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🦖|Ⓡ︎Ⓔ︎Ⓖ︎Ⓘ︎Ⓝ︎Ⓐ︎|🦖

Her Voice by Jade West

Deadname: Tex Savage

Name: Queen Regina the T-Rex Alpha

Name Meaning: Queen. Queenly.

Nicknames: Gina, Ginny, Reggie, and Fossil breath (By Draco)

Birthday: June 11

Cause of Death: Dinosaur exhibit incident.

Age: 190 (die at the age of 17)

Species: a hybrid of human and Tyrannosaurus Rex.

Race: American 🇺🇲 & Neanderthal

Gender: Transgender Woman

Relationship status: Single

Sexuality: Asexual

Role or Job: Tyrannosaurus Rex Alpha. Ruler of Jurassic Square, and Dino Alpha. Queen of Triassic, Jurassic, Cretaceous, Permian, Hama Tribe. Holder of Crown Jewel pieces. Master of Taming Dino-Hybrid. Queen of the Dinosaurs.

Facts: Regina is a rudeness and savage queen who doesn't like other dinosaurs or unexpected visitors to its territory, or t-Rex or other dinosaurs trying to take its place, but if they did, they have to fight her or run away. She always picks fights with Draco the mythic alpha, and there was disagreement between Dino and the Mythical tribe. When someone pissed her off or causes her a lot of trouble, she will get on your nerves or try to mess with your head.

Home World: Earth (Formley) Miracle Region (Currently)

Kingdom: Triassic Central, Jurassic City, Cretaceous District, The Permian, Seashell Oceanfront.

Home: Mountain Cave House

Roommates:

Aminta the Triceratop Alpha

Titan the Titanosauria

Companion Pets:

Flyer the Megasauropteryx

Nunzia the Microsauropteryx

Spirit Animal/Siblings:

???

Parents:

Unnamed deceased biological parents

Relatives:

Unnamed deceased maternal aunt

Unnamed deceased maternal uncle

Siblings:

Tex the Ex-Spinosaurus Alpha (twin sister/brother)

Abilities:

Alpha Physiology

Dinosaur Physiology

Human Physiology

Dino Lord Physiology

Theropod Physiology

Tyrannosaur Physiology

Ally Empowerment

Animal Companionship

Animal Creation - only the Dino-Hybrids

Animal Training Mastery - only the Dino-Hybrids

Animalistic Vocalization

Bioluminescence

Ceiling Walk

Claw Retraction

Companion Allegiance

Companion Connection - only on Flyer & Nunzia

Creature Studies Mastery - only the Dino-Hybrids

Decelerated Aging

Dermal Armor

Dinosaur Soul

Enhanced Condition

Enhanced Durability

Enhanced Endurance

Enhanced Hearing

Enhanced Lung Capacity

Enhanced Senses

Enhanced Smell

Enhanced Strength

Enhanced Swordsmanship

Enhanced Vision

Fang Retraction

Giant Sword Proficiency

Glowing Eyes - only when the power is active or glows in the dark.

Hair Growth

Hollow Skeleton

Hunting Mastery

Infinite Digestive System

Mind Control - to control Dino-Hybrids and other dino alphas.

Mind Link - to have a bond with Flyer & Nunzia

Night Vision

Omnilingualism

Pointed Ears

Poison Immunity

Powerful Bite

Predator Instinct

Prehensile Tail

Regeneration Healer Factor

Riders Aptitude - only on Flyer

Scale Manifestation

Super Bite

Tail Manifestation

Taming - only the Dino-Hybrids

Temperature Regulation

Thick Skull

Unique Eye Coloration

Unique Hair Coloration

Vertical Pupils

Wallrunning

Weapon Summoning

Zoolingualism

Zoological Mastery

Powers:

Bone Weaponry

Dinosaur Creation

Dinosaur Manipulation

Environment Manipulation - dinosaur/prehistoric locations.

Fossil Manipulation

Osteokinetic Blade Construction

Osteokinetic Constructs

Weakness Resistance

#ace pride #Ace #asexual #transgender #trans woman #Trans #end of her wild side au #end of her wild side oc #eohws #sketchbook app #digital art #emilythehybridwolf #artists on tumblr #my art style #oc info #my art 2023 #reference sheet #Queen Regina the T-Rex Alpha

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The Second Book Of Esdras - Also Known As - THE BOOK OF NEHEMIAS - From The Douay-Rheims Bible - Latin Vulgate

Chapter 2

INTRODUCTION.

This Book takes its name from the writer, who was cup-bearer to Artaxerxes, (surnamed Longimanus) king of Persia, and was sent by him with a commission to rebuild the walls of Jerusalem. It is also called the Second Book of Esdras, because it is a continuation of the history begun by Esdras, of the state of the people of God after their return from captivity. Ch. --- Genebrard believes that the latter wrote the work. But how long must he thus have lived? and how come the lists to vary so much? C. --- We may allow that these variations are owing to the mistakes of transcribers, (1 Esd. ii. 1.) for the writer of both works was certainly inspired. Esdras lived a long time along with Nehemias; (C. xii. 35.) and he may have left memorials, as well as the latter, from which the present work seems to be compiled. H. --- Some additions have been made since the days of Nehemias, articularly C. xii. to v. 26, or at least (C.) the five last of these verses. Capel. Chron. --- The passage cited from the commentaries of Nehemias, (2 Mac. ii. 13.) is not to be found here; which shews that we have not his entire work, but only an abridgment, in which the author has adopted his words, with some few alterations. The fifth chapter seems to be out of its place, and also the dedication of the walls. C. xii. 27. Nehemias was a person in great favour at the court of Persia; and of high birth, probably of the royal family, (Euseb. Isid. Genebrard in Chron.) as most of the ancients believe that all who governed, till the time of the Asmoneans, were of the tribe of Juda. Hence he styles Hanani his brother, (C. i. 2.) and declines entering into the temple. C. vi. 11. His name never occurs among the priests; and though we read 2 Mac. i. 18. 21, jussit sacerdos Nehemias, (T.) the Greek has, "Nehemias order the priests;" iereiV: (C. Huet. D.) and the title of priest sometimes is given to laymen at the head of affairs. H. --- In this character Nehemias appeared, by order of Artaxerxes: and notwithstanding the obstructions of the enemies of Juda, rebuilt the walls of Jerusalem, and returned after twelve years to court, making a second visit to his own country, a little before the death of the king, whom he probably survived only one year, dying A. 3580, about thirty years after he had been appointed governor. C. --- In the two first chapters, we behold his solicitude for the welfare of his country, in the ten following his success, and in the last what abuses he corrected. W. --- He renewed the covenant with God, (C. ix. and x.) sent for the sacred fire, and established a library at Jerusalem. 2 Mac. i. 19. 34. and ii. 13. H.

The additional Notes in this Edition of the New Testament will be marked with the letter A. Such as are taken from various Interpreters and Commentators, will be marked as in the Old Testament. B. Bristow, C. Calmet, Ch. Challoner, D. Du Hamel, E. Estius, J. Jansenius, M. Menochius, Po. Polus, P. Pastorini, T. Tirinus, V. Bible de Vence, W. Worthington, Wi. Witham. — The names of other authors, who may be occasionally consulted, will be given at full length.

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock's notes as they appear in the 1859 edition of Haydock's Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Greek letters. The original text sometimes includes Greek expressions spelled out in Greek letters. In this transcription, those expressions have been transliterated from Greek letters to English letters, put in italics, and underlined. The following substitution scheme has been used: A for Alpha; B for Beta; G for Gamma; D for Delta; E for Epsilon; Z for Zeta; E for Eta; Th for Theta; I for Iota; K for Kappa; L for Lamda; M for Mu; N for Nu; X for Xi; O for Omicron; P for Pi; R for Rho; S for Sigma; T for Tau; U for Upsilon; Ph for Phi; Ch for Chi; Ps for Psi; O for Omega. For example, where the name, Jesus, is spelled out in the original text in Greek letters, Iota-eta-sigma-omicron-upsilon-sigma, it is transliterated in this transcription as, Iesous. Greek diacritical marks have not been represented in this transcription.

Footnotes. The original text indicates footnotes with special characters, including the astrisk (*) and printers' marks, such as the dagger mark, the double dagger mark, the section mark, the parallels mark, and the paragraph mark. In this transcription all these special characters have been replaced by numbers in square brackets, such as [1], [2], [3], etc.

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

Ligatures, single characters containing two letters united, in the original text in some Latin expressions have been represented in this transcription as separate letters. The ligature formed by uniting A and E is represented as Ae, that of a and e as ae, that of O and E as Oe, and that of o and e as oe.

Monetary sums in the original text represented with a preceding British pound sterling symbol (a stylized L, transected by a short horizontal line) are represented in this transcription with a following pound symbol, l.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 2

Nehemias with commission from king Artaxerxes cometh to Jerusalem: and exhorteth the Jews to rebuild the walls.

[1] And it came to pass in the month of Nisan, in the twentieth year of Artaxerxes the king: that wine was before him, and I took up the wine, and gave it to the king: and I was as one languishing away before his face.

Factum est autem in mense Nisan, anno vigesimo Artaxerxis regis : et vinum erat ante eum, et levavi vinum, et dedi regi : et eram quasi languidus ante faciem ejus.

[2] And the king said to me: Why is thy countenance sad, seeing thou dost not appear to be sick? this is not without cause, but some evil, I know not what, is in thy heart. And I was seized with an exceeding great fear:

Dixitque mihi rex : Quare vultus tuus tristis est, cum te aegrotum non videam? non est hoc frustra, sed malum nescio quod in corde tuo est. Et timui valde, ac nimis :

[3] And I said to the king: O king, live for ever: why should not my countenance be sorrowful, seeing the city of the place of the sepulchres of my fathers is desolate, and the gates thereof are burnt with fire?

et dixi regi : Rex in aeternum vive : quare non moereat vultus meus, quia civitas domus sepulchrorum patris mei deserta est, et portae ejus combustae sunt igni?

[4] Then the king said to me: For what dost thou make request? And I prayed to the God of heaven,

Et ait mihi rex : Pro qua re postulas? Et oravi Deum caeli,

[5] And I said to the king: If it seem good to the king, and if thy servant hath found favour in thy sight, that thou wouldst send me into Judea to the city of the sepulchre of my father, and I will build it.

et dixi ad regem : Si videtur regi bonum, et si placet servus tuus ante faciem tuam, ut mittas me in Judaeam ad civitatem sepulchri patris mei, et aedificabo eam.

[6] And the king said to me, and the queen that sat by him: For how long shall thy journey be, and when wilt thou return? And it pleased the king, and he sent me: and I fixed him a time.

Dixitque mihi rex, et regina quae sedebat juxta eum : Usque ad quod tempus erit iter tuum, et quando reverteris? Et placuit ante vultum regis, et misit me : et constitui ei tempus.

[7] And I said to the king: If it seem good to the king, let him give me letters to the governors of the country beyond the river, that they convey me over, till I come into Judea:

Et dixi regi : Si regi videtur bonum, epistolas det mihi ad duces regionis trans flumen, ut traducant me, donec veniam in Judaeam :

[8] And a letter to Asaph the keeper of the king's forest, to give me timber that I may cover the gates of the tower of the house, and the walls of the city, and the house that I shall enter into. And the king gave me according to the good hand of my God with me.

et epistolam ad Asaph custodem saltus regis, ut det mihi ligna, ut tegere possim portas turris domus, et muros civitatis, et domum, quam ingressus fuero. Et dedit mihi rex juxta manum Dei mei bonam mecum.

[9] And I came to the governors of the country beyond the river, and gave them the king's letters. And the king had sent with me captains of soldiers, and horsemen.

Et veni ad duces regionis trans flumen, dedique eis epistolas regis. Miserat autem rex mecum principes militum, et equites.

[10] And Sanaballat the Horonite, and Tobias the servant, the Ammonite, heard it, and it grieved them exceedingly, that a man was come, who sought the prosperity of the children of Israel.

Et audierunt Sanaballat Horonites, et Tobias servus Ammanites : et contristati sunt afflictione magna, quod venisset homo, qui quaereret prosperitatem filiorum Israel.

[11] And I came to Jerusalem, and was there three days.

Et veni Jerusalem, et eram ibi tribus diebus.

[12] And I arose in the night, I and some few men with me, and I told not any man what God had put in my heart to do in Jerusalem, and there was no beast with me, but the beast that I rode upon.

Et surrexi nocte ego, et viri pauci mecum, et non indicavi cuiquam quid Deus dedisset in corde meo ut facerem in Jerusalem, et jumentum non erat mecum, nisi animal, cui sedebam.

[13] And I went out by night by the gate of the valley, and before the dragon fountain, and to the dung gate, and I viewed the wall of Jerusalem which was broken down, and the gates thereof which were consumed with fire.

Et egressus sum per portam vallis nocte, et ante fontem draconis, et ad portam stercoris, et considerabam murum Jerusalem dissipatum, et portas ejus consumptas igni.

[14] And I passed to the gate of the fountain, and to the king's aqueduct, and there was no place for the beast on which I rode to pass.

Et transivi ad portam fontis, et ad aquaeductum regis, et non erat locus jumento, cui sedebam, ut transiret.

[15] And I went up in the night by the torrent, and viewed the wall, and going back I came to the gate of the valley, and returned.

Et ascendi per torrentem nocte, et considerabam murum, et reversus veni ad portam vallis, et redii.

[16] But the magistrates knew not whither I went, or what I did: neither had I as yet told any thing to the Jews, or to the priests, or to the nobles, or to the magistrates, or to the rest that did the work.

Magistratus autem nesciebant quo abiissem, aut quid ego facerem : sed et Judaeis et sacerdotibus, et optimatibus, et magistratibus, et reliquis qui faciebant opus, usque ad id loci nihil indicaveram.

[17] Then I said to them: You know the affliction wherein we are, because Jerusalem is desolate, and the gates thereof are consumed with fire: come, and let us build up the walls of Jerusalem, and let us be no longer a reproach.

Et dixi eis : Vos nostis afflictionem in qua sumus : quia Jerusalem deserta est, et portae ejus consumptae sunt igni : venite, et aedificemus muros Jerusalem, et non simus ultra opprobrium.

[18] And I shewed them how the hand of my God was good with me, and the king's words, which he had spoken to me, and I said: Let us rise up, and build. And their hands were strengthened in good.

Et indicavi eis manum Dei mei, quod esset bona mecum, et verba regis, quae locutus esset mihi, et aio : Surgamus, et aedificemus. Et confortatae sunt manus eorum in bono.

[19] But Sanaballat the Horonite, and Tobias the servant, the Ammonite, and Gossem the Arabian heard of it, and they scoffed at us, and despised us, and said: What is this thing that you do? are you going to rebel against the king?

Audierunt autem Sanaballat Horonites, et Tobias servus Ammanites, et Gosem Arabs, et subsannaverunt nos, et despexerunt, dixeruntque : Quae est haec res, quam facitis? numquid contra regem vos rebellatis?

[20] And I answered them, and said to them: The God of heaven he helpeth us, and we are his servants: let us rise up and build: but you have no part, nor justice, nor remembrance in Jerusalem.

Et reddidi eis sermonem, dixique ad eos : Deus caeli ipse nos juvat, et nos servi ejus sumus : surgamus et aedificemus : vobis autem non est pars, et justitia, et memoria in Jerusalem.

Commentary:

Ver. 1. Year. It seems the Persians began the year with Tizri, since both Casleu (the third) and Nisan (the seventh month of the civil year) fall on the twentieth of the king. --- Wine. These kings drunk only that of Syria. Strabo xv. --- People of distinction were appointed cup-bearers; and even the children of kings did not esteem the office beneath them. Herod. iii. 34. Athen. x. 6. Homer, &c. C. --- I was. Prot. "I had not been before-time sad in his presence." H. --- Heb. lit. "I was not evil." Sept. "an enemy, or stranger." Arab. "disagreeable." Syr. "sorrowful." Sept. also, "there was not another (ouk hn eteroV) present," C. v. 6. S. Jerom seems not to have read the negation. H.

Ver. 2. Is not. Heb. "nothing but sorrow of heart;" (Syr. C. Prot.) or rather, thou art meditating only treason. Sept. "This is nothing but wickedness of heart," (H.) which often shews itself on the countenance. The king might suspect that he was giving him poison. M. --- Hence Nehemias feared, (C.) dreading such suspicions, (H.) and aware lest the company might frustrate his good design, as contrary to the interests of the crown. T.

Ver. 3. Live; an usual salutation. Dan. iii. 9. and v. 10. So Ælian (var. i. 32.) says, "O king Artaxerxes, mayst thou reign for ever." --- Father, v. 5. He knew that the Persians shewed great regard to the dead, (C. T.) whose bodies they sometimes cover with wax, and keep in their house, (Cic. Tusc. i. Alex. Genial iii. 2.) or inter. Herod. i. 140.

Ver. 4. Heaven, a fervent ejaculation, in secret, (T.) to touch the king's heart, (C.) and to enable me to speak in a proper manner. M.

Ver. 6. And, &c. In private the queen might dine with her husband, but not in public. Est. i. C. --- Queen; probably Esther, if she were married to this king. M. --- But this is uncertain. H. --- Usher thinks it was Damaspia, mentioned by Ctesias. C. --- Time, when I should return. Some king eight or ten years, and returned into Judea towards the end of the reign of Artaxerxes. C. xiii. 6. C. --- He perhaps asked permission to visit Jerusalem for only a short period, at first, but his presence being deemed necessary, he was permitted to continue there as governor full twelve years. M.

Ver. 7. Over; give me a guard, (H.) or accompany me to Jerusalem. M.

Ver. 8. Forest. Heb. pordes, "paradise," or garden planted with trees. Pliny (v. 23.) mentions a "paradise," in Cœlosyria. Grot. --- But Nehemias might petition to be supplied with cedars from Libanus, (T.) as they had been given for the temple. 1 Esd. iii. 7. H. --- Tower. Heb. bira, means also "a palace or temple." It may designate the porch of the temple, which was 120 cubits high; (2 Par. iii. 4. C.) though that had been lately repaired by Esdras. M. --- Others think the doors of the courts are meant, as they were as strong as those of towers. Vatab. --- They were not yet finished. C. x. 9. Many believe that (C.) Nehemias speaks of the royal palace, which had been almost contiguous to the temple, (M.) where he intended to build one for himself, while he should reside in the city. T. --- But this might give umbrage to the king. C. --- He could not, however, intend his favourite to remain without a suitable palace; and the latter seems to have designed not only to repair that which Solomon had founded, but also to erect another house for the governor. H. --- Good hand; favour, (M.) and powerful aid. H.

Ver. 10. Horonite, a native, not (C.) a petty king (Grot.) of Horonaim, in the country of Moab. Jer. xlviii. 3. He must have been very old, if he lived till the temple was built at Garizim: (Josephus and Scaliger) but Petau supposes that there were two of the name. --- Servant; an officer appointed over the Samaritans, as well as Sanaballat. The Persian monarchs styled all their subjects servants or slaves. C. --- Grieved. Thus unbelievers repine when any one endeavours to propagate the truth, (H.) or to establish the Church. W.

Ver. 12. Any man, at Jerusalem, (v. 16.) though he had informed the king, v. 8. H. --- No beast; that none might be alarmed.

Ver. 13. Valley of Cedron, on the east, (C.) or west, near Calvary. M. T. --- Dragon. Heb. Tannin, or "great fish," which might be kept there, unless the fountain was famous for the appearance of some dragon, or the water proceeded from the mouth of a brazen one. Sept. have read thanim, "figs." The fountain of Siloc might have many names. C. --- Viewed. Sept. "I walked upon the wall of Jerusalem, which these men are demolishing or clearing away," &c. H.

Ver. 14. Aqueduct, or reservoir, made by Ezechias. 2 Par. xxxii. 30.

Ver. 15. Torrent of Cedron, having gone round the city. C.

Ver. 16. Magistrates. Sept. "guards." Seganim denotes various officers. C. --- Work, or to any workmen. H. --- None were now employed. T.

Ver. 18. Hand. God had manifested his goodness and power, at the court of Persia. W.

Ver. 19. Arabian governor. He afterwards accuses Nehemias. C. vi. 6. C.

Ver. 20. Answered. Sept. "returned them an account (logon) ...we are his pure servants, and we will build." H. --- Part, or business. 1 Esd. iv. 4. --- Justice, or right to the city. C. --- You may mind your own affairs. T. - Remembrance. It was esteemed a high honour to be a citizen of Jerusalem. Ps. lxxxvi. 5.

#second book of ezra

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#end of her wild side au #end of her wild side oc #eohws #sketchbook app #digital art #emilythehybridwolf #artists on tumblr #my art style #my art 2023 #stained glass #Queen Regina the Dinosaur Alpha #Regina the T-Rex Alpha #upcoming oc #ipadart

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THE BOOK OF ESTHER - From The Douay-Rheims Bible - Latin Vulgate

Chapter 5

INTRODUCTION.

This Book takes its name from queen Esther; whose history is here recorded. The general opinion of almost all commentators on the Holy Scripture, make Mardochai the writer of it: which also may be collected below from C. ix. 20. Ch. --- He and the queen were certainly authors of the letter, (H.) enjoining the celebration of the feast of Purim, or "lots," which is the ground-work (C.) of the present narration. D. --- The compiler has also had recourse to the archives of the kingdom of Persia: so that his work has all the authority that can be required of a profane historian; and being moreover inspired in all its parts, we cannot refuse to receive it with the utmost respect. Those additions which are not now in Hebrew, (C.) though they were perhaps formerly, (W. Origen. D.) have been carefully preserved by S. Jerom, and were recognized by the ancient Vulg. as they are at present by the Greek, without any distinction. Lysimachus, the Greek translator, was probably the author of them. C. xi. 1. C. --- The objections of Capellus against this "Greek scribbler," as he is pleased to style him, despising the judgment of both Jews and Christians, are in general very unaccountably borrowed (H.) from the Latin version, and are easily refuted. Houbigant. --- Those Jews, who have rejected this work entirely, with Melito, (Eus. Hist. iv. 26. S. Greg. Naz. &c.) ought not to prevail against the consent of the majority, (C.) expressed in the Councils of Laodicea, Carthage, Trent, sess. 4, &c. To read this book according to the order of time, we should begin C. xi. v. 2, &c. C. i. ii. and xii. and iii. to v. 14; then we find the distress of the Jews in the rest of that chapter, and in C. xiii. to v. 8, and their delivery in C. iv. to ix. v. 17, and C. xiii. v. 8, &c. and C. xiv. xv. and xvi. The consequences of these events are recorded C. ix. v. 17, &c. to C. xi. 1. (W.) with which verse the book ends, in the Greek editions. H. --- They vary considerably, as did the copies of the ancient Vulgate, which called forth the complaints of S. Jerom, Pref. But the Church has distinguished what was spurious from the genuine word of God; so that the doubts of Lyran, Sixtus, (Bib. viii.) &c. respecting the fragments at the end of the book being not canonical, ought no longer to be indulged; much less can the boldness of many Lutherans, (C.) and particularly of Le Clerc, (Houbigant) be tolerated, who represent the whole work as a mere fiction. The Jews have a greater respect for it than for any of the prophets; whose works, they say, will perish at the coming of the Messias: whereas this will subsist with the books of Moses, and the feast of Purim will never be abolished. C. ix. 28. Maimon. --- Ben. Gorion (ii. 2.) admits the additions. But Josephus is silent about them, as he probably did not find them in his copy. C. --- He recites, however, both the epistles of Assuerus. Ant. xi. 6. D. --- It is not agreed whether these events happened before or after the captivity. But it is now most commonly supposed, that Esther was married to Darius Hystaspes, A. 3489, about the time of the dedication of the temple. C. xiv. 9. He had been on the throne six years, and reigned other thirty. See Herod. vii. 4. C. --- Josephus thinks that Esther was the queen of Artaxerxes Longimanus, who was a great friend of the Jews. D. --- The Thalmud attributes this work to the great Synagogue, consisting of Esdras, Mardochai, Joachim, &c. and, as various persons might write the same history, the Greek, with the additions, seems to be taken from one copy, and the Hebrew from another rather more concise, (Huet. D.) but equally inspired. H.

Verses are in English and Latin.

HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 5

Esther is graciously received: she inviteth the king and Aman to dinner, Aman prepareth a gibbet for Mardochai.

[1] And on the third day Esther put on her royal apparel, and stood in the inner court of the king's house, over against the king's hall: now he sat upon his throne in the hall of the palace, over against the door of the house.

Die autem tertio induta est Esther regalibus vestimentis, et stetit in atrio domus regiae, quod erat interius, contra basilicam regis : at ille sedebat super solium suum in consistorio palatii contra ostium domus.

[2] And when he saw Esther the queen standing, she pleased his eyes, and he held out toward her the golden sceptre, which he held in his hand: and she drew near, and kissed the top of his sceptre.

Cumque vidisset Esther reginam stantem, placuit oculis ejus, et extendit contra eam virgam auream, quam tenebat manu : quae accedens, osculata est summitatem virgae ejus.

[3] And the king said to her: What wilt then, queen Esther? what is thy request? if thou shouldst even ask one half of the kingdom, it shall be given to thee.

Dixitque ad eam rex : Quid vis, Esther regina? quae est petitio tua? etiam si dimidiam partem regni petieris, dabitur tibi.

[4] But she answered: If it please the king. I beseech thee to come to me this day, and Aman with thee to the banquet which I have prepared.

At illa respondit : Si regi placet, obsecro ut venias ad me hodie, et Aman tecum ad convivium, quod paravi.

[5] And the king said forthwith: Call ye Aman quickly, that he may obey Esther's will. So the king and Aman came to the banquet which the queen had prepared for them.

Statimque rex, Vocate, inquit, cito Aman ut Esther obediat voluntati. Venerunt itaque rex et Aman ad convivium, quod eis regina paraverat.

[6] And the king said to her, after he had drunk wine plentifully: What dost thou desire should be given thee? and for what thing askest thou? although thou shouldst ask the half of my kingdom, thou shalt have it.

Dixitque ei rex, postquam vinum biberat abundanter : Quid petis ut detur tibi? et pro qua re postulas? etiam si dimidiam partem regni mei petieris, impetrabis.

[7] And Esther answered: My petition and request is this:

Cui respondit Esther : Petitio mea, et preces sunt istae :

[8] If I have found favour in the king's sight, and if it please the king to give me what I ask, and to fulfill my petition: let the king and Aman come to the banquet which I have prepared them, and tomorrow I will open my mind to the king.

si inveni in conspectu regis gratiam, et si regi placet ut det mihi quod postulo, et meam impleat petitionem : veniat rex et Aman ad convivium quod paravi eis, et cras aperiam regi voluntatem meam.

[9] So Aman went out that day joyful and merry. And when he saw Mardochai sitting before the gate of the palace, and that he not only did not rise up to honour him, but did not so much as move from the place where he sat, he was exceedingly angry:

Egressus est itaque illo die Aman laetus et alacer. Cumque vidisset Mardochaeum sedentem ante fores palatii, et non solum non assurrexisse sibi, sed nec motum quidem de loco sessionis suae, indignatus est valde :

[10] But dissembling his anger, and returning into his house, he called together to him his friends, and Zares his wife:

et dissimulata ira, reversus in domum suam, convocavit ad se amicos suos, et Zares uxorem suam :

[11] And he declared to them the greatness of his riches, and the multitude of his children, and with how great glory the king had advanced him above all his princes and servants.

et exposuit illis magnitudinem divitiarum suarum, filiorumque turbam, et quanta eum gloria super omnes principes et servos suos rex elevasset.

[12] And after this he said: Queen Esther also hath invited no other to the banquet with the king, but me: and with her I am also to dine tomorrow with the king:

Et post haec ait : Regina quoque Esther nullum alium vocavit ad convivium cum rege praeter me : apud quam etiam cras cum rege pransurus sum.

[13] And whereas I have all these things, I think I have nothing, so long as I see Mardochai the Jew sitting before the king's gate.

Et cum haec omnia habeam, nihil me habere puto, quamdiu videro Mardochaeum Judaeum sedentem ante fores regias.

[14] Then Zares his wife, and the rest of his friends answered him: Order a great beam to be prepared, fifty cubits high, and in the morning speak to the king, that Mardochai may be hanged upon it, and so thou shalt go full of joy with the king to the banquet. The counsel pleased him, and he commanded a high gibbet to be prepared.

Responderuntque ei Zares uxor ejus, et ceteri amici : Jube parari excelsam trabem, habentem altitudinis quinquaginta cubitos, et dic mane regi ut appendatur super eam Mardochaeus, et sic ibis cum rege laetus ad convivium. Placuit ei consilium, et jussit excelsam parari crucem.

Commentary:

Ver. 1. And. Instead of these two verses, the Sept. place (H.) what we have C. xv. with some small variation from the present account in Heb. But there is nothing incompatible with the truth. C. --- The king might be at first displeased; but, seeing the effect which it had upon Esther, he might feel his former sentiments of love rekindle. C. T. --- House, or inner apartment, C. iv. 11. The throne was surprizingly magnificent, yet inferior to that of Solomon. 3 K. x. 18. C. --- It was formed of gold and precious stones, with a curtain over it of purple and other colours. Athen. xi. 2.

Ver. 2. Golden. "It is not this golden sceptre which saves the kingdom," said Cyrus, "but faithful friends are the most true and secure sceptre for kings." Cyrop. viii. C. --- Kissed. Heb. "touched." H.

Ver. 3. Kingdom. C. vii. 2. This compliment only (C.) meant, that every rational (H.) request should be granted. Mar. vi. 23.

Ver. 4. Prepared. It was not prudent to declare her request, when many improper persons were present; and Aman was not there. M. --- She thought that the hilarity, occasioned by innocent feasting, (H.) might be a means of obtaining more effectually what she wanted. M. --- If the prudence of this world suggest much address, why may not virtue employ the same arts for good purposes? Esther had to obtain two great points; to make the king retract his edict, andto abandon his favourite. She is afraid therefore of being too hasty, (C.) and invites the king again, to increase by this delay his desire to of knowing her request, and that he might bind himself to grant it more effectually. W. --- She invites Aman alone, who would thus be more envied by the other courtiers; (Lyran) while she manifested an open dispostion, and disdained to accuse the absent. T.

Ver. 6. Wine. The Persians did not drink till the end of the feast, (as the Turks are said to do at present. Tavernier) when they fall upon wine without any moderation. Ælian, Hist. xii. 1.

Ver. 11. Children. After military glory, this was deemed the greatest. The king sent presents yearly to those who had most children. Herod. i. 136.

Ver. 12. But me. It was thought very singular, when Artaxerxes invited his own brothers. Plut. --- But when he also admitted a foreigner, the nobility became jealous, as that honour was reserved for the king's relations. Athen. i. --- Dine, or feast. Only one meal was taken, (Herod. vii. 120.) and that in the evening. C.

Ver. 13. Whereas. Sept. "all these things do not satisfy me, while I behold," &c. Such is the insatiable nature of ambition! H. --- Gate. He does not clearly mention that he wanted to be adored. M.

Ver. 14. High. This was to increase the shame. Hence Galba condemned a Roman citizen to be hung on a high white cross. Sueton. ix. - The Jews formerly burned a man in effigy with a cross, pretending to do it in detestation of Aman, but in reality to deride our Saviour, till the emperors forbade the custom. C. ix. 21. C. Just. and Theodos. C.

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THE BOOK OF ESTHER - From The Douay-Rheims Bible - Latin Vulgate

Chapter 4

INTRODUCTION.

Verses are in English and Latin.

HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 4

Mardochai desireth Esther to petition the king for the Jews. They join in fasting and prayer.

[1] Now when Mardochai had heard these things, he rent his garments, and put on sackcloth, strewing ashes on his head: and he cried with a loud voice in the street in the midst of the city, shewing the anguish of his mind.

Quae cum audisset Mardochaeus, scidit vestimenta sua, et indutus est sacco, spargens cinerem capiti : et in platea mediae civitatis voce magna clamabat, ostendens amaritudinem animi sui,

[2] And he came lamenting in this manner even to the gate of the palace: for no one clothed with sackcloth might enter the king's court.

et hoc ejulatu usque ad fores palatii gradiens. Non enim erat licitum indutum sacco aulam regis intrare.

[3] And in all provinces, towns, and places, to which the king's cruel edict was come, there was great mourning among the Jews, with fasting, wailing, and weeping, many using sackcloth and ashes for their bed.

In omnibus quoque provinciis, oppidis, ac locis, ad quae crudele regis dogma pervenerat, planctus ingens erat apud Judaeos, jejunium, ululatus, et fletus, sacco et cinere multis pro strato utentibus.

[4] Then Esther's maids and her eunuchs went in, and told her. And when she heard it she was in a consternation: and she sent a garment, to clothe him, and to take away the sackcloth: but he would not receive it.

Ingressae autem sunt puellae Esther et eunuchi, nuntiaveruntque ei. Quod audiens consternata est, et vestem misit, ut ablato sacco induerent eum : quam accipere noluit.

[5] And she called for Athach the eunuch, whom the king had appointed to attend upon her, and she commanded him to go to Mardochai, and learn of him why he did this.

Accitoque Athach eunucho, quem rex ministrum ei dederat, praecepit ei ut iret ad Mardochaeum, et disceret ab eo cur hoc faceret.

[6] And Athach going out went to Mardochai, who was standing in the street of the city, before the palace gate:

Egressusque Athach, ivit ad Mardochaeum stantem in platea civitatis, ante ostium palatii :

[7] And Mardochai told him all that had happened, how Aman had promised to pay money into the king's treasures, to have the Jews destroyed.

qui indicavit ei omnia, quae acciderant, quomodo Aman promisisset ut in thesauros regis pro Judaeorum nece inferret argentum.

[8] He gave him also a copy of the edict which was hanging up in Susan, that he should shew it to the queen, and admonish her to go in to the king, and to entreat him for her people.

Exemplar quoque edicti, quod pendebat in Susan, dedit ei, ut reginae ostenderet, et moneret eam, ut intraret ad regem, et deprecaretur eum pro populo suo.

[9] And Athach went back and told Esther all that Mardochai had said.

Regressus Athach, nuntiavit Esther omnia, quae Mardochaeus dixerat.

[10] She answered him, and bade him say to Mardochai:

Quae respondit ei, et jussit ut diceret Mardochaeo :

[11] All the king's servants, and all the provinces that are under his dominion, know, that whosoever, whether man or woman, cometh into the king's inner court, who is not called for, is immediately to be put to death without any delay: except the king shall hold out the golden sceptre to him, in token of clemency, that so he may live. How then can I go in to the king, who for these thirty days now have not been called unto him?

Omnes servi regis, et cunctae, quae sub ditione ejus sunt, norunt provinciae, quod sive vir, sive mulier non vocatus, interius atrium regis intraverit, absque ulla cunctatione statim interficiatur : nisi forte rex auream virgam ad eum tetenderit pro signo clementiae, atque ita possit vivere. Ego igitur quomodo ad regem intrare potero, quae triginta jam diebus non sum vocata ad eum?

[12] And when Mardochai had heard this,

Quod cum audisset Mardochaeus,

[13] He sent word to Esther again, saying: Think not that thou mayst save thy life only, because thou art in the king's house, more than all the Jews:

rursum mandavit Esther, dicens : Ne putes quod animam tuam tantum liberes, quia in domo regis es prae cunctis Judaeis :

[14] For if thou wilt now hold thy peace, the Jews shall be delivered by some other occasion: and thou, and thy father's house shall perish. And who knoweth whether thou art not therefore come to the kingdom, that thou mightest be ready in such a time as this?

si enim nunc silueris, per aliam occasionem liberabuntur Judaei : et tu, et domus patris tui peribitis. Et quis novit utrum idcirco ad regnum veneris, ut in tali tempore parareris?

[15] And again Esther sent to Mardochai in these words:

Rursumque Esther haec Mardochaeo verba mandavit :

[16] Go, and gather together all the Jews whom thou shalt find in Susan, and pray ye for me. Neither eat nor drink for three days and three nights: and I with my handmaids will fast in like manner, and then I will go in to the king, against the law, not being called, and expose myself to death and to danger.

Vade et congrega omnes Judaeos, quos in Susan repereris, et orate pro me. Non comedatis, et non bibatis tribus diebus, et tribus noctibus : et ego cum ancillis meis similiter jejunabo, et tunc ingrediar ad regem contra legem faciens, non vocata, tradensque me morti et periculo.

[17] So Mardochai went, and did all that Esther had commanded him.

Ivit itaque Mardochaeus, et fecit omnia, quae ei Esther praeceperat.

Commentary:

Ver. 1. Shewing. Sept. old Vulg. and Josephus, "a nation which has done no wrong, is to be cut off." The eastern nations were accustomed to such marks of sorrow. Jon. ii. 6. The citizens of Susa tore their garments, and cried aloud, for many days after the defeat of Xerxes. Herod. viii. 98. --- The domestics of Darius and Alexander tore also their hair, &c. after their masters' death. Curt. iii. and xi.

Ver. 2. Sackcloth. Gr. adds, "and ashes." Such an appearance was deemed disrespectful. God forbids his priests to act thus. Lev. xxi. 1. See Gen. xli. 14. Yet the miserable ought not to be entirely excluded from the king's presence, as he ought to be their protector.

Ver. 3. Edict. Lit. "dogma;: H. a word used in this sense, (Acts xv. 16.) and by Demosthenes, &c. T. --- Mourning. The most effectual means of redress, is to do works of penance for past transgressions. 1 Cor. xi. 31. W.

Ver. 4. Her, concerning the unusual distress of one of the courtiers. They knew not, (M.) perhaps, that he was related to her. H.

Ver. 7. Money. Heb. "the sum of money." Sept. "then thousand talents."

Ver. 8. Entreat. Sept. "to put in a counter-petition, and entreat," &c. --- People. Sept. add, "and country, remembering the days of thy lowly state, how thou wast fed by my hand; for Aman, the second after the king, has spoken against us, to have us destroyed. Call then upon the Lord, and speak to the king for us, and rescue us from death." H. --- This servant must have been very trusty, as the secret was confided to him, respecting the nation to which the queen belonged. M.

Ver. 11. Inner court, with regard to many others around, though there was one still more retired, (T.) where the king alone could enter. This admitted the light only by the door, before which hung a curtain, so that the king could see (C.) who came into the hall of audience, (H.) without being seen. None durst come even to this antichamber, without being called. It was also death to appear with their hands out of their sleeves, (Cyrop. ii.) or to sit down, (Diod. xvii.) or look at any of the king's wives in the face, &c. Plut. Artax. --- This gloomy retirement was intended to keep up the idea of his majesty being something more than man. H. --- Apud Persas persona regis, sub specie majestatis, occulitur. Justin. i. --- The king's secret cabinet (C.) resembled, in magnificence (C. xv. 9.) the description which Ovid has given us of the palace of the sun. T. --- It was covered with gold and precious stones. Here he continued, almost inaccessible, and business was despatched slowly. C. --- Agesilaus, king of Sparta, shewed how ridiculous these customs were, by acting quite the reverse, appearing frequently among his subjects, and granting their just requests without delay. Xenophon. --- Thirty. She might apprehend that the king's affection was beginning to cool. God was pleased thus to try her the more. H.

Ver. 13. Only. Aman would contrive to effect her ruin with the rest.

Ver. 14. Occasion. Wonderful confidence! Gr. "if thou wilt not hearken (C. to me; (H.) or, if thou obstinately despise) at this time, the Jews shall be assisted and protected by some," &c. H. --- As this. So Joseph was raised up in Egypt, (C.) that he might save all his family. H.

Ver. 16. Pray. Heb. "fast." They might take some refreshment in the evening, (Lyran) of dried meats. Joseph. Grot. - Few constitutions could have done without any thing. Yet after two nights and one full day were elapsed, Esther ventured to go to the king. C. v. 1. We have here another instance of places for prayer. Judith vi. 21. The old Vulg. has, "publish a fast, and tell the ancients to fast. Let the infants be kept from the breast during the night, and let no food be given to the oxen and other animals, while I and my maids shall fast," &c. Then at the end of this chapter, in the Sept. follow the prayers of Mardochai and of Esther, (C. xiii. 8. and C. xiv. H.) which is their proper place. C.

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THE BOOK OF ESTHER - From The Douay-Rheims Bible - Latin Vulgate

Chapter 14

INTRODUCTION.

Verses are in English and Latin.

HAYDOCK CATHOLIC BIBLE COMMENTARY

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 14

The prayer of Esther for herself and her people.

[1] Queen Esther also, fearing the danger that was at hand, had recourse to the Lord.

Esther quoque regina confugit ad Dominum, pavens periculum, quod imminebat.

[2] And when she had laid away her royal apparel, she put on garments suitable for weeping and mourning: instead of divers precious ointments, she covered her head with ashes and dung, and she humbled her body with fasts: and all the places in which before she was accustomed to rejoice, she filled with her torn hair.

Cumque deposuisset vestes regias, fletibus et luctui apta indumenta suscepit, et pro unguentis variis, cinere et stercore implevit caput, et corpus suum humiliavit jejuniis : omniaque loca, in quibus antea laetari consueverat, crinium laceratione complevit.

[3] And she prayed to the Lord the God of Israel, saying: O my Lord, who alone art our king, help me a desolate woman, and who have no other helper but thee.

Et deprecabatur Dominum Deum Israel, dicens : Domine mi, qui rex noster es solus, adjuva me solitariam, et cujus praeter te nullus est auxiliator alius.

[4] My danger is in my hands.

Periculum meum in manibus meis est.

[5] I have heard of my father that thou, O Lord, didst take Israel from among all nations, and our fathers from all their predecessors, to possess them as an everlasting inheritance, and thou hast done to them as thou hast promised.

Audivi a patre meo quod tu, Domine, tulisses Israel de cunctis gentibus, et patres nostros ex omnibus retro majoribus suis, ut possideres haereditatem sempiternam, fecistique eis sicut locutus es.

[6] We have sinned in thy sight, and therefore thou hast delivered us into the hands of our enemies:

Peccavimus in conspectu tuo, et idcirco tradidisti nos in manus inimicorum nostrorum :

[7] For we have worshipped their gods. Thou art just, O Lord.

coluimus enim deos eorum. Justus es Domine :

[8] And now they are not content to oppress us with most hard bondage, but attributing the strength of their hands to the power of their idols,

et nunc non eis sufficit, quod durissima nos opprimunt servitute, sed robur manuum suarum, idolorum potentiae deputantes,

[9] They design to change thy promises, and destroy thy inheritance, and shut the mouths of them that praise thee, and extinguish the glory of thy temple and altar,

volunt tua mutare promissa, et delere haereditatem tuam, et claudere ora laudantium te, atque extinguere gloriam templi et altaris tui,

[10] That they may open the mouths of Gentiles, and praise the strength of idols, and magnify for ever a carnal king.

ut aperiant ora gentium, et laudent idolorum fortitudinem, et praedicent carnalem regem in sempiternum.

[11] Give not, O Lord, thy sceptre to them that are not, lest they laugh at our ruin: but turn their counsel upon themselves, and destroy him that hath begun to rage against us.

Ne tradas, Domine, sceptrum tuum his, qui non sunt, ne rideant ad ruinam nostram : sed converte consilium eorum super eos, et eum, qui in nos coepit saevire, disperde.

[12] Remember, O Lord, and shew thyself to us in the time of our tribulation, and give me boldness, O Lord, king of gods, and of all power:

Memento Domine, et ostende te nobis in tempore tribulationis nostrae, et da mihi fiduciam, Domine rex deorum, et universae potestatis :

[13] Give me a well ordered speech in my mouth in the presence of the lion, and turn his heart to the hatred of our enemy, that both he himself may perish, and the rest that consent to him.

tribue sermonem compositum in ore meo in conspectu leonis, et transfer cor illius in odium hostis nostri, ut et ipse pereat, et ceteri, qui ei consentiunt.

[14] But deliver us by thy hand, and help me, who have no other helper, but thee, O Lord, who hast the knowledge of all things.

Nos autem libera manu tua, et adjuva me, nullum aliud auxilium habentem, nisi te, Domine, qui habes omnium scientiam,

[15] And thou knowest that I hate the glory of the wicked, and abhor the bed of the uncircumcised, and of every stranger.

et nosti quia oderim gloriam iniquorum, et detester cubile incircumcisorum, et omnis alienigenae.

[16] Thou knowest my necessity, that I abominate the sign of my pride and glory, which is upon my head in the days of my public appearance, and detest it as a menstruous rag, and wear it not in the days of my silence,

Tu scis necessitatem meam, quod abominer signum superbiae et gloriae meae, quod est super caput meum in diebus ostentationis meae, et detester illud quasi pannum menstruatae, et non portem in diebus silentii mei,

[17] And that I have not eaten at Aman's table, nor hath the king's banquet pleased me, and that I have not drunk the wine of the drink offerings:

et quod non comederim in mensa Aman, nec mihi placuerit convivium regis, et non biberim vinum libaminum :

[18] And that thy handmaid hath never rejoiced, since I was brought hither unto this day, but in thee, O Lord, the God of Abraham.

et numquam laetata sit ancilla tua, ex quo huc translata sum usque in praesentem diem, nisi in te, Domine Deus Abraham.

[19] O God, who art mighty above all, hear the voice of them, that have no other hope, and deliver us from the hand of the wicked, and deliver me from my fear.

Deus fortis super omnes, exaudi vocem eorum, qui nullam aliam spem habent, et libera nos de manu iniquorum, et erue me a timore meo.

Commentary:

Ver. 1. Fearing. Gr. "caught in the agony of death." The old Vulgate has many variations in this chapter. C. --- This prayer should be placed after that of Mardochai, at the end of C. iv. M.

Ver. 2. Ointments. Gr. "instead of the proud sweets, she filled her head with ashes and dust." Such as might be soon cleansed again. H. --- Torn. Gr. "curled hair," (straptwn trichwn. H.) some of which she cut off. See Lev. xix. 27. and xxi. 5. Houbig.

Ver. 4. Hands; very imminent. I am ready to expose my life. Ps. cxviii. 109. C.

Ver. 5. Heard. Old Vulg. often repeats, "from the books of my fathers;" adducing the various instances of protection which God had shewn to his people, Noe, Abraham, Jonas, the three children, Daniel, Ezechias, and Anna: which intimates that Esther made the sacred books the subject of her frequent meditations, as good people ought to do. H.

Ver. 7. For. Gr. "since we have extolled," &c. Esther had not been guilty herself of this prevarication; but too many of the people had. H.

Ver. 8. But. Gr. Compl. "Yea, thou hast placed (or rather as the Alex. MS. reads, they have placed) their hands upon the hands of their idols, (H. making league together. C.) to tear away the decree of thy mouth," (H.) and to put in execution the projects of (M.) the devil. H.

Ver. 10. Idols. Gr. "of the vain things, and to render wonderful for ever," &c.

Ver. 11. Not idols, as they are often here designated, (C. and 1 Cor. viii.) being only the imaginations of men. W. --- Destroy. Gr. "Make an example of the man, who had begun (H. evils. C.) against us." H. --- She throws the blame upon Aman, and not upon her husband. C.

Ver. 12. Gods. Gr. "nations, and Lord of all power." H.

Ver. 13. Lion. This expression seems not sufficiently respectful. Capellus. --- But why might not Esther use it with regard to one, who was raging against her people more than any lion, as S. Paul applies it to Nero, probably after her example? Houbigant. 2 Tim. iv. 17. --- David also thus styles Saul and his persecutors in general. Ps. vii. 3. &c. C.

Ver. 15. Stranger. Only those near Chanaan were forbidden to marry; and S. Paul commends Eunice, who had espoused an infidel. Capel. --- But this was not the reason of his commendation; for he ordains, Bear not the yoke with infidels. A pious woman might, therefore, very well refrain from such contracts, to which the Jews, at this time, were in a manner forced. Still Esther might have a conjugal love for her husband, (Houbig.) though she would have preferred to marry one poorer of her own religion; and here she only submitted to the designs of God, in raising her to such an elevated station. M.

Ver. 16. Sign. The diadem. It was no sin to wear it. Capel. --- What then? May not a pious prince despise such ornaments, raising his mind above them? Houbig. --- Silence, when I am alone. Nothing could give us a higher idea of Esther's virtue and greatness of soul, as her elevation did not make her forget herself. C.

Ver. 17. Me. Ought she to have been thus affected towards her husband? Capel. - Undoubtedly: as the meats and the wine had been offered to idols. Houbig.

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