3 Esther spoke yet again before the king, and fell down at his feet and begged him with tears to put away the mischief of Haman the Agagite, and his plan that he had planned against the Jews.
4 Then the king held out to Esther the golden scepter. So Esther arose, and stood before the king.
5 She said, “If it pleases the king, and if I have found favor in his sight, and the thing seems right to the king, and I am pleasing in his eyes, let it be written to reverse the letters devised by Haman, the son of Hammedatha the Agagite, which he wrote to destroy the Jews who are in all the king’s provinces.
6 For how can I endure to see the evil that would come to my people? How can I endure to see the destruction of my relatives?”
7 Then King Ahasuerus said to Esther the queen and to Mordecai the Jew, “See, I have given Esther the house of Haman, and they have hanged him on the gallows because he laid his hand on the Jews.
8 Write also to the Jews as it pleases you, in the king’s name, and seal it with the king’s ring; for the writing which is written in the king’s name, and sealed with the king’s ring, may not be reversed by any man.”
9 Then the king’s scribes were called at that time, in the third month, which is the month Sivan, on the twenty-third day of the month; and it was written according to all that Mordecai commanded to the Jews, and to the local governors, and the governors and princes of the provinces which are from India to Ethiopia, one hundred twenty-seven provinces, to every province according to its writing, and to every people in their language, and to the Jews in their writing, and in their language.
10 He wrote in the name of King Ahasuerus, and sealed it with the king’s ring, and sent letters by courier on horseback, riding on royal horses that were bred from swift steeds.
11 In those letters, the king granted the Jews who were in every city to gather themselves together and to defend their lives—to destroy, to kill, and to cause to perish all the power of the people and province that would assault them, their little ones and women, and to plunder their possessions,
12 on one day in all the provinces of King Ahasuerus, on the thirteenth day of the twelfth month, which is the month Adar.
13 A copy of the letter, that the decree should be given out in every province, was published to all the peoples, that the Jews should be ready for that day to avenge themselves on their enemies.
14 So the couriers who rode on royal horses went out, hastened and pressed on by the king’s commandment. The decree was given out in the citadel of Susa.
15 Mordecai went out of the presence of the king in royal clothing of blue and white, and with a great crown of gold, and with a robe of fine linen and purple; and the city of Susa shouted and was glad.
16 The Jews had light, gladness, joy, and honor.
17 In every province and in every city, wherever the king’s commandment and his decree came, the Jews had gladness, joy, a feast and a holiday. Many from among the peoples of the land became Jews, for the fear of the Jews had fallen on them.
8 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
Questions they answer differently
On verse
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Esther 8:9–13Now the contents of this epistle were these: "The great king Artaxerxes to our rulers, and those that are our faithful subjects, sendeth greeting. … but since I perceived that these Jews, that were by this pernicious fellow devoted to destruction, were not wicked men, but conducted their lives after the best manner, and were men dedicated to the worship of that God who hath preserved the kingdom to me and to my ancestors, I do not only free them from the punishment which the former epistle, which was sent by Haman, ordered to be inflicted on them, … but I will that they have all honor paid to them. … And I give you in charge, that you publicly propose a copy of this epistle through all my kingdom, that the Jews may be permitted peaceably to use their own laws, … for God hath made that day a day of salvation instead of a day of destruction to them
Now the contents of this epistle were these: "The great king Artaxerxes to our rulers, and those that are our faithful subjects, sendeth greeting. … but since I perceived that these Jews, that were by this pernicious fellow devoted to destruction, were not wicked men, but conducted their lives after the best manner, and were men dedicated to the worship of that God who hath preserved the kingdom to me and to my ancestors, I do not only free them from the punishment which the former epistle, which was sent by Haman, ordered to be inflicted on them, … but I will that they have all honor paid to them. … And I give you in charge, that you publicly propose a copy of this epistle through all my kingdom, that the Jews may be permitted peaceably to use their own laws, … for God hath made that day a day of salvation instead of a day of destruction to them
Josephus, Antiquities of the Jews, Antiquities 11.6.12; 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.
Josephus37–c. 100JewishAntiquities of the Jews · on Esther 8:15–16but as for Mordecai, as soon as he had assumed the royal garment, and the crown of gold, and had put the chain about his neck, he went forth in a public procession; and when the Jews who were at Shushan saw him in so great honor with the king, they thought his good fortune was common to themselves also, and joy and a beam of salvation encompassed the Jews, both those that were in the cities, and those that were in the countries, upon the publication of the king's letters
but as for Mordecai, as soon as he had assumed the royal garment, and the crown of gold, and had put the chain about his neck, he went forth in a public procession; and when the Jews who were at Shushan saw him in so great honor with the king, they thought his good fortune was common to themselves also, and joy and a beam of salvation encompassed the Jews, both those that were in the cities, and those that were in the countries, upon the publication of the king's letters
Josephus, Antiquities of the Jews, Antiquities 11.6.13; 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 8:3–6She fell down at the king's feet and besought him with tears (Est 8:3), every tear as precious as any of the pearls with which she was adorned. … Esther, though safe herself, fell down, and begged with tears for the deliverance of her people. … Esther, a queen, owns her poor kindred, and speaks of them with a very tender concern. Now it was that she mingled her tears with her words, that she wept and made supplication; we read of no tears when she begged for her own life, but, now that she was sure of that, she wept for her people. Tears of pity and tenderness are the most Christ-like.
She fell down at the king's feet and besought him with tears (Est 8:3), every tear as precious as any of the pearls with which she was adorned. … Esther, though safe herself, fell down, and begged with tears for the deliverance of her people. … Esther, a queen, owns her poor kindred, and speaks of them with a very tender concern. Now it was that she mingled her tears with her words, that she wept and made supplication; we read of no tears when she begged for her own life, but, now that she was sure of that, she wept for her people. Tears of pity and tenderness are the most Christ-like.
Matthew Henry, Commentary on the Whole Bible, on 8:3–14; 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 8:16And the Jews had light, … Prosperity, as opposed to the darkness of adversity in which they had been, see Isaiah 8:22, or lightsomeness and cheerfulness of spirit, as explained by the two next words: and gladness and joy; at the good news of their deliverance, so unexpected by them; thus light is explained by gladness, Psalm 97:11 and honour: among men; from their neighbours, who before were held in contempt, as a people doomed to destruction.
And the Jews had light, … Prosperity, as opposed to the darkness of adversity in which they had been, see Isaiah 8:22, or lightsomeness and cheerfulness of spirit, as explained by the two next words: and gladness and joy; at the good news of their deliverance, so unexpected by them; thus light is explained by gladness, Psalm 97:11 and honour: among men; from their neighbours, who before were held in contempt, as a people doomed to destruction.
John Gill, An Exposition of the Old and New Testament, on 8:16; 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 Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Esther 8:17and many of the people of the land became Jews; or were proselyted, as both the Targums and Jarchi interpret it; they embraced the Jewish religion, and submitted to the rites and ceremonies of it; … many of them very probably were serious in it, observing the wonderful manner in which the Jews were delivered; wherein manifestly appeared to them the providence of God, the hand of the Supreme Being, and from hence concluded their God must be the true God, and they his favourite people, and their religion most correct; though others might only do it to gain the favour of Esther and Mordecai, who had now such great power and influence at court
and many of the people of the land became Jews; or were proselyted, as both the Targums and Jarchi interpret it; they embraced the Jewish religion, and submitted to the rites and ceremonies of it; … many of them very probably were serious in it, observing the wonderful manner in which the Jews were delivered; wherein manifestly appeared to them the providence of God, the hand of the Supreme Being, and from hence concluded their God must be the true God, and they his favourite people, and their religion most correct; though others might only do it to gain the favour of Esther and Mordecai, who had now such great power and influence at court
John Gill, An Exposition of the Old and New Testament, on 8:17; 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 8:5If &c. - She uses various expressions, that she might confirm the king's favour, by such a full submission to his good pleasure. Haman - She prudently takes off the hatefulness of the action from the king, and lay's it upon Haman, who had for his own ends contrived the whole business, and circumvented the king in it.
If &c. - She uses various expressions, that she might confirm the king's favour, by such a full submission to his good pleasure. Haman - She prudently takes off the hatefulness of the action from the king, and lay's it upon Haman, who had for his own ends contrived the whole business, and circumvented the king in it.
John Wesley, Explanatory Notes upon the Old Testament, on 8:5–7; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Esther 8:17Many - became Jews; for - fear - These were a species of converts not likely to bring much honor to true religion: but the sacred historian states the simple fact. They did profess Judaism for fear of the Jews, whether they continued steady in that faith or not.
Many - became Jews; for - fear - These were a species of converts not likely to bring much honor to true religion: but the sacred historian states the simple fact. They did profess Judaism for fear of the Jews, whether they continued steady in that faith or not.
Adam Clarke, Commentary on the Holy Bible, on 8:17; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Esther 8:8This is added as the reason why he could not comply with the queen's request for a direct reversal or recall of Haman's letters; namely, that the laws of the Medes and Persians, once passed, were irrevocable. … The fixed and unalterable character claimed for Persian edicts often placed the king in a very awkward dilemma; for, however bitterly he might regret things done in a moment of haste and thoughtlessness, it was beyond even his power to prevent the consequences. This was the reason on account of which the king was laid under a necessity not to reverse, but to issue a contradictory edict; … However strange and even ridiculous this mode of procedure may appear, it was the only one which, from the peculiarities of court etiquette in Persia, could be adopted. … Many passages of the Bible attest the truth of this, particularly the well-known incident of Daniel's being cast into the den of lions, in conformity with the rash decree of Darius, though, as it afterwards appeared, contrary to the personal desire of that monarch.
This is added as the reason why he could not comply with the queen's request for a direct reversal or recall of Haman's letters; namely, that the laws of the Medes and Persians, once passed, were irrevocable. … The fixed and unalterable character claimed for Persian edicts often placed the king in a very awkward dilemma; for, however bitterly he might regret things done in a moment of haste and thoughtlessness, it was beyond even his power to prevent the consequences. This was the reason on account of which the king was laid under a necessity not to reverse, but to issue a contradictory edict; … However strange and even ridiculous this mode of procedure may appear, it was the only one which, from the peculiarities of court etiquette in Persia, could be adopted. … Many passages of the Bible attest the truth of this, particularly the well-known incident of Daniel's being cast into the den of lions, in conformity with the rash decree of Darius, though, as it afterwards appeared, contrary to the personal desire of that monarch.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 8:8 and 8:11–14; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Esther 8
Esther 8:3–17, World English Bible
Esther 8 in the Bible · Told in the Story: Chapter 13, Purim
What others have written
8 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 8:9–13Now the contents of this epistle were these: "The great king Artaxerxes to our rulers, and those that are our faithful subjects, sendeth greeting. … but since I perceived that these Jews, that were by this pernicious fellow devoted to destruction, were not wicked men, but conducted their lives after the best manner, and were men dedicated to the worship of that God who hath preserved the kingdom to me and to my ancestors, I do not only free them from the punishment which the former epistle, which was sent by Haman, ordered to be inflicted on them, … but I will that they have all honor paid to them. … And I give you in charge, that you publicly propose a copy of this epistle through all my kingdom, that the Jews may be permitted peaceably to use their own laws, … for God hath made that day a day of salvation instead of a day of destruction to them
Josephus, Antiquities of the Jews, Antiquities 11.6.12; 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.
Josephus37–c. 100JewishAntiquities of the Jews · on Esther 8:15–16but as for Mordecai, as soon as he had assumed the royal garment, and the crown of gold, and had put the chain about his neck, he went forth in a public procession; and when the Jews who were at Shushan saw him in so great honor with the king, they thought his good fortune was common to themselves also, and joy and a beam of salvation encompassed the Jews, both those that were in the cities, and those that were in the countries, upon the publication of the king's letters
Josephus, Antiquities of the Jews, Antiquities 11.6.13; 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 8:3–6She fell down at the king's feet and besought him with tears (Est 8:3), every tear as precious as any of the pearls with which she was adorned. … Esther, though safe herself, fell down, and begged with tears for the deliverance of her people. … Esther, a queen, owns her poor kindred, and speaks of them with a very tender concern. Now it was that she mingled her tears with her words, that she wept and made supplication; we read of no tears when she begged for her own life, but, now that she was sure of that, she wept for her people. Tears of pity and tenderness are the most Christ-like.
Matthew Henry, Commentary on the Whole Bible, on 8:3–14; 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 8:16And the Jews had light, … Prosperity, as opposed to the darkness of adversity in which they had been, see Isaiah 8:22, or lightsomeness and cheerfulness of spirit, as explained by the two next words: and gladness and joy; at the good news of their deliverance, so unexpected by them; thus light is explained by gladness, Psalm 97:11 and honour: among men; from their neighbours, who before were held in contempt, as a people doomed to destruction.
John Gill, An Exposition of the Old and New Testament, on 8:16; 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 Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Esther 8:17and many of the people of the land became Jews; or were proselyted, as both the Targums and Jarchi interpret it; they embraced the Jewish religion, and submitted to the rites and ceremonies of it; … many of them very probably were serious in it, observing the wonderful manner in which the Jews were delivered; wherein manifestly appeared to them the providence of God, the hand of the Supreme Being, and from hence concluded their God must be the true God, and they his favourite people, and their religion most correct; though others might only do it to gain the favour of Esther and Mordecai, who had now such great power and influence at court
John Gill, An Exposition of the Old and New Testament, on 8:17; 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 8:5If &c. - She uses various expressions, that she might confirm the king's favour, by such a full submission to his good pleasure. Haman - She prudently takes off the hatefulness of the action from the king, and lay's it upon Haman, who had for his own ends contrived the whole business, and circumvented the king in it.
John Wesley, Explanatory Notes upon the Old Testament, on 8:5–7; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Esther 8:17Many - became Jews; for - fear - These were a species of converts not likely to bring much honor to true religion: but the sacred historian states the simple fact. They did profess Judaism for fear of the Jews, whether they continued steady in that faith or not.
Adam Clarke, Commentary on the Holy Bible, on 8:17; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Esther 8:8This is added as the reason why he could not comply with the queen's request for a direct reversal or recall of Haman's letters; namely, that the laws of the Medes and Persians, once passed, were irrevocable. … The fixed and unalterable character claimed for Persian edicts often placed the king in a very awkward dilemma; for, however bitterly he might regret things done in a moment of haste and thoughtlessness, it was beyond even his power to prevent the consequences. This was the reason on account of which the king was laid under a necessity not to reverse, but to issue a contradictory edict; … However strange and even ridiculous this mode of procedure may appear, it was the only one which, from the peculiarities of court etiquette in Persia, could be adopted. … Many passages of the Bible attest the truth of this, particularly the well-known incident of Daniel's being cast into the den of lions, in conformity with the rash decree of Darius, though, as it afterwards appeared, contrary to the personal desire of that monarch.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 8:8 and 8:11–14; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.