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■ 에스더 3장
1. 그 후에 아하수에로 왕이 아각 사람 함므다다의 아들 하만의 지위를 높이 올려 모든 함께 있는 대신 위에 두니
After these things did king Ahasuerus promote Haman the son of Hammedatha the Agagite , and advanced him, and set his seat above all the princes that were with him.
2. 대궐 문에 있는 왕의 모든 신복이 다 왕의 명대로 하만에게 꿇어 절하되 모르드개는 꿇지도 아니하고 절하지도 아니하니
And all the king’s servants , that were in the king’s gate , bowed , and reverenced Haman : for the king had so commanded concerning him. But Mordecai bowed not, nor did him reverence .
3. 대궐 문에 있는 왕의 신복이 모르드개에게 이르되 너는 어찌하여 왕의 명령을 거역하느냐 하고
Then the king’s servants , which were in the king’s gate , said unto Mordecai , Why transgressest thou the king’s commandment ?
4. 날마다 권하되 모르드개가 듣지 아니하고 자기는 유다인임을 고하였더니 저희가 모르드개의 일이 어찌되나 보고자 하여 하만에게 고하였더라
Now it came to pass, when they spake daily unto him, and he hearkened not unto them, that they told Haman , to see whether Mordecai’s matters would stand : for he had told them that he was a Jew .
5. 하만이 모르드개가 꿇지도 아니하고 절하지도 아니함을 보고 심히 노하더니
And when Haman saw that Mordecai bowed not, nor did him reverence , then was Haman full of wrath .
6. 저희가 모르드개의 민족을 하만에게 고한고로 하만이 모르드개만 죽이는 것이 경하다 하고 아하수에로의 온 나라에 있는 유다인 곧 모르드개의 민족을 다 멸하고자 하더라
And he thought scorn to lay hands on Mordecai alone; for they had shewed him the people of Mordecai : wherefore Haman sought to destroy all the Jews that were throughout the whole kingdom of Ahasuerus , even the people of Mordecai .
7. 아하수에로 왕 십이년 정월 곧 니산월에 무리가 하만 앞에서 날과 달에 대하여 부르 곧 제비를 뽑아 십이월 곧 아달월을 얻은지라
In the first month , that is, the month Nisan , in the twelfth year of king Ahasuerus , they cast Pur , that is, the lot , before Haman from day to day , and from month to month , to the twelfth month, that is, the month Adar .
8. 하만이 아하수에로 왕에게 아뢰되 한 민족이 왕의 나라 각 도 백성 중에 흩어져 거하는데 그 법률이 만민보다 달라서 왕의 법률을 지키지 아니하오니 용납하는 것이 왕에게 무익하나이다
And Haman said unto king Ahasuerus , There is a certain people scattered abroad and dispersed among the people in all the provinces of thy kingdom ; and their laws are diverse from all people ; neither keep they the king’s laws : therefore it is not for the king’s profit to suffer them.
9. 왕이 옳게 여기시거든 조서를 내려 저희를 진멸하소서 내가 은 일만 달란트를 왕의 일을 맡은 자의 손에 붙여 왕의 부고에 드리리이다
If it please the king , let it be written that they may be destroyed : and I will pay ten thousand talents of silver to the hands of those that have the charge of the business , to bring it into the king’s treasuries .
10. 왕이 반지를 손에서 빼어 유다인의 대적 곧 아각 사람 함므다다의 아들 하만에게 주며
And the king took his ring from his hand , and gave it unto Haman the son of Hammedatha the Agagite , the Jews’ enemy .
11. 이르되 그 은을 네게 주고 그 백성도 그리하노니 너는 소견에 좋을대로 행하라 하더라
And the king said unto Haman , The silver is given to thee, the people also, to do with them as it seemeth good to thee.
12. 정월 십삼일에 왕의 서기관이 소집되어 하만의 명을 따라 왕의 대신과 각 도 방백과 각 민족의 관원에게 아하수에로 왕의 이름으로 조서를 쓰되 곧 각 도의 문자와 각 민족의 방언대로 쓰고 왕의 반지로 인치니라
Then were the king’s scribes called on the thirteenth day of the first month , and there was written according to all that Haman had commanded unto the king’s lieutenants , and to the governors that were over every province , and to the rulers of every people of every province according to the writing thereof, and to every people after their language ; in the name of king Ahasuerus was it written , and sealed with the king’s ring .
13. 이에 그 조서를 역졸에게 부쳐 왕의 각 도에 보내니 십이월 곧 아달월 십삼일 하루 동안에 모든 유다인을 노소나 어린 아이나 부녀를 무론하고 죽이고 도륙하고 진멸하고 또 그 재산을 탈취하라 하였고
And the letters were sent by posts into all the king’s provinces , to destroy , to kill , and to cause to perish , all Jews , both young and old , little children and women , in one day , even upon the thirteenth day of the twelfth month , which is the month Adar , and to take the spoil of them for a prey .
14. 이 명령을 각 도에 전하기 위하여 조서의 초본을 모든 민족에게 선포하여 그 날을 위하여 준비하게 하라 하였더라
The copy of the writing for a commandment to be given in every province was published unto all people , that they should be ready against that day .
15. 역졸이 왕의 명을 받들어 급히 나가매 그 조서가 도성 수산에도 반포되니 왕은 하만과 함께 앉아 마시되 수산 성은 어지럽더라
The posts went out , being hastened by the king’s commandment , and the decree was given in Shushan the palace . And the king and Haman sat down to drink ; but the city Shushan was perplexed .
■ 주석 보기
【에3:1 JFB】에3:1-15. Haman, Advanced by the King, and Despised by Mordecai, Seeks Revenge on All the Jews.
1. After these things did king Ahasuerus promote Haman … set his seat above all the princes—that is, raised him to the rank of vizier, or prime confidential minister, whose pre-eminence in office and power appeared in the elevated state chair appropriated to that supreme functionary. Such a distinction in seats was counted of vast importance in the formal court of Persia.
【에3:1 CWC】[THE JEWS IMPERILLED]
The events of this book belong chronologically after Zerubbabel's company have gone up to Jerusalem, and before the commissions of Ezra and Nehemiah. The scene is laid in Persia. Cyrus and Darius I have passed away, and Ahasuerus, son of the last named, and identified by some with Xerxes, and by others with Darius Hystaspes, is on the throne. He is a sensual, fickle, cruel despot. It was his great fleet that was defeated by the much smaller one of Greece at Salamis, about 480 B. C. He is mentioned in 스4:6. He was succeeded by his son Artaxerxes, who figures in the later chapters of Ezra and Nehemiah.
The story of the book is well known, and may be divided as follows:
Queen Vashti's Fall, 1:1-22.
Esther's Exaltation, 2:1-23.
Haman's Conspiracy, 3:1-15.
Esther's Intervention, 4:1-7:10.
Haman's Judgment, 8:1-9:19.
The Commemorative Feast, 9:20-32.
The Epilog, 10:1-3.
1. Queen Vashti's Fall, c. 1:1-22.
Some think this feast (v. 3) was the occasion when the great campaign against Greece was determined upon. If a half-year seems long (v. 4), perhaps the time was extended to allow the different nobles and princes to "make their appearance at the court successively." The climax was the "garden party" of a week (vv. 5-7), although it should be understood that only men were present (v. 9). Verse eight seems to mean that in contrast with the customary excessive drinking, any were free to remain sober if they would. "Knew the times" (v. 13) is equivalent to "Skilled in the law."
2. Esther Exalted, c. 2:1-23.
When sober, the king rued his action (v. 1), but had he changed his mind and restored Vashti, the consequences would have been serious to his advisers, hence their present counsel (vv. 2-4). "Things for purification" (v. 3) mean the oils for cleansing and anointing (v. 12). "She required nothing, etc." (v. 15), points to a desire of the virgins on similar occasions to bedeck themselves with ornaments, but Esther acted differently on the chamberlains advice, and with good results (v. 17). Note the expiration of four years between 1:3 and 2:7, which some think was occupied by the expedition against Greece, and for which secular history gives some justification. The incident of verses 21-23 is recorded here to explain that which follows later.
3. Haman's Conspiracy, c. 3:1-15.
The casting of the lot (Hebrew "Pur", v. 7), was for the purpose of selecting the most propitious day for the murderous undertaking Haman had in mind. While in western nations such an idea as in verses six and nine would never occur to a revengeful man, it was different in the East. Massacres of a race, or a class, have at all times been among the incidents of history there. A great massacre of the Magi occurred only about fifty years before this, and a massacre of the Scythians fifty years before that again. The 10,000 talents (v. 9), or as some calculate it $12,500,000 of our money, was to be obtained by the confiscation of the Jews' property.
4. Esther's Intervention, c. 4:1-7:10.
It would appear by a comparison of verses 12 and 13 of the preceding chapter, that the Jews were for a whole year harassed because of their impending fate. This explains the opening verses of the present chapter (4:1-3). Observe Mordecai's reliance on the promises of God concerning Israel (v. 14). They can not all be destroyed. God would not permit it, for it would defeat His purpose concerning the Messiah, the Redeemer of the world, and all else that was included in that purpose. Esther's request to fast is a call to repentance and a request for prayer (compare 왕상21:27-29, 욜1:14, and 욘3:5). Her boldness is seen in the following: She proposed to go to the king without being called; to make request for the change of a law which, according to Persian custom, could not be done; to reveal herself as a Jew; to place herself in opposition to the all-powerful favorite, Haman.
Rawlinson says the usual situation of the throne in the throne-room of an oriental palace, is one from which the monarch can see into the court through the doorway opposite to him (v. 1). Esther's tactful delay in making known her request (vv. 7, 8), was doubtless to further impress the king, or possibly to evolve her plan, which may not yet have been clear in her own mind.
God's hand is seen clearly in 6:1, which, compare with 2:23. The dramatic incidents of the chapter tell their own story as they swiftly pass before us. In 7:3, Esther's words are to be understood as offering her own life in the place of the people. The loss of the people would be a great damage to the king (v. 4). In the East at banquets they recline on couches (v. 8).
【에3:1 MHCC】Mordecai refused to reverence Haman. The religion of a Jew forbade him to give honours to any mortal man which savoured of idolatry, especially to so wicked a man as Haman. By nature all are idolaters; self is our favourite idol, we are pleased to be treated as if every thing were at our disposal. Though religion by no means destroys good manners, but teaches us to render honour to whom honour is due, yet by a citizen of Zion, not only in his heart, but in his eyes, such a vile person as Haman was, is contemned, 시15:4. The true believer cannot obey edicts, or conform to fashions, which break the law of God. He must obey God rather than man, and leave the consequences to him. Haman was full of wrath. His device was inspired by that wicked spirit, who has been a murderer from the beginning; whose enmity to Christ and his church, governs all his children.
【에3:2 JFB】2. all the king's servants, that were in the king's gate, bowed, and reverenced Haman—Large mansions in the East are entered by a spacious vestibule, or gateway, along the sides of which visitors sit, and are received by the master of the house; for none, except the nearest relatives or special friends, are admitted farther. There the officers of the ancient king of Persia waited till they were called, and did obeisance to the all-powerful minister of the day.
But Mordecai bowed not, nor did him reverence—The obsequious homage of prostration not entirely foreign to the manners of the East, had not been claimed by former viziers; but this minion required that all subordinate officers of the court should bow before him with their faces to the earth. But to Mordecai, it seemed that such an attitude of profound reverence was due only to God. Haman being an Amalekite, one of a doomed and accursed race, was, doubtless, another element in the refusal; and on learning that the recusant was a Jew, whose nonconformity was grounded on religious scruples, the magnitude of the affront appeared so much the greater, as the example of Mordecai would be imitated by all his compatriots. Had the homage been a simple token of civil respect, Mordecai would not have refused it; but the Persian kings demanded a sort of adoration, which, it is well known, even the Greeks reckoned it degradation to express. As Xerxes, in the height of his favoritism, had commanded the same honors to be given to the minister as to himself, this was the ground of Mordecai's refusal.
【에3:7 JFB】7. In the first month … they cast Pur, that is, the lot—In resorting to this method of ascertaining the most auspicious day for putting his atrocious scheme into execution, Haman acted as the kings and nobles of Persia have always done, never engaging in any enterprise without consulting the astrologers, and being satisfied as to the lucky hour. Vowing revenge but scorning to lay hands on a single victim, he meditated the extirpation of the whole Jewish race, who, he knew, were sworn enemies of his countrymen; and by artfully representing them as a people who were aliens in manners and habits, and enemies to the rest of his subjects, he procured the king's sanction of the intended massacre. One motive which he used in urging his point was addressed to the king's cupidity. Fearing lest his master might object that the extermination of a numerous body of his subjects would seriously depress the public revenue, Haman promised to make up the loss.
【에3:7 MHCC】Without some acquaintance with the human heart, and the history of mankind, we should not think that any prince could consent to a dreadful proposal, so hurtful to himself. Let us be thankful for mild and just government. Haman inquires, according to his own superstitions, how to find a lucky day for the designed massacre! God's wisdom serves its own purposes by men's folly. Haman has appealed to the lot, and the lot, by delaying the execution, gives judgment against him. The event explains the doctrine of a particular providence over all the affairs of men, and the care of God over his church. Haman was afraid lest the king's conscience should smite him for what he had done; to prevent which, he kept him drinking. This cursed method many often take to drown convictions, and to harden their own hearts, and the hearts of others, in sin. All appeared in a favourable train to accomplish the project. But though sinners are permitted to proceed to the point they aim at, an unseen but almighty Power turns them back. How vain and contemptible are the strongest assaults against Jehovah! Had Haman obtained his wish, and the Jewish nation perished, what must have become of all the promises? How could the prophecies concerning the great Redeemer of the world have been fulfilled? Thus the everlasting covenant itself must have failed, before this diabolical project could take place.
【에3:9 JFB】9. I will pay ten thousand talents of silver … into the king's treasuries—This sum, reckoning by the Babylonish talent, will be about £2,119,000; but estimated according to the Jewish talent, it will considerably exceed £3,000,000, an immense contribution to be made out of a private fortune. But classic history makes mention of several persons whose resources seem almost incredible.
【에3:10 JFB】10. the king took his ring from his hand, and gave it unto Haman—There was a seal or signet in the ring. The bestowment of the ring, with the king's name and that of his kingdom engraven on it, was given with much ceremony, and it was equivalent to putting the sign manual to a royal edict.
【에3:12 JFB】12-15. Then were the king's scribes called … and there was written—The government secretaries were employed in making out the proclamation authorizing a universal massacre of the Jews on one day. It was translated into the dialects of all the people throughout the vast empire, and swift messengers were sent to carry it into all the provinces. On the day appointed, all Jews were to be put to death and their property confiscated; doubtless, the means by which Haman hoped to pay his stipulated tribute into the royal treasury. To us it appears unaccountable how any sane monarch could have given his consent to the extirpation of a numerous class of his subjects. But such acts of frenzied barbarity have, alas! been not rarely authorized by careless and voluptuous despots, who have allowed their ears to be engrossed and their policy directed by haughty and selfish minions, who had their own passions to gratify, their own ends to serve.
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.