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Chapter 2

Esther 2

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¹After these events, when the fury of king Achashverosh was appeased, he remembered Vashti, and what she had done, and what had been decreed concerning her.

²Thus said the king's young men, his servants, Let there be sought for the king virgins handsome in appearance;

³And let the king appoint officers in all the provinces of his kingdom, that they may gather together all the young virgins, handsome in appearance, unto Shushan the capital, into the house of the women, under the custody of Hege the king's chamberlain, the keeper of the women; and let them give them their customary anointings;

⁴And let the maiden who may be pleasing in the eyes of the king become queen instead of Vashti: and the speech was pleasing in the eyes of the king, and he did so.

⁵There was a certain Jew in Shushan the capital, whose name was Mordecai, the son of Yair, the son of Shim'i, the son of Kish, a Benjamite;

⁶Who had been carried away into exile from Jerusalem with the exiles who had been exiled with Jeconyah, the king of Judah, whom Nebuchadnezzar the king of Babylon had carried into exile.

⁷And he had brought up Hadassah, that is Esther, the daughter of his uncle; for she had neither father nor mother, and the maiden was beautiful in form and handsome in appearance; and when her father and mother were dead, Mordecai had taken her to himself as a daughter.

⁸And it came to pass, when the king's order and his decree were heard, and when many maidens were brought together unto Shushan the capital, under the custody of Hegai, that Esther also was brought unto the king's house, under the custody of Hegai, the keeper of the women.

⁹And the maiden was pleasing in his eyes, and she obtained favor before him; and he made haste to give her her anointings, with her presents, and the seven maidens, who were selected to be given her, out of the king's house: and he preferred her and her maidens with the best things in the house of the women.

¹⁰Esther told nothing of her people or of her descent; for Mordecai had charged her that she should not tell.

¹¹And day by day did Mordecai walk before the court of the house of women, to ascertain the well-being of Esther, and what would be done with her.

¹²And when the turn of every maiden was come to go in unto king Achashverosh, at the expiration [of the time] that she had been treated according to the custom of the women, twelve months; for so were the days of their anointings accomplished, six months with the oil of myrrh, and six months with sweet odors, and with other ointments of the women;

¹³And thus came the maiden unto the king; [and] whatsoever she asked for was given her to go with her out of the house of the women as far as the house of the king.

¹⁴In the evening she went, and in the morning she returned unto the second house of the women, to the custody of Sha'ashgas, the king's chamberlain, the keeper of the concubines: she used not to come again unto the king, except the king desired for her, and she was called by name.

¹⁵And when the turn of Esther, the daughter of Abichayil, the uncle of Mordecai, who had taken her to himself as a daughter, was come to go in unto the king, she required nothing but what Hegai the king's chamberlain, the keeper of the women, said: and Esther obtained grace in the eyes of all those that beheld her.

¹⁶And Esther was taken unto king Achashverosh, unto his royal house, in the tenth month, which is the month Tebeth, in the seventh year of his reign.

¹⁷And the king loved Esther above all the women, and she obtained grace and favor before him more than all the virgins; and he placed the royal crown upon her head, and made her queen instead of Vashti.

¹⁸And the king made a great feast unto all his princes and his servants, the feast of Esther; and he made a release of taxes to the provinces, and gave presents, according to the ability of the king.

¹⁹And when virgins were gathered together the second time, then was Mordecai sitting in the king's gate.

²⁰[But] Esther had not yet told of her descent nor her people; as Mordecai had charged her; and Esther did [fulfill] the order of Mordecai, equally as when she was under his guardianship.

²¹In those days, while Mordecai was sitting in the king's gate, Bigthan and Theresh, two chamberlains of the king, of those who kept the door, became wroth, and sought to lay [their] hand on king Achashverosh.

²²And the thing became known to Mordecai, and he told it unto Esther the queen; and Esther said it to the king in the name of Mordecai.

²³And the thing was inquired into and found true; and they were both of them hanged on a gallows; and it was written in the book of chronicles before the king.

Adam Clarke
Jamieson-Fausset-Brown
John Gill
Keil-Delitzsch
Matthew Henry
Tyndale

Introduction

The counsellors advise that a selection of virgins should be made throughout the empire, out of whom the king should choose one to be queen in place of Vashti, Est 2:1-4. Account of Mordecai and his cousin Esther, Est 2:5-7. She is chosen among the young women, and is placed under the care of Hegai, the king's chamberlain, to go through a year's purification, Est 2:8-11. The manner in which these young women were introduced to the king, and how those were disposed of who were not called again to the king's bed, Est 2:12-14. Esther pleases the king, and is set above all the women; and he makes her queen in the place of Vashti, and does her great honor, Est 2:15-20. Mordecai, sitting at the king's gate, discovers a conspiracy formed against the king's life by two of his chamberlains; he informs the king, the matter is investigated, they are found guilty and hanged, and the transaction is recorded, Est 2:21-23.

Verse 2

Let there be fair young virgins sought for the king - This was the usual way in which the harem or seraglio was furnished: the finest women in the land, whether of high or low birth, were sought out, and brought to the harem. They all became the king's concubines: but one was raised, as chief wife or sultana, to the throne; and her issue was specially entitled to inherit.

Verse 3

Hege the king's chamberlain - הגא סריס המלך Hege seris hammelech, "Hege, the king's eunuch;" so the Septuagint, Vulgate, Targum, and Syriac. In the Eastern countries the women are intrusted to the care of the eunuchs only. Let their things for purification be given them - תמרקיהן tamrukeyhen, their cosmetics. What these were we are told in Est 2:12; oil of myrrh, and sweet odours. The myrrh was employed for six months, and the odours for six months more, after which the person was brought to the king. This space was sufficient to show whether the young woman had been chaste; whether she were with child or not, that the king might not be imposed on, and be obliged to father a spurious offspring, which might have been the case had not this precaution been used. Instead of the oil or myrrh, the Targum says it was the oil of unripe olives which caused the hair to fall off, and rendered the skin delicate.

Verse 5

Whose name was Mordecai - The Targum says, "He was the son of Jair, the son of Shimea, the son of Gera, the son of Kish." And "this was the same Shimea that cursed David; and whom David forbade Joab to slay because he saw, in the spirit of prophecy, that he was to be the predecessor of Esther and Mordecai; but when he became old, and incapable of having children, David ordered Solomon to put him to death.

Verse 7

He brought up Hadassah - הדשה hadassah signifies a myrtle in Chaldee: this was probably her first or Babylonish name. When she came to the Persian court, she was called Esther, aster, or sitara, which signifies a star in Persian: the name is undoubtedly Persian. Esther was the daughter of Abihail, the uncle of Mordecai, and therefore must have been Mordecai's cousin, though the Vulgate and Josephus make her Mordecai's niece: but it is safest here to follow the Hebrew.

Verse 9

The maiden pleased him - He conceived a partiality for her above the rest, probably because of the propriety of her deportment, and her engaging though unassuming manners. Seven maidens - These were to attend her to the bath, to anoint and adorn her, and be her servants in general.

Verse 10

Esther had not showed her people - This might have prejudiced her with the king; for it was certainly no credit at the Persian court to be a Jew; and we shall find from the sequel that those who were in the Persian dominions were far from being reputable, or in a safe state. Besides, had her lineage been known, envy might have prevented her from ever having access to the king.

Verse 12

Six months with oil of myrrh - See on Est 2:3 (note). The reason of this purification seems not to be apprehended by any writer I have seen. The most beautiful of all the young virgins of all the provinces of Babylon were to be selected; and these were taken out of all classes of the people, indiscriminately; consequently there must have been many who were brought up in low life. Now we know that those who feed on coarse strong food, which is not easily digested, have generally a copious perspiration, which is strongly odorous; and in many, though in every respect amiable, and even beautiful, this odour is far from being pleasant. Pure, wholesome, easily digested, and nourishing aliment, with the frequent use of the hot bath, continued for twelve months, the body frequently rubbed with olive oil, will in almost every case remove all that is disagreeable of this kind. This treatment will give a healthy action to all the subcutaneous vessels, and in every respect promote health and comfort.

Verse 13

Whatsoever she desired - When any of the young women were called to go to the king, it appears that it was an ordinance that whatever kind of dress stuff, color, jewels, etc., they thought best to set off their persons, and render them more engaging, should be given them.

Verse 14

She returned into the second house - This was the place where the king's concubines were kept. They went out no more, and were never given in marriage to any man, and saw the king's face no more unless specially called. Custody of Shaashgaz - This is probably another Persian name; sheshkhunj, beardless, a proper epithet of a eunuch; or sestgunj, weak loins, for the same reason. Names of this kind at once show the reason of their imposition, by describing the state of the person.

Verse 15

She required nothing - She left this entirely to her friend Hege, who seems to have been intent on her success. She therefore left her decorations to his judgment alone, and went in that dress and in those ornaments which he deemed most suitable.

Verse 16

The tenth month - Tebeth - Answering to part of our December and January.

Verse 17

Set the royal crown upon her head - Made her what is now called in the East the Sultana, the queen. She was the mistress of all the rest of the wives, all of whom were obliged to pay her the most profound respect.

Verse 18

Made a release to the provinces - Remitted some kind of tribute or impost, in honor of Esther, at her coronation, as our kings generally do when they are crowned, ordering a discharge from prison of many who are confined for minor offenses. As it was the custom of the Persian kings to give their queens something like what is called with us the aurum reginae, "queen gold," which was a tenth of all fines, etc., above what was given to the king; (for they gave them such a city to buy them clothes, another for their hair, a third for their necklaces, a fourth for their pearls, etc.); it is probable that, on this occasion, Esther so wishing, he relieved those cities and provinces which had before paid this queen gold from all these expenses; and this would tend greatly to make the queen popular.

Verse 21

Mordecai sat in the kings gate - Mordecai might have been one of the officers of the king, as the gate was the place where such usually attended to await the king's call. It is not likely that he was the porter; had he been only such, Haman could have removed him at once. Two of the king's chamberlains - Eunuchs. Why they conspired against the life of the king, we are not informed. The Targum says that they found out that Esther had intended to use her influence with the king to get them removed from their office, and Mordecai put in their place; therefore they determined to poison Esther, and slay the king in his bedchamber. It is very likely that they were creatures of Haman, who probably affected the kingdom, and perhaps were employed by him to remove the king, and so make his way open to the throne.

Verse 22

Was known to Mordecai - Josephus says that a Jew, named Barnabasus, overheard the plot, told it to Mordecai, Mordecai to Esther, and Esther to the king, in Mordecai's name; and he was registered as the discoverer.

Verse 23

It was found out - It was proved against them, in consequence of which they were hanged. Perhaps the words ויתלו על עץ vaiyittalu al ets, they were hung upon wood or a tree, may refer to their being impaled. A pointed stake is set upright in the ground, and the culprit is taken, placed on the sharp point, and then pulled down by his legs till the stake that went in at the fundament passes up through the body and comes out by the side of the neck. A most dreadful species of punishment, in which revenge and cruelty may glut the utmost of their malice. The culprit lives a considerable time in excruciating agonies. It has been observed that the name of God does not once occur in this book. This is true of the Hebrew text, and all translations from it; but in the Septuagint we find the following words, in Est 2:20, after, Esther had not showed her kindred: Οὑτως γαρ ενετειλατο αυτῃ Μαρδοχαιος, φοβεισθαι τον Θεον, και ποιειν τα προσταγματα αυτου, καθως ην μετ' αυτου; "For so Mordecai had charged her to fear God, and to keep his commandments, as she did when with him." This, as far as the Septuagint is concerned, takes away the strange reproach from this book. It must be owned that it was not because there were not many fair opportunities that the sacred name has not been introduced.

Introduction

ESTHER CHOSEN TO BE QUEEN. (Est. 2:1-20) After these things, when the wrath of king Ahasuerus was appeased--On recovering from the violent excitement of his revelry and rage, the king was pierced with poignant regret for the unmerited treatment he had given to his beautiful and dignified queen. But, according to the law, which made the word of a Persian king irrevocable, she could not be restored. His counsellors, for their own sake, were solicitous to remove his disquietude, and hastened to recommend the adoption of all suitable means for gratifying their royal master with another consort of equal or superior attractions to those of his divorced queen. In the despotic countries of the East the custom obtains that when an order is sent to a family for a young damsel to repair to the royal palace, the parents, however unwilling, dare not refuse the honor for their daughter; and although they know that when she is once in the royal harem, they will never see her again, they are obliged to yield a silent and passive compliance. On the occasion referred to, a general search was commanded to be made for the greatest beauties throughout the empire, in the hope that, from their ranks, the disconsolate monarch might select one for the honor of succeeding to the royal honors of Vashti. The damsels, on arrival at the palace, were placed under the custody of "Hege, the king's chamberlain, keeper of the women," that is, the chief eunuch, usually a repulsive old man, on whom the court ladies are very dependent, and whose favor they are always desirous to secure.

Verse 5

Now in Shushan the palace there was a certain Jew--Mordecai held some office about the court. But his "sitting at the king's gate" (Est 2:21) does not necessarily imply that he was in the humble condition of a porter; for, according to an institute of Cyrus, all state officers were required to wait in the outer courts till they were summoned into the presence chamber. He might, therefore, have been a person of some official dignity. This man had an orphan cousin, born during the exile, under his care, who being distinguished by great personal beauty, was one of the young damsels taken into the royal harem on this occasion. She had the good fortune at once to gain the good will of the chief eunuch [Est 2:9]. Her sweet and amiable appearance made her a favorite with all who looked upon her (Est 2:15, last clause). Her Hebrew name (Est 2:7) was Hadassah, that is, "myrtle," which, on her introduction into the royal harem, was changed to Esther, that is, the star Venus, indicating beauty and good fortune [GESENIUS].

Verse 11

Mordecai walked every day before the court of the women's house--The harem is an inviolable sanctuary, and what is transacted within its walls is as much a secret to those without as if they were thousands of miles away. But hints were given him through the eunuchs.

Verse 12

Now when every maid's turn was come to go in to king Ahasuerus--A whole year was spent in preparation for the intended honor. Considering that this took place in a palace, the long period prescribed, together with the profusion of costly and fragrant cosmetics employed, was probably required by state etiquette.

Verse 17

the king loved Esther above all the women--The choice fell on Esther, who found favor in the eyes of Ahasuerus. He elevated her to the dignity of chief wife, or queen. The other competitors had apartments assigned them in the royal harem, and were retained in the rank of secondary wives, of whom Oriental princes have a great number. he set the royal crown upon her head--This consisted only of a purple ribbon, streaked with white, bound round the forehead. The nuptials were celebrated by a magnificent entertainment, and, in honor of the auspicious occasion, "he made a release to the provinces, and gave gifts, according to the state of the king." The dotation of Persian queens consisted in consigning to them the revenue of certain cities, in various parts of the kingdom, for defraying their personal and domestic expenditure. Some of these imposts the king remitted or lessened at this time.

Verse 21

MORDECAI, DISCOVERING A TREASON, IS RECORDED IN THE CHRONICLES. (Est 2:21-23) In those days . . . two of the king's chamberlains . . . were wroth and sought to lay hand on the king, &c.--This secret conspiracy against the king's life probably arose out of revenge for the divorce of Vashti, in whose interest, and at whose instigation, these eunuchs may have acted. Through the vigilance of Mordecai, whose fidelity, however, passed unnoticed, the design was frustrated, while the conspirators were condemned to be executed and as the matter was recorded in the court annals, it became the occasion afterwards of Mordecai's preferment to the place of power and influence for which, in furtherance of the national interests of the Jews, divine providence intended him. Next: Esther Chapter 3

Introduction

INTRODUCTION TO ESTHER 2 By the advice of the ministers of King Ahasuerus, fair virgins were sought for throughout his dominions, and brought to his chamberlain, the keeper of the women, among whom was Esther, a Jewish virgin, Est 2:1, who found favour with the chamberlain, and afterwards with the king, who made her queen instead of Vashti, and a feast on that account, Est 2:9. Mordecai, to whom Esther was related, and according to whose advice she acted, sitting in the king's gate, discovered a conspiracy against the king, which he now made known to Esther, Est 2:19.

Verse 1

After these things, when the wrath of King Ahasuerus was appeased,.... Which went off with his wine, and so was quickly after, a few days at most, unless this can be understood as after the expedition of Xerxes into Greece, from whence he returned to Shushan, in the seventh year of his reign; and if he is the Ahasuerus here meant, he married Esther that year, Est 2:16 and it seems certain, that after his expedition he gave himself up to his amours, and in his way to Sardis he fell in love with his brother's wife, and then with his daughter (b): he remembered Vashti; her beauty, and was grieved, as Jarchi observes, that she was removed from him; and so Josephus says (c), that he passionately loved her, and could not bear parting with her, and therefore was grieved that he had brought himself into such difficulties: the Targumists carry it further, and say that he was wroth with those that advised him to it, and ordered them to be put to death, and that they were: and what she had done; that it was a trivial thing, and not deserving of such a sentence as he had passed upon her; that it was not done from contempt of him, but from modesty, and a strict regard to the laws of the Persians: and what was decreed against her; that she should come no more before him, but be divorced from him; the thought of which gave him great pain and uneasiness. (b) Herodot. Calliope, sive, l. 9. c. 107. (c) Antiqu. l. 11. c. 6. sect. 2.

Verse 2

Then said the king's servants that ministered unto him,.... Fearing that, if Vashti should be restored, vengeance would be taken on them; or however to remove the grief and melancholy of the king, they gave the following advice: let there be fair young virgins sought for the king; that he might enjoy them, and choose one of them, the most agreeable to him, and put her in the room of Vashti.

Verse 3

And let the king appoint officers in all the provinces of his kingdom,.... Who best knew where beautiful virgins might be found in their respective provinces, in which they dwelt: that they may gather together all the fair young virgins unto Shushan the palace; the metropolis of the kingdom, where was the royal palace: to the house of the women, unto the custody of Hege the king's chamberlain, the keeper of the women; in which house it seems were two apartments, one for the virgins before they were introduced to the king, the other for them when they were become his concubines, which had a keeper also; but this Hege seems to have been over the whole house, Est 2:14. It was not only usual with the eastern people, as with the Turks now, for great personages to have keepers of their wives and concubines, but with the Romans also (d): and let their things for purification be given them; such as oil of myrrh, spices, &c. to remove all impurity and ill scent from them, and make them look smooth and beautiful. (d) "Pone seram, cohibe", &c. Juvenal. Satyr. 6. ver. 346, 347.

Verse 4

And let the maiden which pleaseth the king be queen instead of Vashti,.... Have the royal estate, that was taken from Vashti, given to her, the crown royal set on her head, &c. and the thing pleased the king, and he did so; appointed officers in all his provinces to seek out the most beautiful virgins, and bring them to his palace; so with the Chinese now, the king never marries with any of his kindred, though ever so remote; but there is sought throughout his kingdom a damsel of twelve or fourteen years, of perfect beauty, good natural parts, and well inclined to virtue; whence, for the most part, the queen is the daughter of some artisan; and in their history (e), mention is made of one that was the daughter of a mason. (e) Semedo's History of China, part 1. ch. 23.

Verse 5

Now in Shushan the palace was a certain Jew,.... Not one of the tribe of Judah, for he was afterwards called a Benjaminite; but was so called, because he was of the kingdom of Judah, which consisted of both tribes. Jarchi says, all that were carried captive with the kings of Judah were called Jews among the nations, though of another tribe: whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite; who was among those that came with Zerubbabel from Babylon to Jerusalem, and returned to Persia again, Ezr 2:2, though some think this was another Mordecai; See Gill on Ezr 2:2, who descended not from Kish, the father of Saul, but a later and more obscure person.

Verse 6

Who had been carried away from Jerusalem,.... Which, according to some (f), is to be connected, not with Mordecai, but with Kish, his great-grandfather; and indeed otherwise Mordecai must be now a very old man, and Esther his first cousin, they being brothers' children, must be at an age, one would think, not to be reckoned among young virgins, and not be so amiable as she is represented; and indeed, according to the former Targum, she was seventy five years of age, which is not credible; and yet this, and more she must be, to be equal to Mordecai, if he was carried captive, as follows: with the captivity which had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away; which was eleven years before the destruction of Jerusalem, for so long Zedekiah reigned after that captivity of Jeconiah: hence Sir John Marsham (g) makes this affair of Esther to be within the time of the Babylonish captivity, and places Ahasuerus her husband between Darius the Mede and Cyrus, contrary to history and Scripture, see Dan 6:28. (f) Vid. Rainold. de Lib. Apocryph. Praelect. 113, 117, 146. (g) Chronicon. see. 18. p. 609, 621.

Verse 7

And he brought up Hadassah (that is Esther) his uncle's daughter,.... Her Hebrew name was Hadassah, which signifies a myrtle, to which the Israelites, and good men among them, are sometimes compared, Zac 1:8. Her Persian name was Esther, which some derive from "satar", to hide, because hidden in the house of Mordecai, so the former Targum, and by his advice concealed her kindred: or rather she was so called by Ahasuerus, when married to him, this word signifying in the Persian language a "star" (h) and so the latter Targum says she was called by the name of the star of Venus, which in Greek is though it is said (i), that the myrtle, which is called "hadassah" in Hebrew, is in the Syriac language "esta"; so "asa" in the Talmud (k) signifies a myrtle; and, according to Hillerus (l), "esther" signifies the black myrtle, which is reckoned the most excellent; and so "amestris", according to him, signifies the sole myrtle, the incomparable one. Xerxes had a wife, whose name was Amestris, which Scaliger thinks is as if it was , and the same with Esther; but to this are objected, that her father's name was Otanes, and her cruelty in the mutilation of the wife of Masistis, her husband's brother, and burning alive fourteen children of the best families of the Persians, as a sacrifice to the infernal gods; and besides, Xerxes had a son by her marriageable, in the seventh year of this reign (m), the year of Ahasuerus, in which he married Esther: but it is observed by some, that these things are confounded with the destruction of Haman's family, or told by the Persians to obliterate the memory of Esther, from whom they passed to the Greek historians: for she had neither father nor mother; according to the former Targum, her father died and left her mother with child of her, and her mother died as soon as she was delivered of her: and the maid was fair and beautiful; which was both the reason why she was taken and brought into the king's house, and why Mordecai took so much care of her: whom Mordecai, when her father and mother were dead, took for his own daughter; loved her, and brought her up as if she had been his daughter, and called her so, as the Targum. The Rabbins, as Jarchi and Aben Ezra observe, say, he took her in order to make her his wife; and so the Septuagint render it; though perhaps no more may be intended by that version than that he brought her up to woman's estate. Josephus (n) calls him her uncle; and so the Vulgate Latin version, his brother's daughter; but both are mistaken. (h) Castell. Lex. Persic. Latin. col. 329. Vid. Pfeiffer. difficil. Script. cent. 3. loc. 28. (i) Caphtor Uperah, fol. 60. 2. (k) T. Bab. Sanhedrin, fol. 44. 1. (l) Onomastic. Sacr. p. 621, 622. (m) Herodot. Calliope, sive, l. 9. c. 107. 111. & Polymnia, sive, l. 7. c. 61. 114. (n) Ut supra. (Antiqu. l. 11. c. 6. sect. 2.)

Verse 8

So it came to pass, when the king's commandment and decree was heard,.... In the several provinces of his kingdom: and when many maidens were gathered unto Shushan the palace, to the custody of Hegai; Josephus (o) says, there were gathered to the number of four hundred: that Esther was brought also unto the king's house, to the custody of Hegai, the keeper of the women: by force, as Aben Ezra and the former Targum, and so the word is sometimes used. (o) Ibid. (Antiqu. l. 11. c. 6. sect. 2.)

Verse 9

And the maiden pleased him,.... Not the king, into whose presence she was not yet introduced, but the chamberlain; her beauty and her behaviour recommended her to him, and he concluded within himself that she was the person that of all would be acceptable to the king: and she obtained kindness of him: had favours shown others had not: and he speedily gave her things for purification; as oil, spices, &c. that she might be the sooner fitted to be had into the king's presence: with such things as belonged to her; food and drink from the king's table; the Targum interprets it gifts, as chains and royal apparel: and seven maidens, which were given her, out of the king's house; to wait upon her the seven days of the week, as the same Targum: and he preferred her and her maids unto the best place of the house of the women; removed her and them to it, which was the most splendid, had large, airy, and pleasant rooms.

Verse 10

Esther had not showed her people nor her kindred,.... What nation or family she was of; it not being asked, she was under no obligation to declare it; and being born in Shushan, as very probable, she was taken to be a Persian: for Mordecai had charged her that she should not show it; lest she should be despised and ill treated on that account; fearing, if the king knew it, he would not marry her, as Aben Ezra; or rather, as the same writer thinks, that she might keep the law of God privately, observe the sabbath, &c.

Verse 11

And Mordecai walked every day before the court of the women's house,.... Being one of the court, and in an high post, as Aben Ezra thinks, he might walk there without being examined, and called to an account for it: to know how Esther did; to inquire of her health and prosperity, or peace, the word here used signifies, even all sorts of it: and what should become of her; or was done to her, whether she was well used, or as yet introduced to the king, how it fared with her, and what befell her.

Verse 12

Now when every maid's turn was come to go in to King Ahasuerus, after that she had been twelve months, according to the manner of women,.... That were prepared in the house of the women to be presented to the king for his liking; for it seems that these virgins came in turns to him, according to the time they had been in the house; as did the wives of the kings of Persia, as Herodotus relates (p): for so were the days of their purifications accomplished; that is, in the space of twelve months, which were thus divided: to wit: six months with oil of myrrh; which Ben Melech interprets of musk: and six month's with sweet odours; the former was used to make the skin smooth and soft, and these to remove all ill scents through sweat, or any other cause: and with other things for the purifying of women: by bathing, rubbing, &c. and such a space of time was observed not only for the thorough purification of them, but partly was of state and grandeur, and partly that it might be a clear case they were not with child by another, before they came to the king. (p) Thalia, sive, l. 3. c. 69.

Verse 13

Then thus came every virgin unto the king,.... When her twelve months were up, and she was purified in the manner before observed: whatsoever she desired was given her to go with her out of the house of the women unto the king's house; whatever she commanded the chamberlain was obliged to furnish her with, or grant it to her, whether for ornament, as jewels, rich apparel, &c. or for attendance; whatever prince or peer she required to accompany her to the king, was to be obtained for her, as the Targum: and everything for mirth, all kinds of songs, or instruments of music, as Jarchi.

Verse 14

In the evening she went, and on the morrow she returned into the second house of the women,.... Or the other apartment of the house of the women, where were kept those the king had made his concubines or secondary wives. Aben Ezra interprets it the second time, and so the Targum by "again": to the custody of Shaashgaz the king's chamberlain, which kept the concubines; of which the kings of Persia had a great number; Darius, whom Alexander conquered, had three hundred and sixty (q): she came in unto the king no more, except the king delighted in her, and that she was called by name; but remained shut up in the house, and might not lie with, nor be married to, another man. (q) Curt. Hist. l. 3. c. 3.

Verse 15

Now when the turn of Esther the daughter of Abihail,.... For this was her father's name, and not Aminadab, as the Septuagint version: the uncle of Mordecai, who had taken her for his daughter; which makes it quite clear that Mordecai was not Esther's uncle, as Josephus, but her own cousin: now when her turn was come to go in unto the king; which the virgins under purification took by turns, Est 2:14, she required nothing but what Hegai the king's chamberlain, the keeper of the women, appointed; what he ordered her to have, or to do, she submitted to, being in his hands, and so obeyed his orders; but more she asked not, either for ornament or attendance, being not at all solicitous whether the king liked her or not; for it was not of choice, but by constraint, she went unto him; nor needed she anything to recommend her, her virtue, modesty, and beauty, were sufficient: and Esther obtained favour of all them that looked upon her: when she came to court, the eyes of all were attracted to her; all admired her beauty, her innocent and modest look, and her graceful mien and deportment.

Verse 16

So Esther was taken unto King Ahasuerus, into his house royal,.... Did not return on the morrow to the house of the women, as those who only became the king's concubines did, Est 2:14, but she was taken to be his wife, and designed for his queen, and so was retained in his palace, and placed in an apartment suitable to the dignity she was about to be advanced unto: and this was done in the tenth month, which is the month Tebeth; and answers to part of December and part of January; not the twelfth month Adar, as the Septuagint version, and so Josephus (q), contrary to the original text: either that law had not obtained among the Persians, or the king thought himself not bound by it, which forbid marriage at any other time than the beginning of the vernal equinox (r): in the seventh year of his reign; and the divorce of Vashti being in the third year of his reign, it was four years before Esther was taken by him; who, if Xerxes, it may be accounted for by his preparation for, and engagement in, a war with Greece, which took him up all this time; and from whence he returned in the seventh year of his reign, at the beginning of it, and married Esther at the close of it, see Est 2:1 as may be suggested. (q) Ut supra (Antiqu. l. 11. c.6. sect. 2.) (r) Strabo. Geograph. l. 1. p. 504.

Verse 17

And the king loved Esther above all the women,.... The virgins he made his concubines, as next explained; though Jarchi interprets it of married women, for such he supposes were gathered and brought to him, as well as virgins: and she obtained grace and favour in his sight more than all the virgins; who had been purified, and in their turns brought to him: so that he set the royal crown upon her head, and made her queen instead of Vashti; declared her queen, and gave her all the ensigns of royalty: so it was usual with the eastern kings to put a crown or diadem on the heads of their wives at the time of marriage, and declare them queens (s). (s) Vid. Paschalium de Coronis, l. 10. c. 8. p. 689.

Verse 18

Then the king made a great feast unto all his princes and servants, even Esther's feast,.... A feast to all his nobles, courtiers, and ministers of state, on account of his marriage with Esther; which, according to the Greek version, was held seven days; but, according to Josephus, it lasted a whole month (t): and he made a release to the provinces; of taxes and tribute due to him, as was the custom of the kings of Persia when they came to the throne, as Herodotus (u) relates; so Smerdis the magus, that mounted the throne after Cambyses, pretending to be his brother, released them for three years to come (w); and Grotius says kings used to do it at their marriage, but gives no instance of it: and gave gifts: according to the latter Targum, to the provinces, all of them, that he might be sure that the people of Esther shared his favours, who were as yet unknown; but rather these gifts were given to his nobles, or it may be to Esther; so the former Targum,"he gave to her a gift and portion:" according to the state of the king; his royal ability and munificence, and suitable to his grandeur; and it was usual with the Persian kings to give to their wives whole cities for one thing or another, as for necklaces, hair laces, shoes, &c. (x); Socrates (y) speaks of a whole country in Persia called the "Queen's girdle", and another her "Headdress". (t) Ut supra. (Antiqu. l. 11. c. 6. sect. 2.) (u) Erato, sive, l. 6. c. 59. (w) Thalia, sive, l. 3. c. 67. (x) Herodot. Euterpe, sive, l. 2. c. 98. Cicero in Verrem, l. 3. Orat. 8. (y) In Plat. Alcibiad.

Verse 19

And when the virgins were gathered together the second time,.... Some think this second collection is that which was made when Esther was taken and brought to the keeper of the women, called the second, in reference to a former collection of them, made when Vashti was taken and made queen; but as there is no proof of any such collection then made, rather the case was this, such was the lust of the king, though he had a queen he loved, and a multitude of concubine's, yet a second collection of virgins was made for his gratification: then Mordecai sat in the king's gate; or court, being an officer in it, promoted by the interest of Esther, though not as yet known to be a relation of her's: so in Xenophon (z) is used of the court of the king of Persia, as the Ottoman or Turkish court is now called the "Porte". (z) Cyropaedia, l. 8. c. 2, 5, 11, 40.

Verse 20

Esther had not showed her kindred nor her people, as Mordecai had charged her,.... As not before, so neither since she was made queen, see Est 2:10, though, according to the Targums, she was urged to it by the king himself: for Esther did the commandment of Mordecai, like as when she was brought up with him: which showed great humility in her, notwithstanding her advancement, great respect to him, and a sense of gratitude for the kindness he had shown; and this charge to her was still continued by Mordecai, partly that she might not fall into contempt, and partly to prevent hatred and envy to the Jewish nation, through her promotion; but chiefly so it was ordered in Providence, the proper time being not yet come.

Verse 21

In those days, while Mordecai sat in the king's gate,.... Being, as before observed, an officer at court: two of the king's chamberlains, Bigthan and Teresh, of those that kept the door; of the inner court, as Aben Ezra, of the doors of his bedchamber; perhaps they were the chief of his bodyguards, as the Septuagint version; in later times, such officers were about the chambers of great personages as their guards (a): these were wroth, and sought to lay hand on the King Ahasuerus; to poison him, as Jarchi and both the Targums; however, to take away his life by some means or another. Gorionides (b) says their design was, while the king was asleep, to cut off his head, and carry it to the king of Greece; there being at that time great wars between the kingdom of Greece and the kingdom of Persia, which exactly agrees with the times of Xerxes, and with this part of his reign, about the seventh year of it, what was the occasion of this wrath is not said, it is thought to be either the divorce of Vashti, whose creatures they were, or the marriage of Esther, and particularly the promotion of Mordecai, fearing they should be turned out of their places; so the former Targum. (a) Vid. Pignorium de Servis, p. 408, &c. & Popma de Servis, p. 33. & Alstorph. de Lectis Vet. c. 12. (b) Hist. Heb. l. 2. c. 1. p. 72.

Verse 22

And the thing was known to Mordecai,.... But by what means does not appear; the Jewish writers say (c), these two men were Tarsians, and spoke in the Tarsian language, which they thought Mordecai did not understand; but he, being skilled in languages, overheard them, and understood what they said; but, according to Josephus (d), it was discovered to him by Barnabazus, a servant of one of the chamberlains; the latter Targum says, it was showed unto him by the Holy Ghost: who told it unto Esther, and Esther certified the king thereof in Mordecai's name; whose name she mentioned, partly as a voucher of the truth of what she reported, and partly to ingratiate Mordecai to the king, that he might be still yet more promoted in due time. (c) T. Bab. Megillah, fol. 13. 2. Targum prius & Jarchi in loc. (d) Antiqu. l. 11. c. 6. sect. 4.

Verse 23

And when inquisition was made of the matter, it was found out,.... That these two men had entered into a conspiracy to take away the king's life; full proof and evidence were given of it: therefore they were both hanged on a tree; Josephus (e) says they were crucified; but hanging was frequent among the Persians, as Grotius observes, and better agrees with the word here used: and it was written in the book of the chronicles before the king; in a diary kept by the king's order, in which memorable events were set down, and might be done in the presence of the king, as well as the book lay open before him to read at any time; and this is observed to agree with the manner of Xerxes, who is reported (f) to sit on a throne of gold to behold a sea fight between the Grecians and Persians, and had several scribes by him to take down whatever was done in the fight. (e) Ibid. (Antiqu. l. 11. c. 6. sect. 4.) (f) Plutarch. in Themistocle. Next: Esther Chapter 3

Introduction

Elevation of Esther to the Throne - Esther 2 Service Rendered by Mordochai to the King When the wrath of King Ahashverosh was appeased, and he remembered his harsh treatment of Vashti, his courtiers proposed that he should send to fetch fair young virgins from all parts of his realm to the house of the women in Susa, that he might choose a new queen from among them. This proposal pleasing the king, was acted upon (Est 2:1-4). In the fortress of Susa, however, there dwelt one of the Jews who had been carried into captivity from Jerusalem, and whose name was Mordochai. This man had brought up Esther, his uncle's daughter, as his own child (Est 2:5-7). When, then, in pursuance with the king's commands, many maidens were gathered together in Susa, Esther also was brought into the king's house, and found favour with the keeper of the women while, according to order, she was going through a course of purification and anointing (Est 2:8-14). Then her turn came to be brought before the king, she found favour in his sight above all the other maidens, and was chosen by him to be queen in the place of Vashti. By Mordochai's command, however, she disclosed her race and lineage to no one (Est 2:15-20). At the same time two courtiers conspired against the life of the sovereign. Their conspiracy being discovered by Mordochai, was by him revealed to Esther, who gave information of it to the king, whereupon the matter was investigated, and found to have been correctly stated. The offenders were punished, and the event duly registered in the chronicles of the kingdom.

Verse 1

When, after these things, the wrath of King Ahashverosh was laid (שׁך, from שׁכך, to be sunk, spoken of wrath to be laid), he remembered Vashti and what she had done, and what was decreed against her (גּזר, to determine, to decree irrevocably; comp. גּזרה, Dan 4:14); a desire for reunion with her evidently making itself felt, accompanied perhaps by the thought that she might have been too harshly treated. To prevent, then, a return of affection for his rejected wife ensuing, - a circumstance which might greatly endanger all who had concurred in effecting her repudiation, - the servants of the king, i.e., the court officials who were about him, said: "Let there be young maidens, virgins fair to look on, sought for the king." בּתוּלות, virgins, is added to נערות, the latter word signifying merely young women of marriageable age. Est 2:3. "And let the king appoint (ויפקד is the continuation of יבקּשׁוּ) officers in all the provinces of his kingdom, that they may gather together every virgin who is fair to look on to the citadel of Susa, to the house of the women, unto the hand of Hega the king's eunuch, the keeper of the women, and let them appoint their things for purification; and let the maiden which pleaseth the king be queen instead of Vashti." To the hand of Hega, i.e., to his care and superintendence, under which, as appears from Est 2:12, every maiden received into the house of the women had to pass a year before she was brought before the king. Hega (called Hegai, Est 2:8 and Est 2:15) was an eunuch, the keeper of the women, i.e., superintendent of the royal harem. ונתון is the infin. abs., used instead of the verb. fin. to give prominence to the matter: let them appoint. תּמרקום, from מרק, to rub, to polish, signifies purification and adornment with all kind of precious ointments; comp. Est 2:12. This speech pleased the king, and he acted accordingly.

Verse 5

Before relating how this matter was carried into execution, the historian introduces us to the two persons who play the chief parts in the following narrative. Est 2:5. There was (dwelt) in the citadel of Susa a Jew of the name of Mordochai (מרדּכי, in more correct editions מרדכי), the son of Jair, the son of Shimei, the son of Kish, a Benjamite (ימיני אישׁ like Sa1 9:1). Jair, Shimei, and Kish can hardly mean the father, grandfather, and great-grandfather of Mordochai. On the contrary, if Jair were perhaps his father, Shimei and Kish may have been the names of renowned ancestors. Shimei was probably the son of Gera, well known to us from the history of David, Sa2 16:5. and Kg1 2:8, Kg1 2:36., and Kish the father of Saul, Ch1 8:33; Sa1 9:1; for in genealogical series only a few noted names are generally given; comp., e.g., Ch1 9:19; Ch1 6:24. Upon the ground of this explanation, Josephus (Ant. xi. 6) makes Esther of royal descent, viz., of the line of Saul, king of Israel; and the Targum regards Shimei as the Benjamite who cursed David. The name Mordochai occurs in Ezr 2:2 and Neh 7:7 as that of some other individual among those who returned from captivity with Zerubbabel, but can hardly be connected with the Persian mrdky, little man. Aben Ezra, Lightfoot, and others, indeed, are of opinion that the Mordochai of the present book really came up with Zerubbabel, but subsequently returned to Babylon. Identity of name is not, however, a sufficient proof of identity of person. The chronological statement, Est 2:6 : who had been carried away from Jerusalem with the captives who had been carried away with Jeconiah, king of Judah, etc., offers some difficulty. For from the captivity of Jeconiah in the year 599 to the beginning of the reign of Xerxes (in the year 486) is a period of 113 years; hence, if the אשׁר is referred to Mordochai, he would, even if carried into captivity as a child by then, have reached the age of from 120 to 130 years, and as Esther was not made queen till the seventh year of Xerxes (Est 2:16), would have become prime minister of that monarch at about the age of 125. Rambach, indeed, does not find this age incredible, though we cannot regard it as probable that Mordochai should have become minister at so advanced an age. (Note: Baumg. aptly remarks, l.c., p. 125: Etsi concedendum est, non esse contra naturam, si Mordechaeus ad illam aetatem pervenerit, et summa hac constitutus senectute gravissimis negotiis perficiendis par fuerit, tamen est hoc rarissimum et nisi accedit certum testimonium, difficile ad credendum.) On this account Clericus, Baumgarten, and others refer the relative אשׁר to the last name, Kish, and understand that he was carried away with Jeconiah, while his great-grandson Mordochai was born in captivity. In this case Kish and Shimei must be regarded as the great-grandfather and grandfather of Mordochai. We grant the possibility of this view; nevertheless it is more in accordance with the Hebrew narrative style to refer אשׁר to the chief person of the sentence preceding it, viz., Mordochai, who also continues to be spoken of in Est 2:7. Hence we prefer this reference, without, however, attributing to Mordochai more than 120 years of age. For the relative clause: who had been carried away, need not be so strictly understood as to assert that Mordochai himself was carried away; but the object being to give merely his origin and lineage, and not his history, it involves only the notion that he belonged to those Jews who were carried to Babylon by Nebuchadnezzar with Jeconiah, so that he, though born in captivity, was carried to Babylon in the persons of his forefathers. This view of the passage corresponds with that formerly presented by the list of the grandchildren and great-grandchildren of Jacob who went down with him to Egypt; see the explanation of the passage in question. (Note: Baumgarten also considers this view admissible, rightly remarking, p. 127: Scriptoribus sacris admodum familiare est singulos homines non per se et sepositos spectare, sed familias et gentes ut corpora quasi individua complecti, ita ut posteri majorum personis quasi contenti et inclusi, majores vero in posteris ipsi subsistere et vivere existimentur. Ex hac ratione Mordechaeus captus esse dici potest, quamvis ipse satis diu post Jechoniae tempora ex iis, qui a Nebucadnezaro abducti sunt, natus fuerit.) Est 2:7. Mordochai was אמן, keeper, bringer up, i.e., foster-father, to Hadassh (אמן constructed as a participle with את). הדסּה means a myrtle (הדס in the Shemitish), like the Greek name Μυρτία, Μυῤῥίνη. "That is Esther," the queen known by the name of Esther. The name אסתּר is the Old-Persian stara with א prosthetic, and corresponds with the Greek ἀστήρ, star, in modern Persian sitareh. She was בּת־דּדו, daughter of his father's brother, and adopted by Mordochai after the death of her parents; we are told, moreover, that she had a fine figure and beautiful countenance. Her father, whose name, according to Est 2:15, was Abihail, was uncle to Mordochai, and hence Esther was his cousin.

Verse 8

When, then, the king's commandment and decree was heard, i.e., proclaimed throughout the kingdom, and many maidens gathered together in Susa, Esther also was received into the royal harem, under the keeping of Hegai. The maiden pleased him and won his favour (חסד נשׂא, to bear away love, i.e., to obtain favour, synonymous with חן נשׂא, Est 2:15 and Est 5:2). וגו ויבהל, and he hastened to give her her ointments for purification, and the seven maidens appointed to her from the king's house. The infinitives להּ לתת are, according to the Aramaean idiom, placed after their objects and dependent on יבהל. On תּמרוּקים, see on Est 2:3. מנות, portions, are here portions of food, as in Est 9:19, Est 9:22, and Sa1 1:4. The seven maidens (הנּערות with the article) are the maids appointed to wait upon a young virgin selected for the king. The participle ראיּות: chosen for a particular purpose-in the Talmud and rabbinical Hebrew ראוּי, dignus, decens, conveniens, - occurs only here. ישׁנּה, he changed her and her maids into the best of the house of the women, i.e., he took them out of the ordinary rooms and placed them in the best apartments, probably in the state-rooms, where those who were accustomed to be brought to the king used to dwell.

Verse 10

Est 2:10 contains a supplementary remark. This kind and respectful treatment was shown to Esther, because, in obedience to Mordochai's command, she had not shown her people nor her kindred, i.e., her Jewish extraction; for a Jewish maiden would hardly have experienced such friendly usage. Est 2:11 also contains an additional notice, prefixed here to enable what follows to be rightly understood, and repeated in another connection Est 2:19, and on several other occasions: Mordochai walked every day before the court or enclosure of the women's house, to know the welfare (שׁלום) of Esther and what became of her (בּה יעשׂה, properly, what was done to her). Hence Mordochai was in constant communication with Esther. How this communication was effected is not more particularly stated; probably by means of the maids appointed to wait on her. Jewish expositors are of opinion, that Mordochai held high office, and that having consequently free access to the royal palace, he could easily find the means of communicating with his relative.

Verse 12

Before relating the appearance of Esther before the king, the narrator more particularly describes in Est 2:12-14 the preparations for this event, and how Esther behaved with respect to them. Est 2:12-13 "When every maid's turn came (i.e., at every time that any maid's turn came) to go in to King Ahashverosh, after the time when it had been done to her twelve months according to the law of the women - for thus were the days of their purification accomplished: six months with oil of myrrh, and six months with balsam and ointments of purification for women - and the maiden came to the king, all that she desired was given her to go with her out of the women's house unto the king's house." תּור, turn in succession, used only here and Est 2:15. The turn to go in unto the king did not come to any maid until וגו היות מקּץ, at the end of the time when it had been done to her according to the law ... This time lasted twelve months after her reception into the house of the women; and the law of the women, according to which it was done to her, was, that she should be purified for six months with oil of myrrh, and as long with בּשׂמים, sweet odours and other ointments. בּאה הנּערה וּבזה (Est 2:13) forms the continuation of the antecedent clause commencing with כּהנּיע, or, to speak more correctly, of a second antedecent with which the conclusion כּל־אשׁר את is connected. Some expositors understand בּזה, with the lxx, of the time: illo sc. tempore; others of the condition: hoc modo ornata or ea lege (Cler.), and therefore as parallel in meaning with the כּן of Est 4:16. Either view is admissible and suits the sense, but the latter is more in harmony with the parallel passage Est 4:16, and therefore preferable. All that was to be given her, can only relate to ornaments and jewels, which were to be given that each might appear before the king adorned and dressed after her own taste. Est 2:14 In the evening she went (to the king), and on the morrow she returned to the women's house, a second (time) to the hand (under the keeping of) Shaashgaz, the king's chamberlain, who kept the concubines; she came no more to the king, except the king delighted in her and she were called by name, i.e., specially. שׁני instead of שׁנית, like Neh 3:30. Est 2:15 When Esther's turn came to go in unto the king, she required nothing (to take with her, see Est 2:13) but what Hegai the king's chamberlain appointed (hence as not concerned to please the king by special adornment), and she obtained favour in the sight of all them that looked upon her, namely, by her modesty and humility. On חן נשׂא, see remarks on Est 2:9. Est 2:16 She was taken into the king's house (מלכוּת בּית instead of המּלך בּית, the palace of the kingdom, the royal residence) in the tenth month, i.e., the month Tebeth, in the seventh year of his reign. Est 2:17 And the king loved Esther above all the women, and she obtained grace and favour in his sight more than all the virgins; and he set the royal crown upon her head, and made her queen instead of Vashti. The meaning evidently is, that the king, immediately after their first meeting, bestowed his affections upon Esther in preference to all the women and maidens, and chose her queen. Est 2:18 To celebrate Esther's elevation to the crown, the king made a great feast, called Esther's feast, to all his princes and servants, and granted release to the provinces. The verbale Hiph. הנחה is translated in the lxx ἄφεσις, Vulg. requies, and understood either of a remission of taxes or a remission of labour, a holiday. Although the Chald. understands it of a remission of taxes, yet the use of the verb עשׂה rather favours the latter meaning, viz., the appointment of a holiday, on which there would be arresting from labour. Finally, he gave gifts with royal munificence משׂאת like Amo 5:11; Jer 40:5; המּלך כּיד like Est 1:7. - It seems strange that a period of four years should intervene between the repudiation of Vashti in the third year of Ahashverosh and the elevation of Esther in the seventh, an interval whose length cannot be adequately accounted for by the statements of the present book. Only a few days could have elapsed between the disgrace of Vashti and the time when the king remembered her; for this took place, we are told, when the king's wrath was appeased. The proposal to collect virgins from all parts of his kingdom to Susa was then immediately made. Now, if the carrying out of this proposal took half a year, and the preparation of the virgins by anointing, etc., lasted a year, Esther, even if her turn to go in unto the king had not come for six months, might have been made queen two years after the repudiation of Vashti. As she obtained the favour of Hegai immediately upon her reception into the women's house, so that he hastened her purifications (Est 2:9), she would not be brought before the king among the last, but would rather be one of the first to go in. The long interval which elapsed between the repudiation of Vashti and the elevation of Esther, can only be satisfactorily explained by the history of the reign of Xerxes; in fact, by the circumstance that his campaign against Greece took place during this time.

Verse 19

Est 2:19-23 relate the intervention of an incident of great importance in the subsequent development of the narrative. When virgins were for the second time gathered together, two courtiers were incensed with the king, and sought to lay hands upon him. This thing was known to Mordochai, who sat in the gate of the palace and kept up a constant communication with Esther even after she became queen, and by him communicated to her, that she might bring it to the knowledge of the king. The matter being investigated and found to have been truly reported, the offenders were punished, and an entry of the particulars made in the chronicles of the kingdom. The words "when virgins were assembled for the second time," which serve to define the time when the conspiracy of the two courtiers took place, as is obvious from the circumstance that ההם בּיּמים, Est 2:21, refers to בת בּהקּבץ, Est 2:19, are obscure. The obscurity lies in the fact that no reason for assembling virgins can be perceived, after the choice of Ahashverosh had fallen upon Esther. The sentence שׁנית בּתוּלות וּבהקּבץ unmistakeably corresponds with נערות וּבהקּבץ of v. 8. This was already rightly perceived by Grotius, who, however, wrongly infers: est ἐπάνοδος (retrogressio), referendum enim hoc ad illa quae supra, ii. 2. This is, however, not only incompatible with שׁנית, but also with the circumstance that, according to the correct understanding of the sentences in Est 2:21 and Est 2:22, Esther was then already queen, and Mordochai was sitting in the gate of the king's palace, and thence keeping up communication with her; while as long as Esther was in the women's house preparing for her interview with the king, under the guardianship of Hegai, he walked day by day before the court of the women's house (Est 2:11). Still less admissible is the view of Drusius, received by Bertheau, that the gathering of the virgins for the second time is to be understood from the circumstance, that after going in to the king, they had to go into the second house of the women, under the stricter guardianship of Shaashgaz (Est 2:14). For, being no longer בּתוּלות, but פּילגשׁים (Est 2:14), their reception into the house of the concubines could not be called a second gathering together, since as virgins they were formerly in a different house. The only explanation of the שׁנית left us is the view, that even after the choice of Esther to be queen, a second gathering together of virgins actually took place; for this, as C. a Lapide remarks, is what the words undoubtedly declare. The matter itself was in accordance with the prevailing custom of polygamy, which kings carried to such an extent, that, as C. a Lapide points out, Solomon, e.g., had 700 wives and 300 concubines, i.e., secondarias uxores. From וּמרדּכי, Est 2:19, onwards, explanatory circumstantial clauses follow: "The Mordochai sat in the king's gate" introduces the parenthetical sentence, "Esther had not yet showed her kindred and her people (comp. Est 2:10), as Mordochai had charged her; for Esther did the commandment of Mordochai as when she was under his care;" i.e., Esther obeyed, after her elevation to be queen, the command of Mordochai not to make her Jewish descent known, as she had formerly done while she was yet his foster-daughter. אמנה, care, education, is a substantive derived from אמן.

Verse 21

The definition of time in Est 2:19 is again take up by the words: in those days; then the explanatory clause, Est 2:20, is repeated; and after this we are informed what it was that had then occurred. In those days Bigthan and Teresh, two of the king's courtiers, who were the threshold-keepers (palace-watchers, lxx ἀρχισωματοφύλακες), were wroth, and sought to lay hands on King Ahashverosh, i.e., to slay him. Est 2:22. This thing was known to Mordochai, and by him communicated to Esther, who told it, in Mordochai's name, to the king. Est 2:23. The matter was investigated (sc. by the king), and found out, sc. as Mordochai had testified. The two criminals were hanged on a tree, i.e., impaled on a stake, a sort of crucifixion, - see rem. on Est 6:11, - and the circumstance entered in the book of the chronicles, i.e., the chronicles of the kingdom. המּלך לפני, before the king, i.e., in his presence, immediately after sentence had been passed by a court over which the monarch presided.

Introduction

Two things are recorded in this chapter, which were working towards the deliverance of the Jews from Haman's conspiracy: - 1I. The advancement of Esther to be queen instead of Vashti. Many others were candidates for the honour (Est 2:1-4); but Esther, an orphan, a captive-Jewess (Est 2:5-7), recommended herself to the king's chamberlain first (Est 2:8-11) and then to the king (Est 2:12-17), who made her queen (Est 2:18-20). II. The good service that Mordecai did to the king in discovering a plot against his life (Est 2:21-23).

Verse 1

How God put down one that was high and mighty from her seat we read in the chapter before, and are now to be told how he exalted one of low degree, as the virgin Mary observes in her song (Luk 1:52) and Hannah before her, Sa1 2:4-8. Vashti being humbled for her height, Esther is advanced for her humility. Observe, I. The extravagant course that was taken to please the king with another wife instead of Vashti. Josephus says that when his anger was over he was exceedingly grieved that the matter was carried so far, and would have been reconciled to Vashti but that, by the constitution of the government, the judgment was irrevocable - that therefore, to make him forget her, they contrived how to entertain him first with a great variety of concubines, and then to fix him to the most agreeable of them all for a wife instead of Vashti. The marriages of princes are commonly made by policy and interest, for the enlarging of their dominions and the strengthening of their alliances; but this must be made partly by the agreeableness of the person to the king's fancy, whether she was rich or poor, noble or ignoble. What pains were taken to humour the king! As if his power and wealth were given him for no other end than that he might have all the delights of the sense wound up to the height of pleasurableness, and exquisitely refined, though at the best they are but dross and dregs in comparison with divine and spiritual pleasures. 1. All the provinces of his kingdom must be searched for fair young virgins, and officers appointed to choose them, Est 2:3. 2. A house (a seraglio) was prepared on purpose for them, and a person appointed to have the charge of them, to see that they were well provided for. 3. No less than twelve months was allowed them for their purification, some of them at least who were brought out of the country, that they might be very clean, and perfumed, Est 2:12. Even those who were the masterpieces of nature must yet have all this help from art to recommend them to a vain and carnal mind. 4. After the king had once taken them to his bed, they were made recluses ever after, except the king pleased at any time to send for them (Est 2:14); they were looked upon as secondary wives, were maintained by the king accordingly, and might not marry. We may see, by this instance, to what absurd practices those came who were destitute of divine revelation, and who, as a punishment for their idolatry, were given up to vile affections. Having broken through that law of creation which resulted from God's making man, they broke through another law, which was founded upon his making one man and one woman. See what need there was of the gospel of Christ to purify men from the lusts of the flesh and to reduce them to the original institution. Those that have learned Christ will think it a shame even to speak of such things as these which were done of them, not only in secret, but avowedly, Eph 5:12. II. The overruling providence of God thus brining Esther to be queen. Had she been recommended to Ahasuerus for a wife, he would have rejected the motion with disdain; but when she came in her turn, after several others, and it was found that though many of them were ingenious and discreet, graceful and agreeable, yet Esther excelled them all, way was made for her, even by her rivals, into the king's affections and the honours consequent thereupon. It is certain, as bishop Patrick says, that those who suggest that she committed a great sin to come at this dignity do not consider the custom of those times and countries. Every one that the king took to his bed was married to him, and was his wife of a lower rank, as Hagar was Abraham's; so that, if Esther had not been made queen, the sons of Jacob need not say that he dealt with their sister as with a harlot. Concerning Esther we must observe, 1. Her original and character. (1.) She was one of the children of the captivity, a Jewess and a sharer with her people in their bondage. Daniel and his fellows were advanced in the land where they were captives; for they were of those whom God sent thither for their good, Jer 24:5. (2.) She was an orphan; her father and mother were both dead (Est 2:7), but, when they had forsaken here, then the Lord took her up, Psa 27:10. When those whose unhappiness it is to be thus deprived of their parents in their childhood yet afterwards come to be eminently pious and prosperous, we ought to take notice of it to the glory of that God, and his grace and providence, who has taken it among the titles of his honour to be a Father of the fatherless. (3.) She was a beauty, fair of form, good of countenance; so it is in the margin, Est 2:7. Her wisdom and virtue were her greatest beauty, but it is an advantage to be a diamond to be well set. (4.) Mordecai, her cousin-german, was her guardian, brought her up, and took her for his own daughter. The Septuagint says that he designed to make her his wife; if that were so, he was to be praised that he opposed not her better preferment. let God be acknowledged in raising up friends for the fatherless and motherless; let it be an encouragement to that pious instance of charity that many who have taken care of the education of orphans have lived to see the good fruit of their care and pains, abundantly to their comfort. Dr. Lightfoot thinks that this Mordecai is the same with that mentioned in Ezr 2:2, who went up to Jerusalem with the first, and helped forward the settlement of his people until the building of the temple was stopped, and then went back to the Persian court, to see what service he could do them there. Mordecai being Esther's guardian or pro-parent, we are told, [1.] How tender he was of her, as if she had been his own child (Est 2:11): he walked before her door every day, to know how she did, and what interest she had. Let those whose relations are thus cast upon them by divine Providence be thus kindly affectioned to them and solicitous for them. [2.] How respectful she was to him. Though in relation she was his equal, yet, being in age and dependence his inferior, she honoured him as her father - did his commandment, Est 2:20. This is an example to orphans; if they fall into the hands of those who love them and take care of them, let them make suitable returns of duty and affection. The less obliged their guardians were in duty to provide for them the more obliged they are in gratitude to honour and obey their guardians. Here is an instance of Esther's obsequiousness t Mordecai, that she did not show her people of her kindred, because Mordecai had charged her that she should not, Est 2:10. he did not bid her deny her country, nor tell a lie to conceal her parentage; if he had told her to do so, she must not have done it. But he only told her not to proclaim her country. All truths are not to be spoken at all times, though an untruth is not to be spoken at any time. She being born in Shushan, and her parents being dead, all took her to be of Persian extraction, and she was not bound to undeceive them. 2. Her preferment. Who would have thought that a Jewess, a captive, and orphan, was born to be a queen, an empress! Yet so it proved. Providence sometimes raiseth up the poor out of the dust, to set them among princes, Sa1 2:8. (1.) The king's chamberlain honoured her (Est 2:9), and was ready to serve her. Wisdom and virtue will gain respect. Those that make sure of God's favour shall find favour with man too as far as it is good for them. All that looked upon Esther admired her (Est 2:15) and concluded that she was the lady that would win the prize, and she did win it. (2.) The king himself fell in love with her. She was not solicitous, as the rest of the maidens were, to set herself off with artificial beauty; she required nothing but just what was appointed for her (Est 2:15) and yet she was most acceptable. The more natural beauty is the more agreeable. The king loved Esther above all the women, v. 17. Now he needed not to make any further trials, or take time to deliberate; he is soon determined to set the royal crown upon her head, and make her queen, v. 17. This was done in his seventh year (v. 16) and Vashti was divorced in his third year (Est 1:3); so that he was four years without a queen. Notice is taken, [1.] Of the honours the king put upon Esther. He graced the solemnity of her coronation with a royal feast (Est 2:18), at which perhaps Esther, in compliance with the king, made a public appearance, which Vashti had refused to do, that she might have the praise of obedience in the same instance in which the other incurred the blot of disobedience. He also granted a release to the provinces, either a remittance of the taxes in arrear or an act of grace for criminals; as Pilate, at the feast, released a prisoner. This was to add t the joy. [2.] Of the deference Esther continued to pay to her former guardian. She still did the commandment of Mordecai, as when she was brought up with him, Est 2:20. Mordecai say in the king's gate; that was the height of his preferment: he was one of the porters or door-keepers of the court. Whether he had this place before, or whether Esther obtained it for him, we are not told; but there he sat contentedly, and aimed no higher; and yet Esther who was advanced to the throne was observant of him. This was an evidence of a humble and grateful disposition, that she had a sense of his former kindnesses and his continued wisdom. It is a great ornament to those that are advanced, and much to their praise, to remember their benefactors, to retain the impressions of their good education, to be diffident of themselves, willing to take advice, and thankful for it.

Verse 21

This good service which Mordecai did to the government, in discovering a plot against the life of the king, is here recorded, because the mention of it will again occur to his advantage. No step is yet taken towards Haman's design of the Jews' destruction, but several steps are taken towards God's design of their deliverance, and this for one. God now gives Mordecai an opportunity of doing the king a good turn, that he might have the fairer opportunity afterwards of doing the Jews a good turn. 1. A design was laid against the king by two of his own servants, who sought to lay hands on him, not only to make him a prisoner, but to take away his life, Est 2:21. Probably they resented some affront which they thought he had given them, or some injury which he had done them. Who would be great, to be so much the object of envy? Who would be arbitrary, to be so much the object of ill-will? Princes, above any mortals, have their souls continually in their hands, and often go down slain to the pit, especially those who caused terror in the land of the living. 2. Mordecai got notice of their treason, and, by Esther's means, discovered it to the king, hereby confirming her in and recommending himself to the king's favour. How he came to the knowledge of it does not appear. Whether he overheard their discourse, or whether they offered to draw him in with them, so it was that the thing was known to him. This ought to be a warning against all traitorous and seditious practices: though men presume upon secresy, a bird of the air shall carry the voice. Mordecai, as soon as he knew it, caused it to be made known to the king, which ought to be an instruction and example to all that would be found good subjects not to conceal any bad design they know of against the prince or the public peace, for it is making a confederacy with public enemies. 3. The traitors were hanged, as they deserved, but not till their treason was, upon search, fully proved against them (Est 2:23), and the whole matter was recorded in the king's journals, with a particular remark that Mordecai was the man who discovered the treason. He was not rewarded presently, but a book of remembrance was written. Thus with respect to those who serve Christ, though their recompence is adjourned till the resurrection of the just, yet an account is kept of their work of faith and labour of love, which God is not unrighteous to forget, Heb 6:10.

Verse 6

2:6 His family (literally He): Since King Jehoiachin was exiled in 597 BC (2 Kgs 24:6-16), over 100 years earlier, it was probably one of Mordecai’s ancestors who was part of the group taken into Babylonian captivity.

Verse 7

2:7 Hadassah is a Hebrew name that means myrtle; Esther is a Persian name that means star.

Verse 9

2:9 ordered a special menu . . . beauty treatments: Hegai knew the king’s taste and singled out the best prospects for special attention. • Hegai assigned seven of the best assistants to Esther, indicating that he thought she was one of the very best candidates for becoming the queen.

Verse 10

2:10 Mordecai had probably already experienced some prejudice against Jews. Esther’s Jewish background would later become the key to her exposing Haman’s terrible plot.

Verse 12

2:12 The twelve months of preparation no doubt involved training in court customs as well as beauty treatments, but the focus here is on physical beauty.

Verse 14

2:14 the second harem: Each woman would spend one night with the king in his bedroom and then live essentially as a widow the rest of her life unless the king remembered her name and called for her. The women in the second harem lived an easy life in a luxurious setting under the care of Shaashgaz, the king’s eunuch.

Verse 15

2:15 Hegai apparently knew the king’s preferences, so he was able to give Esther good advice, which she wisely accepted and followed.

Verse 17

2:17 he set the royal crown on her head: Now Esther had access to the king’s heart as his favored wife. She was now in a place where God could use her to impact the thoughts and actions of the king.

Verse 18

2:18 he gave a great banquet in Esther’s honor: Now the king honored his wife instead of putting her on display (cp. 1:11). • declaring a public holiday: The Hebrew word translated “public holiday” (hanakhah) is related to the verb that means “rest” (nukh). The book as a whole describes how the Jewish people obtained rest from the threats of their enemies (see 9:16-22).

Verse 19

2:19 Even after all the young women had been transferred to the second harem: Since the queen had been chosen, those in waiting would join the other concubines. • Mordecai had become a palace official (literally Mordecai was sitting in the gate of the king): Court cases were decided and much official business was conducted at the gate. There Mordecai was able to hear about the plot against the king (2:21-23).

Verse 20

2:20 keep her family background and nationality a secret: That this is mentioned twice (see also 2:10) indicates how important it was for the rest of the story. • With humility, she was still following Mordecai’s directions. She did not become conceited and forget her people or the family that raised her.

Verse 21

2:21 Bigthana might be the Bigtha of 1:10, one of the king’s seven eunuchs. He and Teresh guarded the king’s bedroom, so it would not have been hard for them to carry out their plot if they hadn’t been discovered.

Verse 22

2:22 gave the information to Queen Esther: The quickest, safest way for the information to get to the king was through the queen. • Although Esther could have promoted herself by taking credit for this information, she gave Mordecai credit for the report, an important point later in the story (6:1-3).

Verse 23

2:23 impaled on a sharpened pole (literally hanged on a tree, or hanged on wood): This phrase has traditionally been translated hanged on a gallows, but inscriptions from ancient Persia show that impalement was a standard form of execution. Xerxes’ father, Darius I, claimed to have impaled 3,000 Babylonians when he conquered Babylon. Sometimes criminals were executed first and then displayed on a stake, as with the execution of Haman’s sons (9:5-14). • This was all recorded: Mordecai was not rewarded until much later (6:1-14). • While various records of Xerxes’ reign have been found, the particular book mentioned here no longer exists.

The Book of Esther

Esther 5

Studies in Esther-01 Esther1-2

Practicing Honour

It Ends With Me! Breaking Bloodline Curses

Esther: Beauty Preparations for the Bride

Bible Survey - Esther

The Beloved and His Bride

From the First Year of Cyrus to the Death of Alexander the Great

Hadassah, That Is, Esther.

Introduction

Verse 2

Verse 3

Verse 5

Verse 7

Verse 9

Verse 10

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 21

Verse 22

Verse 23

Introduction

Verse 5

Verse 11

Verse 12

Verse 17

Verse 21

Introduction

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Verse 22

Verse 23

Introduction

Verse 1

Verse 5

Verse 8

Verse 10

Verse 12

Verse 19

Verse 21

Introduction

Verse 1

Verse 21

Verse 6

Verse 7

Verse 9

Verse 10

Verse 12

Verse 14

Verse 15

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21