Esther 5
Commentary from 2 fathers
And having raised the golden sceptre he laid it upon her neck, and embraced her, and said, Speak to me. 2α And she said to him, I saw thee, [my] lord, as an angel of God, and my heart was troubled for fear of thy glory; for thou, [my] lord, art to be wondered at, and thy face [is] full of grace. 2β And while she was speaking, she fainted and fell. Then the king was troubled, and all his servants comforted her.
β ἐν δὲ τῷ διαλέγεσθαι αὐτὴν ἔπεσεν ἀπὸ ἐκλύσεως αὐτῆς καὶ ὁ βασιλεὺς ἐταράσσετο, καὶ πᾶσα ἡ θεραπεία αὐτοῦ παρεκάλει αὐτήν.
И҆ взе́мъ златы́й же́злъ (ца́рь) возложѝ на вы́ю є҆ѧ̀ и҆ ѡ҆блобыза̀ ю҆̀ и҆ речѐ: глаго́ли мѝ. И҆ речѐ є҆мꙋ̀: ви́дѣхъ тѧ̀, господи́не, ꙗ҆́кѡ а҆́гг҃ла бж҃їѧ, и҆ смѧте́сѧ се́рдце моѐ ѿ стра́ха сла́вы твоеѧ̀, ꙗ҆́кѡ ди́венъ є҆сѝ, господи́не, и҆ лицѐ твоѐ благода́тей и҆спо́лнено. Бесѣ́дꙋющи же ѻ҆на̀ къ немꙋ̀, падѐ ѿ ѡ҆слабле́нїѧ. Ца́рь же смѧте́сѧ, и҆ всѝ рабѝ є҆гѡ̀ ᲂу҆тѣша́хꙋ є҆ѧ̀.
He extends to this queen the staff he holds in his hand when he shows her the power of his rule, or rather the cross of his passion through which he has acquired for himself power in Heaven, on earth, and below the earth; so that "in his name every creature—celestial, terrestrial and infernal—shall bend his knee." In fact, she kisses this staff lovingly, that is, she reveres it with total devotion.
Commentary on Esther
He, who held out to that queen the golden scepter that was in his hand, showed the power of his rule, that is, the cross of his passion through which he gained authority over heaven, earth and the underworld so that "at his name every knee shall bow in heaven, on earth and under the earth." And (the church) lovingly kissed it, that is, worshiped it with all her devotion.
Explanation on the Book of Esther 8
And the king said, What wilt thou, Esther? and what is thy request? [ask] even to the half of my kingdom, and it shall be thine.
καὶ εἶπεν ὁ βασιλεύς· τί θέλεις, ᾿Εσθήρ; καὶ τί σού ἐστι τὸ ἀξίωμα; ἕως τοῦ ἡμίσους τῆς βασιλείας μου, καὶ ἔσται σοι.
И҆ речѐ є҆́й ца́рь: что̀ хо́щеши, є҆сѳи́ре; и҆ что̀ проше́нїе твоѐ; бꙋ́детъ тѝ да́же и҆ до полꙋца́рства моегѡ̀.
And the king himself pledges that he will agree to her request, just as he says in the Gospel: "Ask and it shall be given to you; seek and you shall find; knock and it shall be opened to you" (Matthew 7). And likewise: "Seek and you will receive, so that your joy may be complete." For complete joy is given to the holy Church solely in the sense that it partakes in the kingdom of Heaven, where the fortunate queen will rule forever with Christ the king.
Commentary on Esther
And with regard to her petition, the king answered that he would listen to it, as it is said in the gospel as well, "Ask, and it will be given you; seek and you will find; knock, and the door will be opened for you." And again: "Ask, and you will receive, that you joy may be full." Indeed the full joy of the church is provided nowhere but in the perception of the heavenly kingdom where the queen will happily reign with the king Christ forever.
Explanation on the Book of Esther 8
And Esther said, To-day is my great day: if then it seem good to the king, let both him and Aman come to the feast which I will prepare this day.
εἶπε δὲ ᾿Εσθήρ· ἡμέρα μου ἐπίσημος σήμερόν ἐστι· εἰ οὖν δοκεῖ τῷ βασιλεῖ, ἐλθάτω καὶ αὐτὸς καὶ ᾿Αμὰν εἰς τὴν δοχήν, ἣν ποιήσω σήμερον.
И҆ речѐ є҆сѳи́рь: де́нь моегѡ̀ пра́зднованїѧ дне́сь є҆́сть: а҆́ще ᲂу҆̀бо ᲂу҆го́дно є҆́сть царе́ви, да прїи́детъ ца́рь и҆ а҆ма́нъ на пи́ръ, є҆го́же сотворю̀ дне́сь.
And yet once she is allowed to choose her request, she invites him to the feast she has prepared for him; though this can best be understood as that complete and perfect devotion to her faith upon which the observer and arbiter of all the ages nourishes himself within. Of course, the Church invites to this refreshment, i.e. to this communion of vigorous faith, not only her friends but even her enemies and persecutors, namely pagans, Jews and heretics, so that—leaving behind the isolation of complete error—they may rejoice in the common good in the single home of catholic belief.
Commentary on Esther
But she, after choosing her petition, invited him to the banquet that she had prepared. This cannot be better interpreted than as the full and perfect devotion of her faith of which the supervisor and arbiter of all things himself nourishes in her. To that magnificent repast, that is, to the communion of wholesome faith, the church invites not only her friends but also her enemies and persecutors, namely the pagans, the Jews, and the heretics so that, after abandoning the wrong path of error, they may rejoice in the one house of universal confession for the common good.
Explanation on the Book of Esther 8
And the king said, Hasten Aman hither, that we may perform the word of Esther. So they both come to the feast of which Esther had spoken.
καὶ εἶπεν ὁ βασιλεύς· κατασπεύσατε ᾿Αμάν, ὅπως ποιήσωμεν τὸν λόγον ᾿Εσθήρ· καὶ παραγίνονται ἀμφότεροι εἰς τὴν δοχήν, ἣν εἶπεν ᾿Εσθήρ.
И҆ речѐ ца́рь: ᲂу҆скори́те и҆тѝ по а҆ма́на, да сотвори́мъ сло́во є҆сѳи́рино. И҆ прїидо́ста ѻ҆́ба на пи́ръ, є҆го́же сотворѝ є҆сѳи́рь.
5–6Notice how the will of the inviting queen and the order of the commanding king agree. But woe to the one who comes to the banquet of the Lord with an evil mind! Even though such a person has his heart defiled by hatred and a corrupt conscience, he is not ashamed to enter unworthily the banquet of the Lord. Even though he comes after being invited, he does not bask in the joy of the guests. But when the king comes and sees that he sits there without wearing a wedding robe, he will rebuke his temerity and will order him to be bound hand and foot and thrown into the outer darkness where he will be forced to suffer the evil of his deception which he was wickedly preparing against the innocent, as Solomon says, “The wicked will be caught in his snares.”
Explanation on the Book of Esther 8
Notice that the will of the queen when she invites them is at one with the order issued by the king; but woe to anyone who approaches with evil intent the table of the Lord, who has a breast marred by hatred and an impure conscience and so does not fear to enter the feast of the Lord even though he is unworthy. And even when he has often been invited and has come, he will not linger amid the joyousness of the feasters because his faults force him to leave; but when the king comes in to see him lying there without having dressed in wedding clothes, he chastises him for his arrogance and orders his men to tie his hands and feet and throw him into the outer darkness, where he is rightly forced to suffer the harm he was wickedly planning to inflict on the innocent; as Solomon tells us: “The wicked are caught in their own traps.” So after the king once again gives Esther the chance to make a request, she responds as follows: “If I have found favor in the sight of the king, and if it pleases the king to give me what I ask and fulfill my request, may the king and Haman come to the feast which I have prepared for them, and tomorrow I will surrender my will to the king.” The fact that she puts off her request should be attributed not to the vice of laziness, but to the virtue of patience; it signifies, in other words, that in the future rewards will be given to the righteous, but punishment to the sinner. For tomorrow means here a future time, as it does in the Gospel passage “Do not concern yourselves about tomorrow.” And in Genesis, Jacob says to Laban: “Tomorrow my justice will appear.” In Exodus as well, where the commandment to eat the paschal lamb is given, it adds: “And nothing of it will remain till the morning.” When, moreover, the day of future judgment arrives, and the entire human race- i.e. both the righteous and the sinners—is stood in the presence of the supreme Judge, the intent with which a person has lived in this world will be revealed; and there the righteous are invited by a verdict of the judge who sits before them to partake in the kingdom of their heavenly homeland, and the sinners are expelled to be punished, together with the Devil, with the torments of Hell.
Commentary on Esther
And at the banquet the king said to Esther, What is [thy request], queen Esther? [speak], and thou shalt have all that thou requirest.
ἐν δὲ τῷ πότῳ εἶπεν ὁ βασιλεὺς πρὸς ᾿Εσθήρ· τί ἐστι βασίλισσα ᾿Εσθήρ; καὶ ἔσται ὅσα ἀξιοῖς.
На пирꙋ́ же речѐ ца́рь ко є҆сѳи́ри: что́ є҆сть, є҆сѳи́ре цари́це; (и҆ ка́ѧ є҆́сть мы́сль проше́нїѧ твоегѡ̀; да́мъ тѝ и҆ до полꙋца́рства моегѡ̀,) и҆ бꙋ́детъ є҆ли́кѡ проси́ши.
6–7This postponement of the petition is not due to a fault of laziness but must be attributed to the virtue of patience, clearly indicating that the reward of the righteous and the punishment of the sinners are reserved for the future. “Tomorrow,” in fact, must be interpreted as “the future,” as in that comforting sentence, “Do not worry about tomorrow.” And in Genesis Jacob says to Laban, “My justice will answer for me tomorrow.” And in Exodus, when the rules about the eating of the Passover lamb are given, it is added, “You shall let none of it remain until the morning.” Therefore when the day of future judgment comes and the entire human race, both righteous and sinners, is brought before the supreme Judge, then it will be revealed with which mind each person lived in this world. The righteous will be invited to reach the kingdom of the heavenly homeland through the sentence of this judge, and the sinners will be punished and expelled together with the devil into the torments of hell.
Explanation on the Book of Esther 8
And she said, My request and my petition [are]:
καὶ εἶπε· τὸ αἴτημά μου καὶ τὸ ἀξίωμα·
И҆ речѐ є҆сѳи́рь: проше́нїе моѐ и҆ моле́нїе:
if I have found favour in the sight of the king, let the king and Aman come again to-morrow to the feast which I shall prepare for them, and to-morrow I will do the same.
εἰ εὗρον χάριν ἐνώπιον τοῦ βασιλέως, ἐλθάτω ὁ βασιλεὺς καὶ ᾿Αμὰν ἔτι τὴν αὔριον εἰς τὴν δοχήν, ἣν ποιήσω αὐτοῖς, καὶ αὔριον ποιήσω τὰ αὐτά.
а҆́ще ѡ҆брѣто́хъ благода́ть пред̾ царе́мъ, да прїи́детъ ца́рь и҆ а҆ма́нъ є҆щѐ заꙋ́тра на пи́ръ, є҆го́же сотворю̀ и҆́ма, и҆ заꙋ́тра сотворю̀ сїѐ проше́нїе.
So Aman went out from the king very glad [and] merry: but when Aman saw Mardochaeus the Jew in the court, he was greatly enraged.
Καὶ ἐξῆλθεν ὁ ᾿Αμὰν ἀπὸ τοῦ βασιλέως ὑπερχαρὴς εὐφραινόμενος· ἐν δὲ τῷ ἰδεῖν ᾿Αμὰν Μαρδοχαῖον τὸν ᾿Ιουδαῖον ἐν τῇ αὐλῇ ἐθυμώθη σφόδρα
И҆ и҆зы́де а҆ма́нъ ѿ царѧ̀ ѕѣлѡ̀ ра́достенъ и҆ ве́селъ: ви́дѣвъ же мардохе́а і҆ꙋде́анина во дворѣ̀ (царе́вѣ не подви́гнꙋвшасѧ и҆ не кла́нѧющасѧ пред̾ ни́мъ), воз̾ѧри́сѧ ѕѣлѡ̀:
And having gone into his own house, he called his friends, and his wife Zosara.
καὶ εἰσελθὼν εἰς τὰ ἴδια ἐκάλεσε τοὺς φίλους καὶ Ζωσάραν τὴν γυναῖκα αὐτοῦ,
и҆ вше́дъ въ до́мъ сво́й, призва̀ дрꙋ́ги своѧ̑ и҆ зѡса́рꙋ женꙋ̀ свою̀
And he shewed them his wealth, and the glory with which the king had invested him, and how he had caused him to take precedence and bear chief rule in the kingdom.
καὶ ὑπέδειξεν αὐτοῖς τὸν πλοῦτον αὐτοῦ καὶ τὴν δόξαν, ἣν ὁ βασιλεὺς αὐτῷ περιέθηκε, καὶ ὡς ἐποίησεν αὐτὸν πρωτεύειν καὶ ἡγεῖσθαι τῆς βασιλείας.
и҆ показа̀ и҆̀мъ бога́тство своѐ и҆ сла́вꙋ, є҆́юже возвели́чи є҆го̀ ца́рь, и҆ ꙗ҆́кѡ сотворѝ є҆го̀ пе́рваго бы́ти и҆ пра́вити ца́рствїе.
And Aman said, The queen has called no one to the feast with the king but me, and I am invited to-morrow.
καὶ εἶπεν ᾿Αμάν· οὐ κέκληκεν ἡ βασίλισσα μετὰ τοῦ βασιλέως οὐδένα εἰς τὴν δοχὴν ἀλλ᾿ ἢ ἐμέ, καὶ εἰς τὴν αὔριον κέκλημαι·
И҆ речѐ а҆ма́нъ: не зва̀ цари́ца ни є҆ди́нагѡ на пи́ръ со царе́мъ, но то́чїю менѐ, и҆ наꙋ́трїе зва́ше мѧ̀:
But these things please me not, while I see Mardochaeus the Jew in the court.
καὶ ταῦτά μοι οὐκ ἀρέσκει, ὅταν ἴδω Μαρδοχαῖον τὸν ᾿Ιουδαῖον ἐν τῇ αὐλῇ.
но сїѧ̑ не сꙋ́ть мѝ ᲂу҆гѡ́дна, є҆гда̀ ви́ждꙋ мардохе́а і҆ꙋде́анина во дворѣ̀ (царе́вѣ).
And Zosara his wife and his friends said to him, Let there be a gallows made for thee of fifty cubits, and in the morning do thou speak to the king, and let Mardochaeus be hanged on the gallows: but do thou go in to the feast with the king, and be merry. And the saying pleased Aman, and the gallows was prepared.
καὶ εἶπε πρὸς αὐτὸν Ζωσάρα ἡ γυνὴ αὐτοῦ καὶ οἱ φίλοι· κοπήτω σοι ξύλον πηχῶν πεντήκοντα, ὄρθρου δὲ εἰπὸν τῷ βασιλεῖ καὶ κρεμασθήτω Μαρδοχαῖος ἐπὶ τοῦ ξύλου· σὺ δὲ εἴσελθε εἰς τὴ δοχὴν σὺν τῷ βασιλεῖ καὶ εὐφραίνου. καὶ ἤρεσε τὸ ρῆμα τῷ ᾿Αμάν, καὶ ἡτοιμάσθη τὸ ξύλον.
И҆ речѐ є҆мꙋ̀ зѡса́ра жена̀ є҆гѡ̀ и҆ дрꙋ́зїе: пригото́ви дре́во лакѡ́тъ пѧтьдесѧ́тъ, и҆ заꙋ́тра рече́ши царе́ви, и҆ да повѣ́шенъ бꙋ́детъ мардохе́й на дре́вѣ: ты́ же вни́ди со царе́мъ на пи́ръ и҆ весели́сѧ. И҆ ᲂу҆го́денъ бы́сть а҆ма́нꙋ глаго́лъ се́й, и҆ ᲂу҆гото́ва дре́во.
And it came to pass on the third day, when she had ceased praying, that she put off her mean dress, and put on her glorious apparel. 1α And being splendidly arrayed, [and] having called upon God the Overseer and Preserver of all things, she took her two maids, and she leaned upon one, as a delicate female, and the other followed bearing her train. 1β And she [was] blooming in the perfection of her beauty; and her face [was] cheerful, and [it were] benevolent, but her heart [was] straitened for fear. 1γ And having passed through all the doors, she stood before the king: and he was sitting upon his royal throne, and he had put on all his glorious apparel, [covered] all over with gold and precious stones, and was very terrible. 1δ And having raised his face resplendent with glory, he looked with intense anger: and the queen fell, and changed her colour as she fainted; and she bowed herself upon the head of the maid that went before [her]. 1ε But God changed the spirit of the king to gentleness, and in intense feeling he sprang from off his throne, and took her into his arms, until she recovered: and he comforted her with peaceable words, and said to her, 1ζ What is [the matter], Esther? I [am] thy brother; be of good cheer, thou shalt not die, for our command is openly declared [to thee], Draw nigh.
ζ τί ἐστιν ᾿Εσθήρ; ἐγὼ ὁ ἀδελφός σου, θάρσει, οὐ μὴ ἀποθάνῃς ὅτι κοινὸν τὸ πρόσταγμα ἡμῶν ἐστι· πρόσελθε.
И҆ бы́сть по трїе́хъ дне́хъ, є҆гда̀ преста̀ моли́тисѧ, совлече́сѧ и҆з̾ ри́зъ приско́рбныхъ и҆ ѡ҆блече́сѧ въ ри̑зы сла́вы своеѧ̀: и҆ бы́сть доброзра́чна, призыва́ющи всеви́дца бг҃а и҆ сп҃си́телѧ, и҆ взѧ̀ двѣ̀ рабы̑ни съ собо́ю, и҆ ѡ҆ є҆ди́нꙋ ᲂу҆́бѡ ѡ҆пира́шесѧ а҆́ки сла́достьми ѡ҆би́лꙋющи, дрꙋга́ѧ же послѣ́доваше, да ѡ҆блегча́етъ ри̑зы є҆ѧ̀: и҆ сїѧ̀ червленѣ́ющисѧ доброто́ю красоты̀ своеѧ̀, и҆ лицѐ є҆ѧ̀ ѡ҆склаблѧ́ющеесѧ а҆́ки прелюби́вѣйше, се́рдце же є҆ѧ̀ стенѧ́ше ѿ стра́ха. И҆ проше́дши всѧ̑ двє́ри, ста̀ пред̾ царе́мъ. Ѻ҆́нъ же сѣдѧ́ше на престо́лѣ ца́рства своегѡ̀, ѡ҆болче́нъ во всѐ ѡ҆дѣѧ́нїе сла́вы своеѧ̀, ве́сь во зла́тѣ и҆ ка́менїихъ многоцвѣ́ныхъ, и҆ бѧ́ше стра́шенъ ѕѣлѡ̀: и҆ возве́дъ лицѐ своѐ ѻ҆гневи́дно сла́вою, ѕѣ́льною ꙗ҆́ростїю воззрѣ̀. И҆ падѐ цари́ца, и҆ и҆змѣни́сѧ лицѐ є҆ѧ̀ со ѡ҆слабле́нїемъ, и҆ преклони́сѧ на главꙋ̀ рабы́ни пред̾идꙋ́щїѧ. И҆ премѣнѝ бг҃ъ дꙋ́хъ царе́въ на кро́тость, и҆ потща́всѧ сни́де со престо́ла своегѡ̀ и҆ воспрїѧ́тъ ю҆̀ во ѡ҆б̾ѧ̑тїѧ своѧ̑, до́ндеже прїи́де въ себѐ, и҆ ᲂу҆тѣ́ши ю҆̀ глагѡ́лы ми́рными и҆ речѐ є҆́й: что́ ти є҆́сть, є҆сѳи́ре; а҆́зъ є҆́смь бра́тъ тво́й, дерза́й, не ᲂу҆́мреши: ꙗ҆́кѡ ѻ҆́бщее повелѣ́нїе на́ше є҆́сть, пристꙋпѝ.