Esther 3:7

Verse

In the twelfth year of King Xerxes, in the first month, the month of Nisan, the Pur (that is, the lot) was cast before Haman to determine a day and month. And the lot fell on the twelfth month, the month of Adar.

American Standard Version (1901)

In the first month, which is the month Nisan, in the twelfth year of king Ahasuerus, they cast Pur, that is, the lot, before Haman from day to day, and from month to month, to the twelfth month, which is the month Adar.

Bible in Basic English

In the first month, the month Nisan, in the twelfth year of King Ahasuerus, from day to day and from month to month they went on looking for a sign given by Pur (that is chance) before Haman, till the sign came out for the thirteenth day of the twelfth month, the month Adar.

Free Bible Version

In the twelfth year of King Xerxes, in the first month, the month of Nisan, “pur” (meaning a “lot”) was cast in Haman's presence to choose a day and month, taking each day and each month one at a time. The lot fell on the twelfth month, the month of Adar.

Geneva Bible 1599

In the first moneth (that is the moneth Nisan) in the twelft yere of King Ahashuerosh, they cast Pur (that is a lot) before Haman, from day to day, and from moneth to moneth, vnto the twelft moneth, that is the moneth Adar.

King James (Authorized) Version

¶ In the first month, that is, the month Nisan, in the twelfth year of king Ahasuerus, they cast Pur, that is, the lot, before Haman from day to day, and from month to month, to the twelfth month, that is, the month Adar.

Translation for Translators

So, during the twelfth year that Xerxes was ruling, during the month of April, Haman told his advisors to ◄cast lots/throw small marked stones► to determine the best month and the best day to kill the Jews. Haman’s advisors did that, and the day that was selected was March 7th during the following/next year.

Unlocked Literal Bible

In the first month (which is the month of Nisan), in the twelfth year of King Ahasuerus, the Pur—that is the lot—was thrown before Haman, to select a day and month. They cast the lot over and over until the lot fell on the twelfth month (which is the month of Adar).

Noah Webster Bible

In the first month, (that is , the month Nisan,) in the twelfth year of king Ahasuerus, they cast Pur, that is , the lot, before Haman from day to day, and from month to month, to the twelfth month , that is , the month Adar.

World English Bible

In the first month, which is the month Nisan, in the twelfth year of King Ahasuerus, they cast Pur, that is, the lot, before Haman from day to day, and from month to month, and chose the twelfth month, which is the month Adar.

Young's Literal Translation

In the first month — it [is] the month of Nisan — in the twelfth year of the king Ahasuerus, hath one caused to fall Pur (that [is] the lot) before Haman, from day to day, and from month to month, [to] the twelfth, it [is] the month of Adar.

Context

Haman’s Plot against the Jews

⁶And when he learned the identity of Mordecai’s people, he scorned the notion of laying hands on Mordecai alone. Instead, he sought to destroy all of Mordecai’s people, the Jews, throughout the kingdom of Xerxes. ⁷In the twelfth year of King Xerxes, in the first month, the month of Nisan, the Pur (that is, the lot) was cast before Haman to determine a day and month. And the lot fell on the twelfth month, the month of Adar.

Summary

This verse sets the stage for the conflict in the book of Esther, revealing the deep-seated animosity of Haman towards Mordecai and the Jewish people. Haman's desire to destroy the Jews stemmed from his pride and arrogance, leading him to manipulate King Xerxes into issuing a decree for their annihilation. The verse highlights the ongoing battle between good and evil, showing the importance of standing firm in faith even in the face of great opposition. Ultimately, this verse foreshadows the providential deliverance orchestrated by God through Esther to save His people from destruction.

Commentary

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

Adam Clarke Bible Commentary

The first month - That is, of the civil year of the Jews. The month Nisan - Answering to a part of our March and April. The twelfth year of king Ahasuerus - According to the chronology in our Bibles, about five hundred and ten years before Christ. They cast Pur, that is, the lot - This appears to be the Hebrew corruption of the pure Persian word pari, which signifies any thing that happens fortuitously. There is an addition here in the Greek text that was probably in the original, and which makes this place very plain. I shall set down the whole verse, and give the Greek in a parenthesis, that it may be read consecutively with what is in the Hebrew: "In the first month, that is, the month Nisan, in the twelfth year of King Ahasuerus, they cast Pur, that is, the lot, before Haman, from day to day, and from month to month." (ὡστε απολεσαι εν μιᾳ ἡμερᾳ το γενος Μαρδοχαιου, και επεσεν ὁ κληρος εις την τεσερακαιδεκατην του μηνος ὁς εστιν Αδαρ "that they might destroy in one day the people of Mordecai; and the lot fell on the fourteenth day of the month Adar.") We see plainly intimated by the Hebrew text that they cast lots, or used a species of divination, to find which of the twelve months would be the most favorable for the execution of Haman's design; and, having found the desired month, then they cast lots, or used divination, to find out which day of the said month would be the lucky day for the accomplishment of the enterprise. But the Hebrew text does not tell us the result of this divination; we are left to guess it out; but the Greek supplies this deficiency, and makes all clear. From it we find that, when they cast for the month, the month Adar was taken; and when they cast for the day, the fourteenth (Heb. thirteenth) of that month was taken. Some have questioned whether Pur may not have signified also some game of chance, which they played before or with Haman, from day to day, to divert him from his melancholy, till the lucky time came in which he was to have the gratification of slaying all the people who were objects of his enmity; or they cast lots, or played, who should get the property of such and such opulent families. Holinshed, one of our ancient historians, informs us that, previously to the battle of Agincourt, the English army, under Henry V., were so thinned and weakened by disease, and the French army so numerous, that "Frenchmen, in the mean while, as though they had been sure of victory, made great triumphe, for the captaines had determined before how to divide the spoil; and the souldiers, the night before, had plaied the Englishmen at dice." To this the chorus of Shakspeare alludes: - "Proud of their numbers, and secure of soul, The confident and over-lusty French Do the low-rated English play at dice. - The poor condemned English, Like sacrifices by their watchful fires, Sit patiently and inly ruminate The morning's danger; and their gestures sad, Investing lank-lean cheeks, and war-worn coats, Presenteth them unto the gazing moon So many horrid ghosts. Hen. V. Monstrelet, who is an impartial writer, does not mention this. Did Haman and his flatterers intend to divide the spoils of the designed-to-be-massacred Jews in some such manner as this?

Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary

To ensure the success of this great undertaking, viz., the extermination of all the Jews in the kingdom, Haman had recourse to the lot, that he might thus fix on a propitious day for the execution of his project. Astrology plays an important part among all ancient nations, nothing of any magnitude being undertaken without first consulting its professors concerning a favourable time and opportunity; comp. rem. on Eze 21:26. Est 3:7 "In the first month, i.e., Nisan, in the twelfth year of King Ahashverosh, they cast Pur, i.e., the lot, before Haman from day to day, and from month to the twelfth month, i.e., the month Adar." The subject of הפּיל is left indefinite, because it is self-evident that this was done by some astrologer or magician who was versed in such matters. Bertheau tries unnaturally to make Haman the subject, and to combine the subsequent המן לפני with הגּורל: "Haman cast Pur, i.e., the lot, before Haman," which makes Pur signify: the lot before Haman. המן לפני means in the presence of Haman, so that he also might see how the lot fell. פּוּר is an Old-Persian word meaning lot (sors); in modern Persian, bâra signifies time, case (fois, cas), pâra or pâre, piece (morceau, pice), and behr, behre, and behre, lot, share, fate; comp. Zenker, Turco-Arabic and Persian Lexicon, pp. 162 and 229. The words "from day to day, from month to the twelfth month," must not be understood to say, that lots were cast day by day and month by month till the twelfth; but that in the first month lots were at once cast, one after the other, for all the days and months of the year, that a favourable day might be obtained. We do not know the manner in which this was done, "the way of casting lots being unknown to us." The words: from month to the twelfth month, are remarkable; we should expect from month to month till the twelfth month. Bertheau supposes that the words לחדשׁ ויּ פּל הגּורל על יום שׁלשׁה עשׂר were omitted after וּמחדשׁ through the eye of the transcriber passing on from the first לחדשׁ to the second. The text of the lxx actually contains such words, and the possibility of such an oversight on the part of a transcriber must certainly be admitted. In the book of Esther, however, the lxx translation is no critical authority, and it is just as possible that the author of the Hebrew book here expresses himself briefly and indefinitively, because he was now only concerned to state the month determined by lot for the undertaking, and intended to mention the day subsequently. Est 3:8-9 Haman having by means of the lot fixed upon a favourable day for the execution of the massacre, betook himself to the king to obtain a royal decree for the purpose. He represented to the monarch: "There is a people scattered abroad and dispersed among the peoples in all the provinces of thy kingdom, and their laws are different from all other people (i.e., from the laws of all other people), and they keep not the laws of the king, and it is not fitting for the king to leave them alone. Est 3:9. If it seem good to the king, let it be written (i.e., let a written decree be published) to destroy them; and I will weigh ten thousand talents of silver to those who do the business, that they may bring them into the treasuries of the king." This proposal was very subtilly calculated. First Haman casts suspicion on the Jews as a nation scattered abroad and dwelling apart, and therefore unsociable, - as refractory, and therefore dangerous to the state; then he promises the king that their extermination will bring into the royal treasury a very considerable sum of money, viz., the property of the slaughtered. Ten thousand talents of silver, reckoned according to the Mosaic shekel, are 3,750,000, according to the civil shekel 1,875,000; see rem. on Ch1 22:14. המּלאכה עשׁי, those who execute a work, builders in Kg2 12:12, are here and Est 9:3 the king's men of business, who carry on the king's business with respect to receipts and disbursements, the royal financiers. Est 3:10 The king agreed to this proposal. He drew his signet ring from his hand, and delivered it to Haman, that he might prepare the edict in the king's name, and give it by the impression of the royal seal the authority of an irrevocable decree; see rem. on Est 8:8. "To the enemy of the Jews" is added emphatically. Est 3:11 Lest it should appear as though the king had been induced by the prospect held out of obtaining a sum of money, he awards this to Haman. "The silver be given to thee, and the people to do to them (let it be done to them) as seemeth good to thee." והעם precedes absolutely: as for the people of the Jews, etc.

Matthew Henry Bible Commentary

Haman values himself upon that bold and daring thought, which he fancied well became his great spirit, of destroying all the Jews - an undertaking worthy of its author, and which he promised himself would perpetuate his memory. He doubts not but to find desperate and bloody hands enough to cut all their throats if the king will but give him leave. How he obtained leave, and commission to do it, we are here told. He had the king's ear, let him alone to manage him. I. He makes a false and malicious representation of Jews, and their character, to the king, Est 3:8. The enemies of God's people could not give them such bad treatment as they do if they did not first give them a bad name. He would have the king believe, 1. That the Jews were a despicable people, and that it was not for his credit to harbour them:"A certain people there is," without name, as if nobody knew whence they came and what they were; "they are not incorporated, but scattered abroad and dispersed in all the provinces as fugitives and vagabonds on the earth, and inmates in all countries, the burden and scandal of the places where they live." 2. That they were a dangerous people, and that it was not safe to harbour them. "They have laws and usages of their own, and conform not to the statutes of the kingdom and the customs of the country; and therefore they may be looked upon as disaffected to the government and likely to infect others with their singularities, which may end in a rebellion." It is no new thing for the best of men to have such invidious characters as these given of them; if it be no sin to kill them, it is no sin to belie them. II. He bids high for leave to destroy them all, Est 3:9. He knew there were many that hated the Jews, and would willingly fall upon them if they might but have a commission: Let it be written therefore that they may be destroyed. Give but orders for a general massacre of all the Jews, and Haman will undertake it shall be easily done. If the king will gratify him in this matter, he will make him a present of ten thousand talents, which shall be paid into the king's treasuries. This, he thought, would be a powerful inducement to the king to consent, and would obviate the strongest objection against him, which was that the government must needs sustain loss in its revenues by the destruction of so many of its subjects; so great a sum, he hoped, would be equivalent for that. Proud and malicious men will not stick at the expenses of their revenge, nor spare any cost to gratify it. Yet no doubt Haman knew how to re-imburse himself out of the spoil of the Jews, which his janizaries were to seize for him (Est 3:13), and so to make them bear the charges of their own ruin; while he himself hoped to be not only a saver but a gainer by the bargain. III. He obtains what he desired, a full commission to do what he would with the Jews, Est 3:10, Est 3:11. The king was so inattentive to business, and so bewitched with Haman, that he took no time to examine the truth of his allegations, but was as willing as Haman could wish to believe the worst concerning the Jews, and therefore he gave them up into his hands, as lambs to the lion: The people are thine, do with them as it seemeth good unto thee. He does not say, "Kill them, slay them" (hoping Haman's own cooler thoughts would abate the rigour of that sentence and induce him to sell them for slaves); but "Do what thou wilt with them." And so little did he consider how much he should lose in his tribute, and how much Haman would gain in the spoil, that he gave him withal the ten thousand talents: The silver is thine. Such an implicit confidence likewise he had in Haman, and so perfectly had he abandoned all care of his kingdom, that he gave Haman his ring, his privy-seal, or sign-manual, wherewith to confirm whatever edict he pleased to draw up for this purpose. Miserable is the kingdom that is at the disposal of such a head as this, which has one ear only, and a nose to be led by, but neither eyes nor brains, nor scarcely a tongue of its own. IV. He then consults with his soothsayers to find out a lucky day for the designed massacre, Est 3:7. The resolve was taken up in the first month, in the twelfth year of the king, when Esther had been his wife about five years. Some day or other in that year must be pitched upon; and, as if he doubted not but that Heaven would favour his design and further it, he refers it to the lot, that is, to the divine Providence, to choose the day for him; but that, in the decision, proved a better friend to the Jews than to him, for the lot fell upon the twelfth month, so that Mordecai and Esther had eleven months to turn themselves in for the defeating of the design, or, if they could not defeat it, space would be left for the Jews to make their escape and shift for their safety. Haman, though eager to have the Jews cut off, yet will submit to the laws of his superstition, and not anticipate the supposed fortunate day, no, not to gratify his impatient revenge. Probably he was in some fear lest the Jews should prove too hard for their enemies, and therefore durst not venture on such a hazardous enterprise but under the smiles of a good omen. This may shame us, who often acquiesce not in the directions and disposals of Providence when they cross our desires and intentions. He that believeth the lot, much more that believeth the promise, will not make haste. But see how God's wisdom serves its own purposes by men's folly. Haman has appealed to the lot, and to the lot he shall go, which, by adjourning the execution, gives judgment against him and breaks the neck of the plot. V. The bloody edict is hereupon drawn up, signed, and published, giving orders to the militia of every province to be ready against the thirteenth day of the twelfth month, and, on that day, to murder all the Jews, men, women, and children, and seize their effects, Est 3:12-14. Had the decree been to banish all the Jews and expel them out of the king's dominions, it would have been severe enough; but surely never any act of cruelty appeared so barefaced as this, to destroy, to kill, and to cause to perish, all the Jews, appointing them as sheep for the slaughter without showing any cause for so doing. No crime is laid to their charge; it is not pretended that they were obnoxious to the public justice, nor is any condition offered, upon performance of which they might have their lives spared; but die they must, without mercy. Thus have the church's enemies thirsted after blood, the blood of the saints and the martyrs of Jesus, and drunk of it till they have been perfectly intoxicated (Rev 17:6); yet still, like the horse-leech, they cry, Give, give. This cruel offer is ratified with the king's seal, directed to the king's lieutenants, and drawn up in the king's name, and yet the king knows not what he does. Posts are sent out, with all expedition, to carry copies of the decree to the respective provinces, Est 3:15. See how restless the malice of the church's enemies is: it will spare no pains; it will lose no time. VI. The different temper of the court and city hereupon. 1. The court was very merry upon it: The king and Haman sat down to drink, perhaps to drink "Confusion to all the Jews." Haman was afraid lest the king's conscience should smite him for what he had done and he should begin to wish it undone again, to prevent which he engrossed him to himself, and kept him drinking. This cursed method many take to drown their convictions, and harden their own hearts and the hearts of others in sin. 2. The city was very sad upon it (and the other cities of the kingdom, no doubt, when they had notice of it): The city Shushan was perplexed, not only the Jews themselves, but all their neighbours that had any principles of justice and compassion. It grieved them to see their king so abused, to see wickedness in the place of judgment (Ecc 3:16), to see men that lived peaceably treated so barbarously; and what would be the consequences of it to themselves they knew not. But the king and Haman cared for none of these things. Note, It is an absurd and impious thing to indulge ourselves in mirth and pleasure when the church is in distress and the public are perplexed.