Esther 1:1–10:3

Ahasuerus. Also known as Xerxes (486-465 B.c.), Ahasuerus was the Persian king mentioned in Ezra 4:6. He was renowned for consolidating his father Darius's empire, for his successful building projects, and for his wars against the Greeks from 480-470 B.c. Ethiopia. In Hebrew, “Cush,’ the region south of Egypt, now part of northern Sudan. 127 provinces. The reference here to the large number of divisions with- in the twenty larger administrative districts, or satrapies, in the Persian Empire is intended to impress. | Susa, the capital. This acropolis, a fortified palace 120 feet above the surrounding city of Susa, was one of the three Persian capitals and the royal winter residence. It has been excavated several times since 1851. | in the third year. 483 a,c. | For 180 days the king ostentatiously displayed the royal wealth. The extravagant seven-day outdoor feast was the climax of the celebra- tions. The elaborate details about the drinking vessels and the abun- dance of the wine stress the king's lavish generosity. | Vashti. This name, not found elsewhere, may be related to the Persian word meaning "the beloved” or “the best.” Extrabiblical sources name Ahasuerus's queen as Amestris. He may have had other queens. | Reasons for Vashti’s disobedience are not given in the Hebrew text, though early Jewish interpreters explained that she was commanded to appear naked, wearing only her crown, or that she had some disfigure- ment. The queen's refusal to obey introduces the theme of obedience and disobedience. | the times. This expression usually refers to astrology, though in this context it probably means “the proper course to follow” (cf. 1 Chr. 12:32). The satirical flavor of the narrative is evident as the king, who has just displayed all the power and glory of his magnificent kingdom, has to consult experts on matters of law and justice, and to go to the nobles (cf. Ezra 7:14) for advice on how to deal with his wife’s behavior. | laws of the Persians... may not be repealed. The permanen- cy of royal law is an important feature in the development of the story (4:11; 8:8). The plan to banish Vashti and to give her position to someone better, more beautiful or more obedient, had to be carried out. | letters to all the royal provinces. The Persian postal system, Persian Empire (500 B.c.). The rise of Persia ‘te was rapid. In 550 B.c. ars ©) Cyrus the Persian inher- ited the kingdom of the Medes. In 546 8.c. he captured the Lydian cap- ital of Sardis. In 539 B.c. he took Babylon without a fight. In 538 B.c. he per- mitted the Jews to begin returning to Palestine and supported their cause in rebuilding their homeland. By 500 B.c. the Persian Empire stretched from India in the east through Asia Minor to Greece in the west, and included Egypt and some of coastal Africa to the south. op Ee elusium Memphis y PERSIAN EMPIRE te geal i Tarsus renowned for its efficiency, was used to publish the irrevocable royal edicts (3:12-14; 8:9, 10; cf. 9:20, 30). | abated. The use of the same rare verb in 7:10 suggests a parallel between the dismissal of Vashti and the hanging of Haman. he remembered Vashti. The king may have regretted his actions, but it was too late; the legislation had made his actions permanent. ge7 os ny Nineveh Carchemish Ecbatana® ~ Damascus opamaria Babylon ,ousa Jerusalem ) ARABIA © 1996 Thomas Nelson, Inc. | Mordecai. A name derived from Marduk, the Babylonian city-god. Mordecai, like Esther (Hadassah), may also have had a Jewish name. The discovery in ancient texts (including one dated about 485 8.c.) of the Babylonian personal name, Mardukaya, and the discovery of an archive of texts in Nippur containing the names of Jews from the time of Artaxerxes | and Darius, point to the authenticity of Mordecai’s name and to the historicity of the events behind the story. Mordecai was a Jew liv- ing in the citadel, which may imply that he was a Persian official. Jair... Shimei... Kish. The names in his genealogy may refer to his remote rather than immediate genealogy (Shimei, 2 Sam.}16:5-14; Kish, 1 Sam. 9:1-2; 1 Chr. 8:33). Kish may well have been an earlier ancestor, rather than the one carried into exile. That Mordecai’s family was “carried away ... with Jeconiah" (King Jehoiachin) may mean that his family was among the Judean nobility (v. 6; 2 Kin. 24:6-17; 25:27-30). Mordecai’s connection with Saul, who was also a Benjaminite, takes on great signif- icance when we encounter Haman, Mordecai’s enemy, who was a distant relative of Agag, the Amalekite, Saul’s enemy (3:1 note; Introduction: Characteristics and Themes). | Hadassah. Esther's Hebrew name meaning “myrtle” Esther. Perhaps derived from the Persian word for “star,” or a form of Ishtar, a Babylonian goddess. | favor. A secular use of the Hebrew word for covenant loyalty (hesed, Ex. 15:13 note). Pleasing the king and gaining his favor, so necessary for survival in Ahasuerus's empire, can be seen as signs of God's providential care and leading of Esther (cf. v. 17; 5:2; contrast the more explicit refer- ences to God's providence in Dan. 1:9), her portion of food. Esther's reception of special portions of food con- trasts with her intentional fast in 4:16. Unlike Daniel, Esther did not fol- low Jewish dietary laws (v. 10). | The elaborate preparations are in keeping with the other excesses of the court (1:4-8). . | Esther's accession to the throne, which is celebrated with a ban- quet, contrasts with Vashti’s banquet in 1:9. a remission. Lit. “a giving of rest,’ a celebration that may have included remission of taxes, giving gifts (probably food), and other favors. These celebrations foreshadow the great banquet and rest for the Jews in 9:16-18, 22. See Introduction: Characteristics and Themes. | at the king’s gate. This expression (cf. v. 21; 3:2; 5:9, 13; 6:10, 12) may imply that Mordecai had been made a palace official, a position that not only enabled him to discover the conspiracy to assassinate the king (v. 21), but also may have incited Haman’s jealousy (5:13). | on the gallows. Lit. “on a tree” This refers to impalement on wood- en stakes, a Persian and Assyrian form of execution. To the Jews, this would be a sign that the two officials were under God's curse (Deut. 21:22, 23 and note), confirming the appropriateness of Mordecai’s loyal- ty to the pagan king. recorded in the book of the chronicles. Mordecai was not rewarded at this time (6:1-11); instead, the account of Haman’s promotion is given (3:1). ; | Haman the Agagite. Although the names “Haman” and “Ham- medatha” may be Persian, the identification of Haman as “the Agagite” suggests an important association with Agag, the king of the Amalekites, the archenemies of Israel, who were opposed by Saul (Ex. 17:8-16; Deut. 25:17-19; 1 Sam. 14:47-15:35). | Mordecai did not bow down or pay homage. Mordecai’s refusal to honor Haman cannot be explained on the basis of Old Testament law, since Jews did not regard bowing before kings and other honored per- sons as a Violation of the first and second commandments (Ex. 20:3-6; 1 Sam. 25:23; 2 Sam. 18:28; 2 Kin. 4:37), Haman and Mordecai are best understood as representatives of two hostile nations—Israel and its enemy Amalek, a nation under divine curse (v. 1 note). Mordecai’s refusal to bow down to his hereditary enemy because he (Mordecai) “was a Jew” is understandable (v. 4). Similarly, Haman’s seemingly excessive passion to destroy the entire Jewish nation for Mordecai’s insolence is explained (v. 6). | Pur (that is, they cast lots). Haman used the ancient practice of casting lots (1 Sam. 14:41-42; Prov. 16:33) to determine the most propi- tious time to set in motion his plan to destroy the Jews. The plural form of Pur, Purim, is the name of the celebration that commemorates the death of Haman, the enemy of all the Jews (9:23-32), | 10,000 talents of silver, This enormous bribe is calculated to have been about two-thirds the annual revenue of the Persian Empire under King Darius. | signet ring. Yet another of the king's impulsive responses author- ized Haman to issue royal edicts (cf. Gen. 41:42). The repetition of Haman/’s full name together with the added phrase, “the enemy of the Jews,’ underlines the terrible predicament of the Jews at this point. | Haman’s plans were set in motion. The elaborate descriptive language (e.g, the multiple verbs in the edict “to destroy, to kill, and to annihilate”) highlights the painfulness of the senseless edict and empha- sizes the extreme danger to God's covenant people. See Introduction: Characteristics and Themes. } | to plunder their goods, To be compared with the Jews’ refusal to plunder (9:10, 15-16). | tore his clothes .. . bitter cry... fasting . . . ashes. These responses by Mordecai (wv. 1, 2) and by Jews in every province (v. 3), are conventional signs of intense grief and horror at the reception of bad news (cf. Gen. 37:29, 34; Dan. 9:3; Jon. 3:6), The Persians responded simi- larly after their defeat by the Greeks at the battle of Salamis. | sent garments. Esther may have wanted Mordecai to be attired properly so that she could speak with him in person (Vv. 2). | Hathach. His name may mean “the good one,” or perhaps “courier.” | decree, Mordecai made sure that Esther not only was given a copy of the edict but had it explained to her (perhaps translated) before he charged her to entreat the king for mercy for her people. Mordecai’s pre- vious command that Esther conceal her identity as a Jew is reversed (2:10). | Mordecai subtly alludes to his belief that God, in His sovereign- ty, has providentially ordered the events of Esther's life to put her in a position where she can act to deliver all the Jews. Mordecai believed that the sovereign God would bring relief and deliverance to the Jews, that Esther could be the means through which that deliverance would come, and that God was not restricted to this plan if Esther decided to remain quiet. | Go, gather . . . fast on my behalf. With conviction, faith, and fear, Esther directs that a fast (prayer always accompanied religious fasting, Deut. 9:9; Judg, 20:26, 27; Ezra 8:21-23; 2 Sam. 12:16; Dan. 9:3) be under- taken on her behalf. God honored the faith of the Jews at this time by saving them from destruction. three days, night or day. Fasts generally were prescribed for only one day. This unusually long fast points to the seriousness of the situation and effectively contrasts with the feasts that stand at the beginning and end of the book (1:3, 5, 9; 2:18; 9:17-18). : xh against the law. Esther's dilemma reintroduces the theme of obedience, since obedience to Mordecai meant disobeying the law. if | perish, | perish. Courage, rather than passive resignation, is seen here (cf. Gen, 43:14). | Wearing royal robes that undoubtedly enhanced her beauty (con- trast the mourning attire in 4:15-16), Esther approached the king, who granted her request for an audience. | half of my kingdom. This generous offer reflects a courtly conven- tion and should not be taken literally (v. 6; cf. Mark 6:23). Esther's first request is that the king and Haman attend a banquet (v. 4). Her second response (v. 8) effectively obliges the king to grant her petition. But it is not until’ 7:2-6 that Esther finally answers the king's: question. Esther's delaying tactics not only demonstrate her wisdom and sense of control, but also raise the suspense in the story. | The identity of the one to be honored is concealed (cf. Haman’s intentional veiling of the identity of the people to be destroyed, 3:8). Assuming that he himself was the man to be honored, Haman unveiled his personal dream list, which focused not on material gain or position, but rather on public acclaim and adulation (cf. Gen. 41:42, 43), | you will not overcome him. Haman’s wife and advisers give voice to the belief that the Jewish people were indomitable and, perhaps, even to the view that their God was the living God. See the predictions about the fall of Amalek before Israel (Ex. 17:16; Num. 24:20; Deut, 25:17-19; 1 Sam. 15; 2 Sam. 1:8-16; cf. Dan. 6:26, 27; Josh. 2:11; 9:29; Ezek, 38:23). See also Introduction: Characteristics and Themes. | hurried to bring Haman. The affairs of the court were always car- ried out in haste. It was oriental custom for servants to escort guests to special functions. | The drama of the scene is heightened by Esther's slow unveiling of her petition for her own life and her request that her people be spared. | sold. A reference to Haman’s initial bribe (3:9; 4:7). destroyed ... killed ... annihilated. The Hebrew verbs are precisely those used in the initial decree (3:13). not to be compared. The Hebrew is somewhat difficult to translate. Esther seems to argue that Haman’s financial offer (3:9) would not com- pensate for the king's damages (i.e., lost revenue from the Jews). | falling on the couch, Haman's violations of etiquette seal his fate. covered Haman's face. The court attendants understood the implica- tions of the king's word (v. 8). As always, the king welcomed the advice of others—here, the eunuch, Harbona (1:10; cf. the speech in 5:14). The order to hang Haman on the gallows intended for Mordecai is the great ironic reversal of the story. See Introduction: Characteristics and Themes. | gave to Queen Esther the house of Haman. According to Persian custom, the property of a traitor was confiscated by the crown, Mordecai came before the king. Mordecai was given official status (1:14) and effectively took over Haman’s official and personal posi- tion. | Although the king is not able to revoke the decree formally (1:19), he authorizes Esther and Mordecai to issue another decree that will effectively nullify the first edict. | The new decree, issued two months and ten days after the first (3:12), is almost identical to Haman’s first decree (3:12-15). | many from the peoples ... declared themselves Jews. The con- version of those from other nations who feared the Jews marks a climax in the story (cf. Josh. 2:9; Ex. 15:14-16; Ps. 105:38). | 13hch, 3:14; 48 14) (See ver. 10 above] 15!(Gen. 41:42; Dan. 5:29] m1 Chr. 16°(Ps. 97:11] | the reverse occurred. The theme of ironic reversal is again stressed. See Introduction: Characteristics and Themes. | fear of them. Fear of the God of the Jews was behind the Persians’ pervasive fear of the Jews (cf. Ex. 15:14-16). The reversal (v. 1 note) was so complete that all the officials who were to have enforced the exter- mination of the Jews aided them. | did as they pleased. The extent of the killing is emphasized (w. 6-11), but so is the Jews’ not plundering their enemies (v. 10), Their refusal to plunder recalls the plundering of the Amalekites that led to Saul’s demise (1 Sam. 15:17-19). This contrast (cf. 8:11) suggests the pro- priety of their conduct in this final encounter with the Amalekites, despite the extent of the killing. | Esther's requests for further vengeance (v. 13), which may have been due to the great degree of anti-Semitism in that city, led to a sec- ond day of bloodshed in Susa (v. 15). Notably, the emphasis in the narra- tive is on killing enemies and not just on winning a victory. The two days of bloodshed have led to differences among Jews over which day to observe Purim (vv. 17-19). | the ten sons of Haman were hanged. The bodies of the dead sons (v. 12) were displayed as a warning and a sign of ultimate dishonor (2:23 note). | The slaughter of a further seventy-five thousand enemies em- phasizes the extent of the antagonism towards the Jews throughout the empire, which in turn explains the celebrations that followed. | relief from their enemies. The rest granted to the Jews at this time became the basis for the annual celebration of Purim (also v. 22). | send gifts of food to one another. The exchange of gifts, usually food (v. 22), enabled even the poorest Jew to join in the celebrations (Neh. 8:10, 12; Deut. 16:11, 14) and is a further instance of providential care for the oppressed, here within the Jewish community itself. | Mordecai recorded these things. He sent the letters of instruction regarding the festival. | These verses clarify that the purpose of the book is to establish Purim as a festival to be celebrated by each new generation of Jews, and to give instructions for its observance. | This brief summary of the events of the preceding chapters focuses, not on Esther and Mordecai, but on the king and Haman, and presents Haman as the archetypal adversary of all Jews, past and present (3:10; 8:1; 9:10). | Esther and Mordecai sent a final official letter regarding Purim that carefully places the feast within the setting of the more established |sraelite practices of fasting and lamentation (v. 31). In this way Purim was made an official religious celebration of the Jews, a task the writer of Esther seemed to view as important because of the non-Mosaic origin of the feast. | This postscript to the book focuses attention on King Ahasuerus and Mordecai and directs the reader to the book of the official records (‘chronicles”) of the kings of Media and Persia for further information (cf. 1 Kin. 14:19, 29). For some reason Esther’s name is not included in the postscript. | Mordecai is esteemed as an ideal Jewish statesman. His importance as a model for the Jews and in the establishment of the Feast of Purim was acknowledged in the apocryphal Book of Maccabees, where Purim is called “the day before Mordecai’s day” (2 Macc. 15:36).