Esther 5:13

← Esther 5:12 Esther 5:14 →

Esther 5:13 in Multiple Translations

Berean Standard Bible BSB

Yet none of this satisfies me as long as I see Mordecai the Jew sitting at the king’s gate.”

King James Version KJV

Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king’s gate.

American Standard Version ASV

Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king’s gate.

Bible in Basic English BBE

But all this is nothing to me while I see Mordecai the Jew seated by the king's doorway.

Free Bible Version FBV

Then he said, “But all of this is worthless to me while I keep on seeing Mordecai the Jew sitting at the palace gate.”

Geneva Bible 1599 GNV

But al this doth nothing auaile me, as long as I see Mordecai ye Iewe sitting at ye Kings gate.

Young's Literal Translation YLT

and all this is not profitable to me, during all the time that I am seeing Mordecai the Jew sitting in the gate of the king.'

World English Bible WEB

Yet all this avails me nothing, so long as I see Mordecai the Jew sitting at the king’s gate.”

Noah Webster Bible WBS

Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king's gate.

Douay-Rheims 1899 DRV

And whereas I have all these things, I think I have nothing, so long as I see Mardochai the Jew sitting before the king’s gate.

Translation for Translators T4T

Then Haman said, “But those things ◄mean nothing to me/do not make me happy► while I keep seeing that Jew, Mordecai, just sitting there at the gate of the palace and ignoring me!”

Study Highlights

Key words in the translations above are automatically highlighted. Names of God and Jesus are marked in purple, the Holy Spirit in orange, divine action verbs are underlined, and repeated key words are highlighted in yellow.

Enable Study Highlights

God & Jesus

Holy Spirit

Divine Actions

Repeated Words

Berean Amplified Bible — Esther 5:13

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 5:13 Interlinear (Deep Study)

BIB

HEB וְ/כָל זֶ֕ה אֵינֶ֥/נּוּ שֹׁוֶ֖ה לִ֑/י בְּ/כָל עֵ֗ת אֲשֶׁ֨ר אֲנִ֤י רֹאֶה֙ אֶת מָרְדֳּכַ֣י הַ/יְּהוּדִ֔י יוֹשֵׁ֖ב בְּ/שַׁ֥עַר הַ/מֶּֽלֶךְ

וְ/כָל kôl H3605 all Conj | N-ms

זֶ֕ה zeh H2088 this Pron

אֵינֶ֥/נּוּ ʼayin H369 nothing Part | Suff

שֹׁוֶ֖ה shâvâh H7737 be like V-Qal

לִ֑/י Prep | Suff

בְּ/כָל kôl H3605 all Prep | N-ms

עֵ֗ת ʻêth H6256 time N-cs

אֲשֶׁ֨ר ʼăsher H834 which Rel

אֲנִ֤י ʼănîy H589 I Pron

רֹאֶה֙ râʼâh H7200 Provider V-Qal

אֶת ʼêth H853 Obj. DirObjM

מָרְדֳּכַ֣י Mordᵉkay H4782 Mordecai N-proper

הַ/יְּהוּדִ֔י Yᵉhûwdîy H3064 of Judah Art | Adj

יוֹשֵׁ֖ב yâshab H3427 to dwell V-Qal

בְּ/שַׁ֥עַר shaʻar H8179 gate Prep | N-ms

הַ/מֶּֽלֶךְ melek H4428 King's Art | N-ms

Hebrew Word Study

Select any word above to explore its original meaning, root, and usage across Scripture.

Use ← → arrow keys to navigate between words.

Hebrew Word Reference — Esther 5:13

וְ/כָל kôl H3605 "all" Conj | N-ms

The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.

Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)

Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.

זֶ֕ה zeh H2088 "this" Pron

This word is a pronoun meaning this or that, used to point out a specific person or thing. It appears in many contexts, including Genesis and Psalms, to indicate something specific. The KJV translates it as he, here, or it.

Definition: 1) this, this one, here, which, this...that, the one...the other, another, such 1a) (alone) 1a1) this one 1a2) this...that, the one...the other, another 1b) (appos to subst) 1b1) this 1c) (as predicate) 1c1) this, such 1d) (enclitically) 1d1) then 1d2) who, whom 1d3) how now, what now 1d4) what now 1d5) wherefore now 1d6) behold here 1d7) just now 1d8) now, now already 1e) (poetry) 1e1) wherein, which, those who 1f) (with prefixes) 1f1) in this (place) here, then 1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter 1f3) thus and thus 1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus 1f5) from here, hence, on one side...on the other side 1f6) on this account 1f7) in spite of this, which, whence, how

Usage: Occurs in 1061 OT verses. KJV: he, [idiom] hence, [idiom] here, it(-self), [idiom] now, [idiom] of him, the one...the other, [idiom] than the other, ([idiom] out of) the (self) same, such (a one) that, these, this (hath, man), on this side...on that side, [idiom] thus, very, which. Compare H2063 (זֹאת), H2090 (זֹה), H2097 (זוֹ), H2098 (זוּ). See also: Genesis 5:1; Exodus 10:17; Numbers 14:16.

אֵינֶ֥/נּוּ ʼayin H369 "nothing" Part | Suff

This word means nothing or not, often used to indicate the absence of something, as in Genesis 1:2 where the earth was without form. It emphasizes the idea of something lacking or non-existent.

Definition: 1) nothing, not, nought n 1a) nothing, nought neg 1b) not 1c) to have not (of possession) adv 1d) without w/prep 1e) for lack of

Usage: Occurs in 686 OT verses. KJV: else, except, fail, (father-) less, be gone, in(-curable), neither, never, no (where), none, nor, (any, thing), not, nothing, to nought, past, un(-searchable), well-nigh, without. Compare H370 (אַיִן). See also: Genesis 2:5; Deuteronomy 14:27; 1 Kings 15:22.

שֹׁוֶ֖ה shâvâh H7737 "be like" V-Qal

This word means to set or place something, and it is used to describe the act of leveling or equalizing something. It can also mean to adjust or compare things, and it is used in various contexts in the Bible.

Definition: 1) to agree with, be or become like, level, resemble 1a) (Qal) 1a1) to be like 1a2) equivalent (participle) 1a3) to set, place 1a4) setting (participle) 1b) (Piel) to level, smooth, still 1c) (Hiphil) to make like 1d) (Nithpael) to be alike Aramaic equivalent: she.vah (שְׁוָה "be like" H7739A)

Usage: Occurs in 21 OT verses. KJV: avail, behave, bring forth, compare, countervail, (be, make) equal, lay, be (make, a-) like, make plain, profit, reckon. See also: 2 Samuel 22:34; Psalms 131:2; Psalms 16:8.

לִ֑/י "" Prep | Suff

בְּ/כָל kôl H3605 "all" Prep | N-ms

Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)

עֵ֗ת ʻêth H6256 "time" N-cs

Eth means time, especially now or when, and can refer to an event, experience, or occasion. It is often used to describe a specific moment or period.

Definition: 1) time 1a) time (of an event) 1b) time (usual) 1c) experiences, fortunes 1d) occurrence, occasion

Usage: Occurs in 258 OT verses. KJV: [phrase] after, (al-) ways, [idiom] certain, [phrase] continually, [phrase] evening, long, (due) season, so (long) as, (even-, evening-, noon-) tide, (meal-), what) time, when. See also: Genesis 8:11; 2 Chronicles 35:17; Psalms 1:3.

אֲשֶׁ֨ר 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.

אֲנִ֤י ʼănîy H589 "I" Pron

This Hebrew word is a simple way of saying 'I' or 'me', often used for emphasis. It is used by people like David in the Psalms to express their thoughts and feelings. The word is a basic part of the Hebrew language.

Definition: I (first pers. sing. -usually used for emphasis)

Usage: Occurs in 803 OT verses. KJV: I, (as for) me, mine, myself, we, [idiom] which, [idiom] who. See also: Genesis 6:17; Leviticus 19:36; 1 Samuel 25:24.

רֹאֶה֙ râʼâh H7200 "Provider" V-Qal

The Hebrew word for provider means to see or look after, and is used to describe God's care for his people. It appears in various forms throughout the Bible, including in Genesis and other books.

Definition: (Lord will) Provide, cause to be seen. This name means to see, look at, inspect, look after

Usage: Occurs in 1206 OT verses. KJV: advise self, appear, approve, behold, [idiom] certainly, consider, discern, (make to) enjoy, have experience, gaze, take heed, [idiom] indeed, [idiom] joyfully, lo, look (on, one another, one on another, one upon another, out, up, upon), mark, meet, [idiom] be near, perceive, present, provide, regard, (have) respect, (fore-, cause to, let) see(-r, -m, one another), shew (self), [idiom] sight of others, (e-) spy, stare, [idiom] surely, [idiom] think, view, visions. See also: Genesis 1:4; Genesis 41:41; Exodus 33:13.

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.

מָרְדֳּכַ֣י 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.

הַ/יְּהוּדִ֔י Yᵉhûwdîy H3064 "of Judah" Art | Adj

This term refers to people from the tribe of Judah, including Judah himself, who was the son of Israel and Leah. It is used to describe the descendants of Judah, who are also known as Jews.

Definition: People descended from Judah, living at the time of the Patriarchs, first mentioned at Gen.29.35; son of: Israel (H3478) and Leah (H3812); brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783); half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559); father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I) Group of ye.hu.dah (יְהוּדָה "Judah" H3063) § Jew

Usage: Occurs in 69 OT verses. KJV: Jew. See also: 2 Kings 16:6; Esther 8:17; Jeremiah 32:12.

יוֹשֵׁ֖ב yâshab H3427 "to dwell" V-Qal

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.

בְּ/שַׁ֥עַר shaʻar H8179 "gate" Prep | N-ms

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.

הַ/מֶּֽלֶךְ melek H4428 "King's" Art | N-ms

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.

Study Notes — Esther 5:13

Show Verse Quote Highlights

Context
Cross References
Esther 5:13 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Esther 5:13
Matthew Poole's Commentary on Esther 5:13
Trapp's Commentary on Esther 5:13
Ellicott's Commentary on Esther 5:13
Adam Clarke's Commentary on Esther 5:13
Cambridge Bible on Esther 5:13
Sermons on Esther 5:13

Context — Haman’s Plot against Mordecai

11Haman recounted to them his glorious wealth, his many sons, and all the ways the king had honored and promoted him over the other officials and servants. 12“What is more,” Haman added, “Queen Esther invited no one but me to join the king at the banquet she prepared, and I am invited back tomorrow along with the king.

13Yet none of this satisfies me as long as I see Mordecai the Jew sitting at the king’s gate.”

14His wife Zeresh and all his friends told him, “Have them build a gallows fifty cubits high, and ask the king in the morning to have Mordecai hanged on it. Then go to the banquet with the king and enjoy yourself.” The advice pleased Haman, and he had the gallows constructed.

Cross References

	Reference	Text (BSB)
1	Job 15:20	A wicked man writhes in pain all his days; only a few years are reserved for the ruthless.
2	Job 18:4	You who tear yourself in anger— should the earth be forsaken on your account, or the rocks be moved from their place?
3	Philippians 4:11–12	I am not saying this out of need, for I have learned to be content regardless of my circumstances. I know how to live humbly, and I know how to abound. I am accustomed to any and every situation—to being filled and being hungry, to having plenty and having need.
4	Esther 5:9	That day Haman went out full of joy and glad of heart. At the king’s gate, however, he saw Mordecai, who did not rise or tremble in fear at his presence. And Haman was filled with rage toward Mordecai.
5	Ecclesiastes 1:2	“Futility of futilities,” says the Teacher, “futility of futilities! Everything is futile!”
6	1 Kings 21:4–6	So Ahab went to his palace, sullen and angry because Naboth the Jezreelite had told him, “I will not give you the inheritance of my fathers.” He lay down on his bed, turned his face away, and refused to eat. Soon his wife Jezebel came in and asked, “Why are you so sullen that you refuse to eat?” Ahab answered, “Because I spoke to Naboth the Jezreelite and told him, ‘Give me your vineyard for silver, or if you wish, I will give you another vineyard in its place.’ And he replied, ‘I will not give you my vineyard!’”
7	Ecclesiastes 1:14	I have seen all the things that are done under the sun, and have found them all to be futile, a pursuit of the wind.

Esther 5:13 Summary

[This verse shows how Haman, despite having wealth and status, is not happy because he sees Mordecai, a man he dislikes, in a position of honor. This teaches us that true happiness and satisfaction do not come from worldly things, but from a relationship with God and living a life of humility and gratitude, as seen in 1 Timothy 6:6 and Psalm 37:4. Haman's story also warns us about the dangers of pride and the importance of forgiveness, as highlighted in Proverbs 16:18 and Matthew 6:14-15.]

Frequently Asked Questions

What is the significance of Mordecai sitting at the king's gate?

Mordecai sitting at the king's gate signifies his position of honor and influence, which is a source of irritation for Haman, as seen in Esther 5:13, and is reminiscent of the favor shown to Joseph in Genesis 41:40-44.

Why does Haman's wealth and status not satisfy him?

Haman's dissatisfaction despite his wealth and status, as mentioned in Esther 5:11-12, highlights the fleeting nature of worldly possessions and the dangers of pride, as warned against in Proverbs 16:18 and 1 Timothy 6:10.

What role does pride play in Haman's actions?

Haman's pride, evident in his boasting in Esther 5:11-12, blinds him to the true nature of his situation and leads him to seek the destruction of Mordecai, illustrating the destructive power of pride, as seen in Proverbs 16:18 and Esther 7:10.

How does this verse relate to the broader theme of the book of Esther?

Esther 5:13 contributes to the book's exploration of God's sovereignty and the struggle between good and evil, as Haman's pride and hatred for Mordecai ultimately lead to his downfall, in line with the principles found in Psalm 37:1-7 and Romans 8:28.

Reflection Questions

What are the things in my life that, like Haman, I allow to consume my thoughts and lead me away from gratitude and contentment?
How can I, like Mordecai, remain faithful and humble in the face of adversity, trusting in God's sovereignty as seen in Romans 8:28 and Psalm 23:4?
In what ways can I let go of pride and envy, choosing instead to walk in humility and kindness, as encouraged in Ephesians 4:32 and Micah 6:8?
What does this verse teach me about the dangers of allowing bitterness and resentment to take root in my heart, and how can I apply the principles of forgiveness found in Matthew 6:14-15 and Mark 11:25?

Gill's Exposition on Esther 5:13

Yet all this availeth me nothing,.... Is not equal or sufficient for me; it gives me no satisfaction and contentment: so long as I see Mordecai the Jew sitting at the king's gate: not rising up to

Matthew Poole's Commentary on Esther 5:13

Availeth me nothing, i.e. gives me no content. Such torment did his envy and malice bring upon him. Sitting at the king’ s gate; enjoying that honour and privilege without disturbance, and denying me the worship due to me by my place, and by the king’ s command; though this last and the chief cause of his rage he was somewhat ashamed to express. Either Mordecai was come, having laid by his sackcloth for this time, that he might be in a capacity of coming thither, and so of understanding how matters proceeded. Besides, this was a private fast, and so he was not obliged always to wear his sackcloth in public, during the whole time of the fast, though he did once come abroad with it, that the cause of it might be publicly known, and so come to Esther’ s ears.

Trapp's Commentary on Esther 5:13

Esther 5:13 Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king’ s gate.Ver. 13. Yet all this availeth me nothing] It is seldom seen, saith a right reverend interpreter here, that God allows unto the greatest darlings of the world a perfect contentment. Something they must have to complain of that shall give an unsavoury verdure to their sweetest morsels, and make their felicity miserable. Totum hoc non est utile mihi, I enjoy nothing of all this. No more did Ahab, when sick of Naboth’ s vineyard, 1 Kings 21:4. His heart did more afflict and vex itself with greedy longing for that bit of earth than the vast and spacious compass of a kingdom could counter comfort. So long as I see Mordecai the Jew sitting at the king’ s gate] So full of torment is envy, if it cannot come at another man’ s harm, it will feed upon its own. Who would ever set by the profits, pleasures, and preferments of this present life, that yield so little sound and sincere contentment to those that have most of them? In the very pursuit of them is much anguish, many grievances, fears, jealousies, disgraces, interruptions, &c., and after the unsanctifed enjoyment of them (if any such thing there be, for even in laughter the heart is sorrowful, Proverbs 14:13, and there is a snare, or a cord, in the sin of the wicked, Proverbs 29:6, to strangle their joy with) followeth the sting of conscience, that will inexpressibly torment the soul throughout all eternity; besides the vexation of it, to see such as Mordecai, the Jew, whom they once would not have set with the dogs of their flocks, sitting, not at the king’ s gate, but on Christ’ s own throne, Revelation 3:21, as partakers of all his glory.

Ellicott's Commentary on Esther 5:13

(13) Availeth me nothing.—Better, suiteth, contenteth me not.

Adam Clarke's Commentary on Esther 5:13

Verse 13. Yet all this availeth me nothing] Pride will ever render its possessor unhappy. He has such a high opinion of his own worth, that he conceives himself defrauded by every one who does not pay him all the respect and homage which he conceives to be his due. The soul was made for God, and nothing but God can fill it and make it happy. Angels could not be happy in glory, when they had cast off their allegiance to their Maker. As soon as his heart had departed from God, Adam would needs go to the forbidden fruit, to satisfy a desire which was only an indication of his having been unfaithful to his God. Solomon, in all his glory, possessing every thing heart could wish, found all to be vanity and vexation of spirit; because his soul had not God for its portion. Ahab, on the throne of Israel, takes to his bed, and refuses to eat bread, not merely because he cannot get the vineyard of Naboth, but because he had not God in his heart, who could alone satisfy its desires. Haman, on the same ground, though the prime favourite of the king, is wretched because he cannot have a bow from that man whom his heart even despised. O, how distressing are the inquietudes of vanity. And how wretched is the man who has not the God of Jacob for his help, and in whose heart Christ dwells not by faith!

Cambridge Bible on Esther 5:13

9–14. Haman’s proposed vengeance upon Mordecai The greater Haman’s excitement and exultation at having reached the highest pinnacle of dignity attainable by a subject, the more did Mordecai’s conduct rankle within him and move his rage; so pointed was the contrast with the extreme adulation naturally exhibited by all others connected with the palace towards the king’s favourite.

Sermons on Esther 5:13

	Sermon	Description
	How to Be Content in Every Situation by David Wilkerson	In this sermon, the speaker focuses on the importance of learning how to be content in every situation. He emphasizes that true contentment does not come from acquiring material po
	How Much Could You Lose by Leonard Ravenhill	In this sermon, the preacher reflects on the fragility of life and the blessings we often take for granted. He mentions an Englishman arriving in America on the 4th of July and the
	Understanding Spiritual Authority (Part 1): What Is Aaron That You Murmur Against Him? by Carter Conlon	In this sermon, the preacher begins by asking for an anointing of the Holy Spirit to convey the truth clearly and concisely. He prays for the grace for the church to live out this
	The Blessed Path of Suffering by Zac Poonen	In this sermon, the speaker emphasizes the importance of following the example of Christ in suffering. He highlights the story of a man in a Chinese prison who converted 600 prison
	(The Works of Faith) Learning to Be Content by Zac Poonen	In this sermon, the speaker emphasizes the importance of embracing suffering and obedience on earth. They warn against avoiding suffering because it can hinder opportunities for sp
	The Contented and the Discontented Man by Geraint Fielder	In this sermon, the preacher discusses the concept of contentment and its connection to the element of surprise. He shares the story of Michael Cassidy, a young man who had a remar
	How to Live With Certainity by Don Green	This sermon by Bishop Don Green focuses on living with certainty in an uncertain world, emphasizing the need to trust God in the midst of life's storms and challenges. Using the st