Est 16

A copy of the king's letter in favour of the Jews.

1 “Artaxerxes, the great king from India all the way to Ethiopia, to the generals and leaders of the one hundred twenty-seven provinces that obey our command: greetings, he says. ^{▼▼16:1 From India to Ethiopia: That is, who reigneth from India to Ethiopia.(Challoner)} 2 In arrogance, many have abused the goodness of leaders and the honor that has been bestowed on them, 3 and they strive, not only to oppress the king’s subjects, but, not acting according to the glory given to them, set in motion a plan to ambush those very ones who gave it. ^{▼▼13:3The phrase “moliuntur insidias” is here translated loosely as “set in motion a plan to ambush.” The word moliuntur means to undertake something, or to labor or struggle to do something, or to set something (a plan) in motion. Insidias refers to treachery or a plot or an ambush.(Conte)} 4 Neither are they content to withhold thanks for benefits and to violate in themselves the laws of humanity, but they also think they are able to escape from every sentence of the sifting judgment of God. ^{▼▼13:4The word cernentis means to sift or to distinguish or to discern. In this translation, the well-known phrase “sifting judgment of God” is fittingly applied.(Conte)} 5 And they rush forth in such insanity that they attempt to subvert by filthy lies those who carefully fulfill the offices delegated to them and so perform everything that is deserving of the praise of all. ^{▼▼13:5The phrase “mendaciorum cuniculis” is a very strong expression for a royal letter. The word “cuniculis” refers to excrement or filth, and can be a rather objectionable and base term.(Conte)} 6 Meanwhile, they craftily deceive by fraud the ears of single-minded leaders, and they judge others according to their own nature. ^{▼▼13:6The word “simplices” means simple or single or unaffected. In this context, “principum simplices” means a single-minded leader or a clear minded leader. The implication is that the leader does not bear much blame.(Conte)} 7 These things are proven both from the ancient histories and from those things which happen daily: how the zeal of kings can be corrupted by the evil suggestions of such persons. 8 Therefore, we will make provision for the peace of all the provinces. 9 Neither should you think, if we change our orders, that they come from a fickle mind, but that we draw conclusions from the quality and necessity of the times, just as the expediency of the public good demands. ^{▼▼13:9Animi often means soul or life, but it can, as in this case, refer to the mind.(Conte)}

10 And, so that you may more clearly understand what we are saying: Haman the son of Hammedatha, a Macedonian both in mind and ancestry, and foreign to Persian blood, and with his cruelty contaminating our piety, was accepted by us as a sojourner. ^{▼▼13:10He was accepted as a sojourner, as a wayward traveler in need.(Conte)} 11 And our humanity proved to be so great towards him that he was called our father and was adored by all as second only to the king. 12 But he was so filled with arrogance as to strive to deprive us of our kingdom and our life. 13 For example, with certain strange and unheard of machinations, he sought the death of Mordecai, whose faith and kindness kept us alive, and Esther, the partner of our kingdom, and all their people. 14 This he planned so that, after they were executed, he might work treason against us in our solitude and transfer the kingdom of the Persians to the Macedonians.

15 But we, having been resolved to ruin in death the mortal Jews, discovered no fault within them, but on the contrary, they use just laws ^{▼▼13:15Clearly, the text is saying that the king had been resolved (destinatos, having been resolved) to kill the Jews, but changed his mind when he discovered no fault in them.(Conte)} 16 and are sons of the highest and greatest and ever-living God, by whose kindness the kingdom was handed down both to our fathers and to us, and is cared for even unto this day. 17 Therefore, you should understand to be null and void those letters that he administered under our name. ^{▼▼13:17The word “irritas” means “ineffective” or “null and void.”(Conte)} 18 For this crime, before the gates of this city, that is, Susa, both he who devised it, and all his associates, hang on gallows: not we, but God repaying him as he deserved. ^{▼▼13:18The word “cognatio” often refers to relatives, but it can include close friends or close associates.(Conte)} 19 But this edict, which we now send, shall be displayed in all cities so that the Jews may be allowed to use their own laws. 20 You must be a support to them, so that they may be able to execute those, who themselves had prepared to kill them, on the thirteenth day of the twelfth month, which is called Adar. ^{▼▼13:20Notice that the act of the Jews killing their enemies is called an execution (interficere, to kill by authority), whereas the act of their enemies planning to kill the Jews is called a killing or murder (necem). The author’s choice of words show the understanding that this act by the Jews is lawful, whereas the act planned by Haman, though done under the guise of authority, was unlawful.(Conte)} 21 For the almighty God has turned this day of grief and sorrow into joy for them. ^{▼▼13:21Again, the verb vertit is used to indicate the change of fortune of the Jews.(Conte)} 22 Therefore, you too will keep this day, along with the other festival days, and celebrate it with all joy, so that it may be known even by future generations. ^{▼▼13:22Or, by (your) posterity.(Conte)} 23 All those who faithfully obey the Persians deserve, for their fidelity, to receive a reward, but those who are traitors to their kingdom deserve to be destroyed for their crime.

24 But every province and city, which is not willing to participate in this solemnity, must perish by the sword and by fire, and be destroyed in this way so that they will be forever an indisputable example of contempt and disobedience, not only to humans, but even to wild animals.” ^{▼▼13:24The word “invia” means impassable or inaccessible, but in this context, it refers to something that one cannot ignore or explain away, i.e., something intellectually impassable or indisputable.(Conte)}