Ester 2
Bob Utley · You Can Understand the Bible
Ester 2:1-4
2:1 "when the anger of King Ahasuerus had subsided, he remembered Vashti" Older Jewish commentators (Targums #1 and #2) and Josephus (Antiq. 11.6.1) say that he remembered her with pleasure and regretted what he had done to her. This seems to fit because the attendants acted quickly to get the king's mind off of the deposed queen (cf. Esth. 2:2), who would surely still be mad at them. One of the attendants, Memucan, mentions that the laws of Persia and Media cannot be changed (cf. Esth. 1:19). 2:2 "Let beautiful young virgins be sought for the king" This VERB (BDB 134, KB 152) is a Piel IMPERFECT used in a JUSSIVE sense. It is known from history Herodotus) that, after Xerxes' defeat by the Greeks in his seventh year, he spent much more time with his harem. This seems to fit precisely the dating of the book of Esther. Xerxes had a reputation of having many affairs outside of his large harem. 2:3 NASB, NKJV, TEV, NJB, JPSOA "harem" NKJV, Peshitta "into the women's quarters" This is literally "the house of the women" (BDB 61 CONSTRUCT 108, cf. Esth. 2:9,11,13,14). ▣ "Hegai" Herodotus (Hist. 9.33) mentions the name of one of Xerxes I's eunuchs, 'egias, which is similar. ▣ "the king's eunuch" See note at Esth. 1:10. ▣ "let their cosmetics be given them" From Esth. 2:12 we know that there was a year of training involved in the preparation of these women. This included instructions in both court etiquette (especially in light of Vashti's behavior) and the use of beauty aids (cf. Esth. 2:9) available in this day. This term translated "cosmetics" (BDB 600) means to scour (BDB 599, KB 634, cf. Pro. 20:30). In this context it may refer to skin treatments rubbings (BDB 599) The Anchor Bible, vol. 7b has "massage," p. 18, with oil of myrrh and other cosmetics, p. 23 (cf. KB 634). Notice also the TEV translation of "beauty treatment" in Esth. 2:3,9,12.
Ester 2:5-7
2:5 "a Jew" This term (BDB 397, KB 394) has several meanings: from the tribe of Judah, son of Jacob from the land of Judah tribal allotment in Joshua southern tribes after 922 B.C. split small area around Jerusalem in post-exilic period "someone who is Jewish, not necessarily of the tribe of Judah" (e.g., Esth. 2:5; 3:4; 5:13; 6:10; 8:7; 9:29,31; 10:3). This is the historical period when the term "Jew" takes on its modern usage. Special Topic: Jews ▣ "Mordecai, the son of Jair" The exact etymology of the word "Mordecai" is uncertain (BDB 598, KB 632, possibly it related to the Babylonian god, Marduk, cf. Ezra 2:2; Neh. 7:7). He was a Benjaminite. He was in some capacity connected with the gate of the palace (cf. Esth. 6:10). 2:6 "who had been taken into exile from Jerusalem" Many have assumed that if this refers to Mordecai he would have been over 100 years old since the exiles under Nebuchadnezzar occurred in either 605, 597, 586, or 582 B.C. However, "who" seems to relate to one of his ancestors and not to Mordecai himself (cf. NRSV, specifies the "who" as Kish). The mentioning of "Kish" and "Shimei" means he was of the royal line of Benjamin, a relative of King Saul his immediate ancestor taken into captivity carried the famous family names both Kish (cf. 1 Sam. 9:1-2; genealogy in 1 Chr. 8:33-40) and Shimei (cf. 2 Sam. 16:5) are ancient Benjamite family names (Josephus, the Targums) As we have seen so often in comparing the lists of peoples in Ezra and Nehemiah, specific family names appear again and again and often "son" refers to distant relatives or famous descendants. ▣ "Jeconiah King of Judah" See the account in 2 Kings 24; 2 Chronicles 36. He also is known by Coniah (cf. Jer. 22:24,28) and Jehoiachin (cf. 2 Kgs. 24:6,8,12). Special Topic: Kings of the Divided Kingdom 2:7 "Hadassah. . .Esther" This is a Hebrew name from the term "myrtle" (BDB 213, from the Targums, cf. Isa. 41:19; 55:13; Zech. 1:8,10,11). ▣ "that is Esther" This lady apparently had two names, one Hebrew and one Persian, which must have been common for Jews taken into exile. It is possible that Esther was Hadassah's throne name, but this is unsubstantiated. NASB, NKJV, NJB, JPSOA, Peshitta "his uncle's daughter" NRSV, TEV "his cousin" The Hebrew term (BDB 187, KB 215) can have several familial references. Josephus and Jewish tradition assert that Mordecai was her uncle; the Old Latin and Vulgate texts have "niece" (cf. F. B. Huey, "Esther," Expositor's Bible Commentary, vol. 4, p. 806,807; NIDOTTE, vol. 1, p. 779, says it is "cousin" not "niece," but p. 923 says it is a possibility). The word has a wide semantic range. ▣ "the young lady was beautiful of form and face" The author of Esther often combines words, phrases, and sentences that have similar meanings. The first CONSTRUCT (BDB 421, BDB 1061) means "beautiful to look at" (cf. Gen. 29:17; Deut. 21:11; 1 Sam. 25:3). This was used to describe Vashti in Esth. 1:11. We would say Esther was stunning and stood out in a crowd, a real show-stopper, eye-catcher (aren't metaphors wonderful!). The second CONSTRUCT (BDB 373 II, BDB 909) means "good appearance." ▣ "took her as his own daughter" The NET Bible (p. 745) has "he was acting as the guardian." To support this change they use the Koehler-Baumgartner Lexicon, p. 64, and compare the usage "guardian" with 2 Kgs. 10:1-5. There is little direct evidence of "adoption" in the OT, probably because there were so many ways culturally available to have children. See Dictionary of Biblical Imagery, pp. 14-15 or deVaux, Ancient Israel, vol. 1, pp. 51-52.
Ester 2:8-11
2:8 "many young ladies" Josephus (Antiq. 11.6.2) tells us that there were 400 young ladies. This does not seem impossible since Plutarch (Artaxerxes, 27.5) mentions that Artaxerxes had 360 concubines. ▣ "Esther was taken to the king's palace" This VERB (BDB 542, KB 534, Niphal IMPERFECT) may imply that she was taken by force (Qal form, cf. Esth. 2:15; Gen. 42:36; 44:29; 1 Kgs. 11:34). The Niphal is used of the Ark of the Covenant being taken away by force (cf. 1 Sam. 4:11,17,19,21,22). Esther had no cultural choice! 2:9 This verse shows the personal appeal of Esther. Her personality matched her physical beauty. She found favor with the head eunuch amidst so many other beautiful women. Special Topic: Lovingkindness (hesed) ▣ "he quickly provided" This VERB (BDB 96, KB 111, Piel IMPERFECT) is used several times in Esther (cf. Esth. 6:14; 8:14), where it always denotes haste, possibly urgency. ▣ "food" Apparently Esther ate the king's food (unlike Daniel). She either was not familiar with the Levitical food laws (cf. Leviticus 11) or perhaps she was concealing her Jewish identity as Mordecai had instructed her (cf. Esth. 2:10). "seven choice maids" "seven choice maid-servants" "seven chosen maids" "seven young women especially chosen" "seen special maids" "the seven maids who were her due" "seven maidens who were worthy" Verse 9 shows how Hegai treated Esther with special favors. The number seven was special to both Hebrews and Persians (see note at Esth. 1:5). Esther had seven specially chosen (BDB 906, KB 1154, Qal, PASSIVE PARTICIPLE) servants. Apparently the other young virgins did not have this extra care. Why did Hegai do this? He and Esther had become friends. He saw in Esther the probability of the new queen and wanted to gain her favor. This was the unseen hand of God. 2:10 On Mordecai's request Esther did not let anyone know that she was of a royal line of Benjamin, a Jew. Mordecai's daily visits were a sign of his love for his adopted daughter his fear of anti-Semitism in Persia
Ester 2:12-14
2:12 "after the end of her twelve months under the regulations for the women" This shows that there was a year of training in court etiquette and beauty treatments (which was meant to remove skin blemishes and lighten skin color). The lengthy period may also have been a way of detecting any kind of emotional problem disease 2:13 "anything that she desired was given her to take with her from the harem to the king's palace" Letting the women choose their own dress and adornments was one way of letting the king know something about the girl's personality. 2:14 "the second harem. . .the concubines" It is uncertain exactly what this phrase specifically relates to, but it is known from history that there were three segments of the royal harem. There were the king's wives, concubines, and virgins. The women who went into the king's presence one time and were never called again still became permanently part of the harem (i.e., concubines) because of their one intimate contact with the king. They became, in some sense, royalty themselves (cf. 2 Sam. 16:20ff dealing with Absalom and 1 Kings 1 and 2 dealing with Adonijah).
Ester 2:15-16
2:15 Esther had grown to trust Hegai. His recommendations would be honored and implemented. Esther's natural beauty may have been accentuated by the plainness of her attire. Apparently Hegai knew the king's preferences. Esther had a certain presence which attracted people (cf. Esth. 2:17; 5:2). This was the unseen hand of God, which is active throughout the account. 2:16 "in the tenth month. . .in the seventh year of his reign" It had been almost four years since Vashti was removed from her place as queen. She was not removed from the harem, but from her position as the king's number one wife. Historically, this seems to be a long period of time, but if a two year Greek campaign is interposed it fits precisely in the known history of the Persian period. Special Topic: ANE Calendars
Ester 2:17-18
2:17 Again the author's literary style of using parallel words, phrases, or sentences is seen. The overall pattern of the verse The VERB "loved" (BDB 12, KB 17) is Qal IMPERFECT, which matches the VERB (BDB 669, KB 724) before "favor" and "kindness." This VERB (Qal IMPERFECT) describes a deep longing for one's sexual partner. Isaac ‒ Rebekah, Gen. 24:67 Jacob ‒ Rachel, Gen. 29:18,20,30 Samson ‒ different women, e.g., Jdg. 16:4 Elkanah ‒ Hannah, 1 Sam. 1:5 (Qal PERFECT) Rehoboam ‒ Ma'acah, 2 Chr. 11:21 Xerxes ‒ Esther, Esther 2:17 (List from NIDOTTE, vol. 1, p. 291, but with changes) The descriptive phrase, "more than all the women," is an inclusive, emphatic assertion. It parallels the descriptive phrase, "more than all the virgins." The descriptive terms favor (BDB 336, cf. Esth. 5:2; VERB form used in Esth. 5:8; 7:3; 8:5) kindness (BDB 338, cf. Esth. 2:9) This is apparently a hendiadys. Apparently Esther's turn with the king was later in the rotation (four years had passed), possibly last because with her arrival before the king the contest stopped! As is common with Persian kings, then the drinking party begins! 2:18 "he also made a holiday for the provinces" The term (BDB 629, KB 252), meaning "a giving of a rest," is a hapax legommenon and could refer to several royal favors: no taxation (for a set period of time, KB 252) no military draft (for a set period of time) special amnesty (for a set period of time) to slaves to debtors to prisoners (LXX) a special holiday (BDB 629, from Aramaic root) There is a historical example of the same type of amnesty found in Herodotus, Histories 3.67, which denotes a cancellation of #1 and #2 for three years.
Ester 2:19-23
2:19 "When the virgins were gathered together the second time" It is uncertain what the "second time" refers to (i.e., a time, a place, a part of the house of women). Some have assumed that it refers to a second assembling of the first group at the king's house or to the main harem in contradistinction to the second harem (cf. Esth. 2:14) a second group of virgins (the king's sexual freedom did not stop with his infatuation with Esther) 2:21 "while Mordecai was sitting at the king's gate" Mordecai's presence at the king's gate (cf. Esth. 2:19, 21; 3:2; 4:6; 5:9,13; 6:10,12) denotes a place of power and trust. He was a Persian official of some type connected with protecting the king administering legal matters for the king some type of advisor There has been much speculation as to how Mordecai became privy to this assassination attempt: Targum #1 says that he knew the seventy languages of the world and simply overheard them speaking Targum #2 says that the Holy Spirit revealed it to him (i.e., the unseen hand of God) Josephus says that a slave of the conspirator Teresh heard of the plot and since the slave was a Jew himself, told Mordecai. ▣ "those who guarded the door" Apparently, these were two eunuchs (see note at Esth. 1:10, i.e., personal guards) whom the king had made angry in some way. These close servants would have direct access to the king and would have had the best opportunity to assassinate him. 2:23 "hanged on a gallows" It is uncertain if this refers to the manner of death (i.e., hanging, BDB 1067, KB 1738, Niphal IMPERFECT) or to a later public humiliation by impaling. The Jewish Study Bible, p. 1629, gives Gen. 40:19; Deut. 21:22; Jos. 8:29; 10:26; 1 Sam. 31:10 as biblical accounts of impaling and then gives comments by Herodotus (Hist. 3.125; 7.238) as confirming the practice. The NIV Study Bible agrees with this interpretation and gives further references in Herodotus (i.e., Hist. 3.129,159; 4.43). Special Topic: Hang