Esther9
English Standard Version
1Now in the , which is the of , on the of the same, when the and were to be , on the very when the of the to gain the over them, the : the over those who them.
2The in their throughout the of to on those who their . And could them, for the of them had .
3 the of the and the and the and the also the , for the of had on them.
4For was in the , and his throughout the , for the more and .
5The their with the , and them, and as they to those who them.
6In the itself the and ,
7and also and and
8and and and
9and and and and ,
10the of the of , the of the , but they on the .
11That very the of those in the was the .
12And the to , In the the have and and also the of . then have they in the of the ! Now is your ? It shall be you. And is your ? It shall be .
13And , it the , the who are in be also to do according to this . And the of be on the .
14So the to be . A was in , and the of were .
15The who were in on the of the of and they in , but they on the .
16Now the rest were in the also to their , and from their and of those who , but they on the .
17This was on the of the of , and on the day they and that a of and .
18But the who were in on the day and on the , and on the day, that a of and .
19Therefore the of the , who in the , the of the of as a day for and , as a , and as a on which they gifts of to .
20And and to the who were in the of , both and ,
21 them to the of the and also the of the same, by ,
22as the on which the from their , and as the had been for them from into and from into a ; that they should them of and , days for gifts of to and to the .
23So the they had to do, and had to them.
24For the , the of , the of the , had the to them, and had (that is, cast ), to and to them.
25But when it the , he in that his that he had the should his own , and that he and his should be on the .
26 they , the . Therefore, of that was in this , and of they had in this , and of what had to them,
27the firmly their and who them, that they would these according to what was and at the ,
28that should be and , in every , , and , and that these of should fall into the , nor should the of these among their .
29Then , the of , and the , this about .
30 were to the , to the of the of , in of and ,
31that of should be at their , as the and them, and as they had and their , with their and their .
32The of Queen of , and it was in .
Study Guide
Public-domain commentary and original-language notes for Esther 9.
Chapter Summary
In this chapter: The success of the Jews. (1–19). The feast of Purim in remembrance of this. (20–32).
vv1-19
The enemies of the Jews hoped to have power over them by the former edict. If they had attempted nothing against the people of God, they would not themselves have suffered. The Jews, acting together, strengthened one another. Let us learn to stand fast in one spirit, and with one mind, striving together against the enemies of our souls, who endeavour to rob us of our faith, which is more precious than our lives. The Jews, to the honour of their religion, showed contempt of wordly wealth, that they might make it appear they desired nothing except their own preservation. In every case the people of God should manifest humanity and disinterestedness, frequently refusing advantages which might lawfully be obtained. The Jews celebrated their festival the day after they had finished their work. When we have received great mercies from God, we ought to be speedy in making thankful returns to him.
vv20-32
The observance of the Jewish feasts, is a public declaration of the truth of the Old Testament Scriptures. And as the Old Testament Scriptures are true, the Messiah expected by the Jews is come long ago; and none but Jesus of Nazareth can be that Messiah. The festival was appointed by authority, yet under the direction of the Spirit of God. It was called the feast of Purim, from a Persian word, which signifies a lot. The name of this festival would remind them of the almighty power of the God of Israel, who served his own purposes by the superstitions of the heathen. In reviewing our mercies, we should advert to former fears and distresses. When our mercies are personal, we should not by forgetfulness lose the comfort of them, or withhold from the Lord the glory due to his name. May the Lord teach us to rejoice, with that holy joy which anticipates and prepares for the blessedness of heaven. Every instance of Divine goodness to ourselves, is a new obligation laid on us to do good, to those especially who most need our bounty. Above all, redemption by Christ binds us to be merciful, 2Co 8:9.
Key Words
חֹדֶשׁ: the new moon; by implication, a month
אֲדָר: Adar, the 12th Hebrew month
יוֹם: a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)
מֶלֶךְ: a king
דָּבָר: a word; by implication, a matter (as spoken of) or thing; adverbially, a cause
דָּת: a royal edict or statute
נָגַע: properly, to touch, i.e. lay the hand upon (for any purpose; euphemistically, to lie with a woman); by implication, to reach (figuratively, to arrive, acquire); violently, to strike (punish, defeat, destroy, etc.)
עָשָׂה: to do or make, in the broadest sense and widest application
אֹיֵב: hating; an adversary
יְהוּדִי: a Jehudite (i.e. Judaite or Jew), or descendant of Jehudah (i.e. Judah)
Cross References
Esther 9The thirteenth of Adar was the precise day previously selected by Haman through superstitious casting of lots.
Supported by Matthew Poole, JFB
The day appointed for the Jews' extermination is turned to the contrary; they rule their enemies.
Supported by Matthew Henry, Matthew Poole
The defeat of the Amalekite descendants of Agag fulfills the prophetic command to blot out Amalek.
Supported by JFB
Like Abraham, the Jews refuse to take the physical spoil, proving they acted for self-preservation.
Supported by Matthew Henry, Matthew Poole
Although the royal decree permitted taking spoil, the Jews intentionally refrained from touching the prey.
Supported by Matthew Henry, Matthew Poole
The custom of celebrating deliverance by feasting and sending portions of food to others.
Supported by JFB
The fear of the Jews falls on all people, completing the dread described in chapter 8.
Supported by Matthew Poole, JFB
The destruction of Haman's sons, as Agagites, executes the divine mandate to erase Amalek.
Supported by JFB
Hanging the corpses of defeated enemies was a common custom for public infamy.
Supported by Matthew Poole
The hanging of Haman's sons completes the reversal of his wicked scheme upon his own head.
Supported by Matthew Poole
Mordecai waxing greater and greater parallel's David's rise under God's sovereign hand.
Supported by Matthew Poole
The king repeats his generous offer to Esther, echoing his previous promises to grant her petitions.
Supported by Matthew Poole
The commemorative fastings and cries of Purim recall the desperate prayers and fasting in chapter 4.
Supported by Matthew Poole
Explains the practice of sending portions to one another and giving gifts to the poor.
Supported by Matthew Henry, JFB
Fasts and days of mourning are divinely transformed into joyful, cheerful feasts for God's people.
Supported by Matthew Henry