Esther 1:19

1:19 If the king is so inclined, ¹  let a royal edict go forth from him, and let it be written in the laws of Persia and Media that cannot be repealed, ²  that Vashti ³  may not come into the presence of King Ahasuerus, and let the king convey her royalty to another ⁴  who is more deserving than she. ⁵ 

Esther 2:14

2:14 In the evening she went, and in the morning she returned to a separate part ⁶  of the harem, to the authority of Shaashgaz the king’s eunuch who was overseeing the concubines. She would not go back to the king unless the king was pleased with her ⁷  and she was requested by name.

Esther 3:2

3:2 As a result, ⁸  all the king’s servants who were at the king’s gate were bowing and paying homage to Haman, for the king had so commanded. However, Mordecai did not bow, ⁹  nor did he pay him homage.

Esther 3:8

3:8 Then Haman said to King Ahasuerus, “There is a particular people ¹⁰  that is dispersed and spread among the inhabitants ¹¹  throughout all the provinces of your kingdom whose laws differ from those of all other peoples. Furthermore, they do not observe the king’s laws. It is not appropriate for the king to provide a haven for them. ¹² 

Esther 6:9

6:9 Then let this clothing and this horse be given to one of the king’s noble officials. Let him ¹³  then clothe the man whom the king wishes to honor, and let him lead him about through the plaza of the city on the horse, calling ¹⁴  before him, ‘So shall it be done to the man whom the king wishes to honor!’”

Esther 7:8-9

7:8 When the king returned from the palace garden to the banquet of wine, Haman was throwing himself down ¹⁵  on the couch where Esther was lying. ¹⁶  The king exclaimed, “Will he also attempt to rape the queen while I am still in the building!”

As these words left the king’s mouth, they covered Haman’s face. 7:9 Harbona, ¹⁷  one of the king’s eunuchs, said, “Indeed, there is the gallows that Haman made for Mordecai, who spoke out in the king’s behalf. It stands near Haman’s home and is seventy-five feet ¹⁸  high.”

The king said, “Hang him on it!”

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¹ sn Heb “If upon the king it is good”; KJV “If it please the king.” Deferential language was common in ancient Near Eastern court language addressing a despot; it occurs often in Esther.

² sn Laws…that cannot be repealed. On the permanence of the laws of Media and Persia see also Esth 8:8 and Dan 6:8, 12, 15.

³ sn Previously in this chapter the word “queen” accompanies Vashti’s name (cf. vv. 9, 11, 12, 15, 16, 17). But here, in anticipation of her demotion, the title is dropped.

⁴ tn Heb “her neighbor”; NIV “someone else.”

⁵ tn Heb “who is better than she.” The reference is apparently to worthiness of the royal position as demonstrated by compliance with the king’s wishes, although the word טוֹב (tob, “good”) can also be used of physical beauty. Cf. NAB, NASB, NLT “more worthy than she.”

⁶ tn Heb “second.” The numerical adjective שֵׁנִי (sheniy, “second”) is difficult here. As a modifier for “house” in v. 14 the word would presumably refer to a second part of the harem, one which was under the supervision of a separate official. But in this case the definite article would be expected before “second” (cf. LXX τὸν δεύτερον, ton deuteron). Some scholars emend the text to שֵׁנִית (shenit, “a second time”), but this does not completely resolve the difficulty since the meaning remains unclear. The translation adopted above follows the LXX and understands the word to refer to a separate group of women in the king’s harem, a group housed apparently in a distinct part of the residence complex.

⁷ tc The LXX does not include the words “was pleased with her.”

⁸ tn Heb “and” (so KJV, NASB, NRSV). Other modern English versions leave the conjunction untranslated here (NAB, NIV, NCV, NLT).

⁹ sn Mordecai did not bow. The reason for Mordecai’s refusal to bow before Haman is not clearly stated here. Certainly the Jews did not refuse to bow as a matter of principle, as though such an action somehow violated the second command of the Decalogue. Many biblical texts bear witness to their practice of falling prostrate before people of power and influence (e.g., 1 Sam 24:8; 2 Sam 14:4; 1 Kgs 1:16). Perhaps the issue here was that Haman was a descendant of the Amalekites, a people who had attacked Israel in an earlier age (see Exod 17:8-16; 1 Sam 15:17-20; Deut 25:17-19).

¹⁰ tn Heb “one people.” Note the subtle absence at this point of a specific mention of the Jewish people by name.

¹¹ tn Heb “peoples” (so NASB, NIV); NAB “nations”

¹² tn Heb “to cause them to rest”; NASB “to let them remain”; NAB, NIV, NRSV “to tolerate them.”

¹³ tc The present translation reads with the LXX וְהִלְבִּישׁוֹ (vÿhilbisho, “and he will clothe him”) rather than the reading of the MT וְהִלְבִּישׁוּ (vÿhilbishu, “and they will clothe”). The reading of the LXX is also followed by NAB, NRSV, TEV, CEV, and NLT. Likewise, the later verbs in this verse (“cause him to ride” and “call”) are better taken as singulars rather than plurals.

¹⁴ tn Heb “and let them call” (see the previous note).

¹⁵ tn Heb “falling”; NAB, NRSV “had (+ just TEV) thrown himself (+ down TEV).”

¹⁶ tn Heb “where Esther was” (so KJV, NASB). The term “lying” has been supplied in the translation for stylistic reasons; cf. NAB, NIV, NRSV, NLT “was reclining.”

¹⁷ sn Cf. 1:10, where Harbona is one of the seven eunuchs sent by the king to summon Queen Vashti to his banquet.

¹⁸ tn Heb “fifty cubits.” See the note on this expression in Esth 5:14.