Assuerus subdueth manie countries. 4. Mardocheus vnderstandeth, and declareth his dreame. 9. God separateth his people from other nations by a better lotte.
1And king Assuerus made all the land, and all the islands of the sea tributary.Or il re Assuero avea renduta tributaria tutta la terra, e tutte le isole del mare:BVT king Assuerus made al the earth, and al the ilandes of the sea tributaries.Rex vero Assuerus omnem terram et cunctas maris insulas fecit tributarias: 2And his strength and his empire, and the dignity and greatness wherewith he exalted Mardochai, are written in the books of the Medes, and of the Persians:E ne' libri de' Medi, e de' Persiani sta scritto qual fosse la sua possanza, e il dominio, e a quale altezza di grado innalzò Mardocheo;Whose strength and empire, and the dignitie and highnesse, wherewith he exalted Mardocheus, are written in the bookes of the Medes, and of the Persians:cujus fortitudo et imperium, et dignitas atque sublimitas, qua exaltavit Mardochæum, scripta sunt in libris Medorum, atque Persarum: 3And how Mardochai of the race of the Jews, was next after king Assuerus: and great among the Jews, and acceptable to the people of his brethren, seeking the good of his people, and speaking those things which were for the welfare of his seed.E come Mardocheo di stirpe Giudea era il secondo dopo il re Assuero, e fu grande presso i Giudei, e amato dalla, moltitudine de' suoi fratelli, premuroso del bene del popol suo, e procurando la prosperità della sua stirpe.and how Mardocheus of the Iewes kinred was second after king Assuerus: and great with the Iewes, and acceptable to the people of his bretheren, seking good to his people, and speaking those things, which pertayned to the good of his seede. That which is in the Hebrew I haue expressed most faithfully. And these things that folow, I found written in the common edition,which are conteyned in the greeke tongue and leetters: and in the meane time this chapter was extant after the end of the booke: which according to our custome, we haue marked with an Obelus before it, that is to say, a broch.et quomodo Mardochæus judaici generis secundus a rege Assuero fuerit, et magnus apud Judæos, et acceptabilis plebi fratrum suorum, quærens bona populo suo, et loquens ea quæ ad pacem seminis sui pertinerent. 4Then Mardochai said: God hath done these things.E Mardocheo disse: Opera di Dio è questo.And Mardocheus said: These things are done of God.Dixitque Mardochæus: A Deo facta sunt ista. 5I remember a dream that I saw, which signified these same things: and nothing thereof hath failed.Mi ricordo d'un sogno veduto da me, col quale queste stesse cose eran significate, e nissuna è caduta per terra.I remember the dreame that I saw, signifying these verie things: neither was any of them frustrate.Recordatus sum somnii quod videram, hæc eadem significantis: nec eorum quidquam irritum fuit. 6The little fountain which grew into a river, and was turned into a light, and into the sun, and abounded into many waters, is Esther, whom the king married, and made queen.Vidi un piccol fonte, che crebbe, e si fece un fiume, e si cambiò in un lume, e in un sole, e versò abbondanza grande di acque: questa è Esther, la quale il re prese per moglie, e volle, che fosse regina.The litle fountayne which grew into a riuer, and was turned into light, and into the sunne, and abounded into manie waters, is Esther, whom the king tooke to wife, and made her to be queene.Parvus fons, qui crevit in fluvium, et in lucem solemque conversus est, et in aquas plurimas redundavit: Esther est quam rex accepit uxorem, et voluit esse reginam.
7But the two dragons are I and Aman.I due dragoni, eravamo io, ed Aman.But the two dragons: I am, and Aman.Duo autem dracones: ego sum, et Aman. 8The nations that were assembled are they that endeavoured to destroy the name of the Jews.Le genti adunate sono quelli, che hanno tentato di sterminare il nome Giudeo.The nations, that were assembled: are they that endeuoured to destroy the name of the Iewes.Gentes, quæ convenerant: hi sunt, qui conati sunt delere nomen Judæorum. 9And my nation is Israel, who cried to the Lord, and the Lord saved his people: and he delivered us from all evils, and hath wrought great signs and wonders among the nations:La mia gente è Israello, il quale alzò le strida al Signore, e il Signore salvò il suo popolo, e ci liberò da tutti i mali, e fece segni grandi, e prodigi tralle nazioni:And my nation: is Israel, which cried to our Lord, and our Lord hath saued his people: and he hath deliuered vs from al euils, and hath done great signes and wonders among the nations:Gens autem mea Israël est, quæ clamavit ad Dominum, et salvum fecit Dominus populum suum: liberavitque nos ab omnibus malis, et fecit signa magna atque portenta inter gentes: 10And he commanded that there should be two lots, one of the people of God, and the other of all the nations.E ordinò, che vi fossero due sorti, una pel popolo di Dio, l'altra per tutte le genti.and he commanded that there should be two lottes, one of the people of God, and the other of al Nations.et duas sortes esse præcepit, unam populi Dei, et alteram cunctarum gentium. 11And both lots came to the day appointed already from that time before God to all nations:E l'una, e l'altra sorte venne fuori per tutte le genti dinanzi al Signore nel dì stabilito fin da quel tempo,And both lottes are come to the day appointed euen now from that time before God to al nations:Venitque utraque sors in statutum ex illo jam tempore diem coram Deo universis gentibus: 12And the Lord remembered his people, and had mercy on his inheritance.E il Signore si ricordò del suo popolo, ed ebbe compassione della sua eredità.and our Lord hath remembred his people, and hath had mercie on his inheritance.et recordatus est Dominus populi sui, ac misertus est hæreditatis suæ. 13And these days shall be observed in the month of Adar on the fourteenth, and fifteenth day of the same month, with all diligence, and joy of the people gathered into one assembly, throughout all the generations hereafter of the people of Israel.Onde questi giorni, quattordici, e quindici del mese di Adar saranno solennizzati con ogni studio in allegrezza da tutto il popolo adunato insieme, fino a tanto che saravvi discendenza del popolo d'Israele.And these daies shal be obserued in the moneth of Adar the fourtenth, and fistenth day of the same moneth, with al diligence, and ioy of the people gathered into one assemblie, through out al the generations hereafter of the people of Israel.Et observabuntur dies isti in mense Adar quartadecima et quintadecima die ejusdem mensis, cum omni studio et gaudio, in unum cœtum populi congregati, in cunctas deinceps generationes populi Israël.
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Calmet
Land. He conquered many countries on the continent, and several to which he could not come but by water, which the Jews call islands, whether they were surrounded on all sides by the sea or not. Hebrew has not the word all: but as the expressions are indefinite, they are usually taken in this sense. Yet we must not suppose, that the dominion of Assuerus extended over the whole world, no more than that of the Romans, who were styled masters of it. Before this king, the provinces had not paid tribute, but gave what they judged proper. But Darius laid a heavy tribute upon all, that, when half was afterwards remitted, they might esteem it a favour. The Persians hence looked upon him as a trafficker: kapelos. (Herodotus 3:89., and 4:44., and 6:7., etc.) (Calmet)
Tirinus
Providence punished them for thirsting after the possessions and blood of the Jews. (Tirinus)
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Tirinus
Seed. Benjamin (Itin.) informs us, that both he and the queen were buried in the chief city of the Medes, which he calls "the great Hamda;" perhaps the province Mardochaea, (or Amordakia. Ptol. 5:20.) near the Persian gulf, may have been called after this statesman. (Tirinus)
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Challoner
Then Mardochai, etc. Here St. Jerome advertiseth the reader, that what follows is not in the Hebrew; but is found in the Septuagint Greek edition, which the 72 interpreters translated out of the Hebrew, or added by the inspiration of the Holy Ghost. (Challoner)
Haydock
He says, "What is extant in Hebrew I have faithfully translated. What follows I found in the Vulgate edition, contained in the Greek language and character: and in the mean time, or waving all dispute for the present, (interim) this little chapter was inserted at the end of the book, which, according to our custom, we have marked with an obel or spit." (Haydock)
Calmet
These fragments (Haydock) which the Septuagint might have in Hebrew or wrote by inspiration, (Worthington) are not in Chaldean or Syriac, and the old Latin version, taken from the Greek (Calmet) of Lysimachus, (chap. 11:1.; Haydock) is inserted by St. Jerome. (Calmet)
Haydock
Things. He attributes the salvation of the Jews to God alone. (Haydock)
Haydock
Reflecting on the fall of Aman, (Tirinus) he recollects a dream which he had formerly had. (Haydock)
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Challoner
A dream. This dream was prophetical and extraordinary, otherwise the general rule is, not to observe them. (Challoner)
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Haydock
And was. Septuagint, "and there was light, and the sun and much water." The light enabled him to discern the progress of the little fountain. Yet it was not absurd that the water should appear luminous, like the sun, as it was intended to shew the wonderful exaltation of Esther. (Haydock)
Menochius
She extinguished a great fire, which threatened ruin. (Menochius)
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Haydock
Lots. Alluding to the Purim of Aman; (Calmet; Capellus) or rather these are only mentioned, ver. 13. (Haydock)
Haydock
Greek, "He had therefore made two lots....and the two lots came to the hour and time and day of judgment before God, and for all nations." (Haydock)
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Haydock
Time. From all eternity (Tirinus) God had ordained to save his people; and this he declared to his servant, by shewing him two lots. (Haydock)
Haydock
This became more intelligible after the event, (Tirinus) like other predictions. (Haydock)
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Haydock
The book concludes in Greek with the first verse, which we have in the following chapter, though some editions seem (Haydock) to have had that remark (Du Hamel) of the Alexandrian Jews, (Calmet) at the head of the book. (Haydock)
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Then Mardochai, etc.... Here St. Jerome advertiseth the reader, that what follows is not in the Hebrew, but is found in the septuagint Greek edition, which the seventy-two interpreters translated out of the Hebrew, or added by the inspiration of the Holy Ghost.
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A dream.... This dream was prophetical and extraordinary: otherwise the general rule is not to observe dreams.
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S. Ierome here aduertiseth the reader that he found al hitherto in the Hebrew. And the parcels which folow only in the Septuaginta Greke Edition which either they translated out of the Hebrew, or added by inspiration of the Holie Ghost.
The Greke of the 72. Interpreters.
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san Melitone di Sardi † 180 d.C. Melito, the Philosopher 9
The remembrance of God —His mercy, by which He rejects and has mercy on whom He will. So in Genesis: “The Lord remembered Noah;” and in another passage: “The Lord hath remembered His people.”
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1. REX VERO ASSUERUS OMNEM TERRAM ET CUNCTAS MARIS INSULAS (nimirum sibi suoque imperio subjectas) FECIT TRIBUTARIAS, — id est, novis tributis oneravit, tum quia ipse auri cupidior in tributa erat propensus; tum quia magnis et magnificis suis in convivium tam amplum et continuum de quo cap. 1, expensis aerarium exhauserat; tum quia Deus hoc tributo castigare volebat Persas, qui paulo ante caedi et spoliis innocentum Judaeorum inhiarant.
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3. MARDOCHAEUS JUDAICI GENERIS SECUNDUS A REGE ASSUERO. — Erat ergo quasi regis vicarius, et in ejus absentia rex; imo rege praesente Mardochaeus rara sua prudentia et vigilantia gubernabat imperium, teste Josepho. LOQUENS EA QUAE AD PACEM SEMINIS SUI (id est, quae ad commoda et prosperitatem Judaeorum) PERTINERENT, — q. d. Mardochaeus studebat commodis non propriis, sed populi sui. Res ejus praeclare gestas omittit hic Scriptura, ac eas cupientem cognoscere remittit ad annales Medorum et Persarum. Benjamin in Itinerario narrat Mardochaeum et Estherem sepultos in urbe primaria Medorum, dicta Hamda magna; aitque suo tempore in ea fuisse 50 millia Judaeorum. Nonnulli suspicantur a Mardochaeo nominatam provinciam Mardochaeam, quae sita est inter Babyloniam et Sinum Persicum. Hic in Hebraeo finitur liber Esther: caetera quae sequentur ex Graeco in Latinum transtulit S. Hieronymus, ubi nota haec ultima septem Estheris capita esse Scripturam Canonicam. Id patet tum ex definitione Concilii Tridentini, sessione iv, tum ex editione vulgata Latina et Graeca Septuaginta. Quarum utraque haec constanter legit, licet in Graeca non habeantur seorsim, ut in Latina; sed quaeque suis locis inserta sint ordine historico, uti olim quoque ante S. Hieronymum eadem suis locis inserta exstabant in editione Latina. Verum sanctus Hieronymus, quia Estherem ex Hebraeo transtulit in Latinum, et ejus tempore haec septem capita non exstabant in Hebraeo, hinc ea ex Graeco transtulit, ac seorsim posuit, et in calcem libri retulit post seriem totius historiae. Exstitisse autem olim illa ante S. Hieronymum Hebraice, patet ex Graeca Septuaginta, et Latina vulgata prisca, atque ex Josepho, et Josippo filio Gorionis, qui haec eadem habent, quae Noster, utique non aliunde, quam ex prisco originali Hebraeo. Verisimile est hunc librum aeque ac Tobiae bis Hebraice fuisse conscriptum, semel brevius, uti jam Hebraice exstat, secundo fusius; indeque manasse translationem Graecam Septuaginta, et ex ea Nostram, ideoque illam hasce attexere lacinias. Vide Fevardentium hic, et Bellarminum, lib. I De verbo Dei, cap. vii.
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4. DIXITQUE MARDOCHAEUS: — cum jam suspenso Aman intelligeret somnii sui significationem.
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5. RECORDATUS SUM SOMNII, QUOD VIDERAM, HAEC EADEM SIGNIFICANTIS. — Somnium hoc ergo fuit a Deo immissum Mardochaeo, ut per illud significaret futuram exaltationem sui et Estheris, ac colluctationem cum Amano. Quocirca hoc somnium ordine historico collocandum est initio hujus libri, totiusque historiae, uti ibidem collocatur in Graecis Romanis. Simile somnium a Deo immissum fuit Pharaoni, Genes. xli; et Nabuchodonosori, Daniel. ii.
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6. PARVUS FONS, QUI CREVIT IN FLUVIUM, ET IN LUCEM SOLEMQUE CONVERSUS EST, ET IN AQUAS PLURIMAS REDUNDAVIT, ESTHER EST, QUAM REX ACCEPIT UXOREM, ET VOLUIT ESSE REGINAM. — Somniarat ergo Mardochaeus, uti narratur cap. seq. versu 5, se videre parvum fontem, qui crevit in fluvium, in lucem solemque conversus est; ac postea intellexit hunc fontem esse Estherem, quae ante abjecta et vilis, postea ita crevit, ut facta sit regina, et gentem Judaeorum et numero, et robore, et gloria mire adauxerit, ideoque quasi sol in Perside totoque orbe radiis suae virtutis et majestatis effulserit. Apte Esther comparatur fonti: primo, quia sicut fons aquas continue eructans producit ingentem fluvium; sic Esther sua opera et studio ingentem produxit Judaeorum populum, multosque Gentilium ad Deum et Judaismum convertit, ut dictum est cap. ix, vers. ult.; secundo, ipsa suis oculis et lacrymis quasi fontibus exstinxit immane Amani incendium in Judaeos conflatum, aeque ac iram Dei; tertio, ipsa iisdem quasi aquis torrentis ingentibus et violentibus obruit, et demersit 75 millia Gentilium Judaeis adversantium; quarto, fons hic, qui ante erat in tenebris cap. xi, 8, hoc est in summo moerore et angore, in lucem solemque, id est, in lucidum solem (est hendiadys) conversus est, — puta in summam laetitiam et felicitatem, cum Judaeos morte liberavit, eosque de hostibus triumphare fecit. Porro apposite fons hic dicitur conversus in lucem et solem, quia magna est affinitas et analogia fontis et solis: primo, quia sicut fons est origo et scaturigo fluminis, sic sol est luminis; sicut enim flumen manat a fonte, sic lumen a sole; similis enim est utriusque productio, profluxus, et emanatio; unde Hebraice נר ner, id est lux et lucerna, alludit ad נהר nahar, id est flumen, et ad אור or, id est lumen, quia significat profluxum seu propagationem luminis ceu fluminis, id est seminis et posteritatis; secundo, quia quod fons est in terra, hoc sol est in coelo; sicut enim fons est quasi oculus terrae, sic sol est quasi oculus coeli, totum coelum orbemque lustrans et ornans. Unde Hebr. עין ain tam oculum quam fontem significat, quia quod oculus est in homine, hoc fons est in terra, et sol in coelo; tertio, quia flumen ex fonte manans limpidum est, perspicuum, et clarum instar crystalli (imo crystallus non est aliud quam aqua fontis conglaciata), ac radiis solis illuminatum resplendet ut sol; quarto, quia ex fonte et aquis primigeniis creatus est sol et coeli. Unde et Hebraice Schamaim, q. d. ibi aquae, vocantur, uti ostendi pluribus Gen. i, 7. Simili modo et analogia Esther hic quasi aquea, id est pauper et abjecta, ab Assuero evecta ad solium regale quasi ad coelum, facta est gloriosa et radians ut sol, ut jure fons solis, de quo Josue xv, 7, et cap. xviii, 17, vocari possit juxta id quod cap. xi, 11, de ea dicitur: « Lux et sol ortus est, et humiles exaltati sunt, et devoraverunt inclytos. » Hinc S. Scriptura saepe lumen et flumen combinat, ut Psalm. xxxv, 10: « Domine, apud te est fons vitae; et in lumine tuo videbimus lumen. » Et Apoc. xxii, 1, lumen gloriae beatorum describitur per fluvium paradisi, cum ait: « Et ostendit mihi fluvium aquae vitae, splendidum tanquam crystallum procedentem de sede Dei et Agni. » Denique in fontibus subinde per reflexionem radiorum sol sui effigiem exprimit, facitque parelium, id est, alterum quasi solem, ut fons ipse videatur esse sol, uti dicam cap. seq. 10 et 11. Hoc est ergo paradoxum, hieroglyphicum Mardochaei somnium: « Ex aquis sol, » id est, ex tribulatione oritur gaudium, ex adversitate prosperitas, ex desolatione consolatio, ex moerore laetitia, ex humiliatione exsultatio, ex mortificatione resurrectio. Fingunt Poetae solem, cum occumbit ex labore diurno anhelum, se aquis et mari immergere, ut noctu se abluat et refrigeret; quare mane ex iisdem rursus vegetum prodire et renasci; sic aquae humiliationis refrigerant mentem operibus charitatis aestuantem, ut humilior et vegetior ex illis ad eadem resurgat et regrediatur. Tunc fit istud, quod dicitur Job xi, 16: « Miseriae quoque oblivisceris et quasi aquarum, quae praeterierunt, non recordaberis. Et quasi meridianus fulgor consurget tibi ad vesperam; et, cum te consumptum putaverit, orieris ut Lucifer. » Et illud Malac. iv, 2: « Orietur vobis timentibus nomen meum sol justitiae, et sanitas in pennis ejus; et egrediemini, et salietis sicut vituli de armento. » Vide ibi dicta. Denique somnium hoc allusit ad morem Persarum, qui solem colebant quasi numen, ac reges suos vocabant soles. Unde Cyrus Persice idem est quod sol. Et Sapor Persarum rex, teste Ammiano Marcellino, lib. xvii, scribens ad Constantium Imperatorem hunc sibi arrogat titulum: « Rex regum Sapor, particeps siderum, et frater solis et lunae, Constantio fratri meo salutem. » Cum ergo Mardochaeus per visum vidit Estherem quasi solem, paulo post intellexit eam fore reginam Persarum, se capite gestaturam coronam solarem, id est, radiis aureis quasi solaribus distinctam. Addit Josippus filius Gorionis, lib. ii, cap. ii, Mardochaeum Estherem in persecutione Amani afflictam consolatum fuisse refricatione hujus sui somnii, indeque spe certa liberationis secuturae. Idem dicas de quadriennio toto, quo Esther quasi vilis, incognita, et oblivioni tradita latuit in domo Assueri; nam anno secundo Assueri in domum ejus inducta fuit; septimo vero demum anno ad eumdem introducta, ut patet cap. ii, versu 16. Nimirum haec est via et methodus, qua utitur Dei providentia, ut eos, quos vult exaltare et glorificare, prius humiliet, vilesque et ignobiles efficiat. Qui ergo idipsum in se experitur, spe certa meliorum erigat animum, sciatque se esse in recta via, qua Deus suos deducit ad sublimitatem et gloriam; quia ut ait Sapiens: « Gloriam praecedit humilitas. » Et: « Dominus primo mortificat, et deinde vivificat; primo deducit ad infe- » Allegorice hic fons in solem conversus similisque fonti solis, de quo Josue, ad litteram significans Estherem, mystice repraesentat B. Virginem, quae Apoc. xii, 1 vocatur mulier amicta sole. Unde S. Fulgentius, serm. De laud. Virg.: « Facta, inquit, Maria fenestra coeli, quia per ipsam Deus verum fudit saeculi lumen. » B. Damascenus, Orat. 1 De nativ. Virg. vocat eam « Portam vitae, Fontem lucis, » quo nomine eam vocant complures alii. Epiphanius serm. De laud. Virginis, his verbis: « O Virgo sancta, lucis aeternae mater; lucis, inquam, quae in caelis illuminat copias Angelorum; lucis, quae illuminat ipsorum Seraphim incomprehensum oculum; lucis, quae illuminat solem splendidis facibus; lucis, quae fines terrae illuminat ad credendum Trinitati; lucis, quae dixit: Ego sum lux mundi; lucis, quae dixit: Ego lux in mundum veni; lucis, quae assumpta est, et illuminavit cuncta quae sunt in coelis et in terra. » Et iterum: « O uterum habentem inexstinguibile lumen septies lucentis gratiae. » Chrysippus, Oratione ad Deiparam: « Ave, inquit, fons lucis omnem hominem illuminans; ave, solis ortus, qui nullum ferre potest occasum. » Ildephonsus serm. 1 De Assumptione: « Maria, inquit, secundum verbum Hebraicum interpretatur stella maris; mare praesens saeculum est, stella autem B. Virgo Maria, de qua ortus est ille per quem illuminatur omnis mundus. Hinc securius accedite ad laudem Virginis, et illuminamini, quoniam ipsa est per quam vera lux in mari hujus saeculi refulsit. » Ecclesia in Missa, in praefatione de B. Virgine, hac eadem metaphora utitur illis verbis: « Quae virginitatis gloria permanente lumen aeternum mundo effudit, Jesum Christum Dominum Nostrum. » Ephrem, sermone De laudibus Virginis: « Ave, inquit, stella fulgidissima, ex qua Christus processit; ave, per quam clarissimus sol justitiae nobis illuxit. » Et iterum: « Virginem Luciferam » appellat; aeque Cyrillus, lib. 1 De recta fide ad Reginas: « Maria, ait, vitae genitrix, mater pulchritudinis, maximipara Luciferi. »
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7. DUO AUTEM DRACONES, EGO SUM ET AMAN. — Hi duo dracones inter se praeliabantur, ut dicitur cap. seq. 6, ut significarent colluctationem Mardochaei cum Amano, ejusque supplantationem. Dracones enim sunt insignia et stemmata militum et ducum: notant enim eorum dotes, quarum praecipue sunt tres, scilicet vigilantia, fortitudo, et celeritas in rebus conficiendis. Draco enim est vigil, et acutissime cernit; unde draco dictus est ἀπὸ τοῦ δερκεῖν, id est a videndo. Idem fortissimus est et celerrimus; unde in Arabia volat, quare quid divinum prae se fert; qua de causa veteres draconi assignarunt custodiam aedium, templorum, oraculorum, thesaurorum, ac infantiae heroum; uti de Hercule, imo de Nerone fabulati sunt Poetae. Hinc rursum draco priscis fuit symbolum prudentiae, sapientiae, imo et vaticinii, uti docet Carolus Paschalius, lib. ix De Coronis, cap. xv, in fine. Adde (quod huic appositum et proprium est) Parthos, sive Persas olim in praelio praemisisse leones et dracones in hostes ad eos consumendos, uti ex Luciano et Ennio docet Brissonius, lib. ii De regno Persarum, pag. 310. Simile somnium de dracone habuit Olympias mater Alexandri Magni, quo ei portendebatur imperium et monarchia, uti eamdem draco portendit Augusto, Aureliano, Severo, Scipioni et aliis, teste Pierio, Hierog. xv. Hinc et Pharao vocatur draco magnus, Ezech. xxix, 3. Hinc quoque olim in bello vocabantur draconarii, qui nunc vocantur vexilliferi. Denique sicut dracones Mosis devorarunt dracones Magorum, Exodi vii, 12, sic Mardochaeus devoravit Amanum. Sic etiamnum vulgo dracones vocantur milites fortissimi, puta equites, qui a tergo accipiunt peditem, ut in praelio eum in terram deponentes tam equites, quam pedites in hostem pugnent.
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10. ET DUAS SORTES ESSE PRAECEPIT; UNAM POPULI DEI, ET ALTERAM CUNCTARUM GENTIUM. — Populo Dei, hoc est Judaeis adversantium et inimicorum; Aman enim misit sortem pro Judaeis occidendis; Mardochaeus vero dedit sortem pro gentibus Judaeorum hostibus mactandis.
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11. VENITQUE UTRAQUE SORS IN STATUTUM EX ILLO JAM TEMPORE DIEM CORAM DEO UNIVERSIS GENTIBUS, — q. d. Utraque sors incidit in eamdem diem a Deo ab aeterno statutam, scilicet in 13 et 14 Adar, sive februarii; sed dies hic fuit Judaeis felix et laetus, gentibus vero Judaeorum hostibus fuit infaustus et exitialis, quia
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12. RECORDATUS EST DOMINUS HAEREDITATIS SUAE, — id est populi Israelitici, quem ut haereditatem et peculium suum Deus singulariter diligit; ideoque protegit, salvat et propugnat. Symbolice S. Prosper, lib. I De Vocat. gentium, cap. ii, duas sortes accipit fidelium et infidelium; Deus enim Judaeos quasi fideles elegit ad gratiam et gloriam, a quibus gentes infideles exclusit, ita tamen ut communem providentiae suae cursum et gratiam eis non denegarit, uti ibidem ostendit Prosper; sed pro Judaeis sibi fidelibus magna fecit signa et portenta in Gentibus, ut cum per Mosen Aegyptum decem plagis afflixit, cum per Josue Chananaeos, per Davidem Philisthaeos subjugavit, etc. Ad haec enim portenta hic respicitur.
10:6
… drammatica, «l'ostilità» descritta in Gen. 3, 15 (J. Bover, p. 325 sg.) tra il serpente (il špākav dei vv. 3-9, 13, 16 sg., è detto ἔφις «serpente» nei vv. 9 e 14 sg.) e la Donna, il cui «seme» (già in Gen. 3, 15) è perseguitato da Satana (cf. Esth. 10, 6-8 [LXX, 3 c-8]; due d. si affrontano, e il fiume della persecuzione scompare (Apoc. 12, 15 sg.).
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.