Hebrew Word Reference — Esther 2:21
The Hebrew word 'yom' refers to a day, which can be a literal 24-hour period or a figurative space of time. It is used in the Bible to describe a wide range of time periods, from a single day to a year or a lifetime. The word 'yom' is used in many different contexts throughout the Bible.
Definition: : day/when/time/period 1) day, time, year 1a) day (as opposed to night) 1b) day (24 hour period) 1b1) as defined by evening and morning in Genesis 1 1b2) as a division of time 1b2a) a working day, a day's journey 1c) days, lifetime (pl.) 1d) time, period (general) 1e) year 1f) temporal references 1f1) today 1f2) yesterday 1f3) tomorrow
Usage: Occurs in 1930 OT verses. KJV: age, [phrase] always, [phrase] chronicals, continually(-ance), daily, ((birth-), each, to) day, (now a, two) days (agone), [phrase] elder, [idiom] end, [phrase] evening, [phrase] (for) ever(-lasting, -more), [idiom] full, life, as (so) long as (... live), (even) now, [phrase] old, [phrase] outlived, [phrase] perpetually, presently, [phrase] remaineth, [idiom] required, season, [idiom] since, space, then, (process of) time, [phrase] as at other times, [phrase] in trouble, weather, (as) when, (a, the, within a) while (that), [idiom] whole ([phrase] age), (full) year(-ly), [phrase] younger. See also: Genesis 1:5; Genesis 33:13; Exodus 23:15.
This Hebrew word is used to refer to a group of men, emphasizing that it is specifically them. It is often translated as 'they' or 'them' in the Bible, and appears in books like Exodus and Isaiah.
Definition: they, these, the same, who
Usage: Occurs in 524 OT verses. KJV: it, like, [idiom] (how, so) many (soever, more as) they (be), (the) same, [idiom] so, [idiom] such, their, them, these, they, those, which, who, whom, withal, ye. See also: Genesis 3:7; Deuteronomy 19:17; 2 Kings 1:18.
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.
This verb means to sit or dwell, and can also mean to remain or abide. It's used in the Bible to describe people living in a place or staying with someone, like in the book of Genesis.
Definition: 1) to dwell, remain, sit, abide 1a) (Qal) 1a1) to sit, sit down 1a2) to be set 1a3) to remain, stay 1a4) to dwell, have one's abode 1b) (Niphal) to be inhabited 1c) (Piel) to set, place 1d) (Hiphil) 1d1) to cause to sit 1d2) to cause to abide, set 1d3) to cause to dwell 1d4) to cause (cities) to be inhabited 1d5) to marry (give an dwelling to) 1e) (Hophal) 1e1) to be inhabited 1e2) to make to dwell Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Usage: Occurs in 977 OT verses. KJV: (make to) abide(-ing), continue, (cause to, make to) dwell(-ing), ease self, endure, establish, [idiom] fail, habitation, haunt, (make to) inhabit(-ant), make to keep (house), lurking, [idiom] marry(-ing), (bring again to) place, remain, return, seat, set(-tle), (down-) sit(-down, still, -ting down, -ting (place) -uate), take, tarry. See also: Genesis 4:16; Leviticus 25:18; Joshua 13:6.
In the Bible, this Hebrew word means a gate or door, often referring to city entrances or temple doors, like in Genesis and Exodus. It can also symbolize a meeting place or marketplace. The word is used to describe important locations in the Bible.
Definition: : gate 1) gate 1a) gate (of entrance) 1b) gate (of space inside gate, i.e. marketplace, public meeting place) 1b1) city, town 1c) gate (of palace, royal castle, temple, court of tabernacle) 1d) heaven
Usage: Occurs in 302 OT verses. KJV: city, door, gate, port ([idiom] -er). See also: Genesis 19:1; 1 Chronicles 9:18; Psalms 9:14.
This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.
Definition: King's (Valley) (Gen.14.17)
Usage: Occurs in 1919 OT verses. KJV: king, royal. See also: Genesis 14:1; Joshua 10:39; 1 Samuel 16:1.
In the Bible, this Hebrew word means to be angry or furious, like God's wrath in Psalm 2:12. It describes intense rage or displeasure, often used to warn against provoking God's anger. This word appears in various forms throughout the Old Testament.
Definition: 1) to be displeased, be angry, fret oneself, be wroth 1a) (Qal) to be wroth, to be full of wrath, to be furious 1b) (Hiphil) to provoke to wrath or anger 1c) (Hithpael) to put oneself in a rage, anger oneself Aramaic equivalent: qe.tsaph (קְצַף "be angry" H7108)
Usage: Occurs in 32 OT verses. KJV: (be) anger(-ry), displease, fret self, (provoke to) wrath (come), be wroth. See also: Genesis 40:2; Esther 1:12; Psalms 106:32.
Bigthan was a eunuch in King Xerxes' court, mentioned in Esther 2:21 and 6:2. He was also called Bigthana, with his name meaning 'in their wine-press'.
Definition: A man living at the time of Exile and Return, first mentioned at Est.2.21; also called Bigthana at Est.6.2; § Bigthan = "in their wine-press" a eunuch in king Ahasuerus' (Xerxes) court
Usage: Occurs in 2 OT verses. KJV: Bigthan, Bigthana. See also: Esther 2:21; Esther 6:2.
Teresh was a eunuch of King Xerxes who plotted to kill him, but was discovered by Mordecai, as told in Esther 2:21.
Definition: A man living at the time of Exile and Return, first mentioned at Est.2.21 § Teresh = "strictness" one of the 2 eunuchs who plotted to kill king Ahasuerus of Persia but whose plot was discovered by Mordecai
Usage: Occurs in 2 OT verses. KJV: Teresh. See also: Esther 2:21; Esther 6:2.
The Hebrew word for the number two appears in Genesis and Exodus, describing pairs and dualities. It can also mean double or twice. In the Bible, it is often used to describe things that come in twos, like two witnesses or two tablets.
Definition: 1) two 1a) two (the cardinal number) 1a1) two, both, double, twice 1b) second (the ordinal number) 1c) in combination with other numbers 1d) both (a dual number)
Usage: Occurs in 646 OT verses. KJV: both, couple, double, second, twain, [phrase] twelfth, [phrase] twelve, [phrase] twenty (sixscore) thousand, twice, two. See also: Genesis 1:16; Exodus 30:4; Numbers 13:23.
A eunuch was a high-ranking official in a royal court, often in charge of the female apartments. This word is used in the Bible to describe important ministers of state. In the book of Acts, the Ethiopian eunuch was a prominent official who met Philip and became a Christian.
Definition: official, eunuch
Usage: Occurs in 42 OT verses. KJV: chamberlain, eunuch, officer. Compare H7249 (רַב־סָרִיס). See also: Genesis 37:36; Esther 2:21; Isaiah 39:7.
This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.
Definition: King's (Valley) (Gen.14.17)
Usage: Occurs in 1919 OT verses. KJV: king, royal. See also: Genesis 14:1; Joshua 10:39; 1 Samuel 16:1.
To keep or obey means to protect, attend to, or guard something, like keeping a promise or watching over someone, as seen in the commands to observe the Sabbath.
Definition: : obey/observe 1) to keep, guard, observe, give heed 1a) (Qal) 1a1) to keep, have charge of 1a2) to keep, guard, keep watch and ward, protect, save life 1a2a) watch, watchman (participle) 1a3) to watch for, wait for 1a4) to watch, observe 1a5) to keep, retain, treasure up (in memory) 1a6) to keep (within bounds), restrain 1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow) 1a8) to keep, preserve, protect 1a9) to keep, reserve 1b) (Niphal) 1b1) to be on one's guard, take heed, take care, beware 1b2) to keep oneself, refrain, abstain 1b3) to be kept, be guarded 1c) (Piel) to keep, pay heed 1d) (Hithpael) to keep oneself from
Usage: Occurs in 440 OT verses. KJV: beward, be circumspect, take heed (to self), keep(-er, self), mark, look narrowly, observe, preserve, regard, reserve, save (self), sure, (that lay) wait (for), watch(-man). See also: Genesis 2:15; Deuteronomy 11:1; 1 Kings 14:8.
This word refers to a threshold, like a door sill, or a container for holding liquids. It can also mean a gate or post. The KJV translates it as threshold or bason.
Definition: 1) a spreading out, basin, goblet, bowl 1a) basin, goblet
Usage: Occurs in 28 OT verses. KJV: bason, bowl, cup, door (post), gate, post, threshold. See also: Exodus 12:22; 2 Chronicles 34:9; Isaiah 6:4.
This Hebrew verb means to seek or search for something. In Psalm 105:4, it's used to encourage seeking God's face. It's also used in 1 Samuel 28:8 where Saul seeks a medium.
Definition: 1) to seek, require, desire, exact, request 1a) (Piel) 1a1) to seek to find 1a2) to seek to secure 1a3) to seek the face 1a4) to desire, demand 1a5) to require, exact 1a6) to ask, request 1b) (Pual) to be sought
Usage: Occurs in 215 OT verses. KJV: ask, beg, beseech, desire, enquire, get, make inquisition, procure, (make) request, require, seek (for). See also: Genesis 31:39; Esther 7:7; Psalms 4:3.
To send or depart is the meaning of this Hebrew word, which has various applications in the Bible. It can describe sending someone or something away, or letting something go.
Definition: : depart/send 1) to send, send away, let go, stretch out 1a) (Qal) 1a1) to send 1a2) to stretch out, extend, direct 1a3) to send away 1a4) to let loose 1b) (Niphal) to be sent 1c) (Piel) 1c1) to send off or away or out or forth, dismiss, give over, cast out 1c2) to let go, set free 1c3) to shoot forth (of branches) 1c4) to let down 1c5) to shoot 1d) (Pual) to be sent off, be put away, be divorced, be impelled 1e) (Hiphil) to send
Usage: Occurs in 790 OT verses. KJV: [idiom] any wise, appoint, bring (on the way), cast (away, out), conduct, [idiom] earnestly, forsake, give (up), grow long, lay, leave, let depart (down, go, loose), push away, put (away, forth, in, out), reach forth, send (away, forth, out), set, shoot (forth, out), sow, spread, stretch forth (out). See also: Genesis 3:22; Exodus 9:27; Joshua 14:11.
In the Bible, 'yad' refers to an open hand, symbolizing power or direction. It can also mean strength or a part of something, like a side or a share. The word is used in many contexts, including anatomy and everyday life.
Definition: : hand/arm[anatomy] 1) hand 1a) hand (of man) 1b) strength, power (fig.) 1c) side (of land), part, portion (metaph.) (fig.) 1d) (various special, technical senses) 1d1) sign, monument 1d2) part, fractional part, share 1d3) time, repetition 1d4) axle-trees, axle 1d5) stays, support (for laver) 1d6) tenons (in tabernacle) 1d7) a phallus, a hand (meaning unsure) 1d8) wrists
Usage: Occurs in 1446 OT verses. KJV: ([phrase] be) able, [idiom] about, [phrase] armholes, at, axletree, because of, beside, border, [idiom] bounty, [phrase] broad, (broken-) handed, [idiom] by, charge, coast, [phrase] consecrate, [phrase] creditor, custody, debt, dominion, [idiom] enough, [phrase] fellowship, force, [idiom] from, hand(-staves, -y work), [idiom] he, himself, [idiom] in, labour, [phrase] large, ledge, (left-) handed, means, [idiom] mine, ministry, near, [idiom] of, [idiom] order, ordinance, [idiom] our, parts, pain, power, [idiom] presumptuously, service, side, sore, state, stay, draw with strength, stroke, [phrase] swear, terror, [idiom] thee, [idiom] by them, [idiom] themselves, [idiom] thine own, [idiom] thou, through, [idiom] throwing, [phrase] thumb, times, [idiom] to, [idiom] under, [idiom] us, [idiom] wait on, (way-) side, where, [phrase] wide, [idiom] with (him, me, you), work, [phrase] yield, [idiom] yourselves. See also: Genesis 3:22; Exodus 7:19; Leviticus 14:22.
This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.
Definition: King's (Valley) (Gen.14.17)
Usage: Occurs in 1919 OT verses. KJV: king, royal. See also: Genesis 14:1; Joshua 10:39; 1 Samuel 16:1.
Ahasuerus, also known as Xerxes, was a powerful king of Persia who ruled during the time of the Israelites' exile. He's mentioned in the book of Ezra and is known for his marriage to Vashti and his role in biblical history. Ahasuerus played a significant part in shaping the fate of the Israelites.
Definition: A man living at the time of Exile and Return, first mentioned at Ezr.4.6; married to Vashti (H2060); father of: Darius (H1868H) § Ahasuerus = "I will be silent and poor" title of the king of Persia, probably Xerxes
Usage: Occurs in 30 OT verses. KJV: Ahasuerus. See also: Ezra 4:6; Esther 3:7; Daniel 9:1.
Context — Mordecai Uncovers a Conspiracy
19When the virgins were assembled a second time, Mordecai was sitting at the king’s gate.
20Esther 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.
21In those days, while Mordecai was sitting at the king’s gate, Bigthan and Teresh, two of the king’s eunuchs who guarded the entrance, grew angry and conspired to assassinate King Xerxes.
22When Mordecai learned of the plot, he reported it to Queen Esther, and she informed the king on Mordecai’s behalf.
23After the report had been investigated and verified, both officials were hanged on the gallows. And all this was recorded in the Book of the Chronicles in the presence of the king.
Cross References
| Reference | Text (BSB) |
| 1 |
Esther 6:2 |
And there it was found recorded that Mordecai had exposed Bigthana and Teresh, two of the eunuchs who guarded the king’s entrance, when they had conspired to assassinate King Xerxes. |
| 2 |
1 Kings 16:9 |
However, while Elah was in Tirzah getting drunk in the house of Arza the steward of his household there, Elah’s servant Zimri, the commander of half his chariots, conspired against him. |
| 3 |
2 Kings 21:23 |
Then the servants of Amon conspired against him and killed the king in his palace. |
| 4 |
2 Kings 12:20 |
And the servants of Joash rose up and formed a conspiracy and killed him at Beth-millo, on the road down to Silla. |
| 5 |
2 Kings 9:22–24 |
When Joram saw Jehu, he asked, “Have you come in peace, Jehu?” “How can there be peace,” he replied, “as long as the idolatry and witchcraft of your mother Jezebel abound?” Joram turned around and fled, calling out to Ahaziah, “Treachery, Ahaziah!” Then Jehu drew his bow and shot Joram between the shoulders. The arrow pierced his heart, and he slumped down in his chariot. |
| 6 |
2 Samuel 16:11 |
Then David said to Abishai and to all his servants, “Behold, my own son, my own flesh and blood, seeks my life. How much more, then, this Benjamite! Leave him alone and let him curse me, for the LORD has told him so. |
| 7 |
1 Kings 15:25–27 |
In the second year of Asa’s reign over Judah, Nadab son of Jeroboam became king of Israel, and he reigned two years. And he did evil in the sight of the LORD and walked in the way of his father and in his sin, which he had caused Israel to commit. Then Baasha son of Ahijah of the house of Issachar conspired against Nadab, and Baasha struck him down at Gibbethon of the Philistines while Nadab and all Israel were besieging the city. |
| 8 |
Psalms 144:10 |
to Him who gives victory to kings, who frees His servant David from the deadly sword. |
| 9 |
2 Samuel 4:5–6 |
Now Rechab and Baanah, the sons of Rimmon the Beerothite, set out and arrived at the house of Ish-bosheth in the heat of the day, while the king was taking his midday nap. They entered the interior of the house as if to get some wheat, and they stabbed him in the stomach. Then Rechab and his brother Baanah slipped away. |
Esther 2:21 Summary
This verse tells us about a plot to kill King Xerxes by two of his own guards, Bigthan and Teresh. They were angry and wanted to hurt the king, but Mordecai found out about their plan and stopped them. This shows us that God is always working behind the scenes to protect His people, even when we don't know what's going on (as seen in Romans 8:28 and Psalm 121:3-4). We can trust that God is in control, even when things seem scary or uncertain, and that He will use people like Mordecai to help keep us safe.
Frequently Asked Questions
Why were Bigthan and Teresh, the king's eunuchs, angry and plotting to assassinate King Xerxes?
The Bible does not specify the exact reason for their anger, but it may have been due to a perceived injustice or a personal grievance, as seen in other instances in the Bible, such as in the story of Haman in Esther 3:5-6.
What role did Mordecai play in thwarting the assassination plot?
Mordecai, who was sitting at the king's gate, learned of the plot and reported it to Queen Esther, who then informed the king, as described in Esther 2:22.
How does this verse relate to the overall theme of God's sovereignty in the book of Esther?
This verse highlights God's providential care and protection of His people, even when they are not aware of the dangers that surround them, much like in the story of Joseph in Genesis 37:1-36 and Genesis 45:1-15.
What can we learn from the actions of Bigthan and Teresh about the dangers of unchecked anger and bitterness?
Their actions serve as a warning about the destructive nature of unchecked anger and bitterness, as seen in other Bible verses, such as Ephesians 4:26-27 and James 1:20.
Reflection Questions
- What are some ways that I can be more aware of the 'plots' and dangers that surround me, and how can I trust God to protect me?
- How can I, like Mordecai, be a faithful and vigilant watchman for those around me, and what role can I play in protecting and serving them?
- What are some areas in my life where I may be harboring anger or bitterness, and how can I surrender these emotions to God and trust in His sovereignty?
- How can I, like Esther, be a faithful and courageous messenger of truth, even in the face of danger or uncertainty?
Gill's Exposition on Esther 2:21
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
Jamieson-Fausset-Brown on Esther 2:21
In those days, while Mordecai sat in the king's gate, two of the king's chamberlains, Bigthan and In those days, while Mordecai sat in the king's gate, two of the king's chamberlains, Bigthan and
Matthew Poole's Commentary on Esther 2:21
Which kept the door; either, 1. Of the king’ s chamber. Or, 2. Of his court; and so they sat in the gate, as Mordecai did, who by that means contracting some familiar acquaintance with them, might make some discovery of their minds and design. Sought to lay hand, i.e. violent hand; to kill him, as this phrase is used, , and elsewhere.
Trapp's Commentary on Esther 2:21
Esther 2:21 In those days, while Mordecai sat in the king’ s gate, two of the king’ s chamberlains, Bigthan and Teresh, of those which kept the door, were wroth, and sought to lay hand on the king Ahasuerus.Ver. 21. In those days] While the king was drowning himself in pleasure, and dreadeth no danger; while he was ravishing and deflouring virgins, and bragging, perhaps, as Proculus, the emperor, did, that when he made war upon the Sarmatians, in fifteen days he got with child a hundred virgins of that country, there taken prisoners; while this voluptuous prince was in the glut of his carnal delights, in the flagrancy of his sinful lusts, his life is sought for, and hell gapes for him: so slippery places are great ones set in; so doth the Lord sauce their greatest prosperity with sudden and unexpected dangers. Thus Attilas, king of Huns, was hanged up in gibbets, as it were, by God’ s own hand, in the midst of his nuptials. Thus King Henry of France, upon the marriage of his sister to the king of Spain, was so overjoyed, that he called himself by a new title, Tres heureux Roy, The thrice happy king. But, to confute him, in solemnizing that marriage, he was slain, at tilt, by Montgomery, captain of his guard, though against his will, &c. Ad generum Cereris sine caede et sanguine pauci Descendunt reges, et sicca morte tyranni. (Juvenal.) While Mordecai sat in the king’ s gate] See Esther 2:19. Two of the king’ s chamberlains] In trust I have found treason, said Queen Elizabeth. So, before her, did David, Solomon, Rehoboam, Joash, Amaziah, Alexander the Great, Julius Caesar, and who not almost? Hence some great princes have wished never to have meddled with government; as Augustus, Adrian ( felix si non imperitasset), Pertinax, who used to say that he never in all his life committed the like fault as when he accepted the empire; and many times he motioned to leave the same, and to return unto his house.
Dioclesian and Maximian did so; for they found that quot servi, tot hostes; quot custodes, tot carnifices; they could not be safe from their own servants; but, Damocles-like, they sat eating with a drawn sword hanging by a twined thread over their necks. Hence Dionysius durst not trust his own daughter to barber him. And Massinissa, king of Numidia, committed his safe keeping to a guard of dogs; for men he durst not trust. Of those which kept the door] sc. Of the king’ s bedchamber. Some render it, which kept the household stuff. Men they were much intrusted, and, therefore, the more to be abhorred. Metuendum est esse sine custode, sed multo magis a custode metuendum est, said Augustus concerning his guard, whom he suspected of treachery (Dio Cass.). All or most of his successors, till Constantine, died unnatural deaths. Let great ones, therefore, commit themselves to God in well doing, as unto a faithful Creator.
Were wroth] What the occasion of their discontent was is uncertain.
Ellicott's Commentary on Esther 2:21
(21) In those days.—Here the thread of Est 2:19 is taken up, “then I say, in those days—“ Bigthan.—Called Bigtha in Esther 1:10; Bigthana in Esther 6:2. Sought to lay hand on the king.—It is noticeable that Xerxes was ultimately murdered by Artabanus, captain of the guard, and Mithridates, a chamberlain.
Adam Clarke's Commentary on Esther 2:21
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.
Cambridge Bible on Esther 2:21
21. In those days, while Mordecai sat in the king’s gate] The main course of the story is thus resumed from Esther 2:19. chamberlains] eunuchs. Bigthan and Teresh] The former is possibly the Bigtha of Est 1:10. In Esther 6:2 he is called Bigthana. of those which kept the door] who guarded the entrance to the room where the king slept. It was a position in which the strictest fidelity was obviously needed, and which gave a conspirator who could attain it a great prospect of success. In point of fact Xerxes himself in the end fell a victim to a murderous attack by an officer of this kind (Diodor. xi. 69. 1), and such too was the fate of one of his successors, Artaxerxes III (Ochus), in b.c. 338.
Barnes' Notes on Esther 2:21
Conspiracies inside the palace were ordinary occurrences in Persia. Xerxes was ultimately murdered by Artabanus, the captain of the guard, and Aspamitras, a chamberlain and eunuch.
Whedon's Commentary on Esther 2:21
21. Bigthan — Probably the same as Bigtha, Esther 1:10. Called Bigthana in Esther 6:2. Which kept the door — Literally, guards of the threshold.
Sermons on Esther 2:21
| Sermon | Description |
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Is It Peace, Jehu? and He Answered,
by F.B. Meyer
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F.B. Meyer explores the concept of true peace, emphasizing that it cannot exist alongside the distractions and sins represented by Jezebel in our lives. He warns against the superf |
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No Distinction Between What God Appointed and What God Permitted.
by F.B. Meyer
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F.B. Meyer emphasizes that both God's appointments and permissions are part of His divine will, using examples from Job, Joseph, David, and Jesus to illustrate that even when faced |
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He Opened Not His Mouth
by A.B. Simpson
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A.B. Simpson emphasizes the grace required to endure misunderstandings and unkind judgments with a spirit of sweetness, highlighting that true Christian character is tested in such |