Ester 9
Bob Utley · You Can Understand the Bible
Ester 9:1-10
9:1 Although Haman was dead, there was still a large, organized group of anti-Semites (or at least opportunists who wanted their possessions) in the empire. ▣ "the month Adar" See Special Topic: ANE Calendars. ▣ "on that day when the enemies of the Jews hoped to gain the mastery over them" This phrase shows that anti-Semitism was pervasive throughout the empire, not just Haman and his family. The reason is unstated, but usually it is the exclusivism of YHWH and the "separation" from indigenous culture which generates anger, fear, suspicion, and lack of bonding. ▣ "it was turned to the contrary" The VERB (BDB 245, KB 253, Niphal INFINITIVE ABSOLUTE) shows the unseen hand of God which abrogated the king's command the hatred of Haman the hostility of the attackers 9:2 "The Jews assembled in their cities throughout all the provinces of King Ahasuerus" This does not refer to separate cities manned by Jews, but simply to cities which had a Jewish population. The Jews gathered together to combine their strength on this day of calamity. ▣ "no one could stand before them" This was one of the promises of holy war in Joshua and Judges (e.g., Deut. 7:24; 11:25; Jos. 6:2; 10:23). ▣ "for the dread of them had fallen on all the peoples" This is another aspect of holy war (e.g., Exod. 15:14-15; 23:27; Deut. 2:25; 11:25; Jos. 2:9). 9:3 Mordecai's place of influence and governmental power (cf. Esth. 9:4) even caused the Persian bureaucracy to be supportive of the Jewish issue! Can you imagine the problem these governmental officials faced with two conflicting royal decrees. They chose the latest one, which was supported by the current "second-in-command"—Mordecai. The Anchor Bible, vol 7B, adds the comment that the author of Esther mentions unexpected help from Persian governmental officials, but purposely does not mention the help of God (p. 86). This is a purposeful literary technique which emphasizes the unseen hand of God in history. There is an eternal redemptive purpose, Israel is crucial to that purpose, she will surely survive. Special Topic: YHWH's Eternal Redemptive Plan 9:7-10 The ten sons of Haman were killed on the very date of conflict! The will of God in the extermination of the Amalekites was finally complete (cf. Exod. 17:16; Deut. 25:17-19; 1 Sam. 15:3). The number ten symbolizes completeness! 9:10 "they did not lay their hands on the plunder" There are three possible reasons: they did not want their motives to be impugned this was to show that the enemies were enemies of the state and their property reverted to the crown it possibly related to their relationship to Agag and Saul who was commanded not to spare any Amalekite nor take their property, but Saul did (cf. 1 Sam. 15:3,9)
Ester 9:11-15
9:11 "those who were killed at the citadel in Susa" The VERB (BDB 246, KB 255) is a Qal PARTICIPLE. The term "citadel" (BDB 108; see full note at Esth. 1:2) can be understood in two ways: the whole walled city, Esth. 9:13-15 the inner fortress, Esth. 9:6,11,12 If #2 is correct then these 500 men were part of Xerxes' administration. The second day was granted to eliminate the enemies of the Jews in the larger city itself. 9:13, 14 "If it please the king, let tomorrow also be granted to the Jews" Many have assumed, because of this request, that Esther was a vindictive person, but this seems to be totally out of character with the book of Esther. We do not know the extent of Jewish casualties nor the extent of the battle that raged. Until further evidence is found it seems preferable to give Esther the benefit of the doubt. The two days of slaughter correspond to the two day feast/fast which later developed. ▣ "let Haman's ten sons be hanged on the gallows" They were already dead as is obvious from Esth. 9:6-10. Therefore, they were to be publicly humiliated by being impaled (possibly on the same gallows as their father). This was not so much vindictive, but a public deterrent to anti-Semitism. The number ten can refer (1) symbolically to all of them or (2) to the literal number. Special Topic: Hang
Ester 9:16-17
9:16-18 There is a cluster of seven INFINITIVE ABSOLUTES in these verses. 9:16 NASB, TEV, NJB "rid themselves of their enemies" NKJV, LXX, Peshitta "had rest from their enemies" "gained relief from their enemies" "had respite from their enemies" "They disposed of their enemies" The UBS Text Project, p. 550, gives the Hebrew behind the NRSV an "A" rating. It adds the note: "To get respite from one's enemies is to annihilate them." ▣ "seventy-five thousand" Although the Septuagint changes this number to fifteen thousand, the MT, Josephus, and the Peshitta have the larger number. This large number is possible in a country as large as Persia (cf. Esth. 1:1; 8:9). However, this large number, like so many numbers in Esther, may be exaggerated for literary effect (e.g., Esth. 1:4; 2:12; 3:6,9; 5:14; 8:10). 9:17 "This was done on the thirteenth day of the month Adar, and on the fourteenth day they rested and made it a day of feasting and rejoicing." This seems to be the purpose of the book of Esther, which is to document the origin of the Feast of Purim (cf. Esth. 9:23-28; Josephus Antiq. 11.6.13). Esther 9:18-19 explains the two-day feast which later developed into a one day fast (usually the 13 th of Adar) followed by a two-day feast. In later Judaism most walled cities observed Purim on the fourteenth of Adar, but in Jerusalem on the fifteenth.
Ester 9:18-19
9:18-19 Because of the extra day of violence in Susa, Jews observed different days of rest (i.e., rural on the 14 th and urban on the 15th).
Ester 9:20-22
9:20-22 The UBS, A Handbook on the Book of Esther, p. 239, gives a good explanation of the seeming contradiction or confusion over which day to celebrate in chapter 9: Some Jews observed one day, some another (cf. Esth. 9:17-19). Mordecai wanted all Jews to observe both days (cf. Esth. 9:20-23, 26-28). 9:22 "and it was a month which was turned for them from sorrow into gladness and from mourning into a holiday" This reversal is the recurrent theme of many biblical persons (e.g., Job, Joseph, Jacob, Moses, Naomi, David, Solomon, Daniel, Jesus, Paul). God's unseen hand is involved in this fallen world; choices result in consequences, but God's eternal redemptive plan sets the course of human history. Individuals are caught up in the playing out play of God's ultimate triumph over sin, evil, and suffering (e.g., Esth. 9:1,25). ▣ "gifts to the poor" This was an emphasis of almsgiving which was such an important theological, as well as social, act to the rabbis. Special Topic: Almsgiving
Ester 9:23-28
9:24 "and had cast Pur, that is the lot, to disturb them and destroy them" The term "pur" is Akkadian which means "the lot" or "the destiny." Haman cast "lots" to find the best day to destroy Mordecai and his people (cf. Esth. 3:7). Haman's hatred is clearly seen in this verse: "The adversary (BDB 856 III, KB 1058, Qal ACTIVE PARTICIPLE) of all the Jews" "Had schemed (BDB 362, KB 359, Qal PERFECT) against the Jews to destroy (BDB 1, KB 2, Piel INFINITIVE CONSTRUCT) them" "Had cast Pur. . ." "to destroy (BDB 243, KB 251, Qal, INFINITIVE CONSTRUCT) them" "to destroy (BDB 1, KB 2, Piel INFINITIVE CONSTRUCT) them" Number 3a, is often translated "confuse" and is a metaphor for "holy war" (e.g., Exod. 14:24; 23:27; Deut. 2:15; Jos. 10:10; Jdg. 4:15; 1 Sam. 7:10; 2 Sam. 22:15; Ps. 18:14; 144:6). 9:25 The UBS, A Handbook on the Book of Esther, pp. 241-242, makes an interesting point about the FEMININE PARTICIPLE (BDB 97, KB 112, Qal INFINITIVE CONSTRUCT), "but when she came," which they assert refers to the FEMININE NOUN "plot" (BDB 364, cf. NIV), not to Esther (since she is not mentioned in this paragraph, really not since Esth. 9:13). 9:26 "And because of the instructions in this letter" Mordecai possibly wrote the book of Esther (cf. Introduction), but this phrase refers specifically to his letter (cf. Esth. 9:20), which instructed the standardization of the observance of the feast/fast of Purim. 9:27 "all those who allied themselves" This could refer to the people mentioned in Esth. 8:17 the governmental official of Esth. 9:3 those who aided the Jews when they were attacked
Ester 9:29-32
9:29-31 These verses seem to refer to a second letter from Mordecai which specifies that preceding the two days of feasting there should be a day of fasting. This would commemorate the fast of Esther, Mordecai, and all the Jews preceding the unseen hand of God in reversing the fortunes of Haman and the Jews. Most Jews fast on the 13 th day of Adar and feast on the 14 th and 15 th . 9:29 "Abigail" NKJV, NRSV, TEV, JPSOA, NEB, Peshitta "Abihail" "Aminadab" The MT has ""Abihail," who in Esth. 2:15, is said to be Esther's father, but his brother Mordecai adopted her (2:7). The NASB may be a misprint. ▣ "wrote" This is a FEMININE SINGULAR (BDB 507, KB 503, Qal IMPERFECT), yet two people are mentioned. Possibly Esther wrote to Mordecai who passed it on. This may refer to Esther's royal authority (and influence with the king) behind Mordecai's letter (cf. Esth. 9:20-22,23). 9:30 "namely, words of peace and truth" "with words of peace and truth" "wishing peace and security" "it wished the Jews peace and secutiry" "in terms of peace and loyalty" "with an ordinance of 'equity and honesty'" "—words of true peace—" These are two theologically significant terms: "Peace" (BDB 1022, KB 1536), which denotes the presence of all good things and the absence of all evil things. "Truth" (BDB 54, KB 68), which usually means faithfulness or loyalty, can mean faithful trust. It is possible that the discussion of fast days in Zech. 8:19 has a parallel phrase "so love truth and peace," which is connected to Jewish "joy, gladness, and cheerful feasts." So it might be a standardized greeting/conclusion (like Shalom). Special Topic: Believe, Trust, Faith, and Faithfulness in the OT