The Jews kill their enemies that would have killed them. The days of Phurim are appointed to be kept holy.
The Iewes kil their enemies which would haue killed them. 6. namely the tenne sonns of Aman are hanged on gallowes, 13. more slaine the next day. 17. the day folowing is made holie, and so to be kept euerie yeare.
1So on the thirteenth day of the twelfth month, which as we have said above is called Adar, when all the Jews were designed to be massacred, and their enemies were greedy after their blood, the case being altered, the Jews began to have the upper hand, and to revenge themselves of their adversaries.Quindi è che il duodecimo mese, il quale come già abbia detto, è chiamato Adar, ai tredici del mese, quando per tutti i Giudei era preparato l'esterminio, e i loro nemici volean dissetarsi del loro sangue, cangiate le cose, principiarono i Giudei a star di sopra, e a prender vendetta de' loro avversari.THERFORE in the thirtenth day of the twelth moneth, which we haue said now before to be called Adar, when slaughter was prepared for al the Iewes, and their enemies gaped after their bloud, the case being changed to the contrarie, the Iewes began to be superiours, and to reuenge them selues of their aduersaries.Igitur duodecimi mensis, quem Adar vocari ante jam diximus, tertiadecima die, quando cunctis Judæis interfectio parabatur, et hostes eorum inhiabant sanguini, versa vice Judæi superiores esse cœperunt, et se de adversariis vindicare. 2And they gathered themselves together in every city, and town, and place, to lay their hands on their enemies, and their persecutors. And no one durst withstand them, for the fear of their power had gone through every people.E si adunarono in tutte le città, e castelli, e luoghi, per assalire i lor nemici, e persecutori: e nissuno ardi di resistere, perchè il timore della loro grandezza si era impossessato di tutti i popoli.And they were gathered together in euerie citie, and towne, and place, to extend their hand against their enemies, and their persecutors. And none durst resist, because the feare of their greatnes did penetrate al peoples.Congregatique sunt per singulas civitates, oppida, et loca, ut extenderent manum contra inimicos, et persecutores suos. Nullusque ausus est resistere, eo quod omnes populos magnitudinis eorum formido penetrarat. 3And the judges of the provinces, and the governors, and lieutenants, and every one in dignity, that presided over every place and work, extolled the Jews for fear of Mardochai:Imperocché anche i giudici delle Provincie, e i governatori, e i procuratori, e tutte le dignità, che presedevano in ciascun luogo' ai lavori, prestavan favore a' Giudei per timore di Mardocheo,For both the iudges of the prouinces, and captaynes, and lieutenantes, and euerie dignitie, that was chiefe ouer euerie place and worke, extolled the Iewes for feare of Mardocheus:Nam et provinciarum judices, et duces, et procuratores, omnisque dignitas quæ singulis locis ac operibus præerat, extollebant Judæos timore Mardochæi, 4For they knew him to be prince of the palace, and to have great power: and the fame of his name increased daily, and was spread abroad through all men’s mouths.Il quale sapevano, che era principe del palazzo, e che poteva assaissimo: e la rinomanza di lui cresceva ogni giorno, e volava di bocca in bocca.whom they knew to be prince of the palace, and to be able to doe very much: the fame also of his name increased dayly, and flew abroad through al mens mouthes.quem principem esse palatii, et plurimum posse cognoverant: fama quoque nominis ejus crescebat quotidie, et per cunctorum ora volitabat.
5So the Jews made a great slaughter of their enemies, and killed them, repaying according to what they had prepared to do to them:Così i Giudei fecero grande strage de' lor nemici, e li trucidavano rendendo loro quello, che avean preparato per essi:Therfore the Iewes stroke their enemies with a great slaughter, and slew them, repaying them that which they had prepared to doe to them:Itaque percusserunt Judæi inimicos suos plaga magna, et occiderunt eos, reddentes eis quod sibi paraverant facere: 6Insomuch that even in Susan they killed five hundred men, besides the ten sons of Aman the Agagite, the enemy of the Jews: whose names are these:Talmente che in Susa stessa uccisero cinquecento persone, oltre i dieci figliuoli di Aman figliuolo di Agag, nemico de' Giudei, de' quali figliuoli i nomi son questi:in so much that in Susan also they killed fiue hundred men, besides the tenne sonnes of Aman the Agagite the enemie of the Iewes: whose names be these:in tantum ut etiam in Susan quingentos viros interficerent, extra decem filios Aman Agagitæ hostis Judæorum: quorum ista sunt nomina: 7Pharsandatha, and Delphon, and EsphathaPharsandata, e Delphon, ed Esphata,Pharsandatha, and Delphon, and Esphatha,Pharsandatha, et Delphon, et Esphatha, 8And Phoratha, and Adalia, and Aridatha,E Phorata, e Adalia, e Aridata,and Phoratha, and Adalia, and Aridatha.et Phoratha, et Adalia, et Aridatha, 9And Phermesta, and Arisai, and Aridai, and Jezatha.E Phermesta, e Arisai, e Aridai, e Jezata.and Phormesta, and Arisai, and Aridai, and Iezatha.et Phermesta, et Arisai, et Aridai, et Jezatha. 10And when they had slain them, they would not touch the spoils of their goods.Uccisi i quali, non vollero toccare, né predar nulla delle loro sostanze.Whom when they had slaine, they would not take prayes of their goodes.Quos cum occidissent, prædas de substantiis eorum tangere noluerunt. 11And presently the number of them that were killed in Susan was brought to the king.Or fu subito riferito al re il numero di quelli, che erano stati uccisi in Susa:And by and by the number of them that were killed in Susan, was brought to the king.Statimque numerus eorum, qui occisi erant in Susan, ad regem relatus est. 12And he said to the queen: The Jews have killed five hundred men in the city of Susan, besides the ten sons of Aman: how many dost thou think they have slain in all the provinces? What askest thou more, and what wilt thou have me to command to be done?Ed ei disse alla regina: Nella città di Susa i Giudei hanno ucciso cinquecento persone, e di più dieci figliuoli di Aman: quanto grande credi tu, che sia la strage, ch'ei fanno in tutte le provincie? che chiedi di più, e che vuoi ch'io comandi che si faccia?Who said to the queene: In the citie of Susan the Iewes haue killed fiue hundred men, besides the ten sonnes of Aman: how great a slaughter thinkest thou doe they make in al the prouinces? what askest thou more, & what wilt thou that I cōmand to be done?Qui dixit reginæ: In urbe Susan interfecerunt Judæi quingentos viros, et alios decem filios Aman: quantam putas eos exercere cædem in universis provinciis ? quid ultra postulas, et quid vis ut fieri jubeam ?
13And she answered: If it please the king, let it be granted to the Jews, to do to morrow in Susan as they have done to day, and that the ten sons of Aman may be hanged upon gibbets.Ed ella rispose: Se così piace al re, sia data permissione a' Giudei, che come oggi hanno fatto in Susa, così facciano anche domani, e che i dieci figliuoli di Aman siano appesi al patibolo.To whom she answered: If it please the king, let there authoritie be geuen to the Iewes, that as they haue done to day in Susan, so also they may doe to morow, and that the tenne sonnes of Aman be hanged on gibbettes.Cui illa respondit: Si regi placet, detur potestas Judæis, ut sicut fecerunt hodie in Susan, sic et cras faciant, et decem filii Aman in patibulis suspendantur. 14And the king commanded that it should be so done. And forthwith the edict was hung up in Susan, and the ten sons of Aman were hanged.E il re ordinò, che così fosse fatto; e subito ne fu affisso l'editto in Susa, e i dieci figliuoli di Aman furono appiccati.And the king commanded that it should be so done. And forth with the edict hong in Susan, and the tenne sonnes of Aman were hanged.Præcepitque rex ut ita fieret. Statimque in Susan pependit edictum, et decem filii Aman suspensi sunt. 15And on the fourteenth day of the month Adar the Jews gathered themselves together, and they killed in Susan three hundred men: but they took not their substance.Raunatisi i Giudei a' quattordici del mese di Adar, furono uccisi in Susa trecento uomini: ma non furon da essi saccheggiate le loro sostanze.The fourthtenth day of the moneth Adar the Iewes being gathered together, there were killed in Susan three hundred men: neither was their substance spoyled by them.Congregatis Judæis quartadecima die mensis Adar, interfecti sunt in Susan trecenti viri: nec eorum ab illis direpta substantia est. 16Moreover through all the provinces which were subject to the king’s dominion the Jews stood for their lives, and slew their enemies and persecutors: insomuch that the number of them that were killed amounted to seventy-five thousand, and no man took any of their goods.E parimente in tutte le provincie soggette all'impero del re; i Giudei si unirono per loro difesa, uccidendo i loro nemici, e persecutori, talmente che il numero degli uccisi arrivò a settanta cinque mila; ma nessuno toccò alcuna cosa delle loro sostanze.Yea and through al prouinces, which were subiect to the kings dominion, the Iewes stood for their liues, their enemies and persecutors being slayne: in so much that there was fully seuentie fiue thousand of them that were killed, and no man tooke any of their goodes.Sed et per omnes provincias quæ ditioni regis subjacebant, pro animabus suis steterunt Judæi, interfectis hostibus ac persecutoribus suis: in tantum ut septuaginta quinque millia occisorum implerentur, et nullus de substantiis eorum quidquam contingeret.
17Now the thirteenth day of the month Adar was the first day with them all of the slaughter, and on the fourteenth day they left off. Which they ordained to be kept holy day, so that all times hereafter they should celebrate it with feasting, joy, and banquets.Il dì tredici del mese di Adar principiò dappertutto la uccisione, e il dì quattordici cessarono di uccidere; e questo dì ordinarono, che sarebbe un dì solenne, e che per tutti i seguenti tempi sarebbe celebrato con gaudio, e con festini, e banchetti.And the thirtenth day of the moneth Adar was the first day with them al of the slaughter, & the fourtenth day they ceased to kil. Which they ordayned to be solemne, so that in it at al times afterward they gaue them selues to good chere, mirth & bankets.Dies autem tertiusdecimus mensis Adar primus apud omnes interfectionis fuit, et quartadecima die cædere desierunt. Quem constituerunt esse solemnem, ut in eo omni tempore deinceps vacarent epulis, gaudio, atque conviviis. 18But they that were killing in the city of Susan, were employed in the slaughter on the thirteenth and fourteenth day of the same month: and on the fifteenth day they rested. And therefore they appointed that day to be a holy day of feasting and gladness.Ma quelli, che fecer l'uccisione nella città di Susa, la fecero il dì tredici, e il dì quattordici dello stesso mese, e cessaron di uccidere ai quindici; e per questo lo stesso giorno ordinaron, che si selennizzasse con banchetti, e allegrie.But they that made the slaughter in the citie of Susan, were occupied in the slaughter the thirtenth and fourtenth day of the same moneth: and in the fiftenth day they ceased to kil. And therfore they ordayned the same a solemne day of good cheere and ioyfulnes.At hi, qui in urbe Susan cædem exercuerant, tertiodecimo et quartodecimo die ejusdem mensis in cæde versati sunt: quintodecimo autem die percutere desierunt. Et idcirco eumdem diem constituerunt solemnem epularum atque lætitiæ. 19But those Jews that dwelt in towns not walled and in villages, appointed the fourteenth day of the month Adar for banquets and gladness, so as to rejoice on that day, and send one another portions of their banquets and meats.Ma que' Giudei, che dimoravano ne' castelli non murati, e ne' villaggi, destinarono alle allegrezze, e ai conviti il giorno decimo quarto del mese di Adar, onde in quel dì fanno gran festa, e si mandano scambievolmente dei piatti, e delle vivande.But those Iewes, that abode in townes not walled and villages, ordayned the fourtenth day of the moneth Adar for bankettes and ioy, so that they reioyse in it, and send one an other portions of bankets and meates.Hi vero Judæi, qui in oppidis non muratis ac villis morabantur, quartumdecimum diem mensis Adar conviviorum et gaudii decreverunt, ita ut exultent in eo, et mittant sibi mutuo partes epularum et ciborum. 20And Mardochai wrote all these things, and sent them comprised in letters to the Jews that abode in all the king’s provinces, both those that lay near and those afar off,Mardocheo pertanto scrisse tutte queste cose in una lettera, che egli mandò a' Giudei abitanti in tutte le Provincie del re sì vicine, come rimote,Mardocheus therfore wrote al these things, and being comprised in letters sent them to the Iewes, that abode in al the kings prouinees, as wel those that lay neere, as far of,Scripsit itaque Mardochæus omnia hæc, et litteris comprehensa misit ad Judæos qui in omnibus regis provinciis morabantur, tam in vicino positis, quam procul, 21That they should receive the fourteenth and fifteenth day of the month Adar for holy days, and always at the return of the year should celebrate them with solemn honour:Affinchè il quartodecimo, e il quintodecimo giorno del mese Adar gli avessero in conto di giorni festivi, e li celebrassero d'anno in anno in perpetuo con onore solenne;that they should take the fourtenth and fiftenth day of the moneth Adar for feastes, and the yeare alwayes returning should celebrate them with solemne honour:ut quartamdecimam et quintamdecimam diem mensis Adar pro festis susciperent, et revertente semper anno solemni celebrarent honore:
22Because on those days the Jews revenged themselves of their enemies, and their mourning and sorrow were turned into mirth and joy, and that these should be days of feasting and gladness, in which they should send one to another portions of meats, and should give gifts to the poor.Perchè in que' giorni i Giudei preser vendetta de' loro nemici, e il lutto, e la malinconia fu cangiata in festa, e in gaudio; onde questi giorni erano giorni di banchetti, e di letizia, e doveano mandarsi reciprocamente de' piatti, e fare de' presenti ai poverelli.because in the same dayes the Iewes reuenged them selues of their enemies, and mourning and sorrow were turned into mirth and ioy, and that these should be dayes of good cheere and gladnesse, and they should send one to an other portions of meates, and should geue giftes to the poore.quia in ipsis diebus se ulti sunt Judæi de inimicis suis, et luctus atque tristitia in hilaritatem gaudiumque conversa sunt, essentque dies isti epularum atque lætitiæ, et mitterent sibi invicem ciborum partes, et pauperibus munuscula largirentur. 23And the Jews undertook to observe with solemnity all they had begun to do at that time, which Mardochai by letters had commanded to be done.E gli Ebrei presero per rito solenne tutte quelle cose, che principiarono a fare in quel tempo, e le quali Mardocheo con sue' lettere avea prescritto loro di fare.And the Iewes receiued into a solemne rite al things, which they had begune to doe at that time, and which Mardocheus by letters had commanded to be done.Susceperuntque Judæi in solemnem ritum cuncta quæ eo tempore facere cœperant, et quæ Mardochæus litteris facienda mandaverat. 24For Aman, the son of Amadathi of the race of Agag, the enemy and adversary of the Jews, had devised evil against them, to kill them and destroy them; and had cast Phur, that is, the lot.Perocché Aman figliuolo di Amadati, della stirpe di Agag, nemico, e persecutor de' Giudei macchinò la loro rovina, e di trucidarli, e sterminarli, e gettò le sorti, o sia in nostro linguaggio il Phur.For Aman, the sonne of Amadathi of the stocke of Agag, the enemie and aduersarie of the Iewes, purposed euil against them, to kil them and destroy them: and he cast Phur, which in our language is turned, a lot.Aman enim, filius Amadathi stirpis Agag, hostis et adversarius Judæorum, cogitavit contra eos malum, ut occideret illos atque deleret: et misit phur, quod nostra lingua vertitur in sortem. 25And afterwards Esther went in to the king, beseeching him that his endeavours might be made void by the king’s letters: and the evil that he had intended against the Jews, might return upon his own head. And so both he and his sons were hanged upon gibbets.E dipoi Esther si presentò al re supplicando, che i tentativi di lui fossero renduti vani mediante lettera del re, e che il male, ch'egli avea pensato di fare agli Ebrei, ricadesse sulla sua testa; e alla fine misero in croce lui, e i suoi figliuoli.And afterward Esther went in to the king, beseching that his endeuours might by the kings letters be made voyde: & the euil that he had intended against the Iewes, might returne vpon his owne head. Finally they hong both him and his sonnes vpon the gallowes,Et postea ingressa est Esther ad regem, obsecrans ut conatus ejus litteris regis irriti fierent, et malum quod contra Judæos cogitaverat, reverteretur in caput ejus. Denique et ipsum et filios ejus affixerunt cruci,
26And since that time these days are called Phurim, that is, of lots: because Phur, that is, the lot, was cast into the urn. And all things that were done, are contained in the volume of this epistle, that is, of this book:E da quel tempo in poi que' giorni furono detti Phurim, cioè delle sorti, perchè il Phur, o sia la sorte fu gettata nell'urna. E tutti questi avvenimenti si contengono nel volume di questa lettera, o sia di questo libro;and since that time these dayes are called Phurim, that is, of Lottes: because Phur, that is, a lot, was cast into the pot. And al things, that were done, are contayned in the volume of this epistle, that is, of this booke:atque ex illo tempore dies isti appellati sunt phurim, id est sortium: eo quod phur, id est sors, in urnam missa fuerit. Et cuncta quæ gesta sunt, epistolæ, id est, libri hujus volumine, continentur: 27And the things that they suffered, and that were afterwards changed, the Jews took upon themselves and their seed, and upon all that had a mind to be joined to their religion, so that it should be lawful for none to pass these days without solemnity: which the writing testifieth, and certain times require, as the years continually succeed one another.E in memoria di quel, che patirono, e della mutazione, che sopravvenne, i Giudei obbligaron se stessi, e i lor discendenti, e tutti quelli, che volessero unirsi nella lor religione, onde a nissuno sia lecito di passare questi due giorni senza solennità, come da questo scritto apparisce, e ne fissarono il tempo in perpetuo per gli anni susseguenti.and the thinges that they susteyned, and that were afterward changed, the Iewes tooke vpon them selues and their seede, and vpon al, that would be ioyned to theyr religion, that it should be lawful for none to passe without solemnitie these dayes: which the writing testifieth, and certaine times require, as yeares continually succede one an other.quæque sustinuerunt, et quæ deinceps immutata sunt, susceperunt Judæi super se et semen suum, et super cunctos qui religioni eorum voluerunt copulari, ut nulli liceat duos hos dies absque solemnitate transigere, quos scriptura testatur, et certa expetunt tempora, annis sibi jugiter succedentibus. 28These are the days which shall never be forgot: and which all provinces in the whole world shall celebrate throughout all generations: neither is there any city wherein the days of Phurim, that is, of lots, must not be observed by the Jews, and by their posterity, which is bound to these ceremonies.Questi son giorni, che non saranno giammai posti in dimenticanza, e da tutte le generazioni, e in tutte le provincie saranno celebrati: e alcuna città non è, dove non siano solennizzati da' Giudei, e dalla loro stirpe obbligata a queste ceremonie.These are daies, which no obliuion shal euer put out: and al prouinces in al the world shal celebrate through out al generations: neither is there any citie, wherein the daies of Phurim, that is, of lottes, must not be obserued of the Iewes, and of their progenie, which is bound to these ceremonies.Isti sunt dies, quos nulla umquam delebit oblivio, et per singulas generationes cunctæ in toto orbe provinciæ celebrabunt: nec est ulla civitas, in qua dies phurim, id est sortium, non observentur a Judæis, et ab eorum progenie, quæ his cæremoniis obligata est. 29And Esther the queen, the daughter of Abihail, and Mardochai the Jew, wrote also a second epistle, that with all diligence this day should be established a festival for the time to come.Ed Esther regina figliuola di Abihail, e Mardocheo Giudeo scrissero anche una seconda lettera, affinchè con ogni premura si stabilisse la solennità di quel giorno pe' tempi avvenire:And Esther the queene the daughter of Abihail, and Mardocheus the Iew wrote also the second epistle, that with al diligence this day should be established solemne for the time to come.Scripseruntque Esther regina filia Abihail, et Mardochæus Judæus, etiam secundam epistolam, ut omni studio dies ista solemnis sanciretur in posterum:
30And they sent to all the Jews that were in the hundred and twenty-seven provinces of king Assuerus, that they should have peace, and receive truth,E la mandarono a tutti i Giudei, che dimoravano nelle cento ventisette provincie del re Assuero, affinchè vivessero in pace, e tenesser la verità,and they sent to al the Iewes, that were in the hundred and seuen and twentie prouinces of king Assuerus, that they should haue peace, and receiue truth,et miserunt ad omnes Judæos qui in centum viginti septem provinciis regis Assueri versabantur, ut haberent pacem, et susciperent veritatem, 31And observe the days of lots, and celebrate them with joy in their proper time: as Mardochai and Esther had appointed, and they undertook them to be observed by themselves and by their seed, fasts, and cries, and the days of lots,Osservando i giorni delle sorti, e celebrandoli nel suo tempo con gaudio: e quelli, conforme era stato prescritto da Esther, e da Mardocheo, e per se, e pei loro posteri abbracciarono l'osservanza de' digiuni, de' clamori, e dei giorni delle sorti,obseruing the Daies of lottes, and in their time should celebrate them with ioy: as Mardocheus and Esther had appoynted, and they tooke vpon them to be obserued of them selues, and of their seede, fastes, and cries, and the daies of Lottes,observantes dies sortium, et suo tempore cum gaudio celebrarent: sicut constituerant Mardochæus et Esther, et illi observanda susceperunt a se, et a semine suo, jejunia, et clamores, et sortium dies, 32And all things which are contained in the history of this book, which is called Esther.E di tutto quello, che si contiene nella storia di questo libro, che porta il nome di Esther.and al thinges, which are conteyned in the historie of this booke, which is called Esther.et omnia quæ libri hujus, qui vocatur Esther, historia continentur.
9:1
Year of the World 3496, Year before Christ 508.
Haydock
As. Hebrew, "(which is the month of Adar) when the king's command and edict drew near to be executed, in that day when the enemies of the Jews hoped to have power over them, (though it turned out that the Jews had dominion over those who hated them.)" (Haydock)
Calmet
To revenge, etc. The Jews, on this occasion, by authority from the king, were made executioners of the public justice, for punishing by death a crime worthy of death, viz., a malicious conspiracy for extripating their whole nation; (Challoner) so inscrutable are the judgments of God, who never wholly abandoned his people! The old Vulgate passes over the first 19 verses, with the 24th, 25th, and 28th. (Calmet)
Worthington
In this whole history we cannot but admire the Providence of God. (Worthington)
9:3
Haydock
Extolled. Protestants, "helped." Septuagint, "the king's secretaries honoured the Jews." (Haydock)
9:6
Calmet
Sons. It seems as if they had been slain with their father, ver. 10. See Esther 7:9. (Calmet)
Menochius
Yet, as the contrary would appear from Esther 16:18, we may suppose that they were at least (Haydock) imprisoned till this time, for a more exemplary punishment, while all the rest of the family perished with Aman. (Serarius) (Salien) (Menochius)
Tirinus
These are the kindred, specified nine months before, Esther 16. (Tirinus)
Kennicott
Some Masorets childishly (Haydock) write these ten names one over another, and with greater and less letters, to shew that they were hung one above another, and that the guilt of all was not the same, but the youngest son was the most malicious. (Kennicott)
9:10
Goods, in any place, (Tirinus) that they might not appear to be actuated by the desire of riches, (Calmet) to fall upon the innocent. How often does this fatal cause blind Christian conquerors! The sons of Aman were married, and had separate establishments, Esther 8:1.
9:13
Haydock
Susan. Aman's influence had been the greatest there, and had stirred up many enemies to the Jews, who were to be carefully sought out. (Haydock)
Calmet
If we should consider only the dictates of clemency, we should think that the Jews were too eager in their revenge. But when we reflect, that their enemies had intended to destroy them all, and to seize their effects, we shall allow that they did not exceed the limits of justice, as they acted by royal authority, and abstained from touching any effects of the deceased. (Calmet)
Haydock
In the capital, 800 men fell victims to their fury. But as the citizens of that place were probably the most guilty, we must not imagine that other cities would be treated with the like severity. (Haydock)
Menochius
Gibbets, for a terror to the wicked. (Menochius)
This disgrace was not unusual, Esther 16:18. Polycrates was treated thus. (Herodotus 3:125.)
9:16
Haydock
Lives. In many cases they would probably be attacked, as Aman's edict was perhaps still in force, as well as that of Mardochai. Hence both parties would be upon the watch. (Haydock)
Calmet
Seventy-five. Roman Septuagint has only 15,000. Complutensian, 10,035. (Calmet)
9:19
Calmet
Meats, not only to the poor, but to all their friends, ver. 22., and 2 Esdras 8:10. (Calmet)
9:21
Haydock
Receive. Protestants, "establish this among them, that they should keep the 14th....yearly," 2 Machabees 15:37. (Haydock)
Worthington
None were obliged to keep more than one of these days, according to their respective dwellings. The 14th was for the provinces, the 15th for the Jews of Susan, ver. 18. (Tirinus) (Calmet) (Worthington)
Haydock
Yet it would seem that both days were enjoined, ver. 27, 28. (Haydock)
Calmet
The Jews still observe, them, as they gratify their vanity and vindictive spirit. The 13th is kept a rigid fast, for all above sixteen, for twenty-four hours, during which they eat nothing. (Calmet)
Drusius
If that day should be a sabbath, or its eve, they fast on the 11th or 12th. (Drusius)
Basnage
The day before the festival they give alms to their poor brethren, enjoining them to consume the whole in making good cheer. Each person must then contribute the half sicle, (Exodus 30:13.) which is bestowed on those who undertake a pilgrimage to the land of promise. At night, when the feast commences, they light the lamps, and begin to read the Book of Esther, as soon as the stars appear. They use an old parchment manuscript roll, and, in five places, the reader shouts with all his might, running over the names of the ten sons of Aman with all haste, to shew that they all died in a moment. Whenever Aman is mentioned, the children beat the benches with mallets; and formerly they used to strike at a stone, on which his name was cut, till it broke, ver. 31. After the lecture, they take a repast at home. Early the next morning they return to the synagogue, and read the account of Amalec from the Pentateuch, and repeat the Book of Esther, with the aforesaid ceremonies. The rest of the day they spend in merriment. Their teachers allow them to drink till they are unable to distinguish the name of Aman from that of Mardochai. (Basnage, 6:15.)
Haydock
They also change clothes, in contradiction to the law; (Deuteronomy 22:5.) and were formerly accustomed to crucify a man of straw, which they burnt with the cross, till Christian emperors put a stop to them; as it was concluded, from their curses, etc., that they had an eye to our Saviour. (Calmet) See Esther 5:14. (Haydock)
9:25
Haydock
And. Hebrew, "But when she came." Septuagint, "and how he came to the king, asking leave to hang Mardochai. But his machinations against the Jews, turned upon his own head; and so," etc. (Haydock)
9:28
Calmet
Ceremonies. The king also enjoined (chap. 16:22.) all his subjects (Tirinus) to keep a day of rejoicing, (Haydock) as the death of Aman was deemed a public benefit. (Calmet)
9:29
Calmet
Second. The first might be the edict, (chap. 8:9.) or else the provisional establishment of the festival, as it could not have general authority till it was ratified by the high priest; after which, this second letter was dispatched. (Calmet)
Haydock
Septuagint, "and queen Esther, daughter of Aminadab, etc.,...wrote all that they had done, and also the confirmation of the epistle of the Phrourai." They should say Phurim, as the former word means "guards." Hebrew, "wrote with all authority, to confirm this second letter of Purim;" (Protestants; Haydock) or rather, "this letter, Phurim, of which this is a copy." The Roman Septuagint only add for this and the following chapter, to 5:9: "They set them apart during their lives, and by their advice; (Calmet; Ed. Alex.[Alexandrian Edition?], "for their health and counsel.") and Esther established for ever, and wrote as a memorial: My nation," etc. (Haydock)
9:30
Calmet
Peace: receive these glad tidings, and faithfully observe the injunctions. (Calmet)
9:31
Calmet
Fasts and cries. See ver. 21. (Calmet)
Haydock
Protestants, "the matters of their fastings and their cry: and the decree of Esther confirmed these matters of Purim, and it was written in the book." (Haydock)
Worthington
This feast, instituted by Mardochai, was accepted and observed by the Jews as a constitution agreeable to, and not contrary to, the law, Deuteronomy 4:2., and 12:32. (Worthington)
9:1
To revenge, etc.... The Jews on this occasion, by authority from the king, were made executioners of the public justice, for punishing by death a crime worthy of death, viz., a malicious conspiracy for extirpating their whole nation.
9:1
1. The case being changed.] In this whole historie (as in manie other passages Psal. 76. Great, and maruelous changes by the power of God. of holie scripture) we see the meruelous change of the right hand of the highest. First in the verie instant of extreme danger, the kinges face with burning eyes shewing the furie of his breast ch. 15. v. 10. was turned into mildnes towardes Esther v. 11. Secondly proud Aman being aduanced in honour & office, aboue al princes of the kinges court, ch. 3. v. 1. was sodainly forced publikely to lead Mardocheus his horse, whom he most hated: ch. 6 v. 10. Thirdly, he was constrayned with loud voice to proclame his honour, whom he most despised and threatned. Fourtly, the same Aman, before called the father (as it were the onlie gouernour) of the king, ch. 1• v. 6 ch. 16. v. 11. was forthwith condemned for a traitor. ch. 7. v. 8. ch. 16. v. 18. Fifthly, He that could not abide to see Mardocheus, ch. 5. v. 13. afterward durst not looke vpon the king, not could endure his countenance. ch, 7 v 6. Sixtly, He was hanged on the same gallowes, which he had prepared for Mardocheus. ch. 7. v. 9. Seuently, VVheras he was not content with the death of Mardocheus alone, but procured the kings decree to destroy the whole nation. ch. 3. v 6 and so feasted with the king, when the Iewes mourned, v 15. shortly after the king sent new letters for the Iewes saftie, geuing them leaue to kil whom soeuer they would of their enemies. ch. 8. v. •. 11 Eightly, the same day which was designed for destruction, was made the day of ioy and exultation to the children of God. ch. 9. v. 1. 17 ch. 16. v. 21. &c. By which literal sense Gods meruelous prouidence is manifestly shewed, neuer suffering his church to perish. It hath moreouer D. Tho. prologo in Epist. Canonic. two special mystical senses. First, as saftie of temporal life was procured to Esther a figure of our B ladie, one nation by Esthers intercession to king Assuerus, so general saluation is procured to al mankind by mediation of the blessed virgin Marie, crushing the serpents head; and the sentence of death is changed by new letters, granting And of the Church. euerlasting life, and glorie to al Gods true seruantes. Esther also, as likewise Iudith, in figure of the Church (saith S. Ierom, Prologo in Sophon) killed the aduersaries, and deliuered Israel from danger of perishing.
M
VVhere no more danger remaineth remission of iniuries is more commendable then reuenge, but where malice continueth, and new danger may probably ensue, iustice is necessarie, and afterwards peace may be made more securely S. Bernad, ser. 2. d• verb. Apost.
9:12
In the •i•a slaughter Amans tenne sonnes were slayne and afterwards also hanged. v. 14.
9:17
The fourth parth. Other thinges folowing their deliuerie from danger.
9:21
The Iewes in Susan kept the fiftenth day holie. v. 18, those that dwelt in other places kept the fourtenth day.
9:27
A feast instituted by Mardocheus was accepted and obserued by al the Iewes, as a constitution agreable and not contratie to the law Deut. 4. v. 2, & 12. v. 32.
9:20
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 4
… Therefore blessed Moses of old time ordained the great feast of the Passover, and our celebration of it, because, namely, Pharaoh was killed, and the people were delivered from bondage. For in those times it was especially, when those who tyrannized over the people had been slain, that temporal feasts and holidays were observed in Judæa
St Jerome † AD 420 The Letters of St. Jerome 53.8
… Solomon, a lover of peace and of the Lord, corrects morals, teaches nature, unites Christ and the church, and sings a sweet marriage song to celebrate that holy bridal. Esther, a type of the church, frees her people from danger and, after having slain Haman whose name means iniquity, hands down to posterity a memorable day and a great feast.
9:6
6. SO THAT THEY ALSO SLEW FIVE HUNDRED MEN IN SUSA BESIDES THE TEN SONS OF AMAN, — whom they killed first publicly in the theatre, as it seems, as it were condemned by the king; for they began the slaughter from the sons of Aman their sworn enemy, as it were from the firstfruits and first victims of their just vengeance; then afterwards they hung the bodies of those already killed on the gallows, as it is said verse 14, for the greater ignominy of Aman and terror of the enemies. Therefore in the third month the king issued an edict, that the Jews should slaughter the sons of Aman, and their other adversaries, as was said chapter viii, 9. Wherefore the Jews immediately shut the sons of Aman in prison lest they escape, and after nine months, namely on the 13th day of the twelfth month, which was appointed for the slaughter, they killed them, and on the next day hung them after killing. You will say: chapter vi, 18, the king bearing this edict says that Aman and all his kindred hang on the gallows before the gate of Susa; therefore the sons of Aman were killed with him in the third month, not the twelfth. I answer that by "kindred" there are not understood the sons (otherwise he would have named them explicitly), but the relatives and kinsmen of Aman; these indeed as his supporters were hung with him; but the sons were reserved for the common slaughter of all, and for the public spectacle on the 13th of Adar of just vengeance.
9:10
10. WHEN THEY HAD KILLED THEM, THEY WOULD NOT TOUCH THE SPOILS OF THEIR SUBSTANCE, — both to show that they sought nothing other than the safety of their own lives; for those who were being killed wished to lose this; wherefore they were not greedy for riches, nor on account of riches would they kill some innocent wealthy person (as often happens) among the guilty; and finally, because Haman, as the sworn enemy of the Jews, was as it were anathema, so that no one dared to touch his and his sons' property. They did the same with the other slain, whose possessions they refused to plunder, as is said in verse 16, even though the king had granted it to them, cap. viii, 11. Would that Christian leaders and soldiers would imitate them, who not only despoil enemies, but often also plunder friends, indeed they kill in hope of plunder! Judas Maccabaeus instituted another feast on the same day, the 13th of Adar, on account of a remarkable victory obtained on the same day over Nicanor, concerning which II Maccabees, cap. ult., verse 37.
9:16
16. THAT SEVENTY-FIVE THOUSAND OF THE SLAIN MIGHT BE FULFILLED. — Great was the number of enemies here, and therefore also of the slain, because the Jews could not be secure in their lives unless these were killed. And this is what is said here: "For their lives (for defending their life constantly by slaying their enemies) the Jews stood with enemies killed," etc. For unless they themselves had been killed, it was to be feared that they would again invade the Jews, indeed they would rebel against the king. Moreover, Mordecai commanded the Jews to inquire diligently and note down who were truly enemies of the Jews and should be killed, as was done in the Sicilian Vespers and the Parisian massacres, and therefore he ordered the slaughter to be deferred for nine months, namely from the third month to the twelfth.
9:26
26. AND FROM THAT TIME THESE DAYS (the 13th and 14th of Adar, on which the Jews slew their enemies) WERE CALLED PURIM, THAT IS, OF LOTS: BECAUSE PUR, THAT IS, A LOT, WAS CAST INTO AN URN. — Thus this feast, says Sanchez, is called "Purim," that is, of lots, not from the freedom which the Jews obtained on that day by killing or subduing their enemies; but from the lots which Haman consulted, and which designated the thirteenth day of the month of Adar for the slaughter of the Jews, so that, when that day returns in annual recurrence, the memory of that danger in which they were, and what consternation and anguish of mind they had when they received news of the lots and the day, might be renewed. Incorrectly in the Roman Septuagint for "phurim" as the Complutensian Septuagint has it, "phrurim" is read; whence also Josephus calls these days φρουραίους. Unless you prefer that the Septuagint and Josephus changed the word phurim by adding the letter r into φρουρίμ, so as to allude to the Greek etymology of the verb φρουρέω, which means to guard and keep, as if to say: These days were called by enemies Phurim, that is, of lots, also of breakings, by which namely they would break our race (for this is what pur means in Hebrew and Arabic); but by God through Esther and Mordecai from phurim they were made φρουρίμ, that is, guardians and preservers, by which namely we would be preserved safe in life, but to the enemies the same days became "phurim," that is, of breakings; by which namely they themselves would be broken and slain by us. Thus allegorically the days of the passion of Christ were days of "phurim," that is, of lots and breakings, on which namely the Jews cast lots concerning killing Christ instead of Barabbas; and the soldiers concerning dividing the tunic of the crucified Christ; for then they broke the flesh of Christ with nails, scourges, thorns; but these days "phurim" through Christ were made phrurim, or φρουραῖος, that is, guardians and preservers; because all believing in Christ, hoping in Him, and loving Him were freed from sin, death and hell. The same days became "phurim" to the Jews because on those very days, namely at the Passover after 38 years, Jerusalem was captured by Titus, laid waste, and utterly destroyed. This was prefigured by the lot cast on the day of expiation upon two goats, one to be sent away, the other to be sacrificed for sin, Leviticus xvi, 8 and 9. See what is said there. Tropologically the saints celebrate the feast of "phurim" when adverse lots are changed into prosperous ones, as they were changed for the holy Job, cap. ult.; Joseph, Genesis xli, 41; Moses, Exodus iv and v; David, Tobias, and other saints, and namely St. Eustace, as is evident from his life in Surius, on the 20th of September. Anagogically the days of "phurim," that is, of lots, will be the day of judgment, on which Christ will change the lots of the pious afflicted in this life, and of the impious exulting in this life, and will assign to the pious perpetual joy, to the impious eternal hell, as the Wise Man teaches in cap. v, 1, and Isaiah in cap. lxv, 12 and Christ Himself in Luke vi, 21 and 25. AND ALL THINGS THAT WERE DONE, THE LETTERS, THAT IS, THE BOOKS OF THIS VOLUME CONTAIN. — From this it is gathered that Mordecai is the author of this book. For he was the author of this letter; and the letter contained the same things that this book contains; but what Mordecai had previously written briefly in the letter, the same he transferred into this book and wrote more fully, and polished more carefully.
9:27
27. AND WHAT THEY SUFFERED (the Jews from Haman and his followers), AND WHAT WAS AFTERWARDS CHANGED (the lot of the slaughter of the Jews turned by themselves against their enemies; repeat, "contained in the volume of this book," and in memory of these things, and for giving thanks) THE JEWS TOOK UPON THEMSELVES AND UPON THEIR SEED; that is, they bound themselves, and their sons, and their posterity, and also the proselytes who WISHED TO BE JOINED TO THEIR RELIGION, (to celebrate this feast "Purim," that is, of lots,) THAT IT SHOULD BE LAWFUL FOR NO ONE TO PASS OVER THESE TWO DAYS WITHOUT SOLEMNITY, — not that all ought to keep both days as a feast, but that one of the two, or certainly the third from the slaughter: for the Jews dwelling in Susa, because they had slain their enemies both on the 13th and 14th day, hence on the 15th of Adar when they had ceased from the slaughter, celebrated the feast of "Purim"; but the others who on one day more quickly, namely the fourteenth, had abstained from the slaughter, kept the feast on the same day. Which (days) scripture (that is, the letter of Mordecai afterwards confirmed by the whole Synagogue) TESTIFIES, — that is, attests and commands to be remembered with annual commemoration and gratitude. AND THEY SEEK OUT CERTAIN TIMES IN YEARS SUCCEEDING ONE ANOTHER CONTINUALLY, — so that namely they be celebrated every year at a fixed and appointed time, namely on the 14th and 15th days already mentioned, and this not only from the decree of Mordecai, but also of Assuerus, who commanded the same thing not only to the Jews, but also to the Persians, and to the other nations subject to his empire, cap. xvi, vers. 22 and 24. Anagogically the feast of lots signifies the feast and joy of the blessed in heaven over the vanquished demon, world, tyrants, and other persecutors, who had cast lots for their destruction; but they were delivered through one man, and through one woman, that is, through Christ and Mary, and they shall punish their enemies with swords, as it is written Psalm cxlix, 6: "And the swords with two edges in their hands, to execute vengeance upon the nations, rebukes upon the people, to bind their kings with fetters, and their nobles with manacles of iron, to execute upon them the judgment that is written: this glory is to all his saints." This shall come to pass at the end of the age, that is on the day of judgment; therefore it is celebrated in the twelfth month. On the fourteenth day it is kept, that is at the full moon, because when the Saints with Christ shall judge the nations, and shall have dominion over the peoples, already the Church of the Saints shall have the fullness of her beauty. But to the solemnity is added the fifteenth day, to signify on this second day the joy which the Saints shall receive seeing the damnation of the impious persecutors always, as it is written in Isaiah: "And they shall go out and see the carcasses of the men that have transgressed against me. Their worm shall not die, and their fire shall not be quenched; and they shall be a loathsome sight to all flesh." Thus Ribera, lib. V De Temp., cap. ult.
9:30
30. THAT THEY MIGHT HAVE PEACE AND RECEIVE THE TRUTH. — Hebrew: They sent letters of words of peace and truth, that is, beseeching them peace, that is, complete prosperity, and exhorting them to truth, that is, fidelity and constancy in keeping the promises concerning the feast of "Purim" to be celebrated on the appointed days.
9:31
31. AND THEY RECEIVED TO BE OBSERVED BY THEMSELVES, AND BY THEIR SEED FASTINGS AND CRIES. — For the Jews were accustomed to fast on the day before feasts, as Christians also do on the vigils of Saints; they were accustomed also then to mix cries with prayers, and to cry out with strength to the Lord, especially in public calamity, as the Jews here did who were destined for death by Haman; and therefore wailing and lamenting; in memory of which they renewed these cries every year on the same day with noise and clapping of benches, as I said vers. 1; just as Christians on the three days of the passion of Christ make noise with rattles and clappings: which some suspect with Serarius to have come down from this deed of the Hebrews. Add that St. Athanasius in the Synopsis, on the same day 13 Adar, the Jews in memory and insult of Haman crucified publicly carry about a wooden cross, and burn it with the image of Haman in fire. But because many of the Jews in this tragedy of Haman represented and mocked the passion and cross of Christ, as if Christ were a masked character of Haman, for this reason the Emperors Honorius and Theodosius forbade these rites and gestures, as appears in the Code Concerning Jews and Caelicoles L. Jews, where it is thus said: "Let the governors of the provinces forbid certain Jews to kindle the solemnities of their festival to the remembrance of a punishment once inflicted, and to burn with sacrilegious mind a likeness fashioned after the holy cross in contempt of the Christian faith."
Machine translation from the Latin, not reviewed.
9:6
… 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) Nehemiah …
9:19
Perizei (Heb. Pērizai; Septuagint ΦΕΡΕΙ͂ΑΊΟΙ)
From the probable meaning of the name pērizai, "inhabitant of an undefended place" (cf. Deut. 3:5; Esth. 9:19), it has been thought that its members were scattered through the countryside and villages as farmers, while the Canaanites predominated in the fortified places. …
9:26
Pūrīm (from Pûr «lot»: Esther 9, 26)
PURIM (from pûr "lot": Esth. 9:26). - A semi-feast celebrated by the Jews on the 14th of the month of 'ādhār in memory of Israel's deliverance from the snares of Haman (v.).
9:29
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).
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.