Esther:14

missing

5:1: На третий день Есфирь [перестав молиться, сняла одежды сетования и] оделась по-царски, [и сделавшись великолепною, призывая всевидца Бога и Спасителя, взяла двух служанок, и на одну опиралась, как бы предавшись неге, а другая следовала {за нею}, поддерживая одеяние ее. Она была прекрасна во цвете красоты своей, и лице ее радостно, как бы исполненное любви, но сердце ее было стеснено от страха]. И стала она на внутреннем дворе царского дома, перед домом царя; царь же сидел {тогда} на царском престоле своем, в царском доме, прямо против входа в дом, [облеченный во все одеяние величия своего, весь в золоте и драгоценных камнях, и был весьма страшен]. Когда царь увидел царицу Есфирь, стоящую на дворе, она нашла милость в глазах его. [Обратив лице свое, пламеневшее славою, он взглянул с сильным гневом; и царица упала {духом} и изменилась в лице своем от ослабления и склонилась на голову служанки, которая сопровождала ее. И изменил Бог дух царя на кротость, и поспешно встал он с престола своего и принял ее в объятия свои, пока она не пришла в себя. Потом он утешил ее ласковыми словами, сказав ей: что {тебе}, Есфирь? Я брат твой; ободрись, не умрешь, ибо наше владычество общее; подойди.]
5:2: И простер царь к Есфири золотой скипетр, который был в руке его, и подошла Есфирь и коснулась конца скипетра, [и положил {царь} скипетр на шею ее и поцеловал ее и сказал: говори мне. И сказала она: я видела в тебе, господин, как бы Ангела Божия, и смутилось сердце мое от страха пред славою твоею, ибо дивен ты, господин, и лице твое исполнено благодати. Но во время беседы она упала от ослабления; и царь смутился, и все слуги его утешали ее].
5:3: И сказал ей царь: что тебе, царица Есфирь, и какая просьба твоя? Даже до полуцарства будет дано тебе.
5:4: И сказала Есфирь: [ныне у меня день праздничный;] если царю благоугодно, пусть придет царь с Аманом сегодня на пир, который я приготовила ему.
5:5: И сказал царь: сходите скорее за Аманом, чтобы сделать по слову Есфири. И пришел царь с Аманом на пир, который приготовила Есфирь.
5:6: И сказал царь Есфири при питье вина: какое желание твое? оно будет удовлетворено; и какая просьба твоя? {хотя бы} до полуцарства, она будет исполнена.
5:7: И отвечала Есфирь, и сказала: {вот} мое желание и моя просьба:
5:8: если я нашла благоволение в очах царя, и если царю благоугодно удовлетворить желание мое и исполнить просьбу мою, то пусть царь с Аманом придет [еще завтра] на пир, который я приготовлю для них, и завтра я исполню слово царя.
5:9: И вышел Аман в тот день веселый и благодушный. Но когда увидел Аман Мардохея у ворот царских, и тот не встал и с места не тронулся пред ним, тогда исполнился Аман гневом на Мардохея.
5:10: Однако же скрепился Аман. А когда пришел в дом свой, то послал позвать друзей своих и Зерешь, жену свою.
5:11: И рассказывал им Аман о великом богатстве своем и о множестве сыновей своих и обо всем том, как возвеличил его царь и как вознес его над князьями и слугами царскими.
5:12: И сказал Аман: да и царица Есфирь никого не позвала с царем на пир, который она приготовила, кроме меня; так и на завтра я зван к ней с царем.
5:13: Но всего этого не довольно для меня, доколе я вижу Мардохея Иудеянина сидящим у ворот царских.
5:14: И сказала ему Зерешь, жена его, и все друзья его: пусть приготовят дерево вышиною в пятьдесят локтей, и утром скажи царю, чтобы повесили Мардохея на нем, и тогда весело иди на пир с царем. И понравилось это слово Аману, и он приготовил дерево.
6:1: В ту ночь Господь отнял сон от царя, и он велел [слуге] принести памятную книгу дневных записей; и читали их пред царем,
6:2: и найдено записанным {там}, как донес Мардохей на Гавафу и Фарру, двух евнухов царских, оберегавших порог, которые замышляли наложить руку на царя Артаксеркса.
6:3: И сказал царь: какая дана почесть и отличие Мардохею за это? И сказали отроки царя, служившие при нем: ничего не сделано ему.
6:4: [Когда царь расспрашивал о благодеянии Мардохея, пришел на двор Аман,] и сказал царь: кто на дворе? Аман же пришел {тогда} на внешний двор царского дома поговорить с царем, чтобы повесили Мардохея на дереве, которое он приготовил для него.
6:5: И сказали отроки царю: вот, Аман стоит на дворе. И сказал царь: пусть войдет.
6:6: И вошел Аман. И сказал ему царь: что сделать бы тому человеку, которого царь хочет отличить почестью? Аман подумал в сердце своем: кому {другому} захочет царь оказать почесть, кроме меня?
6:7: И сказал Аман царю: тому человеку, которого царь хочет отличить почестью,
6:8: пусть принесут одеяние царское, в которое одевается царь, и {приведут} коня, на котором ездит царь, возложат царский венец на голову его,
6:9: и пусть подадут одеяние и коня в руки одному из первых князей царских, и облекут того человека, которого царь хочет отличить почестью, и выведут его на коне на городскую площадь, и провозгласят пред ним: так делается тому человеку, которого царь хочет отличить почестью!
6:10: И сказал царь Аману: [хорошо ты сказал;] тотчас же возьми одеяние и коня, как ты сказал, и сделай это Мардохею Иудеянину, сидящему у царских ворот; ничего не опусти из всего, что ты говорил.
6:11: И взял Аман одеяние и коня и облек Мардохея, и вывел его на коне на городскую площадь и провозгласил пред ним: так делается тому человеку, которого царь хочет отличить почестью!
6:12: И возвратился Мардохей к царским воротам. Аман же поспешил в дом свой, печальный и закрыв голову.
6:13: И пересказал Аман Зереши, жене своей, и всем друзьям своим все, что случилось с ним. И сказали ему мудрецы его и Зерешь, жена его: если из племени Иудеев Мардохей, из-за которого ты начал падать, то не пересилишь его, а наверно падешь пред ним, [ибо с ним Бог живый].
6:14: Они еще разговаривали с ним, {как} пришли евнухи царя и стали торопить Амана идти на пир, который приготовила Есфирь.
7:1: И пришел царь с Аманом пировать у Есфири царицы.
7:2: И сказал царь Есфири также и в {этот} второй день во время пира: какое желание твое, царица Есфирь? оно будет удовлетворено; и какая просьба твоя? {хотя бы} до полуцарства, она будет исполнена.
7:3: И отвечала царица Есфирь и сказала: если я нашла благоволение в очах твоих, царь, и если царю благоугодно, то да будут дарованы мне жизнь моя, по желанию моему, и народ мой, по просьбе моей!
7:4: Ибо проданы мы, я и народ мой, на истребление, убиение и погибель. Если бы мы проданы были в рабы и рабыни, я молчала бы, хотя враг не вознаградил бы ущерба царя.
7:5: И отвечал царь Артаксеркс и сказал царице Есфири: кто это такой, и где тот, который отважился в сердце своем сделать так?
7:6: И сказала Есфирь: враг и неприятель этот злобный Аман! И Аман затрепетал пред царем и царицею.
7:7: И царь встал во гневе своем с пира {и пошел} в сад при дворце; Аман же остался умолять о жизни своей царицу Есфирь, ибо видел, что определена ему злая участь от царя.
7:8: Когда царь возвратился из сада при дворце в дом пира, Аман был припавшим к ложу, на котором находилась Есфирь. И сказал царь: даже и насиловать царицу {хочет} в доме у меня! Слово вышло из уст царя, и накрыли лице Аману.
7:9: И сказал Харбона, один из евнухов при царе: вот и дерево, которое приготовил Аман для Мардохея, говорившего доброе для царя, стоит у дома Амана, вышиною в пятьдесят локтей. И сказал царь: повесьте его на нем.
7:10: И повесили Амана на дереве, которое он приготовил для Мардохея. И гнев царя утих.
8:1: В тот день царь Артаксеркс отдал царице Есфири дом Амана, врага Иудеев; а Мардохей вошел пред лице царя, ибо Есфирь объявила, чт{о} он для нее.
8:2: И снял царь перстень свой, который он отнял у Амана, и отдал его Мардохею; Есфирь же поставила Мардохея смотрителем над домом Амана.
8:3: И продолжала Есфирь говорить пред царем и пала к ногам его, и плакала и умоляла его отвратить злобу Амана Вугеянина и замысел его, который он замыслил против Иудеев.
8:4: И простер царь к Есфири золотой скипетр; и поднялась Есфирь, и стала пред лицем царя,
8:5: и сказала: если царю благоугодно, и если я нашла благоволение пред лицем его, и справедливо дело сие пред лицем царя, и нравлюсь я очам его, то пусть было бы написано, чтобы возвращены были письма по замыслу Амана, сына Амадафа, Вугеянина, писанные им об истреблении Иудеев во всех областях царя;
8:6: ибо, как я могу видеть бедствие, которое постигнет народ мой, и как я могу видеть погибель родных моих?
8:7: И сказал царь Артаксеркс царице Есфири и Мардохею Иудеянину: вот, я дом Амана отдал Есфири, и его самого повесили на дереве за то, что он налагал руку свою на Иудеев;
8:8: напишите и вы о Иудеях, что вам угодно, от имени царя и скрепите царским перстнем, ибо письма, написанного от имени царя и скрепленного перстнем царским, нельзя изменить.
8:9: И позваны были тогда царские писцы в третий месяц, то есть в месяц Сиван, в двадцать третий день его, и написано было все так, как приказал Мардохей, к Иудеям, и к сатрапам, и областеначальникам, и правителям областей от Индии до Ефиопии, ста двадцати семи областей, в каждую область письменами ее и к каждому народу на языке его, и к Иудеям письменами их и на языке их.
8:10: И написал он от имени царя Артаксеркса, и скрепил царским перстнем, и послал письма чрез гонцов на конях, на дромадерах и мулах царских,
8:11: о том, что царь позволяет Иудеям, находящимся во всяком городе, собраться и стать на защиту жизни своей, истребить, убить и погубить всех сильных в народе и в области, которые во вражде с ними, детей и жен, и имение их разграбить,
8:12: в один день по всем областям царя Артаксеркса, в тринадцатый день двенадцатого месяца, то есть месяца Адара. [Список с этого указа следующий: великий царь Артаксеркс начальствующим от Индии до Ефиопии над ста двадцатью семью областями и властителям, доброжелательствующим нам, радоваться. Многие, по чрезвычайной доброте благодетелей щедро награждаемые почестями, чрезмерно возгордились и не только подданным нашим ищут причинить зло, но, не могши насытить гордость, покушаются строить козни самим благодетелям своим, не только теряют чувство человеческой признательности, но, кичась надменностью безумных, преступно думают избежать суда всё и всегда видящего Бога. Но часто и многие, будучи облечены властью, чтоб устроять дела доверивших им друзей, своим убеждением делают их виновниками {пролития} невинной крови и подвергают неисправимым бедствиям, хитросплетением коварной лжи обманывая непорочное благомыслие державных. {Это} можно видеть не столько из древних историй, как мы сказали, сколько из дел, преступно совершаемых пред вами злобою недостойно властвующих. Посему нужно озаботиться на последующее время, чтобы нам устроить царство безмятежным для всех людей в мире, не допуская изменений, но представляющиеся дела обсуждая с надлежащей предусмотрительностью. Так Аман Амадафов, Македонянин, поистине чуждый персидской крови и весьма далекий от нашей благости, быв принят у нас гостем, удостоился благосклонности, которую мы имеем ко всякому народу, настолько, что был провозглашен нашим отцом и почитаем всеми, представляя второе лицо при царском престоле; но, не умерив гордости, замышлял лишить нас власти и души, а нашего спасителя и всегдашнего благодетеля Мардохея и непорочную общницу царства Есфирь, со всем народом их, домогался разнообразными коварными мерами погубить. Таким образом он думал сделать нас безлюдными, а державу Персидскую передать Македонянам. Мы же находим Иудеев, осужденных этим злодеем на истребление, не зловредными, а живущими по справедливейшим законам, сынами Вышнего, величайшего живаго Бога, даровавшего нам и предкам нашим царство в самом лучшем состоянии. Посему вы хорошо сделаете, не приводя в исполнение грамот, посланных Аманом Амадафовым; ибо он, совершивший это, при воротах Сузских повешен со всем домом, {по воле} владычествующего всем Бога, воздавшего ему скоро достойный суд. Список же с этого указа выставив на всяком месте открыто, оставьте Иудеев пользоваться своими законами и содействуйте им, чтобы восстававшим на них во время скорби они могли отмстить в тринадцатый день двенадцатого месяца Адара, в самый тот день. Ибо владычествующий над всем Бог, вместо погибели избранного рода, устроил им такую радость. И вы, в числе именитых праздников ваших, проводите сей знаменитый день со всем весельем, дабы и ныне и после памятно было спасение для нас и для благорасположенных {к нам} Персов и погубление строивших нам козни. Всякий город или область вообще, которая не исполнит сего, нещадно опустошится мечом и огнем и сделается не только необитаемою для людей, но и для зверей и птиц навсегда отвратительною.]
8:13: Список с сего указа отдать в каждую область, {как} закон, объявляемый для всех народов, чтоб Иудеи готовы были к тому дню мстить врагам своим.
8:14: Гонцы, поехавшие верхом на быстрых конях царских, погнали скоро и поспешно, с царским повелением. Объявлен был указ и в Сузах, престольном городе.
8:15: И Мардохей вышел от царя в царском одеянии яхонтового и белого цвета и в большом золотом венце, и в мантии виссонной и пурпуровой. И город Сузы возвеселился и возрадовался.
8:16: А у Иудеев было {тогда} освещение и радость, и веселье, и торжество.
8:17: И во всякой области и во всяком городе, во {всяком} месте, куда {только} доходило повеление царя и указ его, была радость у Иудеев и веселье, пиршество и праздничный день. И многие из народов страны сделались Иудеями, потому что напал на них страх пред Иудеями.
9:1: В двенадцатый месяц, то есть в месяц Адар, в тринадцатый день его, в который пришло время исполниться повелению царя и указу его, в тот день, когда надеялись неприятели Иудеев взять власть над ними, а вышло наоборот, что сами Иудеи взяли власть над врагами своими,
9:2: собрались Иудеи в городах своих по всем областям царя Артаксеркса, чтобы наложить руку на зложелателей своих; и никто не мог устоять пред лицем их, потому что страх пред ними напал на все народы.
9:3: И все князья в областях и сатрапы, и областеначальники, и исполнители дел царских поддерживали Иудеев, потому что напал на них страх пред Мардохеем.
9:4: Ибо велик был Мардохей в доме у царя, и слава о нем ходила по всем областям, так как сей человек, Мардохей, поднимался выше и выше.
9:5: И избивали Иудеи всех врагов своих, побивая мечом, умерщвляя и истребляя, и поступали с неприятелями своими по своей воле.
9:6: В Сузах, городе престольном, умертвили Иудеи и погубили пятьсот человек;
9:7: и Паршандафу и Далфона и Асфафу,
9:8: и Порафу и Адалью и Аридафу,
9:9: и Пармашфу и Арисая и Аридая и Ваиезафу,
9:10: десятерых сыновей Амана, сына Амадафа, врага Иудеев, умертвили они, а на грабеж не простерли руки своей.
9:11: В тот же день донесли царю о числе умерщвленных в Сузах, престольном городе.
9:12: И сказал царь царице Есфири: в Сузах, городе престольном, умертвили Иудеи и погубили пятьсот человек и десятерых сыновей Амана; что же сделали они в прочих областях царя? Какое желание твое? и оно будет удовлетворено. И какая еще просьба твоя? она будет исполнена.
9:13: И сказала Есфирь: если царю благоугодно, то пусть бы позволено было Иудеям, которые в Сузах, делать то же и завтра, что сегодня, и десятерых сыновей Амановых пусть бы повесили на дереве.
9:14: И приказал царь сделать так; и дан {на это} указ в Сузах, и десятерых сыновей Амановых повесили.
9:15: И собрались Иудеи, которые в Сузах, также и в четырнадцатый день месяца Адара и умертвили в Сузах триста человек, а на грабеж не простерли руки своей.
9:16: И прочие Иудеи, находившиеся в царских областях, собрались, чтобы стать на защиту жизни своей и быть покойными от врагов своих, и умертвили из неприятелей своих семьдесят пять тысяч, а на грабеж не простерли руки своей.
9:17: {Это было} в тринадцатый день месяца Адара; а в четырнадцатый день сего же месяца они успокоились и сделали его днем пиршества и веселья.
9:18: Иудеи же, которые в Сузах, собирались в тринадцатый день его и в четырнадцатый день его, а в пятнадцатый день его успокоились и сделали его днем пиршества и веселья.
9:19: Поэтому Иудеи сельские, живущие в селениях открытых, проводят четырнадцатый день месяца Адара в веселье и пиршестве, как день праздничный, посылая подарки друг ко другу; [живущие же в митрополиях и пятнадцатый день Адара проводят в добром веселье, посылая подарки ближним].
9:20: И описал Мардохей эти происшествия и послал письма ко всем Иудеям, которые в областях царя Артаксеркса, к близким и к дальним,
9:21: {о том}, чтобы они установили каждогодно празднование у себя четырнадцатого дня месяца Адара и пятнадцатого дня его,
9:22: как таких дней, в которые Иудеи сделались покойны от врагов своих, и {как} такого месяца, в который превратилась у них печаль в радость, и сетование в день праздничный, чтобы сделали их днями пиршества и веселья, посылая подарки друг другу и подаяния бедным.
9:23: И приняли Иудеи то, что уже сами начали делать, и о чем Мардохей написал к ним,
9:24: как Аман, сын Амадафа, Вугеянин, враг всех Иудеев, думал погубить Иудеев и бросал пур, {жребий}, об истреблении и погублении их,
9:25: и как Есфирь дошла до царя, и как царь приказал новым письмом, чтобы злой замысл Амана, который он задумал на Иудеев, обратился на голову его, и чтобы повесили его и сыновей его на дереве.
9:26: Потому и назвали эти дни Пурим, от имени: пур [{жребий}, ибо на языке их жребии называются пурим]. Поэтому, согласно со всеми словами сего письма и с тем, что сами видели и до чего доходило у них,
9:27: постановили Иудеи и приняли на себя и на детей своих и на всех, присоединяющихся к ним, неотменно, чтобы праздновать эти два дня, по предписанному о них и в свое для них время, каждый год;
9:28: и чтобы дни эти были памятны и празднуемы во все роды в каждом племени, в каждой области и в каждом городе; и чтобы дни эти Пурим не отменялись у Иудеев, и память о них не исчезла у детей их.
9:29: Написала также царица Есфирь, дочь Абихаила, и Мардохей Иудеянин, со всею настойчивостью, чтобы исполняли это новое письмо о Пуриме;
9:30: и послали письма ко всем Иудеям в сто двадцать семь областей царства Артаксерксова со словами мира и правды,
9:31: чтобы они твердо наблюдали эти дни Пурим в свое время, какое уставил о них Мардохей Иудеянин и царица Есфирь, и как они сами назначали их для себя и для детей своих в дни пощения и воплей.
9:32: Так повеление Есфири подтвердило это слово о Пуриме, и оно вписано в книгу.
10:1: Потом наложил царь Артаксеркс подать на землю и на острова морские.
10:2: Впрочем, все дела силы его и могущества его и обстоятельное показание о величии Мардохея, которым возвеличил его царь, записаны в книге дневных записей царей Мидийских и Персидских,
10:3: {равно как и то}, что Мардохей Иудеянин {был} вторым по царе Артаксерксе и великим у Иудеев и любимым у множества братьев своих, {ибо} искал добра народу своему и говорил во благо всего племени своего. [И сказал Мардохей: от Бога было это, ибо я вспомнил сон, который я видел о сих событиях; не осталось в нем ничего неисполнившимся. Малый источник сделался рекою, и был свет и солнце и множество воды: эта река есть Есфирь, которую взял себе в жену царь и сделал царицею. А два змея это я и Аман; народы это собравшиеся истребить имя Иудеев; а народ мой это Израильтяне, воззвавшие к Богу и спасенные. И спас Господь народ Свой, и избавил нас Господь от всех сих зол, и совершил Бог знамения и чудеса великие, какие не бывали между язычниками. Так устроил Бог два жребия: один для народа Божия, а другой для всех язычников, и вышли эти два жребия в час и время и в день суда пред Богом и всеми язычниками. И вспомнил Господь о народе Своем и оправдал наследие Свое. И будут праздноваться эти дни месяца Адара, в четырнадцатый и пятнадцатый день этого месяца, с торжеством и радостью и весельем пред Богом, в роды вечные, в народе Его Израиле. В четвертый год царствования Птоломея и Клеопатры Досифей, который, говорят, был священником и левитом, и Птоломей, сын его, принесли {в Александрию} это послание о Пуриме, которое, говорят, истолковал Лисимах, {сын} Птоломея, бывший в Иерусалиме.]

Matthew Henry comments on additional chapters and verses

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5:0: The last news we had of Haman left him in his cups, ch. iii. 15. Our last news of queen Esther left her in tears, fasting and praying. Now this chapter brings in, I. Esther in her joys, smiled upon by the king and honoured with his company at her banquet of wine, ver. 1-8. II. Haman upon the fret, because he had not Mordecai's cap and knee, and with great indignation setting up a gallows for him, ver. 9-14. Thus those that sow in tears shall reap in joy, but the triumphing of the wicked is short.

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5:1: Esther's Approach to the King. B. C. 510.

1 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 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 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 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 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 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 Then answered Esther, and said, My petition and my request is; 8 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.
Here is, I. Esther's bold approach to the king, v. 1. When the time appointed for their fast was finished she lost no time, but on the third day, when the impression of her devotions were fresh upon her spirit, she addressed the king. When the heart is enlarged in communion with God it will be emboldened in doing and suffering for him. Some think that the three days' fast was only one whole day and two whole nights, in all which time they did not take any food at all, and that this is called three days, as Christ's lying in the grave so long is. This exposition is favoured by the consideration that on the third day the queen made her appearance at court. Resolutions which have difficulties and dangers to break though should be pursued without delay, lest they cool and slacken. What thou doest, which must be done boldly, do it quickly. Now she put on her royal apparel, that she might the better recommend herself to the king, and laid aside her fast-day clothes. She put on her fine clothes, not to please herself, but her husband; in her prayer, as we find in the Apocrypha (Esther xiv. 16), she thus appeals to God: Thou knowest, Lord, I abhor the sign of my high estate which is upon my head, in the days wherein I show myself, &c. Let hose whose rank obliges them to wear rich clothes learn hence to be dead to them, and not make them their adorning. She stood in the inner court over against the king, expecting her doom, between hope and fear.
II. The favourable reception which the king gave her. When he saw her she obtained favour in his sight. The apocryphal author and Josephus say that she took two maids with her, on one of whom she leaned, while the other bore up her train,--that her countenance was cheerful and very amiable, but her heart was in anguish,--that the king, lifting up his countenance that shone with majesty, at first looked very fiercely upon here, whereupon she grew pale, and fainted, and bowed herself on the head of the maid that went by her; but then God changed the spirit of the king, and, in a fear, he leaped from his throne, took her in his arms till she came to herself, and comforted her with loving words. Here we are only told,
1. That he protected her from the law, and assured her of safety, by holding out to her the golden sceptre (v. 2), which she thankfully touched the top of, thereby presenting herself to him as a humble petitioner. Thus having had power with God and prevailed, like Jacob, she had power with men too. He that will lose his life for God shall save it, or find it in a better life.
2. That he encouraged her address (v. 3): What wilt thou, queen Esther, and what is thy request? So far was he from counting her an offender that he seemed glad to see her, and desirous to oblige her. He that had divorced one wife for not coming when she was sent for would not be severe to another for coming when she was not sent for. God can turn the hearts of men, of great men, of those that act most arbitrarily, which way he pleases towards us. Esther feared that she should perish, but was promised that she should have what she might ask for, though it were the half of the kingdom. Note, God in his providence often prevents the fears, and outdoes the hopes, of his people, especially when they venture in his cause. Let us from this story infer, as our Saviour does from the parable of the unjust judge, an encouragement to pray always to our God, and not faint, Luke xviii. 6-8. Hear what this haughty king says (What is thy petition, and what is thy request? It shall be granted thee), and say shall not God hear and answer the prayers of his own elect, that cry day and night to him? Esther came to a proud imperious man; we come to the God of love and grace. She was not called; 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 introduce her, or intercede for her, while 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.
3. That all the request she had to make to him, at this time, was that he would please to come to a banquet which she had prepared for him, and bring Haman along with him, v. 4, 5. Hereby, (1.) She would intimate to him how much she valued his favour and company. Whatever she had to ask, she desired his favour above any thing, and would purchase it at any rate. (2.) She would try how he stood affected to her; for, if he should refuse this, it would be to no purpose as yet to present her other request. (3.) She would endeavour to bring him into a pleasant humour, and soften his spirit, that he might with the more tenderness receive the impressions of the complaint she had to make to him. (4.) She would please him, by making court to Haman his favourite, and inviting him to come whose company she knew he loved and whom she desired to have present when she made her complaint; for she would say nothing of him but what she durst say to his face. (5.) She hoped at the banquet of wine to have a fairer and more favourable opportunity of presenting her petition. Wisdom is profitable to direct how to manage some men that are hard to deal with, and to take them by the right handle.
4. That he readily came, and ordered Haman to come along with him (v. 5), which was an indication of the kindness he still retained for her; if he really designed the destruction of her and her people, he would not have accepted her banquet. There he renewed his kind enquiry (What is thy petition?) and his generous promise, that it should be granted, even to the half of the kingdom (v. 6), a proverbial expression, by which he assured her that he would deny her nothing in reason. Herod used it, Mark vi. 23.
5. That then Esther thought fit to ask no more than a promise that he would please to accept of another treat, the next day, in her apartment, and Haman with him (v. 7, 8), intimating to him that then she would let him know what her business was. This adjourning of the main petition may be attributed, (1.) To Esther's prudence; thus she hoped yet further to win upon him and ingratiate herself with him. Perhaps her heart failed her now when she was going to make her request, and she desired to take some further time for prayer, that God would give her a mouth and wisdom. The putting of it off thus, it is likely, she knew would be well taken as an expression of the great reverence she had for the king, and her unwillingness to be too pressing upon him. What is hastily asked is often as hastily denied; but what is asked with a pause deserves to be considered. (2.) To God's providence putting it into Esther's heart to delay her petition a day longer, she knew not why, but God did, that what was to happen in the night intervening between this and to-morrow might further her design and make way for her success, that Haman might arrive at the highest pitch of malice against Mordecai and might begin to fall before him. The Jews perhaps blamed Ester as dilatory, and some of them began to suspect her sincerity, or at least her zeal; but the event disproved their jealousy, and all was for the best.

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5:9: Haman's Joy and Chagrin; Haman's Mediated Revenge. B. C. 510.

9 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 Nevertheless Haman refrained himself: and when he came home, he sent and called for his friends, and Zeresh his wife. 11 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 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 Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king's gate. 14 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.
This account here given of Haman is a comment upon that of Solomon, Prov. xxi. 24. Proud and haughty scorner is his name that deals in proud wrath. Never did any man more answer that name than Haman, in whom pride and wrath had so much the ascendant. See him,
I. Puffed up with the honour of being invited to Esther's feast. He was joyful and glad of heart at it, v. 9. Observe with what a high gust he speaks of it (v. 12), how he values himself upon it, and how near he thinks it brings him to the perfection of felicity, that Esther the queen did let no man come with the king to the banquet but his mighty self, and he thought it was because she was exceedingly charmed with his conversation that the next day she had invited him also to come with the king; none so fit as he to bear the king company. Note, Self-admirers and self-flatterers are really self-deceivers. Haman pleased himself with the fancy that the queen, by this repeated invitation, designed to honour him, whereas really she designed to accuse him, and, in calling him to the banquet, did but call him to the bar. What magnifying glasses do proud men look at their faces in! And how does the pride of their heart deceive them! Obad. 3.
II. Vexing and fretting at the slight that Mordecai put upon him, and thereby made uneasy to himself and to all about him. 1. Mordecai was as determined as ever: He stood not up, nor moved for him, v. 9. What he did was from a principle of conscience, and therefore he persevered in it, and would not cringe to Haman, no, not when he had reason to fear him and Esther herself complimented him. He knew God could and would deliver him and his people from the rage of Haman, without any such mean and sneaking expedients to mollify him. Those that walk in holy sincerity may walk in holy security, and go on in their work, not fearing what man can do unto them. He that walks uprightly walks surely. 2. Haman can as ill bear it as ever; nay, the higher he is lifted up, the more impatient is her of contempt and the more enraged at it. (1.) It made his own spirit restless, and put him into a grievous agitation. He was full of indignation (v. 9) and yet refrained himself, v. 10. Gladly would he have drawn his sword and run Mordecai through for affronting him thus; but he hoped shortly to see him fall with all the Jews, and therefore with much ado prevailed with himself to forbear stabbing him. What a struggle had he in his own bosom between his anger, which required Mordecai's death immediately (O that I had of his flesh! I cannot be satisfied! Job xxxi. 31), and his malice, which had determined to wait for the general massacre! Thus thorns and snares are in the way of the froward. (2.) It made all his enjoyments sapless. This little affront which he received from Mordecai was the dead fly which spoiled all his pot of precious ointment; he himself owned in the presence of his wife and friends, to the everlasting reproach of a proud and discontented mind, that he had no comfort in his estate, preferment, and family, as long as Mordecai lived and had a place in the king's gate, v. 10-13. He took notice of his own riches and honours, the numerousness of his family, and the high posts to which he was advanced, that he was the darling of the prince and the idol of the court; and yet all this avails him nothing as long as Mordecai is unhanged. Those that are disposed to be uneasy will never want something or other to be uneasy at; and proud men, though they have much to their mind, yet, if they have not all to their mind, it is as nothing to them. The thousandth part of what Haman had would serve to make a humble modest man as much of a happiness as he expects from this world; and yet Haman complained as passionately as if he had been sunk into the lowest degree of poverty and disgrace.
III. Meditating revenge, and assisted therein by his wife and his friends, v. 14. They saw how gladly he would dispense with his own resolution of deferring the slaughter till the time determined by the lot, and therefore advised him to take an earnest and foretaste of the satisfaction he then expected in the speedy execution of Mordecai; let him have that to please him at the moment; and having, as he thought, made sure the destruction of all the Jews, at the time appointed, he will not think scorn, for the present, to lay hands on Mordecai alone. 1. For the pleasing of his fancy they advise him to get a gallows ready, and have it set up before his own door, that, as soon as ever he could get the warrant signed, there might be no delay of the execution; he would not need so much as to stay the making of the gallows. This is very agreeable to Haman, who has the gallows made and fixed immediately; it must be fifty cubits high, or as near that as might be, for the greater disgrace of Mordecai and to make him a spectacle to every one that passed by; and it must be before Haman's door, that all men might take notice it was to the idol of his revenge that Mordecai was sacrificed and that he might feed his eyes with the sight. 2. For the gaining of his point they advise him to go early in the morning to the king, and get an order from him for the hanging of Mordecai, which, they doubted not, would be readily granted to one who was so much the king's favourite and who had so easily obtained an edict for the destruction of the whole nation of the Jews. There needed no feigned suggestion; it was enough if he let the king know that Mordecai, in contempt of the king's command, refused to reverence him. And now we leave Haman to go to bed, pleased with the thoughts of seeing Mordecai hanged the next day, and then going merrily to the banquet, and not dreaming of handselling his own gallows.

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6:0: It is a very surprising scene that opens in this chapter. Haman, when he hoped to be Mordecai's judge, was made his page, to his great confusion and mortification; and thus way was made for the defeat of Haman's plot and the deliverance of the Jews. I. The providence of God recommends Mordecai in the night to the king's favour, ver. 1-3. II. Haman, who came to incense the king against him, is employed as an instrument of the king's favour to him, ver. 4-11. III. From this his friends read him his doom, which is executed in the next chapter, ver. 12-14. And now it appears that Esther's intercession for her people was happily adjourned, De die in diem--from day to day.

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6:1: The Record of Mordecai's Loyalty. B. C. 510.

1 On that night could not the king sleep, and he commanded to bring the book of records of the chronicles; and they were read before the king. 2 And it was found written, that Mordecai had told of Bigthana and Teresh, two of the king's chamberlains, the keepers of the door, who sought to lay hand on the king Ahasuerus. 3 And the king said, What honour and dignity hath been done to Mordecai for this? Then said the king's servants that ministered unto him, There is nothing done for him.
Now Satan put it into the heart of Haman to contrive Mordecai's death we read in the foregoing chapter; how God put it into the heart of the king to contrive Mordecai's honour we are here told. Now, if the king's word will prevail above Haman's (for, though Haman be a great man, the king in the throne must be above him), much more will the counsel of God stand, whatever devices there are in men's hearts. It is to no purpose therefore for Haman to oppose it, when both God and the king will have Mordecai honoured, and in this juncture too, when his preferment, and Haman's disappointment, would help to ripen the great affair of the Jewish deliverance for the effort that Esther was to make towards it the next day. Sometimes delay may prove to have been good conduct. Stay awhile, and we may have done the sooner. Cunctando restituit rem--He conquered by delay. Let us trace the steps which Providence took towards the advancement of Mordecai.
I. On that night could not the king sleep. His sleep fled away (so the word is); and perhaps, like a shadow, the more carefully he pursued it the further it went from him. Sometimes we cannot sleep because we fain would sleep. Even after a banquet of wine he could not sleep when Providence had a design to serve in keeping him waking. We read of no bodily indisposition he was under, that might break his sleep; but God, whose gift sleep is, withheld it from him. Those that are ever so much resolved to cast away care cannot always do it; they find it in their pillows when they neither expect nor welcome it. He that commanded 127 provinces could not command one hour's sleep. Perhaps the charms of Esther's conversation the day before gave occasion to his heart to reproach him for neglecting her, and banishing her from his presence, though she was the wife of his bosom, for above thirty days; and that might keep him waking. An offended conscience can find a time to speak when it will be heard.
II. When he could not sleep he called to have the book of records, the Journals of his reign, read to him, v. 1. Surely he did not design that that should lull him asleep; it would rather fill his head with cares, and drive away sleep. But God put it into his heart to call for it, rather than for music or songs, which the Persian kings used to be attended with (Dan. vi. 18) and which would have been more likely to compose him to rest. When men do that which is unaccountable we know not what God intends by it. Perhaps he would have this book of business read to him that he might improve time and be forming some useful projects. Had it been king David's case, he would have found some other entertainment for his thoughts; when he could not sleep he would have remembered God and meditated upon him (Ps. lxiv. 6), and, if he would have had any book read to him, it would have been his Bible; for in that law did he meditate day and night.
III. The servant that read to him either lighted first on that article which concerned Mordecai, or, reading long, came to it at length. Among other things it was found written that Mordecai had discovered a plot against the life of the king which prevented the execution of it, v. 2. Mordecai was not in such favour at court that the reader should designedly pitch upon that place; but Providence directed him to it; nay, if we may believe the Jews' tradition (as bishop Patrick relates it), opening the book at this place he turned over the leaves, and would have read another part of the book, but the leaves flew back again to the same place where he opened it; so that he was forced to read that paragraph. How Mordecai's good service was recorded we read ch. ii. 23, and here it is found upon record.
IV. The king enquired what honour and dignity had been done to Mordecai for this, suspecting that this good service had gone unrewarded, and, like Pharaoh's butler, remembering it as his fault this day, Gen. xli. 9. Note, The law of gratitude is a law of nature. We ought particularly to be grateful to our inferiors, and not to think all their services such debts to us but that they make us indebted to them. Two rules of gratitude may be gathered from the king's enquiry here:-- 1. Better honour than nothing. If we cannot, or need not, make recompence to those who have been kind to us, yet let us do them honour by acknowledging their kindnesses and owning our obligations to them. 2. Better late than never. If we have long neglected to make grateful returns for good offices done us, let us at length bethink ourselves of our debts.
V. The servants informed him that nothing had been done to Mordecai for that eminent service; in the king's gate he sat before, and there he still sat. Note, 1. It is common for great men to take little notice of their inferiors. The king knew not whether Mordecai was preferred or no till his servants informed him. High spirits take a pride in being careless and unconcerned about those that are below them and ignorant of their state. The great God takes cognizance of the meanest of his servants, knows what dignity is done them and what disgrace. 2. Humility, modesty, and self-denial, though in God's account of great price, yet commonly hinder men's preferment in the world. Mordecai rises no higher than the king's gate, while proud ambitious Haman gets the king's ear and heart; but, though the aspiring rise fast, the humble stand fast. Honour makes proud men giddy, but upholds the humble in spirit, Prov. xxix. 23. 3. Honour and dignity are rated high in the king's books. He does not ask, What reward has been given Mordecai? what money? what estate? but only, What honour?--a poor thing, and which, if he had not wherewith to support it, would be but a burden. 4. The greatest merits and the best services are often overlooked and go unrewarded among men. Little honour is done to those who best deserve it, and fittest for it, and would do most good with it. See Eccl. ix. 14-16. The acquisition of wealth and honour is usually a perfect lottery, in which those that venture least commonly carry off the best prize. Nay, 5. Good services are sometimes so far from being a man's preferment that they will not be his protection. Mordecai is at this time, by the king's edict, doomed to destruction, with all the Jews, though it is owned that he deserved dignity. Those that faithfully serve God need not fear being thus ill paid.

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6:4: The Honour Conferred on Mordecai. B. C. 510.

4 And the king said, Who is in the court? Now Haman was come into the outward court of the king's house, to speak unto the king to hang Mordecai on the gallows that he had prepared for him. 5 And the king's servants said unto him, Behold, Haman standeth in the court. And the king said, Let him come in. 6 So Haman came in. And the king said unto him, What shall be done unto the man whom the king delighteth to honour? Now Haman thought in his heart, To whom would the king delight to do honour more than to myself? 7 And Haman answered the king, For the man whom the king delighteth to honour, 8 Let the royal apparel be brought which the king useth to wear, and the horse that the king rideth upon, and the crown royal which is set upon his head: 9 And let this apparel and horse be delivered to the hand of one of the king's most noble princes, that they may array the man withal whom the king delighteth to honour, and bring him on horseback through the street of the city, and proclaim before him, Thus shall it be done to the man whom the king delighteth to honour. 10 Then the king said to Haman, Make haste, and take the apparel and the horse, as thou hast said, and do even so to Mordecai the Jew, that sitteth at the king's gate: let nothing fail of all that thou hast spoken. 11 Then took Haman the apparel and the horse, and arrayed Mordecai, and brought him on horseback through the street of the city, and proclaimed before him, Thus shall it be done unto the man whom the king delighteth to honour.
It is now morning, and people begin to stir.
I. Haman is so impatient to get Mordecai hanged that he comes early to court, to be ready at the king's levee, before any other business is brought before him, to get a warrant for his execution (v. 4), which he makes sure that he shall have at the first word. The king would gratify him in a greater thing than that; and he could tell the king that he was so confident of the justice of his request, and the king's favour to him in it, that he had got the gallows ready: one word from the king would complete his satisfaction.
II. The king is so impatient to have Mordecai honoured that he sends to know who is in the court that is fit to be employed in it. Word is brought him that Haman is in the court, v. 5. Let him come in, says the king, the fittest man to be made use of both in directing and in dispensing the king's favour; and the king knew nothing of any quarrel he had with Mordecai. Haman is brought in immediately, proud of the honour done him in being admitted into the king's bed-chamber, as it should seem, before he was up; for let the king but give orders for the dignifying of Mordecai, and he will be easy in his mind and try to sleep. Now Haman thinks he has the fairest opportunity he can wish for to solicit against Mordecai; but the king's heart is as full as his, and it is fit he should speak first.
III. The king asks Haman how he should express his favour to one whom he had marked for a favourite: What shall be done to the man whom the king delights to honour? v. 6. Note, It is a good property in kings, and other superiors, to delight in bestowing rewards and not to delight in punishing. Parents and masters should take a pleasure in commending and encouraging that which is good in those under their charge.
IV. Haman concludes that he himself is the favourite intended, and therefore prescribes the highest expressions of honour that could, for once, be bestowed upon a subject. His proud heart presently suggested, "To whom will the king delight to do honour more than to myself? No one deserves it so well as I," thinks Haman, "nor stands so fair for it." See how men's pride deceives them. 1. Haman had a better opinion of his merits than there was cause for: he thought none so worthy of honour as himself. It is a foolish thing for us thus to think ourselves the only deserving persons, or more deserving than any other. The deceitfulness of our own hearts appears in nothing so much as in the good conceit we have of ourselves and our own performances, against which we should therefore constantly watch and pray. 2. He had a better opinion of his interest than there was reason for. He thought the king loved and valued no one but himself, but he was deceived. We should suspect that the esteem which others profess for us is not so great as it seems to be or as we are sometimes willing to believe it is, that we may not think too well of ourselves nor place too much confidence in others. Now Haman thinks he is carving out honour for himself, and therefore does it very liberally, v. 8, 9. Nay, he does it presumptuously, prescribing honours too great to be conferred upon any subject, that he must be dressed in the royal robes, wear the royal crown, and ride on the king's own horse; in short, he must appear in all the pomp and grandeur of the king himself, only he must not carry the sceptre, the emblem of power. He must be attended by one of the king's most noble princes, who must be his lacquey, and all the people must be made to take notice of him and do him reverence; for he must ride in state through the streets, and it must be proclaimed before him, for his honour, and the encouragement of all to seek the ruler's favour, Thus shall it be done to the man whom the king delights to honour, which had the same intention with that which was proclaimed before Joseph, Bow the knee; for every good subject will honour those whom the king delights to honour. And shall not every good Christian then honour those whom the King of kings delights to honour and call the saints that are on the earth the excellent ones?
V. The king confounds him with a positive order that he should immediately go himself and put all this honour upon Mordecai the Jew, v. 10. If the king had but said, as Haman expected, Thou art the man, what a fair opportunity would he have had to do the errand he came on, and to desire that, to grace the solemnity of his triumphs, Mordecai, his sworn enemy, might be hanged at the same time! But how is he thunderstruck when the king bids him not to order all this to be done, but to do it himself to Mordecai the Jew, the very man he hated above all men and whose ruin he was now designing! Now, it is to no purpose to think of moving any thing to the king against Mordecai when he is the man whom the king delights to honour. Solomon says, The heart of the king is unsearchable (Prov. xxv. 3), but it is not unchangeable.
VI. Haman dares not dispute nor so much as seem to dislike the king's order, but, with the greatest regret and reluctance imaginable, brings it to Mordecai, who I suppose did no more cringe to Haman now than he had done, valuing his counterfeit respect no more than he had valued his concealed malice. The apparel is brought, Mordecai is dressed up, and rides in state through the city, recognized as the king's favourite, v. 11. It is hard to say which of the two put a greater force upon himself, proud Haman in putting this honour upon Mordecai, or humble Mordecai in accepting it: the king would have it so, and both must submit. Upon this account it was agreeable to Mordecai as it was an indication of the king's favour, and gave hope that Esther would prevail for the reversing of the edict against the Jews.

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6:12: Haman Cast Down. B. C. 510.

12 And Mordecai came again to the king's gate. But Haman hasted to his house mourning, and having his head covered. 13 And Haman told Zeresh his wife and all his friends every thing that had befallen him. Then said his wise men and Zeresh his wife unto him, If Mordecai be of the seed of the Jews, before whom thou hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him. 14 And while they were yet talking with him, came the king's chamberlains, and hasted to bring Haman unto the banquet that Esther had prepared.
We may here observe,
I. How little Mordecai was puffed up with his advancement. He came again to the king's gate (v. 12); he returned to his place and the duty of it immediately, and minded his business as closely as he had done before. Honour is well bestowed on those that are not made proud and idle by it, and will not think themselves above their business.
II. How much Haman was cast down with his disappointment. He could not bear it. To wait upon any man, especially Mordecai, and at this time, when he hoped to have seen him hanged, was enough to break such a proud heart as he had. He hasted to his house mourning, and having his head covered, as one that looked upon himself as sunk and in a manner condemned. What harm had it done him to stoop thus to Mordecai? Was he ever the worse for it? Was it not what he himself proposed to be done by one of the king's most noble princes? Why then should he grudge to do it himself? But that will break a proud man's heart which would not break a humble man's sleep.
III. How his doom was, out of this event, read to him by his wife and his friends: "If Mordecai be, as they say he is, of the seed of the Jews, before whom thou hast begun to fall, though but in a point of honour, never expect to prevail against him; for thou shalt surely fall before him," v. 13. Miserable comforters were they all; they did not advise him to repent, and ask Mordecai's pardon for his bad design against him, but foretold his destiny as fatal and unavoidable. Two things they foresaw:-- 1. That Haman would be disappointed in his enterprise against the Jews: "Thou shalt not prevail to root out that people. Heaven plainly fights against thee." 2. That he himself would be destroyed: Thou shalt surely fall before him. The contest between Michael and the dragon will not be a drawn battle; no, Haman must fall before Mordecai. Two things they grounded their prognostications upon:-- (1.) This Mordecai was of the seed of the Jews; feeble Jews their enemies sometimes called them, but formidable Jews they sometimes found them. They are a holy seed, a praying seed, in covenant with God, and a seed that the Lord hath all along blessed, and therefore let not their enemies expect to triumph over them. (2.) Haman had begun to fall, and therefore he was certainly a gone man. It has been observed of great court-favourites that when once they have been frowned upon they have fallen utterly, as fast as they rose; it is true of the church's enemies that when God begins with them he will make an end. As for God his work is perfect.
IV. How seasonably he was now sent for to the banquet that Esther had prepared, v. 14. He thought it seasonable, in hopes it would revive his drooping spirits and save his sinking honour. But really it was seasonable because, his spirits being broken by this sore disappointment, he might the more easily be run down by Esther's complaint against him. The wisdom of God is seen in timing the means of his church's deliverance so as to manifest his own glory.

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7:0: We are now to attend the second banquet to which the king and Haman were invited: and there, I. Esther presents her petition to the king for her life and the life of her people, ver. 1-4. II. She plainly tells the king that Haman is the man who designed her ruin and the ruin of all her friends, ver. 5, 6. III. The king thereupon gave orders for the hanging of Haman upon the gallows that he had prepared for Mordecai, which was done accordingly, ver. 7-10. And thus, by the destruction of the plotter, a good step was taken towards the defeating of the plot.

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7:1: Haman Accused by Esther. B. C. 510.

1 So the king and Haman came to banquet with Esther the queen. 2 And the king said again unto Esther on the second day at the banquet of wine, What is thy petition, queen Esther? and it shall be granted thee: and what is thy request? and it shall be performed, even to the half of the kingdom. 3 Then Esther the queen answered and said, If I have found favour in thy sight, O king, and if it please the king, let my life be given me at my petition, and my people at my request: 4 For we are sold, I and my people, to be destroyed, to be slain, and to perish. But if we had been sold for bondmen and bondwomen, I had held my tongue, although the enemy could not countervail the king's damage. 5 Then the king Ahasuerus answered and said unto Esther the queen, Who is he, and where is he, that durst presume in his heart to do so? 6 And Esther said, The adversary and enemy is this wicked Haman. Then Haman was afraid before the king and the queen.
The king in humour, and Haman out of humour, meet at Esther's table. Now,
I. The king urged Esther, a third time, to tell him what her request was, for he longed to know, and repeated his promise that it should be granted, v. 2. If the king had now forgotten that Esther had an errand to him, and had not again asked what it was, she could scarcely have known how to renew it herself; but he was mindful of it, and now was bound with the threefold cord of a promise thrice made to favour her.
II. Esther, at length, surprises the king with a petition, not for wealth or honour, or the preferment of some of her friends to some high post, which the king expected, but for the preservation of herself and her countrymen from death and destruction, v. 3, 4.
1. Even a stranger, a criminal, shall be permitted to petition for his life; but that a friend, a wife, should have occasion to present such a petition was very affecting: Let my life be given me at my petition, and my people at my request. Two things bespeak lives to be very precious, and fit to be saved, if innocent, at any expense:-- (1.) Majesty. If it be a crowned head that is struck at, it is time to stir. Esther's was such: "Let my life be given me. If thou hast any affection for the wife of thy bosom, now is the time to show it; for that is the life that lies at stake." (2.) Multitude. If they be many lives, very many, and those no way forfeited, that are aimed at, no time should be lost nor pains spared to prevent the mischief. "It is not a friend or two, but my people, a whole nation, and a nation dear to me, for the saving of which I now intercede."
2. To move the king the more she suggests, (1.) That she and her people were bought and sold. They had not sold themselves by any offence against the government, but were sold to gratify the pride and revenge of one man. (2.) That it was not their liberty only, but their lives that were sold. "Had we been sold" (she says) "into slavery, I would not have complained; for in time we might have recovered our liberty, thought eh king would have made but a bad bargain of it, and not have increased his wealth by our price. Whatever had been paid for us, the loss of so many industrious hands out of his kingdom would have been more damage to the treasury than the price would countervail." To persecute good people is as impolitic as it is impious, and a manifest wrong to the interests of princes and states; they are weakened and impoverished by it. But this was not the case. We are sold (says she) to be destroyed, to be slain, and to perish; and then it is time to speak. She refers to the words of the decree (ch. iii. 13), which aimed at nothing short of their destruction; this would touch in a tender part if there were any such in the king's heart, and would bring him to relent.
III. The king stands amazed at the remonstrance, and asks (v. 5) "Who is he, and where is he, that durst presume in his heart to do so? What! contrive the murder of the queen and all her friends? Is there such a man, such a monster rather, in nature? Who is he, and where is he, whose heart has filled him to do so?" Or, Who hath filled his heart. He wonders, 1. That any one should be so bad as to think such a thing; Satan certainly filled his heart. 2. That any one should be so bold as to do such a thing, should have his heart so fully set in him to do wickedly, should be so very daring. Note, (1.) It is hard to imagine that there should be such horrid wickedness committed in the world as really there is. Who, where is he, that dares, presumes, to question the being of God and his providence, to banter his oracles, profane his name, persecute his people, and yet bid defiance to his wrath? Such there are, to think of whom is enough to make horror take hold of us, Ps. cxix. 53. (2.) We sometimes startle at the mention of that evil which yet we ourselves are chargeable with. Ahasuerus is amazed at that wickedness which he himself is guilty of; for he consented to that bloody edict against the Jews. Thou art the man, might Esther too truly have said.
IV. Esther plainly charged Haman with it before his face: "Here he is, let him speak for himself, for therefore he is invited: The adversary and enemy is this wicked Haman (v. 6); it is he that has designed our murder, and, which is worse, has basely drawn the king in to be particeps criminis--a partaker of his crime, ignorantly agreeing to it."
V. Haman is soon apprehensive of his danger: He was afraid before the king and queen; and it was time for him to fear when the queen was his prosecutor, the king his judge, and his own conscience a witness against him; and the surprising operations of Providence against him that same morning could not but increase his fear. Now he has little joy of his being invited to the banquet of wine, but finds himself in straits when he thought himself in the fulness of his sufficiency. He is cast into a net by his own feet.

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7:7: The King Incensed Against Haman; Haman Hanged upon His Own Gallows. B. C. 510.

7 And the king arising from the banquet of wine in his wrath went into the palace garden: and Haman stood up to make request for his life to Esther the queen; for he saw that there was evil determined against him by the king. 8 Then the king returned out of the palace garden into the place of the banquet of wine; and Haman was fallen upon the bed whereon Esther was. Then said the king, Will he force the queen also before me in the house? As the word went out of the king's mouth, they covered Haman's face. 9 And Harbonah, one of the chamberlains, said before the king, Behold also, the gallows fifty cubits high, which Haman had made for Mordecai, who had spoken good for the king, standeth in the house of Haman. Then the king said, Hang him thereon. 10 So they hanged Haman on the gallows that he had prepared for Mordecai. Then was the king's wrath pacified.
Here, I. The king retires in anger. He rose from table in a great passion, and went into the palace garden to cool himself and to consider what was to be done, v. 7. He sent not for his seven wise counsellors who knew the times, being ashamed to consult them about the undoing of that which he had rashly done without their knowledge or advice; but he went to walk in the garden awhile, to compare in his thoughts what Esther had now informed him of with what had formerly passed between him and Haman. And we may suppose him, 1. Vexed at himself, that he should be such a fool as to doom a guiltless nation to destruction, and his own queen among the rest, upon the base suggestions of a self-seeking man, without examining the truth of his allegations. Those that do things with self-will reflect upon them afterwards with self-reproach. 2. Vexed at Haman whom he had laid in his bosom, that he should be such a villain as to abuse his interest in him to draw him to consent to so wicked a measure. When he saw himself betrayed by one he had caressed he was full of indignation at him; yet he would say nothing till he had taken time for second thoughts, to see whether they would make the matter better or worse than it first appeared, that he might proceed accordingly. When we are angry we should pause awhile before we come to any resolution, as those that have a rule over our own spirits and are governed by reason.
II. Haman becomes a humble petitioner to the queen for his life. He might easily perceived by the king's hastily flying out of the room that there was evil determined against him. For the wrath of a king, such a king, is as the roaring of a lion and as messengers of death; and now see, 1. How mean Haman looks, when he stands up first and then falls down at Esther's feet, to beg she would save his life and take all he had. Those that are most haughty, insolent, and imperious, when they are in power and prosperity, are commonly the most abject and poor-spirited when the wheel turns upon them. Cowards, they say, are most cruel, and then consciousness of their cruelty makes them the more cowardly. 2. How great Esther looks, who of late had been neglected and doomed to the slaughter tanquam ovis--as a sheep; now her sworn enemy owns that he lies at her mercy, a d begs his life at her hand. Thus did God regard the low estate of his handmaiden and scatter the proud in the imagination of their hearts, Luke i. 48, 51. Compare with this that promise made to the Philadelphian church (Rev. iii. 9), I will make those of the synagogue of Satan to come and to worship before thy feet and to know that I have loved thee. The day is coming when those that hate and persecute God's chosen ones would gladly be beholden to them. Give us of your oil. Father Abraham, send Lazarus. The upright shall have dominion in the morning.
III. The king returns yet more exasperated against Haman. The more he thinks of him the worse he thinks of him and of what he had done. It was but lately that every thing Haman said and did, even that which was most criminal, was taken well and construed to his advantage; now, on the contrary, what Haman did that was not only innocent, but a sign of repentance, is ill taken, and, without colour of reason, construed to his disadvantage. He lay in terror at Esther's feet, to beg for his life. What! (says the king) will he force the queen also before me in the house? Not that he thought he had any such intention, but having been musing on Haman's design to slay the queen, and finding him in this posture, he takes occasion from it thus to vent his passion against Haman, as a man that would not scruple at the greatest and most impudent piece of wickedness. "He designed to slay the queen, and to slay her wish me in the house; will he in like manner force her? What! ravish her first and then murder her? He that had a design upon her life may well be suspected to have a design upon her chastity."
IV. Those about him were ready to be the instruments of his wrath. The courtiers that adored Haman when he was the rising sun set themselves as much against him now that he is a falling star, and are even glad of an occasion to run him down: so little sure can proud men be of the interest they think they have. 1. As soon as the king spoke an angry word they covered Haman's face, as a condemned man, not worthy any more either to see the king or to be seen by him; they marked him for execution. Those that are hanged commonly have their faces covered. See how ready the servants were to take the first hint of the king's mind in this matter. Turba Romae sequitur fortunam, et semper et odit damnatos--The Roman populace change as the aspects of fortune do, and always oppress the fallen. If Haman be going down, they all cry, "Down with him." 2. One of those that had been lately sent to Haman's house, to fetch him to the banquet, informed the king of the gallows which Haman had prepared for Mordecai, v. 9. Now that Mordecai is the favourite the chamberlain applauds him--he spoke good for the king; and, Haman being in disgrace, every thing is taken notice of that might make against him, incense the king against him, and fill up the measure of his iniquity.
V. The king gave orders that he should be hanged upon his own gallows, which was done accordingly, nor was he so much as asked what he had to say why this judgment should not be passed upon him and execution awarded. The sentence is short--Hang him thereon; and the execution speedy--So they hanged Haman on the gallows, v. 10. See here, 1. Pride brought down. He that expected every one to do him homage is now made an ignominious spectacle to the world, and he himself sacrificed to his revenge. God resists the proud; and those whom he resists will find him irresistible. 2. Persecution punished. Haman was upon many accounts a wicked man, but his enmity to God's church was his most provoking crime, and for that the God to whom vengeance belongs here reckons with him, and, though his plot was defeated, gives him according to the wickedness of his endeavours, Ps. xxviii. 4. 3. Mischief returned upon the person himself that contrived it, the wicked snared in the work of his own hands, Ps. vii. 15, 16; ix. 15, 16. Haman was justly hanged on the very gallows he had unjustly prepared for Mordecai. If he had not set up that gallows, perhaps the king would not have thought of ordering him to be hanged; but, if he rear a gallows for the man whom the king delights to honour, the thought is very natural that he should be ordered to try it himself, and see how it fits him, see how he likes it. The enemies of God's church have often been thus taken in their own craftiness. In the morning Haman was designing himself for the robes and Mordecai for the gallows; but the tables are turned: Mordecai has the crown, Haman the cross. The Lord is known by such judgments. See Prov. xi. 8; xxi. 18.
Lastly, The satisfaction which the king had in this execution. Then was the king's wrath pacified, and not till then. He was as well pleased in ordering Haman to be hanged as in ordering Mordecai to be honoured. Thus shall it be done to the man whom the king delights to take vengeance on. God saith of wicked men (Ezek. v. 13), I will cause my fury to rest upon them, and I will be comforted.

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8:0: We left the plotter hanging, and are now to see what becomes of his plot. I. His plot was to raise an estate for himself; and all his estate, being confiscated for treason, is given to Esther and Mordecai, ver. 1, 2. II. His plot was to ruin the Jews; and as to that, 1. Esther earnestly intercedes for the reversing of the edict against them, ver. 3-6. 2. It is in effect done by another edict, here published, empowering the Jews to stand up in their own defence against their enemies, ver. 7-14. III. This occasions great joy to the Jews and all their friends, ver. 15-17.

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8:8:1: Esther and Mordecai Enriched. B. C. 510.

1 On that day did the king Ahasuerus give the house of Haman the Jews' enemy unto Esther the queen. And Mordecai came before the king; for Esther had told what he was unto her. 2 And the king took off his ring, which he had taken from Haman, and gave it unto Mordecai. And Esther set Mordecai over the house of Haman.
It was but lately that we had Esther and Mordecai in tears and in fears, but fasting and praying; now let us see how to them there arose light in darkness. Here is, 1. Esther enriched. Haman was hanged as a traitor, therefore his estate was forfeited to the crown, and the king gave it all to Esther, in recompence for the fright that wicked man had put her into and the vexation he had created her, v. 1. His houses and lands, good sand chattels, and all the money he had heaped up which he was prime-minister of state (which, we may suppose, was no little), are given to Esther; they are all her own, added to the allowance she already had. Thus is the wealth of the sinner laid up for the just, and the innocent divides the silver, Prov. xiii. 22; Job xxvii. 17, 18. What Haman would have done mischief with Esther will do good with; and estates are to be valued as they are used. 2. Mordecai advanced. His pompous procession, this morning, through the streets of the city, was but a sudden flash or blaze of honour; but here we have the more durable and gainful preferments to which he was raised, which yet the other happily made way for. (1.) He is now owned as the queen's cousin, which till now, though Esther had been four years queen, for aught that appears, the king did not know. So humble, so modest, a man was Mordecai, and so far from being ambitious of a place at court, that he concealed his relation to the queen and her obligations to him as her guardian, and never made us of her interest for any advantage of his own. Who but Mordecai could have taken so little notice of so great an honour? But now he was brought before the king, introduced, as we say, to kiss his hand; for now, at length, Esther had told what he was to her, not only near a-kin to her, but the best friend she had in the world, who took care of her when she was an orphan, and one whom she still respected as a father. Now the king finds himself, for his wife's sake, more obliged than he thought he had been to delight in doing honour to Mordecai. How great were the merits of that man to whom both king and queen did in effect owe their lives! Being brought before the king, to him no doubt he bowed, and did reverence, though he would not to Haman an Amalekite. (2.) The king makes his lord privy-seal in the room of Haman. All the trust he had reposed in Haman, and all the power he had given him, are here transferred to Mordecai; for the ring which he had taken from Haman he gave to Mordecai, and made this trusty humble man as much his favourite, his confidant, and his agent, as ever that proud perfidious wretch was; a happy change he made of his bosom-friends, and so, no doubt, he and his people soon found it. (3.) The queen makes him here steward, for the management of Haman's estate, and for getting and keeping possession of it: She set Mordecai over the house of Haman. See the vanity of laying up treasure upon earth; he that heapeth up riches knoweth not who shall gather them (Ps. xxxix. 6), not only whether he shall be a wise man or a fool (Eccl. ii. 19), but whether he shall be a friend or an enemy. With what little pleasure, nay, with what constant vexation, would Haman have looked upon his estate if he could have foreseen that Mordecai, the man he hated above all men in the world, should have rule over all that wherein he had laboured, and thought that he showed himself wise! It is our interest, therefore, to make sure those riches which will not be left behind, but will go with us to another world.

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8:3: The Jews Encouraged to Self-Defence. B. C. 510.

3 And Esther spake yet again before the king, and fell down at his feet, and besought him with tears to put away the mischief of Haman the Agagite, and his device that he had devised against the Jews. 4 Then the king held out the golden sceptre toward Esther. So Esther arose, and stood before the king, 5 And said, If it please the king, and if I have found favour in his sight, and the thing seem right before the king, and I be pleasing in his eyes, let it be written to reverse the letters devised by Haman the son of Hammedatha the Agagite, which he wrote to destroy the Jews which are in all the king's provinces: 6 For how can I endure to see the evil that shall come unto my people? or how can I endure to see the destruction of my kindred? 7 Then the king Ahasuerus said unto Esther the queen and to Mordecai the Jew, Behold, I have given Esther the house of Haman, and him they have hanged upon the gallows, because he laid his hand upon the Jews. 8 Write ye also for the Jews, as it liketh you, in the king's name, and seal it with the king's ring: for the writing which is written in the king's name, and sealed with the king's ring, may no man reverse. 9 Then were the king's scribes called at that time in the third month, that is, the month Sivan, on the three and twentieth day thereof; and it was written according to all that Mordecai commanded unto the Jews, and to the lieutenants, and the deputies and rulers of the provinces which are from India unto Ethiopia, a hundred twenty and seven provinces, unto every province according to the writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language. 10 And he wrote in the king Ahasuerus' name, and sealed it with the king's ring, and sent letters by posts on horseback, and riders on mules, camels, and young dromedaries: 11 Wherein the king granted the Jews which were in every city to gather themselves together, and to stand for their life, to destroy, to slay, and to cause to perish, all the power of the people and province that would assault them, both little ones and women, and to take the spoil of them for a prey, 12 Upon one day in all the provinces of king Ahasuerus, namely, upon the thirteenth day of the twelfth month, which is the month Adar. 13 The copy of the writing for a commandment to be given in every province was published unto all people, and that the Jews should be ready against that day to avenge themselves on their enemies. 14 So the posts that rode upon mules and camels went out, being hastened and pressed on by the king's commandment. And the decree was given at Shushan the palace.
Haman, the chief enemy of the Jews, was hanged, Mordecai and Esther, their chief friends, were sufficiently protected; but many others there were in the king's dominions that hated the Jews and desired their ruin, and to their rage and malice all the rest of that people lay exposed; for the edict against them was still in force, and, in pursuance of it, their enemies would on the day appointed fall upon them, and they would be deemed as rebels against the king and his government if they should offer to resist and take up arms in their own defence. For the preventing of this,
I. The queen here makes intercession with much affection and importunity. She came, a second time, uncalled into the king's presence (v. 3), and was as before encouraged to present her petition, by the king's holding out the golden sceptre to her, v. 4. Her petition is that the king, having put away Haman, would put away the mischief of Haman and his device against the Jews, that that might not take place now that he was taken off. Many a man's mischief survives him, and the wickedness he devised operates when he is gone. What men project and write may, after their death, be either very profitable or very pernicious. It was therefore requisite in this case that, for the defeating of Haman's plot, they should apply to the king for a further act of grace, that by another edict he would reverse the letters devised by Haman, and which he wrote (she does not say which the king consented to and confirmed with his own seal; she leaves it to his own conscience to say that), by which he took an effectual course to destroy the Jews in all the king's provinces, v. 5. If the king were indeed, as he seemed to be, troubled that such a decree was made, he could not do less than revoke it; for what is repentance, but undoing, to the utmost of our power, what we have done amiss? 1. This petition Esther presents with much affection: She fell down at the king's feet and besought him with tears (v. 3), every tear as precious as any of the pearls with which she was adorned. It was time to be earnest when the church of God lay at stake. Let none be so great as to be unwilling to stoop, none so merry as to be unwilling to weep, when thereby they may do any service to God's church and people. Esther, though safe herself, fell down, and begged with tears for the deliverance of her people. 2. She expresses it with great submission, and a profound deference to the king and his wisdom and will (v. 5): If it please the king and if I have found favour in his sightand again, "If the thing itself seem right and reasonable before the king, and if I that ask it be pleasing in his eyes, let the decree be reversed." Even when we have the utmost reason and justice on our side, and have the clearest cause to plead, yet it becomes us to speak to our superiors with humility and modesty, and all possible expressions of respect, and not to talk like demandants when we are supplicants. There is nothing lost be decency and good breeding. As soft answers turn away wrath, so soft askings obtain favour. 3. She enforces her petition with a pathetic plea: "For how can I endure to see the evil that shall come upon my people? Little comfort can I have of my own life if I cannot prevail for theirs: as good share in the evil myself as see it come upon them; for how can I endure to see the destruction of my kindred, that are dear to me?" Esther, a queen, owns her poor kindred, and speaks of them with a very tender concern. Now it was that she mingled her tears with her words, that she wept and made supplication; we read of no tears when she begged for her own life, but, now that she was sure of that, she wept for her people. Tears of pity and tenderness are the most Christ-like. Those that are truly concerned for the public would rather die in the last ditch than live to see the desolations of the church of God and the ruin of their country. Tender spirits cannot bear to think of the destruction of their people and kindred, and therefore dare not omit any opportunity of giving them relief.
II. The king here takes a course for the preventing of the mischief that Haman had designed. 1. The king knew, and informed the queen, that, according to the constitution of the Persian government, the former edict could not be revoked (v. 8): What is written in the king's name, and sealed with the king's ring, may not, under any pretence whatsoever, be reversed. This was a fundamental article of their magna charta, that no law or decree, when once it had passed the royal assent, could be repealed or recalled, no judgment vacated, no attainder reversed, Dan. vi. 15. This is so far from bespeaking the wisdom and honour of the Medes and Persians that really it bespeaks their pride and folly, and consequently their shame. It is ridiculous in itself for any man, or company of men, to pretend to such an infallibility of wisdom as to foresee all the consequences of what they decree; and therefore it is unjust, and injurious to mankind, to claim such a supremacy of power as to make their decrees irrevocable, whether the consequences prove good or bad. This savours of that old presumption which ruined us all: We will be as gods. Much more prudent is that proviso of our constitution, that no law can, by any words or sanctions whatsoever, be made unrepealable, any more than any estate unalienable. Cujus est instruere, ejus est destruere--the right to enact implies the right to repeal. It is God's prerogative not to repent, and to say what can never be altered or unsaid. 2. Yet he found an expedient to undo the devices of Haman, and defeat his design, by signing and publishing another decree to authorize the Jews to stand upon their defence, vim vi repellere, et invasorem occidere--to oppose force to force, and destroy the assailant. This would be their effectual security. The king shows them that he had done enough already to convince them that he had a concern for the Jewish nation, for he had ordered his favourite to be hanged because he laid his hand upon the Jews (v. 7), and he therefore would d the utmost he could to protect them; and he leaves it as fully with Esther and Mordecai to use his name and power for their deliverance as before he had left it with Haman to use his name and power for their destruction: "Write for the Jews as it liketh you (v. 8), saving only the honour of our constitution. Let the mischief be put away as effectually as may be without reversing the letters." The secretaries of state were ordered to attend to draw up this edict on the twenty-third day of the third month (v. 9), about two months after the promulgation of the former, but nine months before the time set for its execution: it was to be drawn up and published in the respective languages of all the provinces. Shall the subjects of an earthly prince have his decrees in a language they understand? and shall God's oracles and laws be locked up from his servants in an unknown tongue? It was to be directed to the proper officers of every province, both to the justices of peace and to the deputy-lieutenants. It was to be carefully dispersed throughout all the king's dominions, and true copies sent by expresses to all the provinces. The purport of this decree was to commission the Jews, upon the day which was appointed for their destruction, to draw together in a body for their own defence. And, (1.) To stand for their life, that, whoever assaulted them, it might be at their peril. (2.) They might not only act defensively, but might destroy, and slay, and cause to perish, all the power of the people that would assault them, men, women, and children (v. 11), and thus to avenge themselves on their enemies (v. 13), and, if they pleased, to enrich themselves by their enemies, for they were empowered to take the spoil of them for a prey. Now, [1.] This showed his kindness to the Jews, and sufficiently provided for their safety; for he latter decree would be looked upon as a tacit revocation of the former, though not in expression. But, [2.] It shows the absurdity of that branch of their constitution that none of the king's edicts might be repealed; for it laid the king here under a necessity of enacting a civil war in his own dominions, between the Jews and their enemies, so that both sides took up arms by his authority, and yet against his authority. No better could come of men's pretending to be wise above what is given them. Great expedition was used in dispersing this decree, the king himself being in pain lest it should come too late and any mischief should be done to the Jews by virtue of the former decree before the notice of this arrived. It was therefore by the king's commandment, as well as Mordecai's, that the messengers were hastened and pressed on (v. 14), and had swift beasts provided them, v. 10. It was not a time to trifle when so many lives were in danger.

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8:15: The Joy of the Jews. B. C. 510.

15 And Mordecai went out from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a garment of fine linen and purple: and the city of Shushan rejoiced and was glad. 16 The Jews had light, and gladness, and joy, and honour. 17 And in every province, and in every city, whithersoever the king's commandment and his decree came, the Jews had joy and gladness, a feast and a good day. And many of the people of the land became Jews; for the fear of the Jews fell upon them.
It was but a few days ago that we had Mordecai in sackcloth and all the Jews in sorrow; but here is a blessed change, Mordecai in purple and all the Jews in joy. See Ps. xxx. 5, 11, 12. 1. Mordecai in purple, v. 15. Having obtained an order for the relief of all the Jews, he was easy, he parted with his mourning weeds, and put on the royal apparel, which either belonged to his place or which the king appointed him as a favourite. His robes were rich, blue and white, of fine linen and purple; so was his coronet: it was of gold. These are things not worth taking notice of, but as they were marks of the king's favour, and that the fruit of God's favour to his church. It is well with a land when the ensigns of dignity are made the ornaments of serious piety. The city Shushan was sensible of its advantage in the preferment of Mordecai, and therefore rejoiced and was glad, not only pleased in general with the advancement of virtue, but promising itself, in particular, better times, now that so good a man was entrusted with power. Haman was hanged; and, when the wicked perish, there is shouting, Prov. xi. 10. Mordecai was preferred; and, when the righteous are in authority, the people rejoice. 2. The Jews in joy, v. 16, 17. The Jews, who awhile ago were under a dark cloud, dejected and disgraced, now had light and gladness, joy and honour, a feast and a good lay. If they had not been threatened and in distress they would not have had occasion for this extraordinary joy. Thus are God's people sometimes made to sow in tears that they may reap in so much the more joy. The suddenness and strangeness of the turn of affairs in their favour added much to their joy. They were like those that dream; then was their mouth filled with laughter, Ps. cxxvi. 1, 2. One good effect of this deliverance was that many of the people of the land, that were considerate, sober, and well inclined, became Jews, were proselyted to the Jewish religion, renounced idolatry, and worshipped the true God only. Haman thought to extirpate the Jews, but it proves, in the issue, that their numbers are greatly increased and many added to the church. Observe, When the Jews had joy and gladness then many of the people of the land became Jews. The holy cheerfulness of those that profess religion is a great ornament to their profession, and will invite and encourage others to be religious. The reason here given why so many became Jews at this time is because the fear of the Jews fell upon them. When they observed how wonderfully divine Providence had owned them and wrought for them in this critical juncture, (1.) They thought them great, and considered those happy that were among them; and therefore they came over to them, as was foretold, Zech. viii. 23. We will go with you, for we have heard, we have seen, that God is with you, the shield of your help, and the sword of your excellency, Deut. xxxiii. 29. When the church prospers, and is smiled upon, many will come into it that will be shy of it when it is in trouble. (2.) They thought them formidable, and considered those miserable that were against them. They plainly saw in Haman's fate that, if any offered injury to the Jews, it was at their peril; and therefore, for their own security, they joined themselves to them. It is folly to think of contending with the God of Israel, and therefore it is wisdom to think of submitting to him.

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9:0: We left two royal edicts in force, both given at the court of Shushan, one bearing date the thirteenth day of the first month, appointing that on the thirteenth day of the twelfth month then next ensuing all the Jews should be killed; another bearing date the twenty-third day of the third month, empowering the Jews, on the day appointed for their slaughter, to draw the sword in their own defence and make their part good against their enemies as well as they could. Great expectation there was, no doubt, of this day, and the issue of it. The Jews' cause was to be tried by battle and the day was fixed for the combat by authority. Their enemies resolved not to lose the advantages given them by the first edict, in hope to overpower them by numbers; the Jews relied on the goodness of their God and the justice of their cause, and resolved to make their utmost efforts against their enemies. The day comes at length; and here we are told, I. What a glorious day it was, that year, to the Jews, and the two days following--a day of victory and triumph, both in the city Shushan and in all the rest of the king's provinces, ver. 1-19. II. What a memorable day it was made to posterity, by an annual feast, in commemoration of this great deliverance, called "the feast of Purim," ver. 20-32.

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9:1: The Jews Avenged. B. C. 509.

1 Now in the twelfth month, that is, the month Adar, on the thirteenth day of the same, when the king's commandment and his decree drew near to be put in execution, in the day that the enemies of the Jews hoped to have power over them, (though it was turned to the contrary, that the Jews had rule over them that hated them;) 2 The Jews gathered themselves together in their cities throughout all the provinces of the king Ahasuerus, to lay hand on such as sought their hurt: and no man could withstand them; for the fear of them fell upon all people. 3 And all the rulers of the provinces, and the lieutenants, and the deputies, and officers of the king, helped the Jews; because the fear of Mordecai fell upon them. 4 For Mordecai was great in the king's house, and his fame went out throughout all the provinces: for this man Mordecai waxed greater and greater. 5 Thus the Jews smote all their enemies with the stroke of the sword, and slaughter, and destruction, and did what they would unto those that hated them. 6 And in Shushan the palace the Jews slew and destroyed five hundred men. 7 And Parshandatha, and Dalphon, and Aspatha, 8 And Poratha, and Adalia, and Aridatha, 9 And Parmashta, and Arisai, and Aridai, and Vajezatha, 10 The ten sons of Haman the son of Hammedatha, the enemy of the Jews, slew they; but on the spoil laid they not their hand. 11 On that day the number of those that were slain in Shushan the palace was brought before the king. 12 And the king said unto Esther the queen, The Jews have slain and destroyed five hundred men in Shushan the palace, and the ten sons of Haman; what have they done in the rest of the king's provinces? now what is thy petition? and it shall be granted thee: or what is thy request further? and it shall be done. 13 Then said Esther, If it please the king, let it be granted to the Jews which are in Shushan to do to morrow also according unto this day's decree, and let Haman's ten sons be hanged upon the gallows. 14 And the king commanded it so to be done: and the decree was given at Shushan; and they hanged Haman's ten sons. 15 For the Jews that were in Shushan gathered themselves together on the fourteenth day also of the month Adar, and slew three hundred men at Shushan; but on the prey they laid not their hand. 16 But the other Jews that were in the king's provinces gathered themselves together, and stood for their lives, and had rest from their enemies, and slew of their foes seventy and five thousand, but they laid not their hands on the prey, 17 On the thirteenth day of the month Adar; and on the fourteenth day of the same rested they, and made it a day of feasting and gladness. 18 But the Jews that were at Shushan assembled together on the thirteenth day thereof, and on the fourteenth thereof; and on the fifteenth day of the same they rested, and made it a day of feasting and gladness. 19 Therefore the Jews of the villages, that dwelt in the unwalled towns, made the fourteenth day of the month Adar a day of gladness and feasting, and a good day, and of sending portions one to another.
We have here a decisive battle fought between the Jews and their enemies, in which the Jews were victorious. Neither side was surprised; for both had notice of it long enough before, so that it was a fair trial of skill between them. Nor could either side call the other rebels, for they were both supported by the royal authority.
I. The enemies of the Jews were the aggressors. They hoped, notwithstanding the latter edict, to have power over them, by virtue of the former (v. 1), and made assaults upon them accordingly; they formed themselves into bodies, and joined in confederacy against them, to seek their hurt, v. 2. The Chaldee paraphrase says that none appeared against the Jews but Amalekites only, who were infatuated, and had their hearts hardened, as Pharaoh's against Israel, to take up arms to their own destruction. Some had such an inveterate implacable malice against the Jews that Haman's fall and Mordecai's advancement, instead of convincing them, did but exasperate them, and make them the more outrageous and resolute to cut all their throats. The sons of Haman, particularly, vowed to avenge their father's death, and pursue his designs, which they call noble and brave, whatever hazards they run; and a strong party they had formed both in Shushan and in the provinces in order hereunto. Fight they would, though they plainly saw Providence fight against them; and thus they were infatuated to their own destruction. If they would have sat still, and attempted nothing against the people of God, not a hair of their head would have fallen to the ground: but they cannot persuade themselves to do that; they must be meddling, though it prove to their own ruin, and roll a burdensome stone, which will return upon them.
II. But the Jews were the conquerors. That very day when the king's decree for their destruction was to be put in execution, and which the enemies thought would have been their day, proved God's day, Ps. xxxvii. 13. It was turned to the contrary of what was expected, and the Jews had rule over those that hated them, v. 1. We are here told,
1. What the Jews did for themselves (v. 2): They gathered themselves together in their cities, embodied, and stood upon their defence, offering violence to none, but bidding defiance to all. If they had not had an edict to warrant them, they durst not have done it, but, being so supported, they strove lawfully. Had they acted separately, each family apart, they would have been an easy prey to their enemies; but acting in concert, and gathering together in their cities, they strengthened one another, and durst face their enemies. Vis unita fortior--forces act most powerfully when combined. Those that write of the state of the Jews at this day give this as a reason why, though they are very numerous in many parts, and very rich, they are yet so despicable, because they are generally so selfish that they cannot incorporate, and, being under the curse of dispersion, they cannot unite, nor (as here) gather together, for, if they could, they might with their numbers and wealth threaten the most potent states.
2. What the rulers of the provinces did for them, under the influence of Mordecai. All the officers of the king, who, by the bloody edict, were ordered to help forward their destruction (ch. iii. 12, 13), conformed to the latter edict (which, being an estopel against an estopel, had set the matter at large, and left them at liberty to observe which they pleased) and helped the Jews, which turned the scale on their side, v. 3. The provinces would generally do as the rulers of the provinces inclined, and therefore their favouring the Jews would greatly further them. But why did they help them? Not because they had any kindness for them, but because the fear of Mordecai fell upon them, he having manifestly the countenance both of God and the king. They all saw it their interest to help Mordecai's friends because he was not only great in the king's house, and caressed by the courtiers (as many are who have no intrinsic worth to support their reputation), but his fame for wisdom and virtue went out thence throughout all the provinces: in all places he was extolled as a great man. He was looked upon also as a thriving man, and one that waxed greater and greater (v. 4), and therefore for fear of him all the king's officers helped the Jews. Great men may, by their influence, do a great deal of good; many that fear not God will stand in awe of them.
3. What God did for them: he struck all people with a fear of them (v. 2), as the Canaanites were made afraid of Israel (Josh. ii. 9, v. 1), so that, though they had so much hardiness as to assault them, yet they had not courage to prosecute the assault. Their hearts failed them when they came to engage, and none of the men of might could find their hands.
4. What execution they did hereupon: No man could withstand them (v. 2), but they did what they would to those that hated them, v. 5. So strangely were the Jews strengthened and animated, and their enemies weakened and dispirited, that none of those who had marked themselves for their destruction escaped, but they smote them with the stroke of the sword. Particularly, (1.) On the thirteenth day of the month Adar they slew in the city Shushan 500 men (v. 6) and the ten sons of Haman, v. 10. The Jews, when on the feast of Purim they read this book of Esther, oblige themselves to read the names of Haman's ten sons all in one breath, without any pause, because they say that they were all killed together, and all gave up the ghost just in the same moment.--Buxt. Synag. Jud. c. 24. The Chaldee paraphrase says that, when these ten were slain, Zeresh, with seventy more of his children, escaped, and afterwards begged their bread from door to door. (2.) On the fourteenth day they slew in Shushan 300 more, who had escaped the sword on the former day of execution, v. 15. This Esther obtained leave of the king for them to do, for the greater terror of their enemies, and the utter crushing of that malignant party of men. The king had taken account of the numbers that were put to the sword the first day (v. 11), and told Esther (v. 12), and asked her what more she desired. "Nothing," says she, "but commission to do such another day's work." Esther surely was none of the blood-thirsty, none of those that delight in slaughter, but she had some very good reasons that moved her to make this request. She also desired that the dead bodies of Haman's ten sons might be hanged up on the gallows on which their father was hanged, for the greater disgrace of the family and terror of the party (v. 13), and it was done accordingly, v. 14. It is supposed that they were hanged in chains and left hanging for some time. (3.) The Jews in the country kept to their orders, and slew no more of their enemies than what were slain the thirteenth day, which were in all, among all the provinces, 75,000, v. 16. If all these were Amalekites (as the Jews say), surely now it was that the remembrance of Amalek was utterly put out, Exod. xvii. 14. However, that which justifies them in the execution of so many is that they did it in their own just and necessary defence; they stood for their lives, authorized to do so by the law of self-preservation, as well as by the king's decree. (4.) In these several executions it is taken notice of that on the prey they laid not their hand, v. 10, 15, 16. The king's commission had warranted them to take the spoil of their enemies for a prey (ch. viii. 11), and a fair opportunity they had of enriching themselves with it; if Haman's party had prevailed, no doubt, they would have made use of their authority to seize the goods and estates of the Jews, ch. iii. 13. But the Jews would not do so by them, [1.] That they might, to the honour of their religion, evidence a holy and generous contempt of worldly wealth, in imitation of their father Abraham, who scorned to enrich himself with the spoils of Sodom. [2.] That they might make it appear that they aimed at nothing but their own preservation, and used their interest at court for the saving of their lives, not for the raising of their estates. [3.] Their commission empowered them to destroy the families of their enemies, even the little ones and the women, ch. viii. 11. But their humanity forbade them to do that, though that was designed against them. They slew none but those they found in arms; and therefore they did not take the spoil, but left it to the women and little ones, whom they spared, for their subsistence; otherwise as good slay them as starve them, take away their lives as take away their livelihoods. Herein they acted with a consideration and compassion well worthy of imitation.
5. What a satisfaction they had in their deliverance. The Jews in the country cleared themselves of their enemies on the thirteenth day of the month, and they rested on the fourteenth day (v. 17), and made that a thanksgiving day, v. 19. The Jews in Shushan, the royal city, took two days for their military execution, so that they rested on the fifteenth day, and made that their thanksgiving-day, v. 18. Both of them celebrated their festival the very day after they had finished their work and gained their point. When we have received signal mercies from God we ought to be quick and speedy in making our thankful returns to him, while the mercy is fresh and the impressions of it are most sensible.

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9:20: The Feast of Purim. B. C. 509.

20 And Mordecai wrote these things, and sent letters unto all the Jews that were in all the provinces of the king Ahasuerus, both nigh and far, 21 To stablish this among them, that they should keep the fourteenth day of the month Adar, and the fifteenth day of the same, yearly, 22 As the days wherein the Jews rested from their enemies, and the month which was turned unto them from sorrow to joy, and from mourning into a good day: that they should make them days of feasting and joy, and of sending portions one to another, and gifts to the poor. 23 And the Jews undertook to do as they had begun, and as Mordecai had written unto them; 24 Because Haman the son of Hammedatha, the Agagite, the enemy of all the Jews, had devised against the Jews to destroy them, and had cast Pur, that is, the lot, to consume them, and to destroy them; 25 But when Esther came before the king, he commanded by letters that his wicked device, which he devised against the Jews, should return upon his own head, and that he and his sons should be hanged on the gallows. 26 Wherefore they called these days Purim after the name of Pur. Therefore for all the words of this letter, and of that which they had seen concerning this matter, and which had come unto them, 27 The Jews ordained, and took upon them, and upon their seed, and upon all such as joined themselves unto them, so as it should not fail, that they would keep these two days according to their writing, and according to their appointed time every year; 28 And that these days should be remembered and kept throughout every generation, every family, every province, and every city; and that these days of Purim should not fail from among the Jews, nor the memorial of them perish from their seed. 29 Then Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote with all authority, to confirm this second letter of Purim. 30 And he sent the letters unto all the Jews, to the hundred twenty and seven provinces of the kingdom of Ahasuerus, with words of peace and truth, 31 To confirm these days of Purim in their times appointed, according as Mordecai the Jew and Esther the queen had enjoined them, and as they had decreed for themselves and for their seed, the matters of the fastings and their cry. 32 And the decree of Esther confirmed these matters of Purim; and it was written in the book.
We may well imagine how much affected Mordecai and Esther were with the triumphs of the Jews over their enemies, and how they saw the issue of that decisive day with a satisfaction proportionable to the care and concern with which they expected it. How were their hearts enlarged with joy in God and his salvation, and what new songs of praise were put into their mouths! But here we are told what course they took to spread the knowledge of it among their people, and to perpetuate the remembrance of it to posterity, for the honour of God and the encouragement of his people to trust in him at all times.
I. The history was written, and copies of it were dispersed among all the Jews in all the provinces of the empire, both nigh and far, v. 20. They all knew something of the story, being nearly concerned in it--were by the first edict made sensible of their danger and by the second of their deliverance; but how this amazing turn was given they could not tell. Mordecai therefore wrote all these things. And if this book be the same that he wrote, as many think it is, I cannot but observe what a difference there is between Mordecai's style and Nehemiah's. Nehemiah, at every turn, takes notice of divine Providence and the good hand of his God upon him, which is very proper to stir up devout affections in the minds of his readers; but Mordecai never so much as mentions the name of God in the whole story. Nehemiah wrote his book at Jerusalem, where religion was in fashion and an air of it appeared in men's common conversation; Mordecai wrote his at Shushan the palace, where policy reigned more then piety, and he wrote according to the genius of the place. Even those that have the root of the matter in them are apt to lose the savour of religion, and let their leaf wither, when they converse wholly with those that have little religion. Commend me to Nehemiah's way of writing; that I would imitate, and yet learn from Mordecai's that men may be truly devout though they do not abound in the shows and expressions of devotion, and therefore that we must not judge nor despise our brethren. But, because there is so little of the language of Canaan in this book, many think it was not written by Mordecai, but was an extract out of the journals of the kings of Persia, giving an account of the matter of fact, which the Jews themselves knew how to comment upon.
II. A festival was instituted, to be observed yearly from generation to generation by the Jews, in remembrance of this wonderful work which God wrought for them, that the children who should be born might know it, and declare it to their children, that they might set their hope in God, Ps. lxxviii. 6, 7. It would be for the honour of God as the protector of his people, and the honour of Israel as the care of Heaven, a confirmation of the fidelity of God's covenant, an invitation to strangers to come into the bonds of it, and an encouragement to God's own people cheerfully to depend upon his wisdom, power, and goodness, in the greatest straits. Posterity would reap the benefit of this deliverance, and therefore ought to celebrate the memorial of it. Now concerning this festival we are here told,
1. When it was observed--every year on the fourteenth and fifteenth days of the twelfth month, just a month before the passover, v. 21. Thus the first month and the last month of the year kept in remembrance the months that were past, even the days when God preserved them. They kept two days together as thanksgiving days, and did not think them too much to spend in praising God. Let us not be niggardly in our returns of praise to him who bestows his favours so liberally upon us. Observe, They did not keep the day when they fought, but the days when they rested, and on the fifteenth those in Shushan, and both those days they kept. The sabbath was appointed not on the day that God finished his work, but on the day that he rested from it. The modern Jews observe the thirteenth day, the day appointed for their destruction, as a fasting-day, grounding the practice on v. 31, the matters of their fastings and cry. But that refers to what was in the day of their distress (ch. iv. 3, 16), which was not to be continued when God had turned their fasts into joy and gladness, Zech. viii. 19.
2. How it was called--The feast of Purim (v. 26), from Pur, a Persian word which signified a lot, because Haman had by lot determined this to be the time of the Jews' destruction, but the Lord, at whose disposal the lot is, had determined it to be the time of their triumph. The name of this festival would remind them of the sovereign dominion of the God of Israel, who served his own purposes by the foolish superstitions of the heathen, and outwitted the monthly prognosticators in their own craft (Isa. xlvii. 13), frustrating the tokens of the liars and making the diviners mad, Isa. xliv. 25, 26.
3. By whom it was instituted and enacted. It was not a divine institution, and therefore it is not called a holy day, but a human appointment, by which it was made a good day, v. 19, 22. (1.) The Jews ordained it, and took it upon themselves (v. 27), voluntarily undertook to do as they had begun. v. 23. They bound themselves to this by common consent. (2.) Mordecai and Esther confirmed their resolve, that it might be the more binding on posterity, and might come well recommended by those great names. They wrote, [1.] With all authority (v. 29), as well they might, Esther being queen and Mordecai prime-minister of state. It is well when those who are in authority use their authority to authorize that which is good. [2.] With words of peace and truth. Though they wrote with authority, they wrote with tenderness, not imperious, not imposing, but in such language as the council at Jerusalem use in their decree (Acts xv. 29): "If you do so and so, you shall do well. Fare you well." Such was the style of these letters, or such the salutation or valediction of them: Peace and truth be with you.
4. By whom it was to be observed--by all the Jews, and by their seed, and by all such as joined themselves to them, v. 27. The observance of this feast was to be both universal and perpetual; the proselytes must observe it, in token of their sincere affection to the Jewish nation and their having united interests with them. A concurrence in joys and praises is one branch of the communion of saints.
5. Why it was to be observed--that the memorial of the great things God had done for his church might never perish from their seed, v. 28. God does not work wonders for a day, but to be had in everlasting remembrance. What he does shall be forever, and therefore should for ever be had in mind, Eccl. iii. 14. In this affair they would remember, (1.) Haman's bad practices against the church, to his perpetual reproach (v. 24): Because he had devised against the Jews to destroy them. Let this be kept in mind, that God's people may never be secure, while they have such malicious enemies, on whom they ought to have a jealous eye. Their enemies aim at no less then their destruction; on God therefore let them depend for salvation. (2.) Esther's good services to the church, to her immortal honour. When Esther, in peril of her life, came before the king, he repealed the edict, v. 25. This also must be remembered, that wherever this feast should be kept, and this history read in explication of it, this which she did might be told for a memorial of her. Good deeds done for the Israel of God ought to be remembered, for the encouragement of others to do the like. God will not forget them, and therefore we must not. (3.) Their own prayers, and the answers given to them (v. 31): The matters of their fastings and their cry. The more cries we have offered up in our trouble, and the more prayers for deliverance, the more we are obliged to be thankful to God for deliverance. Call upon me in the time of trouble, and then offer to God thanksgiving.
6. How it was to be observed. And of this let us see,
(1.) What was here enjoined, which was very good, that they should make it, [1.] A day of cheerfulness, a day of feasting and joy (v. 22), and a feast was made for laughter, Eccl. x. 19. When God gives us cause to rejoice why should we not express our joy? [2.] A day of generosity, sending portions one to another, in token of their pleasantness and mutual respect, and their being knit by this and other public common dangers and deliverances so much the closer to each other in love. Friends have their goods in common. [3.] A day of charity, sending gifts to the poor. It is not to our kinsmen and rich neighbours only that we are to send tokens, but to the poor and the maimed, Luke xiv. 12, 13. Those that have received mercy must, in token of their gratitude, show mercy; and there never wants occasion, for the poor we have always with us. Thanksgiving and almsgiving should go together, that, when we are rejoicing and blessing God, the heart of the poor may rejoice with us and their loins may bless us.
(2.) What was added to this, which was much better. They always, at the feast, read the whole story over in the synagogue each day, and put up three prayers to God, in the first of which they praise God for counting them worthy to attend this divine service; in the second they thank him for the miraculous preservation of their ancestors; in the third they praise him that they have lived to observe another festival in memory of it. So bishop Patrick.
(3.) What it has since degenerated to, which is much worse. Their own writers acknowledge that this feast is commonly celebrated among them with gluttony, and drunkenness, and excess of riot. Their Talmud says expressly that, in the feast of Purim, a man should drink till he knows not the difference between Cursed be Haman, and Blessed be Mordecai. See what the corrupt and wicked nature of man often brings that to which was at first well intended: here is a religious feast turned into a carnival, a perfect revel, as wakes are among us. Nothing more purifies the heart and adorns religion than holy joy; nothing more pollutes the heart and reproaches religion than carnal mirth and sensual pleasure. Corruptio optimi est pessima--What is best becomes when corrupted the worst.

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10:0: This is but a part of a chapter; the rest of it, beginning at v. 4, with six chapters more, being found only in the Greek, is rejected as apocryphal. In these three verses we have only some short hints, I. Concerning Ahasuerus in the throne, what a mighty prince he was, ver. 1, 2. II. Concerning Mordecai his favourite, what a distinguished blessing he was to his people, ver. 2, 3.

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10:1: The Glory of Mordecai. B. C. 495.

1 And the king Ahasuerus laid a tribute upon the land, and upon the isles of the sea. 2 And all the acts of his power and of his might, and the declaration of the greatness of Mordecai, whereunto the king advanced him, are they not written in the book of the chronicles of the kings of Media and Persia? 3 For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace to all his seed.
We are here told,
I. How great and powerful king Ahasuerus was. He had a vast dominion, both in the continent and among the islands, from which he raised a vast revenue. Besides the usual customs which the kings of Persia exacted (Ezra iv. 13), he laid an additional tribute upon his subjects, to serve for some great occasion he had for money (v. 1): The king laid a tribute. Happy is our island, that pays no tribute but what is laid upon it by its representatives, and those of its own choosing, and is not squeezed or oppressed by an arbitrary power, as some of the neighbouring nations are. Besides this instance of the grandeur of Ahasuerus, many more might be given, that were acts of his power and of his might. These however are not thought fit to be recorded here in the sacred story, which is confined to the Jews, and relates the affairs of other nations only as they fell in with their affairs; but they are written in the Persian chronicles (v. 2), which are long since lost and buried in oblivion, while the sacred writings live, live in honour, and will live till time shall be no more. When the kingdoms of men, monarchs and monarchies, are destroyed, and their memorial has perished with them (Ps. ix. 6), the kingdom of God among men, and the records of that kingdom, shall remain and be as the days of heaven, Dan. ii. 44.
II. How great and good Mordecai was.
1. He was great; and it does one good to see virtue and piety thus in honour. (1.) He was great with the king, next to him, as one he most delighted and confided in. Long had Mordecai sat contentedly in the king's gate, and now at length he is advanced to the head of his council-board. Men of merit may for a time seem buried alive; but often, by some means or other, they are discovered and preferred at last. The declaration of the greatness to which the king advanced Mordecai was written in the chronicles of the kingdom, as very memorable, and contributing to the great achievements of the king. He never did such acts of power as he did when Mordecai was his right hand. (2.) He was great among the Jews (v. 3), not only great above them, more honourable than any of them, but great with them, dear to them, familiar with them, and much respected by them. So far were they from envying his preferment that they rejoiced in it, and added to it by giving him a commanding interest among them and submitting all their affairs to his direction.
2. He was good, very good, for he did good. This goodness made him truly great, and then his greatness gave him an opportunity of doing so much the more good. When the king advanced him, (1.) He did not disown his people the Jews, nor was he ashamed of his relation to them, though they were strangers and captives, dispersed and despised. Still he wrote himself Mordecai the Jew, and therefore no doubt adhered to the Jews' religion, by the observances of which he distinguished himself, and yet it was no hindrance to his preferment, nor looked upon as a blemish to him. (2.) He did not seek his own wealth, or the raising of an estate for himself and his family, which is the chief thing most aim at when they get into great places at court; but he consulted the welfare of his people, and made it his business to advance that. His power, his wealth, and all his interest in the king and queen, he improved for the public good. (3.) He not only did good, but he did it in a humble condescending way, was easy of access, courteous and affable in his behaviour, and spoke peace to all that made their application to him. Doing good works is the best and chief thing expected from those that have wealth and power; but giving good words is also commendable, and makes the good deed the more acceptable. (4.) He did not side with any one party of his people against another, nor make some his favourites, while the rest were neglected and crushed; but, whatever differences there were among them, he was a common father to them all, recommended himself to the multitude of his brethren, not despising the crowd, and spoke peace to all their seed, without distinction. Thus making himself acceptable by humility and beneficence, he was universally accepted, and gained the good word of all his brethren. Thanks be to God, such a government as this we are blessed with, which seeks the welfare of our people, speaking peace to all their seed. God continue it long, very long, and grant us, under the happy protection and influence of it, to live quiet and peaceable lives, in godliness, honesty, and charity!

Adam Clake's comments on additional chapters and verses

Esther presents herself before the king, and finds favor in his sight, Est 5:1, Est 5:2. He asks what her request is, and promises to grant it, Est 5:3. She invites him and Haman to a banquet, which they accept, Est 5:4, Est 5:5. He then desires to know her request; and she promises to make it known on the morrow, if they will again come to her banquet, Est 5:6-8. Haman, though overjoyed at the manner in which he was received by the queen, is indignant at the indifference with which he is treated by Mordecai, Est 5:9. He goes home, and complains of this conduct to his friends, and his wife Zeresh, Est 5:10-13. They counsel him to make a gallows of fifty cubits high, and to request the king that Mordecai may be hanged on it, which they take for granted the king will not refuse; and the gallows is made accordingly, Est 5:14.
5:1: On the third day - Most probably the third day of the fast which she has prescribed to Mordecai and the Jews.
5:2: She obtained favor in his sight - The Septuagint represents "the king as being at first greatly enraged when he saw Esther, because she had dared to appear before him unveiled, and she, perceiving this, was so terrified that she fainted away; on which the king, touched with tenderness, sprung from his throne, took her up in his arms, laid the golden scepter on her neck, and spoke to her in the most endearing manner." This is more circumstantial than the Hebrew, but is not contrary to it.
The golden scepter that was in his hand - That the kings of Persia did wear a golden scepter, we have the following proof in Xenophon: Ὁτι ου τοδε το χρυσουν σκηπτρον το την βασιλειαν διασωξον εστιν, αλλ' πιστοι φιλοι σκηπτρον βασιλευσιν αληθεστατον και ασφαλεστατον. See Cyrop., lib. viii., p. 139, edit. Steph. 1581. It is not, said Cyrus to his son Cambyses, the Golden Sceptre that saves the kingdom; faithful friends are the truest and safest scepter of the empire.
5:4: Let the king and Haman come this day unto the banquet - It was necessary to invite Haman to prevent his suspicion, and that he might not take any hasty step which might have prevented the execution of the great design.
5:6: The banquet of wine - At that part of the banquet when the wine was introduced.
5:8: I will do to-morrow - She saw she was gaining on the king's affections; but she was not yet sufficiently confident; and therefore wished another interview, that she might ingratiate herself more fully in the king's favor, and thus secure the success of her design. But Providence disposed of things thus, to give time for the important event mentioned in the succeeding chapter.
5:9: That he stood not up, nor moved for him - This was certainly carrying his integrity or inflexibility to the highest pitch. But still we are left to conjecture that some reverence was required, which Mordecai could not conscientiously pay.
5:11: The multitude of his children - The Asiatic sovereigns delight in the number of their children; and this is one cause why they take so many wives and concubines.
5:13: Yet all this availeth me nothing - Pride will ever render its possessor unhappy. He has such a high opinion of his own worth, that he conceives himself defrauded by every one who does not pay him all the respect and homage which he conceives to be his due.
The soul was made for God, and nothing but God can fill it and make it happy. Angels could not be happy in glory, when they had cast off their allegiance to their Maker. As soon as his heart had departed from God, Adam would needs go to the forbidden fruit, to satisfy a desire which was only an indication of his having been unfaithful to his God. Solomon, in all his glory, possessing every thing heart could wish, found all to be vanity and vexation of spirit; because his soul had not God for its portion. Ahab, on the throne of Israel, takes to his bed, and refuses to eat bread, not merely because he cannot get the vineyard of Naboth, but because he had not God in his heart, who could alone satisfy its desires. Haman, on the same ground, though the prime favourite of the king, is wretched because he cannot have a bow from that man whom his heart even despised. O, how distressing are the inquietudes of vanity. And how wretched is the man who has not the God of Jacob for his help, and in whose heart Christ dwells not by faith!
5:14: Let a gallows be made of fifty cubits high - The word עץ ets, which we translate gallows, signifies simply wood, a tree, or pole; and this was to be seventy-five feet high, that he might suffer the greater ignominy, and be a more public spectacle. I believe impaling is here also meant. See the note, Est 2:23 (note).
In former times the Jews were accustomed to burn Haman in effigy; and with him a wooden cross, which they pretended to be in memory of that which he had erected for the suspension of Mordecai; but which was, in fact, to deride the Christian religion. The emperors, Justinian and Theodosius, abolished it by their edicts; and the practice has ceased from that time, though the principle from which it sprang still exists, with the same virulence against Christianity and its glorious Author.
That night the king, not being able to sleep, orders the chronicles of the kingdom to be read to him; and finds there the record concerning the discovery of the treason of the two eunuchs, made by Mordecai, Est 6:1, Est 6:2. He inquires whether Mordecai had been rewarded, and was answered in the negative, Est 6:3. At this time Haman arrives, in order to request the king's permission to hang Mordecai; and being suddenly asked what should be done to the man whom the king delighted to honor, supposing that himself must be meant, presented the ceremonial, Est 6:4-9. The king orders him to give Mordecai those honors; which he performs, to his extreme mortification, Est 6:10, Est 6:11. He informs his wife Zeresh of these transactions, who predicts his downfall, Est 6:12-13. He is hurried by the eunuchs to the queen's banquet, Est 6:14.
6:1: On that night could not the king sleep - The Targum says the king had a dream, which was as follows: - "And the king saw one in the similitude of a man who spoke these words to him: Haman desireth to slay thee, and to make himself king in thy stead. Behold, he will come unto thee early in the morning, to ask from thee the man who rescued thee from death, that he may slay him: but say thou unto Haman, What shall be done for the man whose honor the king studieth? And thou wilt find that he will ask nothing less from thee than the royal vestments, the regal crown, and the horse on which the king is wont to ride."
The records of the chronicles - It may be well asked, Why should the king, in such a perturbed state of mind, wish such a dry detail, as chronicles afford, to be read to him? But the truth is, as chronicles were composed among the Persians, he could not have brought before him any work more instructive, and more entertaining; because they were all written in verse, and were generally the work of the most eminent poets in the empire. They are written in this way to the present time; and the famous epic poem of the finest Persian poet, Ferdusi, the Homer of India, is nothing else than a collection of chronicles brought down from the creation to the reign of Mohammed Ghezny, in the beginning of the tenth century. After thirty years' labor, he finished this poem, which contained one hundred and twenty thousand lines, and presented it to the Sultan Mahmoud, who had promised to give him a dinar (eight shillings and sixpence) for every line. The poem was finished a.d. 984; and was formed out of compositions of a similar nature made by former poets. This chronological poem is written in all the harmony, strength, and elegance of the most beautiful and harmonious language in the universe; and what adds greatly to its worth is, that it has few Arabic words, with which the beautiful Persian tongue was loaded, and in my opinion corrupted, after the conquest of the major part of Asia by the Mohammedans. The pedants of Hindoostan, whether they speak or write, in prose or in verse, affect this commixture of Arabic words; which, though they subjugate them to Persian rules, are producing a ruggedness in a language, which in Ferdusi, flows deep and strong like a river of oil over every kind of channel. Such, I suppose, was the chronicle that was read to Ahasuerus, when his distractions prevented his sleep, and his troubled mind required that soothing repose which the gentle though powerful hand of poetry is alone, in such circumstances, capable of affording. Even our rough English ancestors had their poetic chronicles; and, among many, the chronicle of Robert of Gloucester is proof in point. I need not add, that all that is real in Ossian is of the same complexion.
6:3: What honor and dignity hath been done to Mordecai - It is certain he found nothing in the record; and had any thing been done, that was the most likely place to find it.
6:4: Who is in the court? - This accords with the dream mentioned by the Targum; and given above.
Now Haman was come - This must have been very early in the morning. Haman's pride and revenge were both on the tenters to be gratified.
6:6: The king said unto him - He did not give him time to make his request; and put a question to him which, at the first view, promised him all that his heart could wish.
6:8: Let the royal apparel be brought - Pride and folly ever go hand in hand. What he asked would have been in any ordinary case against his own life: but he wished to reach the pinnacle of honor: never reflecting that the higher he rose, the more terrible would be his fall. The royal apparel was never worn but by the king: even when the king had lain them aside, it was death to put them on. The Targum has purple robes.
And the horse - and the crown royal - Interpreters are greatly divided whether what is called here the crown royal be not rather an ornament worn on the head of the horse, than what may be called the royal crown. The original may be understood both ways; and our version seems to favor the former opinion; but I think it more likely that the royal crown is meant; for why mention the ordinary trappings of the royal steed?
6:9: One of the king's most noble princes - Alas, Poor Haman! Never was the fable of the dog and shadow more literally fulfilled. Thou didst gape at the shadow, and didst lose the substance.
6:10: Make haste, and take the apparel - and do even so to Mordecai - O mortifying reverse of human fortune! How could Haman bear this? The Targumist might speak according to nature when he said that "Haman besought the king to kill him rather than degrade him so." How astonishing is the conduct of Divine providence in all this business! From it we plainly see that there is neither counsel nor wisdom against the Lord; and that he who digs a pit for his neighbor, is sure to fall into it himself.
6:12: Mordecai came again to the king's gate - He resumed his former humble state; while Haman, ashamed to look up, covered his face, and ran home to hide himself in his own house. Covering the head and face was a sign of shame and confusion, as well as of grief, among most people of the earth.
6:13: But shalt surely fall before him - The Septuagint adds, ὁτι ὁ Θεος ὁ ζων μετ' αυτου, for the living God is with him. But this is a sentiment that could scarcely be expected to proceed from the mouth of heathens, such as these were.
6:14: Hasted to bring Haman - There was a dreadful banquet before him, of which he knew nothing: and he could have little appetite to enjoy that which he knew was prepared at the palace of Esther.
One grand design of this history is, to show that he who lays a snare for the life of his neighbor, is most likely to fall into it himself: for, in the course of the Divine providence, men generally meet with those evils in life which they have been the means of inflicting on others: and this is exactly agreeable to the saying of our Lord: "With what measure ye mete it shall be measured to you withal."
The king at the banquet urges Esther to prefer her petition, with the positive assurance that it shall be granted, Est 7:1, Est 7:2. She petitions for her own life, and the life of her people, who were sold to be destroyed, Est 7:3, Est 7:4. The king inquires the author of this project, and Haman is accused by the queen, Est 7:5, Est 7:6. The king is enraged: Haman supplicates for his life; but the king orders him to be hanged on the gallows he had prepared for Mordecai, Est 7:7-10.
7:2: At the banquet of wine - Postquam vino incaluerat, after he had been heated with wine, says the Vulgate. In such a state the king was more likely to come into the measures of the queen.
7:3: Let my life be given me - This was very artfully, as well as very honestly, managed; and was highly calculated to work on the feelings of the king. What! is the life of the queen, whom I most tenderly love, in any kind of danger?
7:4: To be destroyed, to be slain - She here repeats the words which Haman put into the decree. See Est 3:13.
Could not countervail the king's damage - Even the ten thousand talents of silver could not be considered as a compensation to the state for the loss of a whole nation of people throughout all their generations.
7:5: Who is he, and where is he - There is a wonderful abruptness and confusion in the original words, highly expressive of the state of mind in which the king then was: מי הוא זה ואי זה הוא אשר מלאו לבו לעשות כן mi hu zeh veey zeh hu asher melao libbo laasoth ken.
"Who? He? This one? And where? This one? He? Who hath filled his heart to do thus?" He was at once struck with the horrible nature of a conspiracy so cruel and diabolic.
7:7: Haman stood up - He rose from the table to make request for his life, as soon as the king had gone out; and then he fell on his knees before the queen, she still sitting upon her couch.
7:8: Will he force the queen - On the king's return he found him at the queen's knees; and, professing to think that he intended to do violence to her honor, used the above expressions; though he must have known that, in such circumstances, the thought of perpetrating an act of this kind could not possibly exist.
They covered Haman's face - This was a sign of his being devoted to death: for the attendants saw that the king was determined on his destruction. When a criminal was condemned by a Roman judge, he was delivered into the hands of the serjeant with these words: I, lictor; caput obnubito, arbori infelici suspendito. "Go, serjeant; cover his head, and hang him on the accursed tree."
7:9: Behold also, the gallows - As if he had said, Besides all he has determined to do to the Jews, he has erected a very high gallows, on which he had determined, this very day, to hang Mordecai, who has saved the king's life.
Hang him thereon - Let him be instantly impaled on the same post. "Harm watch, harm catch," says the proverb. Perillus was the first person burnt alive in the brazen bull which he had made for the punishment of others; hence the poet said: -
- Nec lex est justior ulla, Quam necis artifices arte perire sua.
"Nor can there be a juster law than that the artificers of death should perish by their own invention."
Ahasuerus invests Mordecai with the offices and dignities possessed by Haman, Est 8:1, Est 8:2. Esther begs that the decree of destruction gone out against the Jews may be reversed, Est 8:3-6. He informs her that the acts that had once passed the kings seal cannot be reversed; but he instructs her and Mordecai to write other letters in his name, and seal them with his seal, and send them to all the provinces in the empire, giving the Jews full liberty to defend themselves; which is accordingly done; and the letters are sent off with the utmost speed to all the provinces: in consequence, the Jews prepare for their own defense, Est 8:8-14. Mordecai appears publicly in the dress of his high office, Est 8:15. The Jews rejoice in every place; and many of the people become Jews, because the fear of the Jews had fallen upon them, Est 8:16, Est 8:17.
8:1: The king - give the house of Haman - As Haman was found guilty of treasonable practices against the peace and prosperity of the king and his empire, his life was forfeited and his goods confiscated. And as Mordecai had been the means of preserving the king's life, and was the principal object of Haman's malice, it was but just to confer his property upon him, as well as his dignity and office, as Mordecai was found deserving of the former, and fit to discharge the duties of the latter.
8:2: The king took off his ring - In the ring was the seal of the king. Giving the ring to Mordecai was tantamount to giving him the seal of the kingdom, and constituting him the same as lord chancellor among us.
8:6: To see the destruction of my kindred? - She had now informed the king that she was cousin to Mordecai, and consequently a Jewess; and though her own life and that of Mordecai were no longer in danger, Haman being dead, yet the decree that had gone forth was in full force against the Jews; and if not repealed, their destruction would be inevitable.
8:8: May no man reverse - Whatever had passed the royal signet could never be revoked; no succeeding edict could destroy or repeal a preceding one: but one of a similar nature to the Jews against the Persians, as that to the Persians was against the Jews, might be enacted, and thus the Jews be enabled legitimately to defend themselves; and, consequently, placed on an equal footing with their enemies.
8:9: The month Sivan - This answers to a part of our May and June.
8:10: On mules, camels, and young dromedaries - What these beasts were is difficult to say. The word רכש rechesh, which we translate mules, signifies a swift chariot horse.
The strange word אחשתרנים achashteranim is probably a Persian word, but perhaps incurably corrupted. The most likely derivation is that of Bochart, from the Persian akhash, huge, large, rough, and aster, a mule; large mules.
The words בני הרמכים beney harammachim, the sons of mares, which we translate dromedaries, are supposed to signify mules, produced between the he ass and the mare, to distinguish them from those produced between the stallion and the ass, But there is really so much confusion about these matters, and so little consent among learned men as to the signification of these words, and even the true knowledge of them is of such little importance, that we may well rest contented with such names as our modern translations have given us. They were, no doubt, the swiftest and hardiest beasts that the city or country could produce.
8:11: To destroy, to slay, and to cause to perish - The same words as in Haman's decree: therefore the Jews had as much authority to slay their enemies, as their enemies had to slay them.
Little ones and women - This was the ordinary custom, to destroy the whole family of those convicted of great crimes; and whether this was right or wrong, it was the custom of the people, and according to the laws. Besides, as this edict was to give the Jews the same power against their enemies as they had by the former decree against them, and the women and children were there included; consequently they must be included here.
8:14: The decree was given at Shushan - The contrary effect which it was to produce considered, this decree was in every respect like the former. See Est 3:8-15.
8:15: Blue and white - Probably stripe interchanged with stripe; or blue faced and bordered with white fur.
A great crown of gold - A large turban, ornamented with gold, jewels, etc.
Fine linen and purple - See on Gen 41:42 (note). The בץ buts, here mentioned, is most probably the same with the byssus of the ancients; supposed to be the beautiful tuft or beard, growing out of the side of the pinna longa, a very large species of muscle, found on the coasts of the Mediterranean Sea, of which there are a pair of gloves in the British Museum. This byssus I have described elsewhere.
Shushan - was glad - Haman was too proud to be popular; few lamented his fall.
8:17: Many - became Jews; for - fear - These were a species of converts not likely to bring much honor to true religion: but the sacred historian states the simple fact. They did profess Judaism for fear of the Jews, whether they continued steady in that faith or not.
It is only the Gospel which will not admit of coercion for the propagation and establishment of its doctrines. It is a spiritual system, and can be propagated only by spiritual influence. As it proclaims holiness of heart and life, which nothing but the Spirit of God can produce, so it is the Spirit of God alone that can persuade the understanding and change the heart. If the kingdom of Christ were of this world, then would his servants fight. But it is not from hence.
On the thirteenth of the month Adar the Jews destroy their enemies, and the governors of the provinces assist them, Est 9:1-5. They slay five hundred in Shushan, and kill the ten sons of Haman, but take no spoil, Est 9:6-10. The king is informed of the slaughter in Shushan, Est 9:11. He desires to know what Esther requests farther; who begs that the Jews may be permitted to act on the following day as they had done on the preceding, and that Haman's sons may be hanged upon the gallows; which is granted; and they slay three hundred more in Shushan, and in the other provinces seventy-five thousand, Est 9:12-16. A recapitulation of what was done; and of the appointment of the feast of Purim to be observed through all their generations every year, Est 9:17-28. Esther writes to confirm this appointment, Est 9:29-32.
9:1: Now in the twelfth month - What a number of providences, and none of them apparently of an extraordinary nature, concurred to preserve a people so signally, and to all human appearance so inevitably, doomed to destruction! None are ever too low for God to lift up, or too high for God to cast down. Must not these heathens have observed that the uncontrollable hand of an Almighty Being had worked in behalf of the Jews? And must not this have had a powerful tendency to discredit the idolatry of the country?
9:3: And all the rulers of the provinces - Mordecai being raised to the highest confidence of the king, and to have authority over the whole realm, these officers assisted the Jews, no doubt, with the troops under their command, to overthrow those who availed themselves of the former decree to molest the Jews. For it does not appear that the Jews slew any person who did not rise up to destroy them. See Est 9:5.
9:6: And in Shushan - It is strange that in this city, where the king's mind must have been so well known, there should be found five hundred persons to rise up in hostility against those whom they knew the king befriended!
9:10: The ten sons of Haman - Their names are given above. And it is remarked here, and in Est 9:16, where the account is given of the number slain in the provinces, that the Jews laid no hands on the spoil. They stood for their lives, and gave full proof that they sought their own personal safety, and not the property of their enemies, though the decree in their favor gave them authority to take the property of all those who were their adversaries, Est 8:11.
9:13: Let Haman's ten sons be hanged - They had been slain the preceding day, and now she requests that they may be exposed on posts or gibbets, as a terror to those who sought the destruction of the Jews.
9:15: And slew three hundred men - Esther had probably been informed by Mordecai that there were still many enemies of the Jews who sought their destruction, who had escaped the preceding day; and, therefore, begs that this second day be added to the former permission. This being accordingly granted, they found three hundred more, in all eight hundred. And thus Susa was purged of all their enemies.
9:18: The Jews - assembled - on the thirteenth - and on the fourteenth - These two days they were employed in slaying their enemies; and they rested on the fifteenth.
9:19: The Jews of the villages - They joined that to the preceding day, and made it a day of festivity, and of sending portions to each other; that is, the rich sent portions of the sacrifices slain on this occasion to the poor, that they also might be enabled to make the day a day of festivity; that as the sorrow was general, so also might the joy be.
It is worthy of remark that the ancient Itala or Ante-hieronymian version of this book omits the whole of these nineteen verses. Query, Were they originally in this book?
9:20: Mordecai wrote these things - It has been supposed that thus far that part of the book of Esther, which was written by Mordecai extends: what follows to the end, was probably added either by Ezra, or the men of the Great Synagogue; though what is said here may refer only to the letters sent by Mordecai to the Jews of the provinces. From this to the end of the chapter is nothing else than a recapitulation of the chief heads of the preceding history, and an account of the appointment of an annual feast, called the feast of Purim, in commemoration of their providential deliverance from the malice of Haman.
9:23: The Jews undertook to do as they had begun - They had already kept the fifteenth day, and some of them in the country the fourteenth also, as a day of rejoicing: Mordecai wrote to them to bind themselves and their successors, and all their proselytes, to celebrate this as an annual feast throughout all their generations; and this they undertook to do. And it has been observed among them, in all places of their dispersion, from that day to the present time, without any interruption.
9:26: They called these days Purim - That is from pari, the lot; because, as we have seen, Haman cast lots to find what month, and what day of the month, would be the most favorable for the accomplishment of his bloody designs against the Jews. See on Est 3:7 (note).
And of that which they had seen - The first letter to which this second refers, must be that sent by Mordecai himself. See Est 9:20.
9:29: Esther - wrote with all authority - Esther and Mordecai had the king's license so to do: and their own authority was great and extensive.
9:31: As they had decreed for themselves and for their seed - There is no mention of their receiving the approbation of any high priest, nor of any authority beyond that of Mordecai and Esther; the king could not join in such a business, as he had nothing to do with the Jewish religion, that not being the religion of the country.
9:32: The decree of Esther confirmed these matters - It was received by the Jews universally with all respect, and they bound themselves to abide by it.
The Vulgate gives a strange turn to this verse: Et omnia quae libri hujus, qui vocatur Esther, historia continentur; "And all things which are contained in the history of this book, which is called Esther."
The Targum says, And by the word of Esther all these things relative to Purim were confirmed; and the roll was transcribed in this book. The Syriac is the same as the Hebrew, and the Septuagint in this place not very different.
Ahasuerus lays a tribute on his dominions, Est 10:1. Mordecai's advancement under him, Est 10:2. His character, Est 10:3.
10:1: Laid a tribute upon the land - On the one hundred and twenty-seven provinces of which we have already heard.
The isles of the sea - Probably the isles of the Aegean sea, which were conquered by Darius Hystaspes. Calmet supposes that this Hystaspes is the Ahasuerus of Esther.
10:2: The book of the chronicles of Media and Persia? - The Persians have ever been remarkable for keeping exact chronicles of all public events. Their Tareekhs, which are compositions of this kind, are still very numerous, and indeed very important.
10:3: Was next unto king Ahasuerus - He was his prime minister; and, under him, was the governor of the whole empire.
The Targum is extravagant in its encomiums upon Mordecai: "All the kings of the earth feared and trembled before him: he was as resplendent as the evening star among the stars; and was as bright as Aurora beaming forth in the morning; and he was chief of the kings."
Seeking the wealth of his people - Studying to promote the Jewish interest to the utmost of his power.
Speaking peace to all his seed - Endeavoring to settle their prosperity upon such a basis, that it might be for ever permanent. Here the Hebrew text ends; but in the ancient Vulgate, and in the Greek, ten verses are added to this chapter, and six whole chapters besides, so that the number of chapters in Esther amounts to sixteen. A translation of these may be found in the Apocrypha, bound up with the sacred text, in most of our larger English Bibles. On any part of this work it is not my province to add any comment.
This is the last of the historical books of the Old Testament, for from this time to the birth of Christ they had no inspired writers; and the interval of their history must be sought among the apocryphal writers and other historians who have written on Jewish affairs. The most complete supplement to this history will be found in that most excellent work of Dean Prideaux, entitled The Old and New Testaments connected, in the History of the Jews and Neighbouring Nations, from the Declension of the Kingdoms of Israel and Judah to the time of Christ, 4 vols. 8vo. 1725. The editions prior to this date are not so complete.
We have already seen what the Feast of Purim means, and why it was instituted; if the reader is desirous of farther information on this subject, he may find it in the works of Buxtorf, Leusden, Stehlin, and Calmet's Dictionary, article Pur.

Notes on the Bible, by Albert Barnes, [1834]

5:1: Over against the gate - This is the usual situation of the throne in the "throne-room" of an Oriental palace. The monarch, from his raised position, can see into the court through the doorway opposite to him, which is kept open.
5:3: It shall be even given thee ... - Xerxes, on another occasion, when pleased with one of his wives, offered to grant her any request whatever, without limitation. Compare the margin reference.
5:4: Esther seems to have been afraid to make her real request of Xerxes too abruptly. She concluded that the king would understand that she had a real petition in the background, and would recur to it, as in fact he did Est 5:6; Est 7:2.
5:6: The banquet of wine - After the meats were removed, it was customary in Persia to continue the banquet for a considerable time with fruits and wine. During this part of the feast, the king renewed his offer.
5:9: He stood not up, nor moved for him - This was undoubtedly a serious breach of Persian etiquette, and may well have angered Haman.
5:10: Zeresh - This name is probably connected with the Zend zara, "gold." Compare the Greek "Chrysis."
5:11: The multitude of his children - Herodotus tells us that, next to prowess in arms, it was regarded as the greatest proof of manly excellence in Persia to be the father of many sons." Haman had ten sons (see the margin reference).
5:14: A gallows, in the ordinary sense, is scarcely intended, since hanging was not a Persian punishment. The intention, no doubt, was to crucify (see the Est 2:23 note) or impale Mordecai; and the pale or cross was to be 75 feet high, to make the punishment more conspicuous.
Speak thou unto the king ... - Requests for leave to put persons to death were often made to Persian kings by their near relatives, but only rarely by others.
6:3: It was a settled principle of the Persian government that "Royal Benefactors" were to receive an adequate reward. The names of such persons were placed on a special roll, and care was taken that they should be properly recompensed, though they sometimes waited for months or years before they were rewarded.
6:8: The honors here proposed by Haman were such as Persian monarchs rarely allowed to subjects. Each act would have been a capital offence if done without permission. Still, we find Persian monarchs allowing their subjects in these or similar acts under certain circumstances.
6:12: It is quite consonant with Oriental notions that Mordecai, after receiving the extraordinary honors assigned him, should return to the palace and resume his former humble employment.
7:4: The king now learned, perhaps for the first time, that his favorite was a Jewess.
Although the enemy ... - i. e. "although the enemy (Haman) would not (even in that case) compensate (by his payment to the treasury) for the king's loss of so many subjects."
7:8: Like the Greeks and Romans, the Persians reclined at their meals on sofas or couches. Haman, in the intensity of his supplication, had thrown himself upon the couch at Esther's feet.
They covered Haman's face - The Macedonians and the Romans are known to have commonly muffled the heads of prisoners before executing them. It may have also been a Persian custom.
8:1: Give the house of Haman - Confiscation of goods accompanied public execution in Persia as in other Oriental countries.
8:2: His ring - i. e. the royal signet by which the decrees of the government were signed.
Over the house of Haman - Not only the building and the furniture, but the household - the vast train of attendants of all kinds that was attached to the residence of a Persian noble.
8:3: Though Haman was dead, his work was not yet undone. The royal decree had gone forth, and, according to Persian notions, could not be directly recalled or Rev_ersed Est 8:8. Mordecai did not dare, without express permission from the king, to take any steps even to stay execution. And Esther, being in favor, once more took the initiative.
8:8: Write ... as it liketh you ... - (See the Est 1:19 note. Practically, Ahasuerus Rev_ersed the "device" of Haman).
8:9: Sivan corresponds nearly to our June; it was the second month from the issue of the first edict Est 3:12.
8:10: Riders on mules, camels and young dromedaries - Most moderns translate "riders upon coursers and mules, the offspring of mares;" but the words translated "mules" and "mares," are of very doubtful signification, since they scarcely occur elsewhere. The real meaning of the clause must remain doubtful; perhaps the true translation is, "riders upon coursers of the king's stud, offspring of high-bred steeds." So Est 8:14.
8:11: This fresh decree allowed the Jews to stand on their defense, and to kill all who attacked them. It has been pronounced incredible that any king would thus have sanctioned civil war in all the great cities of his empire; but some even of the more skeptical critics allow that "Xerxes" might not improbably have done so.
8:14: Being hastened - Between Sivan, the third month (June), when the posts went out, and Adar, the twelfth month (March), when the struggle was to take place, the interval would be one of more than 8 months; but all haste was made, with the object of their being no misunderstanding.
8:15: See the Est 1:6 note. The "crown" was not a crown like the king's, but a mere golden band or coronet.
A garment - Or, "an inner robe." The tunic or inner robe of the king was of purple, striped with white.
8:17: Became Jews - Joined the nation as proselytes, so casting in their lot with them.
9:1: Drew near - Or, "arrived," or "reached the time" specified Est 3:13; Est 8:12.
9:3: All the rulers ... helped the Jews - i. e. the Persians, who formed the standing army which kept the Empire in subjection, and were at the disposal of the various governors of provinces, took the Jews' side. The enemies of the Jews (e. g. Est 9:16) were almost entirely to be found among the idolatrous people of the subject nations, for whose lives neither the Persians generally, nor their monarchs, cared greatly.
9:6: By "Shushan the palace (or the fort)," is probably meant the whole of the upper town, which occupied an area of more than 100 acres, and contained many residences besides the actual palace. The Jews would not have ventured to shed blood within the palace-precincts.
9:7: Most of these names are Persian, and readily traceable to Old Persian roots.
9:10
On the spoil laid they not their hand - As they might have done (see the margin reference).
9:15: Shushan - Here probably the lower town, which lay east of the upper one, and was of about the same size (compare the Est 9:6 note).
9:16: Seventy and five thousand - The Septuagint gives the number as 15, 000; and this amount seems more in proportion to the 800 slain in Susa.
9:18: See Est 3:13 note.
9:19: The Jews of the villages ... - Rather, "the Jews of the country districts, that dwelt in the country towns," as distinguished from those who dwelt in the metropolis.
9:29: This second letter of Purim - Mordecai's first letter Est 9:20 was to some extent tentative, a recommendation. The Jews generally having accepted the recommendation Est 9:23, Est 9:27, he and Esther now wrote a second letter which was mandatory.
9:31: The matters of the fastings and their cry - The Jews of the provinces had added to the form of commemoration proposed by Mordecai certain observances with respect to fasting and wailing, and Mordecai's second letter sanctioned these.
9:32: As "the book" elsewhere in Esther always means a particular book - "the book of the chronicles of the kings of Media and Persia" - Est 2:23; Est 6:1; Est 10:2 it seems best to give it the same sense here.

Treasury of Scriptural Knowledge, by R.A. Torrey

Est 5:1, Esther, adventuring on the king's favour, obtains the grace of the golden sceptre, and invites the king and Haman to a banquet; Est 5:6, She, being encouraged by the king in her suit, invites them to another banquet the next day; Est 5:9, Haman, proud of his advancement, repines at the contempt of Mordecai; Est 5:14, By the counsel of Zeresh he prepares for him a gallows.

5:1: on the: Est 4:16; Mat 27:64
royal: Est 1:11, Est 8:15; Mat 10:16, Mat 11:8; Pe1 3:3-5
inner: Est 4:11, Est 6:4
sat: Kg1 10:18-20; Luk 22:30; Rev 3:21

5:2: she: Gen 32:28; Neh 1:11; Psa 116:1; Pro 21:1; Act 7:10, Act 10:4
golden sceptre: Est 4:11, Est 8:4

5:3: What: Est 5:6; Est 7:2, Est 9:12; Kg1 2:20, Kg1 3:5; Mat 20:20-22; Luk 18:41
to: Est 5:6; Mar 6:23

5:4: If it seem: Est 5:8; Pro 29:11
the banquet: Mishteh, from shathah, "to drink," a compotation. feast, or banquet accompanied with drinking; the drinking in the East being at the beginning, and not at the end of the entertainment. Olearius, describing an entertainment at the Persian court, says, "The floor of the hall was covered with cotton cloth, which was covered with all sorts of fruits and sweetmeats in basons of gold. With them was served up excellent Shiraz wine. After an hour's time, the sweetmeats were removed, to make way for the more substantial part of the entertainment, such as rice, boiled and roast mutton, etc. When the company had been at table an hour and a half, warm water was brought, in a ewer of gold, for washing; and grace being said, they began to retire without speaking a word, according to the custom of the country." Est 5:8, Est 3:15; Gen 27:25, Gen 32:20; Psa 112:5; Co1 14:20

5:5: Cause Haman: Est 6:14

5:6: the king said: Est 5:3, Est 7:2, Est 9:12

5:8: perform: Heb. do
let the king: Esther probably wished another interview, that she might ingratiate herself more fully into the king's favour, and thus secure the success of her design. But Providence disposed of things thus, to give time for the important event mentioned in the following chapter.
to morrow: Est 6:1-13; Pro 16:9

5:9: joyful: Job 20:5; Amo 6:12, Amo 6:13; Luk 6:25; Joh 16:20; Jam 4:9
he stood not up: Est 3:2; Psa 15:4; Mat 10:28
he was full: Est 3:5; Kg1 21:4; Job 31:31; Psa 27:3; Dan 3:13, Dan 3:16-19; Mat 2:16; Act 7:54

5:10: refrained: Gen 43:30, Gen 43:31, Gen 45:1; Sa2 13:22, Sa2 13:23; Ecc 7:9
called for his friends: Heb. caused his friends to come, Zeresh. Est 6:13

5:11: the glory: Est 1:4; Gen 31:1; Job 31:24, Job 31:25; Psa 49:6, Psa 49:16, Psa 49:17; Isa 10:8; Jer 9:23, Jer 9:24; Dan 4:30; Mar 10:24; Luk 12:19, Luk 12:20; Ti1 6:17
the multitude: Est 9:7-10, Est 9:12, Est 9:13; Job 27:14, Job 27:15; Hos 9:13, Hos 9:14
and how he had: Est 3:1

5:12: Esther: Plutarch, in his life of Artaxerxes, informs us, that none but the king's mother, and his real wife, were permitted to sit at his table; and therefore he mentions it as a condescension in that prince, that he sometimes invited his brothers. Haman, therefore, had some reason to be proud of this favour.
to morrow: Job 8:12, Job 8:13, Job 20:5-8; Psa 37:35, Psa 37:36; Pro 7:22, Pro 7:23, Pro 27:1; Luk 21:34, Luk 21:35; Th1 5:3

5:13: Yet all this: Pride will ever render its possessor unhappy. Haman, though possessed of immense riches, glory, and honour, and the prime favourite of his king, is wretched, because he could not have the homage of that man whom his heart even despised! Oh, how distressing are the inquietudes of pride and vanity. Kg1 21:4-6; Job 15:20, Job 18:4; Ecc 1:2, Ecc 1:14; Phi 4:11, Phi 4:12

5:14: said Zeresh: Sa2 13:3-5; Kg1 21:7, Kg1 21:25; Ch2 22:3, Ch2 22:4; Mar 6:19-24
Let a gallows: Heb. Let a tree, Est 7:9
speak thou: Est 3:8-15, Est 6:4
go thou in: Est 3:15; Kg1 21:7; Amo 6:4-6; Rev 11:10
the thing: Sa2 16:21-23, Sa2 17:1-4; Mar 14:10, Mar 14:11; Act 23:14, Act 23:15; Rom 1:32
he caused: Est 7:10; Psa 7:13-16, Psa 9:15, Psa 37:14, Psa 37:32; Pro 1:18, Pro 4:16; Rom 3:15

Est 6:1, Ahasuerus, reading in the chronicles of the good service done by Mordecai, takes care for his reward; Est 6:4, Haman, coming to sue that Mordecai might be hanged, gives counsel that he might do him honour; Est 6:12, Complaining of this, his friends tell him of his final destiny.

6:1: that night: Est 5:8; Gen 22:14; Sa1 23:26, Sa1 23:27; Isa 41:17; Rom 11:33
could not the king sleep: Heb. the king's sleep fled away, Dan 2:1, Dan 6:18
the book of records: As chronicles were composed among the Persians, a more instructive and interesting work could not be brought before the king; because they were all written in verse, and were generally the work of the most eminent poets of the empire. Est 2:23; Mal 3:16

6:2: Bigthana: Est 2:21, Bigthan
door: Heb. threshold

6:3: What honour: Jdg 1:12, Jdg 1:13; Sa1 17:25, Sa1 17:26; Ch1 11:6; Dan 5:7, Dan 5:16, Dan 5:29; Act 28:8-10
There is nothing: Gen 40:23; Psa 118:8, Psa 118:9; Ecc 9:15

6:4: Who is in the court: Pro 3:27, Pro 3:28; Ecc 9:10
the outward: Est 4:11, Est 5:1
to speak: Est 3:8-11, Est 5:14, Est 7:9; Job 5:13; Psa 2:4, Psa 33:19

6:6: whom the king: etc. Heb. in whose honour the king delighteth, Psa 35:27; Isa 42:1, Isa 62:4, Isa 62:5; Jer 32:41; Mat 3:17; Joh 5:23
To whom: Est 3:2, Est 3:3, Est 5:11; Pro 1:32, Pro 16:18, Pro 18:12, Pro 30:13; Oba 1:3

6:7: whom the king: etc. Heb. in whose honour the king delighteth, Est 6:9, Est 6:11

6:8: Let the royal: etc. Heb. Let them bring the royal apparel, wherewith the king clotheth himself. Sa1 18:4; Luk 15:22
the horse: Herodotus relates, that the kings of Persia had horses peculiar to themselves, which were brought from Armenia, and were remarkable for their beauty; and if the same law pRev_ailed in Persia as in Judea, no man, under the penalty of death, might ride on the king's horse, any more than sit on his throne, wear his crown, or hold his sceptre. Kg1 1:33

6:9: bring him: Heb. cause him to ride
proclaim: Gen 41:43; Kg1 1:33, Kg1 1:34; Zac 9:9

6:10: Make haste: Dan 4:37; Luk 14:11; Rev 18:7
let nothing fail: Heb. suffer not a whit to fall, Kg2 10:10

6:11: took Haman: Ezr 6:13; Isa 60:14; Luk 1:52; Rev 3:9
and arrayed: Est 8:15, Est 9:3
the street: Pitts gives a similar account of the mode of honouring a person who turns a Mohammedan, at Algiers: "The apostate is to get on a stately steed, with a rich saddle and fine trappings. he is also richly habited, and has a turban on his head, but nothing of this is to be called his own; only there are given him about two or three yards of broad cloth, which is laid before him on the saddle. The horse, with him on his back, is led all round the city, which he is several hours in doing. The apostate is attended with drums and other music, and twenty or thirty serjeants. They march in order on each side of the horse, with naked swords in their hands. The crier goes before, with a loud voice giving thanks to God for the proselyte that is made.

6:12: came again: Est 2:19; Sa1 3:15; Psa 131:1, Psa 131:2
hasted to his house: Sa2 17:23; Kg1 20:43, Kg1 21:4; Ch2 26:20; Job 20:5
having: Est 7:8; Sa2 15:30; Job 9:24; Jer 14:3, Jer 14:4

6:13: Zeresh: Est 5:10-14
said his wise: Gen 41:8; Dan 2:12
If Mordecai: Gen 40:19; Sa1 28:19, Sa1 28:20; Job 15:24; Dan 5:26-28; Zac 12:2, Zac 12:3
but shalt surely: Job 16:2; Pro 28:18; Hos 14:9

6:14: hasted to bring: Est 5:8, Est 5:14; Deu 32:35, Deu 32:36

Est 7:1, Esther, entertaining the king and Haman, makes suit for her own life, and her people's; Est 7:5, She accuses Haman; Est 7:7, The king in his anger, understanding of the gallows which Haman had made for Mordecai, causes him to be hanged thereon.

7:1: banquet: Heb. drink, Est 3:15, Est 5:8

7:2: the king said: Est 5:6; Joh 16:24

7:3: let my life: Est 7:7; Kg1 20:31; Kg2 1:13; Job 2:4; Jer 38:26
my people: Est 4:8; Psa 122:6-9

7:4: we are sold: Est 3:9, Est 4:7, Est 4:8; Deu 28:68; Sa1 22:23
to be destroyed: etc. Heb. that they should destroy, and kill, and cause to perish, Est 3:13, Est 8:11; Psa 44:22, Psa 44:23
But if we: Gen 37:26-28; Deu 28:68; Jos 9:23; Neh 5:5; Joe 3:6; Amo 2:6
the enemy: Est 7:6, Est 3:9

7:5: Who is he: Gen 27:33; Job 9:24
that durst: etc. Heb. whose heart hath filled him, Act 5:3

7:6: The adversary: Heb. The man adversary
this wicked: Sa1 24:13; Psa 27:2, Psa 139:19-22; Pro 24:24, Pro 24:25; Ecc 5:8; Co1 5:13; Th2 2:8
was afraid: Neh 6:16; Job 15:21, Job 15:22, Job 18:5-12; Psa 73:5-9, Psa 73:17-20; Pro 16:14; Isa 21:4; Dan 5:5, Dan 5:6
before: or, at the presence of

7:7: in his wrath: Est 1:12
Haman: Pro 14:19; Isa 60:14; Rev 3:9
for he saw: Sa1 20:7, Sa1 20:9, Sa1 25:17; Psa 112:10; Pro 19:12; Dan 3:19

7:8: the bed: Est 1:6; Isa 49:23
before me: Heb. with me
they covered Haman's: When a criminal was condemned by a Roman judge, he was delivered to the serjeant with these words: I, lictor, caput obnubito arbori infelici suspendito, "Go, sergeant, cover his head, and hang him on the accursed tree." Est 6:12; Job 9:24; Isa 22:17

7:9: Harbonah: Est 1:10, Harbona
one of the chamberlains: Est 6:14; Kg2 9:32
Behold: Est 5:14; Job 27:20-23; Psa 7:15, Psa 7:16, Psa 35:8, Psa 141:10; Pro 11:5, Pro 11:6
gallows: Heb. tree
who had spoken: Est 2:21-23, Est 6:2
Hang him thereon: Est 9:25; Sa1 17:51; Psa 7:15, Psa 7:16, Psa 9:15, Psa 9:16, Psa 35:8, Psa 37:35, Psa 37:36, Psa 73:19; Pro 11:5, Pro 11:6; Dan 6:7, Dan 6:24

7:10: Then was the king's: Jdg 15:7; Eze 5:13; Zac 6:8

Est 8:1, Mordecai is advanced; Est 8:3, Esther makes suit to Rev_erse Haman's letters; Est 8:7, Ahasuerus grants to the Jews to defend themselves; Est 8:15, Mordecai's honour, and the Jews' joy.

8:1: give the house: Job 27:16, Job 27:17; Psa 39:6, Psa 49:6-13; Pro 13:22, Pro 28:8; Ecc 2:18, Ecc 2:19; Luk 12:20
came before: Est 1:14, Est 2:7, Est 2:15

8:2: his ring: Est 3:10; Gen 41:42; Isa 22:19-22; Luk 15:22
Esther set: Sa2 9:7-10; Psa 37:34; Ecc 2:18, Ecc 2:19-26, Ecc 5:13, Ecc 5:14; Dan 2:48

8:3: fell: Sa1 25:24; Kg2 4:27
besought him with tears: Heb. she wept and besought him, Isa 38:2; Hos 12:4; Heb 5:7
mischief: Est 3:8-15, Est 7:4

8:4: held out: Est 4:11, Est 5:2

8:5: if I: Est 7:3; Exo 33:13, Exo 33:16; Sa1 20:29
I be pleasing: Est 2:4, Est 2:17
letters: Heb. device, Est 3:12, Est 3:13
which he wrote: or, who wrote

8:6: For how: Gen 44:34; Jer 4:19, Jer 9:1; Luk 19:41, Luk 19:42; Rom 9:2, Rom 9:3, Rom 10:1
endure to see: Heb. be able that I may see
the evil: Est 7:4; Neh 2:3

8:7: Behold: Est 8:1; Pro 13:22
him they have hanged: Est 7:10; Gal 3:13

8:8: in the king's name: Est 3:12; Kg1 21:8
may no man Rev_erse: No, not the king himself; and this was the reason that the king was forced not to Rev_erse, but to give a contradictory decree; that if the Jews, pursuant to the first decree, were assaulted, they might legitimately, by virtue of the second, defend themselves, slay their enemies, and even take the spoil. Est 8:5, Est 1:19; Dan 6:8, Dan 6:12-15; Ti2 2:19; Heb 6:17, Heb 6:18

8:9: the king's: Est 3:12
and to the lieutenants: Est 1:1, Est 1:22, Est 3:12, Est 3:13; Dan 6:1
India: The Hebrew word Hoddo, in Syriac, Hendoo, and in Arabic, Hind, is rendered India by all the versions. India, or Hindostan, is a large country of the south of Asia, extending from north to south about 2, 400 miles, and from east to west 1, 800, between 8 degrees and 35 degrees n lat. and 68 degrees and 92 degrees e long.; being bounded on the west by the Indus, east by the Birman empire and Thibet, north by the Indian Caucasus, and south by the Indian Ocean. It is probable, however, that all the country east of the Indus was anciently called India.
and according: Est 1:22, Est 3:12; Kg2 18:26; Dan 4:1; Co1 14:9-11

8:10: in the king: Kg1 21:8; Ecc 8:4; Dan 4:1
by posts: Est 3:13; Ch2 30:6; Job 9:25; Jer 51:21
mules: Rechesh, in Syriac, rechesha, probably denotes a swift horse.
camels: Achashteranim, from the Persian akhash, large, and aster, a mule, probably, as Bochart supposes, denotes a large mule.
young dromedaries: Beney harammachim, "the sons of mares," as the word ramakat denotes in Arabic; probably an expletive of the preceeding word. Isa 60:6, Isa 66:20; Jer 2:23

8:11: to gather: Est 9:2-16
to destroy: Psa 37:14, Psa 37:15, Psa 68:3, Psa 137:8, Psa 146:6-9; Eze 39:10
and to take the spoil: Est 3:13, Est 9:10, Est 9:15, Est 9:16; Isa 10:6

8:12: one day: Est 9:1; Exo 15:9, Exo 15:10; Jdg 1:6, Jdg 1:7
upon the thirteenth: Est 3:13-15

8:13: published: Heb. Rev_ealed
avenge themselves: Jdg 16:28; Psa 37:14, Psa 37:15, Psa 68:23, Psa 92:10, Psa 92:11, Psa 149:6-9; Luk 18:7; Rev 6:10

8:14: being hastened: Sa1 21:8; Ecc 9:10
Shushan: Est 1:2, Est 2:3, Est 3:15; Neh 1:1; Dan 8:2

8:15: royal apparel: Est 5:1, Est 6:8, Est 6:11; Gen 41:42; Mat 6:29, Mat 11:8; Luk 16:19
blue: or, violet, Est 1:6
and with a great crown: Mordecai was now made the chief minister, or vizier, instead of Haman; and was accordingly invested with the "royal apparel," in conformity to the custom of the East. So we are informed, in the History of the Rev_olt of Ali Bey, that on the election of a new sheikh bellet, or chief of the country, in Egypt, the pasha who approves of him invests him with a robe of valuable fur. Perhaps the crown was one of the insignia of the office of vizier. Concerning the blue, fine linen, and purple; see note on Exo 25:4, and see note on Exo 39:27.
the city: Haman was too proud to be popular. few lamented his fall. Est 3:15; Pro 29:2

8:16: Jews: Est 4:1-3, Est 4:16; Psa 30:5-11
had light: That is, prosperity and hope. The dark cloud which had so long hung over them was dispelled; and again the sunshine of prosperity beamed upon them. Est 9:17; Psa 18:28, Psa 97:11; Pro 4:18, Pro 4:19, Pro 11:10; Isa 30:29, Isa 30:30, Isa 35:10

8:17: a feast: Est 9:17, Est 9:19, Est 9:22; Sa1 25:8; Neh 8:10
many of the people: Psa 18:43; Zac 8:20-23
for the fear: Est 9:2; Gen 35:5; Exo 15:16; Deu 2:25, Deu 11:25

Est 9:1, The Jews slay their enemies, with the ten sons of Haman; Est 9:12, Ahasuerus, at the request of Esther, grants another day of slaughter, and Haman's sons to be hanged; Est 9:20, The two days of Purim are made festival.

9:1: am 3552, bc 452
in the twelfth: Est 3:7, Est 3:13, Est 8:12
hoped: Act 12:11
though it was turned: Deu 32:36; Sa2 22:41; Psa 30:11; Isa 14:1, Isa 14:2, Isa 60:14-16; Rev 11:18

9:2: gathered: Est 9:10, Est 9:16, Est 8:11
as sought: Deu 2:30; Jos 11:20; Psa 71:13, Psa 71:24; Isa 8:9
the fear: Est 8:17; Gen 35:5; Exo 23:27; Jos 2:9

9:3: the rulers: Est 3:12, Est 8:9; Ezr 8:36; Dan 3:2, Dan 6:1, Dan 6:2
officers of the king: Heb. those which did the business that belonged to the king
the fear: Est 3:2-6, Est 8:5

9:4: was great: Psa 18:43
his fame: Jos 6:27; Sa1 2:30; Ch1 14:17; Zep 3:19; Mat 4:24
waxed: Sa2 3:1; Ch1 11:9; Psa 1:3; Pro 4:18; Isa 9:7

9:5: smote: Psa 18:34-40, Psa 18:47, Psa 18:48, Psa 20:7, Psa 20:8, Psa 149:6-9; Th2 1:6
the stroke: Jer 18:21
what they would: Heb. according to their will, The Chaldee paraphrast says that none appeared against the Jews but Amalekites only, who were infatuated, and had their hearts hardened, as Pharaoh's against Israel, to take up arms to their own destruction. Some had such an inveterate, implacable malice against the Jews, that Haman's fall and Mordecai's advancement, instead of convincing, seemed only to exasperate them the more. How have the most dreadful scourges ravaged a country, and yet the inhabitants are unmindful of the Almighty Disposer of events, and that the cause of his righteous displeasure is their continual provocation! Forty years long was he grieved with one generation, who learned not his ways, although daily fed and clothed by a miracle.

9:6: Shushan: Est 3:15

9:10: ten sons: Est 5:11; Exo 20:5; Job 18:18, Job 18:19, Job 27:13-15; Psa 21:10, Psa 109:12, Psa 109:13
enemy: Est 3:1, Est 7:4, Est 7:6; Exo 17:16
but on the spoil: It does not appear that the Jews slew any person who did not rise up to destroy them. they stood for their lives; and gave full proof that they sought their own personal safety, and not the property of their enemies. though the decree in their favour gave them authority to take the property of all their adversaries. Est 9:15, Est 9:16; Est 8:11; Gen 14:23; Rom 12:17; Phi 4:8

9:11: was brought: Heb. came, Est 9:11

9:12: what is thy petition: Est 5:6, Est 7:2

9:13: If it please the king: Esther had probably been informed by Mordecai, that there were still many enemies of the Jews who sought their destruction, who had escaped the preceding day; and therefore begged that the second day might be added to the former permission; and that the sons of Haman, who had already been slain, might be suspended on gibbets, as a terror to those who sought the destruction of the Jews.
according unto: Est 8:11
let Haman's ten sons be hanged: Heb. let men hang Haman's ten sons, Deu 21:23; Sa2 21:6, Sa2 21:9; Gal 3:13

9:15: gathered themselves: Est 9:2, Est 9:13, Est 8:11; Psa 118:7-12
but on the prey: Est 9:10, Est 9:16; Th1 5:22; Heb 13:5

9:16: gathered themselves: Est 9:2; Est 8:11
stood: Est 8:11; Lev 26:7, Lev 26:8

9:17: of the same: Heb. in it, Est 9:1, Est 9:18, Est 9:21, Est 3:12, Est 8:9

9:18: on the thirteenth: Est 9:1, Est 9:11, Est 9:13, Est 9:15

9:19: gladness: Est 9:22, Est 8:17; Deu 16:11, Deu 16:14; Neh 8:10-12; Psa 118:11-16; Luk 11:41; Rev 11:10
sending portions: The eastern princes and people not only invite their friends to feasts, but it is their custom to send a portion of the banquet to those that cannot well attend, especially their relations, and those in a state of mourning. Thus, when the Grand Emir found that it incommoded M. D'Arvieux to eat with him, he desired him to take his own time for eating, and sent him from his kitchen what he liked best.

9:20: Mordecai: That is, as the words imply, the history contained in this book; and not merely the letters afterwards mentioned, as some understand it.
wrote these: Exo 17:14; Deu 31:19-22; Ch1 16:12; Psa 124:1-3, Psa 145:4-12; Co2 1:10, Co2 1:11
in all the provinces: Est 1:1, Est 1:22, Est 3:12, Est 8:9

9:22: the days: Est 3:12, Est 3:13; Exo 13:3-8; Psa 103:2; Isa 12:1, Isa 12:2, Isa 14:3
from sorrow: Psa 30:11; Mat 5:4; Joh 16:20-22
sending portions: Est 9:19; Neh 8:10-12; Luk 11:41; Act 2:44-46; Gal 2:10

9:24: the enemy: Est 9:10, Est 3:5-13
Pur: The word pur seems to be derived either from the Persian bahr and bar, a part, portion, lot, or pari, anything which happens fortuitously or fortunately; whence the annual festival in commemoration of the wonderful deliverance of the Jews from their enemies was called Purim, or in Arabic and Persian, Fuhr, or Lots; which has been observed by them, in all places of their dispersion, from that day to the present time, without any interruption. Est 3:7
consume: Heb. crush

9:25: when Esther came: Heb. when she came, Est 9:13, Est 9:14, Est 7:5-10, Est 8:1-14
return: Psa 7:16, Psa 109:17, Psa 109:18, Psa 140:9, Psa 141:10; Mat 21:44

9:26: they called: Num 16:40; Eze 39:11
Pur: that is, Lot
letter: Est 9:20

9:27: and upon their seed: Deu 5:3, Deu 29:14, Deu 29:15; Jos 9:15; Sa1 30:25; Sa2 21:1, Sa2 21:2
all such: Est 8:17; Isa 56:3, Isa 56:6; Zac 2:11, Zac 8:23
fail: Heb. pass

9:28: remembered: Exo 12:17; Psa 78:5-7, Psa 103:2
fail: Heb. pass
the memorial: Exo 13:8, Exo 13:9; Jos 4:7; Zac 6:14
perish from their seed: Heb. be ended from their seed

9:29: the daughter of Abihail: Est 3:15
authority: Heb. strength
confirm: Est 9:20, Est 8:10

9:30: the hundred: Est 1:1, Est 8:9
words of peace: Isa 39:8; Zac 8:19

9:31: themselves: Heb. their souls
and for their seed: Est 9:27
the fastings: Est 4:3, Est 4:16; Jon 3:2-9

Missing Western Armenian Verses

5:1 Երրորդ օրը Եսթեր իր թագաւորական զգեստները հագաւ ու թագաւորին տանը ներքին գաւիթին մէջ՝ թագաւորին տանը առջեւ կեցաւ։ Թագաւորը թագաւորական պալատին մէջ՝ պալատին դրանը առջեւ իր թագաւորական աթոռին վրայ նստեր էր։
5:2 Երբ թագաւորը Եսթեր թագուհին տեսաւ, որ գաւիթին մէջ կը կենար, Եսթեր շնորհք գտաւ անոր առջեւ եւ թագաւորը իր ձեռքը եղած ոսկի գաւազանը Եսթերին երկնցուց։ Եսթեր մօտեցաւ ու գաւազանին ծայրին դպաւ։
5:3 Թագաւորը անոր ըսաւ. «Ո՛վ Եսթեր թագուհի, քեզի ի՞նչ եղաւ եւ ուզածդ ի՞նչ է, մինչեւ թագաւորութեանս կէսը քեզի պիտի տրուի»։
5:4 Եսթեր ըսաւ. «Եթէ թագաւորը հաճի, այսօր թագաւորը Համանին հետ իրեն ըրած կոչունքիս թող գայ»։
5:5 Թագաւորը ըսաւ. «Շուտով Համանը կանչեցէք, որպէս զի Եսթերին ըսածը կատարէ»։ Թագաւորը Համանին հետ Եսթերին ըրած կոչունքին գնաց։
5:6 Երբ գինի կը խմէին, թագաւորը Եսթերին ըսաւ. «Ի՞նչ է քու խնդիրքդ. ըսէ՛ ու քեզի պիտի շնորհուի, ի՞նչ է քու աղաչանքդ. մինչեւ թագաւորութեանս կէսը պիտի տրուի»։
5:7 Եսթեր պատասխան տուաւ ու ըսաւ. «Իմ աղաչանքս ու խնդիրքս այս է։
5:8 Եթէ թագաւորին առջեւ շնորհք գտայ ու եթէ թագաւորը կը հաճի իմ խնդիրքս շնորհել ու իմ աղաչանքս կատարել, թող թագաւորն ու Համան նորէն իրենց համար ընելու կոչունքիս գան ու վաղը թագաւորին խօսքին պէս ընեմ»։
5:9 Համան այն օրը զուարթ եւ ուրախ սրտով դուրս ելաւ. բայց երբ Համան թագաւորին դրանը մէջ Մուրթքէն տեսաւ, որ ոտքի չէր ելլեր ու իր տեղէն չէր շարժեր, Համանին սիրտը շատ նեղացաւ Մուրթքէին համար,
5:10 Բայց Համան ինքզինք զսպելով իր տունը գնաց ու մարդ ղրկեց իր բարեկամներն ու կինը՝ Զերէսը՝ կանչել տուաւ։
5:11 Համան պատմեց անոնց իր հարստութեանը փառքը ու իր որդիներուն շատութիւնը եւ այն ամէն բաները, որոնցմով թագաւորը զինք մեծցուցեր էր եւ թէ ի՛նչպէս իշխաններէն ու թագաւորին ծառաներէն աւելի բարձրացուցեր էր։
5:12 Համան ըսաւ. «Նաեւ Եսթեր թագուհին թագաւորին հետ ինձմէ զատ մէ՛կը չհրաւիրեց* իր պատրաստած կոչունքին ու վաղուան համար ալ զիս թագաւորին հետ հրաւիրեց։
5:13 Բայց այս ամենէն բնաւ գոհ չեմ, քանի որ Հրեայ Մուրթքէն թագաւորին դուռը նստած կը տեսնեմ»։
5:14 Անոր կինը Զերէս ու անոր բոլոր բարեկամները անոր ըսին. «Յիսուն կանգուն բարձրութեամբ փայտ մը թող շինուի ու վաղը առտու թագաւորին ըսէ, որ Մուրթքէն անոր վրայ կախուի եւ դուն թագաւորին հետ ուրախ սրտով կոչունքին գնա»։ Այս խօսքը Համանին հաճոյ երեւցաւ ու փայտը պատրաստեց։
6:1 Այն գիշերը թագաւորին քունը փախաւ ու հրամայեց, որ դիպուածները պատմող յիշատակներու գիրքը բերեն ու թագաւորին առջեւ կարդան։
6:2 Ու հոն գրուած գտնուեցաւ թէ Մուրթքէ՝ դրանը պահպանութիւն ընող՝ թագաւորին երկու ներքինիներուն, Բիգթանին ու Թարէսին, համար իմացուցեր էր, թէ անոնք Ասուերոս թագաւորին վրայ ձեռք երկնցնել ուզեր էին։
6:3 Թագաւորը ըսաւ. «Ասոր փոխարէն ի՞նչ պատիւ կամ մեծութիւն տրուեցաւ Մուրթքէին»։ Ու թագաւորին ծառայութիւն ընող պատանիները ըսին. «Անոր բան մը չեղաւ»։
6:4 Թագաւորը ըսաւ. «Գաւիթը ո՞վ կայ» (ու Համան թագաւորին պալատին դուրսի գաւիթը եկեր էր թագաւորին խօսելու, որ Մուրթքէն կախէ այն փայտին վրայ, որ ինք անոր համար պատրաստեր էր)։
6:5 Թագաւորին պատանիները անոր ըսին. «Ահա Համան գաւիթը կը սպասէ»։ Թագաւորը ըսաւ. «Թող ներս գայ»։
6:6 Երբ Համան ներս մտաւ, թագաւորը անոր ըսաւ. «Ի՞նչ ընել պէտք է այն մարդուն, որուն թագաւորը պատիւ ընել կ’ուզէ»։ Համան իր սրտին մէջ ըսաւ. «Թագաւորը ինձմէ զատ ուրիշ որո՞ւ պատիւ ընել պիտի ուզէ»։
6:7 Համան ըսաւ թագաւորին. «Այն մարդուն համար, որուն թագաւորը պատիւ ընել կ’ուզէ,
6:8 Թագաւորին հագած թագաւորական զգեստն ու թագաւորին հեծած ձին ու անոր գլուխը դրուած թագաւորական թագը թող բերեն.
6:9 Զգեստն ու ձին թագաւորին խիստ պատուաւոր իշխաններէն մէկուն ձեռքը թող տրուի ու հագցնեն այն մարդուն՝ որուն թագաւորը պատիւ ընել կ’ուզէ ու ձիուն վրայ հեծցնեն եւ քաղաքին փողոցին մէջէն անցընեն ու առջեւէն կանչեն ու ըսեն՝ ‘Այսպէս պիտի ըլլայ այն մարդուն՝ որուն թագաւորը պատիւ տալ կ’ուզէ’»։
6:10 Այն ատեն թագաւորը Համանին ըսաւ. «Շուտով ըսածիդ պէս զգեստն ու ձին առ ու թագաւորին դուռը նստող Հրեայ Մուրթքէին ըսածիդ պէս ըրէ. քու ըսածէդ բնաւ բան մը պակաս չըլլայ»։
6:11 Համան զգեստն ու ձին առաւ ու զգեստը Մուրթքէին հագցնելով՝ զանիկա ձիուն վրայ հեծցուց եւ քաղաքին փողոցէն անցուց ու առջեւէն կը կանչէր*՝ «Այսպէս պիտի ըլլայ այն մարդուն, որուն թագաւորը պատիւ տալ կ’ուզէ»։
6:12 Եւ Մուրթքէ թագաւորին դուռը դարձաւ. բայց Համան տրտում ու գլուխը ծածկած՝ շուտով իր տունը քաշուեցաւ։
6:13 Համան իր կնոջ Զերէսին ու բոլոր բարեկամներուն պատմեց ամէն ինչ որ իր գլխուն եկած էր։ Անոր իմաստուններն ու անոր կինը Զերէս անոր ըսին. «Եթէ Մուրթքէ (որուն առջեւ դուն իյնալու սկսար) Հրեաներու ազգէն է, դուն անոր պիտի չյաղթես, հապա անոր առջեւ անշուշտ պիտի իյնաս»։
6:14 Երբ անոնք տակաւին անոր հետ կը խօսէին, թագաւորին ներքինիները հասան, որպէս զի Համանը շուտով Եսթերին պատրաստած կոչունքին տանին։
7:1 Թագաւորը Համանին հետ Եսթեր թագուհիին քով կոչունքի* գնաց։
7:2 Թագաւորը երկրորդ օրն ալ գինի խմելու ատեն Եսթերին ըսաւ. «Ո՛վ Եսթեր թագուհի, ի՞նչ է քու խնդիրքդ. ըսէ՛ ու քեզի պիտի շնորհուի եւ ի՞նչ է քու աղաչանքդ. մինչեւ թագաւորութեանս կէսը պիտի տրուի»։
7:3 Եսթեր թագուհին պատասխան տուաւ ու ըսաւ. «Եթէ քու առջեւդ շնորհք գտայ, ո՛վ թագաւոր ու եթէ թագաւորին հաճոյ կ’երեւնայ, խնդիրքովս իմ հոգիս ու աղաչանքովս իմ ազգս ինծի տրուի.
7:4 Վասն զի թէ՛ ես եւ թէ՛ իմ ազգս կոտորուելու, մեռնելու ու բնաջինջ ըլլալու ծախուեցանք ու եթէ ծառայ ու աղախին ըլլալու ծախուէինք, բան մը չէի խօսեր. թէպէտեւ թշնամին թագաւորին քաշած վնասը չէր կրնար հատուցանել»։
7:5 Ասուերոս թագաւորը խօսեցաւ ու Եսթեր թագուհիին ըսաւ. «Ո՞վ է անիկա եւ ո՞ւր է անիկա, որ այս բանը ընելու համարձակեցաւ»։
7:6 Եսթեր ըսաւ. «Հակառակորդն ու թշնամին այս չար Համանն է»։ Ու Համան թագաւորին ու թագուհիին երեսէն խիստ վախցաւ։
7:7 Թագաւորը գինի խմելէն բարկութեամբ ելաւ, պալատին պարտէզը գնաց. բայց Համան հոն մնաց, որպէս զի իր անձին համար Եսթեր թագուհիին աղաչէ. վասն զի տեսաւ, որ իր վրայ չարիքը հասած է թագաւորէն։
7:8 Թագաւորը երբ պալատին պարտէզէն կոչունքին սենեակը դարձաւ, Համան Եսթերին եղած բազմոցին վրայ ինկած էր ու թագաւորը ըսաւ. «Միթէ իմ տանս մէջ իմ քովս թագուհի՞ն ալ պիտի բռնաբարէ»։ Այս խօսքը թագաւորին բերնէն ելածին պէս Համանին երեսը ծածկեցին։
7:9 Այն ատեն Արբոնա, ներքինիներէն մէկը, թագաւորին առջեւ ըսաւ. «Ահա այն յիսուն կանգուն բարձր փայտը, որ Համան թագաւորին բարերարութիւն ընող* Մուրթքէին համար պատրաստեց, Համանի տանը մէջ կը կենայ»։ Ու թագաւորը ըսաւ. «Զանիկա անոր վրայ կախեցէ՛ք»։
7:10 Եւ Համանը Մուրթքէին համար պատրաստած փայտին վրայ կախեցին։ Այն ատեն թագաւորին բարկութիւնը իջաւ։
8:1 Այն օրը Ասուերոս թագաւորը Հրեաներու թշնամիին Համանին տունը Եսթեր թագուհիին պարգեւեց ու Մուրթքէն թագաւորին առջեւ եկաւ, վասն զի Եսթեր թագաւորին յայտներ էր թէ անիկա իրեն ի՛նչ ազգական էր։
8:2 Եւ թագաւորը առաւ իր մատանին, որ Համանէն հաներ էր ու զանիկա Մուրթքէին տուաւ ու Եսթեր Համանին տանը վրայ դրաւ Մուրթքէն։
8:3 Եսթեր նորէն թագաւորին առջեւ խօսեցաւ ու անոր ոտքերը ինկաւ եւ լալով անոր աղաչեց որ Ագագացի Համանին չարութիւնը ու Հրեաներուն դէմ պատրաստած ծրագիրը խափանէ։
8:4 Թագաւորը ոսկի գաւազանը Եսթերին երկնցուց ու Եսթեր ելաւ ու թագաւորին առջեւ կայնեցաւ
8:5 Ու ըսաւ. «Եթէ թագաւորին հաճոյ կ’երեւնայ ու ես քու առջեւդ շնորհք գտայ ու եթէ այս բանը թագաւորին առջեւ ուղիղ կ’երեւնայ ու ես քու աչքերուդ հաճոյ եմ, թող գրուի որ Ագագացի Ամադաթային որդիին Համանին ծրագիրը, այսինքն թագաւորին բոլոր գաւառներուն մէջ եղող Հրեաները կորսնցնելու համար անոր գրած հրովարտակները, խափանուին։
8:6 Վասն զի իմ ժողովուրդիս վրայ գալու չարիքը ի՞նչպէս կրնամ տեսնել. իմ ազգականներուս կորուստը ի՞նչպէս կրնամ տեսնել»։
8:7 Ասուերոս թագաւորը Եսթեր թագուհիին ու Հրեայ Մուրթքէին ըսաւ. «Ահա Համանին տունը Եսթերին պարգեւեցի ու զանիկա փայտի վրայ կախեցին՝ Հրեաներուն վրայ ձեռք երկնցնելուն համար։
8:8 Եւ դուք Հրեաներուն համար ձեզի հաճոյ երեւցածը թագաւորին անունովը գրեցէք ու թագաւորին մատանիովը կնքեցէ՛ք. վասն զի թագաւորին անունովը գրուած ու թագաւորին մատանիովը կնքուած հրովարտակը չի խափանուիր»։
8:9 Այն ատեն երրորդ ամսուան, այսինքն Սիվան ամսուան, քսանըերեքերորդ օրը թագաւորին գրագիրները կանչուեցան ու Հրեաներուն ու Հնդկաստանէն մինչեւ Եթովպիա եղող գաւառներուն, հարիւր քսանըեօթը գաւառներուն, նախարարներուն եւ կուսակալներուն ու իշխաններուն, ամէն գաւառին իր գրովը ու ամէն ազգին իր լեզուովը ու Հրեաներուն իրենց գրովը ու լեզուովը գրուեցաւ՝ Մուրթքէին բոլոր հրամայածին պէս։
8:10 Ասուերոս թագաւորին անունովը գրեց ու թագաւորին մատանիովը կնքեց եւ ձիերու, նժոյգներու ու մատակ ձիերու, ջորիներու վրայ հեծած սուրհանդակներով հրովարտակներ ղրկեց,
8:11 Որոնցմով թագաւորը բոլոր քաղաքներու Հրեաներուն հրաման տուաւ որ հաւաքուին ու իրենց կեանքը պաշտպանեն եւ իրենց վրայ յարձակող ազգին ու գաւառին բոլոր մարդիկը, տղաքներն ու կիները կոտորեն, մեռցնեն ու կորսնցնեն եւ անոնց ունեցածը յափշտակեն։
8:12 Մէկ օրուան մէջ՝ Ասուերոս թագաւորին բոլոր գաւառներուն մէջ, տասնըերկրորդ ամսուան, այսինքն Ադար ամսուան, տասնըերեքերորդ օրը։
8:13 Հրովարտակին պատուէրը այս էր, որ հրամանը ամէն մէկ գաւառին մէջ հրատարակուի ու բոլոր ժողովուրդներուն բացատրուի, որպէս զի Հրեաները նոյն օրը իրենց թշնամիներէն վրէժ առնելու պատրաստ ըլլան։
8:14 Սուրհանդակները նժոյգներու ու ջորիներու վրայ հեծան ու թագաւորին հրամանէն ստիպուելով՝ արտորացին ճամբայ ելլելու ու հրովարտակը Շուշան մայրաքաղաքին մէջ ալ հրատարակուեցաւ։
8:15 Մուրթքէն ելաւ թագաւորին առջեւէն՝ կապուտակէ ու ճերմակ բեհեզէ թագաւորական զգեստով եւ ոսկիէ մեծ թագով ու բեհեզեղէն ու ծիրանի պատմուճանով եւ Շուշան քաղաքը ուրախացաւ ու ցնծութիւն ըրաւ։
8:16 Հրեաները լոյս, ուրախութիւն, ցնծութիւն ու պատիւ ունեցան։
8:17 Բոլոր գաւառներուն մէջ ու բոլոր քաղաքներուն մէջ՝ ուր թագաւորին հրամանն ու հրովարտակը կը հասնէր, Հրեաները ուրախութիւն ու ցնծութիւն ունեցան եւ կոչունքի ու տօնախմբութեան օր ըրին ու երկրին ժողովուրդներէն շատերը Հրեայ եղան, վասն զի անոնց վրայ Հրեաներուն վախը ինկաւ։
9:9 Տասնըերկրորդ ամսուան, այսինքն Ադար ամսուան, տասնըերեքերորդ օրը թագաւորին խօսքին ու հրամանին կատարուելու ժամանակը հասնելով՝ մինչ Հրեաներուն թշնամիները կը յուսային անոնց վրայ տիրել, ներհակը պատահեցաւ. վասն զի Հրեաները իրենց թշնամիներուն վրայ տիրեցին։
9:2 Ասուերոս թագաւորին բոլոր գաւառներուն մէջ Հրեաները իրենց քաղաքներուն մէջ հաւաքուեցան, որպէս զի իրենց չարիք ուզողներուն վրայ ձեռք երկնցնեն ու ամենեւին մէկը չկրցաւ անոնց դէմ կենալ, վասն զի անոնց վախը բոլոր ժողովուրդներուն վրայ ինկեր էր։
9:3 Գաւառներուն բոլոր իշխաններն ու նախարարները եւ կուսակալներն ու թագաւորին գործակալները Հրեաներուն ձեռնտու էին. վասն զի անոնց վրայ Մուրթքէին վախը ինկեր էր։
9:4 Քանզի Մուրթքէ թագաւորին պալատին մէջ մեծ էր ու անոր համբաւը բոլոր գաւառները տարածուեր էր. վասն զի Մուրթքէ երթալով կը մեծնար։
9:5 Հրեաները իրենց բոլոր թշնամիները սրով մեռցուցին ու խիստ մեծ կոտորած ըրին ու զիրենք ատողներուն իրենց ուզածին պէս ըրին։
9:6 Հրեաները Շուշան մայրաքաղաքին մէջ հինգ հարիւր մարդ մեռցուցին.
9:7 Նաեւ Փարսանդաթանը, Դազփոնը, Ասփաթան,
9:8 Փորաթանը, Ադալիան, Արիդաթան,
9:9 Փարմասթան, Արիսային, Արիդային ու Վայեզաթան,
9:10 Հրեաներու թշնամիին, Ամադաթայի որդիին Համանին, տասը տղաքները մեռցուցին. բայց աւարին ձեռք չերկնցուցին։
9:11 Այն օրը Շուշան մայրաքաղաքին մէջ մեռցուածներուն հաշիւը թագաւորին առջեւ եկաւ։
9:12 Թագաւորը Եսթեր թագուհիին ըսաւ. «Հրեաները Շուշան մայրաքաղաքին մէջ հինգ հարիւր մարդ ու Համանին տասը տղաքը մեռցնելով կորսնցուցին. թագաւորին միւս գաւառներուն մէջ ինչե՜ր ըրած պիտի ըլլան. հիմա ի՞նչ է խնդիրքդ. պիտի տրուի քեզի. ալ ի՞նչ աղաչանք ունիս. պիտի կատարուի»։
9:13 Եսթեր ըսաւ. «Եթէ թագաւորը կը հաճի, Շուշանի մէջ եղող Հրեաներուն հրաման տրուի, որ վաղն ալ այս օրուան հրովարտակին համեմատ ընեն ու Համանի տասը տղաքը փայտի վրայ կախուին»։
9:14 Թագաւորը ըսաւ, որ այնպէս ըլլայ ու Շուշանի մէջ հրամանը հրատարակուեցաւ ու Համանին տասը տղաքը կախուեցան։
9:15 Շուշանի մէջ եղող Հրեաները Ադար ամսուան տասնըչորրորդ օրն ալ հաւաքուեցան ու Շուշանի մէջ երեք հարիւր մարդ մեռցուցին. բայց աւարին ձեռք չերկնցուցին։
9:16 Եւ թագաւորին գաւառներուն մէջ եղող միւս Հրեաները հաւաքուեցան ու իրենց կեանքը պաշտպանեցին եւ իրենց թշնամիներէն հանգստացան ու զիրենք ատողներէն եօթանասունըհինգ հազար մարդ մեռցուցին. բայց աւարին ձեռք չերկնցուցին։
9:17 Ասիկա Ադար ամսուան տասնըերեքերորդ օրը եղաւ եւ անոր տասնըչորրորդ օրը հանգստացան ու զանիկա կոչունքի եւ ուրախութեան օր ըրին։
9:18 Իսկ Շուշանի մէջ եղող Հրեաները այն ամսուան տասնըերեքերորդ օրը ու տասնըչորրորդ օրը հաւաքուեցան ու տասնըհինգերորդ օրը հանգստացան ու զանիկա կոչունքի եւ ուրախութեան օր ըրին։
9:19 Այս պատճառով գիւղացի Հրեաները անպարիսպ գիւղաքաղաքներու մէջ բնակողները, Ադար ամսուան տասնըչորրորդ օրը ուրախութեան, կոչունքի ու տօնախմբութեան օր կ’ընեն ու այն օրը ամէն մարդ իր բարեկամին ընծաներ կը ղրկէ։
9:20 Մուրթքէ այս բաները գրեց ու Ասուերոս թագաւորին բոլոր գաւառներուն մէջ մօտ ու հեռու եղող բոլոր Հրեաներուն թուղթեր ղրկեց,
9:21 Պատուիրելով անոնց, որ ամէն տարի Ադար ամսուան տասնըչորրորդ օրը ու անոր տասնըհինգերորդ օրը տօն կատարեն
9:22 (Քանի որ այդ օրերուն Հրեաները իրենց թշնամիներէն հանգստացան եւ այդ ամսուան անոնց տրտմութիւնը՝ ուրախութեան ու անոնց սուգը ցնծութեան փոխուեցաւ), զանոնք կոչունքի եւ ուրախութեան օրեր ընեն, որոնց մէջ ամէն մարդ իր բարեկամին՝ ընծաներ ու աղքատներուն պարգեւներ ղրկեն։
9:23 Հրեաները խոստացան իրենց սկսածին ու Մուրթքէին իրենց գրածին պէս ընել։
9:24 Վասն զի բոլոր Հրեաներուն թշնամին Ագագացի Ամադաթայի որդին Համան Հրեաները կորսնցնել խորհեցաւ ու զանոնք բնաջինջ ընելու եւ կորսնցնելու համար Փուր, այսինքն վիճակ ձգեց։
9:25 Բայց երբ Եսթերը թագաւորին առջեւ գնաց, թագաւորը հրովարտակով հրամայեց, որ Հրեաներուն դէմ Համանի ըրած չար ծրագիրը իրեն գլուխը դառնայ եւ զանիկա ու անոր տղաքը փայտի վրայ կախեն։
9:26 Ասոր համար այն օրերը Փուր* անունէն Փուրիմ ըսուեցան եւ այս պատճառով այս թուղթին խօսքերուն համար, անոնց տեսած ու անոնց պատահած բաներուն համար
9:27 Հրեաները որոշեցին ու իրենց եւ իրենց սերունդին ու բոլոր իրենց միացողներուն օրէնք դրին, որ ամէն տարի այն երկու օրը։ Իրենց տրուած թելադրանքներուն համաձայն, անպատճառ տօն պահեն։
9:28 Այս օրերը ամէն դարու մէջ, ամէն ազգատոհմի մէջ, ամէն գաւառի մէջ ու ամէն քաղաքի մէջ թող յիշուին ու պահուին եւ այս Փուրիմի օրերը Հրեաներէն յիշուին ու անոնց յիշատակը իրենց սերունդէն չվերնայ։
9:29 Աբիքէլի աղջիկը Եսթեր թագուհին ու Հրեայ Մուրթքէն Փուրիմը հաստատելու համար այս երկրորդ նամակը կատարեալ իշխանութեամբ գրեցին.
9:30 Ասուերոսի թագաւորութեան հարիւր քսանըեօթը գաւառներուն մէջ եղող բոլոր Հրեաներուն՝ խաղաղութեան ու հաւատարմութեան խօսքերով թուղթեր ղրկեցին,
9:31 Որ այս Փուրիմի օրերը իրենց որոշ ժամանակին մէջ հաստատեն, ինչպէս Հրեայ Մուրթքէն ու Եսթեր թագուհին անոնց պատուիրեցին ու ինչպէս Հրեաները իրենց համար ու իրենց սերունդին համար ծոմապահութեան ու իրենց աղաղակին վերաբերեալ բաները հաստատեցին։
9:32 Այսպէս Եսթերի հրամանը այս Փուրիմին պահպանութիւնը հաստատեց ու գրքի մէջ գրուեցաւ։
10:1 Ասուերոս թագաւորը ցամաք երկիրներու վրայ ու ծովու կղզիներուն վրայ տուրք դրաւ։
10:2 Անոր քաջութեանը բոլոր գործերը ու զօրութիւնը եւ Մուրթքէի մեծութեանը փառքը, որով թագաւորը զանիկա մեծցուց, ահա Մարերու եւ Պարսիկներու թագաւորներուն ժամանակագրութեան գրքին մէջ գրուած են։
10:3 Վասն զի Հրեայ Մուրթքէն Ասուերոս թագաւորին երկրորդն էր ու Հրեաներուն մէջ՝ մեծ ու իր եղբայրներուն հաճոյ էր. իր ազգին աղէկութիւնը կը փնտռէր եւ իր բոլոր սերունդին խաղաղութեանը վերաբերեալ բաներ կը խօսէր։

Եսթեր / Esther 14 - | swap

missing

Matthew Henry comments on additional chapters and verses

Adam Clake's comments on additional chapters and verses

Notes on the Bible, by Albert Barnes, [1834]

Treasury of Scriptural Knowledge, by R.A. Torrey

Missing Western Armenian Verses