Esther3
English Standard Version
1 the , the of , and him and his the were with him.
2And the were at the and to , for the had concerning him. But did or pay .
3Then the were at the to , do you the ?
4And when they to him after and he would to them, they , in order to would , for he had them that he was a .
5And when that did pay to him, was with .
6But he to on . So, as they had to him the of , to the , the of , throughout the of .
7In the , is the of , in the of , they (that is, they cast ) after ; and they cast it after till the month, which is the of .
8Then to , There a and in the of your . Their are from those of other , and they do not the , so that it is not to the to them.
9 it the , let it be that they be , and I will of into the of those who have of the , that they may it into the .
10So the his from his and it to the , the of , the of the .
11And the to , The is to you, the also, to with them as it to you.
12Then the were on the of the , and an , that , was to the and to the over the and to the of the , to every in its own and every in its own . It was in the of and with the .
13 were to the with instruction to , to , and to , and , and , in , the day of the , which is the of , and to their .
14A of the was to be as a in every by to the to be for .
15The by of the , and the was in the . And the and to , but the of was thrown into .
Study Guide
Public-domain commentary and original-language notes for Esther 3.
Chapter Summary
In this chapter: Haman seeks to destroy the Jews. (1–6). He obtains a decree against the Jews. (7–15).
vv1-6
Mordecai refused to reverence Haman. The religion of a Jew forbade him to give honours to any mortal man which savoured of idolatry, especially to so wicked a man as Haman. By nature all are idolaters; self is our favourite idol, we are pleased to be treated as if every thing were at our disposal. Though religion by no means destroys good manners, but teaches us to render honour to whom honour is due, yet by a citizen of Zion, not only in his heart, but in his eyes, such a vile person as Haman was, is contemned, Ps 15:4. The true believer cannot obey edicts, or conform to fashions, which break the law of God. He must obey God rather than man, and leave the consequences to him. Haman was full of wrath. His device was inspired by that wicked spirit, who has been a murderer from the beginning; whose enmity to Christ and his church, governs all his children.
vv7-15
Without some acquaintance with the human heart, and the history of mankind, we should not think that any prince could consent to a dreadful proposal, so hurtful to himself. Let us be thankful for mild and just government. Haman inquires, according to his own superstitions, how to find a lucky day for the designed massacre! God's wisdom serves its own purposes by men's folly. Haman has appealed to the lot, and the lot, by delaying the execution, gives judgment against him. The event explains the doctrine of a particular providence over all the affairs of men, and the care of God over his church. Haman was afraid lest the king's conscience should smite him for what he had done; to prevent which, he kept him drinking. This cursed method many often take to drown convictions, and to harden their own hearts, and the hearts of others, in sin. All appeared in a favourable train to accomplish the project. But though sinners are permitted to proceed to the point they aim at, an unseen but almighty Power turns them back. How vain and contemptible are the strongest assaults against Jehovah! Had Haman obtained his wish, and the Jewish nation perished, what must have become of all the promises? How could the prophecies concerning the great Redeemer of the world have been fulfilled? Thus the everlasting covenant itself must have failed, before this diabolical project could take place.
Key Words
אַחַר: properly, the hind part; generally used as an adverb or conjunction, after (in various senses)
אֵלֶּה: these or those
דָּבָר: a word; by implication, a matter (as spoken of) or thing; adverbially, a cause
מֶלֶךְ: a king
אֲחַשְׁוֵרוֹשׁ: Achashverosh (i.e. Ahasuerus or Artaxerxes, but in this case Xerxes), the title (rather than name) of a Persian king
גָּדַל: to be (causatively make) large (in various senses, as in body, mind, estate or honor, also in pride)
הָמָן: Haman, a Persian vizier
אֲגָגִי: an Agagite or descendent (subject) of Agag
בֵּן: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)
מְדָתָא: Medatha, the father of Haman
Cross References
Esther 3Haman is an 'Agagite,' identifying him as a descendant of Agag, king of the Amalekites.
Supported by Matthew Poole
God's historical decree to blot out Amalek underpins Mordecai's refusal to bow to the Agagite.
Supported by Matthew Poole, JFB
A citizen of Zion contemns a vile person like Haman rather than giving him honor.
Supported by Matthew Henry
They cast the lot (Pur), but its timing and delay was governed entirely by the Lord.
Supported by Matthew Henry, Matthew Poole
Accusation of a Jewish minority refusing to keep the king's laws, echoing Daniel's companions.
Supported by Matthew Henry, Matthew Poole, JFB
Esther later references this transaction, noting the silver offered to destroy her people.
Supported by JFB
The giving of the king's signet ring signifies supreme delegation of royal authority.
Supported by JFB
The ring given to Haman for destruction is later reclaimed and given to Mordecai.
Supported by JFB
The irreversible nature of Persian laws sealed with the king's ring is described.
Supported by JFB
Mordecai's repeated refusal to bow in the gate continues to enrage Haman.
Supported by JFB
Summarizes Haman's wicked plot to consume and destroy the Jews by casting Pur.
Supported by Matthew Henry
Drinking in excess while insensitive to the affliction and ruin of others.
Supported by Matthew Henry
Contrasts Shushan's perplexity here with its later rejoicing when Mordecai is elevated.
Supported by JFB
Another historical instance of casting lots to make decisions or identify a target.