Esther is a book in the Old Testament of the Bible.埃斯特是一本书，在旧约的圣经。 It recounts the deliverance of the Jews from persecution in the Persian Empire, a deliverance accomplished by the timely actions of two Jewish members of the foreign court: Queen Esther and her cousin and foster father, Mordecai.它重新该解脱的犹太人免遭迫害，在波斯帝国，解脱所及时采取行动，两名犹太成员对外国法院：埃丝特女王和她的表姐和培育的父亲， mordecai 。 Popular tales from Persian times about a recalcitrant native queen, a Jewess who became queen of a foreign nation, and deadly rivalry among courtiers were worked into the account.受欢迎的故事，从波斯倍左右顽抗的本土皇后， jewess谁成为女王，外国的国家，和致命之间的竞争courtiers被工作进入帐户。 The book was intended to strengthen Jews under persecution during the Maccabean wars and, in particular, to authorize celebration in Palestine of the Feast of Purim, otherwise unknown in the Old Testament.这本书的意图是为了加强犹太人的迫害下，在maccabean战争，特别是授权庆祝在巴勒斯坦的节日普珥节，否则，未知在旧约。 Jews in the Diaspora may earlier have observed this festival of deliverance from foreign persecutors.犹太人散居在5月早些时候曾观察这个节日的解脱从外国迫害者。
The anti - Semitic temper, the murder of many Gentiles, and the apparently forced conversion of others described in the book indicate that it was written during the reign of John Hyrcanus, the Hasmonean Jewish king (c.135 - 105 BC; see Maccabees).反-犹太人的磨炼，谋杀了许多外邦人，以及显然是被迫转换他人的描述在这本书中表明，这是书面统治期间约翰h yrcanus， h asmonean犹太国王（ c .135-公元前10 5;见玛加比一） 。 The absence of the name of God, which led to religiously motivated additions of 107 verses to the Greek version of the book (forming a separate book in the Apocrypha), may be the result of wisdom influence or of a secularizing trend in the Hasmonean circles that introduced the Feast of Purim to Palestine.没有上帝的名义，从而导致宗教动机增加107诗向希腊版的图书（形成一个单独的预订，在apocrypha ） ，可能是由于智慧的影响力或一个世俗化的趋势，在hasmonean界引进的节日普珥节交给巴勒斯坦人。
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The Apocrypha includes several insertions into this Book.该apocrypha包括几个插入到这本书。
Esther was the queen of Ahasuerus, and heroine of the book that bears her name.埃斯特是女王的亚哈随鲁，和女主人公的书，负有她的名字。 She was a Jewess named Hadas'sah (the myrtle), but when she entered the royal harem she received the name by which she henceforth became known (Esther 2: 7).她是一位jewess命名hadas'sah （ myrtle ） ，但是，当她进入皇家harem她接到的名称由她今后成为众所周知的（埃丝特2 ： 7 ） 。 It is a Syro-Arabian modification of the Persian word satarah, which means a star.这是一个syro -阿拉伯改性的波斯字satarah ，这意味着明星。 She was the daughter of Abihail, a Benjamite.她的女儿abihail ，便雅悯人。 Her family did not avail themselves of the permission granted by Cyrus to the exiles to return to Jerusalem; and she resided with her cousin Mordecai, who held some office in the household of the Persian king at "Shushan in the palace."她的家人并没有利用自己的批准，由赛勒斯，以流亡者返回耶路撒冷;居住和她与她的堂兄mordecai ，谁举行了一些办公室在家庭中的波斯国王在“蜀山在故宫” 。 Ahasuerus having divorced Vashti, chose Esther to be his wife.亚哈随鲁有离婚vashti ，选择埃丝特被他的妻子。 Soon after this he gave Haman the Agagite, his prime minister, power and authority to kill and extirpate all the Jews throughout the Persian empire.此后不久，他给咸安该agagite ，他的首相，权力和权威，杀戮和extirpate所有犹太人在整个波斯帝国。
By the interposition of Esther this terrible catastrophe was averted.由干预的埃丝特这个可怕的灾难，避免了。 Haman was hanged on the gallows he had intended for Mordecai (Esther 7); and the Jews established an annual feast, the feast of Purim (qv), in memory of their wonderful deliverance.咸安被绞死对绞刑，他本来打算为mordecai （埃丝特7 ） ;和犹太人设立了一个年度盛宴，节日普珥节（请参阅） ，在记忆体中，他们精彩的解脱。 This took place about fifty-two years after the Return, the year of the great battles of Plataea and Mycale (BC 479).这发生在约52年回归后，今年的伟大战役plataea和mycale （公元前479 ） 。 Esther appears in the Bible as a "woman of deep piety, faith, courage, patriotism, and caution, combined with resolution; a dutiful daughter to her adopted father, docile and obedient to his counsels, and anxious to share the king's favour with him for the good of the Jewish people. There must have been a singular grace and charm in her aspect and manners, since 'she obtained favour in the sight of all them that looked upon her' (Esther 2:15). That she was raised up as an instrument in the hand of God to avert the destruction of the Jewish people, and to afford them protection and forward their wealth and peace in their captivity, is also manifest from the Scripture account."埃丝特出现在圣经作为一个“女人深的虔诚，信仰，勇气，爱国主义，和谨慎，加上决议; dutiful女儿，她通过父亲，驯服听话的和他的律师，和急欲分享国王的赞成与他为良好的犹太人民，有必须有一个奇异的恩典和魅力，在她的方面和方式，因为她得到了赞成在看到所有他们说，看她的' （埃丝特2时15分） 。表示，她所提出的作为一种手段，在上帝之手，以避免破坏犹太人民，并给予他们保护和着他们的财富和和平在他们的囚禁，这也是体现了从经文帐户“ 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The authorship of this book is unknown.作者这本书是未知之数。 It must have been obviously written after the death of Ahasuerus (the Xerxes of the Greeks), which took place BC 465.它必须有明显的书面去世后，亚哈随鲁（ xerxes的希腊人） ，其中发生在公元前465 。 The minute and particular account also given of many historical details makes it probable that the writer was contemporary with Mordecai and Esther.该分钟和特别帐户，也列举了许多历史细节，使得它有可能作者是当代与mordecai和Esther 。 Hence we may conclude that the book was written probably about BC 444-434, and that the author was one of the Jews of the dispersion.因此，我们可以得出结论认为，这本书的书面大概约公元前444-434 ，以及作者之一的犹太人的分散。 This book is more purely historical than any other book of Scripture; and it has this remarkable peculiarity that the name of God does not occur in it from first to last in any form.这本书是更纯粹的历史比其他任何书经文;它，这显着的特点即以上帝的名义不会出现在它从第一到最后，任何形式的。 It has, however, been well observed that "though the name of God be not in it, his finger is."它不过，以及指出， “虽然以真主的名义也不在，他的手指” 。 The book wonderfully exhibits the providential government of God.这本书完美的呈现providential政府的上帝。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
(From the Hebrew meaning star, happiness); Queen of Persia and wife of Assuerus, who is identified with Xerxes (485-465 BC). （从希伯来语的意思明星，幸福） ;女王，波斯和妻子assuerus ，谁是确定与xerxes （公元前485-465 ） 。 She was a Jewess of the tribe of Benjamin, daughter of Abihail, and bore before her accession to the throne the name of Edissa (Hádássah, myrtle).她是一位jewess是该部落的本杰明，女儿abihail ，和孔前，她加入宝座的名称edissa （ hádássah ， myrtle ） 。 Her family had been deported from Jerusalem to Babylon in the time of Jechonias (599 BC).她的家人已被驱逐出耶路撒冷的巴比伦在的时候， jechonias （ 599 BC ）的。 On the death of her parents she was adopted by her father's brother, Mardochai, who then dwelt in Susan, the capital of Persia.对死亡的她的父母，她通过她的父亲的兄弟， mardochai ，然后花了谁在苏珊，资本的波斯。 King Assuerus being angered at the refusal of his wife Vasthi to respond to his invitation to attend a banquet that he gave in the third year of his reign, divorced her and ordered the most attractive maidens of the kingdom brought before him that he might select her successor from among them.国王assuerus被激怒了在拒绝他的妻子vasthi回应他的邀请出席了欢迎宴会，他在发表的第三年，他的统治，离婚，并下令她最有吸引力的少女的英国带来了在他之前，他可能选择她继任者从其中之一。 Among these was Esther, whose rare beauty captivated the king and moved him to place her on the throne.在这些被埃丝特，其罕见的美丽倾倒了国王和他提出的把她的宝座。 Her uncle Mardochai remained constantly near the palace so that he might advise and counsel her.她的叔叔mardochai仍然不断附近的宫殿，使他可能提供咨询意见和她的律师。 While at the gate of the palace he discovered a plot of two of the king's eunuchs to kill their royal master.而在门宫，他发现了一个阴谋的两个国王的宦官杀死皇家硕士。 This plot he revealed to Esther, who in turn informed the king.这个阴谋，他透露，埃丝特，谁无异于告诉国王。 The plotters were executed, and a record of the services of Mardochai was entered in the chronicles of the kingdom.策划人被处决，并记录服务的mardochai进入，在方志的王国。 Not long thereafter, Aman, a royal favourite before whom the king had ordered all to bow, having frequently observed Mardochai at the gate of the palace and noticed that he refused to prostrate himself before him, cunningly obtained the king's consent for a general massacre in one day of all the Jews in the kingdom.没多久，阿曼，皇家最喜欢的人之前，国王已下令所有低头，经常观察mardochai在门宫，并注意到他拒绝前列腺自己在他面前，狡猾得到国王的同意，一般大屠杀一天所有的犹太人，在英国。 Following a Persian custom, Aman determined by lot (pûr, pl. pûrîm), that the massacre should take place a twelvemonth hence.继波斯的习俗，阿曼由抽签决定（ pûr ，特等。 pûrîm ） ，即大屠杀的地方，应采取一12个月因此。 A royal decree was thereupon sent throughout the Kingdom of Persia.一个皇家法令，于是发出了整个英国的波斯。 Mardochai informed Esther of this and begged her to use her influence with the king and thus avert the threatening danger. mardochai通知埃丝特这和求她用她的影响力，国王，从而避免危险。 At first she feared to enter the presence of the king unsummoned, for to do so was a capital offence.在第一，她担心进入在场的国王unsummoned ，这样做是一个资本的罪行。 But, on the earnest entreaty of her uncle, she consented to approach after three days, which with her maids she would pass in fasting and prayer, and during which she requested her uncle to have all the Jews in the city fast and pray.但是，就认真entreaty她的叔叔，她同意的做法，后三天，这与她的女佣，她将通过在斋戒和祈祷，并且在其中她要求她的叔叔让所有的犹太人在这个城市的快速和祈祷。
On the third day Esther appeared before the king, who received her graciously and promised to grant her request whatever it might be.关于第三个天埃丝特出现之前，国王，谁收到了她的宽宏大量，并承诺给予她的要求，无论它可能。 She then asked him and Aman to dine with her.然后，她问他和阿曼吃饭与她。 At the banquet they accepted her invitation to dine with her again on the following day.在宴会上，他们接受了她的邀请，吃饭，与她再次于翌日。 Aman, carried away by the joy that this honour gave him, issued orders for the erection of a gallows on which he purposed to hang the hated Mardochai.阿曼，从现场抬出，由喜悦，这个荣誉给了他，发出订单，竖立一个绞刑对他专用，以挂恨mardochai 。 But that night the king, being sleepless, ordered the chronicles of the nation to be read to him.但那天晚上，国王，睡不着觉，下令方志的全国读给他。 Learning that Mardochai had never been rewarded for his service in revealing the plot of the eunuchs, he asked Aman, the next day, to suggest a suitable reward for one "whom the king desired to honour".学习mardochai从未奖励，他的服务在揭示了阴谋的太监，他问阿曼，第二天，提出一个合适的报酬，一“ ，其中国王想要兑现” 。 Thinking it was himself that the king had in mind, Aman suggested the use of the king's apparel and insignia.思想，这是他自己，国王在心目中，阿曼建议使用国王的服装和标志。 These the king ordered to be bestowed on Mardochai.这些国王下令将赐予的对mardochai 。 At the second banquet, when the king repeated to Esther his offer to grant her whatever she might ask, she informed him of the plot of Aman which involved the destruction of the whole Jewish people to which she belonged, and pleaded that they should be spared.在第二次宴会，当国王多次向他提供埃丝特给予她什么，她可能会问，她向他通报了阴谋吉安曼涉及破坏整个犹太人民，以她所属的和认罪，他们应该不遗余力。 The king ordered that Aman should be hanged on the gibbet prepared for Mardochai, and, confiscating his property, bestowed it upon the intended victim.国王下令吉安曼应处以绞刑就gibbet准备mardochai ，并没收其财产，赐予它后，打算受害者。 He charged Mardochai to address to all the governors of Persia letters authorizing the Jews to defend themselves and to kill all those who, by virtue of the previous decree, should attack them.他被控mardochai ，以解决所有的总督波斯字母授权的犹太人为自己辩护，并杀死所有那些谁，凭借以往的法令，应该攻击他们。 During two days the Jews took a bloody revenge on their enemies in Susan and other cities.在二天的犹太人采取了血腥的报复，对他们的敌人，苏珊和其他城市。 Mardochai then instituted the feast of Purim (lots) which he exhorted the Jews to celebrate in memory of the day which Aman had determined for their destruction, but which had been turned by Esther into a day of triumph. mardochai ，然后提起的节日普珥节（地段） ，他告诫犹太人，以庆祝在记忆的天，其中阿曼已决定将其销毁，但已拒绝由埃丝特到一天的胜利。 The foregoing story of Esther is taken from the Book of Esther as found in the Vulgate.前述的故事，埃丝特是采取由这本书的埃丝特发现，在武加大。 Jewish traditions place the tomb of Esther at Hamadân (Ecbatana).犹太传统的地方，墓埃丝特在hamadân （埃克巴塔那） 。 The Fathers of the Church considered Esther as a type of the Blessed Virgin Mary.父亲教会认为，埃丝特，作为一种神圣的圣母玛利亚。 In her poets have found a favourite subject.在她的诗人已经找到了一条喜欢的话题。
BOOK OF ESTHER书埃丝特
In the Hebrew Bible and the Septuagint the Book of Esther bears only the word "Esther" as title.在希伯来文圣经和septuagint这本书的埃丝特熊只字， “埃斯特”作为标题。 But the Jewish rabbis called it also the "volume of Esther", or simply "the volume" (megillah) to distinguish it from the other four volumes (megilloth), written on separate rolls, which were read in the synagogues on certain feast days.但犹太拉比呼吁它也“货量埃丝特” ，或者干脆“量” （ megillah ）以区别于从其他4卷（ megilloth ） ，写上分开卷，其中阅读，在犹太教堂，对某些盛宴天。
As this one was read on the feast of Purim and consisted largely of epistles (cf. Esther 9:20, 29), it was called by the Jews of Alexandria the "Epistle of Purim".由于这是一读就节日普珥节，并主要是书信（参见埃丝特9点20 ， 29 ） ，这是所谓的犹太人亚历山大的“书信的普珥节” 。 In the Hebrew canon the book was among the Hagiographa and placed after Ecclesiastes.在希伯来文佳能这本书是其中hagiographa和放置后，传道书。 In the Latin Vulgate it has always been classed with Tobias and Judith, after which it is placed.在拉丁语武加大一直以来，归类与托拜厄斯和尤迪特，之后把它放在。 The Hebrew text that has come down to us varies considerably from those of the Septuagint and the Vulgate.希伯来文的文字已下降到我们的不同，这些利益septuagint和武加大。 The Septuagint, besides showing many unimportant divergencies, contains several additions in the body of the book or at the end.该septuagint ，除了显示许多不重要的分歧，包含几个增补在人体内的这本书，或在去年底。 The additions are the portion of the Vulgate text after ch.增订是部分的武加大文本后的CH 。 x, 3. X的3 。 Although no trace of these fragments is found in the Hebrew Bible, they are most probably translations from an original Hebrew or Chaldaic text.虽然没有踪影，这些片段的发现是在希伯来文圣经，他们最可能是翻译从原先的希伯来语或chaldaic文本。 Origen tells us that they existed in Theodotion's version, and that they were used by Josephus in his "Antiquities" (XVI).俄告诉我们，他们中存在的theodotion的版本，和他们所用的约瑟夫在他的“古物” （十六） 。 St. Jerome, finding them in the Septuagint and the Old Latin version, placed them at the end of his almost literal translation of the existing Hebrew text, and indicated the place they occupied in the Septuagint.圣杰罗姆，找到他们，在septuagint和旧的拉美版本，把他们在去年底，他几乎直译在现有的希伯来文，并表示他们占领的地方，在septuagint 。 The chapters being thus rearranged, the book may be divided into two parts: the first relating the events which preceded and led up to the decree authorizing the extermination of the Jews (i-iii, 15; xi, 2; xiii,7); the second showing how the Jews escaped from their enemies and avenged themselves (iv-v, 8; xiii-xv).章正因此，重新安排，这本书可分为两个部分：第一部分有关的事件之前，并导致了该法令授权灭绝犹太人（一至三，十五;十一，二;第十三， 7 ） ;第二，显示如何犹太人逃离他们的敌人和自己的仇（四-五，八;第十三- XV ）号决议。
The Book of Esther, thus taken in part from the Hebrew Canon and in part from the Septuagint, found a place in the Christian Canon of the Old Testament.这本书的埃丝特，因此，所采取的一部分，从希伯来语佳能和在部分从septuagint ，发现一个地方在基督教的佳能的旧约。 The chapters taken from the Septuagint were considered deuterocanonical, and, after St. Jerome, were separated from the ten chapters taken from the Hebrew which were called protocanonical.章采取从septuagint被认为是次经，及后，圣杰罗姆，分离，从10章采取从希伯来语，其中被称为protocanonical 。 A great many of the early Fathers clearly considered the entire work as inspired, although no one among them found it to his purpose to write a commentary on it.一个伟大的许多早期的父亲清楚地考虑整个工作的启发，虽然没有人当中发现它，以他的目的写评注。 Its omission in some of the early catalogues of the Scriptures was accidental or unimportant.其遗漏，在一些早期的目录圣经是偶然的或不重要的。 The first to reject the book was Luther, who declared that he so hated it that he wished that it did not exist (Table Talk, 59).首先拒绝这本书是路德，谁宣称，他这么恨它，他希望这是不存在的（表谈话， 59岁） 。 His first followers wished only to reject the deuterocanonical parts, whereupon these, as well as other deuterocanonical parts of the Scriptures, were declared by the Council of Trent (Sess. IV, de Can. Scripturæ) to be canonical and inspired.他的第一追随者，只希望拒绝次经部分，在这种情况下，这些，以及其他次经部分的经文，被宣布由理事会特伦特（ sess.四，德能。 scripturæ ） ，以典型和鼓舞。 With the rise of rationalism the opinion of Luther found many supporters.随着理性的意见，路德发现了许多支持者。 When modern rationalists argue that the Book of Esther is irreligious in character, unlike the other books of the Old Testament, and therefore to be rejected, they have in mind only the first or protocanonical part, not the entire book, which is manifestly religious.当现代理性认为，这本书的埃斯特是在非宗教性质的，不像其他书籍的旧约，因此予以拒绝，他们在心目中只有第一或protocanonical的一部分，而不是整本书，这是明显的宗教。 But, although the first part is not explicitly religious, it contains nothing unworthy of a place in the Sacred Scriptures.但是，尽管第一部分是没有明确的宗教，它包含了没有辜负一个地方的在神圣的经文。 And any way, as Driver points out (Introduc. to the Lit. of the Testament), there is no reason why every part of the Biblical record should show the "same degree of subordination of human interests to the spirit of God".和以任何方式，作为司机指出， （ introduc.向点燃的。遗嘱） ，是没有理由的每一个部分，圣经记录应该表现出“相同程度的从属人的利益，以上帝的精神” 。
As to the authorship of the Book of Esther there is nothing but conjecture.至于作者的书埃丝特有，只是猜想。 The Talmud (Baba Bathra 15a) assigns it to the Great Synagogue; St. Clement of Alexandria ascribes it to Mardochai; St. Augustine suggests Esdras as the author.该塔木德（巴巴bathra 15A条）指派它向伟大的犹太教堂;圣克莱门特在亚历山大赋予它mardochai ;圣奥古斯丁建议埃斯德拉斯作为作者。 Many, noting the writer's familiarity with Persian customs and institutions and with the character of Assuerus, hold that he was a contemporary of Mardochai, whose memoirs he used.很多，注意到作家的熟悉波斯语和海关机构和同性质的assuerus ，认为他是当代的mardochai ，其回忆录中，他用。 But such memoirs and other contemporary documents showing this familiar knowledge could have been used by a writer at a later period.但这些回忆录和其他当代的文件显示，这个熟悉的知识可以被用来由一个作家在稍后时期。 And, although the absence in the text of allusion to Jerusalem seems to lead to the conclusion that the book was written and published in Persia at the end of the reign of Xerxes I (485-465 BC) or during the reign of his son Artaxerxes I (465-425 BC), the text seems to offer several facts which may be adduced with some show of reason in favour of a later date.而且，虽然没有在文本中提到耶路撒冷似乎是导致一个结论，这本书撰写并出版了在波斯在结束统治xerxes我（公元前485-465 ）或统治期间，他的儿子artaxerxes我（公元前465-425 ） ，文字，似乎提供了几个事实，可能会引用一些显示的理由，赞成的一个较后的日期。 They are:他们是：
an implied statement that Susan had ceased to be the capital of Persia, and a vague description of the extent of the kingdom (i, 1);隐含的声明说，苏珊已不再是首都，波斯，和一个空泛的描述程度王国（一， 1 ） ;
an explanation of Persian usages that implies unfamiliarity with them on the part of the readers (i, 13, 19; iv, 11; viii, 8);解释波斯语的惯例，这意味着不熟悉，与他们就部分读者（我， 13日， 19日;四，第11条;八， 8 ） ;
the revengeful attitude of the Jews towards the Gentiles, by whom they felt they had been wronged, and with whom they wished to have little to do (iii, 8 sqq.);该revengeful的态度，犹太人对外邦人，他们认为他们已被冤枉的，以及与谁，他们希望有没有什么（三，八sqq ） ;
a diction showing many late words and a deterioration in syntax; 1文辞显示许多后期的言行恶化，在语法;
references to "the Macedonians" and to the plot of Aman as an attempt to transfer "the kingdom of the Persians to the Macedonians" (xvi, 10, 14).提及“马其顿” ，并阴谋吉安曼作为一个企图转移“王国波斯人向马其顿” （十六， 10 ， 14 ） 。
On the strength of these passages various modern critics have assigned late dates for the authorship of the book, as, 135 BC, 167 BC, 238 BC, the beginning of the third century BC, or the early years of the Greek period which began 332 BC The majority accept the last opinion.对强度，这些通道的各种现代批评指派晚的日期作者这本书，作为， 135年， 167年， 238年，年初三世纪的卑诗省，或最初几年，希腊时期开始， 332公元前大多数接受最后的意见。
Some of the modern critics who have fixed upon late dates for the composition of the book deny that it has any historical value whatever, and declare it to be a work of the imagination, written for the purpose of popularizing the feast of Purim.一些现代的批评谁有固定后，后期的日期组成的这本书否认它有任何的历史价值，无论，并宣布这是一个工作的想象力，书面为目的的普及节日普珥节。 In support of their contention they point out in the text what appear to be historical improbabilities, and attempt to show that the narrative has all the characteristics of a romance, the various incidents being artfully arranged so as to form a series of contrasts and to develop into a climax.支持他们的争论，他们指出，在文本中有什么似乎是历史improbabilities ，并试图表明，叙事的一切特征爱情，各种事件的巧妙安排，从而形成了一系列的对比和发展到了高潮。 But what seem to be historical improbabilities are in many cases trivial.但似乎是历史improbabilities在很多情况下就显得微不足道。 Even advanced critics do not agree as to those which seem quite serious.即使是先进的批评者不同意，因为那些似乎相当严重。 While some, for instance, consider it wholly improbable that Assuerus and Aman should have been ignorant of the nationality of Esther, who was in frequent communication with Mardochai, a well-known Jew, others maintain that it was quite possible and probable that a young woman, known to be a Jewess, should be taken into the harem of a Persian king, and that with the assistance of a relative she should avert the ruin of her people, which a high official had endeavoured to effect.虽然一些，例如，认为这是完全琢磨这assuerus和阿曼应已无知的国籍埃丝特，谁是在频繁的沟通与mardochai ，一家著名的犹太人，其他维持，这是很可能的和可能存在的认为，一个年轻的女子，被称为是一个jewess ，应考虑到该harem一个波斯国王，并与援助的一个相对的，她应避免破坏她的人，其中一位高级官员一直努力的效果。 The seeming improbability of other passages, if not entirely explained, can be sufficiently explained to destroy the conclusion, on this ground, that the book is not historical.似乎improbability其他通道，如果不是完全的解释，可以充分的解释，以摧毁结论，就这个理由，这本书是不是历史。 As to artful contrasts and climax to which appeal is made as evidences that the book is the work of a mere romancer, it may be said with Driver (op. cit.) that fact is stranger than fiction, and that a conclusion based upon such appearances is precarious.以巧妙的对比和高潮，其中上诉提出证据的这本书的工作只是romancer ，可以说与司机（业务创新科技署署长。 ）表示，事实是陌生人比小说，以及一个结论，基于这样的外表是岌岌可危。 There is undoubtedly an exercise of art in the composition of the work, but no more than any historian may use in accumulating and arranging the incidents of his history.有无疑是一个行使的艺术组成的工作，但不会超过任何历史学家可能会使用在积累和安排的事件，他的历史。 A more generally accepted opinion among contemporary critics is that the work is substantially historical.一个更普遍接受的意见，其中当代批评的是，工作是大量的历史。 Recognizing the author's close acquaintance with Persian customs and institutions, they hold that the main elements of the work were supplied to him by tradition, but that, to satisfy his taste for dramatic effect, he introduced details which were not strictly historical.认识到作者的密切熟人与波斯海关和机构，他们认为主要内容的工作提供了他的传统，但是，为了满足他的口味为戏剧性的效果，他介绍了其中的细节没有严格的历史。 But the opinion held by most Catholics and by some Protestants is, that the work is historical in substance and in detail.但认为，大多数天主教徒和新教徒一些的是，这项工作是历史的在内容和细节。 They base their conclusions especially on the following:他们的基地，他们的结论，尤其是在以下方面：
the vivacity and simplicity of the narrative;该vivacity和简单的叙述;
the precise and circumstantial details, as, particularly, the naming of unimportant personages, the noting of dates and events;精确和环境的细节，作为，尤其是命名不重要的人士，注意到的日期和活动;
the references to the annals of the Persians;提述的史册波斯人;
the absence of anachronisms;没有anachronisms ;
the agreement of proper names with the time in which the story is placed;该协议的专有名称与时间，其中的故事是放置;
the confirmation of details by history and arheology;确认的细节是由历史和arheology ;
the celebration of the feast of Purim in commemoration of the deliverance of the Jews by Esther and Mardochai at the time of the Machabees (2 Maccabees 15:37), at the time of Josephus (Antiq of the Jews, XI, vi, 13), and since.庆祝节日普珥节，在纪念该解脱的犹太人埃丝特和mardochai在时间的machabees （ 2玛加比15时37分） ，在时间的约瑟夫（ antiq的犹太人，十一，六， 13 ） ，自。
The explanation of some that the story of Esther was engrafted on a Jewish feast already existing and probably connected with a Persian festival, is only a surmise.的解释，一些人认为，故事埃丝特是engrafted对一个犹太盛宴业已存在的和可能涉嫌与一波斯节，只是一种推测。 Nor has any one else succeeded better in offering an explanation of the feast than that it had its origin as stated in the Book of Esther.也没有任何其他人成功地更好地提供了一个解释的节日，比它有原产地如在这本书中的埃丝特。 (See also HERODOTUS, History, VII, 8, 24, 35, 37-39; IX, 108) （亦见希罗多德，历史，七，八， 24 ， 35 ， 37-39 ;第九， 108 ）
Publication information Written by AL McMahon.出版的资料，撰写的基地麦克马洪。 For Esther Woodall The Catholic Encyclopedia, Volume V. Published 1909.为埃丝特woodall天主教百科全书，货量五出版的1909年。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, May 1, 1909. nihil obstat ， 1909年5月1日。 Remy Lafort, Censor.的Remy lafort ，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教of New York所
ARTICLE HEADINGS:文章标题：
Editions and Critical Helps. Editions和关键的帮助。
The Dream of Mordecai.梦想mordecai 。
The Destruction of the Jews Decreed.破坏犹太人颁布的。
Mordecai's Prayer. mordecai的祈祷。
The Prayer of Esther.祷告埃丝特。
Esther Before the King.埃丝特前国王。
The New Edict.新的法令。
Interpretation of Mordecai's Dream.解释mordecai的梦想。
The canonical Book of Esther undoubtedly presents the oldest extant form of the Esther story.典型的书埃丝特无疑介绍了现存的最古老的形式，埃丝特的故事。 In times of oppression the Jews found comfort in this narrative, for it presented an example of sudden divine salvation in the days of distress (Esth. ix. 22, 28), and it strengthened their hope of being liberated from their desperate condition, especially in the days of the Maccabees.在时代的压迫犹太人的发现，在这舒适的叙事，因为它提出了一个例子，突然神的救恩，在天的困扰（ esth.九，第22 ，第28 ） ，它加强了他们的希望被解放，从他们绝望的条件，尤其是在该天的玛加比一。 Naturally, the Jews' well-known skill in transforming and enriching traditional narratives was applied especially to those incidents which were touched but lightly in the Biblical Book of Esther.当然，犹太人著名的技能，在改造和丰富传统的叙述是适用，尤其是这些事件而被轻易触及，但在圣经的书埃丝特。 Such variations and additions have been preserved in Greek, but the assumption that they were based on a Hebrew original has been proved erroneous (comp. Scholz, "Kommentar über das Buch Esther mit Seinen Zusätzen," 1892, pp. 21 et seq.), the difficulty of translating many of these additions into Hebrew being especially significant (Fritzsche, "Kurzgefasstes Exegetisches Handbuch zu den Apokryphen des Alten Testaments," 1851, p. 71; Wace, "The Apocrypha," in "The Speaker's Commentary," i. 361-365).这种变化和补充，已被保存在希腊，但前提是他们的基础上，希伯来语原已被证明是错误的（ comp. scholz ， “ kommentar über之buch埃丝特麻省理工学院seinen zusätzen ， ” 1892年，第21条及以下各条） 。 ，难以翻译的许多这些新增到希伯来语被特别重要的意义（ fritzsche ， “ kurzgefasstes exegetisches handbuch祖书斋apokryphen万alten testaments ， ” 1851年，第71页; wace ， “ apocrypha ， ”在“发言者的评论， ”我。 361-365 ） 。 The additions were probably made in the time of the Maccabees, when the people were hoping for another sudden liberation by divine intervention.增订可能作出的，在时间的玛加比一，当人们希望再突然解放的神圣的干预。 They aimed chiefly to supply the religious element signally lacking in the canonical book (comp. Reuss, "Geschichte der Heiligen Schriften des Alten Testaments," 2d ed., §§ 470 et seq.; Bleek-Wellhausen, "Einleitung in das Alte Testament," 5th ed., § 120; JS Bloch, "Hellenistische Bestandtheile im Bibl. Schriftum," 2d ed., p. 8; Ryssel, in Kautzsch, "Die Apocryphen und Pseudepigraphen des Alten Testaments," i. 197).他们的目的主要是为了供应宗教元素signally ，缺乏规范的图书（ comp. reuss ， “历史馆明镜heiligen schriften万alten testaments ， ”二维版， § § 470等法律。 ; bleek -浩， “ einleitung在澳门更改及遗嘱“第五，教育署， § 120 ; js布洛赫， ” hellenistische bestandtheile即时通讯bibl 。 schriftum ， “二维版，第8页; ryssel ，在kautzsch ， ”模具apocryphen und pseudepigraphen万alten testaments ， “一197 ） 。 Fritzsche (lcp 73) has pointed out linguistic similarities between the additions and the second Book of the Maccabees. fritzsche （ LCP的73岁）指出，语言的异同增补和第二本书的玛加比一。
Editions and Critical Helps. Editions和关键的帮助。
The latest date that can be given to the additions is the year 30 BC, when the Ptolemaic rule came to an end (comp. B. Jacob in Stade's "Zeitschrift," 1890, p. 290).最新的日期可以考虑增订，是30年前，当托勒密的规则来结束（ comp.乙雅各布在比赛的“ zeitschrift ， ” 1890年，第290页） 。 These additions are contained in the uncial manuscript of the Codex Sinaiticus (Sin.), Codex Vaticanus (B), and Codex Alexandrinus (A).这些增补，载于uncial手稿法典sinaiticus （ sin. ） ，食品法典委员会vaticanus （ b ） ，及食品法典委员会alexandrinus （一） 。 Among the printed editions may be mentioned those of R. Holmes and J. Parsons, Oxford, 1798-1827; E. Nestle, "Vet. Test. Græce Juxta LXX. Interpretum," Leipsic, 1850; HB, Swete, "The Old Testament in Greek," 2d ed., Cambridge, 1895-99; OF Fritzsche, "Libr. Apoc. VT Græce," 1871.其中印刷版可能会提到的那些钢筋混凝土霍姆斯和J.帕森斯，牛津， 1798年至1827年; e.雀巢， “审核。考验。 græce juxta lxx 。 interpretum ， ” leipsic ， 1850年;血红蛋白， swete ， “旧证明了在希腊， “二维版，剑桥， 1895年至1899年; fritzsche ， ”溴化锂。载脂蛋白C 。佛蒙特州græce ， “ 1871 。 The text of the additions has been preserved in two forms, namely, that of the Septuagint, and that revised by Lucian, the martyr of Antioch (comp. B. Jacob, lc pp. 258-262).文增订一直保存在两种形式，即，该septuagint ，并修订卢奇安，烈士安提（ comp.乙雅各布，立法会页。 258-262 ） 。 Lagarde has published both texts with complete critical annotations in his "Librorum Veteris Testamenti Canonicorum," 1883, i. •拉嘉德已出版两种文本具有完整的关键说明在他的“ librorum veteris testamenti canonicorum ， ” 1883年，一 504-541; and later on A. Scholz ("Kommentar über das Buch Esther," pp. 2-99, Würzburg and Vienna, 1892) published a small edition in four parallel columns, showing side by side the Hebrew text of the canonical book, the two Greek texts, and Josephus' text (comp. Ryssel in Kautzsch, lc pp. 198, 199). 504-541 ;后来就答： scholz （ “ kommentar über之buch埃丝特， ”页。 2-99 ，维尔茨堡和维也纳， 1892 ）发表了一份小版在四个平行栏，显示并排在希伯来文的典型书中，两个希腊文本，和约瑟夫'文（ comp. ryssel在kautzsch ，立法会页。 198 ， 199 ） 。
For textual criticism there are, also, the two Latin translations; not so much the Vulgate-in which Jerome translated very freely, and in part arbitrarily-as the Old Latin, which, in spite of its arbitrariness and incompleteness, and its additions, probably made in part by Christians, has preserved a few good readings of the Codex Vaticanus (comp. Fritzsche, lc pp. 74 et seq.; Ryssel, in Kautzsch, lcp 199; B. Jacob, lc pp. 249-258).为考据学有，同时，这两个拉美翻译;没有这么多的武加大-在其中杰罗姆翻译非常自由，并在部分任意-作为旧拉丁美洲，其中，尽管它的随意性和不完备，及其增补，可能是在部分由基督教徒，保留了几个好读法典vaticanus （ comp. fritzsche ，立法会第74条及以下各条。 ; ryssel ，在kautzsch ， LCP的199 ;乙雅各布，立法会页。 249-258 ） 。 On the forthcoming new edition of pre-Jerome texts of Esther, comp.对即将到来的新版本前杰罗姆文本埃丝特，可比。 Ph. Thielmann, "Bericht über das Gesammelte Handschriftliche Material zu einer Kritischen Ausgabe der Lateinischen Uebersetzung Biblischer Bücher des AT" Munich, 1900; "Sitzungsberichte der Königlichen Bayerischen Academie der Wissenschaften," ii.电话： thielmann ， “ bericht über之gesammelte handschriftliche材料俎einer kritischen ausgabe明镜lateinischen uebersetzung biblischer bücher万在”慕尼黑， 1900年“ ; sitzungsberichte明镜königlichen阿尔卑斯山区academie明镜wissenschaften ， ”二。 205-247. 205-247 。 For an explanation of the Greek additions to the Book of Esther see Fritzsche, lc (the older interpreters, p. 76; the later, pp. 69-108); FO Bissel, "The Apocrypha of Old Testament," New York, 1880; Fuller-Wace, lci 361-402; O. Zöckler, "Die Apocryphen des Alten Testaments," Munich, 1891; Ball, "The Ecclesiastical, or Deuterocanonical, Books of the Old Testament," London, 1892; V. Ryssel, in Kautzsch, lci 193-212.为解释，希腊增补这本书的埃丝特见fritzsche ，立法会（旧口译，第76页;后来，页69-108 ） ;为，比塞尔， “ apocrypha的旧约， ”纽约， 1880 ;详尽的- wace ，国际狮子总会361-402 ;澳zöckler ， “模具apocryphen万alten testaments ， ”慕尼黑， 1891年;球， “教会，或次经，书籍的旧约， ”伦敦， 1892年;诉ryssel ，在kautzsch ，国际狮子总会193-212 。
The Dream of Mordecai.梦想mordecai 。
The dream of Mordecai precedes in the Septuagint, as i.梦想mordecai的先导，在septuagint ，作为一 11-17, the canonical story of Esther, and corresponds in the Vulgate to xi. 11月17日，典型的故事，埃丝特，并对应，在武加大至十一。 2-12 and xii. 2月12日和第十二。 (Swete, "The Old Testament in Greek," ii. 755 et seq.). （ swete ， “旧约在希腊语， ”二755条及以下各条） 。 This version contradicts the account in the canonical book, for, according to the apocryphal version (i. 2), Mordecai is already in the service of King Artaxerxes, and has this dream inthe second year of that king's reign, whereas in the canonical version (ii. 16) Esther was not taken into the royal house until the seventh year of his reign, and Mordecai did not sit "in the king's gate"-that is, enter the king's service-until after that event (ii. 19-20).这个版本是矛盾的帐户中的典型书，为，根据该猜测版本（一，二） ， mordecai已经在服务的国王artaxerxes ，并已这个梦想inthe的第二年，国王的统治地位，而在典型版本（ ii. 16 ）埃丝特没有考虑到皇家内务，直到第七个年头的他的统治，和mordecai没有坐“在国王的门” -即是进入国王的服务后，才表示，事件（ ii. 19 - 20 ） 。 The author of the apocryphal Esther speaks of two conspiracies against Artaxerxes, and says that Mordecai preceded Esther in coming to court.作者的猜测埃丝特谈到两个阴谋反对artaxerxes ，并说mordecai之前，埃丝特在未来的法庭。 His account is as follows: Mordecai as a servant in the palace sleeps with the courtiers Gabatha and Tharra (Esth. ii. 21, "Bigthan" and "Teresh"; Vulg. "Bagatha" [whence "Gabatha"] and "Thara"), and overhears their plot against the king.他的帐户如下： mordecai作为一个公务员，在故宫睡同courtiers gabatha和tharra （ esth.二， 21日， “ bigthan ”和“ teresh ” ; vulg “ 。 bagatha ” [ whence “ gabatha ” ]和“海滨” ） ，以及overhears他们的阴谋反对国王。 He denounces the conspirators, who are arrested and confess.他谴责阴谋，谁被逮捕和招供。 The king and Mordecai write down the occurrence, and Mordecai is rewarded.国王和mordecai写下的发生，并mordecai是奖励。 As the conspirators are condemned to death (according to B. Jacob in Stade's "Zeitschrift," x. 298, the words of Codex B, διότι ἀνέρήθησαν, are to be added here; comp. Jerome: "qui fuerant interfecti"), Haman, who evidently was in league with them, plans to take vengeance on Mordecai (Apocr. Esth. ii. 12-17).作为阴谋是注定要死亡（据乙雅各布在比赛的“ zeitschrift ， ”十298 ，换句话说法典b ， διότι ἀνέρήθησαν ，要补充说：在这里;可比。杰罗姆说： “ qui fuerant interfecti ” ） ，咸安，谁显然是在与他们联盟，计划采取报复，对mordecai （ apocr. esth二。 12月17日） 。
There is a second conspiracy after Esther has been made queen, in the seventh year of the king's reign (Esth. ii. 21 et seq.).还有第二个阴谋后，埃斯特已经取得了女王，在第七年国王的统治（ esth.二， 21条及以下各条） 。 Mordecai in his dream (Apocr. Esth. i. 4-11) sees two dragons coming to fight each other (representing Mordecai and Haman, ib. vi. 4); the nations make ready to destroy the "people of the righteous," but the tears of the righteous well up in a little spring that grows into a mighty stream (comp. Ezek. xlvii. 3-12; according to Apocr. Esth. vi. 3, the spring symbolizes Esther, who rose from a poor Jewess to be a Persian queen). mordecai在他的梦想（ apocr. esth一， 4月11日）认为，二龙，来争取对方（代表mordecai和咸安，兴业。六， 4 ） ;国家作出准备，摧毁“人民的正义”但泪水，正义，以及在一个小弹簧日益成为一支强大的流（ comp. ezek 。四十七。 3月12日;据apocr 。 esth 。六。 3 ，春天象征着埃丝特，谁上升，从一个贫穷的jewess是一个波斯皇后） 。 The sun now rises, and those who had hitherto been suppressed "devoured those who till then had been honored" (comp. Esth. ix. 1-17).太阳现在的崛起，和那些谁曾一直压制“吞食那些谁，然后到已荣幸” （ comp. esth 。九。 1月17日） 。
The Destruction of the Jews Decreed.破坏犹太人颁布的。
The second addition contains an edict of Artaxerxes for the destruction of all the Jews, to be carried out by Haman (Apocr. Esth. ii. 1-7; it follows Esth. iii. 13; comp. Swete, lc pp. 762 et seq.).第二，除了包含一个法令的artaxerxes为销毁所有的犹太人，必须进行由咸安（ apocr. esth二。 1月7日;如下esth三。 13 ;可比。 swete ，立法会页。 762等以下各段） 。 The mere mention of the fact that an edict for the destruction of the Jews had gone forth, was a temptation to enlarge upon it.只提及事实，即一法令，为销毁犹太人已经提出，这是一个诱惑，放大后。 The "great king" (verse 1), as in Esth. “伟大的国王” （诗1 ） ，作为在esth 。 i.我。 1, sends a letter to the governors of the one hundred and twenty-seven provinces of his kingdom-that extends from India even unto Ethiopia-saying that although personally he is inclined toward clemency, he is bound to look to the security of his kingdom. 1 ，发送了一封信给省长的127个省，他以英国为延伸，从印度，甚至所不欲，埃塞俄比亚和说，虽然他个人倾向于宽大处理，他势必期待的安全，他的王国。 In a conference on the matter, he said, Haman, the councilor ranking next to him in the kingdom, had pointed out that there was one evilly disposed class of people in his realm, which, by its laws, placed itself in opposition to all the other classes, persisted in disregarding the royal ordinances, and made a unified government impossible.在一个会议就此事，他说，咸安，委员排名旁边，他在英国，曾指出，有一个evilly处置阶层的人在他的境界，这是由它的法律，把本身在反对一切其他类别，坚持在不顾敕令，并作出了一个统一的政府是不可能的。 Under these circumstances, he said, nothing remained but to adopt the suggestion of Haman, who, having been placed in charge of the affairs of the state, could in a sense be called the second father of the king; this suggestion was to destroy by the sword of the other nations, on the fourteenth day of Adar (thirteenth of Adar in Esth. iii. 13, viii. 12, ix, 1), all those designated as Jews, together with their wives and children.在这种情况下，他说，没有什么，但仍然采取的建议，咸安，谁后，被放置在负责国家事务，可以在一定意义上被称为第二的父亲国王;这项建议是由摧毁剑其他国家，关于第十四天的鸟（第十三的阿达尔在esth三。 13 ，八，十二，九， 1 ） ，所有这些被指定为犹太人，连同他们的妻子儿女。 After these disturbers of the peace had been put out of the way, the king believed the business of the realm could again be conducted in peace.之后，这些disturbers的和平已经提出的方式，相信国王的业务领域，可以再次进行，在和平之中。
Mordecai's Prayer. mordecai的祈祷。
The remaining additions are closely connected with this affair.其余加紧密相连，与这件事。 The next in order is Mordecai's prayer for help (Apocr. Esth. iii. 1-11; Vulg. xiii. 8-18); in the Septuagint it is added to iv.未来，为了是mordecai的祈祷，为帮助（ apocr. esth 。三， 1月11日; vulg 。十三， 8月18日） ;在septuagint它添加到四。 17 (Swete, lc pp. 765 et seq.). 17 （ swete ，立法会页。 765条及以下各条） 。 It follows the story of Esth.它遵循的故事esth 。 iv.四。 1-16, according to which Esther commanded Mordecai to assemble all the Jews for a three-days' fast before she herself interceded for them before the king. 1月16日，根据该埃丝特指挥mordecai召集所有的犹太人为3天，快速前她interceded为他们前国王。 The prayer begins with the usual praise of divine omnipotence.祷告开始与惯常的赞美神的全能。 Heaven and earth are a paraphrase for the idea τὸ πᾶν(verse 2; comp. Gen. i. 1;Isa. xlv. 18).天地是一个段为理念τὸ πᾶν （诗二;可比。中将一，一;伊萨。 xlv 18段） 。 The plight of the Jews was occasioned by the refusal to kiss Haman's feet (comp. Esth. iii. 2-5), a refusal caused not by pride, but because honor as high as that which such an act implied belongs to God alone (comp. the refusal of the προσκύνησις of the Greek ambassadors to Darius).的困境，犹太人是因拒绝吻咸安的英尺（ comp. esth 。三， 2月5日） ，拒绝所造成的而不是骄傲，而是因为荣誉高达认为，这种行为暗示属于上帝（可比。拒绝该προσκύνησις的希腊驻华大使大流士） 。 "This scrupulousness is characteristic of post-exilic Judaism; in ancient Israel the honor was unhesitatingly accorded to every nobleman (I Sam. xxv. 23 et seq.; II Sam. xviii. 21, 28): even Judith (x. 23 [21]) honored Holofernes in this way in order to allay his suspicions. “这scrupulousness的特点是后exilic犹太教;在古代以色列的荣誉是毫不迟疑地给予每一个贵族（我心。二十五，二十三条及以下各条。 ;二，三。十八， 21日， 28日） ：即使朱迪思（十23 [ 21 ] ）荣幸何乐弗尼在这方面的方式，为了消除他的怀疑。
But, Mordecai continues, this refusal was merely a pretext to destroy God's chosen people (κληρονομία, verse 8; comp. Apocr. Esth. iv. 20; vii. 9 = Hebr. ; Ps. xxviii. 9, xciv. 5, etc.; μερίς, verse 9; comp. LXX. on Deut. xxxii. 9; κλῆρος, verse 10 = , Deut. iv. 20), and he implores God to protect them now as He had their fathers in Egypt (comp. in Deut. ix. 26).但是， mordecai继续下去，这种拒绝只是一个借口，摧毁上帝的人选择（ κληρονομία ，诗八;可比。 apocr 。 esth四。 20 ;七，九=黑布尔。 ;的PS 。二十八，九， xciv 。五等。 ; μερίς ，诗九;可比。 lxx 。 deut 。三十二。九月; κλῆρος ，韵文10 = ， deut四。 20 ） ，他恳请上帝，以保护他们现在像他父亲在埃及（ comp.在deut 。第九26段） 。 The prayer closes with the supplication to save His people and turn their mourning into gladness (really "feasting"; comp. vi. 22 et seq.; see also Esth. ix. 17-19, where the prayer also ends in feasting and in the sending of gifts of food to one another).祈祷结束与supplication ，挽救他的人，把他们的哀悼到欢喜（真的是“宴” ;可比。六， 22条及以下各条。 ;也见esth 。九， 17日至19日，那里祈祷，也结束在宴，并在发送礼品的食品之一，另一人合着） 。 Here, as in Ps.在这里，作为在解题。 vi.六。 6 (AV 5), xxx. 6 （的AV 5 ） ，三十。 10 [9], cxv. 10 [ 9 ] ， cxv 。 17; and Ecclus. 17日; ecclus 。 (Sirach) xvii. （西拉奇）十七。 25, the reason for harkening to the prayer is the desire ascribed to Yhwh of hearing songs of praise and thanks, which only the living can offer (verse 10, where the reading στόμα is preferable to αιμα; Swete, lcp 765). 25 ，原因harkening向祈祷的愿望，归因于yhwh听证会的歌曲赞美和感谢，这不仅是生活所能提供的（新诗十，而读στόμα是最好αιμα ; swete ， LCP的765 ） 。 Finally, emphasis is laid on the people's loud calling and crying to God (ἐξ ἰσχύος αὐτῶν . . . ἐκήκραξεν; comp. Dan. iii. 4, ; Isa. lviii. 1, ) when they stood face to face with death (ἐν ὀφϑαλμοῖς αὐτῶν).最后，重点是就奠定了人民群众的大声呼叫和哭泣的上帝（ ἐξ ἰσχύος αὐτῶν 。 。 。 ἐκήκραξεν ;可比。丹。三，四， ;伊萨。 lviii 1 ） ，当他们站在面对死亡（ ἐν ὀφθαλμοῖς αὐτῶν ） 。
The Prayer of Esther.祷告埃丝特。
Closely connected with this is the prayer of Esther (Apocr. Esth. iii. 12-30; Septuagint, xiii. 8-18, xiv. 1-19; Swete, lc pp. 766 et seq.; Vulg. xiv. 1-19): she takes off her royal garments (τὰ ἱμάτια τῆς δόξης αὐτῆς [in Esth. i. 11, ii. 17 only the royal crown is mentioned]), and, putting on mourning-robes (, Judges viii. 5 [6]; Neh. ix. 1), strews ashes on her head (comp. Isa. iii. 24; Mal. ii. 3; II Sam. xiii. 19, commonly ; Job ii. 9).有密切关系，这是祈祷的埃丝特（ apocr. esth 。三， 12月30日; septuagint ，十三， 8月18日，第十四1月19日; swete ，立法会页。 766等法律。 ; vulg 。十四。 1 - 19 ） ：她起飞她的皇家服装（ τὰ ἱμάτια τῆς δόξης αὐτῆς [在esth一11 ，二17只皇冠提到] ） ，并把对莫宁-长袍（ ，法官八。五[ 6 ] ; neh 。九。 1 ） ， strews骨灰她的头部（ comp.的ISA三。 24 ;仲裁法二。 3 ;二，三。十三，十九，常见的;就业二。 9 ） 。 She winds her hair about her (verse 13) and takes off all adornments (ἐ;ταπείνωσεν comp. , Lev. xvi. 29, 31; Isa. lviii. 3).她风，她的头发对她（新诗13 ）和起飞的所有装饰品（ ἐ ; ταπείνωσεν可比，列弗。十六。 29 ， 31 ;伊萨。 lviii 3款） 。 In this way the pity of God would be aroused and His anger allayed (I Kings xxi. 21-29).在这样很可惜，上帝会引起他的愤怒和忧虑（我国王二十一21-29 ） 。 The prayer refers to the threatening danger (comp. iii. 11): as God once released Israel's ancestors from the Egyptian yoke (verse 16), so Esther beseeches him now to save the Jews from their impending fate, though they deserve it for having participated in Persian idolatry (verses 17, 18 refer to this, and not to the preexilic idolatry; comp. II Kings xvii. 29-33, 41).祈祷是指以威胁的危险（ comp.三。 11 ） ：作为上帝，一旦释放以色列的祖先从埃及的枷锁（新诗16 ） ，所以埃丝特beseeches他现在要拯救犹太人从他们即将的命运，虽然是他们应得的因参加了在波斯偶像崇拜（韵文17日， 18日是指这个，而不是向preexilic偶像崇拜;可比。二世国王十七29-33 ， 41 ） 。 Following Lagarde and Ryssel, the reading in verse 19 is ἔθηκαν τὰς χεῖρας αὐτῶν επῖ τὰς χεῖρας τῶν εὶδώλων ("they put their hands in the hands of the idols"; on , to confirm an agreement by clasping of hands, see Ezra x. 19).以下•拉嘉德和ryssel ，在读韵文19 ἔθηκαν τὰς χεῖρας αὐτῶν επῖ τὰς χεῖρας τῶν εὶδώλων （ “他们把他们的手，手中的偶像” ;对，以确认一项协议， clasping的手，见以斯拉十， 19日） 。 This means: "The Persian oppressors have vowed to their gods [verse 19] to make vain the divine promise, to destroy Israel [ie, the divine heritage], to close the mouths of those that praise God, and to extinguish the glory of the house and the altar of God [verse 20]. Furthermore, they swear that the mouth of the heathen will be opened in praise of their impotent [gods], and their mortal king [the Persian] will be for ever admired" (verse 21).这意味着： “波斯压迫者誓言要他们的神[诗19 ] ，使徒劳的神圣承诺，摧毁以色列[即，神圣遗产] ，以关闭口中那些赞美上帝，并弄熄的荣耀众议院和神龛，神[诗20 ] 。此外，他们宣誓口的heathen将开放在赞美他们的无能， [神] ，以及他们的致命国王[波斯] ，将由以往任何时候都钦佩“ （诗21 ） 。 Hence God is besought not to give His scepter into the hands of the "non-existing" (τοῖς μὴ οὖσιν; comp. I Cor. viii. 4), and not to make the Jews a laughing-stock to the heathen, but to let the plans of the latter turn against themselves.因此，神是besought不给他scepter到手中的“非现行” （ τοῖς μὴ οὖσιν ;可比我肺心病。八。 4 ） ，而不是让犹太人笑股份制向heathen ，但让计划，后者反过来对自己。 "Mark him [παρλδιγμάτισον; comp. Heb. vi. 6] who began [to act] against us." “马克他[ παρλδιγμάτισον ;可比。 heb 。六。 6 ]谁开始[法]对我们” 。
In verse 24 Esther adds a prayer for the success of the petition which, according to Esth.在新诗24埃丝特增加了一个祈祷，为成功的请愿书，据esth 。 iv.四。 16, she intends to make to the king. 16 ，她打算作出的国王。 "Put orderly speech into my mouth in face of the lion" (the Persian king is thus called also in the Aramaic version of Mordecai's dream; see Merx, "Chrestomathia Targumica," p. 164, 3; comp. Ecclus. [Sirach] xxv. 16, 19). “付诸表决，有序的讲话，到我嘴里，在面对狮子” （波斯国王因此，所谓的还表现在阿拉姆语版本的mordecai的梦想;见merx ， “ chrestomathia targumica ， ”页164 ，三;可比。 ecclus 。 [西拉奇]二十五。 16 ， 19 ） 。 The object of her petition-to turn the anger of the king against Israel's persecutors-anticipates the events of Esth.的对象，她的请愿书-把愤怒，国王对以色列的迫害者-预计的事件esth 。 vii.七。 9. 9 。 She prays God to help her, the desolate one (τῇ μόνῃ; corresponding to in Ps. xxv. 17 [AV 16], where it occurs next to , "lonely and deserted," differing from verse 14, σὺ εἶ μόνος, referring to the singleness of Yhwh), who has no one else to turn to (verse 25).她祈祷上帝帮助她，荒凉一（ τῇ μόνῃ ;相应在的PS 。二十五。 17 [的AV 16 ] ，在那里发生的旁边， “孤独和被遗弃的， ”从不同的诗14 ， σὺ εἶ μόνος ，指单一yhwh ） ，谁已没有其他人谈谈（新诗25 ） 。 She refers to the fact that Yhwh knows the splendor of her royal position did not tempt her to yield to the king (in Esth. ii. 7-20 this is not mentioned), but that she submitted to the force of circumstances (verse 25).她指的事实yhwh知悉的辉煌，她皇家的立场没有诱惑她，收益率向国王（在esth二。 7月20日，这是没有提及） ，但她提交给该部队的情况下（新诗25 ） 。 She continues by affirming that she hates the glitter of the lawless ones (δόξαν ἀνόμων the ἀνόμων here are the heathen; their δόξα is their power), and abhors the bed of the uncircumcised (verse 26).她继续申明，她讨厌的格里特的不法者（ δόξαν ἀνόμων该ἀνόμων这里是heathen ; δόξα他们的是他们的权力） ，以及厌恶的床上，该割包皮（新诗26 ） 。 Yhwh, she says, knows her distress in being forced to be the king's wife. yhwh ，她说，知道她的困扰，在被强迫成为国王的妻子。 She abhors the symbol of pride on her head (ie, the royal crown she wears in public); she abhors it like a filthy rag (ὡς ῥάκος κλταμηνίων= ; Isa. lxiv. 5 [AV 6]), and does not wear it when sitting quietly at home (verse 17).她憎恶的象征，骄傲，她头（即，皇冠，她穿在公众） ;她厌恶它像一个肮脏的RAG的（ ὡς ῥάκος κλταμηνίων = ;伊萨。 lxiv 。 5 [影音6 ] ） ，并且不会磨损，它当静坐在家里（新诗17 ） 。 Finally, she has not sat at table in Haman's house, nor graced by her presence the banquet of the king (according to the canonical version [ii. 18], Esther kept her own feast); nor did she drink any of the sacrificial wine of the heathen gods (οῦνον σπονδῶν; comp. LXX. Deut. xxxii. 38; Fuller, in Wace, lcp 390, verse 28).最后，她并没有坐在桌子在咸安的房子，也不是荣幸，她的存在宴会的国王（根据典型版本为[二18 ] ，埃丝特保持自己的盛宴） ;也没有，她喝的任何牺牲葡萄酒该heathen神（ οῦνον σπονδῶν ;可比。 lxx 。 deut 。三十二。 38 ;详尽的，在wace ， LCP的390 ，韵文28 ） 。 Since her arrival there, God, she says, has been her sole joy.由于她的到来在那里，上帝，她说，已被她的唯一的喜悦。 The phrase ἀφ' ἡμήρας μεταβολῆς refers to the change in her dwellingplace (comp. Merx, "Chrestomathia Targumica," p. 163, 11 [Ryssel]), not to the day of her reception into the royal palace (Esth. ii. 16), as Zöckler and Fuller (in Wace, lcp 390) have it.这句话ἀφ ' ἡμήρας μεταβολῆς是指以改变在她的dwellingplace （ comp. merx ， “ chrestomathia targumica ， ” 163页， 11 [ ryssel ] ） ，而不是一天她接待到王宫（ esth.二。 16 ） ，作为zöckler和更充分地（在wace ， LCP的390 ） 。 The prayer closes with a petition for a confirmation of faith and a release from all fear (comp. Judith ix. 11).祈祷结束同一份请愿书进行确认的信仰和释放所有的恐惧（ comp.朱迪思九。 11 ） 。
Esther Before the King.埃丝特前国王。
Esther's reception by the king (iv. 1-15; Swete, lc pp. 767 et seq.) follows in the Septuagint immediately upon the prayer (xv. 4-19; Vulg. xv. 1-19).埃丝特的酒会，由国王（ iv. 1月15日; swete ，立法会页。 767等及以下各段）如下，在septuagint后，立即祈祷（ xv. 4月19日; vulg 。十五， 1月19日） 。 Here the events told in Esth.这里的事件告诉在esth 。 v. 1, 2 are amplified.五， 1 ， 2扩增。 In xv.在十五。 1 (Septuagint) the "third day" corresponds to Esth. 1 （ septuagint ） “第三天”对应esth 。 v. 1.五， 1 。 According to Septuagint v. 1 she took off the garments she had worn at divine service; in the apocryphal version (iii. 13) she had put them on.据septuagint五，一，她脱掉成衣她曾佩戴在神的服务;在猜测版本（ iii. 13 ）她曾提出他们对。 Divine service consistedin fasting, according to Esth.神圣的服务consistedin禁食，根据esth 。 iv.四。 16; in praying, according to Apocryphal Esther iii. 16日，在祈祷，据猜测埃丝特三。 12. 12 。 In iv.在四。 1 (Apocr. Esth.) she puts on her royal apparel, to which the crown probably belongs, according to ii. 1 （ apocr. esth ）她把她的皇家服饰，其中冠可能属于，根据二。 17. 17 。 After a supplication to God, she appears (iv. 1) accompanied by two handmaidens (ἅβραι= "favorite slaves"; comp. Judith viii. 33); according to Esth.后supplication上帝，她似乎（ iv. 1 ）的陪同下两个handmaidens （ ἅβραι = “最喜爱的奴隶” ;可比。朱迪思八33 ） ;根据esth 。 ii.二。 9, she had seven handmaids. 9月，她曾7 handmaids 。 In Apocryphal Esther iv.在猜测埃丝特四。 2 it is said she was escorted to the king by two maidens, "and upon the one she leaned, as carrying herself daintily" (verse 3: ῶς τρυφευομήνη); "and the other followed, bearing up her train."二是说，她在陪同下向国王由两名少女， “后，她一倾斜，进行自己daintily ” （诗三： ῶς τρυφευομήνη ） ; “和其他其次，同时她的列车” 。 In the canonical Book of Esther no mention is made of this escort.在典型的书埃丝特没有提的是，作出这一护送。
iv.四。 (Apocr. Esth.) describes the impression her beauty produced: she was ruddy through the perfection of her beauty, and her countenance was cheerful and love-kindling; but her heart was heavy with fear of the danger of appearing uncalled before the king (comp. Esth. iv. 11). （ apocr. esth ）描述的印象，她的美丽产生的：她红润通过完善她的美丽，和她是快乐和爱的火种;但她的心是沉重与恐惧的危险，出现多余的前国王（可比。 esth四。 11 ） 。 Having passed through all the doors, she stood before the king, who sat upon his throne clothed in the robes of majesty (see Fuller in Wace, lc; compare the representation of the king on his throne in the picture of Persepolis according to Rawlinson).有通过所有的门，她站在前国王，谁坐在他的宝座，穿在长袍的英国（见详尽的在wace ，立法会;比较的代表性，国王对他的宝座，在图片中的波斯波利斯根据罗林森） 。 Verse 7: Then, lifting up his countenance (that shone with majesty), he looked very fiercely upon her; and the queen fell down, and was pale, and fainted; after she had regained consciousness she bowed herself upon the head of the maid that went before her.诗7 ：那么，解除了他countenance （即照射与陛下） ，他显得很激烈后，她和皇后大道中倒下，并于苍白，晕倒后，她已恢复意识，她鞠躬后，自己头部的女佣到了她的面前。 Verse 8: Then God changed the spirit of the king into mildness.韵文8 ：然后上帝改变的精神，国王到温和。 In concern he leaped from his throne, and took her in his arms till she recovered her composure, comforting her with loving words.在关注他一跃从他的宝座，并带着她在他的手臂，直至她恢复她的沉着，安慰她与爱好的话。 In Verse 9 he asks: "Esther, what is the matter? I am thy brother," thereby placing her on the same level with him.在新诗九他问： “埃丝特，是什么问题呢？我是你的兄弟” ，从而使她在同一水平与他。 In verses 10 et seq.在诗等10条。 he assures her that the death penalty is meant to apply only to the unauthorized entrance of the king's subjects (comp. Esth. iv. 11), and that it does not apply to her: "Thou shalt not die. . . ."他保证，她说，死刑是指只适用于未经授权的入口国王的科目（ comp. esth四。 11 ） ，而且它并不适用于她： “你不会死。 。 。 。 ” Touching her neck with his golden scepter, he embraced her, and said, "Speak unto me."在谈到她的颈部与他的黄金scepter ，他拥抱她，并说， “祂对我发言” 。 Then said she unto him, "I saw thee, my lord, as an angel of God [comp. Ezek. viii. 2], and my heart was troubled for fear of thy majesty."然后说，她对祂， “我看见你，我的主，作为一个上帝的天使[可比。 ezek 。八。 2 ] ，和我的心感到不安，恐怕你的陛下” 。 And as she was speaking, she fell down for faintness.和她说，她倒下为头晕。 Verse 16: Then the king was troubled, and all his servants comforted her.诗16 ：那么国王的困扰，和他的所有公务员安慰她。
The New Edict.新的法令。
The king now issues an edict canceling the former edict, and decreeing protection to the Jews (Apocr. Esth. v. 1-24; Vulg. xvi. 1-24; Septuagint addition to viii. 12; comp. Swete, lc pp. 773-775, the amplification of the edict mentioned in Esth. viii. 13).国王现在的问题是一个法令，取消前法令，并颁布保护犹太人（ apocr. esth 。五， 1月24日; vulg 。十六， 1月24日; septuagint除了八。 12 ;可比。 swete ，立法会页。 773-775 ，扩增该法令中提到的esth第八13段） 。 The first edict against the Jews is revoked; its instigator, Haman, is accused of conspiracy against the king; and every aid is ordered to be given to the Jews.第一法令，对犹太人是撤销;其指使，咸安，被指控阴谋反对国王;每援助是下令必须考虑到犹太人。 Verses 2-4: "Many, the more often they are honored with the great bounty of their gracious princes, the more proud they are waxen, and endeavor to hurt not our subjects only, but, not being able to bear abundance, do take in hand to practise also against those that do them good, and take not only thankfulness away from among men, but also, lifted up with the glorious words of lewd persons that were never good, they think to escape the justice of God, that seeth all things, and hateth evil."诗二月四日： “许多人来说，更多，他们往往很荣幸与伟大悬赏他们的殷勤王子，更感到自豪，他们waxen ，努力把伤害不是我们的科目只，但未能承担丰度，采取在另一方面执业，也反对那些认为他们好，并采取不仅感恩远离之间的男性，但同时，取消了与光荣的话，猥亵的人从来没有好，他们认为逃脱正义的上帝， seeth所有的东西， hateth恶“ 。 Verses 5-6: "Oftentimes, also, fair speech of those that are put in trust to manage their friends' affairs [comp. Jacob in Stade, lcx 283, note 2] hath caused many that are in authority to be partakers of innocent blood, and hath enwrapped them in remediless calamities [comp. I Sam. xxv. 26; II Sam. xvi. 4], beguiling with the falsehood and deceit of their lewd disposition the innocency and goodness of princes."韵文5月6日： “很多时候，同时，公平的讲话，那些提出，在信托管理他们的朋友事务[可比。雅各布在比赛， lcx 283 ，注2 ]祂所，造成许多是在权力被partakers无辜血，和祂所包裹他们在remediless灾害[可比我山姆。二十五，二十六;二，三。十六， 4 ] ，逗趣与谎言和欺骗他们的猥亵处置的纯洁和善良的王子“ 。 Verse 7: "Now ye may see this, as we have declared, not so much by ancient histories, as by observing what hath wickedly been done of late through the pestilent behavior of them that are unworthily placed in authority."诗七： “现在你们可以看到这方面，正如我们已经宣布，而不是这么多由古代的历史，作为观察什么祂所wickedly做了晚通过pestilent行为，他们是unworthily放置在管理局” 。 Verses 8-9: "We must take care for the time to come that our kingdom may be quiet and peaceable for all men, by changing our purposes and always judging things that are evident with more equal proceeding."韵文8月9日： “我们必须照顾，为今后一个时期，我们的英国可能会安静和爱好和平的所有男子，通过改变我们的目的，始终看的东西，是很明显的与更平等的程序” 。 Verses 10-14: The king had accorded this gentle treatment to Haman, but had been bitterly deceived by him, and was therefore compelled to revoke his former edict.韵文10月14日：国王给予这种温柔的治疗咸安，但已严重欺骗了他，并因此被迫撤销他的前法令。 (According to Dan. vi. 9, 13 this was inadmissible, but Fuller, lc pp. 397 et seq., cites a number of cases in which it was done. Verse 10 is about Haman, called in i. 17 "the Agagite," here "the Macedonian"; in verse 14 he is accused of having betrayed the Persian empire to the Macedonians.) "For Aman, a Macedonian, the son of Amadatha, being indeed a stranger to the Persian blood [comp. Vulg. "et animo et gente Macedo"], and far distant from our goodness, and a stranger received of us, had so far obtained the favor that we show toward every nation that he was called our 'father,' and was continually honored of all men, as the next person unto the king. He had also been bowed down to [comp. Esth. iii. 2-6]. But he, not bearing his great dignity, went about to deprive us of our kingdom and life; having, by manifold and cunning deceits, sought of us the destruction, as well of Mordecai, who saved our life, and continually procured our good, as of blameless Esther, partaker of our kingdom with the whole nation. For by these means he thought, finding us destitute of friends, to have translated the kingdom of the Persians to the Macedonians." （根据丹。六，九，十三，这是不可接受的，但更充分，立法会页397条及以下各条，列举的个案数目，它这样做。新诗十是关于咸安，所谓在一17 “ agagite “在这里”马其顿“ ;韵文在14他被指控有背叛了波斯帝国向马其顿） ”为阿曼，马其顿语，儿子amadatha ，的确是一个陌生的波斯血[可比。 vulg 。 “ ET外星人animo等gente马塞多” ] ，和深远的遥远的从我们的善良，和一个陌生人收到了我们，至今已获得青睐，我们表明，对每一个国家，他被称为我们的'父亲' ，并不断荣幸所有男人，作为下一个人所不欲，国王，他也已屈服于下降到[可比。 esth 。三， 2月6日] ，但他，而不是关系到他的伟大的尊严，到即将剥夺我们，我们英国和生活;过，是由多方面的狡诈deceits ，要求我们销毁，以及对mordecai ，谁保存我们的生活，并不断采购我们的好，作为埃斯特的清白， partaker我们的英国与整个国家。由这些手段，他认为，寻找我们贫困的朋友，有翻译了英国的波斯人向马其顿“ 。 According to these verses Haman was guilty of a threefold sin, since he tried to wrest from the king wife, kingdom, and life.根据这些诗咸安犯了三倍，单仲偕，因为他试图夺取从国王的妻子，英国，和生活。
v. 15-16, 18-19: "But we find that the Jews, whom this wicked wretch hath delivered to utter destruction, are no evil-doers, but live by most just laws; and that they are children of the Most High and Most Mighty God, who hath ordered the kingdom both unto us and to our progenitors in the most excellent manner. Therefore, ye shall do well not to put in execution the letters sent unto you by Aman, the son of Amadatha; for he that was the worker of these things is hanged [ήσταυρωσθσι = "impaled"] at the gates of Susa with all his family [according to Esth. vii. 10, viii. 7, Haman alone was hanged; according to Esth. ix. 10, the Jews killed his ten sons; in Dan. vi. 25 the wives and children were thrown into the lions' den], God, who ruleth all things, speedily rendering vengeance to him according to deserts. Therefore he shall publish the copy of this letter in all places [ἐκτιθήναι; Stade, lcx 282, a phrase used in the promulgation of royal commands], that the Jews may live after their own laws" (comp. Ezra vii. 25 et seq.; Josephus, "Ant." xii. 3, § 3, xvi. 6, § 2).五， 15-16 ， 18-19 ： “但我们认为，犹太人，其中这邪恶wretch祂所交付给彻底的毁灭，没有恶人，但生活最公正的法律;和他们的子女最高和最强大的上帝，谁祂所下令英国两所不欲，我们和我们的progenitors在最优良的方式，因此，叶应做好不付诸表决，在执行发出的信函你们由阿曼，儿子amadatha ;他说，是工人，这些东西是绞刑[ ήσταυρωσθσι = “ impaled ” ]在盖茨的苏萨与所有他的家人[据esth 。七，十，八，七，咸安，仅被绞死;据esth 。九。 10 ，犹太人杀害了他10的儿子;在丹。六， 25妻子和孩子被扔进狮子'书斋] ，上帝，谁ruleth一切事物，迅速渲染复仇，他根据沙漠。因此，他不得发布该作品的复制品，这信中在所有地方[ ἐκτιθήναι ;比赛， lcx 282 ，使用的词语在颁布皇家命令] ，即犹太人的生活后，自己的法律“ （ comp.以斯拉七， 25条及以下各条。 ;约瑟夫， ”蚂蚁“ 。十二。 3 ， § 3 ，十六。 6 ， § 2 ） 。
v. 20-24: "Ye shall aid them, that even the same day, being the l3th day of the 12th month Adar, they may be avenged on them who in the time of their affliction shall set upon them [comp. Esth. ix. 1; but see above Apocr. Esth. ii. 6, where the 14th day is fixed upon; according to Esth. iii. 13, Haman had appointed the thirteenth day for exterminating the Jews]. For Almighty hath turned to joy unto them the day wherein the chosen people should have perished. Ye shall therefore, among your solemn feasts, keep it an high day with all feasting [following Grotius, Fritzsche, and Ryssel κλήρων (sc. ὴμιν) is to be added after; according to this the Persian king instituted the Jewish Feast of Purim, as a day to be celebrated also by the Persians], that both now and hereafter there may be safety to us [the reading here should be ὑμιν instead of ἡμιν] and the well-affected Persians, and that it may be, to those which do conspire against us, a memorial of destruction. Therefore every city and country whatsoever which shall not do according to these things, shall be destroyed without mercy with fire and sword, and shall be made not only impassable for men, but also most hateful for wild beasts and fowls forever."五， 20日至24日： “叶应帮助他们，即使同一天，作为l3th天的第12个月的鸟，他们可能是对他们的仇谁在的时候，他们的痛苦，应订定后，他们[可比。 esth 。九，一，但在上面看到的apocr 。 esth二。 6 ，第14天，这是一个固定后，据esth三。 13 ，咸安已任命第十三天为灭绝犹太人的] 。万能祂所转向祂的喜悦他们天，其中所选择的人应该有灭亡。晔，因此，除您庄严的节日，保持一个高天与所有宴[以下格劳秀斯， fritzsche ， ryssel κλήρων （ sc. ὴμιν ）是后添加;据这是波斯国王建立了犹太节日普珥节，作为一个天，以庆祝也由波斯人] ，即不论现在和今后可能会有安全，我们[读这里应ὑμιν不是ἡμιν ]和良好的影响波斯人，并认为可能是，那些做密谋对付我们，一个纪念碑的破坏，因此每一个城市和国家的事不得做根据这些东西，应予以销毁，没有慈悲与消防和剑，并应作出不仅是不可逾越的男子，但也最可恨的野生动物和家禽永远“ 。
Interpretation of Mordecai's Dream.解释mordecai的梦想。
In the Septuagint the interpretation of Mordecai's dream is separated from the dream itself, which forms the beginning of the additions, and constitutes the end of the whole apocryphon (vi. 1-10), with verse 11 as subscription (Swete, lc pp. 779 et seq.).在septuagint解释mordecai的梦想是脱离的梦想本身，它的形式开始增订，并构成年底整个apocryphon （ vi. 1月10日） ，与新诗11订阅（ swete ，立法会页。 779条及以下各条） 。 In the Vulgate the passage stands at the end of the canonical Book of Ezra (x. 4-11), preceding all other apocryphal additions as well as the dream itself, which here occupies xi.在武加大通过的立场上月底的典型书以斯拉（十4月11日） ，前面的所有其他猜测的增补，以及为自己的梦想，在这里占有席。 2-11. 2月11日。 Neither dream nor interpretation is found in Josephus.既不是梦想，也没有解释是，发现在约瑟夫。 The expression "God hath done these things" (comp. Matt. xxi. 42) refers to the whole story of the Book of Esther.表达“上帝祂所做这些事情” （ comp.马特。二十一， 42岁）是指整个的故事，这本书的埃丝特。 Verse 2 refers to the dream told in the beginning of the book, which has been fulfilled in every respect.诗二是指以梦说，在开始这本书，它已经完成了在各个方面。 "The little fountain that became a river" (vi. 3) signifies the elevation of Esther (see i. 9), who became a stream when the king married her and made her queen. “小喷泉，成为一河” （ vi. 3 ）标志着海拔埃丝特（见一， 9 ） ，谁成为流时，国王结婚，她和她王后。 The light and the sun (see i. 10) signify the salvation and joy that Esther brought to the Jews (comp. Esth. viii. 16).鉴于和孙（见一10 ）标志的救国图存，喜悦，埃丝特带来的犹太人（ comp. esth第八16段） 。 The two dragons are Mordecai and Haman.两小龙是mordecai和咸安。 The nations that assembled to destroy the name of the Jews (see i. 6) are theheathen (comp. Esth. iii. 6-8).国家的组装摧毁的名称犹太人（见一6 ） theheathen （ comp. esth三。 6-8 ） 。 "And my nation is this Israel, which cried to God and were saved" (vi. 6; comp. iii. 11). “和我的国家这是以色列，哭向上帝和保存” （ vi.六;可比三。 11 ） 。 "Therefore hath he made two lots, one for the people of God, and another for all the Gentiles" (vi. 7; comp. Esth. iii. 7). “因此，祂所他两幅，一为人民的上帝，和另一为所有外邦人” （ vi.七;可比。 esth三。 7 ） 。 "And the two lots were drawn [ἦλϑον; lit. "they came, sprang out at the right time"]: one for his people [Fritzsche and Ryssel add τῷ λαῶ αὐτοῦ], the other for all the other peoples." “和两个抽签[ ἦλθον ;点燃了， ”他们一来，兴起了在正确的时间“ ] ：一为他的人民[ fritzsche和ryssel添加τῷ λαῶ αὐτοῦ ] ，其他为所有其他人民” 。 "So God remembered his people and justified [decided in its favor; compare Deut. xxv. 1; I Kings viii. 32; Ecclus. (Sirach) xiii. 22; Vulg. freely rendered, "misertus est"; compare old Latin "salvavit"] his inheritance" (vi.9). “因此，上帝记得他的人民和合理的[决定在其主张;比较deut 。二十五。一，我国王第八。 32 ; ecclus 。 （西拉奇）十三。 22 ; vulg 。自由提供， ” misertus预测“ ;比较旧的拉丁美洲” salvavit “ ]他的继承” （ vi.9 ） 。 "Therefore those days shall be unto them in the month of Adar, the fourteenth and fifteenth day of the same month, with an assembly, and joy, and with gladness before God, according to the generations forever among his people" (vi. 10; comp. Esth. ix. 18, 21). “因此，这些天应所不欲，他们在本月的鸟，第十四和第十五天的同一个月内，与一大会，和喜悦，并与欢喜上帝面前，根据后代永远在他的人” （ vi. 10 ;可比。 esth 。九。 18 ， 21 ） 。 In II Macc.在第二排雷。 xv.十五。