Esther 3
Commentary from 2 fathers
And all in the palace did him obeisance, for so the king had given orders to do: but Mardochaeus did not do him obeisance.
καὶ πάντες οἱ ἐν τῇ αὐλῇ προσεκύνουν αὐτῷ, οὕτως γὰρ προσέταξεν ὁ βασιλεὺς ποιῆσαι· ὁ δὲ Μαρδοχαῖος οὐ προσεκύνει αὐτῷ.
и҆ всѝ, и҆̀же во дворѣ̀ (царе́вѣ), покланѧ́хꙋсѧ а҆ма́нꙋ: си́це бо повелѣ̀ ца́рь твори́ти. Мардохе́й же не кла́нѧшесѧ є҆мꙋ̀.
And they in the king’s palace said to Mardochaeus, Mardochaeus, why dost thou transgress the commands of the king?
καὶ ἐλάλησαν οἱ ἐν τῇ αὐλῇ τοῦ βασιλέως τῷ Μαρδοχαίῳ· Μαρδοχαῖε, τί παρακούεις τὰ ὑπὸ τοῦ βασιλέως λεγόμενα;
И҆ глаго́лаша сꙋ́щїи во дворѣ̀ царе́вѣ мардохе́ю: мардохе́е, чесѡ̀ ра́ди не слꙋ́шаеши глаго́лемыхъ ѿ царѧ̀;
[Thus] they spoke daily to him, but he hearkened not unto them; so they represented to Aman that Mardochaeus resisted the commands of the king: and Mardochaeus had shewn to them that he was a Jew.
καθ᾿ ἑκάστην ἡμέραν ἐλάλουν αὐτῷ, καὶ οὐχ ὑπήκουεν αὐτῶν· καὶ ὑπέδειξαν τῷ ᾿Αμὰν Μαρδοχαῖον τοῖς τοῦ βασιλέως λόγοις ἀντιτασσόμενον· καὶ ὑπέδειξεν αὐτοῖς ὁ Μαρδοχαῖος ὅτι ᾿Ιουδαῖός ἐστι.
По всѧ̑ же дни̑ глаго́лахꙋ є҆мꙋ̀, и҆ не послꙋ́шаше и҆́хъ. И҆ возвѣсти́ша а҆ма́нꙋ, ꙗ҆́кѡ мардохе́й сопротивлѧ́етсѧ повелѣ́нїю царе́вꙋ, и҆ повѣ́да и҆̀мъ мардохе́й, ꙗ҆́кѡ і҆ꙋде́анинъ є҆́сть.
And when Aman understood that Mardochaeus did not obeisance to him, he was greatly enraged,
καὶ ἐπιγνοὺς ᾿Αμὰν ὅτι οὐ προσκυνεῖ αὐτῷ Μαρδοχαῖος, ἐθυμώθη σφόδρα
И҆ ᲂу҆вѣ́давъ а҆ма́нъ, ꙗ҆́кѡ не кла́нѧетсѧ є҆мꙋ̀ мардохе́и, разгнѣ́васѧ ѕѣлѡ̀
and took counsel to destroy utterly all the Jews who were under the rule of Artaxerxes.
καὶ ἐβουλεύσατο ἀφανίσαι πάντας τοὺς ὑπὸ τὴν ᾿Αρταξέρξου βασιλείαν ᾿Ιουδαίους.
и҆ ᲂу҆мы́сли погꙋби́ти всѧ̑ і҆ꙋдє́и, и҆̀же въ ца́рствѣ а҆ртаѯе́рѯовѣ:
And he made a decree in the twelfth year of the reign of Artaxerxes, and cast lots daily and monthly, to slay in one day the race of Mardochaeus: and the lot fell on the fourteenth [day] of the month which is Adar.
καὶ ἐποίησε ψήφισμα ἐν ἔτει δωδεκάτῳ τῆς βασιλείας ᾿Αρταξέρξου καὶ ἔβαλε κλήρους ἡμέραν ἐξ ἡμέρας καὶ μῆνα ἐκ μηνός, ὥστε ἀπολέσαι ἐν μιᾷ ἡμέρᾳ τὸ γένος Μαρδοχαίου, καὶ ἔπεσεν ὁ κλῆρος εἰς τὴν τεσσαρεσκαιδεκάτην τοῦ μηνός, ὅς ἐστιν ᾿Αδάρ.
и҆ сотворѝ совѣ́тъ въ лѣ́то второена́десѧть ца́рства а҆ртаѯе́рѯова, и҆ мета́ше жрє́бїѧ де́нь ѿ днѐ и҆ мцⷭ҇ъ ѿ мцⷭ҇а, ꙗ҆́кѡ погꙋби́ти во є҆ди́нъ де́нь ро́дъ мардохе́евъ: и҆ падѐ жре́бїй на четвертыйна́десѧть де́нь мцⷭ҇а, и҆́же є҆́сть а҆да́ръ.
The fact that the twelfth month, which is called Adar, was chosen for the destruction of Israel after casting lots is not with its own spiritual meaning. It is referring, in fact, to the grace of Christ which has been prepared for the faithful in the fullness of time when the faithful will undergo a fierce persecution in the world in the last days. And writing about this to Timothy, the teacher of the Gentiles says, "You must understand this, that in the last days distressing times will come. For people will be lovers of themselves, lovers of money, boasters, arrogant, abusive, disobedient to their parents, ungrateful, unholy, inhuman, implacable, slanderers, profligates, brutes, haters of good, treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God, holding the outward form of godliness but denying its power." And the Lord himself says in the Gospel, "And this gospel of the kingdom will be proclaimed throughout the world, as a testimony to all the nations; and then the end will come." And a bit further: "For at that time there will be great suffering, such as has not been from the beginning of the world until now, and never will be."
Explanation on the Book of Esther 6
And he spoke to king Artaxerxes, saying, There is a nation scattered among the nations in all thy kingdom, and their laws differ from [those of] all the [other] nations; and they disobey the laws of the king; and it is not expedient for the king to let them alone.
καὶ ἐλάλησε πρὸς τὸν βασιλέα ᾿Αρταξέρξης λέγων· ὑπάρχει ἔθνος διεσπαρμένον ἐν τοῖς ἔθνεσιν ἐν πάσῃ τῇ βασιλείᾳ σου, οἱ δὲ νόμοι αὐτῶν ἔξαλλοι παρὰ πάντα τὰ ἔθνη, τῶν δὲ νόμων τοῦ βασιλέως παρακούουσι, καὶ οὐ συμφέρει τῷ βασιλεῖ ἐᾶσαι αὐτούς·
И҆ речѐ (а҆ма́нъ) ко царю̀ а҆ртаѯе́рѯꙋ, глаго́лѧ: є҆́сть ꙗ҆зы́къ разсѣ́ѧнный во ꙗ҆зы́цѣхъ во все́мъ ца́рствѣ твое́мъ: зако́ны же и҆́хъ стра́нни па́че всѣ́хъ ꙗ҆зы̑къ, и҆ зако́нѡвъ ца́рскихъ не слꙋ́шаютъ, и҆ не по́льзꙋетъ царю̀ ѡ҆ста́вити и҆̀хъ:
If it seem good to the king, let him make a decree to destroy them: and I will remit into the king’s treasury ten thousand talents of silver.
εἰ δοκεῖ τῷ βασιλεῖ, δογματισάτω ἀπολέσαι αὐτούς, κἀγὼ διαγράψω εἰς τὸ γαζοφυλάκιον τοῦ βασιλέως ἀργυρίου τάλαντα μύρια.
и҆ а҆́ще го́дѣ є҆́сть царе́ви, да повели́тъ погꙋби́ти ѧ҆̀: а҆́зъ же запишꙋ̀ въ сокро́вище царе́во де́сѧть ты́сѧщъ тала̑нтъ сребра̀.
9–10So Haman promised ten thousand talents of silver to the king, and asked for the death of the Jews; and so too the Jewish people, who were dedicated to the fleshly observance of the rites of the Law in the belief that they were pleasing God in this way, planned the death of the true witnesses to Christ who were performing their spiritual service to God in accordance with the teachings of the Gospels. And just as Haman, when he sent his letters, took care to enforce them with the king's seal because this would make it easier for him to carry out his wishes, the faithlessness of the Jews wrongly exploited—as evidence for their heresy—the books of divine law in which the seal of the supreme king is impressed, that is, the grace of the Holy Spirit is made manifest. This they did in their effort to denounce the conversion of the nations to a fellowship of faith, and to condemn the Gospel of Christ as something contrary to God's precepts.
Commentary on Esther
And the king took off his ring, and gave it into the hands of Aman, to seal the decrees against the Jews.
καὶ περιελόμενος ὁ βασιλεὺς τὸ δακτύλιον ἔδωκεν εἰς χεῖρας τῷ ᾿Αμὰν σφραγίσαι κατὰ τῶν γεγραμμένων κατὰ τῶν ᾿Ιουδαίων.
И҆ сне́мъ ца́рь пе́рстень (съ рꙋкѝ своеѧ̀), дадѐ въ рꙋ́цѣ а҆ма́нꙋ, да запеча́таетъ писа̑нїѧ напи̑саннаѧ на і҆ꙋдє́й.
And the king said to Aman, Keep the silver, and treat the nation as thou wilt.
καὶ εἶπεν ὁ βασιλεὺς τῷ ᾿Αμάν· τὸ μὲν ἀργύριον ἔχε, τῷ δὲ ἔθνει χρῶ ὡς βούλει.
И҆ речѐ ца́рь а҆ма́нꙋ: сребро̀ ᲂу҆́бѡ и҆мѣ́й ты̀ себѣ̀, лю́демъ же творѝ, ꙗ҆́коже хо́щеши.
So the king’s recorders were called in the first month, on the thirteenth [day], and they wrote as Aman commanded to the captains and governors in every province, from India even to Ethiopia, to a hundred and twenty-seven provinces; and to the rulers of the nations according to their [several] languages, in the name of king Artaxerxes.
καὶ ἐκλήθησαν οἱ γραμματεῖς τοῦ βασιλέως μηνὶ πρώτῳ τῇ τρισκαιδεκάτῃ καὶ ἔγραψαν, ὡς ἐπέταξεν ᾿Αμάν, τοῖς στρατηγοῖς, καὶ τοῖς ἄρχουσι κατὰ πᾶσαν χώραν ἀπὸ ᾿Ινδικῆς ἕως τῆς Αἰθιοπίας, ταῖς ἑκατὸν εἰκοσιεπτὰ χώραις, τοῖς τε ἄρχουσι τῶν ἐθνῶν κατὰ τὴν αὐτῶν λέξιν δι᾿ ᾿Αρταξέρξου τοῦ βασιλέως.
И҆ при́звани бы́ша писцы̀ царє́вы въ третїйна́десѧть де́нь мцⷭ҇а пе́рвагѡ, и҆ написа́ша, ꙗ҆́коже повелѣ̀ а҆ма́нъ, къ воево́дамъ и҆ нача́льникѡмъ по всѣ̑мъ страна́мъ, ѿ і҆нді́йскїѧ ѡ҆́бласти да́же и҆ до є҆ѳїо́пїи, сто̀ два́десѧти седмѝ страна́мъ, нача́льствꙋющымъ над̾ ꙗ҆зы̑ки по и҆́хъ ѧ҆зы́кꙋ, и҆́менемъ а҆ртаѯе́рѯа царѧ̀.
And [the message] was sent by posts throughout the kingdom of Artaxerxes, to destroy utterly the race of the Jews on the first day of the twelfth month, which is Adar, and to plunder their goods. 13α And the following is the copy of the letter; The great king Artaxerxes writes thus to the rulers and inferior governors of a hundred and twenty-seven provinces, from India even to Ethiopia, who hold authority under [him]. 13β Ruling over many nations, and having obtained dominion over the whole world, I was minded, (not elated by the confidence of power but ever conducting [myself] with great moderation and with gentleness,) to make the lives of [my] subjects continually tranquil, desiring both to maintain the kingdom quiet and orderly to [its] utmost limits, and to restore the peace desired by all men. 13γ But when I had enquired of my counsellors how this should be brought to pass, Aman, who excels in soundness of judgment among us, and has been manifestly well inclined without wavering and with unshaken fidelity, and has obtained the second post in the kingdom, 13δ informed us that a certain ill-disposed people is mixed up with all the tribes throughout the world, opposed in their laws to every [other] nation, and continually neglecting the commands of the kings, so that the united government blamelessly administered by us is not quietly established. 13ε Having then conceived that this nation alone [of all others] is continually set in opposition to every man, introducing as a change a foreign code of laws, and injuriously plotting to accomplish the worst of evils against our interests, and against the happy establishment of the monarchy; 13ζ we have accordingly appointed those who are signified to you the letters written by Aman, who is set over [the public] affairs and is our second governor, to destroy them all utterly with their wives and children by the swords of the enemies, without pitying or sparing any, on the fourteenth day of the twelfth month Adar, of the present year; 13η that the people aforetime and now ill-disposed [to us] having been violently consigned to death in one day, may hereafter secure to us continually a well constituted and quiet [state of] affairs.
η ὅπως οἱ πάλαι καὶ νῦν δυσμενεῖς ἐν ἡμέρᾳ μιᾷ βιαίως εἰς τὸν ᾅδην κατελθόντες, εἰς τὸν μετέπειτα χρόνον εὐσταθῆ καὶ ἀτάραχα παρέχωσιν ἡμῖν διὰ τέλους τὰ πράγματα».
И҆ посла̀ съ писмонѡ́сцы писа̑нїѧ въ ца́рство а҆ртаѯе́рѯово, да побїю́тъ ро́дъ жидо́вскїй въ де́нь є҆ди́нъ мцⷭ҇а вторагѡна́десѧть, и҆́же є҆́сть а҆да́ръ, и҆ да расхи́тѧтъ и҆мѣ̑нїѧ и҆́хъ. Списа́нїе же є҆пїсто́лїи сицево̀ бѣ̀: ца́рь вели́кїй а҆ртаѯе́рѯъ нача́льствꙋющымъ ѿ і҆нді́и да́же до є҆ѳїо́пїи над̾ сто̀ два́десѧть седмїю̀ страна́ми и҆ мѣстонача́льникѡмъ пѡ́дданнымъ. Над̾ мно́гими ца́рствꙋющь ꙗ҆зы̑ки и҆ ѡ҆бдержа́въ всю̀ вселе́ннꙋю, восхотѣ́хъ, не де́рзостїю ѡ҆́бласти возноси́мь, но кро́тостїю и҆ ти́хостїю всегда̀ пра́вѧ, безмѧте́жно житїѐ всегда̀ ᲂу҆строѧ́ти подрꙋ́чныхъ (на́шихъ), и҆ ца́рствїе (своѐ) безмо́лвно и҆ проходи́мо да́же до конє́цъ соблюда́ѧ, ѡ҆бнови́ти жела́емый всѣ̑мъ человѣ́кѡмъ ми́ръ. Вопроси́вшꙋ же мѝ совѣ́тники моѧ̑, ка́кѡ бы возмо́жно сїѐ соверши́ти, и҆́же ᲂу҆ на́съ цѣломꙋ́дрїемъ пресловꙋ́тый и҆ во благоволе́нїи неизмѣ́нный и҆ тве́рдою вѣ́рностїю ᲂу҆твержде́нный и҆ вторꙋ́ю че́сть по царѝ полꙋчи́вый а҆ма́нъ сказа̀ на́мъ, ꙗ҆́кѡ во всѣ́хъ по вселе́ннѣй колѣ́нѣхъ смѣси́сѧ вражде́бный нѣ́кїй наро́дъ, зако́нами сопроти́вный ко всѧ́комꙋ ꙗ҆зы́кꙋ и҆ повелѣ̑нїѧ ца̑рскаѧ всегда̀ небрегꙋ́щь, дабы̀ не ᲂу҆строѧ́лосѧ ѿ на́съ благоꙋправлѧ́емое непоро́чнѡ соѡблада́нїе. Оу҆разꙋмѣ́вше ᲂу҆̀бо, ꙗ҆́кѡ се́й ꙗ҆зы́къ є҆ди́нъ сопротивлѧ́етсѧ всегда̀ всѧ́комꙋ человѣ́кꙋ, ᲂу҆ставле́нїе зако́нѡвъ и҆ностра́нное и҆змѣнѧ́етъ, и҆ проти́вѧсѧ на́шымъ дѣлѡ́мъ, гѡ́ршаѧ соверша́етъ ѕла̑ѧ, дабы̀ ца́рствїе на́ше не полꙋчи́ло благостоѧ́нїѧ: повелѣ́хомъ ᲂу҆̀бо напи́санными къ ва́мъ гра́мотами ѿ а҆ма́на ᲂу҆чине́нагѡ над̾ вещьмѝ (ца́рскими) и҆ втора́гѡ ѻ҆тца̀ на́шегѡ, всѣ́хъ со жена́ми и҆ ча́ды погꙋби́ти всекоре́ннѣ вра́жїими мечьмѝ без̾ всѧ́кїѧ ми́лости и҆ пощадѣ́нїѧ, въ четвертыйна́десѧть де́нь вторагѡна́десѧть мцⷭ҇а а҆да́ра, настоѧ́щагѡ лѣ́та, ꙗ҆́кѡ да бы́вшїи дре́вле и҆ нн҃ѣ вразѝ во є҆ди́нѣмъ днѝ го́рькѡ во а҆́дъ соше́дше, въ про́чее вре́мѧ ти́хо и҆ безмо́лвно житїѐ дадѧ́тъ на́мъ до конца̀ проходи́ти.
[Daniel 7:5] "And behold another beast like a bear stood up on one side; and there were three rows in his mouth and in his teeth; and they said to him: 'Arise up and devour flesh in abundance.'" The second beast resembling a bear is the same as that of which we read in the vision of the statue (2:32): "His chest and arms were of silver." In the former case the comparison was based on the hardness of the metal, in this case on the ferocity of the bear. For the Persian kingdom followed a rigorous and frugal manner of life after the manner of the Spartans, and that too to such an extent that they used to use salt and nasturtium-cress in their relish. Let us consult the record of the childhood of Cyrus the Great (i.e., "The Education or Training" of Cyrus). And as for the fact that the bear is said to have "stood up on one side," the Hebrews interpret it by saying that the Persians never perpetrated any cruelty against Israel. Hence they are described in the Prophecy of Zechariah also as white horses (Zechariah 1:7-11). But as for the three rows or ranks that were in his mouth and between his teeth, one authority has interpreted this to mean that allusion was made to the fact that the Persian kingdom was divided up among three princes, just as we read in the sections dealing with Belshazzar and with Darius that there were three princes who were in charge of the one hundred and twenty satraps. But other commentators affirm that these were three kings of the Persians who were subsequent to Cyrus, and yet they fail to mention them by name. But we know that after Cyrus's reign of thirty years his son Cambyses ruled among the Persians, and his brothers the magi, and then Darius, in the second year of whose reign the rebuilding of the Temple was commenced at Jerusalem. The fifth king was Xerxes, the son of Darius; the sixth was Artabanus; the seventh, Artaxerxes who was surnamed Makrokheir, that is Longimanus ("Long-handed"); the eighth, Xerxes; the ninth, Sogdianus; the tenth, Darius surnamed Nothos ("Bastard"); the eleventh, the Artaxerxes called Mnemon, that is, "The Rememberer"; the twelfth, the other Artaxerxes, who himself received the surname of Ochus; the thirteenth, Arses, the son of Ochus; and the fourteenth, Darius the son of Arsamus, who was conquered by Alexander, the king of the Macedonians. How then can we say that these were three kings of the Persians? Of course we could select some who were especially cruel, but we cannot ascertain them on the basis of the historical accounts. Therefore the three rows in the mouth of the Persian kingdom and between its teeth we must take to be the three kingdoms of the Babylonians, the Medes, and the Persians, all of which were reduced to a single realm. And as for the information, "And thus they spake to him: 'Devour flesh in abundance,'" this refers to the time when in the reign of the Ahasuerus whom the Septuagint calls Artaxerxes, the order was given, at the suggestion of Haman the Agagite, that all the Jews be slaughtered on a single day (Esther 3:13). And very properly, instead of saying, "He was devouring them" the account specifies, "Thus they spake unto him..." This shows that the matter was only attempted, and was by no means ever carried out.
St. Jerome, Commentary on Daniel, CHAPTER SEVEN
Nor is it merely a straightforward fact that it was the twelfth month of the year, which is called Adar, that was set aside by lot for the murder of Israel; it signifies rather that the grace of Christ, which has been entrusted to the faithful in the fullness of time, is going to experience a harsh persecution in this world in the last days, carried out upon the faithful. This is what the teacher of the nations is also writing about when he says to Timothy: “And let it be known that in the last days we will face dangerous times; and men will be lovers of themselves, greedy, arrogant, proud, blasphemers, disobedient to their parents, ungrateful, wicked, emotionless, implacable, slanderers, unrestrained, harsh, without kindness, treacherous, reckless, bombastic, loving their pleasures more than they do God; and though they will have the appearance of righteousness, they will deny its power.” Hence the Lord also says in the Gospel: “This evangel of the kingdom will be preached throughout the whole world as a testimony to all the nations, and then the end will arrive” (Matthew 24). And a bit after that: “Then there will be great tribulation, of a sort there has not been since the beginning of the world till now; but it will not happen unless those days have been cut short” (ibid.).
Commentary on Esther
And the copies of the letters were published in every province; and an order was given to all the nations to be ready against that day.
Τὰ δὲ ἀντίγραφα τῶν ἐπιστολῶν ἐξετίθετο κατὰ χώραν, καὶ προσετάγη πᾶσι τοῖς ἔθνεσιν ἑτοίμους εἶναι εἰς τὴν ἡμέραν ταύτην.
Списа̑нїѧ же є҆пїсто́лїи посыла́хꙋсѧ по страна́мъ, и҆ повелѣ́но бы́сть всѣ̑мъ ꙗ҆зы́кѡмъ готѡ́вымъ бы́ти въ нарече́нный де́нь.
And the business was hastened, and [that] at Susa: and the king and Aman began to drink; but the city was troubled.
ἐσπεύδετο δὲ τὸ πρᾶγμα καὶ εἰς Σοῦσαν· ὁ δὲ βασιλεὺς καὶ ᾿Αμὰν ἐκωθωνίζοντο, ἐταράσσετο δὲ ἡ πόλις.
Приспѣ́ же дѣ́ло и҆ въ сꙋ́сы: и҆ ца́рь ᲂу҆́бѡ и҆ а҆ма́нъ пирꙋ̑юща наслажда́стасѧ, гра́дъ же (сꙋ́сы) мѧтѧ́шесѧ.
“And the decree was immediately issued in Shushan; and the king and Haman were attending the feast while all the Jews in the city were crying.” This is what the Savior preached to his disciples in the Gospel: “Amen, amen I say to you that you will cry and weep, while the world rejoices; and though you will be sad, your sadness will turn to joy” (John 16).
Commentary on Esther
And after this king Artaxerxes highly honoured Aman [son] of Amadathes, the Bugaean, and exalted him, and set his seat above all his friends.
ΜΕΤΑ δὲ ταῦτα ἐδόξασεν ὁ βασιλεὺς ᾿Αρταξέρξης ᾿Αμὰν ᾿Αμαδάθου Βουγαῖον καὶ ὕψωσεν αὐτόν, καὶ ἐπρωτοβάθρει πάντων τῶν φίλων αὐτοῦ.
И҆ по си́хъ просла́ви ца́рь а҆ртаѯе́рѯъ а҆ма́на сы́на а҆мадаѳꙋ́ина вꙋге́анина и҆ вознесѐ є҆го̀, и҆ предсѣдѧ́ше вы́шше всѣ́хъ дрꙋгѡ́въ є҆гѡ̀: