Mardochai desireth Esther to petition the king for the Jews. They join in fasting and prayer.
Al the Iewes lament their imminent danger. 5. Mardocheus willeth Esther to intreate the king for their •afiie. 11. She fearing to goe to the king contrarie to his law vncalled, 15. yet they al fasting and praying for her, she doth it.
1Now when Mardochai had heard these things, he rent his garments, and put on sackcloth, strewing ashes on his head and he cried with a loud voice in the street in the midst of the city, shewing the anguish of his mind.Tali cose avendo udite Mardocheo, stracciò le sue vesti, e si coperse di sacco, e sparse cenere sul suo capo, e in mezzo alla piazza della città gridava ad alta voce, dando a conoscere l'amaritudine del suo spirito,VVHICH things when Mardocheus had heard, he rent his garmentes, and was clothed with sackcloth, sprinkling ashes on his head: and in the streat of the middes of the citie he cried with a lowed voyce, shewing the anguish of his mind,Quæ cum audisset Mardochæus, scidit vestimenta sua, et indutus est sacco, spargens cinerem capiti: et in platea mediæ civitatis voce magna clamabat, ostendens amaritudinem animi sui, 2And he came lamenting in this manner even to the gate of the palace: for no one clothed with sackcloth might enter the king’s court.E così urlando andava fino alle porte del palazzo: imperocché non era lecito, che uno vestito di sacco entrasse nella reggia.and with this wayling going euen to the doores of the pallace: for it was not lawful for one clothed with sackcloth to enter the kings court.et hoc ejulatu usque ad fores palatii gradiens. Non enim erat licitum indutum sacco aulam regis intrare. 3And in all provinces, towns, and places, to which the king’s cruel edict was come, there was great mourning among the Jews, with fasting, wailing, and weeping, many using sackcloth and ashes for their bed.Similmente in tutte le provincie, città, e luoghi, dove era giunto il crudele editto del re, grande era la costernazione tra' Giudei; digiunavano, gettavano strida, piangevano, e molti del sacco, e della cenere si servivano in luogo di letto.In al prouinces also, townes, and places, to which the kings cruel decree was come, there was great mourning with the Iewes, fasting, howling, and weeping, manie vsing sackcloth and ashes for their couch.In omnibus quoque provinciis, oppidis, ac locis, ad quæ crudele regis dogma pervenerat, planctus ingens erat apud Judæos, jejunium, ululatus, et fletus, sacco et cinere multis pro strato utentibus. 4Then Esther’s maids and her eunuchs went in, and told her. And when she heard it she was in a consternation and she sent a garment, to clothe him, and to take away the sackcloth: but he would not receive it.E le cameriere di Esther, e gli eunuchi presentandosi a lei le diedero questa nuova: udita la quale ella si raccapricciò, e mandò a Mardocheo un vestito, affinchè levato il sacco glielo mettessero indosso: ma egli non volle riceverlo.And Esthers maides and the eunuches went in, and told her. Which she hearing was astonyed: and she sent a garment, that the sackcloth being taken away, they should put it on him: which he would not take.Ingressæ autem sunt puellæ Esther et eunuchi, nuntiaveruntque ei. Quod audiens consternata est, et vestem misit, ut ablato sacco induerent eum: quam accipere noluit.
5And she called for Athach the eunuch, whom the king had appointed to attend upon her, and she commanded him to go to Mardochai, and learn of him why he did this.Ed ella chiamò Athach eunuco datole dal re per servirla, e gli ordinò, che andasse a trovar Mardocheo per intender da lui il perchè facesse tali cose.And calling for Athach the eunuch, whom the king had geuen her for a seruant to Mardocheus, commanded him to goe and to learne of him, why he did this.Accitoque Athach eunucho, quem rex ministrum ei dederat, præcepit ei ut iret ad Mardochæum, et disceret ab eo cur hoc faceret. 6And Athach going out went to Mardochai, who was standing in the street of the city, before the palace gate:E Athach uscito fuori, si accostò a Mardocheo, che era nella piazza della città davanti alla porta del palazzo:And Athach going forth went to Mardocheus standing in the streate of the citie, before the palace doore:Egressusque Athach, ivit ad Mardochæum stantem in platea civitatis, ante ostium palatii: 7And Mardochai told him all that had happened, how Aman had promised to pay money into the king’s treasures, to have the Jews destroyed.E questi gli rendè conto di tutto quello, che era avvenuto, e come Aman avea promesso di dare una somma di argento al tesoro del re per far trucidare i Giudei:who told him al thinges that had chanced, how Aman had promised, that he would bring siluer into the kings treasures for the slaughter of the Iewes.qui indicavit ei omnia quæ acciderant: quomodo Aman promisisset ut in thesauros regis pro Judæorum nece inferret argentum. 8He gave him also a copy of the edict which was hanging up in Susan, that he should shew it to the queen, and admonish her to go in to the king, and to entreat him for her people.E gli diede anche una copia dell'editto affisso in Susa, perchè lo facesse vedere alla regina, e la esortasse a presentarsi al re per pregarlo pel suo popolo.He gaue him also a copie of the edict which hong in Susan, that he should shew it to the queene, and should admonish her to enter in to the king, and to intreate him for her people.Exemplar quoque edicti, quod pendebat in Susan, dedit ei, ut reginæ ostenderet, et moneret eam ut intraret ad regem et deprecaretur eum pro populo suo. 9And Athach went back and told Esther all that Mardochai had said.Athach al suo ritorno riferì alla regina tutto quello, che Mardocheo gli avea detto.Athach returning told Ester al things, that Mardocheus had sayd.Regressus Athach, nuntiavit Esther omnia quæ Mardochæus dixerat. 10She answered him, and bade him say to Mardochai:Ed ella gli comandò, che in risposta dicesse a Mardocheo:Who answered him, and bad that he should say to Mardocheus:Quæ respondit ei, et jussit ut diceret Mardochæo:
11All the king’s servants, and all the provinces that are under his dominion, know, that whosoever, whether man or woman, cometh into the king’s inner court, who is not called for, is immediately to be put to death without any delay: except the king shall hold out the golden sceptre to him, in token of clemency, that so he may live. How then can I go in to the king, who for these thirty days now have not been called unto him?Sanno tutti i servi del re, e tutte le provincie, che sono sotto il suo dominio, che se un uomo, od una donna senza esser chiamato entra nell'atrio interiore del re, subito senza dilazione alcuna è messo a morte, fuori che il re, non istenda verso di lui il bastone di oro in segno di clemenza, salvandogli la vita: io adunque come potrò andare dal re, mentre già da trenta giorni non mi ha fatto chiamare a se?Al the kings seruantes, and al the prouinces that are vnder his dominion, know, that whether man, or woman, not called, shal enter in to the kings inner court, he must immediatly be slayne without al delay: vulesse perhaps the king stretch forth a golden rod vnto him, for a signe of clemencie, and so he may liue. I therfore how can I enter in to the king, which now these thirtie daies haue not bene called vnto him?Omnes servi regis, et cunctæ, quæ sub ditione ejus sunt, norunt provinciæ, quod sive vir, sive mulier non vocatus, interius atrium regis intraverit, absque ulla cunctatione statim interficiatur: nisi forte rex auream virgam ad eum tetenderit pro signo clementiæ, atque ita possit vivere. Ego igitur quomodo ad regem intrare potero, quæ triginta jam diebus non sum vocata ad eum ? 12And when Mardochai had heard this,Udito ciò Mardocheo,Which when Mardocheus had heard,Quod cum audisset Mardochæus, 13He sent word to Esther again, saying: Think not that thou mayst save thy life only, because thou art in the king’s house, more than all the Jews:Di nuovo mandò a dire ad Esther: Non ti dare a credere di poter salvare tu sola la tua vita tra tutti i Giudei, perchè sei nella casa del re;he sent word to Esther agayne, saying: Thincke not that thou mayst deliuer thy owne life only, because thou art in the kings house, aboue al the Iewes:rursum mandavit Esther, dicens: Ne putes quod animam tuam tantum liberes, quia in domo regis es præ cunctis Judæis: 14For if thou wilt now hold thy peace, the Jews shall be delivered by some other occasion: and thou, and thy father’s house shall perish. And who knoweth whether thou art not therefore come to the kingdom, that thou mightest be ready in such a time as this?Perocché se tu non parlerai, per qualche altra via saran salvati i Giudei, ma tu, e la casa del padre tuo andrete in ruina. E chi sa, che tu forse non sii pervenuta al regno per questo appunto, affinchè pronta ti avessimo in tal congiuntura?for if thou wilt now hold thy peace, the Iewes shal be deliuered by an other occasion: and thou, and thy fathers house shal perish. And who knoweth whether thou camest to the kingdom therfore, that in such a time thou mightst be readie?si enim nunc silueris, per aliam occasionem liberabuntur Judæi: et tu, et domus patris tui, peribitis. Et quis novit utrum idcirco ad regnum veneris, ut in tali tempore parareris ?
15And again Esther sent to Mardochai in these words:E di nuovo Esther mandò a dire a Mardocheo:And agayne Esther sent to Mardocheus in these wordes:Rursumque Esther hæc Mardochæo verba mandavit: 16Go, and gather together all the Jews whom thou shalt find in Susan, and pray ye for me. Neither eat nor drink for three days and three nights: and I with my handmaids will fast in like manner, and then I will go in to the king, against the law, not being called, and expose myself to death and to danger.Va, e raduna tutti i Giudei, che vedrai in Susa, e fate orazione per me: non mangiate, e non bevete per tre dì, e per tre notti, ed io colle mie serve digiunerò nella stessa guisa, e poscia mi presenterò al re facendo contro la legge, non essendo io chiamata, e abbandonandomi al pericolo, e alla morte.Goe, and gather together al the Iewes, whom thou shalt find in Susan, and pray ye for me. Eate ye not, and drinke not in three dayes, and three nightes: and I with my handmaydes in like maner wil fast, and then wil I goe in to the king, doing agaynst the law, not called, and deliuering my self to death and to peril.Vade, et congrega omnes Judæos quos in Susan repereris, et orate pro me. Non comedatis et non bibatis tribus diebus et tribus noctibus: et ego cum ancillis meis similiter jejunabo, et tunc ingrediar ad regem contra legem faciens, non vocata, tradensque me morti et periculo. 17So Mardochai went, and did all that Esther had commanded him.Andò adunque Mardocheo, e fece tutto quello, che gli era stato ordinato da Esther.Mardocheus therfore went, and did al things that Esther had commmanded him.Ivit itaque Mardochæus, et fecit omnia quæ ei Esther præceperat.
4:1
Shewing. Septuagint, old Vulgate, and Josephus, "a nation which has done no wrong, is to be cut off." The eastern nations were accustomed to such marks of sorrow, Jonas 2:6. The citizens of Susa tore their garments, and cried aloud, for many days after the defeat of Xerxes. (Herodotus 8:98.)
Curtius iii
The domestics of Darius and Alexander tore also their hair, etc., after their masters' death. (Curtius iii., and xi.)
4:2
4:3
Tirinus
Edict. Literally, "dogma;" (Haydock) a word used in this sense, (Acts 15:16.) and by Demosthenes, etc. (Tirinus)
Worthington
Mourning. The most effectual means of redress, is to do works of penance for past transgressions, 1 Corinthians 11:31. (Worthington)
4:4
Haydock
Her, concerning the unusual distress of one of the courtiers. They knew not, (Menochius) perhaps, that he was related to her. (Haydock)
4:7
Money. Hebrew, "the sum of money." Septuagint, "ten thousand talents."
4:8
Entreat. Septuagint, "to put in a counter-petition, and entreat," etc.
Haydock
People. Septuagint add, "and country, remembering the days of thy lowly state, how thou wast fed by my hand; for Aman, the second after the king, has spoken against us, to have us destroyed. Call then upon the Lord, and speak to the king for us, and rescue us from death." (Haydock)
Menochius
This servant must have been very trusty, as the secret was confided to him, respecting the nation to which the queen belonged. (Menochius)
4:11
Plut. Artax
Inner court, with regard to many others around, though there was one still more retired, (Tirinus) where the king alone could enter. This admitted the light only by the door, before which hung a curtain, so that the king could see (Calmet) who came into the hall of audience, (Haydock) without being seen. None durst come even to this antichamber, without being called. It was also death to appear with their hands out of their sleeves, (Cyrop. ii.) or to sit down, (Diod. xvii.) or look at any of the king's wives in the face, etc. (Plut. Artax.)
Haydock
This gloomy retirement was intended to keep up the idea of his majesty being something more than man. (Haydock)
Justin. i
Apud Persas persona regis, sub specie majestatis, occulitur. (Justin. i.)
Tirinus
The king's secret cabinet (Calmet) resembled, in magnificence, (chap. 15:9.) the description which Ovid has given us of the palace of the sun. (Tirinus)
Calmet
It was covered with gold and precious stones. Here he continued, almost inaccessible, and business was despatched slowly. (Calmet)
Xenophon
Agesilaus, king of Sparta, shewed how ridiculous these customs were, by acting quite the reverse, appearing frequently among his subjects, and granting their just requests without delay. (Xenophon)
Haydock
Thirty. She might apprehend that the king's affection was beginning to cool. God was pleased thus to try her the more. (Haydock)
4:13
Only. Aman would contrive to effect her ruin with the rest.
4:14
Haydock
Occasion. Wonderful confidence! Greek, "if thou wilt not hearken (Calmet; to me; (Haydock) or, if thou obstinately despise) at this time, the Jews shall be assisted and protected by some," etc. (Haydock)
4:16
Grotius
Pray. Hebrew, "fast." They might take some refreshment in the evening, (Lyranus) of dried meats. (Josephus) (Grotius)
Calmet
Few constitutions could have done without any thing. Yet after two nights and one full day were elapsed, Esther ventured to go to the king, Esther 5:1. We have here another instance of places for prayer, Judith 6:21. The old Vulgate has, "publish a fast, and tell the ancients to fast. Let the infants be kept from the breast during the night, and let no food be given to the oxen and other animals, while I and my maids shall fast," etc. Then at the end of this chapter, in the Septuagint, follow the prayers of Mardochai and of Esther, (chap. 13:8., and Esther 14.; Haydock) which is their proper place. (Calmet)
4:3
The first and best remedie in distresse is to do workes of penance for sinnes cōmitted. 1. Cor. 11. 〈…〉.
4:14
Great confidence in Gods helpe when mans helpe fayleth: and in dede this meanes by mouing the kings ha•t to grant Esthers petition was Gods special worke.
4:17
G ch. 1. v. 1.
4:16
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 4
… And blessed Esther, when destruction was about to come on all her race, and the nation of Israel was ready to perish, defeated the fury of the tyrant by no other means than by fasting and prayer to God, and changed the ruin of her people into safety
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.21
… So finally he handed over to the gallows the man that stood second to himself, and whom he counted chief among all his friends, because he considered that he had dishonoured him by his false counsels.
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
… A clear proof both that his luxury had enervated that warrior, terrible to the nations, and that temperance made this woman stronger than men. In this case it was not in her sex that nature was surpassed, but she overcame by her diet. Esther by her fasts moved a proud king.
4:1
1. IN THE STREET OF THE MIDDLE OF THE CITY, namely in the forum, or a similar public place, to which all flocked. For this reason the forum is usually established in the middle of the city, so that it might be easily approached by citizens dwelling round about for selling and buying necessary things. CRIED OUT WITH A LOUD VOICE. What he cried out the Greek text explains, namely that innocent Jews, who had committed no sin, were being condemned to death. This manner of crying out in great calamities was in use and frequent among the Persians, as Curtius testifies, lib. IV and V, and Herodotus, lib. III and VIII, so that they might move compassion in all, and stir up someone who might bring a remedy for the evil or suggest one.
4:3
4:11
11. THE INNER COURT OF THE KING, in which the king sat upon a golden throne, gleaming with gold and gems, like some earthly god. Moreover it was the law that if anyone should enter this court without being called, HE SHOULD BE IMMEDIATELY PUT TO DEATH WITHOUT ANY DELAY. The reason for the law was, says Rupertus, lib. VIII De vict. verbi Dei, cap. 10, "that the person of the king might be concealed under the appearance of majesty, and it might be thought that he possessed something more than man, lest he become vile from the use of public viewing." Hence there stood around the king lictors with axes and spears, so that if anyone should enter without being called, they would kill him, as Josephus and Ammianus testify, lib. XIV, and Herodotus, lib. III and VIII. Josephus, Rupertus and others add that this law was enacted or renewed by Ahasuerus, at the instigation of Haman, so that he might cut off access to the king for Esther, Mordecai, and all the others, lest they should intercede for the Jews.
4:13
13. THAT YOU ALONE MIGHT FREE YOUR SOUL, that is you ought to free, and in fact will free, because you are in the "house of the king," as it were a queen, to whom certainly the king will spare; but consider that it is your duty to free the soul, that is the life destined for death, of your whole people; and in fact you will free it, if you approach your king your husband as a queen and beseech him.
4:14
14. YOU AND THE HOUSE OF YOUR FATHER SHALL PERISH. God punishing this neglect of your people and lack of mercy, or the Jews themselves avenging, whom you now hold in contempt, says Josephus.
4:16
16. DO NOT EAT AND DO NOT DRINK FOR THREE DAYS AND THREE NIGHTS, AND I WITH MY HANDMAIDS WILL FAST LIKEWISE, AND THEN I WILL GO IN TO THE KING, ACTING AGAINST THE LAW, NOT BEING CALLED, AND DELIVERING MYSELF TO DEATH AND DANGER. Note here the fortitude, piety and charity of Esther, who offers herself for her people to the danger of death, trusting that God will be present: and therefore prudently she requires a public fast of all for three continuous days, so that by it they might appease God and obtain his grace for themselves. Moreover St. Ambrose, lib. De Elia et jejunio: "Esther," he says, "became more beautiful by fasting; for the Lord increased grace to the sober mind." Whence it follows cap. v, vers. 2: "And when Esther the queen was seen standing, she pleased his eyes." By fasting therefore and prayer Esther obtained for herself beauty, for the people liberation, for Haman the cross, for Ahasuerus joy, and for God glory. St. Ambrose pursues this in the same way: "She freed her whole race, that is the whole people of the Jews from the bitterness of persecution; so that she made the king subject to herself, not inflamed by the love of lust, but converted by heavenly compassion; so that the punishment was turned back upon the impious, and honor was restored to the sacred altars. And so she who fasted for three days continuously and washed her body with water pleased more and obtained vengeance. But Haman, while he boasts in the royal banquet, in the midst of wine pays the penalty of his drunkenness. Fasting therefore is a sacrifice of reconciliation, an increase of virtue, which made even women stronger by the increase of grace." And Clement of Alexandria, lib. VI Strom. cap. IV: "Again," he says, "that perfect faith of Esther, freeing Israel from tyrannical power, and from the cruelty of the Satrap, a single woman afflicted by fasts resisted innumerable armed forces, dissolving the tyrannical decree by faith; and she softened the tyrant. But she repressed Haman, and preserved Israel unharmed by perfect prayer to God." Allegorically Esther represents the Church; whence St. Prosper, part. VII Pradict. cap. xxxviii, after recounting the heroic deeds of Esther, adds: "Thus the Holy Church destroys the enemies of the Cross. Thus she opposes herself for the dangers of her own. Thus giving her labors in death, she ministers life: as a queen, who is admonished by her king spouse and Lord, and to whom it is said: Free those who are led to death, and redeem those who are being slain. The refuges of whose benefits, her enemies themselves also seek."
Machine translation from the Latin, not reviewed.
4:1
… The exterior manifestations of mourning were reduced to a minimum, consisting in a funeral banquet («the bread of mourning»: Os. 9, 4), abstinence from work for seven days (so long did mourning last: Gen. 50, 10), cutting of the hair, sprinkling of ashes on the head (Esth. 4, 1); customs neither concomitant, nor to be considered normative. …
4:16
Triduum, Octave (Octiduum), Novena
… before the great blow meditated against Holofernes, asks to be able to leave the camp for three nights, to adore God (Iud. 12, 6); Queen Esther, with all the Jewish people, fasts for three days and three nights to avert the danger of extermination (Esth. 4, 16); Daniel undertakes a fast, with prayers, of three weeks (Dan. 10, 2-3); Judas Maccabeus imposes on himself and his men a fast with prayers for three continuous days (II Mach. …
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.