Esther 4:10 — Word Study
WLCוַתֹּ֤אמֶר אֶסְתֵּר֙ לַהֲתָ֔ךְ וַתְּצַוֵּ֖הוּ אֶֽל־ מָרְדֳּכָֽי׃
BSAThen EstherʼEçtêr [a brave Jewish queen] spokeʼâmar▸ [to say, to command] to HathachHăthâk [a Persian eunuch, a court servant] and instructed himtsâvâh▸ [gave a message, commanded] toʼêl tell MordecaiMordᵉkay [to say, to inform, a brave Israelite, her cousin]
| Greek | English | Parsing |
|---|---|---|
| וַתֹּ֤אמֶר | and she said | Verb, Qal, sequential imperfect third person feminine singular |
| אֶסְתֵּר֙ | Esther | Noun proper feminine |
| לַהֲתָ֔ךְ | to Hathach | Preposition, noun proper masculine |
| וַתְּצַוֵּ֖הוּ | and she commanded him | Verb piel sequential imperfect third person feminine singular, suffix |
| אֶֽל־ | to | Preposition |
| מָרְדֳּכָֽי׃ | Mordecai | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Esther spoke to Hathach and instructed him to tell Mordecai, |
| KJV | ¶ Again Esther spake unto Hatach, and gave him commandment unto Mordecai; |
| ASV | Then Esther spake unto Hathach, and gave him a message unto Mordecai, saying: |
| YLT | and Esther speaketh to Hatach, and chargeth him for Mordecai: |
| WEB | Then Esther spoke to Hathach, and gave him a message to Mordecai: |
| BBE | Then Esther sent Hathach to say to Mordecai: |
Where they part company is וַתְּצַוֵּ֖הוּ — see How Translations Differ.
The structure features a main clause with a prepositional phrase and a verb phrase, clearly outlining Esther's action and intent.
5 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectאֶסְתֵּר
verbאָמַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Esther 4:10
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Esther's Communication to Mordecaigenerated
Esther 4:10 describes a pivotal moment where Esther, facing a grave threat to her people, communicates with Hathach to send a message to Mordecai. This interaction is crucial as it sets the stage for Esther's eventual plan to confront King Ahasuerus and save the Jewish people from destruction. The surrounding verses illustrate the urgency and the dangers involved in approaching the king.
Cross References
The Key Word — וַתְּצַוֵּ֖הוּ, va.te.tza.Ve.hugenerated
The word צָוָה (tsavah) means to command or give orders. It is a verb that emphasizes the act of instructing someone to perform a task, showing authority and decisiveness. In this verse, Esther commands Hathach to relay her message, highlighting her leadership in a time of crisis.
This verb is in the Piel form, which indicates a more intense action of commanding. Esther's use of this word reflects her determination to ensure that Mordecai receives her instructions, demonstrating her active role in the unfolding events.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb וַתֹּ֤אמֶר (and she said) governs the sentence, with two phrases hanging off it: a prepositional phrase indicating to whom she spoke, and a second verb phrase indicating what she commanded. The structure emphasizes Esther's direct communication and the urgency of her message.
The word order places Esther's action first, highlighting her agency in this critical moment. The prepositional phrase לַהֲתָ֔ךְ (to Hathach) clarifies the recipient of her instruction, while the command follows, showing the sequence of her actions.
Septuagint Backgroundgenerated
The Septuagint translates וַתֹּ֤אמֶר as εἶπεν (eipen), which means 'she said'. This choice reflects a straightforward rendering of Esther's speech without additional nuance.
For וַתְּצַוֵּ֖הוּ, the Septuagint does not provide a direct equivalent, indicating a potential difference in emphasis on the command aspect of Esther's instruction, which may suggest a more interpretative approach by the translators.
In plain words — the whole versegenerated
Esther 4:10 shows Esther speaking to Hathach, instructing him to tell Mordecai about her situation. This moment is critical as it leads to her eventual confrontation with the king to save her people.
Frequently Asked Questionsgenerated
Esther's communication with Hathach is crucial as it allows her to relay important information to Mordecai and strategize on how to approach the king.
Esther instructs Hathach to ensure that Mordecai is aware of the situation and to coordinate their response to the threat against the Jewish people.
Esther's command shows her bravery and leadership as she takes decisive action in a time of crisis.
This verse highlights a pivotal moment in the story where Esther begins to take action to save her people, setting the stage for her eventual confrontation with the king.
Reflection Questionsgenerated
- How can I demonstrate courage in difficult situations, like Esther did?
- What steps can I take to communicate effectively with others in times of crisis?
- In what ways can I support those who are facing challenges, similar to how Esther supported her people?
- How do I respond when I am called to take action in my community?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Esther 4:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAgain Esther spake unto Hatach,.... For there was no other way of corresponding and conversing but by an eunuch; the wives of kings being altogether under their watch and care: and gave him
Read John Gill on Esther 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Hatach came and told Esther the words of Mordecai. No JFB commentary on these verses.
Read Robert Jamieson on Esther 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEsther 4:10 Again Esther spake unto Hatach, and gave him commandment unto Mordecai;Ver. 10. Again Esther spake unto Hatack] Having before found him a fit and faithful messenger, she further employeth him; so those that minister well do purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus, 1 Timothy 3:13, when others shall be laid by as broken vessels, whereof there is not left a sheard to take fire from the hearth, or to take water with it from the pit, as the prophet hath it, Isaiah 30:14.
Read John Trapp on Esther 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Again.—There is nothing for this in the original, and it would be better to put and, as the statement of Est 4:10 is clearly continuous with Esther 4:9.
Read Charles John Ellicott on Esther 4 →CambridgeThe Cambridge Bible for Schools and Colleges10. gave him a message] A.V. gave him commandment; but, although the word in the original often bears this sense, yet here the point of the expression is not the order to convey her communication but that that communication was to the effect that follows.
Read Cambridge on Esther 4 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Then Esther spoke to Hathach and instructed him to tell Mordecai,
Then Esther spoke to Hathach, and gave him a message to Mordecai:
Then Esther spoke to Hathach and instructed him to tell Mordecai,
Then Esther replied to Hathach with instructions for Mordecai:
Tyndale line
¶ Again Esther spake unto Hatach, and gave him commandment unto Mordecai;
Then Esther spake unto Hathach, and gave him a message unto Mordecai, saying:
Then Esther spake unto Hathach, and gave him a message unto Mordecai, saying:
Again Esther spoke to Hatach, and gave him commandment to Mordecai;
Then Ester sayde vnto Hatach, and commanded him to say vnto Mordecai,
Strictly literal
And Esther spoke to Hatach, and gave him commandment unto Mordecai:
and Esther speaketh to Hatach, and chargeth him for Mordecai:
and Esther speaks to Hatach, and charges him for Mordecai:
And Esther said unto Hatach, and gave him a charge unto Mordecai,
Then Esther spoke to Hathak and told him to go back to Mordecai.
From the Latin
She answered him, and bade him say to Mardochai:
Simplified
Then Esther spoke with Hathatch and ordered him to deliver this message to Mordecai.
Then Esther sent Hathach to say to Mordecai:
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text reads: וַתֹּ֤אמֶר אֶסְתֵּר֙ לַהֲתָ֔ךְ וַתְּצַוֵּ֖הוּ אֶֽל־ מָרְדֳּכָֽי׃. The Septuagint matches five of the six words, indicating a close alignment between the two texts, though the Septuagint's rendering may differ slightly in structure.
וַתֹּ֤אמֶר אֶסְתֵּר֙ לַהֲתָ֔ךְ וַתְּצַוֵּ֖הוּ אֶֽל־ מָרְדֳּכָֽי׃
5 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Esther 4:10
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
אֶסְתֵּר (es-ter) refers to Esther, a Jewish heroine and queen of Persia, known for her pivotal role in the Book of Esther. She is described as the daughter of Abihail and the cousin and adopted daughter of Mordecai. The name is of Persian origin and means 'star.' Esther is first mentioned in Est. 2.7.
אֶסְתֵּר n.pr.f. Esther—daughter of Abihail, cousin and adopted daughter of Mordecai, of tribe of Benjamin; made queen in Vashti’s place by Ahasuerus
base
H635 אֶסְתֵּר
635 'Ecter es-tare'
of Persian derivation; Ester, the Jewish heroine:--Esther.
אֶסְתֵּר (es.ter) — Esther.
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.
N-proper — Noun proper feminineHNpf
es'-ter ('ecter, akin to the Zend tstara, the Sanskrit stri, the Greek aster, "a star," Esther):
Esther was a Jewish orphan, who became the queen of Xerxes, in some respects the greatest of the Persian kings. She was brought up at Susa by her cousin Mordecai, who seems to have held a position among the lower officials of the royal palace. Vashti, Xerxes' former queen, was divorced; and the most beautiful virgins from all the provinces of the empire were brought to the palace of Susa that the king might select her successor. The choice fell upon the Jewish maiden. Soon after her accession a great crisis occurred in the history of the Jews. The entire people was threatened with destruction. The name of Esther is forever bound up with the record of their deliverance. By a course of action which gives her a distinguished place among the women of the Bible, the great enemy of the Jews was…
Esther
The queen of Ahasuerus, and heroine of the book that bears her name. She was a Jewess named Hadas’sah (the myrtle), but when she entered the royal harem she received the name by which she henceforth became known (Esther 2:7). It is a Syro-Arabian modification of the Persian word satarah, which means a star. She was the daughter of Abihail, a Benjamite. Her family did not avail themselves of the permission granted by Cyrus to the exiles to return to Jerusalem; and she resided with her cousin Mordecai, who held some office in the household of the Persian king at “Shushan in the palace.” Ahasuerus having divorced Vashti, chose Esther to be his wife. Soon after this he gave Haman the Agagite, his prime minister, power and authority to kill and extirpate all the Jews throughout the Persian empire. By the interposition of Esther this…
(a star), the Persian name of HADASSAH (myrtle), daughter of Abihail, the son of Shimei, the son of Kish, a Benjamite. Esther was a beautiful Jewish maiden. She was an orphan, and had been brought up by her cousin Mordecai, who had an office in the household of Ahasuerus king of Persia --supposed to be the Xerxes of history-- and dwelt at "Shushan the palace." When Vashti was dismissed from being queen, the king chose Esther to the place on account of her beauty, not knowing her race or parentage; and on the representation of Haman the Agagite that the Jews scattered through his empire were pernicious race, he gave him full power and authority to kill them all. The means taken by Esther to avert this great calamity from her people and her kindred are fully related in the book of Esther. The Jews still commemorate this deliverance in the yearly festival Purim, on the 14th and 15th of…
A Persian name given to Hadassah, a daughter of Abihail, of the tribe of Benjamin. The family had not returned to Judea after the permission given by Cyrus, and she was born probably beyond the Tigris, and nearly five hundred years before Christ. Her parents being dead, Mordecai, her father’s brother, took care of her education. After Ahasuerus had discovered Vashti, search was made throughout Persia for the most beautiful women, and Esther was one selected. She found favor in the eyes of the king, and he married her with royal magnificence, bestowing largesses and remissions of tribute on his people. She was thus in a position which enabled her to do a signal favor to her people, then very numerous in Persia. Their deliverance is still celebrated by the Jews in the yearly festival called Purim, which was instituted at that time. The husband of Esther is supposed to have been the Xerxes…
הֲתָךְ (Hathak) refers to a Persian official, specifically a eunuch in the court of Ahasuerus, mentioned in the context of the Exile and Return. The name is likely of foreign origin, and it is noted that it may mean 'verily.' The primary reference for this character is found in Esther 4:5.
הֲתָךְ n.pr.m. a Persian official at court of Ahasuerus
base
H2047 הֲתָךְ
2047 Hathak hath-awk'
probably of foreign origin; Hathak, a Persian
eunuch:--Hatach.
הֲתָךְ (ha.takh) — Hathach.
A man living at the time of Exile and Return, first mentioned at Est.4.5
§ Hatach = "verily"
a eunuch in the court of Ahasuerus
Prep | N-proper — Preposition · noun proper masculineHR/Npm
ha'-thak (hathakh; Septuagint Hachrathaios): One of the chamberlains of Ahasuerus, appointed to attend on Esther (Es 4:5,6,9,10, the King James Version "Hatach"), through whom she learned from Mordecai of Haman's plot.
צָוָה (tsavah) is a Hebrew verb meaning to command or give orders. It is built from a primitive root and primarily used in the Piel form, indicating actions like appointing or charging someone with a task. The entries highlight its various applications, including laying charges and sending messengers. There are no noted disagreements among the lexicons.
[צָוָה] 485 vb. Pi. lay charge (upon), give charge (to), charge, command, order
base
H6680 צָוָה Pi. lay charge (upon), give charge (to), charge, command, order
6680 tsavah tsaw-vaw'
a primitive root; (intensively) to constitute,
enjoin:--appoint, (for-)bid, (give a) charge, (give a, give
in, send with) command(-er, -ment), send a messenger, put,
(set) in order.
צָוָה (tsa.vah) — to command.
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
Conj | V-Piel-ConsecImperf-3fs | Suff — Verb piel sequential imperfect third person feminine singular · suffixHc/Vpw3fs/Sp3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
מָרְדֳּכַי (Mordkay) refers to Mordecai, a significant figure in the Old Testament. He is described as the cousin and adoptive father of Queen Esther, known for his role in saving the Jewish people from Haman's plot. The name may mean "little man" or "worshipper of Mars." Mordecai is first mentioned in Ezra 2:2 and Esther 2:5, and he also returned from exile with Zerubbabel.
מָרְדֳּכַי (van d. H מָרְדְּכַי) n.pr.m. Mordecai
companion of Zerub.
cousin and adoptive father of Esther
base
H4782 מָרְדֳּכַי, מָרְדְּכַי
4782 Mordkay mor-dek-ah'-ee
of foreign derivation; Mordecai, an Israelite:--Mordecai.
מׇרְדֳּכַי (mor.de.khay) — Mordecai.
A man living at the time of Exile and Return, first mentioned at Ezr.2.2
§ 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
מׇרְדֳּכַי (mor.de.khay) — Mordecai.
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…
N-proper — Noun proper masculineHNpm
mor'-de-ki, mor-de-ka'-i (mordekhay; Mardochaios): An Israelite of the tribe of Benjamin, whose fate it has been to occupy a distinguished place in the annals of his people. His great-grandfather, Kish, had been carried to Babylon along with Jeconiah, king of Judah (Es 2:5-6). For nearly 60 years before the scenes narrated in Esther, in which Mordecai was greatly concerned, took place, the way to Palestine had been open to the Israelites; but neither his father, Jair, nor afterward himself chose to return to the ancient heritage. This seems to have been the case also with the rest of his house, as it was with the vast majority of the Israelite people; for his uncle died in Persia leaving his motherless daughter, Hadassah, to the care of Mordecai. Employed in the royal palace at Susa, he attracted, through the timely discovery of a…
Mordecai
The son of Jair, of the tribe of Benjamin. It has been alleged that he was carried into captivity with Jeconiah, and hence that he must have been at least one hundred and twenty-nine years old in the twelfth year of Ahasuerus (Xerxes). But the words of Esther do not necessarily lead to this conclusion. It was probably Kish of whom it is said (ver. 6) that he “had been carried away with the captivity.”
He resided at Susa, the metropolis of Persia. He adopted his cousin Hadassah (Esther), an orphan child, whom he tenderly brought up as his own daughter. When she was brought into the king’s harem and made queen in the room of the deposed queen Vashti, he was promoted to some office in the court of Ahasuerus, and was one of those who “sat in the king’s gate” (Esther 2:21). While holding this office, he discovered a plot of the…
(little man , or worshipper or Mars), the deliverer, under divine Providence, of the Jews from the destruction plotted against them by Haman the chief minister of Xerxes; the institutor of the feast of Purim. The incidents of his history are too well known to need to be dwelt upon. [ESTHER, BOOK OF] Three things are predicated of Mordecai in the book of Esther: (1) That he lived in Shushan; (2) That his name was Mordecai, son of Jair, son of Shimei, son of Kish the Benjamite who was taken captive with Jehoiachin; (3) That he brought up Esther.
The uncle of Esther, who rose to dignity and honor in the court of Ahasuerus. See the book of Esther.