Esther 2:10
Esther 2:10 in Multiple Translations
Esther did not reveal her people or her lineage, because Mordecai had instructed her not to do so.
Esther had not shewed her people nor her kindred: for Mordecai had charged her that she should not shew it.
Esther had not made known her people nor her kindred; for Mordecai had charged her that she should not make it known.
Esther had not said what family or people she came from, for Mordecai had given her orders not to do so.
Esther had not let anyone know her nationality or who her family was, because Mordecai had ordered her not to.
But Ester shewed not her people and her kinred: for Mordecai had charged her, that shee should not tell it.
Esther hath not declared her people, and her kindred, for Mordecai hath laid a charge on her that she doth not declare [it];
Esther had not made known her people nor her relatives, because Mordecai had instructed her that she should not make it known.
Esther had not showed her people nor her kindred: for Mordecai had charged her that she should not show it .
And she would not tell him her people nor her country. For Mardochai had charged her to say nothing at all of that:
Esther did not tell anyone that she was a Jew, because Mordecai had told her not to tell anyone.
Berean Amplified Bible — Esther 2:10
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Esther 2:10 Interlinear (Deep Study)
BIB
HEB
לֹא
הִגִּ֣ידָה
אֶסְתֵּ֔ר
אֶת
עַמָּ֖/הּ
וְ/אֶת
מֽוֹלַדְתָּ֑/הּ
כִּ֧י
מָרְדֳּכַ֛י
צִוָּ֥ה
עָלֶ֖י/הָ
אֲשֶׁ֥ר
לֹא
תַגִּֽיד
לֹא
lôʼ
H3808
not
Part
הִגִּ֣ידָה
nâgad
H5046
to tell
V-Hiphil-Perf-3fs
אֶסְתֵּ֔ר
ʼEçtêr
H635
Esther
N-proper
אֶת
ʼêth
H853
Obj.
DirObjM
עַמָּ֖/הּ
ʻam
H5971
Amaw
N-ms | Suff
וְ/אֶת
ʼêth
H853
Obj.
Conj | DirObjM
מֽוֹלַדְתָּ֑/הּ
môwledeth
H4138
relatives
N-fs | Suff
כִּ֧י
kîy
H3588
for
Conj
מָרְדֳּכַ֛י
Mordᵉkay
H4782
Mordecai
N-proper
צִוָּ֥ה
tsâvâh
H6680
to command
V-Piel-Perf-3ms
עָלֶ֖י/הָ
ʻal
H5921
upon
Prep | Suff
אֲשֶׁ֥ר
ʼăsher
H834
which
Rel
לֹא
lôʼ
H3808
not
Part
תַגִּֽיד
nâgad
H5046
to tell
V-Hiphil-Imperf-3fs
Hebrew Word Study
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Hebrew Word Reference — Esther 2:10
לֹא
lôʼ
H3808
"not"
Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
הִגִּ֣ידָה
nâgad
H5046
"to tell"
V-Hiphil-Perf-3fs
To tell or declare something openly, as in Genesis 3:11 where God asks Adam to tell the truth. It means to stand boldly and announce something to someone present. In Exodus 32:27, Moses tells the Levites to declare their actions to the people.
Definition: 1) to be conspicuous, tell, make known 1a) (Hiphil) to tell, declare 1a1) to tell, announce, report 1a2) to declare, make known, expound 1a3) to inform of 1a4) to publish, declare, proclaim 1a5) to avow, acknowledge, confess 1a5a) messenger (participle) 1b) (Hophal) to be told, be announced, be reported
Usage: Occurs in 344 OT verses. KJV: bewray, [idiom] certainly, certify, declare(-ing), denounce, expound, [idiom] fully, messenger, plainly, profess, rehearse, report, shew (forth), speak, [idiom] surely, tell, utter. See also: Genesis 3:11; 1 Samuel 14:33; 2 Kings 9:15.
אֶסְתֵּ֔ר
ʼEçtêr
H635
"Esther"
N-proper
Esther was a brave Jewish woman who became queen of Persia, as told in the book of Esther. She was adopted by her cousin Mordecai and later helped save the Jewish people from persecution.
Definition: A woman living at the time of Exile and Return, first mentioned at Est.2.7; daughter of: Abihail (H0032K); also called Hadassah at Est.2.7; Also named: ha.das.sah (הֲדַסָּה "Hadassah" H1919) § Esther = "star" the queen of Persia, heroine of the book of Esther-daughter of Abihail, cousin and adopted daughter of Mordecai, of the tribe of Benjamin, made queen by king Ahasuerus to replace divorced queen, Vashti.
Usage: Occurs in 45 OT verses. KJV: Esther. See also: Esther 2:7; Esther 5:4; Esther 9:32.
אֶת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
עַמָּ֖/הּ
ʻam
H5971
"Amaw"
N-ms | Suff
A people or nation is what this Hebrew word represents, like the nation of Israel in Exodus 33:13. It can also mean a tribe, troops, or attendants, and is used to describe a group of people gathered together. The word is often used to refer to the people of God.
Definition: This name means nation, people
Usage: Occurs in 1655 OT verses. KJV: folk, men, nation, people. See also: Genesis 11:6; Exodus 16:4; Leviticus 17:9.
וְ/אֶת
ʼêth
H853
"Obj."
Conj | DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
מֽוֹלַדְתָּ֑/הּ
môwledeth
H4138
"relatives"
N-fs | Suff
Relatives or birthplace is the meaning of this word. It refers to family, native country, or circumstances of birth, and is used to describe heritage. It appears in various forms in the Bible.
Definition: 1) kindred, birth, offspring, relatives 1a) kindred 1b) birth, circumstances of birth 1c) one born, begotten, issue, offspring, female offspring
Usage: Occurs in 21 OT verses. KJV: begotten, born, issue, kindred, native(-ity). See also: Genesis 11:28; Leviticus 18:11; Jeremiah 22:10.
כִּ֧י
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore
Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
מָרְדֳּכַ֛י
Mordᵉkay
H4782
"Mordecai"
N-proper
Mordecai was a brave Israelite who lived during the Exile and Return, and is known for saving the Jews from Haman's plot with Queen Esther's help. He's also the cousin and adoptive father of Esther.
Definition: A man living at the time of Exile and Return, first mentioned at Est.2.5; son of: Jair (H2971J) § Mordecai = "little man" or "worshipper of Mars" 1) cousin and adoptive father of queen Esther; son of Jair of the tribe of Benjamin; deliverer under Divine providence of the children of Israel from the destruction plotted by Haman the chief minister of Ahasuerus; institutor of the feast of Purim 2) a Jew who returned from exile with Zerubbabel
Usage: Occurs in 52 OT verses. KJV: Mordecai. See also: Ezra 2:2; Esther 4:17; Esther 10:3.
צִוָּ֥ה
tsâvâh
H6680
"to command"
V-Piel-Perf-3ms
To command or give orders, as seen in the Bible when God gives charge to his people. It can also mean to appoint or ordain someone for a task. This word is used in various forms throughout the Old Testament.
Definition: 1) to command, charge, give orders, lay charge, give charge to, order 1a)(Piel) 1a1) to lay charge upon 1a2) to give charge to, give command to 1a3) to give charge unto 1a4) to give charge over, appoint 1a5) to give charge, command 1a6) to charge, command 1a7) to charge, commission 1a8) to command, appoint, ordain (of divine act) 1b) (Pual) to be commanded
Usage: Occurs in 475 OT verses. KJV: appoint, (for-) bid, (give a) charge, (give a, give in, send with) command(-er, -ment), send a messenger, put, (set) in order. See also: Genesis 2:16; Leviticus 10:13; Deuteronomy 12:11.
עָלֶ֖י/הָ
ʻal
H5921
"upon"
Prep | Suff
This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.
Definition: prep 1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against 1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards 1b) above, beyond, over (of excess) 1c) above, over (of elevation or pre-eminence) 1d) upon, to, over to, unto, in addition to, together with, with (of addition) 1e) over (of suspension or extension) 1f) by, adjoining, next, at, over, around (of contiguity or proximity) 1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion) 1h) to (as a dative)
Usage: Occurs in 4493 OT verses. KJV: above, according to(-ly), after, (as) against, among, and, [idiom] as, at, because of, beside (the rest of), between, beyond the time, [idiom] both and, by (reason of), [idiom] had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through(-out), to, touching, [idiom] with. See also: Genesis 1:2; Genesis 24:13; Genesis 41:33.
אֲשֶׁ֥ר
ʼăsher
H834
"which"
Rel
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Definition: A: 1) (relative part.) 1a) which, who 1b) that which 2) (conj) 2a) that (in obj clause) 2b) when 2c) since 2d) as 2e) conditional if B: Beth+ 1) in (that) which 2) (adv) 2a) where 3) (conj) 3a) in that, inasmuch as 3b) on account of C: Mem+ 1) from (or than) that which 2) from (the place) where 3) from (the fact) that, since D: Kaph+ 1) (conj.), according as, as, when 1a) according to that which, according as, as 1b) with a causal force: in so far as, since 1c) with a temporal force: when
Usage: Occurs in 4440 OT verses. KJV: [idiom] after, [idiom] alike, as (soon as), because, [idiom] every, for, [phrase] forasmuch, [phrase] from whence, [phrase] how(-soever), [idiom] if, (so) that ((thing) which, wherein), [idiom] though, [phrase] until, [phrase] whatsoever, when, where ([phrase] -as, -in, -of, -on, -soever, -with), which, whilst, [phrase] whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection. See also: Genesis 1:7; Genesis 20:9; Genesis 31:16.
לֹא
lôʼ
H3808
"not"
Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
תַגִּֽיד
nâgad
H5046
"to tell"
V-Hiphil-Imperf-3fs
To tell or declare something openly, as in Genesis 3:11 where God asks Adam to tell the truth. It means to stand boldly and announce something to someone present. In Exodus 32:27, Moses tells the Levites to declare their actions to the people.
Definition: 1) to be conspicuous, tell, make known 1a) (Hiphil) to tell, declare 1a1) to tell, announce, report 1a2) to declare, make known, expound 1a3) to inform of 1a4) to publish, declare, proclaim 1a5) to avow, acknowledge, confess 1a5a) messenger (participle) 1b) (Hophal) to be told, be announced, be reported
Usage: Occurs in 344 OT verses. KJV: bewray, [idiom] certainly, certify, declare(-ing), denounce, expound, [idiom] fully, messenger, plainly, profess, rehearse, report, shew (forth), speak, [idiom] surely, tell, utter. See also: Genesis 3:11; 1 Samuel 14:33; 2 Kings 9:15.
Study Notes — Esther 2:10
Show Verse Quote Highlights
- Context
- Cross References
- Esther 2:10 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Esther 2:10
- Jamieson-Fausset-Brown on Esther 2:10
- Matthew Poole's Commentary on Esther 2:10
- Trapp's Commentary on Esther 2:10
- Ellicott's Commentary on Esther 2:10
- Adam Clarke's Commentary on Esther 2:10
- Cambridge Bible on Esther 2:10
- Barnes' Notes on Esther 2:10
- Whedon's Commentary on Esther 2:10
- Sermons on Esther 2:10
Context — Esther Finds Favor
8When the king’s command and edict had been proclaimed, many young women gathered at the citadel of Susa under the care of Hegai. Esther was also taken to the palace and placed under the care of Hegai, the custodian of the women.
9And the young woman pleased him and obtained his favor, so he quickly provided her with beauty treatments and the special diet. He assigned to her seven select maidservants from the palace and transferred her with them to the best place in the harem.
10Esther did not reveal her people or her lineage, because Mordecai had instructed her not to do so.
11And every day Mordecai would walk back and forth in front of the court of the harem to learn about Esther’s welfare and what was happening to her. 12In the twelve months before her turn to go to King Xerxes, the harem regulation required each young woman to receive beauty treatments with oil of myrrh for six months, and then with perfumes and cosmetics for another six months.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Esther 2:20 | Esther still had not revealed her lineage or her people, just as Mordecai had instructed. She obeyed Mordecai’s command, as she had done under his care. |
| 2 | Matthew 10:16 | Behold, I am sending you out like sheep among wolves; therefore be as shrewd as snakes and as innocent as doves. |
| 3 | Esther 3:8 | Then Haman informed King Xerxes, “There is a certain people scattered and dispersed among the peoples of every province of your kingdom. Their laws are different from everyone else’s, and they do not obey the king’s laws. So it is not in the king’s best interest to tolerate them. |
| 4 | Ephesians 6:1 | Children, obey your parents in the Lord, for this is right. |
| 5 | Esther 4:13–14 | he sent back to her this reply: “Do not imagine that because you are in the king’s palace you alone will escape the fate of all the Jews. For if you remain silent at this time, relief and deliverance for the Jews will arise from another place, but you and your father’s house will perish. And who knows if perhaps you have come to the kingdom for such a time as this?” |
| 6 | Esther 7:4 | For my people and I have been sold out to destruction, death, and annihilation. If we had merely been sold as menservants and maidservants, I would have remained silent, because no such distress would justify burdening the king.” |
| 7 | Esther 2:7 | And Mordecai had brought up Hadassah (that is, Esther), the daughter of his uncle, because she did not have a father or mother. The young woman was lovely in form and appearance, and when her father and mother had died, Mordecai had taken her in as his own daughter. |
Esther 2:10 Summary
Esther 2:10 tells us that Esther didn't reveal her Jewish heritage because Mordecai, her cousin and guardian, told her not to. This was likely to protect her from persecution or prejudice in the royal court. This verse shows us that sometimes, it's wise to be careful about what we share with others, as seen in Proverbs 10:32 and 12:23. Just like Esther, we can trust in God's sovereignty and timing, even when we face uncertainty or adversity, as seen in Jeremiah 29:11 and Romans 8:28.
Frequently Asked Questions
Why did Mordecai instruct Esther not to reveal her people or lineage?
Mordecai likely instructed Esther to keep her Jewish heritage a secret to protect her from potential persecution or prejudice in the royal court, as seen in Esther 3:6 and Deuteronomy 28:37.
Was it wrong for Esther to hide her identity?
In this context, hiding her identity was not necessarily a sinful act, but rather a wise and strategic decision to ensure her safety and the safety of her people, similar to the actions of Jacob in Genesis 27:18-29 and 32:28.
How does this verse relate to the rest of the book of Esther?
This verse sets the stage for the rest of the book, highlighting the tension between Esther's Jewish identity and her new role in the Persian court, which will eventually lead to her bravery in Esther 4:15-16 and 7:1-6.
What can we learn from Esther's obedience to Mordecai?
Esther's obedience to Mordecai demonstrates the importance of trusting in the guidance and wisdom of those who care for us, as seen in Proverbs 11:14 and 15:22, and ultimately, in God's sovereignty over our lives, as seen in Romans 8:28 and Jeremiah 29:11.
Reflection Questions
- What are some times in my life when I have had to keep a secret or hide my true identity, and how did I feel about it?
- How can I balance being honest and authentic with being wise and strategic in my relationships and interactions with others?
- What are some ways I can prioritize my safety and well-being while still being faithful to my values and convictions, like Esther did in this verse?
- How does Esther's story encourage me to trust in God's sovereignty and timing, even when I face uncertainty or adversity?
Gill's Exposition on Esther 2:10
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
Jamieson-Fausset-Brown on Esther 2:10
Esther had not shewed her people nor her kindred: for Mordecai had charged her that she should not shew it. No JFB commentary on this verse.
Matthew Poole's Commentary on Esther 2:10
Lest the knowledge hereof should either make her contemptible or odious, or bring some inconvenience to the whole nation, as things might happen. But there was also a hand of God in causing this to be concealed, for the better accomplishment of that which he designed, though Mordecai was ignorant of it.
Trapp's Commentary on Esther 2:10
Esther 2:10 Esther had not shewed her people nor her kindred: for Mordecai had charged her that she should not shew [it].Ver. 10. Esther had not shewed her people] Because the Jews were slighted as captives and forlorn (how dear to the gods that nation is, saith Cicero, it appeareth, quod est victa, quod elocata, quod servata, in that they are conquered, captivated, and not utterly destroyed by us), they were also generally hated, as different in religion, and would not so much as drink with heathens, lest they should drink things sacrificed to idols. They held it meritorious in later times to kill an idolater, as Tacitus testifieth; and at this day they say, Optimus inter gentes, &c., The very best among the Gentiles is worthy to have his head bruised as a serpent. A nasty people they are still, and blood thirsty, odious, and sordid. A historian telleth us of an emperor, travelling into Egypt, and there meeting with certain Jews, he was so annoyed with the stench of them, that he cried out, O Marcomanni, O Quadi, O Sarmatae, tandem alios vobis deteriores inveni (Ammian. lib. 2), This is the basest and most contemptible people that ever I lighted upon. The Romans would not own them, when they had conquered them, as they did other nations, though they complied never so much, and were their servants (Aug. in Psalms 58:1-11). The Turks so hate them for crucifying Christ, that they use to say, in detestation of a thing, I would I might die a Jew, then; as when they would assure anything, in execrationibus dicunt Iudaeus sim, si fallo, they curse themselves, and say, Let me be held a Jew if I deceive thee (Sanctius in Zechariah 8:13). This lieth upon them as a punishment for their unexpiable guilt in putting to death the Lord of life. But in Esther’ s time they were hated chiefly for their religion. In prudence, therefore, she concealeth her kindred, as being not called to give an account of her faith; and, living private, might well perform her devotions, and yet not thrust herself into observation.
For Mordecai had charged her that she should not shew it] Lest she should be cashiered the court for a Jewess, which was then held crime enough, as afterwards it was, in Nero’ s days, to be a Christian; and this haud perinde in crimine, quam odio humani generis, as Tacitus hath it, not for any great fault so much, as by the hatred of mankind, incensed and set on work by the devil, doubtless, to root out the true religion, and to set up himself in the hearts of men as god of this present world. Hence those complaints of Tertullian and Justin Martyr, in their Apologies for Christians, that their name, and not their crimes, was hated and hissed out of all companies. Odio publico est confessio nominis, non examinatio criminis. Solius hominis crimea est, &c. (Tert. Apol. c. 1-3; Just. Apol. 2).
Ellicott's Commentary on Esther 2:10
(10) Esther had not shewed . . .—From the hope on Mordecai’s part that she might pass for a native Persian, and that her Jewish birth should be no hindrance to her advancement. The king does not learn his wife’s nation till some time afterwards (Esther 7:4).
Adam Clarke's Commentary on Esther 2:10
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.
Cambridge Bible on Esther 2:10
10. Esther had not shewed her people nor her kindred] We must suppose that it would easily be discovered that she, like many of her companions (see Esther 2:3), was not Persian by nation. Thus what she desired to conceal was not simply that she was a foreigner, but that she was a Jewess. Nevertheless we have no knowledge from any other source that there was a special antipathy to her people on the part of the Persians. The concealment of her nationality must, one would think, have involved her in various acts both connected with food (cp. Daniel 1:8 etc.) and otherwise, which were inconsistent with Judaism. According to the Targum Shçnî the king on one occasion said to her, “Pray, tell me, who are thy people, and what is thy family?” She replied, “I am ignorant both concerning my people and concerning my family, because, when I was quite a child, my father and mother died and left me.” (Cassel, Comm. p. 302.)
Barnes' Notes on Esther 2:10
The Persians had no special contempt for the Jews; but, of course, they despised more or less all the subject races. Esther, with her Aryan name, may have passed for a native Persian.
Whedon's Commentary on Esther 2:10
10. Not showed her people — She was directed to this course by her cousin and foster-father as a matter of politic prudence, lest her attachment to her race and religion should prejudice her
Sermons on Esther 2:10
| Sermon | Description | |
|---|---|---|
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Practicing Honour by Thaddeus Barnum | Thaddeus Barnum emphasizes the significance of practicing honor in our lives, urging the congregation to pray for the character of honor to be built within them. He discusses how h |
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How to Get on Fire for God by Ray Comfort | In this sermon, the preacher discusses three keys to getting on fire for God. The first key is faith, which is described as believing in the promises of God and finding joy and pea |
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(Biographies) Adoniram Judson by John Piper | In this sermon, the speaker emphasizes the importance of guarding the deposit of the gospel with fences. He warns against the consequences of not protecting the truth of the gospel |
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Freedom From Fear and Worry by David Wilkerson | In this sermon, the preacher focuses on the theme of freedom from fear and worry. He begins by discussing the prediction made by Jesus about unprecedented fear in the last days. He |
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Road to Reality - Invest in the Harvest- Matt 7 by K.P. Yohannan | In this sermon, Brother K. P. Ohanan shares a powerful story from the mission field in India. He describes encountering a village where a man was possessed by hundreds of demons an |
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Abiding in His Word by Erlo Stegen | In this sermon, the speaker shares the story of a man named Shayser who was given a Bible while he was in prison. Despite the prison warden's warning that he could only have the Bi |
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(The Real Jesus) 4 How Jesus Served the Father by Zac Poonen | In this sermon, the speaker emphasizes the importance of finishing the work that God has given us to do. He references John 17:4, where Jesus declares that he has glorified God on |