The king hearing of the good service done him by Mardochai, commandeth Aman to honour him next to the king, which he performeth.
The king hearing the good seruice of Mardocheus in detecting traitors, read in the chronicle (for which he had yet no rewarde) 4. commandeth Aman to honour him next to the king, 11. which he performeth.
1That night the king passed without sleep, and he commanded the histories and chronicles of former times to be brought him. And when they were reading them before him,Il re passò quella notte senza prender riposo, e comandò, che se gli portasser le storie, e gli annali del tempo passato: e mentre questi leggevansi in sua presenza,THAT night the king passed without sleepe, and he commanded the histories and chronicles of former times to be brought him. Which when they were read in his presence,Noctem illam duxit rex insomnem, jussitque sibi afferri historias et annales priorum temporum. Quæ cum illo præsente legerentur, 2They came to that place where it was written, how Mardochai had discovered the treason of Bagathan and Thares the eunuchs, who sought to kill king Assuerus.Si venne a quel luogo, dove stava scritto, come Mardocheo avea rivelata al re la congiura di Bagathan, e di Thares eunuchi, che volevano uccidere il re Assuero.they came to that place where it was written, how Mardocheus had vttered the treason of Bagathan, and Thares the eunuches, coueting to kil king Assuerus.ventum est ad illum locum ubi scriptum erat quomodo nuntiasset Mardochæus insidias Bagathan et Thares eunuchorum, regem Assuerum jugulare cupientium. 3And when the king heard this, he said: What honour and reward hath Mardochai received for this fidelity? His servants and ministers said to him: He hath received no reward at all.Or sentito ciò, disse il re: Qual premio, od onore ha ottenuto Mardocheo per tanta fedeltà? E i servitori, e i cortigiani suoi gli dissero: Ei non ha avuto ricompensa veruna.Which when the king had heard, he sayd: What honour and reward hath Mardocheus receiued for this fidelitie? His seruantes and ministers said to him: He hath receiued no reward at al.Quod cum audisset rex, ait: Quid pro hac fide honoris ac præmii Mardochæus consecutus est ? Dixerunt ei servi illius ac ministri: Nihil omnino mercedis accepit. 4And the king said immediately: Who is in the court? for Aman was coming in to the inner court of the king’s house, to speak to the king, that he might order Mardochai to be hanged upon the gibbet, which was prepared for him.E il re immediatamente disse: Chi è nell'atrio? Or Aman era entrato nell'atrio interiore della casa reale per suggerire al re, che desse ordine di far appiccar Mardocheo al patibolo già preparato.And the king by and by, who is, quoth he, in the court? For Aman had entered the inner court of the kings house, that he might suggest to the king, and he might command Mardocheus to be hanged fast on the gibbet, which was prepared for him.Statimque rex: Quis est, inquit, in atrio ? Aman quippe interius atrium domus regiæ intraverat, ut suggereret regi, et juberet Mardochæum affigi patibulo, quod ei fuerat præparatum.
5The servants answered: Aman standeth in the court, and the king said: Let him come in.Risposero i servi: Aman è nell'anticamera. E il re disse: Venga.The seruantes answered: Aman standeth in the court. And the king said: Let him come in.Responderunt pueri: Aman stat in atrio. Dixitque rex: Ingrediatur. 6And when he was come in, he said to him: What ought to be done to the man whom the king is desirous to honour? But Aman thinking in his heart, and supposing that the king would honour no other but himself,E quand'ei fu entrato, gli disse: Che dee farsi ad un uomo, cui il re vuole onorare? E Aman pensando dentro di se, e credendo, che non altri, che se, volesse il re onorare,And when he was come in, he said to him: What ought to be done to the man, whom the king is desirous to honour? But Aman thinking in his hart, and supposing that the king would honour no other, but him self,Cumque esset ingressus, ait illi: Quid debet fieri viro, quem rex honorare desiderat ? Cogitans autem in corde suo Aman, et reputans quod nullum alium rex, nisi se, vellet honorare, 7Answered: The man whom the king desireth to honour,Rispose: Un uomo, che il re vuole onorare,answered: The man, whom the king desireth to honour,respondit: Homo, quem rex honorare cupit, 8Ought to be clothed with the king’s apparel, and to be set upon the horse that the king rideth upon, and to have the royal crown upon his head,Dee vestirsi di abito reale, e farsi, salire sopra un cavallo, il quale sia stato e cavalcato dal re, e dee avere in testa il diadema reale,ought to be clothed with the kings garmentes, and to be set vpon the horse, that is for the kings saddle, and to take the kings crowne vpon his head,debet indui vestibus regiis, et imponi super equum, qui de sella regis est, et accipere regium diadema super caput suum: 9And let the first of the king’s princes and nobles hold his horse, and going through the street of the city, proclaim before him and say: Thus shall he be honoured, whom the king hath a mind to honour.E il primo de' principi reali, e dei signori grandi addestri il suo cavallo, e andando per la piazza della città gridi, e dica: Così sarà onorato colui, che il re vuole onorare.and let the chiefe of the kings princes and nobles hold his horse, and going throuh the streat of the citie, crie, and say: So shal he be honoured, whomsoeuer the king wil honour.et primus de regiis principibus ac tyrannis teneat equum ejus, et per plateam civitatis incedens clamet, et dicat: Sic honorabitur, quemcumque voluerit rex honorare.
10And the king said to him: Make haste and take the robe and the horse, and do as thou hast spoken to Mardochai the Jew, who sitteth before the gates of the palace. Beware thou pass over any of those things which thou hast spoken.E il re gli disse: Va tosto, e prendi il manto reale, e il cavallo, e quello che hai detto, fallo al Giudeo Mardocheo, che siede dinanzi alle porte del palazzo: guarda di non omettere nulla di quello, che hai detto.And the king said to him: Make hast, and taking a robe and a horse, do that thou hast spoken, to Mardocheus the Iewe, which sitteth before the doores of the palace: Beware thou pretermitte nothing of those things, which thou hast spoken.Dixitque ei rex: Festina, et sumpta stola et equo, fac, ut locutus es, Mardochæo Judæo, qui sedet ante fores palatii. Cave ne quidquam de his, quæ locutus es, prætermittas. 11So Aman took the robe and the horse, and arraying Mardochai in the street of the city, and setting him on the horse, went before him, and proclaimed: This honour is he worthy of, whom the king hath a mind to honour.Aman adunque prese il manto, e il cavallo, e fatto rivestir Mardocheo sulla piazza della città, e fattolo salire a cavallo, gli andava innanzi, e gridava: Di tale onore è degno chiunque vorrà il re, che sia onorato.Aman therfore tooke a robe and a horse, and putting it on Mardocheus, and setting him on the horse, in the streat of the citie went before him, and cried: This honour is he worthie of, whom soeuer the king is willing to honour.Tulit itaque Aman stolam et equum, indutumque Mardochæum in platea civitatis, et impositum equo præcedebat, atque clamabat: Hoc honore condignus est, quemcumque rex voluerit honorare. 12But Mardochai returned to the palace gate: and Aman made haste to go to his house, mourning and having his head covered:Indi Mardocheo tornò alla porta del palazzo, e Aman si affrettò di andare a casa sua piangendo, e col capo coperto:And Mardocheus returned to the palace gate: and Aman made hast to goe into his house, mourning and his head couered:Reversusque est Mardochæus ad januam palatii: et Aman festinavit ire in domum suam, lugens et operto capite: 13And he told Zares his wife, and his friends, all that had befallen him. And the wise men whom he had in counsel, and his wife answered him: If Mardochai be of the seed of the Jews, before whom thou hast begun to fall, thou canst not resist him, but thou shalt fall in his sight.E raccontò a Zares sua moglie, ed agli amici tutto quello, che gli era avvenuto. Ma i sapienti, da' quali prendeva consiglio, e la moglie gli risposero: Se Mardocheo, a cui hai principiato a star sotto, è di stirpe Giudea, non potrai contrastare con lui, ma andrai per terra sugli occhi di lui.and he told Zares his wife, and his frendes al things, that had chaunced him. To whom the wise men whom he had in counsel, and his wife answered: If Mardocheus be of the Iewes seede, before whom thou hast begune to fal, thou canst not resist him, but thou shalt fal in his sight.narravitque Zares uxori suæ, et amicis, omnia quæ evenissent sibi. Cui responderunt sapientes quos habebat in consilio, et uxor ejus: Si de semine Judæorum est Mardochæus, ante quem cadere cœpisti, non poteris ei resistere, sed cades in conspectu ejus.
14As they were yet speaking, the king’s eunuchs came, and compelled him to go quickly to the banquet which the queen had prepared.Mentr'ei parlava tuttora, vennero gli eunuchi del re, e lo obbligarono di andar subito al convito preparato dalla regina.As they were yet speaking, the kings eunuches came, and compelled him to goe quickly to the banket, which the queene had prepared.Adhuc illis loquentibus, venerunt eunuchi regis, et cito eum ad convivium, quod regina paraverat, pergere compulerunt.
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Year of the World 3495.
Haydock
Sleep. Anxious what Esther could desire. Septuagint, "But the Lord removed sleep from the king that night." (Haydock)
Providence watched over the welfare of his people.
Tirinus
Chronicles. The kings took particular care (Calmet) to have their benefactors mentioned in history and rewarded. (Herodotus 8:85.) Assuerus had not recourse to musicians, etc., wisely (Tirinus) reflecting that history is the most pleasing and useful amusement. (Cicero, etc.) (Tirinus)
Worthington
God directed him on this occasion, as his eye never sleepeth. (Josephus) (Worthington)
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Calmet
No reward at all. He received some presents from the king; (chap. 12:5.) but these were so inconsiderable in the opinion of the courtiers, that they esteemed them as nothing at all; (Challoner) and they were not specified in the history. (Calmet)
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Calmet
Inner court. To which only such favourites and noblemen had access. (Herodotus 3:72., and 84.) This king had himself come thither with six others, when they conspired to destroy Smerdis. Hebrew, etc., read, "the outward court," in which Aman was, till he heard the king was awake, and called for him. (Calmet)
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Cyrop. viii
Apparel. Greek, "of byssus," which was very superb, Esther 15:9. The king alone could wear the tiara upright. The nobles wore it hanging backwards. Cyrus allowed his nobility to appear in purple, but he would have only his own robes striped with white. (Cyrop. viii.; Curtius iii.)
The kings often made presents of garments, etc., to ambassadors, and to those who were styled "their relations."
Horse: 200 such appeared in the train of Cyrus, with golden bits, which none were permitted to use without special leave.
Head. Greek seems to refer this to the horse, which might indeed have a sort of crown. But the golden one was more probably worn by the person honoured, Esther 8:15.
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Haydock
Nobles. Literally, "tyrants." (Haydock)
Vigil
But this word was not formerly odious; as it only denoted "a prince." Pars mihi pacis erit dextram tetigisse tyranni. (Vigil, Aeneid vii.)
Tirinus
Abuse of power caused it to become hateful. (Tirinus)
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Calmet
Spoken. The distinction was not for one day only. Mardochai might afterwards wear the tiara, etc. God thus clearly manifested that he would resist the proud, and give grace to the humble. (St. James 4:6.) The exaltation of Joseph in Egypt, (Calmet) and lately of Daniel at the court at Babylon, (Tirinus) was hardly less wonderful, Genesis xli., and Daniel vi. (Calmet)
Calmet
We may easily conceive the astonishment which would fill the breast of Aman, as well as of Mardochai, on this occasion. The Greek published by Usher, has expressed these sentiments; (Haydock) and the Chaldean has added many embellishments, which are of no authority. (Calmet)
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Worthington
Wise men. Probably the magi, who concluded, from the first miscarriage, that the undertaking would prove abortive, (Calmet) as they were also informed of God's protection given repeatedly to the Jews. Septuagint, "because the living God is with him." (Chaldean) They might have heard of the fate of Sennacherib and of Holofernes, (Calmet) or of God's promises, (Genesis xiii., and xv.) unless they were guided by human prudence. (Worthington)
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Tirinus
As. Thus from morning till noon, (Tirinus) or night, had this petty god (Haydock) been forced to stoop to the meanest offices, and durst not say a word in opposition. (Tirinus)
Haydock
He would gladly have now absented himself from the feast, (Menochius) with the idea of which he had been enraptured. (Haydock)
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No reward at all.... He received some presents from the king, chap. 12.5; but these were so inconsiderable in the opinion of the courtiers, that they esteemed them as nothing at all.
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Gods eye which neuer slepeth saw whath Aman intended: and for execution of his owne diuiue iustice, vsed this meanes b•y subtracting slepe that time from the king and inspiring his mind to heare the histories read, and to reward good seruice, donne. Ioseph.
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Ambicious men are most blinde in conceite of their owne deserts, and fortunes.
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Either they had read Gods promise to the Iewes. Gen 13. 15. &c. or coniectured this by humaine prudence.
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St Jerome † AD 420 Against the Pelagians 3.6
… and avoid them perpetually, and claim for himself a name which belongs to the might of God? For if He and I are both without sin, what difference is there between me and God? One more proof only I will adduce, that I may not weary you and my hearers.
John Cassian † AD 435 The Conferences of John Cassian 1.19
… or turns our purpose and will to better actions, as in the case where the king Ahasuerus, being chastened by the Lord, was prompted to ask for the books of the annals, by which he was reminded of the good deeds of Mordecai, and promoted him to a position of the highest honour and at once recalled his most cruel sentence concerning the slaughter of the Jews.
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 38
… or if ever, having fallen into sickness, he has recovered when all had given him over: for this avails much for attaching us to God. For if that Mordecai, when the services done by him were brought to the king’s remembrance, found them to be so available, that he in return rose to that height of splendor (
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.21
123. Why did Queen Esther expose herself to death and not fear the wrath of a fierce king? Was it not to save her people from death, an act both seemly and virtuous? The king of Persia himself also, though fierce and proud, yet thought it seemly to show honour to the man who had given information about a plot which had been laid against himself,
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Aphrahat † AD 346 Aphrahat: Select Demonstrations 21.20
… and Jesus received great glory from His Father, instead of His persecutors who were of the foolish People. Mordecai trod upon the neck of Haman, his persecutor; and as for Jesus, His enemies shall be put under His feet. Before Mordecai, Haman proclaimed, Thus shall it be done to the man, in honouring whom the king is pleased ;
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Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.3
… For Asa knew his craftiness and removed his mother from her high estate, and cut in pieces her idol and cast it down. John was greater than all the prophets, yet Herod slew him because of the dancing of a daughter of Eve. Haman was wealthy and third in honour from the King, yet his wife counselled him to destroy the Jews.
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1. THE KING PASSED THAT NIGHT WITHOUT SLEEP. God procured and directed this through an Angel, so that Ahasuerus would read his annals, and thereby remember the benefit conferred upon him by Mordecai, and honor him: at the same time, by the example of Ahasuerus, He would teach kings and princes morally that they ought not to snore the whole night in bed, but to keep vigil over the greatest affairs of the commonwealth, and to beseech God on their behalf. That saying of Homer is well known: "It is not fitting for a man of counsel to sleep the whole night." It does not befit a counselor to sleep the entire night. "That institution, indeed," says Brisonius in book I On the Kingdom of the Persians, "which was never sufficiently praised, flourished among the Persians, so that, as Plutarch relates in his book to an inexperienced prince, one of the chamberlains appointed for this purpose would daily enter the king's chamber in the morning and cry out: 'Arise, O King, and attend to the affairs which Mesoromasdes wished you to attend to.' Now 'Mesoromasdes,' as Laertius says at the beginning, is the Sun, which was called Mithres by them. Constantine the Great, says Eusebius in book IV of his life, chapter xiii, 'exalting his own mind by a certain divine afflatus and impulse of divine things, often passed whole nights without sleep, and when leisure permitted, he wrote prayers, and this even to extreme old age.' Ferrandus the Carthusian, in his book to Regimius, commends this doctrine to the Duke in Rule v: 'Let access be open to the petitions of priests, let prayer be frequent, let the study of reading be pursued, although overwhelmed everywhere by occupations, let it burn with the fire of spiritual desire, removing lukewarmness.' I have known a distinguished Prelate who devoted the day to affairs and governance, the night to prayer and studies. AND HE COMMANDED THAT HIS HISTORIES AND ANNALS BE BROUGHT TO HIM. This is worthy praise for a king, that he should recognize and reread his own deeds, and, if anything has been omitted, especially in rewarding the well-deserving, that he should supply it. Thus Alexander Severus the Emperor, as Lampridius testifies, lest anything remain unrewarded, carefully committed to writing whatever gifts he had bestowed. If anyone had asked nothing or very little from him, he would address him, saying: 'Why do you ask nothing? Do you wish to make me your debtor? Ask, lest you complain of me as a private man.' Moreover, that the memory of accurate Annals and Diaries, recorded and preserved, testified to the benefits conferred upon the Persian kings, is attested by Herodotus, book IV, speaking of Darius (who is our Ahasuerus) recognizing the son of Hystaspes. And Thucydides, book I, relates that Xerxes, the son of Darius, said to Pausanias: 'This benefit will always be inscribed in our house.' Indeed, the Persian kings, as Xenophon teaches in book VIII of the Cyropaedia, had certain ministers or officials who were called the ears and eyes of the kings. Apuleius, book I of the World, describing the splendor of the Persian court from Aristotle: 'But among them,' he says, 'certain men were called the royal ears and the eyes of the Emperor; through the kinds of offices that king was believed by men to be a god, since he learned all things that were done anywhere through the report of the Otasentae.'"
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4. FOR AMAN HAD ENTERED THE INNER COURT OF THE KING'S HOUSE. In Hebrew and Chaldaic it is the outer court; for none might enter the inner court except those called by the king. Inner, therefore, that is, within the palace in the court, which with respect to the inner chamber of the king was outer, but with respect to the outer was inner. For there were various courts in the Palace, some of which were more inner or outer than others. THAT HE MIGHT SUGGEST TO THE KING, AND COMMAND THAT MORDECAI BE HANGED ON THE GALLOWS. Aman was hastening and had anticipated the light, so that he might be the first and earliest to approach the king, and might ask that Mordecai be hanged, before the King should be occupied with other matters, so that he might fulfill his supreme desire of avenging his contempt through the infamous death of the cross of Mordecai his despiser. For pride, equally with anger and indignation, did not allow him to rest until he took this vengeance. But God, the just judge and avenger of pride and injustice, turned all of Aman's vengeance upon himself, and this gradually by degrees, until He hanged him on that very same cross which he had erected for Mordecai. In Aman, therefore, it is clear how true is that saying: 'Guilt follows at the heels of the wrongdoer.' And: 'Rarely does punishment with halting foot desert the wicked man who goes before:' For the Most High strikes down and thunders against the proud.
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7 and 8. A MAN WHOM THE KING WISHES TO HONOR OUGHT TO BE CLOTHED IN ROYAL GARMENTS, AND TO BE SET UPON A HORSE WHICH IS OF THE KING'S SADDLE (in which the king is accustomed to sit and ride, as the Hebrew and Septuagint have it. For a saddle is as it were a seat for one sitting upon a horse), AND TO RECEIVE A ROYAL DIADEM UPON HIS HEAD. A diadem was a band of fine linen, with which kings bound their head. A diadem was a purple badge distinguished with a white band and precious stones, says Curtius, book III and VI. It is probable that together with the diadem a royal crown also was placed upon the head of Mordecai; for this was the proper badge of the king, which Haman sought for himself and desired, thinking that these things were being prepared by the king for no one but himself; and that Mordecai wore this by the king's command is evident from chapter viii, verse 15. Moreover, this crown among the Persians had rays like a tiara, that is, of the sun, whom they themselves worshipped as God and king. For the kings among the Persians wished to be honored with divine honors, as if they were certain earthly tiaras and suns. But Haman, ignorant of all these things, prepared for his enemy Mordecai, whom he was demanding for the cross, all these things against his own will; and this greatly tormented him, namely that he himself had pronounced the sentence, according to which the king would bestow upon Mordecai the highest and royal honor, which the king would command to be conferred upon Mordecai through Haman himself as it were a dictator. Thus David, making Solomon his son king and successor, says: "Take with you the servants of the Lord your God, and set Solomon my son upon my mule," etc. And: "He shall come, and shall sit upon my throne, and he shall reign in my stead."
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10. HASTEN, AND HAVING TAKEN THE ROBE AND HORSE, DO AS THOU HAST SPOKEN, TO MORDECAI THE JEW. "Robe," that is, a royal garment, as Haman had said in verse 8, which the Septuagint and Chaldean call a robe of fine linen. Whence also Xenophon, book VIII, calls the tunic of King Cyrus purple and half-white: "To others, moreover," he says, "it is not permitted to wear half-white." Understand that the king sent to Haman, so that he would also give a golden torque, and a golden acinaces, and golden bracelets to Mordecai. For it was the custom to be adorned with these badges, him whom the king wished to honor, as is evident from book III of Esdras chapter IX, and from Josephus, book XI of Antiquities chapter IV, and from Aemilius Probus in Artaxerxes. WHO SITS BEFORE THE DOORS. There Mordecai was then sitting as if vile and abject, but after this honor was conferred upon him by the king, he was brought into the hall of the palace, and became familiar to the king and a courtier, as will be evident from chapter xvi, verse 13.
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11. CRIED OUT (Haman): WORTHY OF THIS HONOR IS WHOSOEVER THE KING WISHES TO HONOR. See here a sudden and great change of things, by which Mordecai, destined for death, is raised to royal dignity, and becomes as it were another king, and this by his enemy Haman; who therefore here experienced many and very great sorrows and anguishes. First, for this honor tormented him, which he had hoped for, taken away from him. Second, because it was transferred to his capital enemy Mordecai. Third, because he himself ought to bestow this honor upon him. Fourth, because he who was previously adored by all as a god, was now the groom and herald of Mordecai, a vile Jew. Fifth, because all these things fell upon him suddenly and at once. The Rabbis fable that the daughter of Haman poured a chamber pot upon the head of her father as he passed by, thinking she was pouring it upon the head of Mordecai, and therefore Haman said: "And thou also, my daughter, hast confounded me."
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12. MOURNING AND WITH HEAD COVERED on account of shame, sorrow and vehement anguish; for he was ashamed to show his face openly, he who had now become the groom of Mordecai, when previously he was worshipped as a god.
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13. IF MORDECAI IS OF THE SEED OF THE JEWS, BEFORE WHOM THOU HAST BEGUN TO FALL, THOU WILT NOT BE ABLE TO RESIST HIM, BUT THOU SHALT FALL IN HIS SIGHT. Haman's friends said this, or also by some divine instinct, says Serarius, in the manner of the Sibyls and Caiaphas, John xi, or by human wisdom and shrewd conjecture taken from the fact that they had seen many Jews of a stubborn and hard disposition, who did not rest until they had destroyed their enemies, and that they had heard from common report that Pharaoh, the Canaanites and other enemies of the Jews had been crushed by them through Moses, Joshua, David, etc. Lyra adds that they said this from Genesis chapter xii, verses 15 and seq., where God promises to Abraham and Jacob the constancy of their descendants, their prosperity, and victory over enemies; for the Genesis and Pentateuch had been converted by the Hebrews in captivity in Persia into the Persian language. This is uncertain, yet not improbable.
Machine translation from the Latin, not reviewed.
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.