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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: -2. Возвышение Амана. 3-7. Решение его истребить иудеев за противление Мардохея, 8-15. Исходатайствование царского указа за это - (После 13-го стика). - II-е давление к книге: текст указа Амана против иудев.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
A very black and mournful scene here opens, and which threatens the ruin of all the people of God. Were there not some such dark nights, the light of the morning would not be so welcome. I. Haman is made the king's favourite, ver. 1. II. Mordecai refuses to give him the honour he demands, ver. 2-4. III. Haman, for his sake, vows to be revenged upon all the Jews, ver. 5, 6. IV. He, upon a malicious suggestion, obtains an order from the king to have the all massacred upon a certain day, ver. 7-13. V. This order is dispersed through the kingdom, ver. 14, 15.
Adam Clarke: Commentary on the Bible - 1831
Ahasuerus exalts Haman the Agagite, and commands all his officers to do him reverence, which Mordecai refuses, Est 3:1-3. Haman, informed of Mordecai's refusal, plots his destruction, and that of the Jews, Est 3:4-6. Lots are cast to find out the proper time, Est 3:7. Haman accuses the Jews to Ahasuerus, counsels him to destroy them, and offers ten thousand talents of silver for the damage which the revenue might sustain by their destruction, Est 3:8, Est 3:9. The king refuses the money, but gives Haman full authority to destroy them, Est 3:10, Est 3:11. Letters are written to this effect, and sent to the king's lieutenants throughout the empire, and the thirteenth day of the month Adar is appointed for the massacre, Est 3:12-15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Est 3:1, Haman, advanced by the king, and despised by Mordecai, seeks Rev_enge upon all the Jews; Est 3:7, He casts lots; Est 3:8, He obtains by calumniation a decree of the king to put the Jews to death.
Carl Friedrich Keil and Franz Delitzsch

Haman's Elevation and His Design against the Jews - Esther 3:1-15
King Ahashverosh promoted Haman the Agagite above all the princes about him, and commanded all his servants to fall down before him. This mark of reverence was refused by Mordochai the Jew from religious scruples. When intelligence of this was brought to Haman, he sought to obtain the extermination of the Jews throughout the kingdom (Esther 3:1-6). The twelfth month was appointed by the casting of lots for this purpose; and Haman, by exciting the suspicion of the king against the Jews as an exclusive and law-opposing people, obtained from him an edict to this effect (Esther 3:7-11), and sent it, by letters sealed with the king's seal, by the hand of messengers into all the provinces of the kingdom in the first month, that they might be ready to carry it into execution in the twelfth month; whereat the city of Susa was much perplexed (Esther 3:12-15).
John Gill
INTRODUCTION TO ESTHER 3
This chapter gives an account of the promotion of Haman, and of the mortification of him by Mordecai, who refused to bow to him, upon which he vowed revenge on him, and on all his people the Jews, Esther 3:1, for which purpose, through a false representation of them, he obtained letters of the king, and sent to the deputies of all the provinces to destroy them all on a certain day fixed, Esther 3:7.
3:13:1: Եւ եղեւ յետ այսորիկ, եւ փառաւորեաց արքայ Արտաշէս զՀաման՝ Դաթուբաւ հանդերձ ընկերօք նորա, եւ բարձրացոյց զնա յառաջին աթոռ քան զամենայն սիրելիս իւր[5224]։ [5224] ՚Ի բազում պակասի. Եւ եղեւ յետ այսորիկ, եւ փառաւ՛՛։ Այլք. Հանդերձ, եւ ընկերօք նորա։
1 Սրանից յետոյ այնպէս եղաւ, որ Արտաշէս արքան փառաւորեց Համանին՝ Դաթուբէի եւ նրա ընկերների հետ միասին. նրան բարձրացրեց առաջին աթոռին՝ իր բոլոր սիրելիներից աւելի:
3 Այս բաներէն ետքը Ասուերոս թագաւորը Ագագացի Ամադաթայի որդին Համանը մեծցուց ու զանիկա բարձրացուց ու անոր աթոռը իրեն հետ եղող բոլոր իշխաններուն վերի կողմը դրաւ։
Եւ եղեւ յետ այսորիկ եւ փառաւորեաց արքայ [37]Արտաշէս զՀաման Դաթուբաւ հանդերձ եւ ընկերօք նորա``, եւ բարձրացոյց զնա յառաջին աթոռ քան զամենայն սիրելիս իւր:

3:1: Եւ եղեւ յետ այսորիկ, եւ փառաւորեաց արքայ Արտաշէս զՀաման՝ Դաթուբաւ հանդերձ ընկերօք նորա, եւ բարձրացոյց զնա յառաջին աթոռ քան զամենայն սիրելիս իւր[5224]։
[5224] ՚Ի բազում պակասի. Եւ եղեւ յետ այսորիկ, եւ փառաւ՛՛։ Այլք. Հանդերձ, եւ ընկերօք նորա։
1 Սրանից յետոյ այնպէս եղաւ, որ Արտաշէս արքան փառաւորեց Համանին՝ Դաթուբէի եւ նրա ընկերների հետ միասին. նրան բարձրացրեց առաջին աթոռին՝ իր բոլոր սիրելիներից աւելի:
3 Այս բաներէն ետքը Ասուերոս թագաւորը Ագագացի Ամադաթայի որդին Համանը մեծցուց ու զանիկա բարձրացուց ու անոր աթոռը իրեն հետ եղող բոլոր իշխաններուն վերի կողմը դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:13:1: После сего возвеличил царь Артаксеркс Амана, сына Амадафа, Вугеянина, и вознес его, и поставил седалище его выше всех князей, которые у него;
3:1 μετὰ μετα with; amid δὲ δε though; while ταῦτα ουτος this; he ἐδόξασεν δοξαζω glorify ὁ ο the βασιλεὺς βασιλευς monarch; king Ἀρταξέρξης αρταξερξης and; even ὕψωσεν υψοω elevate; lift up αὐτόν αυτος he; him καὶ και and; even ἐπρωτοβάθρει πρωτοβαθρεω all; every τῶν ο the φίλων φιλος friend αὐτοῦ αυτος he; him
3:1 אַחַ֣ר׀ ʔaḥˈar אַחַר after הַ ha הַ the דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word הָ hā הַ the אֵ֗לֶּה ʔˈēlleh אֵלֶּה these גִּדַּל֩ giddˌal גדל be strong הַ ha הַ the מֶּ֨לֶךְ mmˌeleḵ מֶלֶךְ king אֲחַשְׁוֵרֹ֜ושׁ ʔᵃḥašwērˈôš אֲחַשְׁוֵרֹושׁ Ahasuerus אֶת־ ʔeṯ- אֵת [object marker] הָמָ֧ן hāmˈān הָמָן Haman בֶּֽן־ bˈen- בֵּן son הַמְּדָ֛תָא hammᵊḏˈāṯā הַמְּדָתָא Hammedatha הָ hā הַ the אֲגָגִ֖י ʔᵃḡāḡˌî אֲגָגִי Agagite וַֽ wˈa וְ and יְנַשְּׂאֵ֑הוּ yᵊnaśśᵊʔˈēhû נשׂא lift וַ wa וְ and יָּ֨שֶׂם֙ yyˈāśem שׂים put אֶת־ ʔeṯ- אֵת [object marker] כִּסְאֹ֔ו kisʔˈô כִּסֵּא seat מֵ mē מִן from עַ֕ל ʕˈal עַל upon כָּל־ kol- כֹּל whole הַ ha הַ the שָּׂרִ֖ים śśārˌîm שַׂר chief אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אִתֹּֽו׃ ʔittˈô אֵת together with
3:1. post haec rex Asuerus exaltavit Aman filium Amadathi qui erat de stirpe Agag et posuit solium eius super omnes principes quos habebatAfter these things, king Assuerus advanced Aman, the son of Amadathi, who was of the race of Agag: and he set his throne above all the princes that were with him.
1. After these things did king Ahasuerus promote Haman the son of Hammedatha the Agagite, and advanced him, and set his seat above all the princes that were with him.
3:1. After this, king Artaxerxes exalted Haman, the son of Hammedatha, who was of Agag lineage, and he set his throne above all the rulers whom he had.
3:1. After these things did king Ahasuerus promote Haman the son of Hammedatha the Agagite, and advanced him, and set his seat above all the princes that [were] with him.
[50] After these things did king Ahasuerus promote Haman the son of Hammedatha the Agagite, and advanced him, and set his seat above all the princes that [were] with him:

3:1: После сего возвеличил царь Артаксеркс Амана, сына Амадафа, Вугеянина, и вознес его, и поставил седалище его выше всех князей, которые у него;
3:1
μετὰ μετα with; amid
δὲ δε though; while
ταῦτα ουτος this; he
ἐδόξασεν δοξαζω glorify
ο the
βασιλεὺς βασιλευς monarch; king
Ἀρταξέρξης αρταξερξης and; even
ὕψωσεν υψοω elevate; lift up
αὐτόν αυτος he; him
καὶ και and; even
ἐπρωτοβάθρει πρωτοβαθρεω all; every
τῶν ο the
φίλων φιλος friend
αὐτοῦ αυτος he; him
3:1
אַחַ֣ר׀ ʔaḥˈar אַחַר after
הַ ha הַ the
דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word
הָ הַ the
אֵ֗לֶּה ʔˈēlleh אֵלֶּה these
גִּדַּל֩ giddˌal גדל be strong
הַ ha הַ the
מֶּ֨לֶךְ mmˌeleḵ מֶלֶךְ king
אֲחַשְׁוֵרֹ֜ושׁ ʔᵃḥašwērˈôš אֲחַשְׁוֵרֹושׁ Ahasuerus
אֶת־ ʔeṯ- אֵת [object marker]
הָמָ֧ן hāmˈān הָמָן Haman
בֶּֽן־ bˈen- בֵּן son
הַמְּדָ֛תָא hammᵊḏˈāṯā הַמְּדָתָא Hammedatha
הָ הַ the
אֲגָגִ֖י ʔᵃḡāḡˌî אֲגָגִי Agagite
וַֽ wˈa וְ and
יְנַשְּׂאֵ֑הוּ yᵊnaśśᵊʔˈēhû נשׂא lift
וַ wa וְ and
יָּ֨שֶׂם֙ yyˈāśem שׂים put
אֶת־ ʔeṯ- אֵת [object marker]
כִּסְאֹ֔ו kisʔˈô כִּסֵּא seat
מֵ מִן from
עַ֕ל ʕˈal עַל upon
כָּל־ kol- כֹּל whole
הַ ha הַ the
שָּׂרִ֖ים śśārˌîm שַׂר chief
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אִתֹּֽו׃ ʔittˈô אֵת together with
3:1. post haec rex Asuerus exaltavit Aman filium Amadathi qui erat de stirpe Agag et posuit solium eius super omnes principes quos habebat
After these things, king Assuerus advanced Aman, the son of Amadathi, who was of the race of Agag: and he set his throne above all the princes that were with him.
3:1. After this, king Artaxerxes exalted Haman, the son of Hammedatha, who was of Agag lineage, and he set his throne above all the rulers whom he had.
3:1. After these things did king Ahasuerus promote Haman the son of Hammedatha the Agagite, and advanced him, and set his seat above all the princes that [were] with him.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Об Амане см. выше, к 1-му добавлению.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Haman's Malignant Proposal. B. C. 510.

1 After these things did king Ahasuerus promote Haman the son of Hammedatha the Agagite, and advanced him, and set his seat above all the princes that were with him. 2 And all the king's servants, that were in the king's gate, bowed, and reverenced Haman: for the king had so commanded concerning him. But Mordecai bowed not, nor did him reverence. 3 Then the king's servants, which were in the king's gate, said unto Mordecai, Why transgressest thou the king's commandment? 4 Now it came to pass, when they spake daily unto him, and he hearkened not unto them, that they told Haman, to see whether Mordecai's matters would stand: for he had told them that he was a Jew. 5 And when Haman saw that Mordecai bowed not, nor did him reverence, then was Haman full of wrath. 6 And he thought scorn to lay hands on Mordecai alone; for they had showed him the people of Mordecai: wherefore Haman sought to destroy all the Jews that were throughout the whole kingdom of Ahasuerus, even the people of Mordecai.
Here we have,
I. Haman advanced by the prince, and adored thereupon by the people. Ahasuerus had lately laid Esther in his bosom, but she had no such interest in him as to get her friends preferred, or to prevent the preferring of one who she knew was an enemy to her people. When those that are good become great they still find that they cannot do good, nor prevent mischief, as they would. This Haman was an Agagite (an Amalekite, says Josephus), probably of the descendants of Agag, a common name of the princes of Amalek, as appears, Num. xxiv. 7. Some think that he was by birth a prince, as Jehoiakim was, whose seat was set above the rest of the captive kings (2 Kings xxv. 28), as Haman's here was, v. 1. The king took a fancy to him (princes are not bound to give reasons for their favours), made him his favourite, his confidant, his prime-minister of state. Such a commanding influence the court then had that (contrary to the proverb) those whom it blessed the country blessed too; for all men adored this rising sun, and the king's servants were particularly commanded to bow before him and to do him reverence (v. 2), and they did so. I wonder what the king saw in Haman that was commendable or meritorious; it is plain that he was not a man of honour or justice, of any true courage or steady conduct, but proud, and passionate, and revengeful; yet was he promoted, and caressed, and there was none so great as he. Princes' darlings are not always worthies.
II. Mordecai adhering to his principles with a bold and daring resolution, and therefore refusing to reverence Haman as the rest of the king's servants did, v. 2. He was urged to it by his friends, who reminded him of the king's commandment, and consequently of the danger he incurred if he refused to comply with it; it was as much as his life was worth, especially considering Haman's insolence, v. 3. They spoke daily to him (v. 4), to persuade him to conform, but all in vain: he hearkened not to them, but told them plainly that he was a Jew, and could not in conscience do it. Doubtless his refusal, when it came to be taken notice of and made the subject of discourse, was commonly attributed to pride and envy, that he would not pay respect to Haman because, on the score of his alliance to Esther, he was not himself as much promoted, or to a factious seditious spirit and a disaffection to the king and his government; those that would make the best of it looked upon it as his weakness, or his want of breeding, called it a humour, and a piece of affected singularity. It does not appear that any one scrupled at conforming to it except Mordecai; and yet his refusal was pious, conscientious, and pleasing to God, for the religion of a Jew forbade him, 1. To give such extravagant honours as were required to any mortal man, especially so wicked a man as Haman was. In the apocryphal chapters of this book (ch. xiii. 12-14) Mordecai is brought in thus appealing to God in this matter: Thou knowest, Lord, that it was neither in contempt nor pride, nor for any desire of glory, that I did not bow down to proud Haman, for I could have been content with good will, for the salvation of Israel, to kiss the soles of his feet; but I did this that I might not prefer the glory of man above the glory of God, neither will I worship any but thee. 2. He especially thought it a piece of injustice to his nation to give such honour to an Amalekite, one of that devoted nation with which God had sworn that he would have perpetual war (Exod. xvii. 16) and concerning which he had given that solemn charge (Deut. xxv. 17), Remember what Amalek did. Though religion does by no means destroy good manners, but teaches us to render honour to whom honour is due, yet it is the character of a citizen of Zion that not only in his heart, but in his eyes, such a vile person as Haman was is contemned, Ps. xv. 4. Let those who are governed by principles of conscience be steady and resolute, however censured or threatened, as Mordecai was.
III. Haman meditating revenge. Some that hoped thereby to curry favour with Haman took notice to him of Mordecai's rudeness, waiting to see whether he would bend or break, v. 4. Haman then observed it himself, and was full of wrath, v. 5. A meek and humble man would have slighted the affront, and have said, "Let him have his humour; what am I the worse for it?" But it makes Haman's proud spirit rage, and fret, and boil, within him, so that he becomes uneasy to himself and all about him. It is soon resolved that Mordecai must die. The head must come off that will not bow to Haman; if he cannot have his honours, he will have his blood. It is as penal in this court not to worship Haman as it was in Nebuchadnezzar's not to worship the golden image which he had set up. Mordecai is a person of quality, in a post of honour, and own cousin to the queen; and yet Haman thinks his life nothing towards a satisfaction for the affront: thousands of innocent and valuable lives must be sacrificed to his indignation; and therefore he vows the destruction of all the people of Mordecai, for his sake, because his being a Jew was the reason he gave why he did not reverence Haman. Herein appear Haman's intolerable pride, insatiable cruelty, and the ancient antipathy of an Amalekite to the Israel of God. Saul the son of Kish, a Benjamite, spared Agag, but Mordecai the son of Kish, a Benjamite (ch. ii. 5), shall find no mercy with this Agagite, whose design is to destroy all the Jews throughout the whole kingdom of Ahasuerus (v. 6), which, I suppose, would include those that had returned to their own land, for that was now a province of his kingdom. Come and let us cut them off from being a nation, Ps. lxxxiii. 4. Nero's barbarous wish is his, that they had all but one neck.
Adam Clarke: Commentary on the Bible - 1831
3:1: Haman - the Agagite - Perhaps he was some descendant of that Agag, king of the Amalekites, spared by Saul, but destroyed by Samuel; and on this ground might have an antipathy to the Jews.
Set his seat above all the princes - Made him his prime minister, and put all the officers of state under his direction.
Albert Barnes: Notes on the Bible - 1834
3:1: The name, Haman, is probably the same as the Classical Omanes, and in ancient Persian, "Umana", an exact equivalent of the Greek "Eumenes." Hammedatha is perhaps the same as "Madata" or "Mahadata", an old Persian name signifying "given by (or to) the moon."
The Agagite - The Jews generally understand by this expression "the descendant of Agag," the Amalekite monarch of 1 Sam. 15. Haman, however, by his own name, and the names of his sons Est 9:7-9 and his father, would seem to have been a genuine Persian.
The Classical writers make no mention of Haman's advancement; but their notices of the reign of Xerxes after 479 B. C. are exceedingly scanty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: am 3551, bc 453
promote Haman: Est 7:6; Psa 12:8; Pro 29:2
Agagite: Num 24:7; Sa1 15:8, Sa1 15:33
above all the princes: Est 1:14; Gen 41:40, Gen 41:55; Ezr 7:14; Dan 6:2
Carl Friedrich Keil and Franz Delitzsch
3:1
The elevation of Haman above all the princes of the kingdom is said in a general manner to have taken place "after these things," i.e., after the matters related in Est 2. גּדּל, to make great, to make any one a great man; נשּׂא, elevated, is more precisely defined by the sentence following: he set his seat above all the princes that were with him, i.e., above the seat of all the princes about the king; in fact, advanced him to the highest post, made him his grand vizier. Haman is called the son of Hammedatha האגגי, the Agagite, or of the Agagites. אגגי recalls אגג kings of the Amalekites, conquered and taken prisoner by Saul, and hewn in pieces by Samuel, 1Kings 15:8, 1Kings 15:33. Hence Jewish and Christian expositors regard Haman as a descendant of the Amalekite king. This is certainly possible, though it can by no means be proved. The name Agag is not sufficient for the purpose, as many individuals might at different times have borne the name אגג, i.e., the fiery. In 1 Sam 15, too, Agag is not the nomen propr. of the conquered king, but a general nomen dignitatis of the kings of Amalek, as Pharaoh and Abimelech were of the kings of Egypt and Gerar. See on Num 24:7. We know nothing of Haman and his father beyond what is said in this book, and all attempts to explain the names are uncertain and beside the mark.
Esther 3:2
All the king's servants that were in the gate of the king, i.e., all the court officials, were to kneel before Haman and bow themselves to the earth. So had the king commanded concerning him. This mark of reverence was refused by Mordochai.
Esther 3:3-4
When the other officials of the court asked him from day to day, why he transgressed the king's commandment, and he hearkened not unto them, i.e., gave no heed to their words, they told it to Haman, "to see whether Mordochai's words would stand; for he had told them that he was a Jew." It is obvious from this, that Mordochai had declared to those who asked him the reason why he did not fall down before Haman, that he could not do so because he was a Jew, - that as a Jew he could not show that honour to man which was due to God alone. Now the custom of falling down to the earth before an exalted personage, and especially before a king, was customary among Israelites; comp. 2Kings 14:4; 2Kings 18:28; 3Kings 1:16. If, then, Mordochai refused to pay this honour to Haman, the reason of such refusal must be sought in the notions which the Persians were wont to combine with the action, i.e., in the circumstance that they regarded it as an act of homage performed to a king as a divine being, an incarnation of Oromasdes. This is testified by classical writers; comp. Plutarch, Themist. 27; Curtius, viii. 5. 5f., where the latter informs us that Alexander the Great imitated this custom on his march to India, and remarks, 11: Persas quidem non pie solum, sed etiam prudenter reges suos inter Deos colere; majestatem enim imperii salutis esse tutelam. Hence also the Spartans refused, as Herod. 7.136 relates, to fall down before King Xerxes, because it was not the custom of Greeks to honour mortals after this fashion. This homage, then, which was regarded as an act of reverence and worship to a god, was by the command of the king to be paid to Haman, as his representative, by the office-bearers of his court; and this Mordochai could not do without a denial of his religious faith.
Esther 3:5-6
When, then, Haman, whose attention had been called to the fact, saw, when next he went in unto the king, that Mordochai did not fall down before him, he was full of wrath, and (Esther 3:6) thought scorn, i.e., in his pride esteemed it too contemptible, to lay hands on Mordochai alone, i.e., to execute him alone, for this opposition to the royal commands; for they had showed him the people of Mordochai, i.e., had told him that as a Jew Mordochai had refused this act of worship, and that the whole Jewish nation thought and acted accordingly. Therefore he sought to destroy all the Jews that were throughout the whole kingdom of Ahashverosh, the people of Mordochai. The subject Haman is repeated before ויבקּשׁ for the sake of clearness, because it was not expressly named with ויּבן. מרדּכי עם is in apposition to כּל־היּהוּדים: all the Jews as the people of Mordochai, because they were the people of Mordochai and shared his sentiments.
John Gill
3:1 After these things,.... After the marriage of Esther, and the discovery of the conspiracy to take away the king's life, five years after, as Aben Ezra observe, at least more than four years, for so it appears from Esther 3:7
did King Ahasuerus promote Haman the son of Hammedatha the Agagite; whom both the Targums make to descend from Amalek, and to be of the stock or family of Agag, the common name of the kings of Amalek; and so Josephus (g); but this is not clear and certain; in the apocryphal Esther he is said to be a Macedonian; and Sulpitius the historian says (h) he was a Persian, which is not improbable; and Agag might be the name of a family or city in Persia, of which he was; and Aben Ezra observes, that some say he is the same with Memucan, see Esther 1:14,
and advanced him, and set his seat above all the princes that were with him; erected a throne for him, higher than the rest, either of his own princes and nobles, or such as were his captives, see 4Kings 25:28. It was the custom of the kings of Persia, which it is probable was derived from Cyrus, to advance those to the highest seats they thought best deserved it: says he to his nobles, let there be seats with you as with me, and let the best be honoured before others;--and again, let all the best of those present be honoured with seats above others (i).
(g) Ut supra, (Antiqu. l. 11. c. 6.) sect. 5. (h) Hist. Sacr. l. 2. p. 78. (i) Xenophon, Cyropaedia, l. 8. c. 41.
John Wesley
3:1 Agagite - An Amalekite of the royal seed of that nation, whose kings were successively called Agag. All the princes - Gave him the first place and seat, which was next to the king.
Robert Jamieson, A. R. Fausset and David Brown
3:1 HAMAN, ADVANCED BY THE KING, AND DESPISED BY MORDECAI, SEEKS REVENGE ON ALL THE JEWS. (Esther 3:1-15)
After these things did king Ahasuerus promote Haman . . . set his seat above all the princes--that is, raised him to the rank of vizier, or prime confidential minister, whose pre-eminence in office and power appeared in the elevated state chair appropriated to that supreme functionary. Such a distinction in seats was counted of vast importance in the formal court of Persia.
3:23:2: Եւ ամենեքին որ միանգամ էին ՚ի տան թագաւորին՝ երկի՛ր պագանէին նմա. զի ա՛յսպէս հրամայեաց թագաւորն առնել։ Այլ Մուրթքէ ո՛չ պագանէր նմա երկիր։
2 Բոլորը, ովքեր թագաւորի տանն էին, երկրպագում էին Համանին, որովհետեւ թագաւորը հրամայել էր այդպէս անել: Բայց Մուրթքէն նրան չէր երկրպագում:
2 Եւ թագաւորին դուռը եղող թագաւորին բոլոր ծառաները ծնրադրութեամբ երկրպագութիւն կ’ընէին Համանին, վասն զի թագաւորը անոր համար այսպէս հրամայեր էր. բայց Մուրթքէ ծնրադրութիւն ու երկրպագութիւն չէր ըներ։
Եւ [38]ամենեքին որ միանգամ էին ի տան թագաւորին` երկիր պագանէին նմա. զի այսպէս հրամայեաց թագաւորն առնել. այլ Մուրթքէ ոչ պագանէր նմա երկիր:

3:2: Եւ ամենեքին որ միանգամ էին ՚ի տան թագաւորին՝ երկի՛ր պագանէին նմա. զի ա՛յսպէս հրամայեաց թագաւորն առնել։ Այլ Մուրթքէ ո՛չ պագանէր նմա երկիր։
2 Բոլորը, ովքեր թագաւորի տանն էին, երկրպագում էին Համանին, որովհետեւ թագաւորը հրամայել էր այդպէս անել: Բայց Մուրթքէն նրան չէր երկրպագում:
2 Եւ թագաւորին դուռը եղող թագաւորին բոլոր ծառաները ծնրադրութեամբ երկրպագութիւն կ’ընէին Համանին, վասն զի թագաւորը անոր համար այսպէս հրամայեր էր. բայց Մուրթքէ ծնրադրութիւն ու երկրպագութիւն չէր ըներ։
zohrab-1805▾ eastern-1994▾ western am▾
3:23:2: и все служащие при царе, которые {были} у царских ворот, кланялись и падали ниц пред Аманом, ибо так приказал царь. А Мардохей не кланялся и не падал ниц.
3:2 καὶ και and; even πάντες πας all; every οἱ ο the ἐν εν in τῇ ο the αὐλῇ αυλη courtyard; fold προσεκύνουν προσκυνεω worship αὐτῷ αυτος he; him οὕτως ουτως so; this way γὰρ γαρ for προσέταξεν προστασσω ordain; order ὁ ο the βασιλεὺς βασιλευς monarch; king ποιῆσαι ποιεω do; make ὁ ο the δὲ δε though; while Μαρδοχαῖος μαρδοχαιος not προσεκύνει προσκυνεω worship αὐτῷ αυτος he; him
3:2 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole עַבְדֵ֨י ʕavᵊḏˌê עֶבֶד servant הַ ha הַ the מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בְּ bᵊ בְּ in שַׁ֣עַר šˈaʕar שַׁעַר gate הַ ha הַ the מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king כֹּרְעִ֤ים kōrᵊʕˈîm כרע kneel וּ û וְ and מִֽשְׁתַּחֲוִים֙ mˈištaḥᵃwîm חוה bow down לְ lᵊ לְ to הָמָ֔ן hāmˈān הָמָן Haman כִּי־ kî- כִּי that כֵ֖ן ḵˌēn כֵּן thus צִוָּה־ ṣiwwā- צוה command לֹ֣ו lˈô לְ to הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king וּ û וְ and מָ֨רְדֳּכַ֔י mˌordᵒḵˈay מָרְדְּכַי Mordecai לֹ֥א lˌō לֹא not יִכְרַ֖ע yiḵrˌaʕ כרע kneel וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִֽשְׁתַּחֲוֶֽה׃ yˈištaḥᵃwˈeh חוה bow down
3:2. cunctique servi regis qui in foribus palatii versabantur flectebant genu et adorabant Aman sic enim eis praeceperat imperator solus Mardocheus non flectebat genu neque adorabat eumAnd all the king's servants, that were at the doors of the palace, bent their knees, and worshipped Aman: for so the emperor had commanded them, only Mardochai did not bend his knee, nor worship him.
2. And all the king’s servants, that were in the king’s gate, bowed down, and did reverence to Haman: for the king had so commanded concerning him. But Mordecai bowed not down, nor did him reverence.
3:2. And all the king’s servants, who passed by the doors of the palace, bent their knees and adored Haman, for so the ruler had instructed them. Only Mordecai did not bend his knee, nor adore him.
3:2. And all the king’s servants, that [were] in the king’s gate, bowed, and reverenced Haman: for the king had so commanded concerning him. But Mordecai bowed not, nor did [him] reverence.
And all the king' s servants, that [were] in the king' s gate, bowed, and reverenced Haman: for the king had so commanded concerning him. But Mordecai bowed not, nor did [him] reverence:

3:2: и все служащие при царе, которые {были} у царских ворот, кланялись и падали ниц пред Аманом, ибо так приказал царь. А Мардохей не кланялся и не падал ниц.
3:2
καὶ και and; even
πάντες πας all; every
οἱ ο the
ἐν εν in
τῇ ο the
αὐλῇ αυλη courtyard; fold
προσεκύνουν προσκυνεω worship
αὐτῷ αυτος he; him
οὕτως ουτως so; this way
γὰρ γαρ for
προσέταξεν προστασσω ordain; order
ο the
βασιλεὺς βασιλευς monarch; king
ποιῆσαι ποιεω do; make
ο the
δὲ δε though; while
Μαρδοχαῖος μαρδοχαιος not
προσεκύνει προσκυνεω worship
αὐτῷ αυτος he; him
3:2
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
עַבְדֵ֨י ʕavᵊḏˌê עֶבֶד servant
הַ ha הַ the
מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בְּ bᵊ בְּ in
שַׁ֣עַר šˈaʕar שַׁעַר gate
הַ ha הַ the
מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king
כֹּרְעִ֤ים kōrᵊʕˈîm כרע kneel
וּ û וְ and
מִֽשְׁתַּחֲוִים֙ mˈištaḥᵃwîm חוה bow down
לְ lᵊ לְ to
הָמָ֔ן hāmˈān הָמָן Haman
כִּי־ kî- כִּי that
כֵ֖ן ḵˌēn כֵּן thus
צִוָּה־ ṣiwwā- צוה command
לֹ֣ו lˈô לְ to
הַ ha הַ the
מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king
וּ û וְ and
מָ֨רְדֳּכַ֔י mˌordᵒḵˈay מָרְדְּכַי Mordecai
לֹ֥א lˌō לֹא not
יִכְרַ֖ע yiḵrˌaʕ כרע kneel
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יִֽשְׁתַּחֲוֶֽה׃ yˈištaḥᵃwˈeh חוה bow down
3:2. cunctique servi regis qui in foribus palatii versabantur flectebant genu et adorabant Aman sic enim eis praeceperat imperator solus Mardocheus non flectebat genu neque adorabat eum
And all the king's servants, that were at the doors of the palace, bent their knees, and worshipped Aman: for so the emperor had commanded them, only Mardochai did not bend his knee, nor worship him.
3:2. And all the king’s servants, who passed by the doors of the palace, bent their knees and adored Haman, for so the ruler had instructed them. Only Mordecai did not bend his knee, nor adore him.
3:2. And all the king’s servants, that [were] in the king’s gate, bowed, and reverenced Haman: for the king had so commanded concerning him. But Mordecai bowed not, nor did [him] reverence.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:2: The king's servants, that were in the king's gate - By servants here, certainly a higher class of officers are intended than porters; and Mordecai was one of those officers, and came to the gate with the others who were usually there in attendance to receive the commands of the king.
Mordecai bowed not - לאיכרע lo yichra. "He did not bow down;" nor did him reverence, ולא ישתחוה velo yishtachaveh, "nor did he prostrate himself." I think it most evident, from these two words, that it was not civil reverence merely that Haman expected and Mordecai refused; this sort of respect is found in the word כרע cara, to bow. This sort of reverence Mordecai could not refuse without being guilty of the most inexcusable obstinacy, nor did any part of the Jewish law forbid it. But Haman expected, what the Persian kings frequently received, a species of Divine adoration; and this is implied in the word שחה shachah, which signifies that kind of prostration which implies the highest degree of reverence that can be paid to God or man, lying down flat on the earth, with the hands and feet extended, and the mouth in the dust.
The Targum, says that Haman set up a statue for himself, to which every one was obliged to bow, and to adore Haman himself. The Jews all think that Mordecai refused this prostration because it implied idolatrous adoration. Hence, in the Apocryphal additions to this book, Mordecai is represented praying thus: "Thou knowest that if I have not adored Haman, it was not through pride, nor contempt, nor secret desire of glory; for I felt disposed to kiss the footsteps of his feet (gladly) for the salvation of Israel: but I feared to give to a man that honor which I know belongs only to my God."
Albert Barnes: Notes on the Bible - 1834
3:2: Mordecai probably refused the required prostration, usual though it was, on religious grounds. Hence, his opposition led on to his confession that he was a Jew Est 3:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: the king's servants: Dr. Shaw, speaking of the cities in the East, says, "If we quit the streets, and enter into any of the principal houses, we shall first pass through a porch, or gate-way, with benches on each side, where the master of the family receives visits, and despatches business; few persons, not even the nearest relations, having admission any farther, except upon extraordinary occasions." These servants were probably officers who here waited the king's call; and it is likely that Mordecai was one of them. Est 2:19, Est 2:21
bowed: Gen 41:43; Phi 2:10
bowed not: Yichra welo yishtachaweh, "bowed not down, nor prostrated himself," or worshipped him. Had this meant only civil Rev_erence the king would not have needed to command it; nor would Mordecai have refused it; there was, therefore, some kind of divine honour intended, such as was paid to the Persian kings, and which even the Greeks refused, as express adoration. Est 3:1, Est 3:5; Exo 17:14, Exo 17:16; Deu 25:19; Sa1 15:3; Psa 15:4
Geneva 1599
3:2 And all the king's servants, that [were] in the king's gate, bowed, and reverenced Haman: for the king had so commanded concerning him. But Mordecai (a) bowed not, nor did [him] reverence.
(a) The Persians custom was to kneel down and reverence their kings, and such as he anointed in chief authority, which Mordecai would not do to this ambitious and proud man.
John Gill
3:2 And the king's servants that were in the king's gate,.... Or court, all his courtiers; for it cannot be thought they were all porters, or such only that
bowed and reverenced Haman; gave him divine honours, as to a deity; for such were given to the kings of Persia (k), and might be given to their favourites, and seems to be the case; for, though Haman might not erect a statue of himself, or have images painted on his clothes, as the Targum and Aben Ezra, for the Persians did not allow of statues and images (l); yet he might make himself a god, as Jarchi, and require divine worship, with leave of the king, which he had, yea, an order for it:
for the king had so commanded concerning him; which shows that it was not mere civil honour and respect, for that in course would have been given him as the king's favourite and prime minister by all his servants, without an express order for it; this, therefore, must be something uncommon and extraordinary:
but Mordecai bowed not, nor did him reverence; which is a further proof that it was not mere civil honour that was required and given; for that the Jews did not refuse to give, and that in the most humble and prostrate manner, and was admitted by them, 1Kings 24:8 3Kings 1:16, nor can it be thought that Mordecai would refuse to give it from pride and sullenness, and thereby risk the king's displeasure, the loss of his office, and the ruin of his nation; but it was such kind of reverence to a man, and worship of him, which was contrary to his conscience, and the law of his God.
(k) Vid. Salden. Otia Theolog. l. 3. Exercitat. 1. sec. 4, 5. (l) Laert. Prooem. ad Vit. Philosoph. p. 5, 6.
John Wesley
3:2 But, &c. - Probably the worship required was not only civil, but Divine: which as the kings of Persia arrogated to themselves, so they did sometimes impart this honour to some of their chief favourites, that they should be adored in like manner. And that it was so here, seems more than probable, because it was superfluous, to give an express command to all the kings servants, to pay a civil respect to so great a prince, which of course they used, and therefore a Divine honour must be here intended. And that a Jew should deny this honour, is not strange, seeing the wise Grecians did positively refuse to give this honour to the kings of Persia themselves, even when they were to make their addresses to them: and one Timocrates was put to death by the Athenians for worshipping Darius in that manner.
Robert Jamieson, A. R. Fausset and David Brown
3:2 all the king's servants, that were in the king's gate, bowed, and reverenced Haman--Large mansions in the East are entered by a spacious vestibule, or gateway, along the sides of which visitors sit, and are received by the master of the house; for none, except the nearest relatives or special friends, are admitted farther. There the officers of the ancient king of Persia waited till they were called, and did obeisance to the all-powerful minister of the day.
But Mordecai bowed not, nor did him reverence--The obsequious homage of prostration not entirely foreign to the manners of the East, had not been claimed by former viziers; but this minion required that all subordinate officers of the court should bow before him with their faces to the earth. But to Mordecai, it seemed that such an attitude of profound reverence was due only to God. Haman being an Amalekite, one of a doomed and accursed race, was, doubtless, another element in the refusal; and on learning that the recusant was a Jew, whose nonconformity was grounded on religious scruples, the magnitude of the affront appeared so much the greater, as the example of Mordecai would be imitated by all his compatriots. Had the homage been a simple token of civil respect, Mordecai would not have refused it; but the Persian kings demanded a sort of adoration, which, it is well known, even the Greeks reckoned it degradation to express. As Xerxes, in the height of his favoritism, had commanded the same honors to be given to the minister as to himself, this was the ground of Mordecai's refusal.
3:33:3: Եւ խօսեցան մեծամեծք թագաւորին ընդ Մուրթքէի՝ եւ ասեն. Մո՛ւրթքէ՝ ընդէ՞ր ո՛չ պագանես դու երկիր Համանայ ըստ հրամանի՛ թագաւորին[5225]։ [5225] ՚Ի բազումս պակասի. Պագանես դու երկիր Համանայ ըստ։
3 Թագաւորի մեծամեծները խօսեցին Մուրթքէի հետ ու ասացին. «Մուրթքէ՛, ինչո՞ւ ըստ թագաւորի հրամանի, չես երկրպագում Համանին»:
3 Թագաւորին դուռը եղող՝ թագաւորին ծառաները Մուրթքէին ըսին. «Ինչո՞ւ համար դուն թագաւորին հրամանէն դուրս կ’ելլես»։
Եւ խօսեցան մեծամեծք թագաւորին ընդ Մուրթքէի եւ ասեն. [39]Մուրթքէ, ընդէ՞ր ոչ պագանես դու երկիր Համանայ ըստ հրամանի թագաւորին:

3:3: Եւ խօսեցան մեծամեծք թագաւորին ընդ Մուրթքէի՝ եւ ասեն. Մո՛ւրթքէ՝ ընդէ՞ր ո՛չ պագանես դու երկիր Համանայ ըստ հրամանի՛ թագաւորին[5225]։
[5225] ՚Ի բազումս պակասի. Պագանես դու երկիր Համանայ ըստ։
3 Թագաւորի մեծամեծները խօսեցին Մուրթքէի հետ ու ասացին. «Մուրթքէ՛, ինչո՞ւ ըստ թագաւորի հրամանի, չես երկրպագում Համանին»:
3 Թագաւորին դուռը եղող՝ թագաւորին ծառաները Մուրթքէին ըսին. «Ինչո՞ւ համար դուն թագաւորին հրամանէն դուրս կ’ելլես»։
zohrab-1805▾ eastern-1994▾ western am▾
3:33:3: И говорили служащие при царе, которые у царских ворот, Мардохею: зачем ты преступаешь повеление царское?
3:3 καὶ και and; even ἐλάλησαν λαλεω talk; speak οἱ ο the ἐν εν in τῇ ο the αὐλῇ αυλη courtyard; fold τοῦ ο the βασιλέως βασιλευς monarch; king τῷ ο the Μαρδοχαίῳ μαρδοχαιος who?; what? παρακούεις παρακουω disregard τὰ ο the ὑπὸ υπο under; by τοῦ ο the βασιλέως βασιλευς monarch; king λεγόμενα λεγω tell; declare
3:3 וַ wa וְ and יֹּ֨אמְר֜וּ yyˌōmᵊrˈû אמר say עַבְדֵ֥י ʕavᵊḏˌê עֶבֶד servant הַ ha הַ the מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בְּ bᵊ בְּ in שַׁ֥עַר šˌaʕar שַׁעַר gate הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king לְ lᵊ לְ to מָרְדֳּכָ֑י mordᵒḵˈāy מָרְדְּכַי Mordecai מַדּ֨וּעַ֙ maddˈûₐʕ מַדּוּעַ why אַתָּ֣ה ʔattˈā אַתָּה you עֹובֵ֔ר ʕôvˈēr עבר pass אֵ֖ת ʔˌēṯ אֵת [object marker] מִצְוַ֥ת miṣwˌaṯ מִצְוָה commandment הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
3:3. cui dixerunt regis pueri qui ad fores palatii praesidebant cur praeter ceteros non observas mandata regisAnd the king's servants that were chief at the doors of the palace, said to him: Why dost thou alone not observe the king's commandment?
3. Then the king’s servants, that were in the king’s gate, said unto Mordecai, Why transgressest thou the king’s commandment?
3:3. The king’s servants, who presided over the doors of the palace, said to him, “Why do you, more than the others, not observe the king’s command?”
3:3. Then the king’s servants, which [were] in the king’s gate, said unto Mordecai, Why transgressest thou the king’s commandment?
Then the king' s servants, which [were] in the king' s gate, said unto Mordecai, Why transgressest thou the king' s commandment:

3:3: И говорили служащие при царе, которые у царских ворот, Мардохею: зачем ты преступаешь повеление царское?
3:3
καὶ και and; even
ἐλάλησαν λαλεω talk; speak
οἱ ο the
ἐν εν in
τῇ ο the
αὐλῇ αυλη courtyard; fold
τοῦ ο the
βασιλέως βασιλευς monarch; king
τῷ ο the
Μαρδοχαίῳ μαρδοχαιος who?; what?
παρακούεις παρακουω disregard
τὰ ο the
ὑπὸ υπο under; by
τοῦ ο the
βασιλέως βασιλευς monarch; king
λεγόμενα λεγω tell; declare
3:3
וַ wa וְ and
יֹּ֨אמְר֜וּ yyˌōmᵊrˈû אמר say
עַבְדֵ֥י ʕavᵊḏˌê עֶבֶד servant
הַ ha הַ the
מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בְּ bᵊ בְּ in
שַׁ֥עַר šˌaʕar שַׁעַר gate
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
לְ lᵊ לְ to
מָרְדֳּכָ֑י mordᵒḵˈāy מָרְדְּכַי Mordecai
מַדּ֨וּעַ֙ maddˈûₐʕ מַדּוּעַ why
אַתָּ֣ה ʔattˈā אַתָּה you
עֹובֵ֔ר ʕôvˈēr עבר pass
אֵ֖ת ʔˌēṯ אֵת [object marker]
מִצְוַ֥ת miṣwˌaṯ מִצְוָה commandment
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
3:3. cui dixerunt regis pueri qui ad fores palatii praesidebant cur praeter ceteros non observas mandata regis
And the king's servants that were chief at the doors of the palace, said to him: Why dost thou alone not observe the king's commandment?
3:3. The king’s servants, who presided over the doors of the palace, said to him, “Why do you, more than the others, not observe the king’s command?”
3:3. Then the king’s servants, which [were] in the king’s gate, said unto Mordecai, Why transgressest thou the king’s commandment?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: Why: Est 3:2; Exo 1:17; Mat 15:2, Mat 15:3
John Gill
3:3 Then the king's servants, which were in the king's gate,.... Observing the behaviour of Mordecai towards Haman from time to time:
said unto Mordecai, why transgressest thou the king's commandment? of giving reverence to Haman, which they knew he could not be ignorant of.
3:43:4: Զի յամենայն օր խօսէին ընդ նմա. եւ նա ո՛չ լսէր նոցա. եւ ամբաստա՛ն եղեն զՄուրթքէէ առաջի Համանայ. եւ Մուրթքէ ո՛չ հնազանդեցաւ հրամանացն արքայի՝ քանզի Հրեա՛յ էր։
4 Թէեւ նրանք ամէն օր այդ մասին խօսում էին նրա հետ, բայց նա չէր լսում նրանց. նրանք Համանի առջեւ ամբաստանեցին Մուրթքէին, թէ Մուրթքէն չի հնազանդւում արքայի հրամանին, որովհետեւ հրեայ է:
4 Անոնք ամէն օր անոր կ’ըսէին ու երբ անոնց մտիկ չըրաւ, այն ատեն Համանին իմացուցին, որպէս զի տեսնեն թէ Մուրթքէին բանը ո՞ւր պիտի հասնի*. վասն զի անիկա իր Հրեայ ըլլալը անոնց իմացուցեր էր։
Զի յամենայն օր խօսէին ընդ նմա, եւ նա ոչ լսէր նոցա. եւ ամբաստան եղեն զՄուրթքէէ առաջի Համանայ. [40]եւ Մուրթքէ ոչ հնազանդեցաւ հրամանացն արքայի, քանզի`` Հրեայ էր:

3:4: Զի յամենայն օր խօսէին ընդ նմա. եւ նա ո՛չ լսէր նոցա. եւ ամբաստա՛ն եղեն զՄուրթքէէ առաջի Համանայ. եւ Մուրթքէ ո՛չ հնազանդեցաւ հրամանացն արքայի՝ քանզի Հրեա՛յ էր։
4 Թէեւ նրանք ամէն օր այդ մասին խօսում էին նրա հետ, բայց նա չէր լսում նրանց. նրանք Համանի առջեւ ամբաստանեցին Մուրթքէին, թէ Մուրթքէն չի հնազանդւում արքայի հրամանին, որովհետեւ հրեայ է:
4 Անոնք ամէն օր անոր կ’ըսէին ու երբ անոնց մտիկ չըրաւ, այն ատեն Համանին իմացուցին, որպէս զի տեսնեն թէ Մուրթքէին բանը ո՞ւր պիտի հասնի*. վասն զի անիկա իր Հրեայ ըլլալը անոնց իմացուցեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
3:43:4: И как они говорили ему каждый день, а он не слушал их, то они донесли Аману, чтобы посмотреть, устоит ли в слове {своем} Мардохей, ибо он сообщил им, что он Иудеянин.
3:4 καθ᾿ κατα down; by ἑκάστην εκαστος each ἡμέραν ημερα day ἐλάλουν λαλεω talk; speak αὐτῷ αυτος he; him καὶ και and; even οὐχ ου not ὑπήκουεν υπακουω listen to αὐτῶν αυτος he; him καὶ και and; even ὑπέδειξαν υποδεικνυμι give an example; indicate τῷ ο the Αμαν αμαν the τοῦ ο the βασιλέως βασιλευς monarch; king λόγοις λογος word; log ἀντιτασσόμενον αντιτασσω range against; oppose καὶ και and; even ὑπέδειξεν υποδεικνυμι give an example; indicate αὐτοῖς αυτος he; him ὁ ο the Μαρδοχαῖος μαρδοχαιος since; that Ιουδαῖός ιουδαιος Judean ἐστιν ειμι be
3:4 וַ wa וְ and יְהִ֗י yᵊhˈî היה be כְּב *kᵊ כְּ as אָמְרָ֤םאמרם *ʔomrˈām אמר say אֵלָיו֙ ʔēlāʸw אֶל to יֹ֣ום yˈôm יֹום day וָ wā וְ and יֹ֔ום yˈôm יֹום day וְ wᵊ וְ and לֹ֥א lˌō לֹא not שָׁמַ֖ע šāmˌaʕ שׁמע hear אֲלֵיהֶ֑ם ʔᵃlêhˈem אֶל to וַ wa וְ and יַּגִּ֣ידוּ yyaggˈîḏû נגד report לְ lᵊ לְ to הָמָ֗ן hāmˈān הָמָן Haman לִ li לְ to רְאֹות֙ rᵊʔôṯ ראה see הֲ hᵃ הֲ [interrogative] יַֽעַמְדוּ֙ yˈaʕamᵊḏû עמד stand דִּבְרֵ֣י divrˈê דָּבָר word מָרְדֳּכַ֔י mordᵒḵˈay מָרְדְּכַי Mordecai כִּֽי־ kˈî- כִּי that הִגִּ֥יד higgˌîḏ נגד report לָהֶ֖ם lāhˌem לְ to אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] ה֥וּא hˌû הוּא he יְהוּדִֽי׃ yᵊhûḏˈî יְהוּדִי Jewish
3:4. cumque hoc crebrius dicerent et ille nollet audire nuntiaverunt Aman scire cupientes utrum perseveraret in sententia dixerat enim eis se esse IudaeumAnd when they were saying this often, and he would not hearken to them, they told Aman, desirous to know whether he would continue in his resolution: for he had told them that he was a Jew.
4. Now it came to pass, when they spake daily unto him, and he hearkened not unto them, that they told Haman, to see whether Mordecai’s matters would stand: for he had told them that he was a Jew.
3:4. And when they were saying this frequently, and he would not listen to them, they reported it to Haman, desiring to know whether he would continue in his resolution, for he had told them that he was a Jew.
3:4. Now it came to pass, when they spake daily unto him, and he hearkened not unto them, that they told Haman, to see whether Mordecai’s matters would stand: for he had told them that he [was] a Jew.
Now it came to pass, when they spake daily unto him, and he hearkened not unto them, that they told Haman, to see whether Mordecai' s matters would stand: for he had told them that he [was] a Jew:

3:4: И как они говорили ему каждый день, а он не слушал их, то они донесли Аману, чтобы посмотреть, устоит ли в слове {своем} Мардохей, ибо он сообщил им, что он Иудеянин.
3:4
καθ᾿ κατα down; by
ἑκάστην εκαστος each
ἡμέραν ημερα day
ἐλάλουν λαλεω talk; speak
αὐτῷ αυτος he; him
καὶ και and; even
οὐχ ου not
ὑπήκουεν υπακουω listen to
αὐτῶν αυτος he; him
καὶ και and; even
ὑπέδειξαν υποδεικνυμι give an example; indicate
τῷ ο the
Αμαν αμαν the
τοῦ ο the
βασιλέως βασιλευς monarch; king
λόγοις λογος word; log
ἀντιτασσόμενον αντιτασσω range against; oppose
καὶ και and; even
ὑπέδειξεν υποδεικνυμι give an example; indicate
αὐτοῖς αυτος he; him
ο the
Μαρδοχαῖος μαρδοχαιος since; that
Ιουδαῖός ιουδαιος Judean
ἐστιν ειμι be
3:4
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
כְּב
*kᵊ כְּ as
אָמְרָ֤םאמרם
*ʔomrˈām אמר say
אֵלָיו֙ ʔēlāʸw אֶל to
יֹ֣ום yˈôm יֹום day
וָ וְ and
יֹ֔ום yˈôm יֹום day
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
שָׁמַ֖ע šāmˌaʕ שׁמע hear
אֲלֵיהֶ֑ם ʔᵃlêhˈem אֶל to
וַ wa וְ and
יַּגִּ֣ידוּ yyaggˈîḏû נגד report
לְ lᵊ לְ to
הָמָ֗ן hāmˈān הָמָן Haman
לִ li לְ to
רְאֹות֙ rᵊʔôṯ ראה see
הֲ hᵃ הֲ [interrogative]
יַֽעַמְדוּ֙ yˈaʕamᵊḏû עמד stand
דִּבְרֵ֣י divrˈê דָּבָר word
מָרְדֳּכַ֔י mordᵒḵˈay מָרְדְּכַי Mordecai
כִּֽי־ kˈî- כִּי that
הִגִּ֥יד higgˌîḏ נגד report
לָהֶ֖ם lāhˌem לְ to
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
ה֥וּא hˌû הוּא he
יְהוּדִֽי׃ yᵊhûḏˈî יְהוּדִי Jewish
3:4. cumque hoc crebrius dicerent et ille nollet audire nuntiaverunt Aman scire cupientes utrum perseveraret in sententia dixerat enim eis se esse Iudaeum
And when they were saying this often, and he would not hearken to them, they told Aman, desirous to know whether he would continue in his resolution: for he had told them that he was a Jew.
3:4. And when they were saying this frequently, and he would not listen to them, they reported it to Haman, desiring to know whether he would continue in his resolution, for he had told them that he was a Jew.
3:4. Now it came to pass, when they spake daily unto him, and he hearkened not unto them, that they told Haman, to see whether Mordecai’s matters would stand: for he had told them that he [was] a Jew.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Сообщение Мардохея, что он иудеянин (обязанный воздавать божеское почтение одному Иегове), давало не только объяснение того, почему он не падал ниц перед Аманом, но и означало сильнейшую непреклонность его на то, чтобы поступать как-либо иначе. Это, естественно, поджигало доносчиков, желавших "посмотреть, устоит ли в слове (своем) Мардохей", или возьмет верх сила Амана.
Albert Barnes: Notes on the Bible - 1834
3:4: Whether Mordecai's matters would stand - Rather, "whether Mordecai's words would hold good" - whether, that is, his excuse, that he was a Jew, would be allowed as a valid reason for his refusal.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: when they spake: Gen 39:10
that they told: Dan 3:8, Dan 3:9, Dan 6:13
he had told: Ezr 1:3; Dan 3:12, Dan 3:16-18, Dan 3:23-30, Dan 6:20-28; Jon 1:9
Geneva 1599
3:4 Now it came to pass, when they spake daily unto him, and he hearkened not unto them, that they (b) told Haman, to see whether Mordecai's matters would stand: for he had told them that he [was] a Jew.
(b) Thus we see that there is no one so wicked but they have their flatterers to accuse the godly.
John Gill
3:4 Now it came to pass, when they spake daily unto him,.... Putting him in mind of his duty to obey the king's command, suggesting to him the danger he exposed himself to, pressing him to give the reasons of his conduct:
and he hearkened not unto them; regarded not what they said, and continued disobedient to the king's order, and disrespectful to Haman
that they told Haman, to see whether Mordecai's matters would stand; they informed Haman that Mordecai refused to give him reverence as the king had ordered; this they did to try whether such a conduct would be suffered and bore with, and whether Mordecai would persevere in it when taken notice of:
for he had told them that he was a Jew; which was all the reason he gave why he would not reverence Haman; and a reason sufficient, because, by a fundamental law of his religion, he was not to worship mere man, but God only: and this confirms what has been before observed; for this would have been no reason for refusing civil respect and honour, but was a strong one for denying religious worship and reverence; and no wonder that the Jews should refuse it, when even the Grecians, though Heathens, refused to give the Persian kings the divine honours they required (m); yea, the Athenians put Timagoras to death for prostrating himself in such a manner to Darius (n); for the Persian kings were, as Aristotle says (o), called Lord and God, and said to hear and see all things.
(m) Herodot. Polymnia, sive, l. 7. c. 136. Justin e Trogo. l. 6. c. 2. Aelian. Var. Hist. l. 1. 21. (n) Plutarch. in Artaxerxe, Valer. Maxim. l. 6. c. 3. (o) De Mundo, c. 6.
John Wesley
3:4 To see - What the event of it would be. For, &c. - And therefore did not deny this reverence out of pride, but merely out of conscience.
3:53:5: Եւ յորժամ գիտաց Աման՝ եթէ ո՛չ պագանէ նմա երկիր, բարկացա՛ւ յոյժ.
5 Երբ Համանն իմացաւ, որ նա չի երկրպագում իրեն, շատ զայրացաւ.
5 Երբ Համան տեսաւ թէ Մուրթքէ իրենց ծնրադրութիւն ու երկրպագութիւն չ’ըներ, խիստ բարկացաւ
Եւ յորժամ գիտաց Համան` եթէ [41]ոչ պագանէ նմա երկիր, բարկացաւ յոյժ:

3:5: Եւ յորժամ գիտաց Աման՝ եթէ ո՛չ պագանէ նմա երկիր, բարկացա՛ւ յոյժ.
5 Երբ Համանն իմացաւ, որ նա չի երկրպագում իրեն, շատ զայրացաւ.
5 Երբ Համան տեսաւ թէ Մուրթքէ իրենց ծնրադրութիւն ու երկրպագութիւն չ’ըներ, խիստ բարկացաւ
zohrab-1805▾ eastern-1994▾ western am▾
3:53:5: И когда увидел Аман, что Мардохей не кланяется и не падает ниц пред ним, то исполнился гнева Аман.
3:5 καὶ και and; even ἐπιγνοὺς επιγινωσκω recognize; find out Αμαν αμαν since; that οὐ ου not προσκυνεῖ προσκυνεω worship αὐτῷ αυτος he; him Μαρδοχαῖος μαρδοχαιος provoke; be / get angry σφόδρα σφοδρα vehemently; tremendously
3:5 וַ wa וְ and יַּ֣רְא yyˈar ראה see הָמָ֔ן hāmˈān הָמָן Haman כִּי־ kî- כִּי that אֵ֣ין ʔˈên אַיִן [NEG] מָרְדֳּכַ֔י mordᵒḵˈay מָרְדְּכַי Mordecai כֹּרֵ֥עַ kōrˌēₐʕ כרע kneel וּ û וְ and מִֽשְׁתַּחֲוֶ֖ה mˈištaḥᵃwˌeh חוה bow down לֹ֑ו lˈô לְ to וַ wa וְ and יִּמָּלֵ֥א yyimmālˌē מלא be full הָמָ֖ן hāmˌān הָמָן Haman חֵמָֽה׃ ḥēmˈā חֵמָה heat
3:5. quod cum audisset Aman et experimento probasset quod Mardocheus non sibi flecteret genu nec se adoraret iratus est valdeNow when Aman had heard this, and had proved by experience that Mardochai did not bend his knee to him, nor worship him, he was exceeding angry.
5. And when Haman saw that Mordecai bowed not down, nor did him reverence, then was Haman full of wrath.
3:5. Now when Haman had heard this, and had proved by a test that Mordecai did not bend his knee to him, nor adore him, he was very angry.
3:5. And when Haman saw that Mordecai bowed not, nor did him reverence, then was Haman full of wrath.
And when Haman saw that Mordecai bowed not, nor did him reverence, then was Haman full of wrath:

3:5: И когда увидел Аман, что Мардохей не кланяется и не падает ниц пред ним, то исполнился гнева Аман.
3:5
καὶ και and; even
ἐπιγνοὺς επιγινωσκω recognize; find out
Αμαν αμαν since; that
οὐ ου not
προσκυνεῖ προσκυνεω worship
αὐτῷ αυτος he; him
Μαρδοχαῖος μαρδοχαιος provoke; be / get angry
σφόδρα σφοδρα vehemently; tremendously
3:5
וַ wa וְ and
יַּ֣רְא yyˈar ראה see
הָמָ֔ן hāmˈān הָמָן Haman
כִּי־ kî- כִּי that
אֵ֣ין ʔˈên אַיִן [NEG]
מָרְדֳּכַ֔י mordᵒḵˈay מָרְדְּכַי Mordecai
כֹּרֵ֥עַ kōrˌēₐʕ כרע kneel
וּ û וְ and
מִֽשְׁתַּחֲוֶ֖ה mˈištaḥᵃwˌeh חוה bow down
לֹ֑ו lˈô לְ to
וַ wa וְ and
יִּמָּלֵ֥א yyimmālˌē מלא be full
הָמָ֖ן hāmˌān הָמָן Haman
חֵמָֽה׃ ḥēmˈā חֵמָה heat
3:5. quod cum audisset Aman et experimento probasset quod Mardocheus non sibi flecteret genu nec se adoraret iratus est valde
Now when Aman had heard this, and had proved by experience that Mardochai did not bend his knee to him, nor worship him, he was exceeding angry.
3:5. Now when Haman had heard this, and had proved by a test that Mordecai did not bend his knee to him, nor adore him, he was very angry.
3:5. And when Haman saw that Mordecai bowed not, nor did him reverence, then was Haman full of wrath.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6: Намерение Амана уничтожить не одного только Мардохея, но и весь соплеменный ему народ, порождалось не просто силой гнева, презрения и злобы его на поступок Мардохея; одно это было бы слишком неестественно даже и для Аманова бесчеловечия. Последнее, очевидно, имело и в народе, обреченном на погибель, свои независимые от Мардохея оправдания в словах Амана. В ряду таких оправданий первое место, по справедливости, отводится исконной расовой ненависти амаликитян к иудеям, если действительно Аман должен быть считаем амаликитянином, как потомок Агата (1Цар XV гл.).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: that Mordecai: Est 3:2, Est 5:9
full of wrath: Est 1:12; Gen 4:5, Gen 4:6; Job 5:2; Pro 12:16, Pro 19:19, Pro 21:24, Pro 27:3, Pro 27:4; Dan 3:19
John Gill
3:5 And when Haman saw that Mordecai bowed not, nor did him reverence,.... For, after the information given him, he observed and watched him, to see whether he bowed and did him reverence or not:
then was Haman full of wrath; exceedingly displeased and angry; it was such a mortification to him he could not bear.
3:63:6: եւ խորհո՛ւրդ արար զի կորուսցէ զՀրէայսն որ ընդ թագաւորութեամբն Արտաշէսի արքայի իցեն. եւ արարին հանդէ՛ս համարոյ,
6 նա մտածեց, թէ ինչպէս կորստեան մատնի Արտաշէս արքայի թագաւորութեան տակ եղած հրեաներին:
6 Ու միայն Մուրթքէին ձեռք զարնելը անոր աչքին անարժէք երեւցաւ, քանի որ Մուրթքէին ազգը անոր իմացուցեր էին. Համան Մուրթքէին ազգը, այսինքն Ասուերոսի բոլոր թագաւորութեանը մէջ եղող բոլոր Հրեաները կորսնցնել խորհեցաւ։
[42]Եւ խորհուրդ արար`` զի կորուսցէ զՀրեայսն որ ընդ թագաւորութեամբն [43]Արտաշիսի արքայի իցեն:

3:6: եւ խորհո՛ւրդ արար զի կորուսցէ զՀրէայսն որ ընդ թագաւորութեամբն Արտաշէսի արքայի իցեն. եւ արարին հանդէ՛ս համարոյ,
6 նա մտածեց, թէ ինչպէս կորստեան մատնի Արտաշէս արքայի թագաւորութեան տակ եղած հրեաներին:
6 Ու միայն Մուրթքէին ձեռք զարնելը անոր աչքին անարժէք երեւցաւ, քանի որ Մուրթքէին ազգը անոր իմացուցեր էին. Համան Մուրթքէին ազգը, այսինքն Ասուերոսի բոլոր թագաւորութեանը մէջ եղող բոլոր Հրեաները կորսնցնել խորհեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:63:6: И показалось ему ничтожным наложить руку на одного Мардохея; но так как сказали ему, из какого народа Мардохей, то задумал Аман истребить всех Иудеев, которые {были} во всем царстве Артаксеркса, {как} народ Мардохеев.
3:6 καὶ και and; even ἐβουλεύσατο βουλευω intend; deliberate ἀφανίσαι αφανιζω obscure; hide πάντας πας all; every τοὺς ο the ὑπὸ υπο under; by τὴν ο the Ἀρταξέρξου αρταξερξης realm; kingdom Ιουδαίους ιουδαιος Judean
3:6 וַ wa וְ and יִּ֣בֶז yyˈivez בזה despise בְּ bᵊ בְּ in עֵינָ֗יו ʕênˈāʸw עַיִן eye לִ li לְ to שְׁלֹ֤ח šᵊlˈōḥ שׁלח send יָד֙ yˌāḏ יָד hand בְּ bᵊ בְּ in מָרְדֳּכַ֣י mordᵒḵˈay מָרְדְּכַי Mordecai לְ lᵊ לְ to בַדֹּ֔ו vaddˈô בַּד linen, part, stave כִּֽי־ kˈî- כִּי that הִגִּ֥ידוּ higgˌîḏû נגד report לֹ֖ו lˌô לְ to אֶת־ ʔeṯ- אֵת [object marker] עַ֣ם ʕˈam עַם people מָרְדֳּכָ֑י mordᵒḵˈāy מָרְדְּכַי Mordecai וַ wa וְ and יְבַקֵּ֣שׁ yᵊvaqqˈēš בקשׁ seek הָמָ֗ן hāmˈān הָמָן Haman לְ lᵊ לְ to הַשְׁמִ֧יד hašmˈîḏ שׁמד destroy אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the יְּהוּדִ֛ים yyᵊhûḏˈîm יְהוּדִי Jewish אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole מַלְכ֥וּת malᵊḵˌûṯ מַלְכוּת kingship אֲחַשְׁוֵרֹ֖ושׁ ʔᵃḥašwērˌôš אֲחַשְׁוֵרֹושׁ Ahasuerus עַ֥ם ʕˌam עַם people מָרְדֳּכָֽי׃ mordᵒḵˈāy מָרְדְּכַי Mordecai
3:6. et pro nihilo duxit in unum Mardocheum mittere manus suas audierat enim quod esset gentis iudaeae magisque voluit omnem Iudaeorum qui erant in regno Asueri perdere nationemAnd he counted it nothing to lay his hands upon Mardochai alone: for he had heard that he was of the nation of the Jews, and he chose rather to destroy all the nation of the Jews that were in the kingdom of Assuerus.
6. But he thought scorn to lay hands on Mordecai alone; for they had shewed him the people of Mordecai: wherefore Haman sought to destroy all the Jews that were throughout the whole kingdom of Ahasuerus, even the people of Mordecai.
3:6. And he considered it pointless to lay his hands on Mordecai alone, for he had heard that he was part of the Jewish people. And so he wanted more: to destroy the entire nation of the Jews, who were in the kingdom of Artaxerxes.
3:6. And he thought scorn to lay hands on Mordecai alone; for they had shewed him the people of Mordecai: wherefore Haman sought to destroy all the Jews that [were] throughout the whole kingdom of Ahasuerus, [even] the people of Mordecai.
And he thought scorn to lay hands on Mordecai alone; for they had shewed him the people of Mordecai: wherefore Haman sought to destroy all the Jews that [were] throughout the whole kingdom of Ahasuerus, [even] the people of Mordecai:

3:6: И показалось ему ничтожным наложить руку на одного Мардохея; но так как сказали ему, из какого народа Мардохей, то задумал Аман истребить всех Иудеев, которые {были} во всем царстве Артаксеркса, {как} народ Мардохеев.
3:6
καὶ και and; even
ἐβουλεύσατο βουλευω intend; deliberate
ἀφανίσαι αφανιζω obscure; hide
πάντας πας all; every
τοὺς ο the
ὑπὸ υπο under; by
τὴν ο the
Ἀρταξέρξου αρταξερξης realm; kingdom
Ιουδαίους ιουδαιος Judean
3:6
וַ wa וְ and
יִּ֣בֶז yyˈivez בזה despise
בְּ bᵊ בְּ in
עֵינָ֗יו ʕênˈāʸw עַיִן eye
לִ li לְ to
שְׁלֹ֤ח šᵊlˈōḥ שׁלח send
יָד֙ yˌāḏ יָד hand
בְּ bᵊ בְּ in
מָרְדֳּכַ֣י mordᵒḵˈay מָרְדְּכַי Mordecai
לְ lᵊ לְ to
בַדֹּ֔ו vaddˈô בַּד linen, part, stave
כִּֽי־ kˈî- כִּי that
הִגִּ֥ידוּ higgˌîḏû נגד report
לֹ֖ו lˌô לְ to
אֶת־ ʔeṯ- אֵת [object marker]
עַ֣ם ʕˈam עַם people
מָרְדֳּכָ֑י mordᵒḵˈāy מָרְדְּכַי Mordecai
וַ wa וְ and
יְבַקֵּ֣שׁ yᵊvaqqˈēš בקשׁ seek
הָמָ֗ן hāmˈān הָמָן Haman
לְ lᵊ לְ to
הַשְׁמִ֧יד hašmˈîḏ שׁמד destroy
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
יְּהוּדִ֛ים yyᵊhûḏˈîm יְהוּדִי Jewish
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
מַלְכ֥וּת malᵊḵˌûṯ מַלְכוּת kingship
אֲחַשְׁוֵרֹ֖ושׁ ʔᵃḥašwērˌôš אֲחַשְׁוֵרֹושׁ Ahasuerus
עַ֥ם ʕˌam עַם people
מָרְדֳּכָֽי׃ mordᵒḵˈāy מָרְדְּכַי Mordecai
3:6. et pro nihilo duxit in unum Mardocheum mittere manus suas audierat enim quod esset gentis iudaeae magisque voluit omnem Iudaeorum qui erant in regno Asueri perdere nationem
And he counted it nothing to lay his hands upon Mardochai alone: for he had heard that he was of the nation of the Jews, and he chose rather to destroy all the nation of the Jews that were in the kingdom of Assuerus.
3:6. And he considered it pointless to lay his hands on Mordecai alone, for he had heard that he was part of the Jewish people. And so he wanted more: to destroy the entire nation of the Jews, who were in the kingdom of Artaxerxes.
3:6. And he thought scorn to lay hands on Mordecai alone; for they had shewed him the people of Mordecai: wherefore Haman sought to destroy all the Jews that [were] throughout the whole kingdom of Ahasuerus, [even] the people of Mordecai.
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Albert Barnes: Notes on the Bible - 1834
3:6: To destroy all the Jews - In the East massacres of a people, a race, a class, have at all times been among the incidents of history, and would naturally present themselves to the mind of a statesman. The Magophonia, or the great massacre of the Magi at the accession of Darius Hystaspis, was an event not then fifty years old, and was commemorated annually. A massacre of the Scythians had occurred about a century pRev_iously.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: sought: Psa 83:4; Rev 12:12
John Gill
3:6 And he thought scorn to lay hands on Mordecai alone,.... That would not be a sufficient gratification of his revenge; he was too low and mean a person only to wreak his vengeance on; nothing short of his whole nation would satisfy him:
for they had showed him the people of Mordecai; that they were the Jews; for Mordecai had told the king's servants, that talked with him on the subject, that he was a Jew, and gave that as a reason why he could not and would not reverence Haman:
wherefore Haman sought to destroy all the Jews that were throughout the whole kingdom of Ahasuerus; even the people of Mordecai; and that not merely to be revenged on Mordecai, but because he plainly saw, that both by his example, and upon the same principle with him; they would all to a man refuse to give him reverence; and therefore he was resolved to root them out of the whole empire, that he might not be mortified by them.
John Wesley
3:6 Scorn - He thought that vengeance was unsuitable to his quality. Destroy - Which he attempted, from that implacable hatred which, as an Amalekite, he had against them; from his rage against Mordecai; and from Mordecai's reason of this contempt, because he was a Jew, which as he truly judged, extended itself to all the Jews, and would equally engage them all in the same neglect. And doubtless Haman included those who were returned to their own land: for that was now a province of his kingdom.
3:73:7: յամին երկոտասաներորդի թագաւորութեանն Արտաշէսի. եւ արկանէր վիճակ օր յօրէ՝ եւ ամիս յամսոյ. զի ո՞րպէս կորուսցէ ՚ի միում աւուր զա՛զգն Մուրթքէի, եւ անկաւ վիճակն ՚ի չորեքտասան ամսոյն Ադար։
7 Արտաշէսի թագաւորութեան տասներկուերորդ տարում խորհուրդ արեցին թուահամարի վիճակ գցելու. նա օրից օր ու ամսից ամիս վիճակ էր գցում, թէ ինչպէս մի օրում կորստեան մատնի Մուրթքէի ազգը. եւ վիճակն ընկաւ Ադար ամսի տասնչորսին:
7 Առաջին ամսուան, այսինքն Նիսան ամսուան մէջ Ասուերոս թագաւորին տասնըերկրորդ տարին մինչեւ տասնըերկրորդ ամիսը, այսինքն Ադար ամիսը, օրէ օր ու ամիսէ ամիս Համանին առջեւ Փուր, այսինքն վիճակ ձգեցին։
Եւ արարին հանդէս համարոյ յամին երկոտասաներորդի թագաւորութեանն Արտաշիսի. եւ արկանէր վիճակ օր յօրէ եւ ամիս յամսոյ, զի որպէս կորուսցէ ի միում աւուր զազգն Մուրթքէի. եւ անկաւ վիճակն ի չորեքտասան ամսոյն Ադար:

3:7: յամին երկոտասաներորդի թագաւորութեանն Արտաշէսի. եւ արկանէր վիճակ օր յօրէ՝ եւ ամիս յամսոյ. զի ո՞րպէս կորուսցէ ՚ի միում աւուր զա՛զգն Մուրթքէի, եւ անկաւ վիճակն ՚ի չորեքտասան ամսոյն Ադար։
7 Արտաշէսի թագաւորութեան տասներկուերորդ տարում խորհուրդ արեցին թուահամարի վիճակ գցելու. նա օրից օր ու ամսից ամիս վիճակ էր գցում, թէ ինչպէս մի օրում կորստեան մատնի Մուրթքէի ազգը. եւ վիճակն ընկաւ Ադար ամսի տասնչորսին:
7 Առաջին ամսուան, այսինքն Նիսան ամսուան մէջ Ասուերոս թագաւորին տասնըերկրորդ տարին մինչեւ տասնըերկրորդ ամիսը, այսինքն Ադար ամիսը, օրէ օր ու ամիսէ ամիս Համանին առջեւ Փուր, այսինքն վիճակ ձգեցին։
zohrab-1805▾ eastern-1994▾ western am▾
3:73:7: [И сделал совет] в первый месяц, который есть месяц Нисан, в двенадцатый год царя Артаксеркса, и бросали пур, то есть жребий, пред лицем Амана изо дня в день и из месяца в месяц, [чтобы в один день погубить народ Мардохеев, и пал жребий] на двенадцатый {месяц}, то есть на месяц Адар.
3:7 καὶ και and; even ἐποίησεν ποιεω do; make ψήφισμα ψηφισμα in ἔτει ετος year δωδεκάτῳ δωδεκατος twelfth τῆς ο the βασιλείας βασιλεια realm; kingdom Ἀρταξέρξου αρταξερξης and; even ἔβαλεν βαλλω cast; throw κλήρους κληρος lot; allotment ἡμέραν ημερα day ἐξ εκ from; out of ἡμέρας ημερα day καὶ και and; even μῆνα μην.1 month ἐκ εκ from; out of μηνὸς μην.1 month ὥστε ωστε as such; that ἀπολέσαι απολλυμι destroy; lose ἐν εν in μιᾷ εις.1 one; unit ἡμέρᾳ ημερα day τὸ ο the γένος γενος family; class Μαρδοχαίου μαρδοχαιος and; even ἔπεσεν πιπτω fall ὁ ο the κλῆρος κληρος lot; allotment εἰς εις into; for τὴν ο the τεσσαρεσκαιδεκάτην τεσσαρεσκαιδεκατος fourteenth τοῦ ο the μηνός μην.1 month ὅς ος who; what ἐστιν ειμι be Αδαρ αδαρ Adar; Athar
3:7 בַּ ba בְּ in † הַ the חֹ֤דֶשׁ ḥˈōḏeš חֹדֶשׁ month הָ hā הַ the רִאשֹׁון֙ rišôn רִאשֹׁון first הוּא־ hû- הוּא he חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month נִיסָ֔ן nîsˈān נִיסָן Nissan בִּ bi בְּ in שְׁנַת֙ šᵊnˌaṯ שָׁנָה year שְׁתֵּ֣ים šᵊttˈêm שְׁנַיִם two עֶשְׂרֵ֔ה ʕeśrˈē עֶשְׂרֵה -teen לַ la לְ to † הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king אֲחַשְׁוֵרֹ֑ושׁ ʔᵃḥašwērˈôš אֲחַשְׁוֵרֹושׁ Ahasuerus הִפִּ֣יל hippˈîl נפל fall פּוּר֩ pûr פּוּר lot ה֨וּא hˌû הוּא he הַ ha הַ the גֹּורָ֜ל ggôrˈāl גֹּורָל lot לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face הָמָ֗ן hāmˈān הָמָן Haman מִ mi מִן from יֹּ֧ום׀ yyˈôm יֹום day לְ lᵊ לְ to יֹ֛ום yˈôm יֹום day וּ û וְ and מֵ mē מִן from חֹ֛דֶשׁ ḥˈōḏeš חֹדֶשׁ month לְ lᵊ לְ to חֹ֥דֶשׁ ḥˌōḏeš חֹדֶשׁ month שְׁנֵים־ šᵊnêm- שְׁנַיִם two עָשָׂ֖ר ʕāśˌār עָשָׂר -teen הוּא־ hû- הוּא he חֹ֥דֶשׁ ḥˌōḏeš חֹדֶשׁ month אֲדָֽר׃ ס ʔᵃḏˈār . s אֲדָר Adar
3:7. mense primo cuius vocabulum est nisan anno duodecimo regni Asueri missa est sors in urnam quae hebraice dicitur phur coram Aman quo die et quo mense gens Iudaeorum deberet interfici et exivit mensis duodecimus qui vocatur adarIn the first month (which is called Nisan) in the twelfth year of the reign of Assuerus, the lot was cast into an urn, which in Hebrew is called Phur, before Aman, on what day and what month the nation of the Jews should be destroyed: and there came out the twelfth month, which is called Adar.
7. In the first month, which is the month Nisan, in the twelfth year of king Ahasuerus, they cast Pur, that is, the lot, before Haman from day to day, and from month to month, the twelfth , which is the month Adar.
3:7. In the first month, which is called Nisan, in the twelfth year of the reign of Artaxerxes, the lot was cast into an urn, which in Hebrew is called Pur, in the presence of Haman, to determine on what day and in which month the Jewish people should be destroyed. And it turned out to be the twelfth month, which is called Adar.
3:7. In the first month, that [is], the month Nisan, in the twelfth year of king Ahasuerus, they cast Pur, that [is], the lot, before Haman from day to day, and from month to month, [to] the twelfth [month], that [is], the month Adar.
In the first month, that [is], the month Nisan, in the twelfth year of king Ahasuerus, they cast Pur, that [is], the lot, before Haman from day to day, and from month to month, [to] the twelfth [month], that [is], the month Adar:

3:7: [И сделал совет] в первый месяц, который есть месяц Нисан, в двенадцатый год царя Артаксеркса, и бросали пур, то есть жребий, пред лицем Амана изо дня в день и из месяца в месяц, [чтобы в один день погубить народ Мардохеев, и пал жребий] на двенадцатый {месяц}, то есть на месяц Адар.
3:7
καὶ και and; even
ἐποίησεν ποιεω do; make
ψήφισμα ψηφισμα in
ἔτει ετος year
δωδεκάτῳ δωδεκατος twelfth
τῆς ο the
βασιλείας βασιλεια realm; kingdom
Ἀρταξέρξου αρταξερξης and; even
ἔβαλεν βαλλω cast; throw
κλήρους κληρος lot; allotment
ἡμέραν ημερα day
ἐξ εκ from; out of
ἡμέρας ημερα day
καὶ και and; even
μῆνα μην.1 month
ἐκ εκ from; out of
μηνὸς μην.1 month
ὥστε ωστε as such; that
ἀπολέσαι απολλυμι destroy; lose
ἐν εν in
μιᾷ εις.1 one; unit
ἡμέρᾳ ημερα day
τὸ ο the
γένος γενος family; class
Μαρδοχαίου μαρδοχαιος and; even
ἔπεσεν πιπτω fall
ο the
κλῆρος κληρος lot; allotment
εἰς εις into; for
τὴν ο the
τεσσαρεσκαιδεκάτην τεσσαρεσκαιδεκατος fourteenth
τοῦ ο the
μηνός μην.1 month
ὅς ος who; what
ἐστιν ειμι be
Αδαρ αδαρ Adar; Athar
3:7
בַּ ba בְּ in
הַ the
חֹ֤דֶשׁ ḥˈōḏeš חֹדֶשׁ month
הָ הַ the
רִאשֹׁון֙ rišôn רִאשֹׁון first
הוּא־ hû- הוּא he
חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month
נִיסָ֔ן nîsˈān נִיסָן Nissan
בִּ bi בְּ in
שְׁנַת֙ šᵊnˌaṯ שָׁנָה year
שְׁתֵּ֣ים šᵊttˈêm שְׁנַיִם two
עֶשְׂרֵ֔ה ʕeśrˈē עֶשְׂרֵה -teen
לַ la לְ to
הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
אֲחַשְׁוֵרֹ֑ושׁ ʔᵃḥašwērˈôš אֲחַשְׁוֵרֹושׁ Ahasuerus
הִפִּ֣יל hippˈîl נפל fall
פּוּר֩ pûr פּוּר lot
ה֨וּא hˌû הוּא he
הַ ha הַ the
גֹּורָ֜ל ggôrˈāl גֹּורָל lot
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
הָמָ֗ן hāmˈān הָמָן Haman
מִ mi מִן from
יֹּ֧ום׀ yyˈôm יֹום day
לְ lᵊ לְ to
יֹ֛ום yˈôm יֹום day
וּ û וְ and
מֵ מִן from
חֹ֛דֶשׁ ḥˈōḏeš חֹדֶשׁ month
לְ lᵊ לְ to
חֹ֥דֶשׁ ḥˌōḏeš חֹדֶשׁ month
שְׁנֵים־ šᵊnêm- שְׁנַיִם two
עָשָׂ֖ר ʕāśˌār עָשָׂר -teen
הוּא־ hû- הוּא he
חֹ֥דֶשׁ ḥˌōḏeš חֹדֶשׁ month
אֲדָֽר׃ ס ʔᵃḏˈār . s אֲדָר Adar
3:7. mense primo cuius vocabulum est nisan anno duodecimo regni Asueri missa est sors in urnam quae hebraice dicitur phur coram Aman quo die et quo mense gens Iudaeorum deberet interfici et exivit mensis duodecimus qui vocatur adar
In the first month (which is called Nisan) in the twelfth year of the reign of Assuerus, the lot was cast into an urn, which in Hebrew is called Phur, before Aman, on what day and what month the nation of the Jews should be destroyed: and there came out the twelfth month, which is called Adar.
3:7. In the first month, which is called Nisan, in the twelfth year of the reign of Artaxerxes, the lot was cast into an urn, which in Hebrew is called Pur, in the presence of Haman, to determine on what day and in which month the Jewish people should be destroyed. And it turned out to be the twelfth month, which is called Adar.
3:7. In the first month, that [is], the month Nisan, in the twelfth year of king Ahasuerus, they cast Pur, that [is], the lot, before Haman from day to day, and from month to month, [to] the twelfth [month], that [is], the month Adar.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Существует другой перевод этого не совсем ясного стиха, — дословнее передающий выражение подлинника: 'с первого месяца (это месяц нисан) двенадцатого года царствования Агасвера, бросали пред Аманом на каждый день пур, т.е. жребий, от месяца до двенадцатого месяца (это месяц адар)'.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Haman Obtains Leave to Slay the Jews. B. C. 510.

7 In the first month, that is, the month Nisan, in the twelfth year of king Ahasuerus, they cast Pur, that is, the lot, before Haman from day to day, and from month to month, to the twelfth month, that is, the month Adar. 8 And Haman said unto king Ahasuerus, There is a certain people scattered abroad and dispersed among the people in all the provinces of thy kingdom; and their laws are diverse from all people; neither keep they the king's laws: therefore it is not for the king's profit to suffer them. 9 If it please the king, let it be written that they may be destroyed: and I will pay ten thousand talents of silver to the hands of those that have the charge of the business, to bring it into the king's treasuries. 10 And the king took his ring from his hand, and gave it unto Haman the son of Hammedatha the Agagite, the Jews' enemy. 11 And the king said unto Haman, The silver is given to thee, the people also, to do with them as it seemeth good to thee. 12 Then were the king's scribes called on the thirteenth day of the first month, and there was written according to all that Haman had commanded unto the king's lieutenants, and to the governors that were over every province, and to the rulers of every people of every province according to the writing thereof, and to every people after their language; in the name of king Ahasuerus was it written, and sealed with the king's ring. 13 And the letters were sent by posts into all the king's provinces, to destroy, to kill, and to cause to perish, all Jews, both young and old, little children and women, in one day, even upon the thirteenth day of the twelfth month, which is the month Adar, and to take the spoil of them for a prey. 14 The copy of the writing for a commandment to be given in every province was published unto all people, that they should be ready against that day. 15 The posts went out, being hastened by the king's commandment, and the decree was given in Shushan the palace. And the king and Haman sat down to drink; but the city Shushan was perplexed.
Haman values himself upon that bold and daring thought, which he fancied well became his great spirit, of destroying all the Jews--an undertaking worthy of its author, and which he promised himself would perpetuate his memory. He doubts not but to find desperate and bloody hands enough to cut all their throats if the king will but give him leave. How he obtained leave, and commission to do it, we are here told. He had the king's ear, let him alone to manage him.
I. He makes a false and malicious representation of Jews, and their character, to the king, v. 8. The enemies of God's people could not give them such bad treatment as they do if they did not first give them a bad name. He would have the king believe, 1. That the Jews were a despicable people, and that it was not for his credit to harbour them:"A certain people there is," without name, as if nobody knew whence they came and what they were; "they are not incorporated, but scattered abroad and dispersed in all the provinces as fugitives and vagabonds on the earth, and inmates in all countries, the burden and scandal of the places where they live." 2. That they were a dangerous people, and that it was not safe to harbour them. "They have laws and usages of their own, and conform not to the statutes of the kingdom and the customs of the country; and therefore they may be looked upon as disaffected to the government and likely to infect others with their singularities, which may end in a rebellion." It is no new thing for the best of men to have such invidious characters as these given of them; if it be no sin to kill them, it is no sin to belie them.
II. He bids high for leave to destroy them all, v. 9. He knew there were many that hated the Jews, and would willingly fall upon them if they might but have a commission: Let it be written therefore that they may be destroyed. Give but orders for a general massacre of all the Jews, and Haman will undertake it shall be easily done. If the king will gratify him in this matter, he will make him a present of ten thousand talents, which shall be paid into the king's treasuries. This, he thought, would be a powerful inducement to the king to consent, and would obviate the strongest objection against him, which was that the government must needs sustain loss in its revenues by the destruction of so many of its subjects; so great a sum, he hoped, would be equivalent for that. Proud and malicious men will not stick at the expenses of their revenge, nor spare any cost to gratify it. Yet no doubt Haman knew how to re-imburse himself out of the spoil of the Jews, which his janizaries were to seize for him (v. 13), and so to make them bear the charges of their own ruin; while he himself hoped to be not only a saver but a gainer by the bargain.
III. He obtains what he desired, a full commission to do what he would with the Jews, v. 10, 11. The king was so inattentive to business, and so bewitched with Haman, that he took no time to examine the truth of his allegations, but was as willing as Haman could wish to believe the worst concerning the Jews, and therefore he gave them up into his hands, as lambs to the lion: The people are thine, do with them as it seemeth good unto thee. He does not say, "Kill them, slay them" (hoping Haman's own cooler thoughts would abate the rigour of that sentence and induce him to sell them for slaves); but "Do what thou wilt with them." And so little did he consider how much he should lose in his tribute, and how much Haman would gain in the spoil, that he gave him withal the ten thousand talents: The silver is thine. Such an implicit confidence likewise he had in Haman, and so perfectly had he abandoned all care of his kingdom, that he gave Haman his ring, his privy-seal, or sign-manual, wherewith to confirm whatever edict he pleased to draw up for this purpose. Miserable is the kingdom that is at the disposal of such a head as this, which has one ear only, and a nose to be led by, but neither eyes nor brains, nor scarcely a tongue of its own.
IV. He then consults with his soothsayers to find out a lucky day for the designed massacre, v. 7. The resolve was taken up in the first month, in the twelfth year of the king, when Esther had been his wife about five years. Some day or other in that year must be pitched upon; and, as if he doubted not but that Heaven would favour his design and further it, he refers it to the lot, that is, to the divine Providence, to choose the day for him; but that, in the decision, proved a better friend to the Jews than to him, for the lot fell upon the twelfth month, so that Mordecai and Esther had eleven months to turn themselves in for the defeating of the design, or, if they could not defeat it, space would be left for the Jews to make their escape and shift for their safety. Haman, though eager to have the Jews cut off, yet will submit to the laws of his superstition, and not anticipate the supposed fortunate day, no, not to gratify his impatient revenge. Probably he was in some fear lest the Jews should prove too hard for their enemies, and therefore durst not venture on such a hazardous enterprise but under the smiles of a good omen. This may shame us, who often acquiesce not in the directions and disposals of Providence when they cross our desires and intentions. He that believeth the lot, much more that believeth the promise, will not make haste. But see how God's wisdom serves its own purposes by men's folly. Haman has appealed to the lot, and to the lot he shall go, which, by adjourning the execution, gives judgment against him and breaks the neck of the plot.
V. The bloody edict is hereupon drawn up, signed, and published, giving orders to the militia of every province to be ready against the thirteenth day of the twelfth month, and, on that day, to murder all the Jews, men, women, and children, and seize their effects, v. 12-14. Had the decree been to banish all the Jews and expel them out of the king's dominions, it would have been severe enough; but surely never any act of cruelty appeared so barefaced as this, to destroy, to kill, and to cause to perish, all the Jews, appointing them as sheep for the slaughter without showing any cause for so doing. No crime is laid to their charge; it is not pretended that they were obnoxious to the public justice, nor is any condition offered, upon performance of which they might have their lives spared; but die they must, without mercy. Thus have the church's enemies thirsted after blood, the blood of the saints and the martyrs of Jesus, and drunk of it till they have been perfectly intoxicated (Rev. xvii. 6); yet still, like the horse-leech, they cry, Give, give. This cruel offer is ratified with the king's seal, directed to the king's lieutenants, and drawn up in the king's name, and yet the king knows not what he does. Posts are sent out, with all expedition, to carry copies of the decree to the respective provinces, v. 15. See how restless the malice of the church's enemies is: it will spare no pains; it will lose no time.
VI. The different temper of the court and city hereupon. 1. The court was very merry upon it: The king and Haman sat down to drink, perhaps to drink "Confusion to all the Jews." Haman was afraid lest the king's conscience should smite him for what he had done and he should begin to wish it undone again, to prevent which he engrossed him to himself, and kept him drinking. This cursed method many take to drown their convictions, and harden their own hearts and the hearts of others in sin. 2. The city was very sad upon it (and the other cities of the kingdom, no doubt, when they had notice of it): The city Shushan was perplexed, not only the Jews themselves, but all their neighbours that had any principles of justice and compassion. It grieved them to see their king so abused, to see wickedness in the place of judgment (Eccl. iii. 16), to see men that lived peaceably treated so barbarously; and what would be the consequences of it to themselves they knew not. But the king and Haman cared for none of these things. Note, It is an absurd and impious thing to indulge ourselves in mirth and pleasure when the church is in distress and the public are perplexed.
Adam Clarke: Commentary on the Bible - 1831
3:7: The first month - That is, of the civil year of the Jews.
The month Nisan - Answering to a part of our March and April.
The twelfth year of king Ahasuerus - According to the chronology in our Bibles, about five hundred and ten years before Christ.
They cast Pur, that is, the lot - This appears to be the Hebrew corruption of the pure Persian word pari, which signifies any thing that happens fortuitously. There is an addition here in the Greek text that was probably in the original, and which makes this place very plain. I shall set down the whole verse, and give the Greek in a parenthesis, that it may be read consecutively with what is in the Hebrew: "In the first month, that is, the month Nisan, in the twelfth year of King Ahasuerus, they cast Pur, that is, the lot, before Haman, from day to day, and from month to month." (ὡστε απολεσαι εν μιᾳ ἡμερᾳ το γενος Μαρδοχαιου, και επεσεν ὁ κληρος εις την τεσερακαιδεκατην του μηνος ὁς εστιν Αδαρ "that they might destroy in one day the people of Mordecai; and the lot fell on the fourteenth day of the month Adar.")
We see plainly intimated by the Hebrew text that they cast lots, or used a species of divination, to find which of the twelve months would be the most favorable for the execution of Haman's design; and, having found the desired month, then they cast lots, or used divination, to find out which day of the said month would be the lucky day for the accomplishment of the enterprise. But the Hebrew text does not tell us the result of this divination; we are left to guess it out; but the Greek supplies this deficiency, and makes all clear. From it we find that, when they cast for the month, the month Adar was taken; and when they cast for the day, the fourteenth (Heb. thirteenth) of that month was taken.
Some have questioned whether Pur may not have signified also some game of chance, which they played before or with Haman, from day to day, to divert him from his melancholy, till the lucky time came in which he was to have the gratification of slaying all the people who were objects of his enmity; or they cast lots, or played, who should get the property of such and such opulent families. Holinshed, one of our ancient historians, informs us that, previously to the battle of Agincourt, the English army, under Henry V., were so thinned and weakened by disease, and the French army so numerous, that "Frenchmen, in the mean while, as though they had been sure of victory, made great triumphe, for the captaines had determined before how to divide the spoil; and the souldiers, the night before, had plaied the Englishmen at dice." To this the chorus of Shakspeare alludes: -
"Proud of their numbers, and secure of soul,
The confident and over-lusty French
Do the low-rated English play at dice.
- The poor condemned English,
Like sacrifices by their watchful fires,
Sit patiently and inly ruminate
The morning's danger; and their gestures sad,
Investing lank-lean cheeks, and war-worn coats,
Presenteth them unto the gazing moon
So many horrid ghosts.
Hen. V.
Monstrelet, who is an impartial writer, does not mention this.
Did Haman and his flatterers intend to divide the spoils of the designed-to-be-massacred Jews in some such manner as this?
Albert Barnes: Notes on the Bible - 1834
3:7: In the first month ... - i. e. in March or April of 474 B. C.
"Pur" is supposed to be an old Persian word etymologically connected with the Latin "pars", and signifying "part" or "lot." The practice of casting lots to obtain a lucky day still obtains in the East, and is probably extremely ancient. A lot seems to have been cast, or a throw of some kind made, for each day of the month and each month of the year. The day and month which obtained the best throws were then selected. Assyrian calendars note lucky and unlucky days as early as the eighth century B. C. Lots were in use both among the Oriental and the Classical nations from a remote antiquity.
"Adar," the twelfth month, corresponds nearly to our March. It seems to have derived its name from "adar", "splendor," because of the brightness of the sun and the flowers at that time.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: the first month: Neh 2:1
in the twelfth: Est 1:3, Est 2:16
they cast Pur: Est 9:24-26; Pro 16:33; Eze 21:21, Eze 21:22; Mat 27:35
Adar: Est 9:1, Est 9:5, Est 9:17-19, Est 9:21; Ezr 6:15
Carl Friedrich Keil and Franz Delitzsch
3:7
To ensure the success of this great undertaking, viz., the extermination of all the Jews in the kingdom, Haman had recourse to the lot, that he might thus fix on a propitious day for the execution of his project. Astrology plays an important part among all ancient nations, nothing of any magnitude being undertaken without first consulting its professors concerning a favourable time and opportunity; comp. rem. on Ezek 21:26.
Esther 3:7
"In the first month, i.e., Nisan, in the twelfth year of King Ahashverosh, they cast Pur, i.e., the lot, before Haman from day to day, and from month to the twelfth month, i.e., the month Adar." The subject of הפּיל is left indefinite, because it is self-evident that this was done by some astrologer or magician who was versed in such matters. Bertheau tries unnaturally to make Haman the subject, and to combine the subsequent המן לפני with הגּורל: "Haman cast Pur, i.e., the lot, before Haman," which makes Pur signify: the lot before Haman. המן לפני means in the presence of Haman, so that he also might see how the lot fell. פּוּר is an Old-Persian word meaning lot (sors); in modern Persian, bâra signifies time, case (fois, cas), pâra or pâre, piece (morceau, pice), and behr, behre, and behre, lot, share, fate; comp. Zenker, Turco-Arabic and Persian Lexicon, pp. 162 and 229. The words "from day to day, from month to the twelfth month," must not be understood to say, that lots were cast day by day and month by month till the twelfth; but that in the first month lots were at once cast, one after the other, for all the days and months of the year, that a favourable day might be obtained. We do not know the manner in which this was done, "the way of casting lots being unknown to us." The words: from month to the twelfth month, are remarkable; we should expect from month to month till the twelfth month. Bertheau supposes that the words לחדשׁ ויּ פּל הגּורל על יום שׁלשׁה עשׂר were omitted after וּמחדשׁ through the eye of the transcriber passing on from the first לחדשׁ to the second. The text of the lxx actually contains such words, and the possibility of such an oversight on the part of a transcriber must certainly be admitted. In the book of Esther, however, the lxx translation is no critical authority, and it is just as possible that the author of the Hebrew book here expresses himself briefly and indefinitively, because he was now only concerned to state the month determined by lot for the undertaking, and intended to mention the day subsequently.
Esther 3:8-9
Haman having by means of the lot fixed upon a favourable day for the execution of the massacre, betook himself to the king to obtain a royal decree for the purpose. He represented to the monarch: "There is a people scattered abroad and dispersed among the peoples in all the provinces of thy kingdom, and their laws are different from all other people (i.e., from the laws of all other people), and they keep not the laws of the king, and it is not fitting for the king to leave them alone. Esther 3:9. If it seem good to the king, let it be written (i.e., let a written decree be published) to destroy them; and I will weigh ten thousand talents of silver to those who do the business, that they may bring them into the treasuries of the king." This proposal was very subtilly calculated. First Haman casts suspicion on the Jews as a nation scattered abroad and dwelling apart, and therefore unsociable, - as refractory, and therefore dangerous to the state; then he promises the king that their extermination will bring into the royal treasury a very considerable sum of money, viz., the property of the slaughtered. Ten thousand talents of silver, reckoned according to the Mosaic shekel, are 3,750,000, according to the civil shekel 1,875,000; see rem. on 1Chron 22:14. המּלאכה עשׁי, those who execute a work, builders in 4Kings 12:12, are here and Esther 9:3 the king's men of business, who carry on the king's business with respect to receipts and disbursements, the royal financiers.
Esther 3:10
The king agreed to this proposal. He drew his signet ring from his hand, and delivered it to Haman, that he might prepare the edict in the king's name, and give it by the impression of the royal seal the authority of an irrevocable decree; see rem. on Esther 8:8. "To the enemy of the Jews" is added emphatically.
Esther 3:11
Lest it should appear as though the king had been induced by the prospect held out of obtaining a sum of money, he awards this to Haman. "The silver be given to thee, and the people to do to them (let it be done to them) as seemeth good to thee." והעם precedes absolutely: as for the people of the Jews, etc.
Geneva 1599
3:7 In the first month, that [is], the month (c) Nisan, in the twelfth year of king Ahasuerus, they cast Pur, that [is], the lot, (d) before Haman from day to day, and from month to month, [to] the twelfth [month], that [is], the month (e) Adar.
(c) Which contains part of March and part of April.
(d) To know what month and day would be good to attempt this thing, that it might be successful: but God disappointed their lots and expectations.
(e) Containing part of February and part of March.
John Gill
3:7 In the first month, that is the month Nisan,.... Which was the first month of the sacred year of the Jews, by divine appointment, Ex 12:2, and there called Abib, and answers to part of February and part of March; from hence it is clear this book was written by a Jew, and very probably by Mordecai:
in the twelfth year of King Ahasuerus; four years and near two months after his marriage of Esther, Esther 2:16,
they cast Pur, that is, the lot, before Haman; being a Persian word, it is explained in Hebrew a lot, the word signifying "steel" in the Persian language. Reland (p) conjectures that this was that sort of lot called "sideromantia". Who cast this lot is not said; whether Haman himself, or one of his servants: perhaps a diviner. The latter Targum calls him Shimshai the scribe:
from day today, and from month to month, to the twelfth month, that is the month Adar; which answers to part of January and part of February; so that the lot was cast for every month and every day of the month throughout the year, to find out which was the most lucky month, and which the most lucky day in that month, to destroy the Jews in and none could be found till they came to the last month, and the thirteenth day of that month, Esther 3:13, the providence of God so overruling the lot, that there might be time enough for the Jews, through the mediation of Esther to the king, to prevent their destruction; so in other nations the Heathens had their lucky and unlucky days (q).
(p) Antiqu. Heb. par. 4. c. 12. sect. 1. (q) Vid. Macrob. Saturnal l. 1. c. 16. Alex. ab Alex. Genial. Dier. l. 4. c. 20.
John Wesley
3:7 They cast - The diviners cast lots, according to the custom of those people, what day, and what month would be most lucky, not for his success with the king (of which he made no doubt) but for the most effectual extirpation of the Jews. Wherein appears likewise both his implacable malice, and unwearied diligence in seeking vengeance of them with so much trouble to himself; and God's singular providence in disposing the lot to that time, that the Jews might have space to get the decree reversed.
Robert Jamieson, A. R. Fausset and David Brown
3:7 In the first month . . . they cast Pur, that is, the lot--In resorting to this method of ascertaining the most auspicious day for putting his atrocious scheme into execution, Haman acted as the kings and nobles of Persia have always done, never engaging in any enterprise without consulting the astrologers, and being satisfied as to the lucky hour. Vowing revenge but scorning to lay hands on a single victim, he meditated the extirpation of the whole Jewish race, who, he knew, were sworn enemies of his countrymen; and by artfully representing them as a people who were aliens in manners and habits, and enemies to the rest of his subjects, he procured the king's sanction of the intended massacre. One motive which he used in urging his point was addressed to the king's cupidity. Fearing lest his master might object that the extermination of a numerous body of his subjects would seriously depress the public revenue, Haman promised to make up the loss.
3:83:8: Եւ խօսեցա՛ւ ընդ արքային՝ եւ ասէ. Գո՛յ ազգ ցրեալ ընդ հեթանոսս, եւ ընդ ամենայն թագաւորութեան քում, որք են ապիրատք եւ խորամանգք քան զամենայն ազգս, եւ օրինաց արքունի ո՛չ հնազանդին. եւ ո՛չ օգո՛ւտ են արքայի եթէ թողուս դու զնոսա։
8 Նա խօսեց արքայի հետ ու ասաց. «Կայ մի ազգ, որ ցրուած է ժողովուրդների եւ քո ամբողջ թագաւորութեան մէջ: Այդ ազգը բոլոր ազգերից աւելի ապիրատ ու խորամանկ է եւ արքունի օրէնքներին չի հնազանդուում. արքայի համար օգուտ չէ, եթէ դու թողնես, որ նրանք մնան:
8 Համան Ասուերոս թագաւորին ըսաւ. «Քու թագաւորութեանդ բոլոր գաւառներուն մէջ՝ ժողովուրդներուն մէջ ցրուած ու տարածուած ազգ մը կայ։ Անոնց օրէնքները բոլոր ժողովուրդներուն օրէնքներէն տարբեր են, որով թագաւորին օրէնքները չեն կատարեր. ուստի չի վայլեր, որ թագաւորը անոնց թոյլտուութիւն ընէ։
Եւ [44]խօսեցաւ ընդ արքային եւ ասէ``. Գոյ ազգ ցրուեալ ընդ հեթանոսս, եւ ընդ ամենայն թագաւորութեան քում, [45]որք են ապիրատք եւ խորամանգք քան զամենայն ազգս``, եւ օրինաց արքունի ոչ հնազանդին. եւ ոչ օգուտ են արքայի եթէ թողուս դու զնոսա:

3:8: Եւ խօսեցա՛ւ ընդ արքային՝ եւ ասէ. Գո՛յ ազգ ցրեալ ընդ հեթանոսս, եւ ընդ ամենայն թագաւորութեան քում, որք են ապիրատք եւ խորամանգք քան զամենայն ազգս, եւ օրինաց արքունի ո՛չ հնազանդին. եւ ո՛չ օգո՛ւտ են արքայի եթէ թողուս դու զնոսա։
8 Նա խօսեց արքայի հետ ու ասաց. «Կայ մի ազգ, որ ցրուած է ժողովուրդների եւ քո ամբողջ թագաւորութեան մէջ: Այդ ազգը բոլոր ազգերից աւելի ապիրատ ու խորամանկ է եւ արքունի օրէնքներին չի հնազանդուում. արքայի համար օգուտ չէ, եթէ դու թողնես, որ նրանք մնան:
8 Համան Ասուերոս թագաւորին ըսաւ. «Քու թագաւորութեանդ բոլոր գաւառներուն մէջ՝ ժողովուրդներուն մէջ ցրուած ու տարածուած ազգ մը կայ։ Անոնց օրէնքները բոլոր ժողովուրդներուն օրէնքներէն տարբեր են, որով թագաւորին օրէնքները չեն կատարեր. ուստի չի վայլեր, որ թագաւորը անոնց թոյլտուութիւն ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
3:83:8: И сказал Аман царю Артаксерксу: есть один народ, разбросанный и рассеянный между народами по всем областям царства твоего; и законы их отличны от {законов} всех народов, и законов царя они не выполняют; и царю не следует {так} оставлять их.
3:8 καὶ και and; even ἐλάλησεν λαλεω talk; speak πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king Ἀρταξέρξην αρταξερξης tell; declare ὑπάρχει υπαρχω happen to be; belong ἔθνος εθνος nation; caste διεσπαρμένον διασπειρω sow abroad; scatter around ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste ἐν εν in πάσῃ πας all; every τῇ ο the βασιλείᾳ βασιλεια realm; kingdom σου σου of you; your οἱ ο the δὲ δε though; while νόμοι νομος.1 law αὐτῶν αυτος he; him ἔξαλλοι εξαλλος from; by πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste τῶν ο the δὲ δε though; while νόμων νομος.1 law τοῦ ο the βασιλέως βασιλευς monarch; king παρακούουσιν παρακουω disregard καὶ και and; even οὐ ου not συμφέρει συμφερω advantageous; bring together τῷ ο the βασιλεῖ βασιλευς monarch; king ἐᾶσαι εαω allow; let αὐτούς αυτος he; him
3:8 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say הָמָן֙ hāmˌān הָמָן Haman לַ la לְ to † הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king אֲחַשְׁוֵרֹ֔ושׁ ʔᵃḥašwērˈôš אֲחַשְׁוֵרֹושׁ Ahasuerus יֶשְׁנֹ֣ו yešnˈô יֵשׁ existence עַם־ ʕam- עַם people אֶחָ֗ד ʔeḥˈāḏ אֶחָד one מְפֻזָּ֤ר mᵊfuzzˈār פזר scatter וּ û וְ and מְפֹרָד֙ mᵊfōrˌāḏ פרד divide בֵּ֣ין bˈên בַּיִן interval הָֽ hˈā הַ the עַמִּ֔ים ʕammˈîm עַם people בְּ bᵊ בְּ in כֹ֖ל ḵˌōl כֹּל whole מְדִינֹ֣ות mᵊḏînˈôṯ מְדִינָה district מַלְכוּתֶ֑ךָ malᵊḵûṯˈeḵā מַלְכוּת kingship וְ wᵊ וְ and דָתֵיהֶ֞ם ḏāṯêhˈem דָּת orders שֹׁנֹ֣ות šōnˈôṯ שׁנה change מִ mi מִן from כָּל־ kkol- כֹּל whole עָ֗ם ʕˈām עַם people וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] דָּתֵ֤י dāṯˈê דָּת orders הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king אֵינָ֣ם ʔênˈām אַיִן [NEG] עֹשִׂ֔ים ʕōśˈîm עשׂה make וְ wᵊ וְ and לַ la לְ to † הַ the מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king אֵין־ ʔên- אַיִן [NEG] שֹׁוֶ֖ה šôˌeh שׁוה be like לְ lᵊ לְ to הַנִּיחָֽם׃ hannîḥˈām נוח settle
3:8. dixitque Aman regi Asuero est populus per omnes provincias regni tui dispersus et a se mutuo separatus novis utens legibus et caerimoniis insuper et regis scita contemnens et optime nosti quod non expediat regno tuo ut insolescat per licentiamAnd Aman said to king Assuerus: There is a people scattered through all the provinces of thy kingdom, and separated one from another, that use new laws and ceremonies, and moreover despise the king's ordinances: and thou knowest very well that it is not expedient for thy kingdom that they should grow insolent by impunity.
8. And Haman said unto king Ahasuerus, There is a certain people scattered abroad and dispersed among the peoples in all the provinces of thy kingdom; and their laws are diverse from every people; neither keep they the king’s laws: therefore it is not for the king’s profit to suffer them.
3:8. And Haman said to king Artaxerxes, “There is a people dispersed throughout all the provinces of your kingdom and separated one from another, who make use of unusual laws and ceremonies, and who, in addition, show contempt for the king’s ordinances. And you know very well that it is not expedient for your kingdom that they should become insolent through independence.
3:8. And Haman said unto king Ahasuerus, There is a certain people scattered abroad and dispersed among the people in all the provinces of thy kingdom; and their laws [are] diverse from all people; neither keep they the king’s laws: therefore it [is] not for the king’s profit to suffer them.
And Haman said unto king Ahasuerus, There is a certain people scattered abroad and dispersed among the people in all the provinces of thy kingdom; and their laws [are] diverse from all people; neither keep they the king' s laws: therefore it [is] not for the king' s profit to suffer them:

3:8: И сказал Аман царю Артаксерксу: есть один народ, разбросанный и рассеянный между народами по всем областям царства твоего; и законы их отличны от {законов} всех народов, и законов царя они не выполняют; и царю не следует {так} оставлять их.
3:8
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
Ἀρταξέρξην αρταξερξης tell; declare
ὑπάρχει υπαρχω happen to be; belong
ἔθνος εθνος nation; caste
διεσπαρμένον διασπειρω sow abroad; scatter around
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
ἐν εν in
πάσῃ πας all; every
τῇ ο the
βασιλείᾳ βασιλεια realm; kingdom
σου σου of you; your
οἱ ο the
δὲ δε though; while
νόμοι νομος.1 law
αὐτῶν αυτος he; him
ἔξαλλοι εξαλλος from; by
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
τῶν ο the
δὲ δε though; while
νόμων νομος.1 law
τοῦ ο the
βασιλέως βασιλευς monarch; king
παρακούουσιν παρακουω disregard
καὶ και and; even
οὐ ου not
συμφέρει συμφερω advantageous; bring together
τῷ ο the
βασιλεῖ βασιλευς monarch; king
ἐᾶσαι εαω allow; let
αὐτούς αυτος he; him
3:8
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
הָמָן֙ hāmˌān הָמָן Haman
לַ la לְ to
הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
אֲחַשְׁוֵרֹ֔ושׁ ʔᵃḥašwērˈôš אֲחַשְׁוֵרֹושׁ Ahasuerus
יֶשְׁנֹ֣ו yešnˈô יֵשׁ existence
עַם־ ʕam- עַם people
אֶחָ֗ד ʔeḥˈāḏ אֶחָד one
מְפֻזָּ֤ר mᵊfuzzˈār פזר scatter
וּ û וְ and
מְפֹרָד֙ mᵊfōrˌāḏ פרד divide
בֵּ֣ין bˈên בַּיִן interval
הָֽ hˈā הַ the
עַמִּ֔ים ʕammˈîm עַם people
בְּ bᵊ בְּ in
כֹ֖ל ḵˌōl כֹּל whole
מְדִינֹ֣ות mᵊḏînˈôṯ מְדִינָה district
מַלְכוּתֶ֑ךָ malᵊḵûṯˈeḵā מַלְכוּת kingship
וְ wᵊ וְ and
דָתֵיהֶ֞ם ḏāṯêhˈem דָּת orders
שֹׁנֹ֣ות šōnˈôṯ שׁנה change
מִ mi מִן from
כָּל־ kkol- כֹּל whole
עָ֗ם ʕˈām עַם people
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
דָּתֵ֤י dāṯˈê דָּת orders
הַ ha הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
אֵינָ֣ם ʔênˈām אַיִן [NEG]
עֹשִׂ֔ים ʕōśˈîm עשׂה make
וְ wᵊ וְ and
לַ la לְ to
הַ the
מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king
אֵין־ ʔên- אַיִן [NEG]
שֹׁוֶ֖ה šôˌeh שׁוה be like
לְ lᵊ לְ to
הַנִּיחָֽם׃ hannîḥˈām נוח settle
3:8. dixitque Aman regi Asuero est populus per omnes provincias regni tui dispersus et a se mutuo separatus novis utens legibus et caerimoniis insuper et regis scita contemnens et optime nosti quod non expediat regno tuo ut insolescat per licentiam
And Aman said to king Assuerus: There is a people scattered through all the provinces of thy kingdom, and separated one from another, that use new laws and ceremonies, and moreover despise the king's ordinances: and thou knowest very well that it is not expedient for thy kingdom that they should grow insolent by impunity.
3:8. And Haman said to king Artaxerxes, “There is a people dispersed throughout all the provinces of your kingdom and separated one from another, who make use of unusual laws and ceremonies, and who, in addition, show contempt for the king’s ordinances. And you know very well that it is not expedient for your kingdom that they should become insolent through independence.
3:8. And Haman said unto king Ahasuerus, There is a certain people scattered abroad and dispersed among the people in all the provinces of thy kingdom; and their laws [are] diverse from all people; neither keep they the king’s laws: therefore it [is] not for the king’s profit to suffer them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. 'И царю не следует так оставлять их" — более правильное понимание подлинника представляют другие переводы этого места: "и не ботся изменить царю".
Adam Clarke: Commentary on the Bible - 1831
3:8: Their laws are diverse from all people - Such they certainly were; for they worshipped the true God according to his own laws; and this was not done by any other people then on the face of the earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: scattered abroad: Lev 26:33; Deu 4:27, Deu 30:3, Deu 32:26; Neh 1:8; Jer 50:17; Eze 6:8, Eze 11:16; Zac 7:14; Joh 7:35; Jam 1:1; Pe1 1:1
their laws: Ezr 4:12-15; Act 16:20, Act 16:21, Act 17:6, Act 17:7, Act 24:5, Act 28:22
for the king's profit to: Heb. meet, or equal for the king to, etc
Geneva 1599
3:8 And Haman said unto king Ahasuerus, There is a certain people scattered abroad and dispersed among the people in all the provinces of thy kingdom; and their laws [are] diverse from all people; neither keep they the (f) king's laws: therefore it [is] not for the king's profit to suffer them.
(f) These are the two arguments which commonly the worldlings and the wicked use toward princes against the godly, that is, the contempt of their laws and diminishing of their profit without concern as to whether God is pleased or displeased.
John Gill
3:8 And Haman said unto King Ahasuerus, Or "had said" (r), as some choose to render it; nor indeed is it likely that Haman should cast lots to know when would be a proper time to destroy the Jews, until he had got leave of the king to do it:
there is a certain people scattered abroad, and dispersed among the people in all the provinces of thy kingdom; for, though many of the Jews returned to their own land, on the proclamation of Cyrus, yet others remained, being well settled as to worldly things, and not having that zeal for God and his worship as became them, and not caring to be at the trouble and expense of such a journey, and especially those of the ten tribes; now Haman, through contempt of them, mentions them not by name, only describes them as a scattered insignificant people:
and their laws are different from all people; concerning their diet and observation of days, and other things; so Empedocles, an Heathen, observes (s) of the Jews, that they were a separate people from all others in those things; for he says,"they separated not only from the Romans, but even from all men; for, having found out an unmixed way of living, they have nothing common with men, neither table nor libations, nor prayers, nor sacrifices, but are more separate from us than the Susians or Bactrians, or the more remote Indians:"
neither keep they the king's laws; and, no doubt, he had a special respect to the non-observance of the king's command to give him reverence; and in like manner the Jews are represented by Heathen writers, as by Tacitus (t), Juvenal (u), and others:
therefore it is not for the king's profit to suffer them; that is, to dwell in his dominions; he got nothing by them, and they might be prejudicial to his subjects, and poison them with their notions; and since they were not obedient to the laws of the kingdom, it was not fit and equitable that they should be continued in it.
(r) "dixerat enim", Junius & Tremellius, Piscator, Drusius, so Patrick. (s) Apud Philostrat. Vit. Apollon. l. 5. c. 11. (t) Hist. l. 5. c. 4. (u) "Romanas antem soliti", &c. Satyr. 14. ver. 99.
3:93:9: Արդ՝ եթէ կա՛մք իցեն արքայի, հրամա՛ն տացես կորուսանել զնոսա. եւ ես կարգեցից ՚ի գանձս արքունի՝ բե՛ւր քանքար արծաթոյ։
9 Արդ, եթէ արքան կամենայ, նրանց կորստեան մատնելու հրաման կը տայ, իսկ ես արքունի գանձերին կ’աւելացնեմ տասը հազար արծաթ քանքար»:
9 Եթէ թագաւորին հաճոյ կ’երեւնայ, հրաման տրուի*, որ զանոնք կորսնցնեն։ Ես պաշտօնատարներուն ձեռքը, թագաւորին գանձը բերելու համար, տասը հազար տաղանդ արծաթ կը կշռեմ կու տամ»։
Արդ, եթէ կամք իցեն արքայի, հրաման տացես կորուսանել զնոսա, եւ ես կարգեցից ի գանձս արքունի բեւր քանքար արծաթոյ:

3:9: Արդ՝ եթէ կա՛մք իցեն արքայի, հրամա՛ն տացես կորուսանել զնոսա. եւ ես կարգեցից ՚ի գանձս արքունի՝ բե՛ւր քանքար արծաթոյ։
9 Արդ, եթէ արքան կամենայ, նրանց կորստեան մատնելու հրաման կը տայ, իսկ ես արքունի գանձերին կ’աւելացնեմ տասը հազար արծաթ քանքար»:
9 Եթէ թագաւորին հաճոյ կ’երեւնայ, հրաման տրուի*, որ զանոնք կորսնցնեն։ Ես պաշտօնատարներուն ձեռքը, թագաւորին գանձը բերելու համար, տասը հազար տաղանդ արծաթ կը կշռեմ կու տամ»։
zohrab-1805▾ eastern-1994▾ western am▾
3:93:9: Если царю благоугодно, то пусть будет предписано истребить их, и десять тысяч талантов серебра я отвешу в руки приставников, чтобы внести в казну царскую.
3:9 εἰ ει if; whether δοκεῖ δοκεω imagine; seem τῷ ο the βασιλεῖ βασιλευς monarch; king δογματισάτω δογματιζω dogmatize; follow decrees ἀπολέσαι απολλυμι destroy; lose αὐτούς αυτος he; him κἀγὼ καγω and I διαγράψω διαγραφω into; for τὸ ο the γαζοφυλάκιον γαζοφυλακιον treasury τοῦ ο the βασιλέως βασιλευς monarch; king ἀργυρίου αργυριον silver piece; money τάλαντα ταλαντον 10,000 dollars; talent μύρια μυριοι myriad
3:9 אִם־ ʔim- אִם if עַל־ ʕal- עַל upon הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king טֹ֔וב ṭˈôv טֹוב good יִכָּתֵ֖ב yikkāṯˌēv כתב write לְ lᵊ לְ to אַבְּדָ֑ם ʔabbᵊḏˈām אבד perish וַ wa וְ and עֲשֶׂ֨רֶת ʕᵃśˌereṯ עֲשָׂרָה ten אֲלָפִ֜ים ʔᵃlāfˈîm אֶלֶף thousand כִּכַּר־ kikkar- כִּכָּר disk כֶּ֗סֶף kˈesef כֶּסֶף silver אֶשְׁקֹול֙ ʔešqôl שׁקל weigh עַל־ ʕal- עַל upon יְדֵי֙ yᵊḏˌê יָד hand עֹשֵׂ֣י ʕōśˈê עשׂה make הַ ha הַ the מְּלָאכָ֔ה mmᵊlāḵˈā מְלָאכָה work לְ lᵊ לְ to הָבִ֖יא hāvˌî בוא come אֶל־ ʔel- אֶל to גִּנְזֵ֥י ginzˌê גֶּנֶז treasury הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
3:9. si tibi placet decerne ut pereat et decem milia talentorum adpendam arcariis gazae tuaeIf it please thee, decree that they may be destroyed, and I will pay ten thousand talents to thy treasurers.
9. If it please the king, let it be written that they be destroyed: and I will pay ten thousand talents of silver into the hands of those that have the charge of the business, to bring it into the king’s treasuries.
3:9. If it pleases you, declare that they may be destroyed, and I will weigh out ten thousand talents to the keepers of your treasury.”
3:9. If it please the king, let it be written that they may be destroyed: and I will pay ten thousand talents of silver to the hands of those that have the charge of the business, to bring [it] into the king’s treasuries.
If it please the king, let it be written that they may be destroyed: and I will pay ten thousand talents of silver to the hands of those that have the charge of the business, to bring [it] into the king' s treasuries:

3:9: Если царю благоугодно, то пусть будет предписано истребить их, и десять тысяч талантов серебра я отвешу в руки приставников, чтобы внести в казну царскую.
3:9
εἰ ει if; whether
δοκεῖ δοκεω imagine; seem
τῷ ο the
βασιλεῖ βασιλευς monarch; king
δογματισάτω δογματιζω dogmatize; follow decrees
ἀπολέσαι απολλυμι destroy; lose
αὐτούς αυτος he; him
κἀγὼ καγω and I
διαγράψω διαγραφω into; for
τὸ ο the
γαζοφυλάκιον γαζοφυλακιον treasury
τοῦ ο the
βασιλέως βασιλευς monarch; king
ἀργυρίου αργυριον silver piece; money
τάλαντα ταλαντον 10,000 dollars; talent
μύρια μυριοι myriad
3:9
אִם־ ʔim- אִם if
עַל־ ʕal- עַל upon
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
טֹ֔וב ṭˈôv טֹוב good
יִכָּתֵ֖ב yikkāṯˌēv כתב write
לְ lᵊ לְ to
אַבְּדָ֑ם ʔabbᵊḏˈām אבד perish
וַ wa וְ and
עֲשֶׂ֨רֶת ʕᵃśˌereṯ עֲשָׂרָה ten
אֲלָפִ֜ים ʔᵃlāfˈîm אֶלֶף thousand
כִּכַּר־ kikkar- כִּכָּר disk
כֶּ֗סֶף kˈesef כֶּסֶף silver
אֶשְׁקֹול֙ ʔešqôl שׁקל weigh
עַל־ ʕal- עַל upon
יְדֵי֙ yᵊḏˌê יָד hand
עֹשֵׂ֣י ʕōśˈê עשׂה make
הַ ha הַ the
מְּלָאכָ֔ה mmᵊlāḵˈā מְלָאכָה work
לְ lᵊ לְ to
הָבִ֖יא hāvˌî בוא come
אֶל־ ʔel- אֶל to
גִּנְזֵ֥י ginzˌê גֶּנֶז treasury
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
3:9. si tibi placet decerne ut pereat et decem milia talentorum adpendam arcariis gazae tuae
If it please thee, decree that they may be destroyed, and I will pay ten thousand talents to thy treasurers.
3:9. If it pleases you, declare that they may be destroyed, and I will weigh out ten thousand talents to the keepers of your treasury.”
3:9. If it please the king, let it be written that they may be destroyed: and I will pay ten thousand talents of silver to the hands of those that have the charge of the business, to bring [it] into the king’s treasuries.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. "10000: талантов серебра" — огромная сумма в несколько миллионов рублей на наши деньги. Обещание такой суммы для Амана не представляло ничего невозможного: обещанное могло достаточноокупиться через конфискацию имущества убитых (13: ст.).
Adam Clarke: Commentary on the Bible - 1831
3:9: Let it be written that they may be destroyed - Let it be enacted that they may all be put to death. By this he would throw all the odium off himself, and put it on the king and his counsellors; for he wished the thing to pass into a law, in which he could have but a small share of the blame.
I will pay ten thousand talents of silver - He had said before that it was not for the king's profit to suffer them; but here he is obliged to acknowledge that there will be a loss to the revenue, but that loss he is willing to make up out of his own property.
Ten thousand talents of silver is an immense sum indeed; which, counted by the Babylonish talent, amounts to two millions one hundred and nineteen thousand pounds sterling; but, reckoned by the Jewish talent, it makes more than double that sum.
Those who cavil at the Scriptures would doubtless call this one of the many absurdities which, they say, are so plenteously found in them, supposing it almost impossible for an individual to possess so much wealth. But though they do not believe the Bible, they do not scruple to credit Herodotus, who, lib. vii., says that when Xerxes went into Greece, Pythius the Lydian had two thousand talents of silver, and four millions of gold darics, which sums united make near five millions and a half sterling.
Plutarch tells us, in his life of Crassus, that after this Roman general had dedicated the tenth of all he had to Hercules, he entertained the Roman people at ten thousand tables, and distributed to every citizen as much corn as was sufficient for three months; and after all these expenses, he had seven thousand one hundred Roman talents remaining, which is more than a million and a half of English money.
In those days silver and gold were more plentiful than at present, as we may see in the yearly revenue of Solomon, who had of gold from Ophir, at one voyage, four hundred and fifty talents, which make three millions two hundred and forty thousand pounds sterling; and his annual income was six hundred and sixty-six talents of silver, which make four millions seven hundred and ninety-five thousand two hundred pounds English money.
In addition to the above I cannot help subjoining the following particulars: -
Crassus, who was mentioned before, had a landed estate valued at one million six hundred and sixty-six thousand six hundred and sixty-six pounds thirteen shillings and four pence.
C. Coecilius Ridorus, after having lost much in the civil war, left by will effects amounting to one million forty-seven thousand one hundred and sixty pounds.
Lentullus, the augur, is said to have possessed no less than three millions three hundred and thirty-three thousand three hundred and thirty-three pounds six shillings and eight pence.
Apicius was worth more than nine hundred and sixteen thousand six hundred and seventy-one pounds thirteen shillings and four pence; who, after having spent in his kitchen eight hundred and thirty-three thousand three hundred and thirty-three pounds six shillings and eight pence, and finding that he had no more left than eighty-three thousand three hundred and thirty-three pounds six shillings and eight pence, considered it so little for his support, that he judged it best to put an end to his life by poison!
The superfluous furniture of M. Scaurus, which was burnt at Tusculum, was valued at no less than eight hundred and thirty-three thousand three hundred and thirty-two pounds thirteen shillings and four pence.
Anthony owed, at the ides or March, the sum of three hundred and thirty-three thousand three hundred and thirty-three pounds six shillings and six pence, which he paid before the calends of April.
None of these men were in trade, to account for the circulation of such immense sums through their hands. See Dickson's Husband. of the Anc.
Albert Barnes: Notes on the Bible - 1834
3:9: Ten thousand talents of silver - According to Herodotus, the regular Rev_enue of the Persian king consisted of 14, 560 silver talents; so that, if the same talent is intended, Haman's offer would have exceeded two-thirds of one year's Rev_enue (or two and one-half million British pound sterling). Another Persian subject, Pythius, once offered to present Xerxes with four millions of gold darics, or about four and one-half pounds.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: that they may be destroyed: Heb. to destroy them
and I will pay: Heb. and I will weigh, Gen 23:16; Here Haman is obliged to acknowledge that there would be a loss to the Rev_enue, which he was willing to make up out of his own property. Ten thousand talents of silver, counted by the Babylonish talent, amount to 2, 119, 000.; but reckoned by the Jewish talent, they amount to double that sum. In those days, silver and gold were more plentiful than at present; and we have many instances of individuals possessing almost incredible riches. Herodotus relates, that when Xerxes went into Greece, Pythius the Lydian had 2, 000 talents of silver, and 4, 000, 000 of gold darics, which unitedly amount to nearly 5, 500, 000. Plutarch tells us, that after Crassus had dedicated the tenth of all he had to Hercules, he entertained the Roman people at 10, 000 tables, and distributed to every citizen as much corn as was sufficient for three months; and, after all these expenses, he had 7, 100; Roman talents left, which amount to more than 1, 500, 000. Lentulus the augur is said to have possessed no less than 3, 333, 333. 6s. 8d. Apicius was worth more than 916, 671 13s. 4d.; and, after having spent in his kitchen 833, 333 6s. 8d. he considered the remainder too little for his support, and poisoned himself!
ten thousand: Mat 18:24
John Gill
3:9 If it please the king, let it be written, that they may be destroyed,.... That is, a law made, signed and sealed, for their destruction, and letters written and sent everywhere, ordering it to be put in execution:
and I will pay ten thousand talents of silver to the hands of those who have the charge of the business, to bring it into the king's treasury; this he proposed, to prevent any objection that might be made from the loss of tribute paid by this people to the king; and this was a very large sum for him to pay out of his own estate, it being near four millions of our money; it is computed by Brerewood (x) at 3,750,000 pounds; for as to what is suggested by some, that he intended to repay himself out of the spoil of the Jews, it may be observed, that, according to the king's letter, they that were employed in destroying the Jews were to have the spoil for a prey or booty to themselves, Esther 3:13. Now this sum of money he proposed not to put into the hands of them that should slay the Jews, but into the hands of the king's receivers of the dues, that they might lay it up in the king's treasury or exchequer.
(x) De Pret. & Ponder. Vet. Num. c. 5.
Robert Jamieson, A. R. Fausset and David Brown
3:9 I will pay ten thousand talents of silver . . . into the king's treasuries--This sum, reckoning by the Babylonish talent, will be about £2,119,000; but estimated according to the Jewish talent, it will considerably exceed £3,000,000, an immense contribution to be made out of a private fortune. But classic history makes mention of several persons whose resources seem almost incredible.
3:103:10: Եւ եհան արքայ զմատանին իւր եւ ե՛տ զնա ՚ի ձեռս Ամանայ գրե՛լ զՀրէիցն՝ եւ կնքե՛լ առ ՚ի կորուսանել զնոսա։
10 Եւ արքան հանեց իր մատանին ու այն տուեց Համանի ձեռքը, որպէսզի նա գրի ու կնքի հրաման՝ հրեաներին կոտորելու մասին:
10 Այն ատեն թագաւորը իր ձեռքէն իր մատանին հանեց ու զանիկա Հրեաներու թշնամիին, Ագագացի Ամադաթայի որդիին Համանին տուաւ։
Եւ եհան արքայ զմատանին իւր եւ ետ զնա ի ձեռս [46]Ամանայ գրել զՀրէիցն եւ կնքել առ ի կորուսանել զնոսա:

3:10: Եւ եհան արքայ զմատանին իւր եւ ե՛տ զնա ՚ի ձեռս Ամանայ գրե՛լ զՀրէիցն՝ եւ կնքե՛լ առ ՚ի կորուսանել զնոսա։
10 Եւ արքան հանեց իր մատանին ու այն տուեց Համանի ձեռքը, որպէսզի նա գրի ու կնքի հրաման՝ հրեաներին կոտորելու մասին:
10 Այն ատեն թագաւորը իր ձեռքէն իր մատանին հանեց ու զանիկա Հրեաներու թշնամիին, Ագագացի Ամադաթայի որդիին Համանին տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:103:10: Тогда снял царь перстень свой с руки своей и отдал его Аману, сыну Амадафа, Вугеянину, чтобы скрепить указ против Иудеев.
3:10 καὶ και and; even περιελόμενος περιαιρεω disconnect; remove ὁ ο the βασιλεὺς βασιλευς monarch; king τὸν ο the δακτύλιον δακτυλιος ring ἔδωκεν διδωμι give; deposit εἰς εις into; for χεῖρα χειρ hand τῷ ο the Αμαν αμαν seal; certify κατὰ κατα down; by τῶν ο the γεγραμμένων γραφω write κατὰ κατα down; by τῶν ο the Ιουδαίων ιουδαιος Judean
3:10 וַ wa וְ and יָּ֧סַר yyˈāsar סור turn aside הַ ha הַ the מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king אֶת־ ʔeṯ- אֵת [object marker] טַבַּעְתֹּ֖ו ṭabbaʕtˌô טַבַּעַת sealing ring מֵ mē מִן from עַ֣ל ʕˈal עַל upon יָדֹ֑ו yāḏˈô יָד hand וַֽ wˈa וְ and יִּתְּנָ֗הּ yyittᵊnˈāh נתן give לְ lᵊ לְ to הָמָ֧ן hāmˈān הָמָן Haman בֶּֽן־ bˈen- בֵּן son הַמְּדָ֛תָא hammᵊḏˈāṯā הַמְּדָתָא Hammedatha הָ hā הַ the אֲגָגִ֖י ʔᵃḡāḡˌî אֲגָגִי Agagite צֹרֵ֥ר ṣōrˌēr צרר be hostile הַ ha הַ the יְּהוּדִֽים׃ yyᵊhûḏˈîm יְהוּדִי Jewish
3:10. tulit ergo rex anulum quo utebatur de manu sua et dedit eum Aman filio Amadathi de progenie Agag hosti IudaeorumAnd the king took the ring that he used, from his own hand, and gave it to Aman, the son of Amadathi of the race of Agag, the enemy of the Jews,
10. And the king took his ring from his hand, and gave it unto Haman the son of Hammedatha the Agagite, the Jews’ enemy.
3:10. And so the king took the ring that he used, from his own hand, and gave it to Haman, the son of Hammedatha, of Agag lineage, enemy of the Jews.
3:10. And the king took his ring from his hand, and gave it unto Haman the son of Hammedatha the Agagite, the Jews’ enemy.
And the king took his ring from his hand, and gave it unto Haman the son of Hammedatha the Agagite, the Jews' enemy:

3:10: Тогда снял царь перстень свой с руки своей и отдал его Аману, сыну Амадафа, Вугеянину, чтобы скрепить указ против Иудеев.
3:10
καὶ και and; even
περιελόμενος περιαιρεω disconnect; remove
ο the
βασιλεὺς βασιλευς monarch; king
τὸν ο the
δακτύλιον δακτυλιος ring
ἔδωκεν διδωμι give; deposit
εἰς εις into; for
χεῖρα χειρ hand
τῷ ο the
Αμαν αμαν seal; certify
κατὰ κατα down; by
τῶν ο the
γεγραμμένων γραφω write
κατὰ κατα down; by
τῶν ο the
Ιουδαίων ιουδαιος Judean
3:10
וַ wa וְ and
יָּ֧סַר yyˈāsar סור turn aside
הַ ha הַ the
מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king
אֶת־ ʔeṯ- אֵת [object marker]
טַבַּעְתֹּ֖ו ṭabbaʕtˌô טַבַּעַת sealing ring
מֵ מִן from
עַ֣ל ʕˈal עַל upon
יָדֹ֑ו yāḏˈô יָד hand
וַֽ wˈa וְ and
יִּתְּנָ֗הּ yyittᵊnˈāh נתן give
לְ lᵊ לְ to
הָמָ֧ן hāmˈān הָמָן Haman
בֶּֽן־ bˈen- בֵּן son
הַמְּדָ֛תָא hammᵊḏˈāṯā הַמְּדָתָא Hammedatha
הָ הַ the
אֲגָגִ֖י ʔᵃḡāḡˌî אֲגָגִי Agagite
צֹרֵ֥ר ṣōrˌēr צרר be hostile
הַ ha הַ the
יְּהוּדִֽים׃ yyᵊhûḏˈîm יְהוּדִי Jewish
3:10. tulit ergo rex anulum quo utebatur de manu sua et dedit eum Aman filio Amadathi de progenie Agag hosti Iudaeorum
And the king took the ring that he used, from his own hand, and gave it to Aman, the son of Amadathi of the race of Agag, the enemy of the Jews,
3:10. And so the king took the ring that he used, from his own hand, and gave it to Haman, the son of Hammedatha, of Agag lineage, enemy of the Jews.
3:10. And the king took his ring from his hand, and gave it unto Haman the son of Hammedatha the Agagite, the Jews’ enemy.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:10: The king took his ring - In this ring was no doubt included his privy seal, and he gave this to Haman, that when he had formed such a decree as he thought fit, he might seal it with this ring, which would give it its due force and influence among the rulers of the provinces. The privy seal of many of our sovereigns appears to have been inserted in their rings; and the seals of Eastern potentates were worn in rings upon their fingers. One such seal, once the property of the late Tippoo Sultan, lies before me; the inscription is deeply cut in silver, which is set in a massy carriage of gold. This, as fitted to the finger, he probably kept always on his hand, to be ready to seal despatches, etc., or it might be carried by a confidential officer for the same purpose, as it seems to refer to one of the chief cutcheries, or military officers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: took: Est 8:2, Est 8:8; Gen 41:42
enemy: or, oppressor, Est 7:6
John Gill
3:10 And the king took his ring from his hand, and gave it unto Haman, the son of Hammedatha the Agagite, the Jews' enemy. As a token of his affection for him, and a mark of honour to him; with the Persians (w) for a king to give a ring to anyone was a token and bond of the greatest love and friendship imaginable; and it may be this was given to Haman, to seal with it the letters that were or should be written, giving order for the destruction of the Jews. It seems as if as yet Esther had not acquainted the king who her kindred and people were; or it can hardly be thought he would have so easily come into such a scheme, or so highly favoured an enemy of her people.
(w) Alex. ab. Alex. Genial. Dier. l. 1. c. 26. & l. 2. c. 19.
Robert Jamieson, A. R. Fausset and David Brown
3:10 the king took his ring from his hand, and gave it unto Haman--There was a seal or signet in the ring. The bestowment of the ring, with the king's name and that of his kingdom engraven on it, was given with much ceremony, and it was equivalent to putting the sign manual to a royal edict.
3:113:11: Եւ ասէ թագաւորն ցԱման. Զարծաթդ կա՛լ ընդ քեզ, եւ զազգդ զայդ՝ արա՛ որպէս եւ կամիս։
11 Թագաւորն ասաց Համանին. «Արծաթդ պահի՛ր քեզ, իսկ այդ ազգի հետ արա՛, ինչպէս որ կամենում ես»:
11 Թագաւորը Համանին ըսաւ. «Այն արծաթը քեզի կու տամ ու այն ազգն ալ, որպէս զի քու աչքերուդ հաճոյ երեւցածը ընես անոնց»։
Եւ ասէ թագաւորն ցՀաման. Զարծաթդ կալ ընդ քեզ, եւ զազգդ զայդ արա որպէս եւ կամիս:

3:11: Եւ ասէ թագաւորն ցԱման. Զարծաթդ կա՛լ ընդ քեզ, եւ զազգդ զայդ՝ արա՛ որպէս եւ կամիս։
11 Թագաւորն ասաց Համանին. «Արծաթդ պահի՛ր քեզ, իսկ այդ ազգի հետ արա՛, ինչպէս որ կամենում ես»:
11 Թագաւորը Համանին ըսաւ. «Այն արծաթը քեզի կու տամ ու այն ազգն ալ, որպէս զի քու աչքերուդ հաճոյ երեւցածը ընես անոնց»։
zohrab-1805▾ eastern-1994▾ western am▾
3:113:11: И сказал царь Аману: отдаю тебе {это} серебро и народ; поступи с ним, как тебе угодно.
3:11 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεὺς βασιλευς monarch; king τῷ ο the Αμαν αμαν the μὲν μεν first of all ἀργύριον αργυριον silver piece; money ἔχε εχω have; hold τῷ ο the δὲ δε though; while ἔθνει εθνος nation; caste χρῶ χραομαι resort to; treat ὡς ως.1 as; how βούλει βουλομαι want
3:11 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king לְ lᵊ לְ to הָמָ֔ן hāmˈān הָמָן Haman הַ ha הַ the כֶּ֖סֶף kkˌesef כֶּסֶף silver נָת֣וּן nāṯˈûn נתן give לָ֑ךְ lˈāḵ לְ to וְ wᵊ וְ and הָ hā הַ the עָ֕ם ʕˈām עַם people לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make בֹּ֖ו bˌô בְּ in כַּ ka כְּ as † הַ the טֹּ֥וב ṭṭˌôv טֹוב good בְּ bᵊ בְּ in עֵינֶֽיךָ׃ ʕênˈeʸḵā עַיִן eye
3:11. dixitque ad eum argentum quod polliceris tuum sit de populo age quod tibi placetAnd he said to him: As to the money which thou promisest, keep it for thyself: and as to the people, do with them as seemeth good to thee.
11. And the king said unto Haman, The silver is given to thee, the people also, to do with them as it seemeth good to thee.
3:11. And he said to him, “Let the silver, which you promise, be for yourself. As for the people, do with them as it pleases you.”
3:11. And the king said unto Haman, The silver [is] given to thee, the people also, to do with them as it seemeth good to thee.
And the king said unto Haman, The silver [is] given to thee, the people also, to do with them as it seemeth good to thee:

3:11: И сказал царь Аману: отдаю тебе {это} серебро и народ; поступи с ним, как тебе угодно.
3:11
καὶ και and; even
εἶπεν επω say; speak
ο the
βασιλεὺς βασιλευς monarch; king
τῷ ο the
Αμαν αμαν the
μὲν μεν first of all
ἀργύριον αργυριον silver piece; money
ἔχε εχω have; hold
τῷ ο the
δὲ δε though; while
ἔθνει εθνος nation; caste
χρῶ χραομαι resort to; treat
ὡς ως.1 as; how
βούλει βουλομαι want
3:11
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
הַ ha הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
לְ lᵊ לְ to
הָמָ֔ן hāmˈān הָמָן Haman
הַ ha הַ the
כֶּ֖סֶף kkˌesef כֶּסֶף silver
נָת֣וּן nāṯˈûn נתן give
לָ֑ךְ lˈāḵ לְ to
וְ wᵊ וְ and
הָ הַ the
עָ֕ם ʕˈām עַם people
לַ la לְ to
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
בֹּ֖ו bˌô בְּ in
כַּ ka כְּ as
הַ the
טֹּ֥וב ṭṭˌôv טֹוב good
בְּ bᵊ בְּ in
עֵינֶֽיךָ׃ ʕênˈeʸḵā עַיִן eye
3:11. dixitque ad eum argentum quod polliceris tuum sit de populo age quod tibi placet
And he said to him: As to the money which thou promisest, keep it for thyself: and as to the people, do with them as seemeth good to thee.
3:11. And he said to him, “Let the silver, which you promise, be for yourself. As for the people, do with them as it pleases you.”
3:11. And the king said unto Haman, The silver [is] given to thee, the people also, to do with them as it seemeth good to thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
3:11: The silver is given to thee - Some understand this to mean that Xerxes refused the silver which Haman had offered to him; but the passage is better explained as a grant to him of all the property of such Jews as should be executed Est 3:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: to do: Psa 73:7; Jer 26:14, Jer 40:4; Luk 23:25
John Gill
3:11 And the king said unto Haman, the silver is given unto thee,.... The 10,000 talents of silver Haman proposed to pay into the treasury were returned to him, or the king out of his great munificence refused to take them:
the people also, to do with them as seemeth good unto thee; that is, the people of the Jews; he gave him full power to do with them as he thought fit, and who breathing revenge upon them, would not spare them.
John Wesley
3:11 The silver - Keep it to thy own use; I accept the offer for the deed.
3:123:12: Եւ կոչեցին զդպիրսն արքունի յամսեանն առաջնում, յաւուրն երեքտասաներորդի. եւ գրեցին որպէս եւ հրամայեաց նոցա Համան։ Զօրավարաց իշխանաց ընդ ամենայն գաւառս՝ ՚ի Հնդկաց մինչեւ յԵթովպացիս, հարիւր քսան եւ եւթն գաւառս. եւ իշխանացն ազգաց՝ գի՛ր իւրաքանչիւր լեզուաւ Արտաշէսի հրամանաւ[5226]։ [5226] Ոսկան. Հարիւր քսան եւ հինգ գա՛՛։
12 Եւ առաջին ամսին, տասներեքերորդ օրը կանչեցին արքունի գրագիրներին, որոնք, ինչպէս նրանց հրամայել էր Համանը, Արտաշէսի հրամանով գիր գրեցին բոլոր գաւառների զօրավարներին եւ իշխաններին, Հնդկաստանից մինչեւ Եթովպիա՝ հարիւր քսանեօթը գաւառներին եւ նրանց ազգերի իշխաններին՝ իւրաքանչիւրին իր լեզուով:
12 Առաջին ամսուան տասներեքերորդ օրը թագաւորին գրագիրները կանչուեցան ու թագաւորին նախարարներուն ու բոլոր գաւառներուն վրայ եղող կուսակալներուն եւ ամէն գաւառի ամէն մէկ ժողովուրդին իշխաններուն իրենց գրովը ու ամէն ժողովուրդին իր լեզուովը Համանին հրամայածին պէս Ասուերոս թագաւորին անունովը գրուեցաւ ու թագաւորին մատանիովը կնքուեցաւ
Եւ կոչեցին զդպիրսն արքունի յամսեանն առաջնում, յաւուրն երեքտասաներորդի, եւ գրեցին որպէս եւ հրամայեաց նոցա Համան, զօրավարաց, իշխանաց ընդ ամենայն գաւառս [47]ի Հնդկաց մինչեւ յԵթովպացիս` հարեւր քսան եւ եւթն գաւառս, եւ իշխանացն ազգաց, գիր իւրաքանչիւր լեզուաւ Արտաշիսի հրամանաւ:

3:12: Եւ կոչեցին զդպիրսն արքունի յամսեանն առաջնում, յաւուրն երեքտասաներորդի. եւ գրեցին որպէս եւ հրամայեաց նոցա Համան։ Զօրավարաց իշխանաց ընդ ամենայն գաւառս՝ ՚ի Հնդկաց մինչեւ յԵթովպացիս, հարիւր քսան եւ եւթն գաւառս. եւ իշխանացն ազգաց՝ գի՛ր իւրաքանչիւր լեզուաւ Արտաշէսի հրամանաւ[5226]։
[5226] Ոսկան. Հարիւր քսան եւ հինգ գա՛՛։
12 Եւ առաջին ամսին, տասներեքերորդ օրը կանչեցին արքունի գրագիրներին, որոնք, ինչպէս նրանց հրամայել էր Համանը, Արտաշէսի հրամանով գիր գրեցին բոլոր գաւառների զօրավարներին եւ իշխաններին, Հնդկաստանից մինչեւ Եթովպիա՝ հարիւր քսանեօթը գաւառներին եւ նրանց ազգերի իշխաններին՝ իւրաքանչիւրին իր լեզուով:
12 Առաջին ամսուան տասներեքերորդ օրը թագաւորին գրագիրները կանչուեցան ու թագաւորին նախարարներուն ու բոլոր գաւառներուն վրայ եղող կուսակալներուն եւ ամէն գաւառի ամէն մէկ ժողովուրդին իշխաններուն իրենց գրովը ու ամէն ժողովուրդին իր լեզուովը Համանին հրամայածին պէս Ասուերոս թագաւորին անունովը գրուեցաւ ու թագաւորին մատանիովը կնքուեցաւ
zohrab-1805▾ eastern-1994▾ western am▾
3:123:12: И призваны были писцы царские в первый месяц, в тринадцатый день его, и написано было, как приказал Аман, к сатрапам царским и к начальствующим над каждою областью [от области Индийской до Ефиопии, над ста двадцатью семью областями], и к князьям у каждого народа, в каждую область письменами ее и к каждому народу на языке его: {все} было написано от имени царя Артаксеркса и скреплено царским перстнем.
3:12 καὶ και and; even ἐκλήθησαν καλεω call; invite οἱ ο the γραμματεῖς γραμματευς scholar τοῦ ο the βασιλέως βασιλευς monarch; king μηνὶ μην.1 month πρώτῳ πρωτος first; foremost τῇ ο the τρισκαιδεκάτῃ τρισκαιδεκατος and; even ἔγραψαν γραφω write ὡς ως.1 as; how ἐπέταξεν επιτασσω order Αμαν αμαν the στρατηγοῖς στρατηγος general καὶ και and; even τοῖς ο the ἄρχουσιν αρχων ruling; ruler κατὰ κατα down; by πᾶσαν πας all; every χώραν χωρα territory; estate ἀπὸ απο from; away Ἰνδικῆς ινδικη till; until τῆς ο the Αἰθιοπίας αιθιοπια the ἑκατὸν εκατον hundred εἴκοσι εικοσι twenty ἑπτὰ επτα seven χώραις χωρα territory; estate τοῖς ο the τε τε both; and ἄρχουσι αρχων ruling; ruler τῶν ο the ἐθνῶν εθνος nation; caste κατὰ κατα down; by τὴν ο the αὐτῶν αυτος he; him λέξιν λεξις through; because of Ἀρταξέρξου αρταξερξης the βασιλέως βασιλευς monarch; king
3:12 וַ wa וְ and יִּקָּרְאוּ֩ yyiqqārᵊʔˌû קרא call סֹפְרֵ֨י sōfᵊrˌê סֹפֵר scribe הַ ha הַ the מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king בַּ ba בְּ in † הַ the חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month הָ hā הַ the רִאשֹׁ֗ון rišˈôn רִאשֹׁון first בִּ bi בְּ in שְׁלֹושָׁ֨ה šᵊlôšˌā שָׁלֹשׁ three עָשָׂ֣ר ʕāśˈār עָשָׂר -teen יֹום֮ yôm יֹום day בֹּו֒ bˌô בְּ in וַ wa וְ and יִּכָּתֵ֣ב yyikkāṯˈēv כתב write כְּֽ kᵊˈ כְּ as כָל־ ḵol- כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] צִוָּ֣ה ṣiwwˈā צוה command הָמָ֡ן hāmˈān הָמָן Haman אֶ֣ל ʔˈel אֶל to אֲחַשְׁדַּרְפְּנֵֽי־ ʔᵃḥašdarpᵊnˈê- אֲחַשְׁדַּרְפָּן satrap הַ֠ ha הַ the מֶּלֶךְ mmeleḵ מֶלֶךְ king וְֽ wᵊˈ וְ and אֶל־ ʔel- אֶל to הַ ha הַ the פַּחֹ֞ות ppaḥˈôṯ פֶּחָה governor אֲשֶׁ֣ר׀ ʔᵃšˈer אֲשֶׁר [relative] עַל־ ʕal- עַל upon מְדִינָ֣ה mᵊḏînˈā מְדִינָה district וּ û וְ and מְדִינָ֗ה mᵊḏînˈā מְדִינָה district וְ wᵊ וְ and אֶל־ ʔel- אֶל to שָׂ֤רֵי śˈārê שַׂר chief עַם֙ ʕˌam עַם people וָ wā וְ and עָ֔ם ʕˈām עַם people מְדִינָ֤ה mᵊḏînˈā מְדִינָה district וּ û וְ and מְדִינָה֙ mᵊḏînˌā מְדִינָה district כִּ ki כְּ as כְתָבָ֔הּ ḵᵊṯāvˈāh כְּתָב writing וְ wᵊ וְ and עַ֥ם ʕˌam עַם people וָ wā וְ and עָ֖ם ʕˌām עַם people כִּ ki כְּ as לְשֹׁונֹ֑ו lᵊšônˈô לָשֹׁון tongue בְּ bᵊ בְּ in שֵׁ֨ם šˌēm שֵׁם name הַ ha הַ the מֶּ֤לֶךְ mmˈeleḵ מֶלֶךְ king אֲחַשְׁוֵרֹשׁ֙ ʔᵃḥašwērˌōš אֲחַשְׁוֵרֹושׁ Ahasuerus נִכְתָּ֔ב niḵtˈāv כתב write וְ wᵊ וְ and נֶחְתָּ֖ם neḥtˌām חתם seal בְּ bᵊ בְּ in טַבַּ֥עַת ṭabbˌaʕaṯ טַבַּעַת sealing ring הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
3:12. vocatique sunt scribae regis mense primo nisan tertiadecima die eius et scriptum est ut iusserat Aman ad omnes satrapas regis et iudices provinciarum diversarumque gentium ut quaeque gens legere poterat et audire pro varietate linguarum ex nomine regis Asueri et litterae ipsius signatae anuloAnd the king's scribes were called in the first month Nisan, on the thirteenth day of the same mouth: and they wrote, as Aman had commanded, to all the king's lieutenants, and to the judges of the provinces, and of divers nations, as every nation could read, and hear according to their different languages, in the name of king Assuerus: and the letters, sealed with his ring,
12. Then were the king’s scribes called in the first month, on the thirteenth day thereof, and there was written according to all that Haman commanded unto the king’s satraps, and to the governors that were over every province, and to the princes of every people; to every province according to the writing thereof, and to every people after their language; in the name of king Ahasuerus was it written, and it was sealed with the king’s ring.
3:12. And the scribes of the king were summoned, in the first month Nisan, on the thirteenth day of the same month. And it was written, as Haman had commanded, to all the king’s governors, and to the judges of the provinces, and to various peoples, so that each people could read and hear according to their various languages, in the name of king Artaxerxes. And the letters were sealed with his ring.
3:12. Then were the king’s scribes called on the thirteenth day of the first month, and there was written according to all that Haman had commanded unto the king’s lieutenants, and to the governors that [were] over every province, and to the rulers of every people of every province according to the writing thereof, and [to] every people after their language; in the name of king Ahasuerus was it written, and sealed with the king’s ring.
Then were the king' s scribes called on the thirteenth day of the first month, and there was written according to all that Haman had commanded unto the king' s lieutenants, and to the governors that [were] over every province, and to the rulers of every people of every province according to the writing thereof, and [to] every people after their language; in the name of king Ahasuerus was it written, and sealed with the king' s ring:

3:12: И призваны были писцы царские в первый месяц, в тринадцатый день его, и написано было, как приказал Аман, к сатрапам царским и к начальствующим над каждою областью [от области Индийской до Ефиопии, над ста двадцатью семью областями], и к князьям у каждого народа, в каждую область письменами ее и к каждому народу на языке его: {все} было написано от имени царя Артаксеркса и скреплено царским перстнем.
3:12
καὶ και and; even
ἐκλήθησαν καλεω call; invite
οἱ ο the
γραμματεῖς γραμματευς scholar
τοῦ ο the
βασιλέως βασιλευς monarch; king
μηνὶ μην.1 month
πρώτῳ πρωτος first; foremost
τῇ ο the
τρισκαιδεκάτῃ τρισκαιδεκατος and; even
ἔγραψαν γραφω write
ὡς ως.1 as; how
ἐπέταξεν επιτασσω order
Αμαν αμαν the
στρατηγοῖς στρατηγος general
καὶ και and; even
τοῖς ο the
ἄρχουσιν αρχων ruling; ruler
κατὰ κατα down; by
πᾶσαν πας all; every
χώραν χωρα territory; estate
ἀπὸ απο from; away
Ἰνδικῆς ινδικη till; until
τῆς ο the
Αἰθιοπίας αιθιοπια the
ἑκατὸν εκατον hundred
εἴκοσι εικοσι twenty
ἑπτὰ επτα seven
χώραις χωρα territory; estate
τοῖς ο the
τε τε both; and
ἄρχουσι αρχων ruling; ruler
τῶν ο the
ἐθνῶν εθνος nation; caste
κατὰ κατα down; by
τὴν ο the
αὐτῶν αυτος he; him
λέξιν λεξις through; because of
Ἀρταξέρξου αρταξερξης the
βασιλέως βασιλευς monarch; king
3:12
וַ wa וְ and
יִּקָּרְאוּ֩ yyiqqārᵊʔˌû קרא call
סֹפְרֵ֨י sōfᵊrˌê סֹפֵר scribe
הַ ha הַ the
מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king
בַּ ba בְּ in
הַ the
חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month
הָ הַ the
רִאשֹׁ֗ון rišˈôn רִאשֹׁון first
בִּ bi בְּ in
שְׁלֹושָׁ֨ה šᵊlôšˌā שָׁלֹשׁ three
עָשָׂ֣ר ʕāśˈār עָשָׂר -teen
יֹום֮ yôm יֹום day
בֹּו֒ bˌô בְּ in
וַ wa וְ and
יִּכָּתֵ֣ב yyikkāṯˈēv כתב write
כְּֽ kᵊˈ כְּ as
כָל־ ḵol- כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
צִוָּ֣ה ṣiwwˈā צוה command
הָמָ֡ן hāmˈān הָמָן Haman
אֶ֣ל ʔˈel אֶל to
אֲחַשְׁדַּרְפְּנֵֽי־ ʔᵃḥašdarpᵊnˈê- אֲחַשְׁדַּרְפָּן satrap
הַ֠ ha הַ the
מֶּלֶךְ mmeleḵ מֶלֶךְ king
וְֽ wᵊˈ וְ and
אֶל־ ʔel- אֶל to
הַ ha הַ the
פַּחֹ֞ות ppaḥˈôṯ פֶּחָה governor
אֲשֶׁ֣ר׀ ʔᵃšˈer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
מְדִינָ֣ה mᵊḏînˈā מְדִינָה district
וּ û וְ and
מְדִינָ֗ה mᵊḏînˈā מְדִינָה district
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
שָׂ֤רֵי śˈārê שַׂר chief
עַם֙ ʕˌam עַם people
וָ וְ and
עָ֔ם ʕˈām עַם people
מְדִינָ֤ה mᵊḏînˈā מְדִינָה district
וּ û וְ and
מְדִינָה֙ mᵊḏînˌā מְדִינָה district
כִּ ki כְּ as
כְתָבָ֔הּ ḵᵊṯāvˈāh כְּתָב writing
וְ wᵊ וְ and
עַ֥ם ʕˌam עַם people
וָ וְ and
עָ֖ם ʕˌām עַם people
כִּ ki כְּ as
לְשֹׁונֹ֑ו lᵊšônˈô לָשֹׁון tongue
בְּ bᵊ בְּ in
שֵׁ֨ם šˌēm שֵׁם name
הַ ha הַ the
מֶּ֤לֶךְ mmˈeleḵ מֶלֶךְ king
אֲחַשְׁוֵרֹשׁ֙ ʔᵃḥašwērˌōš אֲחַשְׁוֵרֹושׁ Ahasuerus
נִכְתָּ֔ב niḵtˈāv כתב write
וְ wᵊ וְ and
נֶחְתָּ֖ם neḥtˌām חתם seal
בְּ bᵊ בְּ in
טַבַּ֥עַת ṭabbˌaʕaṯ טַבַּעַת sealing ring
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
3:12. vocatique sunt scribae regis mense primo nisan tertiadecima die eius et scriptum est ut iusserat Aman ad omnes satrapas regis et iudices provinciarum diversarumque gentium ut quaeque gens legere poterat et audire pro varietate linguarum ex nomine regis Asueri et litterae ipsius signatae anulo
And the king's scribes were called in the first month Nisan, on the thirteenth day of the same mouth: and they wrote, as Aman had commanded, to all the king's lieutenants, and to the judges of the provinces, and of divers nations, as every nation could read, and hear according to their different languages, in the name of king Assuerus: and the letters, sealed with his ring,
3:12. And the scribes of the king were summoned, in the first month Nisan, on the thirteenth day of the same month. And it was written, as Haman had commanded, to all the king’s governors, and to the judges of the provinces, and to various peoples, so that each people could read and hear according to their various languages, in the name of king Artaxerxes. And the letters were sealed with his ring.
3:12. Then were the king’s scribes called on the thirteenth day of the first month, and there was written according to all that Haman had commanded unto the king’s lieutenants, and to the governors that [were] over every province, and to the rulers of every people of every province according to the writing thereof, and [to] every people after their language; in the name of king Ahasuerus was it written, and sealed with the king’s ring.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. Достойно внимания в данном стихе различение разных степеней народных правителей; таковы "сатрапы" — царские наместники более крупных административных единиц, от времени до времени обозревавшие свои области для поверки управления; затем "начальствующие над каждою областью", т.е. паши - непосредственные правители, и наконец — "князья у каждого народа", это - собственные племенные вожди преимущественно кочевых племен, рассеянных по различным областям монархии.
Adam Clarke: Commentary on the Bible - 1831
3:12: Unto the king's lieutenants - אחשדרפני achashdarpeney. This is in all probability another Persian word, for there is nothing like it in the Hebrew language, nor can it be fairly deduced from any roots in that tongue. The Vulgate translates ad omnes satrapas regis, to all the satraps of the king. It is very likely that this is the true sense of the word, and that the אחשדרפני achsadrapani, as it may be pronounced, is the Chaldee or Hebrew corruption of the Persian word satraban, the plural of satrab, a Persian peer, though the word is now nearly obsolete in the Persian language; for since the conquest of Persia by Mohammedanism, the names of officers are materially changed, as something of Islamism is generally connected with the titles of officers both civil and military, as well as religious.
Albert Barnes: Notes on the Bible - 1834
3:12: On the thirteenth day - Haman had, apparently (compare Est 3:7 with Est 3:13), obtained by his use of the lot the 13th day of Adar as the lucky day for destroying the Jews. This may have caused him to fix on the 13th day of another month for the commencement of his enterprise. So, the Jews throughout the empire had from 9 to 11 months of warning of the peril which threatened them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: Then were: Est 8:9-17
scribes: or, secretaries
according: Est 1:22, Est 8:9, Est 9:27
in the name: Kg1 21:8; Dan 6:8, Dan 6:12, Dan 6:15
sealed: Est 8:2, Est 8:8, Est 8:10
Carl Friedrich Keil and Franz Delitzsch
3:12
Haman, without delay, causes the necessary writings to be prepared, and sent into all the provinces of the kingdom. Esther 3:12. "Then were called the king's scribes in the first month, on the thirteenth day of it (בּו, in it, in the said month); and there was written according to all that Haman commanded, to the satraps of the king, and to the governors who (were placed) over every province, and to the rulers of every people, to each several province according to its writing, and to each different people according to their language (comp. rem. on Esther 1:22); in the name of King Ahashverosh was it written, and sealed with the king's seal." אחשׁדּרפּנים and פּחות placed in juxtaposition, as in Ezra 8:36, are the imperial officials. Beside these are also named the שׂרים of every people, the native princes of the different races. The writing was finished on the thirteenth day of the month, because this day of the month had been fixed upon as propitious by the lot.
Esther 3:13
And the letters were sent (נשׁלוח, infin. abs. Niph. instead of the verb. fin.) by posts. הרצים are the post-riders, the aggaroi, who were stationed on the high roads of the realm, generally four parasangs apart, to transmit with the more speed the royal letters and messages. Herod. 5.14, 8.98 (Berth.), comp. Brisson, de reg. Pers. princ. i. c. 238f. וגו להשׁמיד, to destroy, to kill, and cause to perish all Jews from the youth to the old man, children and women, in one day, on the thirteenth day of the twelfth month, and to deprive them of their spoil. The three verbs are combined to give strength to the expression. שׁללם is their property, which is called spoil because it was delivered up to plunder. Haman having held out the prospect of a large sum as the result of exterminating the Jews, and the king having bestowed this upon Haman, the plundering of the Jews, thus permitted to all the inhabitants of the kingdom who should assist in exterminating them, must be understood as implying, that they would have to deliver a portion of the booty thus obtained to Haman.
Esther 3:14
The copy of the writing, that the law might be given in every province, was opened to all people, that they might be ready by this day. This verse does not announce a copy of the royal decree that had been prepared and sent by the posts, which would in that case be replaced by a mere allusion to its contents (Bertheau). The words contain no trace of an announcement such as we find in Ezra 4:11; Ezra 7:11, but the historical notice, that the copy of the writing which was sent as a law into the provinces was גּלוּי, opened, i.e., sent unclosed or unsealed to all people. גּלוּי is the predicate to the subject וגו פּתשׁגן (comp. on this word the note to Ezra 4:14), and between the subject and predicate is inserted the infinitive clause וגו דּת להנּתן for the purpose of once more briefly mentioning the contents and destination of the כּתב: that a law might be given in every province. To attain this object the more certainly, the copy of the decree, which was brought into every province by the posts, was open or unsealed, that all people might read its contents, and keep themselves in readiness for the execution of what was therein commanded on the appointed day. הזּה ליּום is the thirteenth day of the twelfth month named in the letter.
Esther 3:15
The posts went forth hastening (דּחף like 2Chron 26:20) at the king's commandment, and the decree was given (promulgated) in the citadel of Susa, - an explanatory clause; and the king and Haman sat down to drink while the messengers went forth with the decree, but the city of Susa, in which it was first published, was in perplexity (on נבוכה comp. Ex 14:3; Joel 1:18). The cruel measure could not but fill all peace-loving citizens with horror and anxiety. - Here the question is forced upon us, why the decree should have been so prematurely published. The scribes were summoned to prepare it on the thirteenth day of the first month. For this purpose, even though many copies had to be made in different languages, no very long time would be required in a well-appointed government office. As soon as the scribes had finished their work, the decree was sent out by the posts into all quarters of the realm, and would arrive in even the most distant provinces in three weeks at furthest. This would place almost eleven, and in the remotest parts about ten months between the publication and execution of the decree. What then was the motive for such an interval? Certainly so long a time could not be required for preparing to carry it out, nor is this hinted at in the text, as Bertheau supposes. Nor could it be intended that the Jews should suffer a long period of anxiety. On the contrary, the motive seems to have been, as Clericus and others have already conjectured, to cause many Jews to leave their property and escape to other lands, for the sake of preserving their lives. Thus Haman would attain his object. He would be relieved of the presence of the Jews, and be able to enrich himself by the appropriation of their possessions. On the other hand, the providence of God overruling the event in the interest of the Jews, is unmistakeably evident both in Haman's haste to satisfy his desire for vengeance, and in the falling of the lot upon so distant a day. It was only because there was so long an interval between the publication of the decree and the day appointed by lot for its execution, that it was possible for the Jews to take means for averting the destruction with which they were threatened, as the further development of the history will show.
John Gill
3:12 Then were the king's scribes called, on the thirteenth day of the first month,.... The month Nisan, Esther 3:7, after Haman had leave and power from the king to destroy the Jews, and his ring given him in token of it; the king's scribes or secretaries of state were called together on that day, to write the letters for that purpose:
and there was written according to all that Haman had commanded; whatever he would have done; he had an unlimited power to do what he pleased, and he made use of it, and directed the scribes what they should write:
unto the king's lieutenants, and to the governors that were over every province; the deputy governors of the one hundred and twenty seven provinces, Esther 1:1
and to the rulers of every people of every province; it seems there were different people in every province, which had their rulers; and these were sent to:
according to the writing thereof, and to every people after their language; and letters were written in the language, and character of the language, each people spoke, that they might be understood by them:
in the name of King Ahasuerus was it written, and sealed with the king's ring. All this Haman took care to have done so early as the thirteenth of Nisan, though the execution was not to be until the thirteenth of Adar, eleven months after; partly that there might be time enough to send the letters everywhere, even to the most distant parts; and chiefly lest Ahasuerus should change his mind, and be prevailed upon to revoke his grant; and, it may be, either to keep the Jews in continual dread, or cause them to flee.
Robert Jamieson, A. R. Fausset and David Brown
3:12 Then were the king's scribes called . . . and there was written--The government secretaries were employed in making out the proclamation authorizing a universal massacre of the Jews on one day. It was translated into the dialects of all the people throughout the vast empire, and swift messengers were sent to carry it into all the provinces. On the day appointed, all Jews were to be put to death and their property confiscated; doubtless, the means by which Haman hoped to pay his stipulated tribute into the royal treasury. To us it appears unaccountable how any sane monarch could have given his consent to the extirpation of a numerous class of his subjects. But such acts of frenzied barbarity have, alas! been not rarely authorized by careless and voluptuous despots, who have allowed their ears to be engrossed and their policy directed by haughty and selfish minions, who had their own passions to gratify, their own ends to serve.
3:133:13: Եւ առաքեցան հրովարտակքն ՚ի ձեռն հրեշտակաց ընդ ամենայն իշխանութիւնն Արտաշէսի՝ կորուսանե՛լ զազգն Հրէից յաւուր միում, յամսեանն երկոտասաներորդի որ է Ադար, եւ յափշտակել զամենայն ինչս եւ զստացուածս նոցա[5227]։ [5227] Ոմանք. Յամսեանն երկոտա՛՛։
13 Սուրհանդակների միջոցով հրովարտակներն ուղարկուեցին Արտաշէսի իշխանութեան բոլոր կողմերը՝ տասներկուերորդ ամսին, որ Ադարն է, որպէսզի մի օրում հրեաների ազգը կոտորեն եւ նրանց ամբողջ ունեցուածքն ու հարստութիւնը յափշտակեն:
13 Եւ սուրհանդակներու ձեռքով թագաւորին բոլոր գաւառները հրովարտակներ ղրկուեցան, որպէս զի մէկ օրուան մէջ, տասնըերկրորդ ամսուան, այսինքն Ադար ամսուան, տասնըերեքերորդ օրը, բոլոր Հրեաները, երիտասարդներէն մինչեւ ծերերը, նաեւ տղաքներն ու կիները կոտորեն, մեռցնեն ու կորսնցնեն եւ անոնց ունեցածը իբրեւ աւար յափշտակեն։
Եւ առաքեցան հրովարտակքն ի ձեռն հրեշտակաց ընդ ամենայն իշխանութիւնն [48]Արտաշիսի կորուսանել զազգն Հրէից յաւուր միում, յամսեանն`` երկոտասաներորդի` որ է Ադար, եւ յափշտակել զամենայն ինչս եւ զստացուածս նոցա:

3:13: Եւ առաքեցան հրովարտակքն ՚ի ձեռն հրեշտակաց ընդ ամենայն իշխանութիւնն Արտաշէսի՝ կորուսանե՛լ զազգն Հրէից յաւուր միում, յամսեանն երկոտասաներորդի որ է Ադար, եւ յափշտակել զամենայն ինչս եւ զստացուածս նոցա[5227]։
[5227] Ոմանք. Յամսեանն երկոտա՛՛։
13 Սուրհանդակների միջոցով հրովարտակներն ուղարկուեցին Արտաշէսի իշխանութեան բոլոր կողմերը՝ տասներկուերորդ ամսին, որ Ադարն է, որպէսզի մի օրում հրեաների ազգը կոտորեն եւ նրանց ամբողջ ունեցուածքն ու հարստութիւնը յափշտակեն:
13 Եւ սուրհանդակներու ձեռքով թագաւորին բոլոր գաւառները հրովարտակներ ղրկուեցան, որպէս զի մէկ օրուան մէջ, տասնըերկրորդ ամսուան, այսինքն Ադար ամսուան, տասնըերեքերորդ օրը, բոլոր Հրեաները, երիտասարդներէն մինչեւ ծերերը, նաեւ տղաքներն ու կիները կոտորեն, մեռցնեն ու կորսնցնեն եւ անոնց ունեցածը իբրեւ աւար յափշտակեն։
zohrab-1805▾ eastern-1994▾ western am▾
3:133:13: И посланы были письма через гонцов во все области царя, чтобы убить, погубить и истребить всех Иудеев, малого и старого, детей и женщин в один день, в тринадцатый день двенадцатого месяца, то есть месяца Адара, и имение их разграбить.
3:13 καὶ και and; even ἀπεστάλη αποστελλω send off / away διὰ δια through; because of βιβλιαφόρων βιβλιαφορος into; for τὴν ο the Ἀρταξέρξου αρταξερξης realm; kingdom ἀφανίσαι αφανιζω obscure; hide τὸ ο the γένος γενος family; class τῶν ο the Ιουδαίων ιουδαιος Judean ἐν εν in ἡμέρᾳ ημερα day μιᾷ εις.1 one; unit μηνὸς μην.1 month δωδεκάτου δωδεκατος twelfth ὅς ος who; what ἐστιν ειμι be Αδαρ αδαρ and; even διαρπάσαι διαρπαζω ransack τὰ ο the ὑπάρχοντα υπαρχοντα belongings αὐτῶν αυτος he; him [a] τῆς ο the δὲ δε though; while ἐπιστολῆς επιστολη letter ἐστιν ειμι be τὸ ο the ἀντίγραφον αντιγραφον further; this βασιλεὺς βασιλευς monarch; king μέγας μεγας great; loud Ἀρταξέρξης αρταξερξης the ἀπὸ απο from; away τῆς ο the Ἰνδικῆς ινδικη till; until τῆς ο the Αἰθιοπίας αιθιοπια hundred εἴκοσι εικοσι twenty ἑπτὰ επτα seven χωρῶν χωρα territory; estate ἄρχουσι αρχων ruling; ruler καὶ και and; even τοπάρχαις τοπαρχης subordinate; subject τάδε οδε further; this γράφει γραφω write [b] πολλῶν πολυς much; many ἐπάρξας επαρχω nation; caste καὶ και and; even πάσης πας all; every ἐπικρατήσας επικρατεω habitat ἐβουλήθην βουλομαι want μὴ μη not τῷ ο the θράσει θρασος the ἐξουσίας εξουσια authority; influence ἐπαιρόμενος επαιρω lift up; rear up ἐπιεικέστερον επιεικης fair δὲ δε though; while καὶ και and; even μετὰ μετα with; amid ἠπιότητος ηπιοτης continually διεξάγων διεξαγω the τῶν ο the ὑποτεταγμένων υποτασσω subordinate; subject ἀκυμάτους ακυματος through; because of παντὸς πας all; every καταστῆσαι καθιστημι establish; appoint βίους βιος livelihood; lifestyle τήν ο the τε τε both; and βασιλείαν βασιλεια realm; kingdom ἥμερον ημερος and; even πορευτὴν πορευτος up to; as far as περάτων περας extremity; limit παρεξόμενος παρεχω afford; cause ἀνανεώσασθαί ανανεοω renew τε τε both; and τὴν ο the ποθουμένην ποθεω the πᾶσιν πας all; every ἀνθρώποις ανθρωπος person; human εἰρήνην ειρηνη peace [c] πυθομένου πυνθανομαι inquire; ascertain δέ δε though; while μου μου of me; mine τῶν ο the συμβούλων συμβουλος advisor πῶς πως.1 how ἂν αν perhaps; ever ἀχθείη αγω lead; pass τοῦτο ουτος this; he ἐπὶ επι in; on πέρας περας extremity; limit σωφροσύνῃ σωφροσυνη sensibility παρ᾿ παρα from; by ἡμῖν ημιν us διενέγκας διαφερω transcend; transport καὶ και and; even ἐν εν in τῇ ο the εὐνοίᾳ ευνοια favor ἀπαραλλάκτως απαραλλακτως and; even βεβαίᾳ βεβαιος firm πίστει πιστις faith; belief ἀποδεδειγμένος αποδεικνυμι show off; demonstrate καὶ και and; even δεύτερον δευτερος second τῶν ο the βασιλειῶν βασιλεια realm; kingdom γέρας γερας carry away / off Αμαν αμαν display; show ἡμῖν ημιν us ἐν εν in πάσαις πας all; every ταῖς ο the κατὰ κατα down; by τὴν ο the οἰκουμένην οικουμενη habitat φυλαῖς φυλη tribe ἀναμεμεῖχθαι αναμιγνυμι populace; population τινα τις anyone; someone τοῖς ο the νόμοις νομος.1 law ἀντίθετον αντιθετος to; toward πᾶν πας all; every ἔθνος εθνος nation; caste τά ο the τε τε both; and τῶν ο the βασιλέων βασιλευς monarch; king παραπέμποντας παραπεμπω order πρὸς προς to; toward τὸ ο the μὴ μη not κατατίθεσθαι κατατιθημι put down; lay down τὴν ο the ὑφ᾿ υπο under; by ἡμῶν ημων our κατευθυνομένην κατευθυνω straighten out; direct ἀμέμπτως αμεμπτως faultlessly συναρχίαν συναρχια then τόδε οδε further; this τὸ ο the ἔθνος εθνος nation; caste μονώτατον μονος only; alone ἐν εν in ἀντιπαραγωγῇ αντιπαραγωγη all; every διὰ δια through; because of παντὸς πας all; every ἀνθρώπῳ ανθρωπος person; human κείμενον κειμαι lie; laid διαγωγὴν διαγωγη law ξενίζουσαν ξενιζω entertain; astonished παραλλάσσον παραλλασσω and; even δυσνοοῦν δυσνοεω the ἡμετέροις ημετερος our own πράγμασιν πραγμα act; matter τὰ ο the χείριστα κακος bad; ugly συντελοῦν συντελεω consummate; finish κακὰ κακος bad; ugly καὶ και and; even πρὸς προς to; toward τὸ ο the μὴ μη not τὴν ο the βασιλείαν βασιλεια realm; kingdom εὐσταθείας ευσταθεια attain; ordinary [f] προστετάχαμεν προστασσω ordain; order οὖν ουν then τοὺς ο the σημαινομένους σημαινω signify ὑμῖν υμιν you ἐν εν in τοῖς ο the γεγραμμένοις γραφω write ὑπὸ υπο under; by Αμαν αμαν the τεταγμένου τασσω arrange; appoint ἐπὶ επι in; on τῶν ο the πραγμάτων πραγμα act; matter καὶ και and; even δευτέρου δευτερος second πατρὸς πατηρ father ἡμῶν ημων our πάντας πας all; every σὺν συν with; [definite object marker] γυναιξὶ γυνη woman; wife καὶ και and; even τέκνοις τεκνον child ἀπολέσαι απολλυμι destroy; lose ὁλορριζεὶ ολορριζι the τῶν ο the ἐχθρῶν εχθρος hostile; enemy μαχαίραις μαχαιρα short sword ἄνευ ανευ without παντὸς πας all; every οἴκτου οικτος and; even φειδοῦς φειδω the τεσσαρεσκαιδεκάτῃ τεσσαρεσκαιδεκατος fourteenth τοῦ ο the δωδεκάτου δωδεκατος twelfth μηνὸς μην.1 month Αδαρ αδαρ the ἐνεστῶτος ενιστημι present; set in ἔτους ετος year [g] ὅπως οπως that way; how οἱ ο the πάλαι παλαι long ago καὶ και and; even νῦν νυν now; present δυσμενεῖς δυσμενης in ἡμέρᾳ ημερα day μιᾷ εις.1 one; unit βιαίως βιαιως into; for τὸν ο the ᾅδην αδης Hades κατελθόντες κατερχομαι go down; come down εἰς εις into; for τὸν ο the μετέπειτα μετεπειτα afterward χρόνον χρονος time; while εὐσταθῆ ευσταθης and; even ἀτάραχα αταραχος afford; cause ἡμῖν ημιν us διὰ δια through; because of τέλους τελος completion; sales tax τὰ ο the πράγματα πραγμα act; matter
3:13 וְ wᵊ וְ and נִשְׁלֹ֨וחַ nišlˌôₐḥ שׁלח send סְפָרִ֜ים sᵊfārˈîm סֵפֶר letter בְּ bᵊ בְּ in יַ֣ד yˈaḏ יָד hand הָ hā הַ the רָצִים֮ rāṣîm רוץ run אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole מְדִינֹ֣ות mᵊḏînˈôṯ מְדִינָה district הַ ha הַ the מֶּלֶךְ֒ mmeleḵ מֶלֶךְ king לְ lᵊ לְ to הַשְׁמִ֡יד hašmˈîḏ שׁמד destroy לַ la לְ to הֲרֹ֣ג hᵃrˈōḡ הרג kill וּ û וְ and לְ lᵊ לְ to אַבֵּ֣ד ʔabbˈēḏ אבד perish אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ֠ ha הַ the יְּהוּדִים yyᵊhûḏîm יְהוּדִי Jewish מִ mi מִן from נַּ֨עַר nnˌaʕar נַעַר boy וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto זָקֵ֨ן zāqˌēn זָקֵן old טַ֤ף ṭˈaf טַף [those unable to march] וְ wᵊ וְ and נָשִׁים֙ nāšîm אִשָּׁה woman בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day אֶחָ֔ד ʔeḥˈāḏ אֶחָד one בִּ bi בְּ in שְׁלֹושָׁ֥ה šᵊlôšˌā שָׁלֹשׁ three עָשָׂ֛ר ʕāśˈār עָשָׂר -teen לְ lᵊ לְ to חֹ֥דֶשׁ ḥˌōḏeš חֹדֶשׁ month שְׁנֵים־ šᵊnêm- שְׁנַיִם two עָשָׂ֖ר ʕāśˌār עָשָׂר -teen הוּא־ hû- הוּא he חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month אֲדָ֑ר ʔᵃḏˈār אֲדָר Adar וּ û וְ and שְׁלָלָ֖ם šᵊlālˌām שָׁלָל plunder לָ lā לְ to בֹֽוז׃ vˈôz בזז spoil
3:13. missae sunt per cursores regis ad universas provincias ut occiderent atque delerent omnes Iudaeos a puero usque ad senem parvulos et mulieres uno die hoc est tertiodecimo mensis duodecimi qui vocatur adar et bona eorum diriperentWere sent by the king's messengers to all provinces, to kill and destroy all the Jews, both young and old, little children, and women, in one day, that is, on the thirteenth of the twelfth month, which is called Adar, and to make a spoil of their goods.
13. And letters were sent by posts into all the king’s provinces, to destroy, to slay, and to cause to perish, all Jews, both young and old, little children and women, in one day, even upon the thirteenth of the twelfth month, which is the month Adar, and to take the spoil of them for a prey.
3:13. These were sent by the king’s messengers to all the provinces, so as to kill and destroy all the Jews, from children all the way to the elderly, even little children and women, on one day, that is, on the thirteenth of the twelfth month, which is called Adar, and to plunder their goods, even their necessities. And this was the text of the letter: “Artaxerxes, the great king from India all the way to Ethiopia, to the leaders and generals of the one hundred twenty-seven provinces, which are subject to his authority, greetings. Although I have reigned over many nations and subjugated the whole world under my realm, I was by no means willing to abuse the greatness of this power, but to govern my subjects with clemency and leniency, so that they would settle into a quiet life, apart from any terror, and delight in peace, as all mortals would choose to do. Yet, in asking my counselors how this might be able to be accomplished, one who excelled the others in wisdom and fidelity, and who was second after the king, named Haman, explained to me that there was a people, scattered throughout the whole world, that used strange laws, and, acting against the customs of all peoples, despised the commandments of kings and violated the harmony of all nations with their dissension. When we had learned this, seeing one nation rebellious against all mankind, having overthrown the usefulness of laws, and going against our orders, and disturbing the peace and harmony of the provinces subject to us, we commanded that whomever Haman, who is chief over all the provinces, and second after the king, and whom we honor in the place of a father, whomever he would point out should be destroyed by their enemies, with their wives and children, and that no one may take pity on them, on the fourteenth day of the twelfth month Adar of this present year, so that these guilty men, all on one day, may go down to the underworld, restoring to our empire the peace that they had disturbed.”
3:13. And the letters were sent by posts into all the king’s provinces, to destroy, to kill, and to cause to perish, all Jews, both young and old, little children and women, in one day, [even] upon the thirteenth [day] of the twelfth month, which [is] the month Adar, and [to take] the spoil of them for a prey.
And the letters were sent by posts into all the king' s provinces, to destroy, to kill, and to cause to perish, all Jews, both young and old, little children and women, in one day, [even] upon the thirteenth [day] of the twelfth month, which is the month Adar, and [to take] the spoil of them for a prey:

3:13: И посланы были письма через гонцов во все области царя, чтобы убить, погубить и истребить всех Иудеев, малого и старого, детей и женщин в один день, в тринадцатый день двенадцатого месяца, то есть месяца Адара, и имение их разграбить.
3:13
καὶ και and; even
ἀπεστάλη αποστελλω send off / away
διὰ δια through; because of
βιβλιαφόρων βιβλιαφορος into; for
τὴν ο the
Ἀρταξέρξου αρταξερξης realm; kingdom
ἀφανίσαι αφανιζω obscure; hide
τὸ ο the
γένος γενος family; class
τῶν ο the
Ιουδαίων ιουδαιος Judean
ἐν εν in
ἡμέρᾳ ημερα day
μιᾷ εις.1 one; unit
μηνὸς μην.1 month
δωδεκάτου δωδεκατος twelfth
ὅς ος who; what
ἐστιν ειμι be
Αδαρ αδαρ and; even
διαρπάσαι διαρπαζω ransack
τὰ ο the
ὑπάρχοντα υπαρχοντα belongings
αὐτῶν αυτος he; him

[a]
τῆς ο the
δὲ δε though; while
ἐπιστολῆς επιστολη letter
ἐστιν ειμι be
τὸ ο the
ἀντίγραφον αντιγραφον further; this
βασιλεὺς βασιλευς monarch; king
μέγας μεγας great; loud
Ἀρταξέρξης αρταξερξης the
ἀπὸ απο from; away
τῆς ο the
Ἰνδικῆς ινδικη till; until
τῆς ο the
Αἰθιοπίας αιθιοπια hundred
εἴκοσι εικοσι twenty
ἑπτὰ επτα seven
χωρῶν χωρα territory; estate
ἄρχουσι αρχων ruling; ruler
καὶ και and; even
τοπάρχαις τοπαρχης subordinate; subject
τάδε οδε further; this
γράφει γραφω write

[b]
πολλῶν πολυς much; many
ἐπάρξας επαρχω nation; caste
καὶ και and; even
πάσης πας all; every
ἐπικρατήσας επικρατεω habitat
ἐβουλήθην βουλομαι want
μὴ μη not
τῷ ο the
θράσει θρασος the
ἐξουσίας εξουσια authority; influence
ἐπαιρόμενος επαιρω lift up; rear up
ἐπιεικέστερον επιεικης fair
δὲ δε though; while
καὶ και and; even
μετὰ μετα with; amid
ἠπιότητος ηπιοτης continually
διεξάγων διεξαγω the
τῶν ο the
ὑποτεταγμένων υποτασσω subordinate; subject
ἀκυμάτους ακυματος through; because of
παντὸς πας all; every
καταστῆσαι καθιστημι establish; appoint
βίους βιος livelihood; lifestyle
τήν ο the
τε τε both; and
βασιλείαν βασιλεια realm; kingdom
ἥμερον ημερος and; even
πορευτὴν πορευτος up to; as far as
περάτων περας extremity; limit
παρεξόμενος παρεχω afford; cause
ἀνανεώσασθαί ανανεοω renew
τε τε both; and
τὴν ο the
ποθουμένην ποθεω the
πᾶσιν πας all; every
ἀνθρώποις ανθρωπος person; human
εἰρήνην ειρηνη peace

[c]
πυθομένου πυνθανομαι inquire; ascertain
δέ δε though; while
μου μου of me; mine
τῶν ο the
συμβούλων συμβουλος advisor
πῶς πως.1 how
ἂν αν perhaps; ever
ἀχθείη αγω lead; pass
τοῦτο ουτος this; he
ἐπὶ επι in; on
πέρας περας extremity; limit
σωφροσύνῃ σωφροσυνη sensibility
παρ᾿ παρα from; by
ἡμῖν ημιν us
διενέγκας διαφερω transcend; transport
καὶ και and; even
ἐν εν in
τῇ ο the
εὐνοίᾳ ευνοια favor
ἀπαραλλάκτως απαραλλακτως and; even
βεβαίᾳ βεβαιος firm
πίστει πιστις faith; belief
ἀποδεδειγμένος αποδεικνυμι show off; demonstrate
καὶ και and; even
δεύτερον δευτερος second
τῶν ο the
βασιλειῶν βασιλεια realm; kingdom
γέρας γερας carry away / off
Αμαν αμαν display; show
ἡμῖν ημιν us
ἐν εν in
πάσαις πας all; every
ταῖς ο the
κατὰ κατα down; by
τὴν ο the
οἰκουμένην οικουμενη habitat
φυλαῖς φυλη tribe
ἀναμεμεῖχθαι αναμιγνυμι populace; population
τινα τις anyone; someone
τοῖς ο the
νόμοις νομος.1 law
ἀντίθετον αντιθετος to; toward
πᾶν πας all; every
ἔθνος εθνος nation; caste
τά ο the
τε τε both; and
τῶν ο the
βασιλέων βασιλευς monarch; king
παραπέμποντας παραπεμπω order
πρὸς προς to; toward
τὸ ο the
μὴ μη not
κατατίθεσθαι κατατιθημι put down; lay down
τὴν ο the
ὑφ᾿ υπο under; by
ἡμῶν ημων our
κατευθυνομένην κατευθυνω straighten out; direct
ἀμέμπτως αμεμπτως faultlessly
συναρχίαν συναρχια then
τόδε οδε further; this
τὸ ο the
ἔθνος εθνος nation; caste
μονώτατον μονος only; alone
ἐν εν in
ἀντιπαραγωγῇ αντιπαραγωγη all; every
διὰ δια through; because of
παντὸς πας all; every
ἀνθρώπῳ ανθρωπος person; human
κείμενον κειμαι lie; laid
διαγωγὴν διαγωγη law
ξενίζουσαν ξενιζω entertain; astonished
παραλλάσσον παραλλασσω and; even
δυσνοοῦν δυσνοεω the
ἡμετέροις ημετερος our own
πράγμασιν πραγμα act; matter
τὰ ο the
χείριστα κακος bad; ugly
συντελοῦν συντελεω consummate; finish
κακὰ κακος bad; ugly
καὶ και and; even
πρὸς προς to; toward
τὸ ο the
μὴ μη not
τὴν ο the
βασιλείαν βασιλεια realm; kingdom
εὐσταθείας ευσταθεια attain; ordinary

[f]
προστετάχαμεν προστασσω ordain; order
οὖν ουν then
τοὺς ο the
σημαινομένους σημαινω signify
ὑμῖν υμιν you
ἐν εν in
τοῖς ο the
γεγραμμένοις γραφω write
ὑπὸ υπο under; by
Αμαν αμαν the
τεταγμένου τασσω arrange; appoint
ἐπὶ επι in; on
τῶν ο the
πραγμάτων πραγμα act; matter
καὶ και and; even
δευτέρου δευτερος second
πατρὸς πατηρ father
ἡμῶν ημων our
πάντας πας all; every
σὺν συν with; [definite object marker]
γυναιξὶ γυνη woman; wife
καὶ και and; even
τέκνοις τεκνον child
ἀπολέσαι απολλυμι destroy; lose
ὁλορριζεὶ ολορριζι the
τῶν ο the
ἐχθρῶν εχθρος hostile; enemy
μαχαίραις μαχαιρα short sword
ἄνευ ανευ without
παντὸς πας all; every
οἴκτου οικτος and; even
φειδοῦς φειδω the
τεσσαρεσκαιδεκάτῃ τεσσαρεσκαιδεκατος fourteenth
τοῦ ο the
δωδεκάτου δωδεκατος twelfth
μηνὸς μην.1 month
Αδαρ αδαρ the
ἐνεστῶτος ενιστημι present; set in
ἔτους ετος year

[g]
ὅπως οπως that way; how
οἱ ο the
πάλαι παλαι long ago
καὶ και and; even
νῦν νυν now; present
δυσμενεῖς δυσμενης in
ἡμέρᾳ ημερα day
μιᾷ εις.1 one; unit
βιαίως βιαιως into; for
τὸν ο the
ᾅδην αδης Hades
κατελθόντες κατερχομαι go down; come down
εἰς εις into; for
τὸν ο the
μετέπειτα μετεπειτα afterward
χρόνον χρονος time; while
εὐσταθῆ ευσταθης and; even
ἀτάραχα αταραχος afford; cause
ἡμῖν ημιν us
διὰ δια through; because of
τέλους τελος completion; sales tax
τὰ ο the
πράγματα πραγμα act; matter
3:13
וְ wᵊ וְ and
נִשְׁלֹ֨וחַ nišlˌôₐḥ שׁלח send
סְפָרִ֜ים sᵊfārˈîm סֵפֶר letter
בְּ bᵊ בְּ in
יַ֣ד yˈaḏ יָד hand
הָ הַ the
רָצִים֮ rāṣîm רוץ run
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
מְדִינֹ֣ות mᵊḏînˈôṯ מְדִינָה district
הַ ha הַ the
מֶּלֶךְ֒ mmeleḵ מֶלֶךְ king
לְ lᵊ לְ to
הַשְׁמִ֡יד hašmˈîḏ שׁמד destroy
לַ la לְ to
הֲרֹ֣ג hᵃrˈōḡ הרג kill
וּ û וְ and
לְ lᵊ לְ to
אַבֵּ֣ד ʔabbˈēḏ אבד perish
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ֠ ha הַ the
יְּהוּדִים yyᵊhûḏîm יְהוּדִי Jewish
מִ mi מִן from
נַּ֨עַר nnˌaʕar נַעַר boy
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
זָקֵ֨ן zāqˌēn זָקֵן old
טַ֤ף ṭˈaf טַף [those unable to march]
וְ wᵊ וְ and
נָשִׁים֙ nāšîm אִשָּׁה woman
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
אֶחָ֔ד ʔeḥˈāḏ אֶחָד one
בִּ bi בְּ in
שְׁלֹושָׁ֥ה šᵊlôšˌā שָׁלֹשׁ three
עָשָׂ֛ר ʕāśˈār עָשָׂר -teen
לְ lᵊ לְ to
חֹ֥דֶשׁ ḥˌōḏeš חֹדֶשׁ month
שְׁנֵים־ šᵊnêm- שְׁנַיִם two
עָשָׂ֖ר ʕāśˌār עָשָׂר -teen
הוּא־ hû- הוּא he
חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month
אֲדָ֑ר ʔᵃḏˈār אֲדָר Adar
וּ û וְ and
שְׁלָלָ֖ם šᵊlālˌām שָׁלָל plunder
לָ לְ to
בֹֽוז׃ vˈôz בזז spoil
3:13. missae sunt per cursores regis ad universas provincias ut occiderent atque delerent omnes Iudaeos a puero usque ad senem parvulos et mulieres uno die hoc est tertiodecimo mensis duodecimi qui vocatur adar et bona eorum diriperent
Were sent by the king's messengers to all provinces, to kill and destroy all the Jews, both young and old, little children, and women, in one day, that is, on the thirteenth of the twelfth month, which is called Adar, and to make a spoil of their goods.
3:13. These were sent by the king’s messengers to all the provinces, so as to kill and destroy all the Jews, from children all the way to the elderly, even little children and women, on one day, that is, on the thirteenth of the twelfth month, which is called Adar, and to plunder their goods, even their necessities. And this was the text of the letter: “Artaxerxes, the great king from India all the way to Ethiopia, to the leaders and generals of the one hundred twenty-seven provinces, which are subject to his authority, greetings. Although I have reigned over many nations and subjugated the whole world under my realm, I was by no means willing to abuse the greatness of this power, but to govern my subjects with clemency and leniency, so that they would settle into a quiet life, apart from any terror, and delight in peace, as all mortals would choose to do. Yet, in asking my counselors how this might be able to be accomplished, one who excelled the others in wisdom and fidelity, and who was second after the king, named Haman, explained to me that there was a people, scattered throughout the whole world, that used strange laws, and, acting against the customs of all peoples, despised the commandments of kings and violated the harmony of all nations with their dissension. When we had learned this, seeing one nation rebellious against all mankind, having overthrown the usefulness of laws, and going against our orders, and disturbing the peace and harmony of the provinces subject to us, we commanded that whomever Haman, who is chief over all the provinces, and second after the king, and whom we honor in the place of a father, whomever he would point out should be destroyed by their enemies, with their wives and children, and that no one may take pity on them, on the fourteenth day of the twelfth month Adar of this present year, so that these guilty men, all on one day, may go down to the underworld, restoring to our empire the peace that they had disturbed.”
3:13. And the letters were sent by posts into all the king’s provinces, to destroy, to kill, and to cause to perish, all Jews, both young and old, little children and women, in one day, [even] upon the thirteenth [day] of the twelfth month, which [is] the month Adar, and [to take] the spoil of them for a prey.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. Добавление II-е содержит текст указа Амана против иудеев, в дополнение к простому лишь упоминанию подлинника об этом указе в данном и дальнейших стихах.

Имя народа, осужденного на истребление, в указе прямо не называется: однако о нем легко догадаться уже по характеристике его в указе (прямо он называется в 6: ст., 10: ст. и IV, 3). Для тех, кто получал этот указ к сведению и исполнению, имя народа — надо полагать — было названо и прямо, в каких-либо дополнительных инструкциях, а может быть, и в самом указе, настоящем, подлинном.

"Cоуправление -(sunarcia) - т.е. царя с Аманом. Царь позволяет определить таким образом свои отношения к Аману в угоду ему и не в ущерб своей самодовлеющей и неограниченной власти, подобно тому как далее усвояет ему почетный титул 'второго отца нашего", выражаясь применительно к тому, чем должен быть, по воле царя, Аман для его подданных.

Днем избиения иудеев греческий текст указа называет 14-е число адара, между тем еврейский оригинал книги везде указывает 13-е число (III, 13; VIII, 12; IX, 1). Эта неопределенность могла явиться или от недостаточной осведомленности самого предания, или от отсутствия подлинной редакции указа. По обычному преданию иудеев, днем избиения вспоминается 13-е число, 14-е же и 15-е число празднуются как праздники освобождения от 13-го, хотя могло быть и то, что 14-е число, предназначенное к избиению иудеев, стало праздником, как день спасения от этого избиения.

[Вот список с этого письма: великий царь Артаксеркс начальствующим от Индии до Ефиопии над ста двадцатью семью областями и подчиненным им наместникам. Царствуя над многими народами и властвуя над всею вселенною, я хотел, не превозносясь гордостью власти, но управляя всегда кротко и тихо, сделать жизнь подданных постоянно безмятежною и, соблюдая царство свое мирным и удобопроходимым до пределов {его}, восстановить желаемый для всех людей мир. Когда же я спросил советников, каким бы образом привести это в исполнение, то отличающийся у нас мудростью и {пользующийся} неизменным благоволением, и доказавший твердую верность, и получивший вторую честь по царе, Аман объяснил нам, что во всех племенах вселенной замешался один враждебный народ, по законам {своим} противный всякому народу, постоянно пренебрегающий царскими повелениями, дабы не благоустроялось безукоризненно совершаемое нами соуправление. Итак, узнав, что один только этот народ всегда противится всякому человеку, ведет образ жизни, чуждый законам, и, противясь нашим действиям, совершает величайшие злодеяния, чтобы царство {наше} не достигло благосостояния, мы повелели указанных вам в грамотах Амана, поставленного над делами и второго отца нашего, всех с женами и детьми всецело истребить вражескими мечами, без всякого сожаления и пощады, в тринадцатый день двенадцатого месяца Адара настоящего года, чтобы эти и прежде и теперь враждебные {люди}, быв в один день насильно низвергнуты в преисподнюю, не препятствовали нам в последующее время проводить жизнь мирно и безмятежно до конца.]
Adam Clarke: Commentary on the Bible - 1831
3:13: To destroy, so kill, and to cause to perish - To put the whole of them to death in any manner, or by every way and means.
Take the spoil of them for a prey - Thus, whoever killed a Jew had his property for his trouble! And thus the hand of every man was armed against this miserable people. Both in the Greek version and in the Latin the copy of this order is introduced at length, expressing "the king's desire to have all his dominions in quiet and prosperity; but that he is informed that this cannot be expected, while a certain detestable people are disseminated through all his provinces, who not only are not subject to the laws, but endeavor to change them; and that nothing less than their utter extermination will secure the peace and prosperity of the empire; and therefore he orders that they be all destroyed, both male and female, young and old," etc.
Albert Barnes: Notes on the Bible - 1834
3:13: Present, the Jews keep three days - the 13th, the 14th, and the 15th of Adar - as connected with "the Feast of Purim;" but they make the 13th a fast, commemorative of the fast of Esther Est 4:16, and keep the feast itself on the 14th and 15th of Adar.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: by posts: Est 8:10, Est 8:14; Ch2 30:6; Job 9:25; Jer 51:31; Rom 3:15
both young: Sa1 15:3, Sa1 22:19
in one day: Est 8:12-14; Jam 2:13
the spoil: Est 8:11, Est 9:10; Isa 10:6
John Gill
3:13 And the letters were sent by post into all the king's provinces,.... Or by the runners (x); by which it seems as if these letters were carried by running footmen, men swift of foot; or rather they were running horses, on which men rode post with letters, and which the Persians called Angari; a scheme invented by Cyrus, for the quick dispatch of letters from place to place, by fixing horses and men to ride them at a proper distance, to receive letters one from another, and who rode night and day (y), as our mail men do now; and nothing could be swifter, or done with greater speed; neither snow, nor rain, nor heat, nor night, could stop their course, we are told (z): the purport of these letters was:
to destroy, to kill, and to cause to perish, all Jews, both young and old, little children and women, in one day, even upon the thirteenth day of the twelfth month, which is the month Adar; see Esther 3:7. The orders were to destroy, by any means whatsoever, all the Jews, of every age and sex, all in one day, in all the provinces which are here named, that they might be cut off with one blow: and to take the spoil of them for a prey; to be their own booty; which was proposed to engage them in this barbarous work, to encourage them in it to use the greater severity and dispatch.
(x) "in manu cursorum", Montanus; so the Tigurine version, Drusius, V. L. Junius & Tremellius, Piscator. (y) Xenophon. Cyropaedia, l. 8. c. 43. (z) Herodot. Urania, sive, l. 8. c. 98.
3:143:14: Եւ հրաման հրովարտակին՝ էր ա՛յսպէս։
14 Հրովարտակի հրամանն այսպէս էր.
14 Ու հրովարտակին պատուէրը* այնպէս էր՝ որ հրամանը ամէն մէկ գաւառի մէջ հրատարակուի ու բոլոր ժողովուրդներուն բացատրուի որպէս զի այն օրուան համար պատրաստ գտնուին։
[49]Եւ հրաման հրովարտակին էր այսպէս:

3:14: Եւ հրաման հրովարտակին՝ էր ա՛յսպէս։
14 Հրովարտակի հրամանն այսպէս էր.
14 Ու հրովարտակին պատուէրը* այնպէս էր՝ որ հրամանը ամէն մէկ գաւառի մէջ հրատարակուի ու բոլոր ժողովուրդներուն բացատրուի որպէս զի այն օրուան համար պատրաստ գտնուին։
zohrab-1805▾ eastern-1994▾ western am▾
3:143:14: Список с указа отдать в каждую область {как} закон, объявляемый для всех народов, чтобы они были готовы к тому дню.[3:15]: Гонцы отправились быстро с царским повелением. Объявлен был указ и в Сузах, престольном городе; и царь и Аман сидели и пили, а город Сузы {был} в смятении.
3:14 τὰ ο the δὲ δε though; while ἀντίγραφα αντιγραφον the ἐπιστολῶν επιστολη letter ἐξετίθετο εκτιθημι expose; explain κατὰ κατα down; by χώραν χωρα territory; estate καὶ και and; even προσετάγη προστασσω ordain; order πᾶσι πας all; every τοῖς ο the ἔθνεσιν εθνος nation; caste ἑτοίμους ετοιμος ready; prepared εἶναι ειμι be εἰς εις into; for τὴν ο the ἡμέραν ημερα day ταύτην ουτος this; he
3:14 פַּתְשֶׁ֣גֶן paṯšˈeḡen פַּתְשֶׁגֶן copy הַ ha הַ the כְּתָ֗ב kkᵊṯˈāv כְּתָב writing לְ lᵊ לְ to הִנָּ֤תֵֽן hinnˈāṯˈēn נתן give דָּת֙ dˌāṯ דָּת orders בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole מְדִינָ֣ה mᵊḏînˈā מְדִינָה district וּ û וְ and מְדִינָ֔ה mᵊḏînˈā מְדִינָה district גָּל֖וּי gālˌûy גלה uncover לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הָֽ hˈā הַ the עַמִּ֑ים ʕammˈîm עַם people לִ li לְ to הְיֹ֥ות hᵊyˌôṯ היה be עֲתִדִ֖ים ʕᵃṯiḏˌîm עָתִיד ready לַ la לְ to † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
3:14. summa autem epistularum haec fuit ut omnes provinciae scirent et pararent se ad praedictam diemAnd the contents of the letters were to this effect, that all provinces might know and be ready against that day.
14. A copy of the writing, that the decree should be given out in every province, was published unto all the peoples, that they should be ready against that day.
3:14. And the effect of the letters was this: that all provinces would know and prepare for the prescribed day.
3:14. The copy of the writing for a commandment to be given in every province was published unto all people, that they should be ready against that day.
KJV [13:1] The copy of the letters was this:

3:14: Список с указа отдать в каждую область {как} закон, объявляемый для всех народов, чтобы они были готовы к тому дню.
[3:15]: Гонцы отправились быстро с царским повелением. Объявлен был указ и в Сузах, престольном городе; и царь и Аман сидели и пили, а город Сузы {был} в смятении.
3:14
τὰ ο the
δὲ δε though; while
ἀντίγραφα αντιγραφον the
ἐπιστολῶν επιστολη letter
ἐξετίθετο εκτιθημι expose; explain
κατὰ κατα down; by
χώραν χωρα territory; estate
καὶ και and; even
προσετάγη προστασσω ordain; order
πᾶσι πας all; every
τοῖς ο the
ἔθνεσιν εθνος nation; caste
ἑτοίμους ετοιμος ready; prepared
εἶναι ειμι be
εἰς εις into; for
τὴν ο the
ἡμέραν ημερα day
ταύτην ουτος this; he
3:14
פַּתְשֶׁ֣גֶן paṯšˈeḡen פַּתְשֶׁגֶן copy
הַ ha הַ the
כְּתָ֗ב kkᵊṯˈāv כְּתָב writing
לְ lᵊ לְ to
הִנָּ֤תֵֽן hinnˈāṯˈēn נתן give
דָּת֙ dˌāṯ דָּת orders
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
מְדִינָ֣ה mᵊḏînˈā מְדִינָה district
וּ û וְ and
מְדִינָ֔ה mᵊḏînˈā מְדִינָה district
גָּל֖וּי gālˌûy גלה uncover
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
הָֽ hˈā הַ the
עַמִּ֑ים ʕammˈîm עַם people
לִ li לְ to
הְיֹ֥ות hᵊyˌôṯ היה be
עֲתִדִ֖ים ʕᵃṯiḏˌîm עָתִיד ready
לַ la לְ to
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
3:14. summa autem epistularum haec fuit ut omnes provinciae scirent et pararent se ad praedictam diem
And the contents of the letters were to this effect, that all provinces might know and be ready against that day.
3:14. And the effect of the letters was this: that all provinces would know and prepare for the prescribed day.
3:14. The copy of the writing for a commandment to be given in every province was published unto all people, that they should be ready against that day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15: Крайняя жестокость и кровожадность указа не представляют чего-либо совершенно невероятного потому времени. Если в позднейшее, даже христианское время возможны были Сицилийские вечерни и Варфоломеевские ночи, и теперь еще порой воскресают ужасы еврейских погромов, то для тех времен и для тех царей и подавно подобные кровавые гекатомбы были совершенно явлением безупречным. История знает и другой совершенно сходный случай повто-рения указа на истребление целого народа: это было при царе Митридате, который тайным декретом повелел однажды умертвить в один день всех римлян (до 150: 000: человек), обитавших в Малой Азии.
Adam Clarke: Commentary on the Bible - 1831
3:15: The posts - Literally, the couriers, the hircarrahs, those who carried the public despatches; a species of public functionaries, who have been in use in all nations of the world from the remotest antiquity.
The decree was given at Shushan - It was dated from the royal Susa, where the king then was.
The city Shushan was perplexed - They saw that in a short time, by this wicked measure the whole city would be thrown into confusion; for, although the Jews were the only objects of this decree, yet, as it armed the populace against them, even the Persians could not hope to escape without being spoiled, when a desperate mob had begun to taste of human blood, and enrich themselves with the property of the murdered. Besides, many Persian families had, no doubt, become united by intermarriages with Jewish families, and in such a massacre they would necessarily share the same fate with the Jews. A more impolitic, disgraceful, and cruel measure was never formed by any government; and one would suppose that the king who ordered it must have been an idiot, and the counsellors who advised it must have been madmen. But a despotic government is ever capable of extravagance and cruelty; for as it is the bane of popular freedom and happiness, so is it the disgrace of political wisdom and of all civil institutions. Despotism and tyranny in the state are the most direct curses which insulted justice can well inflict upon a sinful nation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:14: The copy: Est 8:13, Est 8:14

3:15: hastened: Pro 1:16, Pro 4:16
sat down: Hos 7:5; Amo 6:6; Joh 16:20; Rev 11:10
the city: Est 4:16, Est 8:15; Pro 29:2

John Gill
3:14 The copy of the writing, for a commandment to be given in every province, was published unto all people,.... Not only letters were sent to the governors, but a copy, or the sum of the contents of them, was published by heralds, or stuck up as with us, in various places, that it might be publicly known by the common people everywhere:
that they should be ready against that day; and fall upon the people of the Jews, and slay them, and seize on their goods as a prey.