Ester 2:10

2:10 Now Esther had not disclosed her people or her lineage, ¹  for Mordecai had instructed her not to do so. ² 

Ester 2:9

2:9 This young woman pleased him, ³  and she found favor with him. He quickly provided her with her cosmetics and her rations; he also provided her with the seven specially chosen ⁴  young women who were from the palace. He then transferred her and her young women to the best quarters in the harem. ⁵ 

Ester 2:1--4:17

Esther Becomes Queen in Vashti’s Place

2:1 When these things had been accomplished ⁶  and the rage of King Ahasuerus had diminished, he remembered ⁷  Vashti and what she had done and what had been decided ⁸  against her. 2:2 The king’s servants who attended him said, “Let a search be conducted in the king’s behalf for attractive young women. ⁹  2:3 And let the king appoint officers throughout all the provinces of his kingdom to gather all the attractive young women to Susa the citadel, to the harem ¹⁰  under the authority of Hegai, the king’s eunuch who oversees the women, and let him provide whatever cosmetics they desire. ¹¹  2:4 Let the young woman whom the king finds most attractive ¹²  become queen in place of Vashti.” This seemed like a good idea to the king, ¹³  so he acted accordingly.

2:5 Now there happened to be a Jewish man in Susa the citadel whose name was Mordecai. ¹⁴  He was the son of Jair, the son of Shimei, the son of Kish, a Benjaminite, 2:6 who had been taken into exile from Jerusalem ¹⁵  with the captives who had been carried into exile with Jeconiah ¹⁶  king of Judah, whom Nebuchadnezzar king of Babylon had taken into exile. 2:7 Now he was acting as the guardian ¹⁷  of Hadassah ¹⁸  (that is, Esther), the daughter of his uncle, for neither her father nor her mother was alive. ¹⁹  This young woman was very attractive and had a beautiful figure. ²⁰  When her father and mother died, Mordecai had raised her ²¹  as if she were his own daughter.

2:8 It so happened that when the king’s edict and his law became known ²²  many young women were taken to Susa the citadel to be placed under the authority of Hegai. Esther also was taken to the royal palace ²³  to be under the authority of Hegai, who was overseeing the women. 2:9 This young woman pleased him, ²⁴  and she found favor with him. He quickly provided her with her cosmetics and her rations; he also provided her with the seven specially chosen ²⁵  young women who were from the palace. He then transferred her and her young women to the best quarters in the harem. ²⁶ 

2:10 Now Esther had not disclosed her people or her lineage, ²⁷  for Mordecai had instructed her not to do so. ²⁸  2:11 And day after day Mordecai used to walk back and forth in front of the court of the harem in order to learn how Esther was doing ²⁹  and what might happen to her.

2:12 At the end of the twelve months that were required for the women, ³⁰  when the turn of each young woman arrived to go to King Ahasuerus – for in this way they had to fulfill their time of cosmetic treatment: six months with oil of myrrh, and six months with perfume and various ointments used by women – 2:13 the woman would go to the king in the following way: Whatever she asked for would be provided for her to take with her from the harem to the royal palace. 2:14 In the evening she went, and in the morning she returned to a separate part ³¹  of the harem, to the authority of Shaashgaz the king’s eunuch who was overseeing the concubines. She would not go back to the king unless the king was pleased with her ³²  and she was requested by name.

2:15 When it became the turn of Esther daughter of Abihail the uncle of Mordecai (who had raised her as if she were his own daughter ³³ ) to go to the king, she did not request anything except what Hegai the king’s eunuch, who was overseer of the women, had recommended. Yet Esther met with the approval of all who saw her. 2:16 Then Esther was taken to King Ahasuerus at his royal residence in the tenth ³⁴  month (that is, the month of Tebeth) in the seventh ³⁵  year of his reign. 2:17 And the king loved Esther more than all the other women, and she met with his loving approval ³⁶  more than all the other young women. ³⁷  So he placed the royal high turban on her head and appointed her queen ³⁸  in place of Vashti. 2:18 Then the king prepared a large banquet for all his officials and his servants – it was actually Esther’s banquet. He also set aside a holiday for the provinces, and he provided for offerings at the king’s expense. ³⁹ 

Mordecai Learns of a Plot against the King

2:19 Now when the young women were being gathered again, ⁴⁰  Mordecai was sitting at the king’s gate. ⁴¹  2:20 Esther was still not divulging her lineage or her people, ⁴²  just as Mordecai had instructed her. ⁴³  Esther continued to do whatever Mordecai said, just as she had done when he was raising her.

2:21 In those days while Mordecai was sitting at the king’s gate, Bigthan ⁴⁴  and Teresh, ⁴⁵  two of the king’s eunuchs who protected the entrance, ⁴⁶  became angry and plotted to assassinate ⁴⁷  King Ahasuerus. 2:22 When Mordecai learned of the conspiracy, ⁴⁸  he informed Queen Esther, ⁴⁹  and Esther told the king in Mordecai’s behalf. ⁵⁰  2:23 The king then had the matter investigated and, finding it to be so, had the two conspirators ⁵¹  hanged on a gallows. ⁵²  It was then recorded in the daily chronicles in the king’s presence.

Haman Conspires to Destroy the Jews

3:1 Some time later ⁵³  King Ahasuerus promoted ⁵⁴  Haman the son of Hammedatha, the Agagite, exalting him and setting his position ⁵⁵  above that of all the officials who were with him. 3:2 As a result, ⁵⁶  all the king’s servants who were at the king’s gate were bowing and paying homage to Haman, for the king had so commanded. However, Mordecai did not bow, ⁵⁷  nor did he pay him homage.

3:3 Then the servants of the king who were at the king’s gate asked Mordecai, “Why are you violating the king’s commandment?” 3:4 And after they had spoken to him day after day ⁵⁸  without his paying any attention to them, they informed Haman to see whether this attitude on Mordecai’s part would be permitted. ⁵⁹  Furthermore, he had disclosed to them that he was a Jew. ⁶⁰ 

3:5 When Haman saw that Mordecai was not bowing or paying homage to him, he ⁶¹  was filled with rage. 3:6 But the thought of striking out against ⁶²  Mordecai alone was repugnant to him, for he had been informed ⁶³  of the identity of Mordecai’s people. ⁶⁴  So Haman sought to destroy all the Jews (that is, the people of Mordecai) ⁶⁵  who were in all the kingdom of Ahasuerus.

3:7 In the first month (that is, the month of Nisan), in the twelfth year ⁶⁶  of King Ahasuerus’ reign, pur ⁶⁷  (that is, the lot) was cast before Haman in order to determine a day and a month. ⁶⁸  It turned out to be the twelfth month (that is, the month of Adar). ⁶⁹ 

3:8 Then Haman said to King Ahasuerus, “There is a particular people ⁷⁰  that is dispersed and spread among the inhabitants ⁷¹  throughout all the provinces of your kingdom whose laws differ from those of all other peoples. Furthermore, they do not observe the king’s laws. It is not appropriate for the king to provide a haven for them. ⁷²  3:9 If the king is so inclined, ⁷³  let an edict be issued ⁷⁴  to destroy them. I will pay ten thousand talents of silver ⁷⁵  to be conveyed to the king’s treasuries for the officials who carry out this business.”

3:10 So the king removed his signet ring ⁷⁶  from his hand and gave it to Haman the son of Hammedatha, the Agagite, who was hostile toward the Jews. 3:11 The king replied to Haman, “Keep your money, ⁷⁷  and do with those people whatever you wish.” ⁷⁸ 

3:12 So the royal scribes ⁷⁹  were summoned in the first month, on the thirteenth day of the month. Everything Haman commanded was written to the king’s satraps ⁸⁰  and governors who were in every province and to the officials of every people, province by province according to its script and people by people according to its language. In the name of King Ahasuerus it was written and sealed with the king’s signet ring. 3:13 Letters were sent by the runners to all the king’s provinces stating that ⁸¹  they should destroy, kill, and annihilate all the Jews, from youth to elderly, both women and children, ⁸²  on a particular day, namely the thirteenth day ⁸³  of the twelfth month (that is, the month of Adar), and to loot and plunder their possessions. 3:14 A copy of this edict was to be presented as law throughout every province; it was to be made known to all the inhabitants, ⁸⁴  so that they would be prepared for this day. 3:15 The messengers ⁸⁵  scurried forth ⁸⁶  with the king’s order. ⁸⁷  The edict was issued in Susa the citadel. While the king and Haman sat down to drink, the city of Susa was in an uproar! ⁸⁸ 

Esther Decides to Risk Everything in order to Help Her People

4:1 Now when Mordecai became aware of all that had been done, he ⁸⁹  tore his garments and put on sackcloth and ashes. He went out into the city, crying out in a loud ⁹⁰  and bitter voice. 4:2 But he went no further than the king’s gate, for no one was permitted to enter the king’s gate clothed in sackcloth. 4:3 Throughout each and every province where the king’s edict and law were announced ⁹¹  there was considerable ⁹²  mourning among the Jews, along with fasting, weeping, and sorrow. ⁹³  Sackcloth and ashes were characteristic ⁹⁴  of many. 4:4 When Esther’s female attendants and her eunuchs came and informed her about Mordecai’s behavior, ⁹⁵  the queen was overcome with anguish. Although she sent garments for Mordecai to put on so that he could remove his sackcloth, he would not accept them. 4:5 So Esther called for Hathach, one of the king’s eunuchs who had been placed at her service, ⁹⁶  and instructed him to find out the cause and reason for Mordecai’s behavior. ⁹⁷  4:6 So Hathach went to Mordecai at the plaza of the city in front of the king’s gate. 4:7 Then Mordecai related to him everything that had happened to him, even the specific amount of money that Haman had offered to pay to the king’s treasuries for the Jews to be destroyed. 4:8 He also gave him a written copy of the law that had been disseminated ⁹⁸  in Susa for their destruction so that he could show it to Esther and talk to her about it. He also gave instructions that she should go to the king to implore him and petition him on behalf of her people. 4:9 So Hathach returned and related Mordecai’s instructions ⁹⁹  to Esther.

4:10 Then Esther replied to Hathach with instructions for Mordecai: 4:11 “All the servants of the king and the people of the king’s provinces know that there is only one law applicable ¹⁰⁰  to any man or woman who comes uninvited to the king in the inner court – that person will be put to death, unless the king extends to him the gold scepter, permitting him to be spared. ¹⁰¹  Now I have not been invited to come to the king for some thirty days!”

4:12 When Esther’s reply ¹⁰²  was conveyed to Mordecai, 4:13 he ¹⁰³  said to take back this answer to Esther: 4:14 “Don’t imagine that because you are part of the king’s household you will be the one Jew ¹⁰⁴  who will escape. If you keep quiet at this time, liberation and protection for the Jews will appear ¹⁰⁵  from another source, ¹⁰⁶  while you and your father’s household perish. It may very well be ¹⁰⁷  that you have achieved royal status ¹⁰⁸  for such a time as this!”

4:15 Then Esther sent this reply to Mordecai: 4:16 “Go, assemble all the Jews who are found in Susa and fast in my behalf. Don’t eat and don’t drink for three days, night or day. My female attendants and I ¹⁰⁹  will also fast in the same way. Afterward I will go to the king, even though it violates the law. ¹¹⁰  If I perish, I perish!”

4:17 So Mordecai set out to do everything that Esther had instructed him.

[2:10]  ¹ tn Cf. v. 20, where the same phrase occurs but with the word order reversed.

[2:10]  ² tn Heb “that she not tell” (NRSV similar); NASB “that she should not make them known.”

[2:9]  ³ tn Heb “was good in his eyes”; NLT “Hegai was very impressed with Esther.”

[2:9]  ⁴ tn Heb “being looked at (with favor).”

[2:9]  ⁵ tn Heb “of the house of the women” (so KJV, ASV). So also in vv. 11, 13, 14.

[2:1]  ⁶ tn Heb “after these things” (so KJV, NASB, NRSV). The expression is very vague from a temporal standpoint, not indicating precisely just how much time might have elapsed. Cf. v. 21.

[2:1]  ⁷ sn There may be a tinge of regret expressed in the king’s remembrance of Vashti. There is perhaps a hint that he wished for her presence once again, although that was not feasible from a practical standpoint. The suggestions by the king’s attendants concerning a replacement seem to be an effort to overcome this nostalgia. Certainly it was to their advantage to seek the betterment of the king’s outlook. Those around him the most were probably the most likely to suffer the effects of his ire.

[2:1]  ⁸ tn Or “decreed” (so NAB, NASB, NRSV); TEV “and about his proclamation against her.”

[2:2]  ⁹ tn Heb “young women, virgins, good of form.” The same phrase also occurs in v. 3.

[2:3]  ¹⁰ tn Heb “the house of the women” (so KJV, ASV). So also in vv. 9, 11, 13, and 14.

[2:3]  ¹¹ tn Heb “their ointments”; cf. NIV, CEV, NLT “beauty treatments.”

[2:4]  ¹² tn Heb “who is good in the eyes of the king.”

[2:4]  ¹³ tn Heb “the matter was good in the eyes of the king.” Cf. TEV “The king thought this was good advice.”

[2:5]  ¹⁴ sn Mordecai is a pagan name that reflects the name of the Babylonian deity Marduk. Probably many Jews of the period had two names, one for secular use and the other for use especially within the Jewish community. Mordecai’s Jewish name is not recorded in the biblical text.

[2:6]  ¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:6]  ¹⁶ sn Jeconiah is an alternative name for Jehoiachin. A number of modern English versions use the latter name to avoid confusion (e.g., NIV, NCV, TEV, NLT).

[2:7]  ¹⁷ tn According to HALOT 64 s.v. II אמן the term אֹמֵן (’omen) means: (1) “attendant” of children (Num 11:12; Isa 49:23); (2) “guardian” (2 Kgs 10:1, 5; Esth 2:7); (3) “nurse-maid” (2 Sam 4:4; Ruth 4:16); and (4) “to look after” (Isa 60:4; Lam 4:5). Older lexicons did not distinguish this root from the homonym I אָמַן (’aman, “to support; to confirm”; cf. BDB 52 s.v. אָמַן). This is reflected in a number of translations by use of a phrase like “brought up” (KJV, ASV, RSV, NIV) or “bringing up” (NASB).

[2:7]  ¹⁸ sn Hadassah is a Jewish name that probably means “myrtle”; the name Esther probably derives from the Persian word for “star,” although some scholars derive it from the name of the Babylonian goddess Ishtar. Esther is not the only biblical character for whom two different names were used. Daniel (renamed Belteshazzar) and his three friends Hananiah (renamed Shadrach), Mishael (renamed Meshach), and Azariah (renamed Abednego) were also given different names by their captors.

[2:7]  ¹⁹ tn Heb “for there was not to her father or mother.” This is universally understood to mean Esther’s father and mother were no longer alive.

[2:7]  ²⁰ tn Heb “beautiful of form.” The Hebrew noun תֹּאַר (to’ar, “form; shape”) is used elsewhere to describe the physical bodily shape of a beautiful woman (Gen 29:17; Deut 21:11; 1 Sam 25:3); see BDB 1061 s.v. Cf. TEV “had a good figure.”

[2:7]  ²¹ tn Heb “had taken her to him.” The Hebrew verb לָקַח (laqakh, “to take”) describes Mordecai adopting Esther and treating her like his own daughter: “to take as one’s own property” as a daughter (HALOT 534 s.v. I לקח 6).

[2:8]  ²² tn Heb “were heard” (so NASB); NRSV “were (had been NIV) proclaimed.”

[2:8]  ²³ tn Heb “the house of the king.” So also in vv. 9, 13. Cf. NLT “the king’s harem.”

[2:9]  ²⁴ tn Heb “was good in his eyes”; NLT “Hegai was very impressed with Esther.”

[2:9]  ²⁵ tn Heb “being looked at (with favor).”

[2:9]  ²⁶ tn Heb “of the house of the women” (so KJV, ASV). So also in vv. 11, 13, 14.

[2:10]  ²⁷ tn Cf. v. 20, where the same phrase occurs but with the word order reversed.

[2:10]  ²⁸ tn Heb “that she not tell” (NRSV similar); NASB “that she should not make them known.”

[2:11]  ²⁹ tn Heb “to know the peace of Esther.”

[2:12]  ³⁰ tc The LXX does not include the words “that were required for the women.”

[2:12]  tn Heb “to be to her according to the law of the women”; NASB “under the regulations for the women.”

[2:14]  ³¹ tn Heb “second.” The numerical adjective שֵׁנִי (sheniy, “second”) is difficult here. As a modifier for “house” in v. 14 the word would presumably refer to a second part of the harem, one which was under the supervision of a separate official. But in this case the definite article would be expected before “second” (cf. LXX τὸν δεύτερον, ton deuteron). Some scholars emend the text to שֵׁנִית (shenit, “a second time”), but this does not completely resolve the difficulty since the meaning remains unclear. The translation adopted above follows the LXX and understands the word to refer to a separate group of women in the king’s harem, a group housed apparently in a distinct part of the residence complex.

[2:14]  ³² tc The LXX does not include the words “was pleased with her.”

[2:15]  ³³ tn Heb “who had taken her to him as a daughter”; NRSV “who had adopted her as his own daughter.”

[2:16]  ³⁴ tc The Greek MSS Codex Alexandrinus (A) and Codex Vaticanus (B) read “twelfth” here.

[2:16]  ³⁵ tc The Syriac Peshitta reads “fourth” here.

[2:17]  ³⁶ tn Heb “grace and loyal love.” The expression is probably a hendiadys.

[2:17]  ³⁷ tc The LXX does not include the words “more than all the other young women.”

[2:17]  ³⁸ tn Heb “caused her to rule.”

[2:18]  ³⁹ tc The LXX does not include the words “and he provided for offerings at the king’s expense.”

[2:19]  ⁴⁰ tc The LXX does not include the words “Now when the young women were being gathered again.” The Hebrew word שֵׁנִית (shenit, “a second time”) is difficult in v. 19, but apparently it refers to a subsequent regathering of the women to the harem.

[2:19]  ⁴¹ sn That Mordecai was sitting at the king’s gate apparently means that he was a high-ranking government official. It was at the city gate where important business was transacted. Being in this position afforded Mordecai an opportunity to become aware of the plot against the king’s life, although the author does not include the particular details of how this information first came to Mordecai’s attention.

[2:20]  ⁴² sn That Esther was able so effectively to conceal her Jewish heritage suggests that she was not consistently observing Jewish dietary and religious requirements. As C. A. Moore observes, “In order for Esther to have concealed her ethnic and religious identity…in the harem, she must have eaten…, dressed, and lived like a Persian rather than an observant Jewess” (Esther [AB], 28.) In this regard her public behavior stands in contrast to that of Daniel, for example.

[2:20]  ⁴³ tc The LXX adds the words “to fear God.”

[2:21]  ⁴⁴ tn This individual is referred to as “Bigthana,” a variant spelling of the name, in Esth 6:2.

[2:21]  ⁴⁵ tc The LXX does not include the names “Bigthan and Teresh” here.

[2:21]  ⁴⁶ tn Heb “guarders of the threshold”; NIV “who guarded the doorway.”

[2:21]  ⁴⁷ tn Heb “sought to send a hand against”; CEV “decided to kill.”

[2:22]  ⁴⁸ sn The text of Esther does not disclose exactly how Mordecai learned about the plot against the king’s life. Ancient Jewish traditions state that Mordecai overheard conspiratorial conversation, or that an informant brought this information to him, or that it came to him as a result of divine prompting. These conjectures are all without adequate support from the biblical text. The author simply does not tell the source of Mordecai’s insight into this momentous event.

[2:22]  ⁴⁹ tc The LXX simply reads “Esther” and does not include “the queen.”

[2:22]  ⁵⁰ tc The LXX adds here “the things concerning the plot.”

[2:22]  tn Heb “in the name of Mordecai” (so NRSV); NIV “giving credit to Mordecai.”

[2:23]  ⁵¹ tn Heb “they both were hanged.” The referent (the two eunuchs who conspired against the king) has been specified in the translation for clarity.

[2:23]  ⁵² tn Or “on a pole”; KJV, ASV “on a tree.”

[3:1]  ⁵³ tn Heb “after these things” (so KJV, ASV); NAB, NASB, NIV “After these events.”

[3:1]  ⁵⁴ tn Heb “made great”; NAB “raised…to high rank”; NIV “honored.”

[3:1]  sn The promotion of Haman in 3:1 for reasons unexplained contrasts noticeably with 2:19-23, where Mordecai’s contribution to saving the king’s life goes unnoticed. The irony is striking.

[3:1]  ⁵⁵ tn Heb “chair”; KJV, NRSV “seat”; NASB “established his authority.”

[3:2]  ⁵⁶ tn Heb “and” (so KJV, NASB, NRSV). Other modern English versions leave the conjunction untranslated here (NAB, NIV, NCV, NLT).

[3:2]  ⁵⁷ sn Mordecai did not bow. The reason for Mordecai’s refusal to bow before Haman is not clearly stated here. Certainly the Jews did not refuse to bow as a matter of principle, as though such an action somehow violated the second command of the Decalogue. Many biblical texts bear witness to their practice of falling prostrate before people of power and influence (e.g., 1 Sam 24:8; 2 Sam 14:4; 1 Kgs 1:16). Perhaps the issue here was that Haman was a descendant of the Amalekites, a people who had attacked Israel in an earlier age (see Exod 17:8-16; 1 Sam 15:17-20; Deut 25:17-19).

[3:4]  ⁵⁸ sn Mordecai’s position in the service of the king brought him into regular contact with these royal officials. Because of this association the officials would have found ample opportunity to complain of Mordecai’s refusal to honor Haman by bowing down before him.

[3:4]  ⁵⁹ tn Heb “Will the matters of Mordecai stand?”; NASB “to see whether Mordecai’s reason would stand.”

[3:4]  ⁶⁰ sn This disclosure of Jewish identity is a reversal of the practice mentioned in 1:10, 20.

[3:5]  ⁶¹ tn Heb “Haman.” The pronoun (“he”) was used in the translation for stylistic reasons. Repeating the proper name here is redundant according to contemporary English style, although the name is repeated in NASB and NRSV.

[3:6]  ⁶² tn Heb “to send a hand against”; KJV, NRSV “to lay hands on.”

[3:6]  ⁶³ tn Heb “they had related to him.” For stylistic reasons this has been translated as a passive construction.

[3:6]  ⁶⁴ tc The entire first half of the verse is not included in the LXX.

[3:6]  ⁶⁵ tc This parenthetical phrase is not included in the LXX. Some scholars emend the MT reading עַם (’am, “people”) to עִם (’im, “with”), arguing that the phrase is awkwardly placed and syntactically inappropriate. While there is some truth to their complaint, the MT makes sufficient sense to be acceptable here, and is followed by most English versions.

[3:7]  ⁶⁶ sn This year would be ca. 474 b.c. The reference to first month and twelfth month indicate that about a year had elapsed between this determination and the anticipated execution.

[3:7]  ⁶⁷ tn The term פּוּר (pur, “lot”) is an Akkadian loanword; the narrator therefore explains it for his Hebrew readers (“that is, the lot”). It is from the plural form of this word (i.e., Purim) that the festival celebrating the deliverance of the Jews takes its name (cf. 9:24, 26, 28, 31).

[3:7]  ⁶⁸ tc The LXX adds the following words: “in order to destroy in one day the race of Mordecai, and the lot fell on the fourteenth day of the month.” The LXX reading is included by NAB.

[3:7]  tn Heb “from day to day and from month to month” (so KJV, NASB).

[3:7]  ⁶⁹ tn Since v. 7 seems to interrupt the flow of the narrative, many scholars have suggested that it is a late addition to the text. But there is not enough evidence to warrant such a conclusion. Even though its placement is somewhat awkward, the verse supplies to the reader an important piece of chronological information.

[3:8]  ⁷⁰ tn Heb “one people.” Note the subtle absence at this point of a specific mention of the Jewish people by name.

[3:8]  ⁷¹ tn Heb “peoples” (so NASB, NIV); NAB “nations”

[3:8]  ⁷² tn Heb “to cause them to rest”; NASB “to let them remain”; NAB, NIV, NRSV “to tolerate them.”

[3:9]  ⁷³ tn Heb “If upon the king it is good”; KJV “If it please the king.”

[3:9]  ⁷⁴ tn Heb “let it be written” (so KJV, ASV); NASB “let it be decreed.”

[3:9]  ⁷⁵ sn The enormity of the monetary sum referred to here can be grasped by comparing this amount (10,000 talents of silver) to the annual income of the empire, which according to Herodotus (Histories 3.95) was 14,500 Euboic talents. In other words Haman is offering the king a bribe equal to two-thirds of the royal income. Doubtless this huge sum of money was to come (in large measure) from the anticipated confiscation of Jewish property and assets once the Jews had been destroyed. That such a large sum of money is mentioned may indicate something of the economic standing of the Jewish population in the empire of King Ahasuerus.

[3:10]  ⁷⁶ sn Possessing the king’s signet ring would enable Haman to act with full royal authority. The king’s ring would be used to impress the royal seal on edicts, making them as binding as if the king himself had enacted them.

[3:11]  ⁷⁷ tn Heb “the silver is given to you”; NRSV “the money is given to you”; CEV “You can keep their money.” C. A. Moore (Esther [AB], 40) understands these words somewhat differently, taking them to imply acceptance of the money on Xerxes’ part. He translates, “Well, it’s your money.”

[3:11]  ⁷⁸ tn Heb “according to what is good in your eyes”; NASB “do with them as you please.”

[3:12]  ⁷⁹ tn Or “secretaries” (so NIV, NRSV, NLT).

[3:12]  ⁸⁰ tn Or “princes” (so NLT); CEV “highest officials.”

[3:13]  ⁸¹ tn The words “stating that” are not in the Hebrew text but have been supplied in the translation for clarity.

[3:13]  ⁸² tn Heb “children and women.” The translation follows contemporary English idiom, which reverses the order.

[3:13]  ⁸³ tc The LXX does not include the words “on the thirteenth day.”

[3:14]  ⁸⁴ tn Heb “peoples” (so NASB, NRSV).

[3:15]  ⁸⁵ tn Heb “runners.” So also in 8:10, 14. Cf. NAB, NASB, NIV, NRSV “couriers.”

[3:15]  ⁸⁶ tn Or “went forth in haste” (so ASV).

[3:15]  ⁸⁷ tn Heb “with the word of the king.”

[3:15]  ⁸⁸ sn The city of Susa was in an uproar. This final statement of v. 15 is a sad commentary on the pathetic disregard of despots for the human misery and suffering that they sometimes inflict on those who are helpless to resist their power. Here, while common people braced for the reckless loss of life and property that was about to begin, the perpetrators went about their mundane activities as though nothing of importance was happening.

[4:1]  ⁸⁹ tn Heb “Mordecai.” The pronoun (“he”) was used in the translation for stylistic reasons. A repetition of the proper name here is redundant in terms of contemporary English style.

[4:1]  ⁹⁰ tn Heb “great.”

[4:3]  ⁹¹ tn Heb “reached” (so NAB, NLT); KJV, NASB, NIV “came”; TEV “wherever the king’s proclamation was made known.”

[4:3]  ⁹² tn Heb “great” (so KJV, NIV, NRSV, NLT); NAB “the Jews went into deep mourning.”

[4:3]  ⁹³ sn Although prayer is not specifically mentioned here, it is highly unlikely that appeals to God for help were not a part of this reaction to devastating news. As elsewhere in the book of Esther, the writer seems deliberately to keep religious actions in the background.

[4:3]  ⁹⁴ tn Heb “were spread to many”; KJV, NIV “many (+ people NLT) lay in sackcloth and ashes.”

[4:4]  ⁹⁵ tn The words “about Mordecai’s behavior” are not in the Hebrew text, but are supplied in translation for the sake of clarity. Cf. NIV, NLT “about Mordecai”; TEV, CEV “what Mordecai was doing.”

[4:5]  ⁹⁶ tn Heb “whom he caused to stand before her”; NASB “whom the king had appointed to attend her.”

[4:5]  ⁹⁷ tn Heb “concerning Mordecai, to know what this was, and why this was.”

[4:8]  ⁹⁸ tn Heb “given” (so KJV); NASB, NRSV, TEV, NLT “issued”; NIV “published”; NAB “promulgated.”

[4:9]  ⁹⁹ tn Heb “the words of Mordecai” (so KJV); NIV, NRSV, CEV “what Mordecai had said”; NLT “with Mordecai’s message.”

[4:11]  ¹⁰⁰ tn Heb “one is his law”; NASB “he (the king NIV) has but one law”

[4:11]  ¹⁰¹ tn Heb “and he will live”; KJV, ASV “that he may live”; NIV “and spare his life.”

[4:12]  ¹⁰² tn Heb “the words of Esther”; TEV, NLT “Esther’s message.”

[4:13]  ¹⁰³ tn Heb “Mordecai.” The pronoun (“he”) was used in the translation for stylistic reasons. A repetition of the proper name here is redundant in terms of contemporary English style.

[4:14]  ¹⁰⁴ tn Heb “from all the Jews”; KJV “more than all the Jews”; NIV “you alone of all the Jews.”

[4:14]  ¹⁰⁵ tn Heb “stand”; KJV, NASB, NIV, NLT “arise.”

[4:14]  ¹⁰⁶ tn Heb “place” (so KJV, NIV, NLT); NRSV “from another quarter.” This is probably an oblique reference to help coming from God. D. J. A. Clines disagrees; in his view a contrast between deliverance by Esther and deliverance by God is inappropriate (Ezra, Nehemiah, Esther [NCBC], 302). But Clines’ suggestion that perhaps the reference is to deliverance by Jewish officials or by armed Jewish revolt is less attractive than seeing this veiled reference as part of the literary strategy of the book, which deliberately keeps God’s providential dealings entirely in the background.

[4:14]  ¹⁰⁷ tn Heb “And who knows whether” (so NASB). The question is one of hope, but free of presumption. Cf. Jonah 3:9.

[4:14]  ¹⁰⁸ tn Heb “have come to the kingdom”; NRSV “to royal dignity”; NIV “to royal position”; NLT “have been elevated to the palace.”

[4:16]  ¹⁰⁹ tn Heb “I and my female attendants.” The translation reverses the order for stylistic reasons.

[4:16]  ¹¹⁰ tn Heb “which is not according to the law” (so KJV, NASB); NAB “contrary to the law.”