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■ 에스더 5장
1. 제삼일에 에스더가 왕후의 예복을 입고 왕궁 안뜰 곧 어전 맞은편에 서니 왕이 어전에서 전 문을 대하여 보좌에 앉았다가
Now it came to pass on the third day , that Esther put on her royal apparel, and stood in the inner court of the king’s house , over against the king’s house : and the king sat upon his royal throne in the royal house , over against the gate of the house .
2. 왕후 에스더가 뜰에 선 것을 본즉 심히 사랑스러우므로 손에 잡았던 금홀을 그에게 내어미니 에스더가 가까이 가서 금홀 끝을 만진지라
And it was so, when the king saw Esther the queen standing in the court , that she obtained favour in his sight : and the king held out to Esther the golden sceptre that was in his hand . So Esther drew near , and touched the top of the sceptre .
3. 왕이 이르되 왕후 에스더여 그대의 소원이 무엇이며 요구가 무엇이뇨 나라의 절반이라도 그대에게 주겠노라
Then said the king unto her, What wilt thou, queen Esther ? and what is thy request ? it shall be even given thee to the half of the kingdom .
4. 에스더가 가로되 오늘 내가 왕을 위하여 잔치를 베풀었사오니 왕이 선히 여기시거든 하만과 함께 임하소서
And Esther answered , If it seem good unto the king , let the king and Haman come this day unto the banquet that I have prepared for him.
5. 왕이 가로되 에스더의 말한 대로 하도록 하만을 급히 부르라 하고 이에 왕이 하만과 함께 에스더의 베푼 잔치에 나아가니라
Then the king said , Cause Haman to make haste , that he may do as Esther hath said . So the king and Haman came to the banquet that Esther had prepared .
6. 잔치의 술을 마실 때에 왕이 에스더에게 이르되 그대의 소청이 무엇이뇨 곧 허락하겠노라 그대의 요구가 무엇이뇨 나라의 절반이라 할지라도 시행하겠노라
And the king said unto Esther at the banquet of wine , What is thy petition ? and it shall be granted thee: and what is thy request ? even to the half of the kingdom it shall be performed .
7. 에스더가 대답하여 가로되 나의 소청, 나의 요구가 이러하니이다
Then answered Esther , and said , My petition and my request is;
8. 내가 만일 왕의 목전에서 은혜를 입었고 왕이 내 소청을 허락하시며 내 요구를 시행하시기를 선히 여기시거든 내가 왕과 하만을 위하여 베푸는 잔치에 또 나아오소서 내일은 왕의 말씀대로 하리이다
If I have found favour in the sight of the king , and if it please the king to grant my petition , and to perform my request , let the king and Haman come to the banquet that I shall prepare for them, and I will do to morrow as the king hath said .
9. 이 날에 하만이 마음이 기뻐 즐거이 나오더니 모르드개가 대궐 문에 있어 일어나지도 아니하고 몸을 움직이지도 아니하는 것을 보고 심히 노하나
Then went Haman forth that day joyful and with a glad heart : but when Haman saw Mordecai in the king’s gate , that he stood not up , nor moved for him, he was full of indignation against Mordecai .
10. 참고 집에 돌아와서 사람을 보내어 그 친구들과 그 아내 세레스를 청하여
Nevertheless Haman refrained himself: and when he came home , he sent and called for his friends , and Zeresh his wife .
11. 자기의 부성한 영광과 자녀가 많은 것과 왕이 자기를 들어 왕의 모든 방백이나 신복들보다 높인 것을 다 말하고
And Haman told them of the glory of his riches , and the multitude of his children , and all the things wherein the king had promoted him, and how he had advanced him above the princes and servants of the king .
12. 또 가로되 왕후 에스더가 그 베푼 잔치에 왕과 함께 오기를 허락 받은 자는 나 밖에 없었고 내일도 왕과 함께 청함을 받았느니라
Haman said moreover, Yea, Esther the queen did let no man come in with the king unto the banquet that she had prepared but myself; and to morrow am I invited unto her also with the king .
13. 그러나 유다 사람 모르드개가 대궐 문에 앉은 것을 보는 동안에는 이 모든 일이 만족하지 아니하도다
Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king’s gate .
14. 그 아내 세레스와 모든 친구가 이르되 오십 규빗이나 높은 나무를 세우고 내일 왕에게 모르드개를 그 나무에 달기를 구하고 왕과 함께 즐거이 잔치에 나아가소서 하만이 그 말을 선히 여기고 명하여 나무를 세우니라
Then said Zeresh his wife and all his friends unto him, Let a gallows be made of fifty cubits high , and to morrow speak thou unto the king that Mordecai may be hanged thereon: then go thou in merrily with the king unto the banquet . And the thing pleased Haman ; and he caused the gallows to be made .
■ 주석 보기
【에5:1 JFB】에5:1-14. Esther Invites the King and Haman to a Banquet.
1. Esther put on her royal apparel—It was not only natural, but, on such occasions, highly proper and expedient, that the queen should decorate herself in a style becoming her exalted station. On ordinary occasions she might reasonably set off her charms to as much advantage as possible; but, on the present occasion, as she was desirous to secure the favor of one who sustained the twofold character of her husband and her sovereign, public as well as private considerations—a regard to her personal safety, no less than the preservation of her doomed countrymen—urged upon her the propriety of using every legitimate means of recommending herself to the favorable notice of Ahasuerus.
the king sat upon his royal throne in the royal house, over against the gate of the house—The palace of this Persian king seems to have been built, like many more of the same quality and description, with an advanced cloister, over against the gate, made in the fashion of a large penthouse, supported only by one or two contiguous pillars in the front, or else in the center. In such open structures as these, in the midst of their guards and counsellors, are the bashaws, kadis, and other great officers, accustomed to distribute justice, and transact the public affairs of the provinces [Shaw, Travels]. In such a situation the Persian king was seated. The seat he occupied was not a throne, according to our ideas of one, but simply a chair, and so high that it required a footstool. It was made of gold, or, at least, inlaid with that metal, and covered with splendid tapestry, and no one save the king might sit down on it under pain of death. It is often found pictured on the Persepolitan monuments, and always of the same fashion.
【에5:1 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).
【에5:1 MHCC】Esther having had power with God, and prevailing, like Jacob, had power with men too. He that will lose his life for God, shall save it, or find it in a better life. The king encouraged her. Let us from this be encouraged to pray always to our God, and not to faint. Esther came to a proud, imperious man; but we come to the God of love and grace. She was not called, but we are; the Spirit says, Come, and the Bride says, Come. She had a law against her, we have a promise, many a promise, in favour of us; Ask, and it shall be given you. She had no friend to go with her, or to plead for her; on the contrary, he that was then the king's favourite, was her enemy; but we have an Advocate with the Father, in whom he is well pleased. Let us therefore come boldly to the throne of grace. God put it into Esther's heart to delay her petition a day longer; she knew not, but God did, what was to happen in that very night.
【에5:2 JFB】2. the king held out to Esther the golden sceptre that was in his hand—This golden scepter receives an interesting illustration from the sculptured monuments of Persia and Assyria. In the bas-reliefs of Persepolis, copied by Sir Robert Ker Porter, we see King Darius enthroned in the midst of his court, and walking abroad in equal state; in either case he carries in his right hand a slender rod or wand, about equal in length to his own height, ornamented with a small knob at the summit. In the Assyrian alabasters, those found at Nimroud as well as those from Khorsabad, "the great king" is furnished with the same appendage of royalty, a slender rod, but destitute of any knob or ornament. On the Khorsabad reliefs the rod is painted red, doubtless to represent gold; proving that "the golden sceptre" was a simple wand of that precious metal, commonly held in the right hand, with one end resting on the ground, and that whether the king was sitting or walking. "The gold sceptre" has received little alteration or modification since ancient times [Goss]. It was extended to Esther as a token not only that her intrusion was pardoned, but that her visit was welcome, and a favorable reception given to the suit she had come to prefer.
touched the top of the sceptre—This was the usual way of acknowledging the royal condescension, and at the same time expressing reverence and submission to the august majesty of the king.
【에5:3 JFB】3. it shall be even given thee to the half of the kingdom—This mode of speaking originated in the Persian custom of appropriating for the maintenance of great men, or royal favorites, one city for his bread, another for his wine, a third for his clothes, &c., so that the phrase denoted great liberality.
【에5:4 JFB】4. let the king and Haman come this day unto the banquet that I have prepared for him—There was great address in this procedure of Esther's; for, by showing such high respect to the king's favorite, she would the better insinuate herself into the royal affections; and gain a more suitable opportunity of making known her request.
【에5:8 JFB】8. let the king and Haman come to the banquet that I shall prepare—The king ate alone, and his guests in an adjoining hall; but they were admitted to sit with him at wine. Haman being the only invited guest with the king and queen, it was natural that he should have been elated with the honor.
【에5:9 MHCC】This account of Haman is a comment upon 잠21:24. Self-admirers and self-flatterers are really self-deceivers. Haman, the higher he is lifted up, the more impatient he is of contempt, and the more enraged at it. The affront from Mordecai spoiled all. A slight affront, which a humble man would scarcely notice, will torment a proud man, even to madness, and will mar all his comforts. Those disposed to be uneasy, will never want something to be uneasy at. Such are proud men; though they have much to their mind, if they have not all to their mind, it is as nothing to them. Many call the proud happy, who display pomp and make a show; but this is a mistaken thought. Many poor cottagers feel far less uneasiness than the rich, with all their fancied advantages around them. The man who knows not Christ, is poor though he be rich, because he is utterly destitute of that which alone is true riches.
※ 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.