M. In the sleepless night the king rereads the annals and sees that M. has not been rewarded for having …
3:6
From as early as 722 B.C., and especially from the Babylonian exile (6th century B.C.), Israel was reduced to the tribe of Judah alone; the Israelites therefore called themselves "Jews" (Jer. 40, 11-15; 44, 26; Zech. 8, 23; Esth. 2, 5; 3, 6; 9, 29, etc.; Ezra 4, 12, etc.; Neh. 4, 2; 5, 17; 6, 6, etc.; very often in I-II Macc. and in the New Testament).
3:7
Nisān (From Babylonian Nisannu)
NISĀN (From Babylonian Nisannu). - First month of the year in Israel; in the oldest biblical literature, it is identified with ḥōdheṣ hā-'ābhībh "month of the ripening ears of grain" (v. 'ABIB): Neh. 2:1; Esth. 3:7 (Vulgate, also Esth. 3:12; 11:2). On the first of N. the construction of the tabernacle was completed (Ex. 40:17); from the 1st to the 12th, the inauguration of the altar took …
T. is among the month names of Babylonian origin, introduced into Palestine at a rather late period, since they are encountered only in the post-exilic biblical texts (tēbhēth in Esth. 2:16; nīsān in Esth. 3:7; Neh. 2:1; 'ādhār in Esth. 3:13; 8:12; kislēw in Neh. 1:1).
3:8
… The Hellenistic world opposed the Jews, for the reason already expressed in Esth. 3, 8, "when it saw that that strange race was spreading over the whole inhabited earth, but without merging with the various environments" (G. Ricciotti, p. 231). The texts of Greek and …
… Thus it is explained that the t. was called dāth "law" in Aramaic (Ezra 7, 12-26; cf. Esth. 1, 13; 3, 8; etc.), and then by the Septuagint (3rd-2nd century B.C.) almost always (191 out of about 212 cases) νόμος (Vulgate lex), even when t. means "directive" or "teaching."
3:12
Nisān (From Babylonian Nisannu)
NISĀN (From Babylonian Nisannu). - First month of the year in Israel; in the oldest biblical literature, it is identified with ḥōdheṣ hā-'ābhībh "month of the ripening ears of grain" (v. 'ABIB): Neh. 2:1; Esth. 3:7 (Vulgate, also Esth. 3:12; 11:2). On the first of N. the construction of the tabernacle was completed (Ex. 40:17); from the 1st to the 12th, the inauguration of the altar took place through the offering …
3:13
… treatise Aboth (v.); whence the teacher often calls the disciple "son" (Prov. 4, 10, 20; 5, 1, 20; 6, 1, 3; 7, 1, 24; Ps. 44 [45], 11; Eccli. [Hebr. 3, 8, 12, 17; 4, 1, 20; etc.). 6) Counselor (Gen. 45, 8: Egyptian usage according to H. K. Brugsch), as in Esth. 3, 13 ἑσύτερος πατὴρ (addition of the Septuagint); in Ahiqar 55 (ed. Nau) the king's counselor is called "father of all Assyria." 7) More generically: head, superior, master (II Reg. 5, …
T. is among the month names of Babylonian origin, introduced into Palestine at a rather late period, since they are encountered only in the post-exilic biblical texts (tēbhēth in Esth. 2:16; nīsān in Esth. 3:7; Neh. 2:1; 'ādhār in Esth. 3:13; 8:12; kislēw in Neh. 1:1).
3:15
… In it, two clearly distinct parts: to the left of the river (the ancient Choaspes, the modern Kerkha), the acropolis or citadel, occupied by the royal palace; to the right (east) the immense tell of the city inhabited by the people. Esth. 3:15; 9:6, 11 etc., distinguishes the two parts with different names: in Hebrew, respectively, bīrāh (Aramaic "fortress," and, by extension, "acropolis") and 'îr. In the citadel (Neh. 1:1) …
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.