Esther 8
Commentary from 2 fathers
And the king took the ring which he had taken away from Aman, and gave it to Mardochaeus: and Esther appointed Mardochaeus over all that had been Aman’s.
ἔλαβε δὲ ὁ βασιλεὺς τὸν δακτύλιον, ὃν ἀφείλετο ᾿Αμάν, καὶ ἔδωκεν αὐτὸν Μαρδοχαίῳ, καὶ κατέστησεν ᾿Εσθὴρ Μαρδοχαῖον ἐπὶ πάντων τῶν ᾿Αμάν.
И҆ снѧ̀ ца́рь пе́рстень сво́й, є҆го́же ѿѧ̀ ᲂу҆ а҆ма́на, и҆ дадѐ мардохе́еви. И҆ поста́ви є҆сѳи́рь мардохе́а над̾ всѣ́мъ и҆мѣ́нїемъ а҆ма́новымъ,
So Esther appointed Mordecai over her house, because it serves the beneficial intentions of the holy Church that great numbers of the faithful might be placed under the government of the aforementioned saints to be subjected—in humility and obedience—to the authority of their chosen magistrates.
Commentary on Esther
And she spoke yet again to the king, and fell at his feet, and besought [him] to do away the mischief of Aman, and all that he had done against the Jews.
καὶ προσθεῖσα ἐλάλησε πρὸς τὸν βασιλέα καὶ προσέπεσε πρὸς τοὺς πόδας αὐτοῦ καὶ ἠξίου ἀφελεῖν τὴν ᾿Αμὰν κακίαν καὶ ὅσα ἐποίησε τοῖς ᾿Ιουδαίοις.
и҆ приложѝ глаго́лати ко царю̀, и҆ припадѐ пред̾ нога́ма є҆гѡ̀ (и҆ воспла́ка), и҆ молѧ́ше є҆го̀ ѿврати́ти ѕло́бꙋ а҆ма́новꙋ и҆ мы́сль є҆гѡ̀, є҆́юже помы́сли на і҆ꙋдє́и.
So when Esther falls at the feet of the king and beseeches him for the sake of her people, this must refer to the fact that every day the holy Church humbly petitions the Lord Almighty—through the faith and mysteries of the incarnate, only-born Son of God—to free her children so that through his grace, the arrogance of the enemy might be crushed and the innocence of the faithful be freed from their hands.
Commentary on Esther
The fact that Esther falls at the feet of the king and entreats him for the salvation of the people plainly symbolizes the holy church that humbly implores the almighty Lord every day for the rescue of her children through the faith and the mystery of the incarnation of the only begotten Son, so that the arrogance of her enemies may be restrained by the (Lord's) grace, and the innocence of the faithful may be freed from the clutches of the (wicked).
Explanation on the Book of Esther 11
Then the king stretched out to Esther the golden sceptre: and Esther arose to stand near the king.
ἐξέτεινε δὲ ὁ βασιλεὺς ᾿Εσθὴρ τὴν ῥάβδον τὴν χρυσῆν, ἐξηγέρθη δὲ ᾿Εσθὴρ παρεστηκέναι τῷ βασιλεῖ,
И҆ прострѐ ца́рь є҆сѳи́ри же́злъ зла́тъ: воста́ же є҆сѳи́рь и҆ ста̀ пред̾ царе́мъ.
The supreme king holds out his golden scepter toward the queen as she pleads with him, because he is lavishing on her the mercy of his righteousness.
Commentary on Esther
The heavenly king holds out his golden scepter to the pleading queen because he abundantly bestows the clemency of his mercy upon her.
Explanation on the Book of Esther 11
And Esther said, If it seem good to thee, and I have found favour [in thy sight], let an order be sent that the letters sent by Aman may be reversed, that were written for the destruction of the Jews, who are in thy kingdom.
καὶ εἶπεν ᾿Εσθήρ· εἰ δοκεῖ σοι καὶ εὗρον χάριν, πεμφθήτω ἀποστραφῆναι τὰ γράμματα τὰ ἀπεσταλμένα ὑπὸ ᾿Αμάν, τὰ γραφέντα ἀπολέσθαι τοὺς ᾿Ιουδαίους, οἵ εἰσιν ἐν τῇ βασιλείᾳ σου·
И҆ речѐ є҆сѳи́рь: а҆́ще ᲂу҆го́дно тѝ є҆́сть, и҆ ѡ҆брѣто́хъ благода́ть пред̾ тобо́ю, послѝ возврати́ти писа̑нїѧ пѡ́сланнаѧ ѿ а҆ма́на, пи̑санаѧ на погꙋбле́нїе і҆ꙋде́ѡвъ, и҆̀же ѡ҆бита́ютъ во (все́мъ) ца́рствїи твое́мъ:
She asks that the earlier letters of the wicked Haman be replaced with new instructions, because it is the fervent wish of the new queen that the followers of every error in doctrine, and all the hostile machinations with which the ancient enemy tried through its agents to exterminate the people of God, should be rejected and destroyed by the thoroughly salutary writings of the Gospels.
Commentary on Esther
She asks that the old decree of the most wicked Haman may be changed into a new decree. Indeed this is the interest of the true queen, namely that any sect that is in error, any hostile plot which the ancient enemy prepares through his ministers for the extinction of the people of God, may be repelled and destroyed through the saving documents of the gospel.
Explanation on the Book of Esther 11
For how shall I be able to look upon the affliction of my people, and how shall I be able to survive the destruction of my kindred?
πῶς γὰρ δυνήσομαι ἰδεῖν τὴν κάκωσιν τοῦ λαοῦ μου καὶ πῶς δυνήσομαι σωθῆναι ἐν τῇ ἀπωλείᾳ τῆς πατρίδος μου;
ка́кѡ бо возмогꙋ̀ ви́дѣти ѡ҆ѕлобле́нїе люді́й мои́хъ и҆ ка́кѡ возмогꙋ̀ спасти́сѧ въ поги́бели ѻ҆те́чества моегѡ̀;
And the king said to Esther, If I have given and freely granted thee all that was Aman’s, and hanged him on a gallows, because he laid his hands upon the Jews, what dost thou yet further seek?
καὶ εἶπεν ὁ βασιλεὺς πρὸς ᾿Εσθήρ· εἰ πάντα τὰ ὑπάρχοντα ᾿Αμὰν ἔδωκα καὶ ἐχαρισάμην σοι καὶ αὐτὸν ἐκρέμασα ἐπὶ ξύλου, ὅτι τὰς χεῖρας ἐπήνεγκε τοῖς ᾿Ιουδαίοις, τί ἔτι ἐπιζητεῖς;
И҆ речѐ ца́рь є҆сѳи́ри: а҆́ще всѧ̑ и҆мѣ̑нїѧ а҆ма́нѡва да́хъ и҆ дарова́хъ тебѣ̀, и҆ того̀ повѣ́сихъ на дре́вѣ, ꙗ҆́кѡ рꙋ́цѣ вознесѐ на і҆ꙋдє́и, что̀ є҆щѐ проси́ши;
Write ye also in my name, as it seems good to you, and seal [it] with my ring: for whatever [orders] are written at the command of the king, and sealed with my ring, it is not lawful to gainsay them.
γράψατε καὶ ὑμεῖς ἐκ τοῦ ὀνόματός μου, ὡς δοκεῖ ὑμῖν, καὶ σφραγίσατε τῷ δακτυλίῳ μου· ὅσα γὰρ γράφετε τοῦ βασιλέως ἐπιτάξαντος καὶ σφραγισθῇ τῷ δακτυλίω μου, οὐκ ἔστιν αὐτοῖς ἀντειπεῖν.
напиши́те и҆ вы̀ и҆́менемъ мои́мъ, ꙗ҆́коже ᲂу҆го́дно є҆́сть ва́мъ, и҆ запеча́тайте пе́рстнемъ мои́мъ: є҆ли̑ка бо пи̑сана быва́ютъ царе́вымъ повелѣ́нїемъ и҆ запеча́таютсѧ пе́рстнемъ мои́мъ, не возмо́жно и҆̀мъ противорещѝ.
The letters themselves are written in the name of the king and then sealed with his ring, because the teaching of the Gospels—which are preached throughout the world in the name of Christ—are declared everywhere to be confirmed by the seal of the Holy Spirit, since the preachers themselves, who are filled with its gift, seem to everyone to be undefeatable in their unflagging strength and to remain ever glorious and triumphant over their enemies.
Commentary on Esther
So the scribes were called in the first-month, which is Nisan, on the three and twentieth day of the same year; and [orders] were written to the Jews, whatever [the king had] commanded to the local governors and chiefs of the satraps, from India even to Ethiopia, a hundred and twenty-seven satraps, according to the several provinces, according to their dialects.
ἐκλήθησαν δὲ οἱ γραμματεῖς ἐν τῷ πρώτῳ μηνί, ὅς ἐστι Νισάν, τρίτῃ καὶ εἰκάδι τοῦ αὐτοῦ ἔτους, καὶ ἐγράφη τοῖς ᾿Ιουδαίοις ὅσα ἐνετείλατο τοῖς οἰκονόμοις καὶ τοῖς ἄρχουσι τῶν σατραπῶν, ἀπὸ τῆς ᾿Ινδικῆς ἕως τῆς Αἰθιοπίας, ἑκατὸν εἰκοσιεπτὰ σατράπαις κατὰ χώραν καὶ χώραν, κατὰ τὴν ἑαυτῶν λέξιν.
И҆ при́звани бы́ша писцы̀ (царє́вы) въ пе́рвый мцⷭ҇ъ, и҆́же є҆́сть нїса́нъ, въ два́десѧть тре́тїй де́нь тогѡ́жде мцⷭ҇а, и҆ написа́ша ѡ҆ і҆ꙋде́ехъ, є҆ли̑ка заповѣ́да мардохе́й, ко ᲂу҆прави́телємъ и҆ ко нача́льникѡмъ воево́дъ ѿ і҆нді́йскїѧ страны̀ да́же до є҆ѳїо́пїи, сто̀ два́десѧть седмѝ воево́дамъ, во всѧ́кꙋю странꙋ̀ по своемꙋ̀ и҆́хъ ѧ҆зы́кꙋ.
9–10The month of Sivan, which comes third after Nisan in the Hebrew calendar, is the same one the Greeks call Thessaroi and the Romans Junius. On the twenty-third day of that month new letters were dictated by Mordecai in order to refute the earlier letters of Haman. The significance of this is obvious—the teaching of the Gospel was framed by the writers of the New Testament, under the direction of our Lord Jesus Christ, so that it would fully encompass the faith in the holy Trinity, and the absolute perfection of the entire Decalogue would be proven in the two commandments of charity. And by means of the couriers—i.e. the sacred preachers—the Scripture itself is directed toward the entire world, which is symbolized by the one hundred and twenty-seven provinces that made up the realm of Ahasuerus, since the number ten when multiplied by twelve makes one hundred and twenty; and if we were to add another seven to this, it would allow us to complete the entire sum.
In the same way, the true custodianship of the Decalogue within the apostolic tradition was imparted to all parts of the world through the sacred teachers; whereas by the grace of the sevenfold Spirit it was spread through the hearts of the faithful. It is likewise of mystical significance that these letters which were sent in the name of the king and were sealed with his ring were, we are told, written according to the scripts and the languages of each and every nation, so that each nation might be able to read and to understand; that is, the teaching of the Gospels was ordained in such a way that its first teachers—who had been taught through the grace of the Holy Spirit—spoke first in the words of all the languages, and then the word of faith was seeded by their ministry through all parts of the world. Hence we read in the Acts of the Apostles that in the Cenacle of Zion, the Paraclete of the Spirit came over the one hundred and twenty believers in the form of a fire and enabled them to declare in the tongues of all the nations the marvels of God, so that those who gathered to listen to them would all be struck dumb by this miracle.
Commentary on Esther
9–10The month of Sivan, which is the third after Nisan among the Jews, and is called Thessari among the Greeks, is named June among Latin peoples. On the twenty-third day of this month new letters were written according to Mordecai’s dictation in order to invalidate the old letters of Haman. And the meaning of this event is quite clear, because the doctrine of the gospel was founded by the writers of the New Testament through our Lord Jesus Christ so that the faith of the Holy Trinity might be contained in it in its fullest form, and the supreme perfection might be shown to lie in two principles of charity that encompass the entire Decalogue. And the Scripture itself, through mounted couriers, that is the holy preachers, was provided to the whole world, which is signified by the one hundred twenty provinces that constituted the kingdom of Ahasuerus.
Explanation on the Book of Esther 11
And they were written by order of the king, and sealed with his ring, and they sent the letters by the posts:
ἐγράφη δὲ διὰ τοῦ βασιλέως καὶ ἐσφραγίσθη τῷ δακτυλίῳ αὐτοῦ, καὶ ἐξαπέστειλαν τὰ γράμματα διὰ βιβλιοφόρων,
Напи̑сана же бы́ша велѣ́нїемъ царе́вымъ и҆ запечатлѣ́шасѧ пе́рстнемъ є҆гѡ̀: и҆ посла́ша писа̑нїѧ чрез̾ писмоно́сцы,
wherein he charged them to use their [own] laws in every city, and to help each other, and to treat their adversaries, and those who attacked them, as they pleased,
ὡς ἐπέταξε αὐτοῖς χρῆσθαι τοῖς νόμοις αὐτῶν ἐν πάσῃ πόλει βοηθῆσαί τε αὐτοῖς καὶ χρῆσθαι τοῖς ἀντιδίκοις αὐτῶν καὶ τοῖς ἀντικειμένοις αὐτῶν, ὡς βούλονται,
ꙗ҆́кѡ повелѣ̀ и҆̀мъ жи́ти по зако́нѡмъ и҆́хъ во всѧ́цѣмъ гра́дѣ, и҆ да помога́ютъ и҆̀мъ, и҆ да сотворѧ́тъ сопе́рникѡмъ и҆́хъ и҆ проти́вникѡмъ и҆́хъ, ꙗ҆́коже хотѧ́тъ,
So when this earthly king orders his couriers to gather the Jews in each place, and to command them to assemble so that they might fight for their lives and kill all their enemies together with their wives and children and all their houses, this can only mean that our king, who rules over all of Heaven and earth, is—through his preachers—ordering the true Jews and their adherents throughout the nations to assemble as a union of fellowship and peace; and to fight for the salvation of their souls; and to condemn all their enemies both visible and invisible, i.e. the false Jews who are the synagogue of Satan and the incorrigible pagans and heretics, as well as the impure spirits with all their impieties and perverse notions. Nor should they permit any remnant of these to survive, or even their wives and children, i.e. they should wipe out completely the carnal desires and the works of sinners together with their houses, namely with their worldly ambitions; or allow to remain any offshoot of these things that could pose a threat to them. So it is that in the Law, the Lord commanded the Israelites to kill and to wipe out those nations in the Promised Land that were antagonistic to them; so too he afterward commanded them to destroy the Amalekites until they were all slaughtered, because he wanted to deprive them of any occasion for misbehavior. This is what the prophet is thinking of when he says in the Psalms: "In the mornings I was killing all the sinners of the land, to wipe out from the city of the Lord all the evildoers" (Psalms 101).
Commentary on Esther
The fact that this earthly king sends his couriers to gather the Jews in each place and to assemble them in a single location so that they may fight for their lives and destroy all their enemies with their children and women and houses signifies that through his preachers our king, the absolute ruler of heaven and earth, orders the true Jews and his confessors among all the Gentiles, after they have gathered in the unity of society and peace, to fight for the salvation of their souls and to condemn their enemies both visible and invisible, namely the false Jews, who belong to the synagogue of Satan, and the unredeemed pagan and heretics, and the unclean spirits with all their impieties.
Explanation on the Book of Esther 11
on one day in all the kingdom of Artaxerxes, on the thirteenth [day] of the twelfth month, which is Adar. 12α And the following is the copy of the letter of the orders. 12β The great king Artaxerxes sends greeting to the rulers of provinces [in] a hundred and twenty-seven satrapies, from India to Ethiopia, even to those who are faithful to our interests. 12γ Many who have been frequently honoured by the most abundant kindness of their benefactors have conceived ambitious designs, and not only endeavour to hurt our subjects, but moreover, not being able to bear prosperity, they also endeavour to plot against their own benefactors. 12δ And they not only would utterly abolish gratitude from among men, but also, elated by the boastings of men who are strangers to all that is good, they suppose that they shall escape the sin-hating vengeance of the ever-seeing God. 12ε And oftentimes [evil] exhortation has made partakers of the guilt of shedding innocent blood, and has involved in irremediable calamities, many of those who were appointed to offices of authority, who had been entrusted with the management of their friends’ affairs; 12ζ while [men], by the false sophistry of an evil disposition, have deceived the simple candour of the ruling powers. 12η And it is possible to see [this], not so much from more ancient traditionary accounts, as it is immediately in your power [to see it] by examining what things have been wickedly perpetrated by the baseness of men unworthily holding power. 12θ And [it is right] to take heed with regard to the future, that we may maintain the government in undisturbed peace for all men, 12ι adopting [needful] changes, and ever judging those cases which come under [our] notice, with truly equitable decision. 12κ For whereas Aman, a Macedonian, the son of Amadathes, in reality an alien from the blood of the Persians, and differing widely from our mild course of government, having been hospitably entertained by us, 12λ obtained so large a share of our universal kindness, as to be called our father, and to continue the person next to the royal throne, reverenced of all; 12μ [he, however], overcome by the pride [of his station], endeavoured to deprive us of our dominion, and our life; 12ν having by various and subtle artifices demanded for destruction both Mardochaeus our deliverer and perpetual benefactor, and Esther the blameless consort of [our] kingdom, with their whole nation. 12ξ For by these methods he thought, having surprised us in a defenceless state, to transfer the dominion of the Persians to the Macedonians. 12ο But we find that the Jews, who have been consigned to destruction by the most abominable of men, are not malefactors, but living according to the justest laws, 12π and being the sons of the living God, the most high and mighty, who maintains the kingdom, to us as well as to our forefathers, in the most excellent order. 12ρ Ye will therefore do well in refusing to obey the letters sent by Aman the son of Amadathes, because he that has done these things, has been hanged with his whole family at the gates of Susa, Almighty God having swiftly returned to him a worthy recompence. 12σ [We enjoin you] then, having openly published a copy of this letter in every place, to give the Jews permission to use their own lawful customs, and to strengthen them, that on the thirteenth of the twelfth month Adar, on self-same day, they may defend themselves against those who attacked them in a time of affliction. 12τ For in the place of the destruction of the chosen race, Almighty God has granted them this [time of] gladness. 12υ Do ye therefore also among your [notable] feasts, keep a distinct day with all festivity, that both now and hereafter it may be a day of deliverance to us and those who are well disposed toward the Persians, but to those that plotted against us a memorial of destruction. 12φ And every city and province collectively, which shall not do accordingly, shall be consumed with vengeance by spear and fire: it shall be made not only inaccessible to men, but also most hateful to wild beasts and birds forever.
φ πᾶσα δὲ πόλις ἢ χώρα τὸ σύνολον, ἥτις κατὰ ταῦτα μὴ ποιήσῃ, δόρατι καὶ πυρὶ καταναλωθήσεται μετ᾿ ὀργῆς· οὐ μόνον ἀνθρώποις ἄβατος, ἀλλὰ καὶ θηρίοις καὶ πετεινοῖς εἰς τὸν ἅπαντα χρόνον ἔχθιστος κατασταθήσεται.
въ де́нь є҆ди́нъ по всемꙋ̀ ца́рствꙋ а҆ртаѯе́рѯовꙋ, въ третїйна́десѧть де́нь вторагѡна́десѧть мцⷭ҇а, и҆́же є҆́сть а҆да́ръ.
Furthermore, the time at which this slaughter of enemies was ordered to take place accords very well with the mystery of this spiritual slaughter, since the twelfth Hebrew month, which is Adar, can only symbolize the last age of our world when this spiritual war is being waged above all by the soldiers of Christ. And in the same way, the thirteenth day symbolizes the faith in the holy Trinity through the observing the commands of God, which is the basis upon which all our adversaries are effectively subdued.
Commentary on Esther
And let the copies be posted in conspicuous places throughout the kingdom, and let all the Jews be ready against this day, to fight against their enemies.
τὰ δὲ ἀντίγραφα ἐκτιθέσθωσαν ὀφθαλμοφανῶς ἐν πάσῃ τῇ βασιλείᾳ, ἑτοίμους τε εἶναι πάντας τοὺς ᾿Ιουδαίους εἰς ταύτην τὴν ἡμέραν, πολεμῆσαι αὐτῶν τοὺς ὑπεναντίους».
Списа́нїе же є҆пїсто́лїи си́це бѣ̀: ца́рь вели́кїй а҆ртаѯе́рѯъ сꙋ́щымъ ѿ і҆нді́и да́же до є҆ѳїо́пїи сто̀ два́десѧти и҆ седми́мъ нача́льствѡмъ страна́ми ѡ҆блада́ющымъ и҆ вла́стелємъ на́мъ доброжела́тельствꙋющымъ, ра́доватисѧ. Мно́зи мно́жайшею благодѣ́тельствꙋющихъ бла́гостїю частѣ́е чествꙋ́еми па́че мѣ́ры возгордѣ́шасѧ, и҆ не то́чїю подчине́нныхъ на́мъ и҆́щꙋтъ ѡ҆ѕло́бити, но дово́льства не могꙋ́ще снестѝ, и҆ свои̑мъ благодѣ́телємъ начина́ютъ кова́рствовати: и҆ благодаре́нїе не то́кмѡ ѿ человѣ̑къ ѿе́млюще, но є҆щѐ (по ѡ҆бы́чаю) не прїѧ́вшихъ благодѣѧ́нїй киче́ньми возне́сшесѧ, всѧ̑ прⷭ҇нѡ назира́ющагѡ бг҃а ненави́дѧщагѡ ѕла̀ мнѧ́тъ и҆збѣжа́ти сꙋда̀. Мно́гажды же и҆ мно́гихъ ѿ поста́вленныхъ на власте́хъ, и҆̀мже ᲂу҆вѣ́рисѧ дрꙋгѡ́въ ᲂу҆строѧ́ти дѣла̀, ласка́тельство крове́й непови́нныхъ вино́вными поставлѧ́ѧ, подве́рже неꙋврачєва́ннымъ ѕлы̑мъ, ѕлонра́вїѧ ло́жнымъ прельще́нїемъ тѣ́хъ, и҆̀же прельща́ютъ неѕлоби́вое благосе́рдїе владѣ́ющихъ. Ви́дѣти же лѣ́ть є҆́сть на́мъ взыскꙋ́ющымъ не толи́кѡ ѿ дре́внихъ, ꙗ҆́коже преда́хомъ, і҆сто́рїй, є҆ли́кѡ ѿ тѣ́хъ, ꙗ҆́же сꙋ́ть при нога́хъ непрепо́добнѡ содѣ̑ланнаѧ гꙋби́тельствомъ недосто́йнѡ владѣ́ющихъ. Сегѡ̀ ра́ди внима́ти надлежи́тъ по си́хъ, во є҆́же ца́рство безмѧте́жно всѣ̑мъ человѣ́кѡмъ съ ми́ромъ ᲂу҆стро́ити, не ᲂу҆потреблѧ́юще {По и҆ны̑мъ: ᲂу҆потреблѧ́юще.} премѣне́нїй, приходѧ̑щаѧ же пред̾ ѻ҆чеса̀ всегда̀ съ прили́чнымъ предваре́нїемъ разсꙋжда́юще. Є҆гда́ бо а҆ма́нъ а҆мадаѳꙋ́евъ македо́нѧнинъ, и҆́стиннѡ чꙋ́ждь пе́рсскїѧ кро́ве и҆ мно́гѡ ѿстоѧ́щь ѿ на́шеѧ бла́гости, страннолю́бнѡ прїѧ́тый ѿ на́съ, толи́кое человѣколю́бїе, є҆́же ко всѧ́комꙋ ꙗ҆зы́кꙋ и҆мѣ́емъ, полꙋчѝ, ꙗ҆́кѡ нарица́тисѧ є҆мꙋ̀ ѻ҆тце́мъ на́шимъ, и҆ покланѧ́емомꙋ ѿ всѣ́хъ, второ́е ца́рскагѡ престо́ла лицѐ содержа́ти: неꙋмѣ́рителенъ же въ го́рдости прилѣ́жнѡ и҆ска́лъ, ка́кѡ бы на́съ ѡ҆́бласти и҆ живота̀ лиши́ти, кꙋ́пнѡ же на́шего блюсти́телѧ и҆ всегда́шнѧго благодѣ́телѧ мардохе́а и҆ непоро́чнꙋю ца́рства соѻ́бщницꙋ є҆сѳи́рь со всѣ́мъ и҆́хъ пле́менемъ многоплете́нными хи́тростей прельще́ньми и҆́щꙋщь на погꙋбле́нїе: си́ми бо ѡ҆́бразы возмнѣ̀ на́съ лиши́въ блюсти́телей взѧ́ти, и҆ вла́сть пе́рсскꙋю ко македо́нѧнѡмъ пренестѝ. Мы́ же і҆ꙋде́ѡвъ, ѿ трегꙋби́тельнагѡ сегѡ̀ въ погꙋбле́нїе пре́данныхъ, ѡ҆брѣта́емъ не ѕлотво́рныхъ, но пра́веднѣйшими ᲂу҆правлѧ́емыхъ закѡ́ны, и҆ сꙋ́щихъ сынѡ́въ вы́шнѧгѡ, превелича́йнагѡ жива́гѡ бг҃а, ᲂу҆правлѧ́ющагѡ на́мъ же и҆ прароди́телємъ на́шымъ ца́рствїе въ до́брѣйшемъ состоѧ́нїи. До́брѣ ᲂу҆̀бо сотвори́те не ᲂу҆потреблѧ́юще ѿ а҆ма́на а҆мадаѳꙋ́ева по́сланныхъ писа́нїй, поне́же ѻ҆́нъ сїѧ̑ содѣ́лавый при вратѣ́хъ сꙋ́сскихъ со всѣ́мъ до́момъ свои́мъ повѣ́шенъ є҆́сть, досто́йный є҆мꙋ̀ вско́рѣ сꙋ́дъ возда́вшемꙋ всѣ́ми владѣ́ющемꙋ бг҃ꙋ. Списа́нїе же є҆пїсто́лїи сеѧ̀ предложи́вше на всѧ́цѣмъ мѣ́стѣ со дерзнове́нїемъ, ѡ҆ста́вите і҆ꙋде́ѡвъ ᲂу҆потреблѧ́ти своѧ̑ зако́ны, спомоществꙋ́юще и҆̀мъ, ꙗ҆́кѡ да во вре́мѧ ско́рби воста́вшымъ на ни́хъ ѿмстѧ́тъ въ третїйна́десѧть де́нь вторагѡна́десѧть мцⷭ҇а а҆да́ра въ са́мый то́й де́нь: въ се́й бо (де́нь) всемогꙋ́щїй бг҃ъ вмѣ́стѡ погꙋбле́нїѧ и҆збра́ннагѡ ро́да сотворѝ и҆̀мъ весе́лїе. И҆ вы̀ ᲂу҆̀бо во и҆мени́тыхъ ва́шихъ пра́здницѣхъ знамени́тый де́нь со всѧ́кою ра́достїю провожда́йте, да и҆ нн҃ѣ, и҆ по си́хъ спасе́нїе на́мъ ᲂу҆́бѡ и҆ доброжела́тєльнымъ пе́рсѡмъ бꙋ́детъ, навѣтꙋ́ющымъ же на́съ въ па́мѧть погꙋбле́нїѧ. Всѧ́къ же гра́дъ и҆лѝ страна̀, ꙗ҆́же по си̑мъ не сотвори́тъ, всѧ́чески мече́мъ и҆ ѻ҆гне́мъ съ толи́кимъ потреби́тсѧ гнѣ́вомъ, ꙗ҆́кѡ не то́кмѡ человѣ́кѡмъ непрохо́дна, но и҆ ѕвѣрє́мъ и҆ пти́цамъ во всѧ́кое вре́мѧ ме́рзостнѣйша ѡ҆ста́витсѧ. И҆ списа́нїѧ сїѧ̑ да предложа́тсѧ ѻ҆чеви́днѡ во все́мъ ца́рствѣ, є҆́же готѡ́вымъ бы́ти всѣ̑мъ і҆ꙋде́ѡмъ на се́й де́нь ра́товати свои́хъ проти́вныхъ.
So the horsemen went forth with haste to perform the king’s commands; and the ordinance was also published in Susa.
Οἱ μὲν οὗν ἱππεῖς ἐξῆλθον σπεύδοντες τὰ ὑπὸ τοῦ βασιλέως λεγόμενα ἐπιτελεῖν· ἐξετέθη δὲ τὸ πρόσταγμα καὶ ἐν Σούσοις.
Кѡ́нницы ᲂу҆̀бо и҆зыдо́ша спѣ́шнѡ повелѣ̑ннаѧ ѿ царѧ̀ соверши́ти. Предлага́шесѧ же повелѣ́нїе и҆ въ сꙋ́сѣхъ.
Moreover, what follows next—“And the king’s edict was published in Shushan”— means that the domain of the heavenly king rules over and governs the entire world: “everything has been placed under his jurisdiction, and there is no one who can resist his will” (Esther 13); and our mundane ambitions are laid low by his power. So it makes sense that according to the text the king’s edict was also published in Shushan, since “Shushan” means riding or conveying. In the end, the arrogance of the world is bested by the power of God; which is why the Savior says to his disciples in the Gospel: “in the world, you will face repression; but take heart, for I have conquered the world” (John 16).
Commentary on Esther
And Mardochaeus went forth robed in the royal apparel, and wearing a golden crown, and a diadem of fine purple linen: and the people in Susa saw [it] and rejoiced.
ὁ δὲ Μαρδοχαῖος ἐξῆλθεν ἐστολισμένος τὴν βασιλικὴν στολὴν καὶ στέφανον ἔχων χρυσοῦν καὶ διάδημα βύσσινον πορφυροῦν· ἰδόντες δὲ οἱ ἐν Σούσοις ἐχάρησαν.
И҆ мардохе́й и҆зы́де ѡ҆блече́нъ въ ца́рскꙋю ѻ҆де́ждꙋ и҆ вѣне́цъ и҆мꙋ́щь златы́й, дїади́мꙋ вѷссо́ннꙋю, червле́нꙋю. Ви́дѣвше же сꙋ́щїи въ сꙋ́сѣхъ возра́довашасѧ,
15–16The glory of the holy teachers is exalted because it is through their doctrine and exhortation that the faithful defeat the cruelty of their most evil enemy with the help and strength of their heavenly king. And their reward remains with them in the heavenly kingdom of eternal blessedness and perpetual splendor, which appears to be signified by the colors of blue and white and the brightness of gold.
Explanation on the Book of Esther 12
It is to the great credit of our sacred teachers that with their teaching and encouragement the faithful are able to conquer, through the power of the supreme king, the savagery of a most wicked enemy; and their reward for this awaits them in the heavenly kingdom of eternal blessing and perpetual brightness, which seem to be prefigured by the color blue and the flash of gold. Moreover, in the celestial citadel the martyrs of Christ, along with those who are going to rule together with Christ the king, are repaid with the dignity given to kings by that most righteous of source of recompense, in exchange for shedding their blood. The terms “purple” and “silken” offer us a prefiguration of this fact; and every gathering of saints will be happy and rejoice no less over this in the celestial Jerusalem. This is described in what follows: “So for the Jews, a new light was seen to arise; and joy, and honor, and celebration. Among every people, city and province, and wherever the king’s orders reached, there was a wonderful exultation, banquets, and feasting, and a holiday; and so much so that many members of other nations and beliefs adopted their religion and their rites. For a great terror of the Jewish people had fallen upon them all.” Many, therefore, among the gentiles and enemies of the Church left behind their idolatry and their gentile superstitions, and were converted to the Christian faith by the power, wisdom and perseverance of the holy martyrs, and through the virtue of Christ that shines through them; which should be perfectly obvious to anyone who reads about the sufferings of the saints and the triumphs of the martyrs. And since that time, the numbers of the faithful have been growing every day by the mercy of God, and the precincts of the Church have been replenished. This is mentioned by the Psalmist: “Let all the land fear the Lord; let everyone be moved by him, and all who inhabit the world” (Psalms 33). And likewise: “The righteous will rejoice in the Lord and will hope in him; and all the upright in heart will be praised” (Psalms 64). And the apostle says: “In the name of Jesus every creature—celestial, terrestrial and infernal—shall bend his knee, and every tongue shall proclaim that the Lord Jesus is in the glory of God the Father” (Philippians 2).
Commentary on Esther
And the Jews had light and gladness,
τοῖς δὲ ᾿Ιουδαίοις ἐγένετο φῶς καὶ εὐφροσύνη·
ꙗ҆́кѡ і҆ꙋде́ѡмъ бы́сть свѣ́тъ и҆ весе́лїе:
in every city and province wherever the ordinance was published: wherever the proclamation took place, the Jews had joy and gladness, feasting and mirth: and many of the Gentiles were circumcised, and became Jews, for fear of the Jews.
κατὰ πόλιν καὶ χώραν, οὗ ἂν ἐξετέθη τὸ πρόσταγμα, οὗ ἂν ἐξετέθη τὸ ἔκθεμα, χαρὰ καὶ εὐφροσύνη τοῖς ᾿Ιουδαίοις, κώθων καὶ εὐφροσύνη. καὶ πολλοὶ τῶν ἐθνῶν περιετέμνοντο καὶ ἰουδάϊζον διὰ τὸν φόβον τῶν ᾿Ιουδαίων.
во (всѧ́цѣмъ) гра́дѣ и҆ странѣ̀, и҆дѣ́же а҆́ще предлага́шесѧ повелѣ́нїе, ра́дость и҆ весе́лїе бѣ̀ і҆ꙋде́ѡмъ, пирова́нїе и҆ ᲂу҆тѣше́нїе. И҆ мно́зи ѿ ꙗ҆зы̑къ ѡ҆брѣ́зовахꙋсѧ и҆ зако́нъ і҆ꙋде́йскїй прїима́хꙋ, стра́ха ра́ди і҆ꙋде́йскагѡ.
Thanks to the strength, wisdom and constancy of the holy martyrs—and to the virtue of Christ which shines among them—many among the Gentiles and the enemies of the church abandoned their idolatry and their pagan superstitions and were converted to the Christian faith because it does not hide the suffering of the saints and the triumphs of the martyrs from those it encounters. And therefore, through God’s mercy, the number of the faithful increases daily and the flocks of the church are filled. The power of the Christian name causes terror among infidels and joy among believers the world over. The psalmist also wrote about this: “Let all the earth fear the Lord; let all inhabitants of the world stand in awe of him.”
Explanation on the Book of Esther 12
And in that day king Artaxerxes gave to Esther all that belonged to Aman the slanderer: and Mardochaeus was called by the king; for Esther had shewn that he was related to her.
ΚΑΙ ἐν αὐτῇ τῇ ἡμέρᾳ ὁ βασιλεὺς ᾿Αρταξέρξης ἐδωρήσατο ᾿Εσθὴρ ὅσα ὑπῆρχεν ᾿Αμὰν τῷ διαβόλῳ, καὶ Μαρδοχαῖος προσεκλήθη ὑπὸ τοῦ βασιλέως· ὑπέδειξε γὰρ ᾿Εσθήρ, ὅτι ἐνοικείωται αὐτῇ.
И҆ въ то́й де́нь ца́рь а҆ртаѯе́рѯъ дарова̀ є҆сѳи́рѣ, є҆ли̑ка бѧ́хꙋ а҆ма́на клеветника̀ (і҆ꙋде́йска): и҆ мардохе́й при́званъ бы́сть ѿ царѧ̀, повѣ́да бо є҆сѳи́рь, ꙗ҆́кѡ сро́дникъ є҆́сть є҆́й.