Harbona. Cr.[Greek?], "Bougathan." (Haydock) --- He had been to call Aman to the feast. (Jos.[Josephus?]) --- Little dependance is to be had on false friendship, when a man is disgraced. (Worthington) --- Upon it. His body was perhaps afterwards exposed in the street, chap. xvi. 18. It is not clear that he was nailed to the cross, though this custom prevailed in the country, 1 Esdras vi. 11. Alexander crucified many satraps. (Curtius ix.) --- The old Vulgate observes that the wife and ten children of Aman suffered with him, chap. ix. 6. (Calmet) CHAPTER VII. House, and furniture. Septuagint, "all the possessions of Aman, the devil," (accuser, &c. Haydock) which were confiscated for treason; and no one had a better title than the queen, whose life had been is such danger. Yet she did not touch the estates of the children, ver. 13., and chap. ix. 10. --- King. in the place of Aman, chap. ix. 4., and x. 3. --- Uncle, or cousin. (Calmet) Aman. It seems the traitor had hitherto kept possession of it, and sealed the king's edicts, as Mardochai was now to do, ver. 8. --- House. Hebrew, &c., "of Aman," to whom it had belonged. (Calmet) Down. such reverence is due to God's representatives, whatever heretics may say. (Jude 8.) To him. Hebrew adds, "and I be pleasing in his eyes," which had been expressed just before. Yet she might insist on this point, as it shewed a greater regard for the king's pleasure. --- I beseech. Hebrew, "let it be written, to reverse the device of Aman, the son," &c. (Haydock) --- When the edict was not sealed by the nobles, it might be altered; (chap. i. 19.) and at any rate, when the king had been to[too?] visibly imposed upon, in an affair of such consequence, justice dictated that it should not be enforced. (Calmet) Durst. Hebrew, "laid." He had sufficiently manifested his intention to destroy them, though he had not been able to injure any one. (Haydock) This. Hebrew, "no one may reverse the letter," &c. CHAPTER VIII. Third. Roman Septuagint, "first....Nisan," ten days after Aman's decree, who seems to have been presently brought to judgment. Yet two whole months might easily elapse, (Calmet) and ten days more, before this contrary edict was dispatched. (Haydock) --- The day of slaughter was still remote. (Menochius) Posts, who had a right to make use of any person's horse, &c. (Menochius) --- Who. Protestants, "on horseback, and riders on mules, camels, and young dromedaries." (Haydock) --- The original terms greatly embarrass interpreters. (Calmet) --- Septuagint have simply, "he sent the writings by letter-carriers, ordering them to follow their own laws in every city, to help themselves, and treat their adversaries and opponents as they pleased, on one day....the 13th....of Adar. This is a copy," &c., chap. xvi. (Haydock) Spoil. This was retaliating, as they were to have been treated in like manner. (Calmet) --- Such were the barbarous customs of the country. (Haydock) --- It might not still be lawful thus to involve the innocent with the guilty, though the king did not ill in allowing the Jews to stand up in their own defence, 2 Kings xxi. 6. Some think that they were only to prevent the execution of the former edict, which could not be revoked. See chap. iii. (Calmet) --- A form of trial was observed, chap. xvi. 20. (Menochius) Cloak. The kings wore one of purple, over their purple and white tunic. (Cyrop. viii.) --- Greek have "diadem." (Calmet) Ceremonies. Becoming acquainted with the sanctity of the law, and the protection which God gave to his people. (Menochius) --- Hebrew, "the Jews had joy and gladness, a feast, and a good day, and many of the people of the land became Jews; for the fear of the Jews," &c. (Protestants) (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) --- To revenge, &c. 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) --- In this whole history we cannot but admire the Providence of God. (Worthington) Extolled. Protestants, "helped." Septuagint, "the king's secretaries honoured the Jews." (Haydock) Sons. It seems as if they had been slain with their father, ver. 10. See chap. vii. 9. (Calmet) --- Yet, as the contrary would appear from chap. xvi. 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) --- These are the kindred, specified nine months before, chap. xvi. (Tirinus) --- Some Masorets childishly (Haydock) write these ten names one over another, and with greater and lesser 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) 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, chap. viii. 1. Susan. Aman's influence had been the greatest there, and had stirred up many enemies of the Jews, who were to be carefully sought out. (Haydock) --- 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) --- 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) --- Gibbets, for a terror to the wicked. (Menochius) --- This disgrace was not unusual, chap. xvi.18. Polycrates was treated thus. (Herodotus iii. 125.) 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) --- Seventy-five. Roman Septuagint has only 15,000. Complutensian,10,035. (Calmet) CHAPTER IX. Meats, not only to the poor, but to all their friends, ver. 22., and 2 Esdras viii. 10. (Calmet) Receive. Protestants, "establish this among them, that they should keep the 14th....yearly," 2 Machabees xv. 37. (Haydock) --- 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) --- Yet it would seem that both days were enjoined, ver. 27, 28. (Haydock) --- 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) --- If that day should be a sabbath, or its eve, they fast on the 11th or 12th. (Drusius) --- 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 xxx. 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 the 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, vi. 15.) --- They also change clothes, in contradiction to the law; (Deuteronomy xxii. 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, &c., that they had an eye to our Saviour. (Calmet) See chap. v. 14. (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," &c. (Haydock) Ceremonies. The king also enjoined (chap. xvi. 22.) all his subjects (Tirinus) to keep a day of rejoicing, (Haydock) as the death of Aman was deemed a public benefit. (Calmet) Second. The first might be the edict, (chap. viii. 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) --- Septuagint, "and queen Esther, daughter of Aminadab, &c.,...wrote all that they had done, and also the confirmation of the epistle of 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 their advice; (Calmet; Ed. Alex.[Alexandrian Edition?], "for their health and counsel.") and Esther established for ever, and wrote as a memorial: My nation," &c. (Haydock) Peace: receive these glad tidings, and faithfully observe the injunctions. (Calmet) Fasts and cries. See ver. 21. (Calmet) --- 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) --- This feast, instituted by Mardochai, was accepted and observed by the Jews as a constitution agreeable to, and not contrary to the law, Deuteronomy iv. 2., and xii. 32. (Worthington) 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: Greek: kapelos. (Herodotus iii. 89., and iv. 44., and vi. 7., &c.) (Calmet) --- Providence punished them for thirsting after the possessions and blood of the Jews. (Tirinus) Cleopatra. So the kings and queens of Egypt were styled after Lagus; whence we can only gather, that this translation was brought after the reign of Alexander, and most probably under Philometer, the sixth of his successors. He was a great admirer of the Jews, and employed one Dositheus as his general, who might be the priest here mentioned; as such an office was not incompatible with his character. (Tirinus) --- Usher is of this opinion. See Josephus, contra Apion ii. But would he then be mentioned as if he had been a person almost unknown? (Calmet) --- We may say that he only raised himself by merit, after this time. (Haydock) --- Philometer reigned 177 years, B.C.[before Christ]. The Septuagint (Calmet) who gave their version in the 7th year of Philadelphus, (St. Epiphanius) were not the authors of the Greek edition of Esther; (Calmet) or perhaps, they may have adopted this of Lysimachus, (Huet; Du Hamel) as far as it went; the letter of Purim being only the groundwork of this history. If they did, Lysimachus must have lived before the time of Philometer; or what seems as probable, (Haydock) that the celebrated version has been made by different authors, and at different times. (Hody.) --- Jerusalem. Here St. Jerome subjoins, "This beginning was also in the Vulgate edition, which does not occur in Hebrew or any interpreter," (Haydock) except the Septuagint. (Worthington) --- This must be referred to what follows. At that time, is not in Greek. Capellus therefore argues in vain against the Greek author, as if this event took place in the 2d year. (Houbigant) --- The expression often occurs in Scripture, without determining the precise time. (Haydock) "Hitherto," St. Jerome observes, "the preface extends. What follows, was placed in that part of the volume where it is written, And they, &c., (chap. iii. 13., where the edict should naturally appear. Calmet) which we have found only in the Vulgate edition." (Haydock) --- Josephus produces this edict at length, but with some variations, (Calmet) which are of no importance. (Haydock) Fearing. Greek, "caught in the agony of death." The old Vulgate has many variations in this chapter. (Calmet) --- This prayer should be placed after that of Mardochai, at the end of chap. iv. (Menochius) St. Jerome says, "These additions I also found in the Vulgate edition." (Haydock) --- This history is more succinctly related, chap. v. (Calmet) --- Her. Literally, "And he commanded her (no doubt Mardochai did Esther) to go," &c. The parenthesis was added by St. Jerome. (Haydock) From India to Ethiopia. That is, who reigneth from India to Ethiopia. (Challoner) --- St. Jerome writes, "The copy of the letter of king Artaxerxes, which he wrote in favour of the Jews, to all the provinces of his kingdom, which also is not in the Hebrew volume." It should properly occur, chap viii. 13, as it does in Greek. The edict is well written in that language, which has induced a belief that it is not a translation. (Calmet) --- But that is no very strong argument. (Haydock) Second year, the same when Darius gave an edict for building the temple, (1 Esdras iv.; Tirinus) and the year before the great feast, (chap. i. 3.) when the Jews little thought of such danger hanging over them. (Calmet) (Worthington) --- Benjamin. Chap. ii. 5., we read Jemini, which shews that they have the same import. (Tirinus) When. Greek, "for he heart their deliberations." --- Told, by the mouth of Esther, chap. ii. 21. (Haydock) World. This is an exaggeration. Princes are flattered with high titles, but none more so than those of the East. (Calmet) --- Quietly. Literally, "in silence." Greek, "undisturbed by the stormy billows, at all times; and that the kingdom might be rendered quiet, and the roads unmolested, to the very extremities; that peace, which is desired by all men, may be renewed." How amiable are these dispositions, which ought to be cherished by all princes! We might then hope soon to see peace restored. (Haydock) Ointments. Greek, "instead of the proud sweets, she filled her head with ashes and dust." Such as might be soon cleansed again. (Haydock) --- Torn. Greek, "curled hair," ( Greek: strapton trichon. Haydock) some of which she cut off. See Leviticus xix. 27., and xxi. 5. (Houbigant) Remember. This is not here in Greek, but more regularly, chap. iv. 8. (Calmet) Princes. Greek, "Beneficent," Luke xxii. 25. (Calmet) --- Greek, "Many of those who have been the most honoured by the kindness of the beneficent, have increased in folly, and not only endeavour to injure our subjects, but, unable to hear the weight of favours, devise schemes against their benefactors." 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 Mardoch\'e6a, (or Greek: Amordakai. Ptol. v. 20.) near the Persian gulf, may have been called after this statesman. (Tirinus) Court, afterwards. (Calmet) --- He had a dream in the second year. (Houbigant) After. Greek, "of all kingdoms as a reward, Aman shewed me," &c. Josephus, "the second after me, for his fidelity and confirmed good will." (Calmet) --- It is a great hurt for a king to be governed by one counsellor, Proverbs xv. 22. (Worthington) Death. St. Jerome subjoins, I found there "also what follows."