1 After these things King Ahasuerus promoted Haman the son of Hammedatha the Agagite, and advanced him, and set his seat above all the princes who were with him.
2 All the king’s servants who were in the king’s gate bowed down and paid homage to Haman, for the king had so commanded concerning him. But Mordecai didn’t bow down or pay him homage.
3 Then the king’s servants who were in the king’s gate said to Mordecai, “Why do you disobey the king’s commandment?”
4 Now it came to pass, when they spoke daily to him, and he didn’t listen to them, that they told Haman, to see whether Mordecai’s reason would stand; for he had told them that he was a Jew.
5 When Haman saw that Mordecai didn’t bow down nor pay him homage, Haman was full of wrath.
6 But he scorned the thought of laying hands on Mordecai alone, for they had made known to him Mordecai’s people. Therefore Haman sought to destroy all the Jews who were throughout the whole kingdom of Ahasuerus, even Mordecai’s people.
7 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.
8 Haman said to King Ahasuerus, “There is a certain people scattered abroad and dispersed among the peoples in all the provinces of your kingdom, and their laws are different from other people’s. They don’t keep the king’s laws. Therefore it is not for the king’s profit to allow them to remain.
9 If it pleases the king, let it be written that they be destroyed; and I will pay ten thousand talents of silver into the hands of those who are in charge of the king’s business, to bring it into the king’s treasuries.”
10 The king took his ring from his hand, and gave it to Haman the son of Hammedatha the Agagite, the Jews’ enemy.
11 The king said to Haman, “The silver is given to you, the people also, to do with them as it seems good to you.”
12 Then the king’s scribes were called in on the first month, on the thirteenth day of the month; and all that Haman commanded was written to the king’s local governors, and to the governors who were over every province, and to the princes of every people, to every province according to its writing, and to every people in their language. It was written in the name of King Ahasuerus, and it was sealed with the king’s ring.
13 Letters were sent by couriers into all the king’s provinces, to destroy, to kill, and to cause to perish, all Jews, both young and old, little children and women, in one day, even on the thirteenth day of the twelfth month, which is the month Adar, and to plunder their possessions.
14 A copy of the letter, that the decree should be given out in every province, was published to all the peoples, that they should be ready against that day.
15 The couriers went out in haste by the king’s commandment, and the decree was given out in the citadel of Susa. The king and Haman sat down to drink; but the city of Susa was perplexed.
6 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Esther 3:1–6Now there was one Haman, the son of Amedatha, by birth an Amalekite, that used to go in to the king; and the foreigners and Persians worshipped him, as Artaxerxes had commanded that such honor should be paid to him; but Mordecai was so wise, and so observant of his own country's laws, that he would not worship the man … he inquired whence he came; and when he understood that he was a Jew, he had indignation at him, and said within himself, that whereas the Persians, who were free men, worshipped him, this man, who was no better than a slave, does not vouchsafe to do so. And when he desired to punish Mordecai, he thought it too small a thing to request of the king that he alone might be punished; he rather determined to abolish the whole nation
Now there was one Haman, the son of Amedatha, by birth an Amalekite, that used to go in to the king; and the foreigners and Persians worshipped him, as Artaxerxes had commanded that such honor should be paid to him; but Mordecai was so wise, and so observant of his own country's laws, that he would not worship the man … he inquired whence he came; and when he understood that he was a Jew, he had indignation at him, and said within himself, that whereas the Persians, who were free men, worshipped him, this man, who was no better than a slave, does not vouchsafe to do so. And when he desired to punish Mordecai, he thought it too small a thing to request of the king that he alone might be punished; he rather determined to abolish the whole nation
Josephus, Antiquities of the Jews, Antiquities 11.6.5; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Esther 3:2–4Doubtless his refusal, when it came to be taken notice of and made the subject of discourse, was commonly attributed to pride and envy, that he would not pay respect to Haman because, on the score of his alliance to Esther, he was not himself as much promoted, or to a factious seditious spirit and a disaffection to the king and his government; … It does not appear that any one scrupled at conforming to it except Mordecai; and yet his refusal was pious, conscientious, and pleasing to God, for the religion of a Jew forbade him, 1. To give such extravagant honours as were required to any mortal man, especially so wicked a man as Haman was. … 2. He especially thought it a piece of injustice to his nation to give such honour to an Amalekite
Doubtless his refusal, when it came to be taken notice of and made the subject of discourse, was commonly attributed to pride and envy, that he would not pay respect to Haman because, on the score of his alliance to Esther, he was not himself as much promoted, or to a factious seditious spirit and a disaffection to the king and his government; … It does not appear that any one scrupled at conforming to it except Mordecai; and yet his refusal was pious, conscientious, and pleasing to God, for the religion of a Jew forbade him, 1. To give such extravagant honours as were required to any mortal man, especially so wicked a man as Haman was. … 2. He especially thought it a piece of injustice to his nation to give such honour to an Amalekite
Matthew Henry, Commentary on the Whole Bible, on 3:1–6; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Esther 3:15The 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.
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.
Matthew Henry, Commentary on the Whole Bible, on 3:7–15; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Esther 3:1did King Ahasuerus promote Haman the son of Hammedatha the Agagite; whom both the Targums make to descend from Amalek, and to be of the stock or family of Agag, the common name of the kings of Amalek; and so Josephus … but this is not clear and certain; in the apocryphal Esther he is said to be a Macedonian; and Sulpitius the historian says … he was a Persian, which is not improbable; and Agag might be the name of a family or city in Persia, of which he was
did King Ahasuerus promote Haman the son of Hammedatha the Agagite; whom both the Targums make to descend from Amalek, and to be of the stock or family of Agag, the common name of the kings of Amalek; and so Josephus … but this is not clear and certain; in the apocryphal Esther he is said to be a Macedonian; and Sulpitius the historian says … he was a Persian, which is not improbable; and Agag might be the name of a family or city in Persia, of which he was
John Gill, An Exposition of the Old and New Testament, on 3:1; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Esther 3:7They cast - The diviners cast lots, according to the custom of those people, what day, and what month would be most lucky, not for his success with the king (of which he made no doubt) but for the most effectual extirpation of the Jews. Wherein appears likewise both his implacable malice, and unwearied diligence in seeking vengeance of them with so much trouble to himself; and God's singular providence in disposing the lot to that time, that the Jews might have space to get the decree reversed.
They cast - The diviners cast lots, according to the custom of those people, what day, and what month would be most lucky, not for his success with the king (of which he made no doubt) but for the most effectual extirpation of the Jews. Wherein appears likewise both his implacable malice, and unwearied diligence in seeking vengeance of them with so much trouble to himself; and God's singular providence in disposing the lot to that time, that the Jews might have space to get the decree reversed.
John Wesley, Explanatory Notes upon the Old Testament, on 3:7–10; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Esther 3:2–4It is obvious from this, that Mordochai had declared to those who asked him the reason why he did not fall down before Haman, that he could not do so because he was a Jew, - that as a Jew he could not show that honour to man which was due to God alone. Now the custom of falling down to the earth before an exalted personage, and especially before a king, was customary among Israelites; comp. Sa2 14:4; Sa2 18:28; Kg1 1:16. If, then, Mordochai refused to pay this honour to Haman, the reason of such refusal must be sought in the notions which the Persians were wont to combine with the action, i.e., in the circumstance that they regarded it as an act of homage performed to a king as a divine being, an incarnation of Oromasdes. … Hence also the Spartans refused, as Herod. 7.136 relates, to fall down before King Xerxes, because it was not the custom of Greeks to honour mortals after this fashion.
It is obvious from this, that Mordochai had declared to those who asked him the reason why he did not fall down before Haman, that he could not do so because he was a Jew, - that as a Jew he could not show that honour to man which was due to God alone. Now the custom of falling down to the earth before an exalted personage, and especially before a king, was customary among Israelites; comp. Sa2 14:4; Sa2 18:28; Kg1 1:16. If, then, Mordochai refused to pay this honour to Haman, the reason of such refusal must be sought in the notions which the Persians were wont to combine with the action, i.e., in the circumstance that they regarded it as an act of homage performed to a king as a divine being, an incarnation of Oromasdes. … Hence also the Spartans refused, as Herod. 7.136 relates, to fall down before King Xerxes, because it was not the custom of Greeks to honour mortals after this fashion.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 3:3–4; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Esther 3
Esther 3:1–15, World English Bible
Esther 3 in the Bible · Told in the Story: Chapter 11, Haman’s Plot, Chapter 12, Esther Before the King
What others have written
6 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Esther 3:1–6Now there was one Haman, the son of Amedatha, by birth an Amalekite, that used to go in to the king; and the foreigners and Persians worshipped him, as Artaxerxes had commanded that such honor should be paid to him; but Mordecai was so wise, and so observant of his own country's laws, that he would not worship the man … he inquired whence he came; and when he understood that he was a Jew, he had indignation at him, and said within himself, that whereas the Persians, who were free men, worshipped him, this man, who was no better than a slave, does not vouchsafe to do so. And when he desired to punish Mordecai, he thought it too small a thing to request of the king that he alone might be punished; he rather determined to abolish the whole nation
Josephus, Antiquities of the Jews, Antiquities 11.6.5; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Esther 3:2–4Doubtless his refusal, when it came to be taken notice of and made the subject of discourse, was commonly attributed to pride and envy, that he would not pay respect to Haman because, on the score of his alliance to Esther, he was not himself as much promoted, or to a factious seditious spirit and a disaffection to the king and his government; … It does not appear that any one scrupled at conforming to it except Mordecai; and yet his refusal was pious, conscientious, and pleasing to God, for the religion of a Jew forbade him, 1. To give such extravagant honours as were required to any mortal man, especially so wicked a man as Haman was. … 2. He especially thought it a piece of injustice to his nation to give such honour to an Amalekite
Matthew Henry, Commentary on the Whole Bible, on 3:1–6; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Esther 3:15The 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.
Matthew Henry, Commentary on the Whole Bible, on 3:7–15; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Esther 3:1did King Ahasuerus promote Haman the son of Hammedatha the Agagite; whom both the Targums make to descend from Amalek, and to be of the stock or family of Agag, the common name of the kings of Amalek; and so Josephus … but this is not clear and certain; in the apocryphal Esther he is said to be a Macedonian; and Sulpitius the historian says … he was a Persian, which is not improbable; and Agag might be the name of a family or city in Persia, of which he was
John Gill, An Exposition of the Old and New Testament, on 3:1; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Esther 3:7They cast - The diviners cast lots, according to the custom of those people, what day, and what month would be most lucky, not for his success with the king (of which he made no doubt) but for the most effectual extirpation of the Jews. Wherein appears likewise both his implacable malice, and unwearied diligence in seeking vengeance of them with so much trouble to himself; and God's singular providence in disposing the lot to that time, that the Jews might have space to get the decree reversed.
John Wesley, Explanatory Notes upon the Old Testament, on 3:7–10; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Esther 3:2–4It is obvious from this, that Mordochai had declared to those who asked him the reason why he did not fall down before Haman, that he could not do so because he was a Jew, - that as a Jew he could not show that honour to man which was due to God alone. Now the custom of falling down to the earth before an exalted personage, and especially before a king, was customary among Israelites; comp. Sa2 14:4; Sa2 18:28; Kg1 1:16. If, then, Mordochai refused to pay this honour to Haman, the reason of such refusal must be sought in the notions which the Persians were wont to combine with the action, i.e., in the circumstance that they regarded it as an act of homage performed to a king as a divine being, an incarnation of Oromasdes. … Hence also the Spartans refused, as Herod. 7.136 relates, to fall down before King Xerxes, because it was not the custom of Greeks to honour mortals after this fashion.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 3:3–4; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.