End Notes

The Book of Esther from a Jewish Perspective

1. Life Change Series: Ruth and Esther, NavPress, the Navigators, Colorado Springs, CO, 1987, pages 64-65.

2. The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, pages 699-700.

3. Esther, the NIV Application Commentary, by Karen Jobes, Zondervan, Grand Rapids, Michigan, 1999, page 45.

The Place of Esther in the Canon of Scripture

4. Ezra, Nehemiah, and Esther, The New American Commentary, by Mervin Breneman, B&H Publishing Group, Nashville, Tennessee, 1993, pages 292-294.

Ancient Storytelling and the book of Esther

5. Ezra, Nehemiah and Esther, The New American Commentary, by Mervin Breneman, B&H Publishing Group, Nashville, Tennessee, 1993, page 286.

6. Esther, the NIV Application Commentary, by Karen Jobes, Zondervan, Grand Rapids, Michigan, 1999, pages 32-33.

The Theology of the book of Esther

7. Esther, the NIV Application Commentary, by Karen Jobes, Zondervan, Grand Rapids, Michigan, 1999, pages 41-43.

Esther Placed in a Position of Prominence

8. The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 701.

Chapter 1

9. Esther, the NIV Application Commentary, by Karen Jobes, Zondervan, Grand Rapids, Michigan, 1999, page 62.

10. Ibid, pages 58-59.

11. Ezra, Nehemiah, and Esther, The New American Commentary, by Mervin Breneman, B&H Publishing Group, Nashville, Tennessee, 1993, page 306.

12. Life Change Series: Ruth and Esther, NavPress, the Navigators, Colorado Springs, CO, 1987, page 76.

13. Esther, the NIV Application Commentary, by Karen Jobes, Zondervan, Grand Rapids, Michigan, 1999, pages 66-67.

14. Ibid, pages 75-76.

15. Ibid, pages 69 and 75.16.

16. Ibid, pages 78-79.

17. The Name of God Concealed in the Book of Esther, by Dr. Ronald Youngblood, Bible Review 3 (Fall 1981): pages 6-7 Letter with response by Carey Moore.

Esther Elevated to Queen

18. Lost Women of the Bible, by Carolyn James, Zondervan Publishing House, Grand Rapids, Michigan, 2005, pages 142-143.

Chapter 2

19. Esther, the NIV Application Commentary, by Karen Jobes, Zondervan, Grand Rapids, Michigan, 1999, page 94.

20. Ezra, Nehemiah, and Esther, The New American Commentary, by Mervin Breneman, B&H Publishing Group, Nashville, Tennessee, 1993, page 314.

21. Esther, the NIV Application Commentary, by Karen Jobes, Zondervan, Grand Rapids, Michigan, 1999, page 36.

22. The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 704.

23. Lost Women of the Bible, by Carolyn James, Zondervan Publishing House, Grand Rapids, Michigan, 2005, page 146.

24. Esther, the NIV Application Commentary, by Karen Jobes, Zondervan, Grand Rapids, Michigan, 1999, page 111.

25. Lost Women of the Bible, by Carolyn James, Zondervan Publishing House, Grand Rapids, Michigan, 2005, pages 148-149.

26. Esther, the NIV Application Commentary, by Karen Jobes, Zondervan, Grand Rapids, Michigan, 1999, pages 112-115.

27. Lost Women of the Bible, by Carolyn James, Zondervan Publishing House, Grand Rapids, Michigan, 2005, page 144.

28. Ezra, Nehemiah, and Esther, The New American Commentary, by Mervin Breneman, B&H Publishing Group, Nashville, Tennessee, 1993, page 319.

Haman Plots to Destroy the Jews

29. Ezra, Nehemiah, and Esther, The New American Commentary, by Mervin Breneman, B&H Publishing Group, Nashville, Tennessee, 1993, page 325.

30. Esther, the NIV Application Commentary, by Karen Jobes, Zondervan, Grand Rapids, Michigan, 1999, page 118.

31. Women of the Bible: God’s Word for the Biblically Inept, by Kathy Miller, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 144.

32. Esther: Tyndale Old Testament Commentaries, by Joyce Baldwin, Inter-Varsity Press, Downers Grove, Illinois, 1984, pages 70-71.

33. Women of the Bible: God’s Word for the Biblically Inept, by Kathy Miller, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 144.

34. Ezra, Nehemiah, and Esther, The New American Commentary, by Mervin Breneman, B&H Publishing Group, Nashville, Tennessee, 1993, page 323.

Chapter 3

35, Esther, the NIV Application Commentary, by Karen Jobes, Zondervan, Grand Rapids, Michigan, 1999, pages 119-120.

36. Esther: Tyndale Old Testament Commentaries, by Joyce Baldwin, Inter-Varsity Press, Downers Grove, Illinois, 1984, page 72.

37. Ezra, Nehemiah, and Esther, The New American Commentary, by Mervin Breneman, B&H Publishing Group, Nashville, Tennessee, 1993, page 327.

38. Esther, the NIV Application Commentary, by Karen Jobes, Zondervan, Grand Rapids, Michigan, 1999, page 121.

39. Ezra, Nehemiah, and Esther, The New American Commentary, by Mervin Breneman, B&H Publishing Group, Nashville, Tennessee, 1993, page 328.

40. Lost Women of the Bible, by Carolyn James, Zondervan Publishing House, Grand Rapids, Michigan, 2005, page 143.

41. Ezra, Nehemiah, and Esther, The New American Commentary, by Mervin Breneman, B&H Publishing Group, Nashville, Tennessee, 1993, page 328.

42. Esther, the NIV Application Commentary, by Karen Jobes, Zondervan, Grand Rapids, Michigan, 1999, page 122.43.

43. Ibid, page 122.

44. Life Change Series: Ruth and Esther, NavPress, the Navigators, Colorado Springs, CO, 1987, page 87.

45. Esther: Tyndale Old Testament Commentaries, by Joyce Baldwin, Inter-Varsity Press, Downers Grove, Illinois, 1984, page 74.

46. Second Corinthians, by John MacArthur, Moody Publishers, Chicago, Illinois, 2003, page 45.

47. Esther, the NIV Application Commentary, by Karen Jobes, Zondervan, Grand Rapids, Michigan, 1999, page 122.

48. Women of the Bible: God’s Word for the Biblically Inept, by Kathy Miller, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 146.

49. The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 706.

50. First Peter, by MacArthur, Chicago, Moody Publishers, 2004, pages 280-281.

51. Ibid, pages 280-284.

52. Ezra, Nehemiah, and Esther, The New American Commentary, by Mervin Breneman, B&H Publishing Group, Nashville, Tennessee, 1993, page 332.

Chapter 4

53. Esther: Tyndale Old Testament Commentaries, by Joyce Baldwin, Inter-Varsity Press, Downers Grove, Illinois, 1984, page 76.

54. Esther, the NIV Application Commentary, by Karen Jobes, Zondervan, Grand Rapids, Michigan, 1999, page 131.

55. Esther: Tyndale Old Testament Commentaries, by Joyce Baldwin, Inter-Varsity Press, Downers Grove, Illinois, 1984, page 77.

56. Esther, the NIV Application Commentary, by Karen Jobes, Zondervan, Grand Rapids, Michigan, 1999, page 136-137.

57. Ezra, Nehemiah, and Esther, The New American Commentary, by Mervin Breneman, B&H Publishing Group, Nashville, Tennessee, 1993, page 328.

58. Esther: Tyndale Old Testament Commentaries, by Joyce Baldwin, Inter-Varsity Press, Downers Grove, Illinois, 1984, page 78.

59. Lost Women of the Bible, by Carolyn James, Zondervan Publishing House, Grand Rapids, Michigan, 2005, page 150.

60. Esther: Tyndale Old Testament Commentaries, by Joyce Baldwin, Inter-Varsity Press, Downers Grove, Illinois, 1984, page 79.

61. Esther, the NIV Application Commentary, by Karen Jobes, Zondervan, Grand Rapids, Michigan, 1999, page 133-134.

62. Lost Women of the Bible, by Carolyn James, Zondervan Publishing House, Grand Rapids, Michigan, 2005, page 150-151.

Chapter 5

63. The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 707.

64. Esther, the NIV Application Commentary, by Karen Jobes, Zondervan, Grand Rapids, Michigan, 1999, page 144.

65. Esther: Tyndale Old Testament Commentaries, by Joyce Baldwin, Inter-Varsity Press, Downers Grove, Illinois, 1984, page 85.

66. Ibid, pages 78-79.

67. Ezra, Nehemiah, and Esther, The New American Commentary, by Mervin Breneman, B&H Publishing Group, Nashville, Tennessee, 1993, page 329.

68. Esther, the NIV Application Commentary, by Karen Jobes, Zondervan, Grand Rapids, Michigan, 1999, page 147.

69. The Name of God Concealed in the Book of Esther, by Dr. Ronald Youngblood, Bible Review 3 (Fall 1981): pages 6-7 Letter with response by Carey Moore.

70. Lost Women of the Bible, by Carolyn James, Zondervan Publishing House, Grand Rapids, Michigan, 2005, page 153.

71. Esther: Tyndale Old Testament Commentaries, by Joyce Baldwin, Inter-Varsity Press, Downers Grove, Illinois, 1984, page 87.

72. The Name of God Concealed in the Book of Esther, by Dr. Ronald Youngblood, Bible Review 3 (Fall 1981): pages 6-7 Letter with response by Carey Moore.

73. Esther: Tyndale Old Testament Commentaries, by Joyce Baldwin, Inter-Varsity Press, Downers Grove, Illinois, 1984, page 88.

74. The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 708.

Chapter 6

75. Esther: Tyndale Old Testament Commentaries, by Joyce Baldwin, Inter-Varsity Press, Downers Grove, Illinois, 1984, page 87.

76. Esther, the NIV Application Commentary, by Karen Jobes, Zondervan, Grand Rapids, Michigan, 1999, page 152.

77. Esther: Tyndale Old Testament Commentaries, by Joyce Baldwin, Inter-Varsity Press, Downers Grove, Illinois, 1984, page 90.

78. Ibid, page 91.

Chapter 7

79. Esther, the NIV Application Commentary, by Karen Jobes, Zondervan, Grand Rapids, Michigan, 1999, page 164.

80. Ezra, Nehemiah, Esther: The New Century Commentary, by D. J. Clines, Eerdmans, Grand Rapids, Michigan, 1984, page 311.

81. The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 710.

82. The Name of God Concealed in the Book of Esther, by Dr. Ronald Youngblood, Bible Review 3 (Fall 1981): pages 6-7 Letter with response by Carey Moore.

83. Esther, the NIV Application Commentary, by Karen Jobes, Zondervan, Grand Rapids, Michigan, 1999, page 165.

84. The Expositor’s Bible Commentary, Volume 4, Frank Gaebelein, General Editor, Zondervan, Grand Rapids, Michigan, 1988, page 826.

85. Ezra, Nehemiah, and Esther, The New American Commentary, by Mervin Breneman, B&H Publishing Group, Nashville, Tennessee, 1993, page 350.

86. Esther, the NIV Application Commentary, by Karen Jobes, Zondervan, Grand Rapids, Michigan, 1999, page 172.

87. Ibid, page 173.

Chapter 8

88. Esther, the NIV Application Commentary, by Karen Jobes, Zondervan, Grand Rapids, Michigan, 1999, pages 176-177.

89. Ezra, Nehemiah, Esther: The New Century Commentary, by D. J. Clines, Eerdmans, Grand Rapids, Michigan, 1984, page 314.

90. Esther: Tyndale Old Testament Commentaries, by Joyce Baldwin, Inter-Varsity Press, Downers Grove, Illinois, 1984, page 94.

91. The Expositor’s Bible Commentary, Volume 4, Frank Gaebelein, General Editor, Zondervan, Grand Rapids, Michigan, 1988, page 829.

92. Esther: Tyndale Old Testament Commentaries, by Joyce Baldwin, Inter-Varsity Press, Downers Grove, Illinois, 1984, page 95.

93. Women of the Bible: God’s Word for the Biblically Inept, by Kathy Miller, Starburst Publishers, Lancaster, Pennsylvania, 1999, page 155.

94. Ezra, Nehemiah, Esther: The New Century Commentary, by D. J. Clines, Eerdmans, Grand Rapids, Michigan, 1984, page 316.

95. Purim: The Feast of Lots (Esther), by Arnold Fruchtenbaum, MBS177 A Messianic Bible Study from Ariel Ministries, San Antonio, Texas, 1980, page 16.

96. The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 712.

97. Esther: Tyndale Old Testament Commentaries, by Joyce Baldwin, Inter-Varsity Press, Downers Grove, Illinois, 1984, page 99.

98. Ezra, Nehemiah, and Esther, The New American Commentary, by Mervin Breneman, B&H Publishing Group, Nashville, Tennessee, 1993, page 356.

99. The Bible Knowledge Commentary on the Old Testament, by John Walvoord and Roy Zuck, Victor Books, Wheaton, Illinois, 1986, page 712.

100. The Problem of War in the Old Testament, by Peter Craigie, Eerdmans, Grand Rapids, Michigan, 1978, pages 38-39.

101. Esther, the NIV Application Commentary, by Karen Jobes, Zondervan, Grand Rapids, Michigan, 1999, page 191.

Chapter 9

102. Ezra, Nehemiah, and Esther, The New American Commentary, by Mervin Breneman, B&H Publishing Group, Nashville, Tennessee, 1993, page 357.

103. Esther: Tyndale Old Testament Commentaries, by Joyce Baldwin, Inter-Varsity Press, Downers Grove, Illinois, 1984, page 103.

104. Esther, the NIV Application Commentary, by Karen Jobes, Zondervan, Grand Rapids, Michigan, 1999, pages 208-209.

105. Esther: Tyndale Old Testament Commentaries, by Joyce Baldwin, Inter-Varsity Press, Downers Grove, Illinois, 1984, page 105.

106. Esther, the NIV Application Commentary, by Karen Jobes, Zondervan, Grand Rapids, Michigan, 1999, pages 199 and 202.

107. Ibid, page 198.

108. Purim: The Feast of Lots (Esther), by Arnold Fruchtenbaum, MBS177 A Messianic Bible Study from Ariel Ministries, San Antonio, Texas, 1980, page 17.

109. Ezra, Nehemiah, and Esther, The New American Commentary, by Mervin Breneman, B&H Publishing Group, Nashville, Tennessee, 1993, page 283.

110. Answers to Tough Questions, by J. Carl Laney, Kregel Publications, Grand Rapids, Michigan, 1997, page 102.

111. Purim: The Feast of Lots (Esther), by Arnold Fruchtenbaum, MBS177 A Messianic Bible Study from Ariel Ministries, San Antonio, Texas, 1980, page 5.

The Feast of Purim

112. Esther, the NIV Application Commentary, by Karen Jobes, Zondervan, Grand Rapids, Michigan, 1999, pages 213-214.

113. Purim: The Feast of Lots (Esther), by Arnold Fruchtenbaum, MBS177 A Messianic Bible Study from Ariel Ministries, San Antonio, Texas, 1980, page 4.

114. Esther, the NIV Application Commentary, by Karen Jobes, Zondervan, Grand Rapids, Michigan, 1999, page 214.

115. Ezra, Nehemiah, Esther: The New Century Commentary, by D. J. Clines, Eerdmans, Grand Rapids, Michigan, 1984, page 326.

116. Purim: The Feast of Lots (Esther), by Arnold Fruchtenbaum, MBS177 A Messianic Bible Study from Ariel Ministries, San Antonio, Texas, 1980, pages 14-15.

117. Esther, the NIV Application Commentary, by Karen Jobes, Zondervan, Grand Rapids, Michigan, 1999, pages 216.

118. Ezra, Nehemiah, Esther: The New Century Commentary, by D. J. Clines, Eerdmans, Grand Rapids, Michigan, 1984, page 326.

119. Ibid, 326

120. Ezra, Nehemiah, and Esther, The New American Commentary, by Mervin Breneman, B&H Publishing Group, Nashville, Tennessee, 1993, page 365.

121. Esther, the NIV Application Commentary, by Karen Jobes, Zondervan, Grand Rapids, Michigan, 1999, pages 214-216.

122. Siddur for Messianic Jews, by Dr. John Fischer, Menorah Ministries, Palm Harbor, Florida, Page 79.

123. Ezra, Nehemiah, and Esther, The New American Commentary, by Mervin Breneman, B&H Publishing Group, Nashville, Tennessee, 1993, page 366.

124. Esther, the NIV Application Commentary, by Karen Jobes, Zondervan, Grand Rapids, Michigan, 1999, pages 222-223.

125. Esther: Commentary on the Old Testament, Volume III, by Frederick Keil, Eerdmans Publishing Company, Grand Rapids, Michigan, 1980, page 378.

126. Esther: Tyndale Old Testament Commentaries, by Joyce Baldwin, Inter-Varsity Press, Downers Grove, Illinois, 1984, page 111.

127. Esther, the NIV Application Commentary, by Karen Jobes, Zondervan, Grand Rapids, Michigan, 1999, page 224.

128. Purim: The Feast of Lots (Esther), by Arnold Fruchtenbaum, MBS177 A Messianic Bible Study from Ariel Ministries, San Antonio, Texas, 1980, pages 10-11.

129. Ibid, pages 11-13.

130. Ibid, pages 13-14.

131. Ibid, page 14.

132. Ibid, page 15.

133. Ibid, pages 15-16.

134. Ibid, page 16.

135. Ibid, page 16.

136. Ibid, page 9.

137. Christian Theology. Grand Rapids, by Millard Erickson, Baker Book House, Grand Rapids, Michigan, 1985, page 389.

138. Purim: The Feast of Lots (Esther), by Arnold Fruchtenbaum, MBS177 A Messianic Bible Study from Ariel Ministries, San Antonio, Texas, 1980, page 10.

Chapter 10

139. Ezra, Nehemiah, and Esther, The New American Commentary, by Mervin Breneman, B&H Publishing Group, Nashville, Tennessee, 1993, page 369.

140. Esther: Tyndale Old Testament Commentaries, by Joyce Baldwin, Inter-Varsity Press, Downers Grove, Illinois, 1984, page 115.

141. Ezra, Nehemiah, and Esther, The New American Commentary, by Mervin Breneman, B&H Publishing Group, Nashville, Tennessee, 1993, page 281.

142. Esther, the NIV Application Commentary, by Karen Jobes, Zondervan, Grand Rapids, Michigan, 1999, page 224.

Bibliography

Baldwin, Joyce. Esther. Downers Grove: Inter-Varsity Press, 1984.

Breneman, Mervin. Ezra, Nehemiah, Esther. Nashville: B & H Publishing, 1993.

Cohen, Aaron. The Five Megilloth. London: The Soncino Press, 1947.

Clines, David J. The New Century Bible Commentary: Ezra, Nehemiah, Esther. Grand Rapids: Eerdmans, 1984.

Coleman, Lyman. The Serendipity Bible for Groups, New International Version. Littleton: Serendipity House, 1988.

Craigie, Peter. The Problem of War in the Old Testament. Grand Rapids, Eerdmans, 1978.

Erickson, Millard. Christian Theology. Grand Rapids: Baker Book House, 1985.

Fischer, Dr. John. Siddur for Messianic Jews. Palm Harbor, Menorah Ministries, 1988.

Fruchtenbaum, Arnold. Purim: The Feast of Lots (Esther): MBS177 A Messianic Bible Study from Ariel Ministries, 1980.

Gaebelein, Frank, General Editor. The Expositor’s Bible Commentary. Grand Rapids, Zondervan 1988.

James, Carolyn. Lost Women of the Bible. Grand Rapids: Zondervan, 2005.

Jobes, Karen. Esther. The New International Version Application Commentary. Grand Rapids: Zondervan, 1999.

Keil and Delitzsch, Esther: Commentary on the Old Testament, Volume III. Grand Rapids, Eerdmans, 1980.

Laney, J. Carl. Answers to Tough Questions. Grand Rapids: Kregel Publications, 1997.

MacArthur, John. First Peter. Chicago: Moody Publishers, 2004.

Miller, Kathy. Women of the Bible: God’s Word for the Biblically-Inept. Lancaster: Starburst Publishers, 1999.

Navigators, The. Ruth and Esther: Life Change Series. Colorado Springs: NavPress, 1987.

Reid, Daniel and Longman III, Tremper, “When God Declares War,” Christianity Today, 1996.

Stern, David. The Complete Jewish Bible. Clarksville: Jewish New Testament Publications, 1998.

Youngblood, Ronald. The Name of God Concealed in the Book of Esther, Bible Review 3 (fall 1981): 6-7, Letter with response by Carey Moore.

Zuck, Roy. The Bible Knowledge Commentary. Wheaton: Victor Books, 1986.

The Greatness of Mordecai
10: 1-3

The greatness of Mordecai DIG: For what was Mordecai honored? His character? His behavior? The results? How are those three related? How did Mordecai work for the good of his people and spoke up for the welfare of all the Jews? How are you like that in your life? How would you like to be like that? Give concrete examples?

REFLECT: What is the central point of this book? How is God hidden in its pages? Why do you think He is hidden? How were Mordecai and Esther obedient servants for ADONAI? Is that how you see yourself? Why or why not? Illustrate.

This short chapter is an appendix or postscript to the book, emphasizing the power of King Ahasuerus and the glory that was thereby reflected on Mordecai as his prime minister. During the twentieth year of his reign, in 465 BC, King Ahasuerus was assassinated. Today, this king is mostly remembered for his queen, Esther, and the one who adopted and raised her, Mordecai.

King Ahasuerus imposed tribute throughout the empire, to its distant shores (10:1). The book ends on a note similar to that of its beginning – the greatness, wealth, and splendor of King Ahasuerus. This example of bracketing is common in Hebrew literature. The author emphasized the great extent of his empire to the distant shores of the Mediterranean area. Having the power to demand obedience from his subjects, he imposed, or “forced” tribute on them. Possibly, in keeping with one of the themes of the book, the author wanted to show that the king, who saved the Jews from extinction, later prospered. Although Ahasuerus did not receive the 10,000 talents of silver from Haman (3:9), he was enriched by receiving all this tribute.¹³⁹

Nevertheless, it is Mordecai who gets the last word. And all his acts of power and might, together with a full account of the greatness of Mordecai, whom the king had promoted, are they not written in the book of the annals of the kings of Media and Persia (10:2)? All the power and might of King Ahasuerus had been transferred to Mordecai, the prime minister of the Persian Empire, by the end of the book. Because he was second only to the king it would have been inconceivable that his name would not have appeared in the official account of the reign of Ahasuerus. Media and Persia names the two kingdoms in chronological order, suggesting perhaps an account covering several centuries. When the author put Persia before Media earlier in 1:3 and 18, he was accurately reflecting the supremacy of Persia in his day.¹⁴⁰

Some think it unlikely that a Jew such as Mordecai could have held such a high position in the Persian Empire. But the Murashu documents show that in Nippur at least two Jews had relatively important positions. And as Joseph had become prime minister of Egypt (see my commentary on Genesis, to see link click Jv – Joseph as Prime Minister), Mordecai became prime minister of Persia. Providence! The other is Dani’el, close to Esther chronologically, who served in an official capacity in the court of Nebuchadnezzar among others (Dani’el 5:29; 6:1-2 and 28).¹⁴¹

Mordecai the Jew was second in rank to King Ahasuerus, preeminent among the Jews, and held in high esteem by his many fellow Jews, because he worked for the good of his people and spoke up for the welfare of all the Jews (10:3). When life returned to normal after the crisis, Mordecai continued to use his status as prime minister to benefit his people. When Haman had worn Ahasuerus’ signet ring, he was for all practical purposes, the king of the enemy of the Jews. But after Mordecai wore the same ring he was, in reality, king of the Jews. As the majority of the Israelites continued to live in lands governed by pagan power, Mordecai became the model of a Jew who could achieve success in a pagan world and used that achievement for the protection and well-being of the Jewish people.¹⁴² The book ends with a picture of peace, happiness and prosperity of the Jews under the beneficent rule of a Gentile king and the Jewish prime minister.

As the original Jewish readers read this book they would have been struck by the way ADONAI’s sovereignly protected them, often when they did not even know it. Many of the circumstances in the book were beyond anyone’s control except for the LORD. Esther is filled with irony, with ways in which events turned out unexpectedly and benefiting God’s people.

There are few books of the TaNaKh more relevant to life in a society hostile to the Gospel. Believers are scattered throughout the world waiting for the Lord’s return. Although He is present and active now as much as ever, He is usually hidden behind the events of life that He is directing for His own glory and the benefit of His children. Although the god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel of the glory of Christ, who is the image of God (2 Corinthians 4:4), those who have their Father’s eyes are able to recognize His hand at work in the affairs of life. In a world in which hostility to those who love ADONAI, the God of Abraham, Isaac and Jacob (Exodus 3:16) seems to grow more extreme every day, let us hold unswervingly to the hope we profess, for He who promised His blessings upon us is faithful (Hebrews 10:23).

The Messianic Implications of Esther

In the text itself, the feast of Purim contains no direct reference to Messiah. It does, however, have something to teach us about the messianic People, the Jews and the messianic Kingdom.

The book of Esther is another example of the principle found in the Abrahamic Covenant: whoever curses you I will curse (Genesis 12:3b). This principle teaches that God will curse those who curse the Jews. This ensures the survival of Isra’el during the Times of the Gentiles (see my commentary on Revelation, to see link click An – The Times of the Gentiles). The Torah emphasizes that no matter how bad things get for the children of Jacob, they will survive. That is a biblical guarantee.

The most important principle taught about the messianic People in Esther is the example of God’s providence to secure the survival of Isra’el after being scattered into all the nations of the world after the destruction of Jerusalem in 70 AD. The name of God, YHVH (see my commentary on Exodus At – I AM Has Sent Me To You), is hidden within the book (1:20, 5:4 and 5:13) because God was working behind the scenes for their good. He was working on the basis of the Abrahamic Covenant, especially upon the principle: whoever curses you I will curse. The book of Esther is a great example of God’s providence.

Over the course of human history, I am sure that Elohim seemed absent from many Jews only to be hidden from their view, working behind the scenes for their good. The LORD’s providence involves the protection of His creation against harm or destruction. This is particularly evident in the preservation of Isra’el as a nation.

For example, the hand of ADONAI was present in providing for the needs of His people at the time of the great worldwide famine (see my commentary on Genesis Ju – Seven Years of Abundance will Come to Egypt but Seven Years of Famine will Follow). God had brought Joseph to Egypt to make provision for feeding the people in the time of great shortage.

The sparing of the children of Abraham in the time of Moses is also particularly noteworthy. By ordering the killing of Israelite male children, Pharaoh attempted to eliminate Isra’el as a nation by assimilating them into Egyptian society and eliminating them as a separate and distinct people (see my commentary on Exodus Ah – So God Was Kind to the Midwives). Yet the midwives saved those baby boys, and remarkable circumstances spared the life of Moses.

The series of plagues designed to deliver the Israelites from their oppressors ended in the death of the firstborn of all the households in Egypt. Yet the firstborn children of the Israelites, or even faithful Egyptians, were spared if their parents had the blood of the lamb over the doorframe of their houses (see my commentary on Exodus Bw – Christ and the Passover).

When they fled and were pursued by the Egyptians, the children of Isra’el were enabled to pass through the Sea of Reeds on dry land, while the Egyptians were engulfed in the waters and drowned (see my commentary on Exodus Ci – The Waters Were Divided and the Israelites Went Through the Sea on Dry Ground).

In their wilderness wanderings, God’s chosen people received miraculous provision, primarily manna, but quails (see my commentary on Exodus Cs – That Evening Quail Came and Covered the Camp), and water as well (see my commentary on Exodus Cu – Strike the Rock and Water Will Come Out of It). They were given victories in battle, sometimes against great odds, as they sought to take the Land promised to them from those who occupied it.¹³⁶

In the Babylon Captivity, the LORD’s work of preservation is again very striking. Shadrach (Hanniah), Meshack (Azuriah) and Abednego (Mishael) were condemned to be burned alive in the fiery furnace for failure to worship the golden image that had been set up. Yet they emerged unharmed from the furnace, while the flames destroyed those who cast them in. Dani’el, because he prayed to his God, was thrown into a den of hungry lions, yet he emerged unharmed.¹³⁷

The book of Esther shows God’s use of providence to secure the survival of Isra’el during the period of the Dispersion. While great segments of the Jews may be killed, as it was with the Holocaust, Elohim has guaranteed that the Jews as a people and as a nation will survive. And so it will be until Isra’el’s national salvation when Messiah returns (see my commentary on Isaiah Kg – The Second Coming of Jesus Christ to Bozrah). At that time there will be no further threat to Jewish survival whatsoever.¹³⁸

Shabbat Zachor and Special Purims

There are special Purims in Judaism. Besides the main one, the Purim in the book of Esther, there are special Purims in various Jewish communities around the world. Shabbat Zachor (Shabbat of Remembrance), for example, is the Shabbat immediately preceding Purim. Deuteronomy 25:17-19, describing the attack by Amalek, is remembered. There is a tradition from the Talmud that Haman, the antagonist of the Purim story, was descended from Amalek. The portion that is read includes a commandment to remember the attack by Amalek, and therefore at the public reading, both men and women make a special effort to hear the reading.  In addition to Shabbat Zachor, whenever a Jewish community was saved from danger, there was usually a local observance that would imitate the format of Purim. There would be a day of fasting before the day of feasting. They would read the Megillah, or a written scroll that recorded the new experience and retelling the new story. They would also repeat some of the prayers that they would normally recite on the feast day. Altogether, there are over one-hundred special Purims among the various Jewish communities around the world.¹³⁵

Purim Parodies

Purim parodies began in the twelfth century AD and started as a distinct branch of literature in Italy. These Purim parodies were either songs or poems that were a parody. Often they deal with the Passover, but in parody form.¹³⁴

Purim Plays

Another interesting thing about Purim and Judaism is that there has been the development of different Purim plays. Very often these plays involve a rabbi and a king.¹³³

Purim Pranks

In the course of Jewish history, various kinds of Purim pranks were developed, but three were the most important. The first prank was the burning of Haman in effigy. This practice began in Babylonia and Persia during the Talmudic period.

The second prank was that of “beating” Haman in the synagogue. As the book of Esther was read, whenever the reader came to the name of Haman, there would be a “beating ceremony.” There have been many different practices throughout Jewish history. Sometimes Haman’s name was written on two small stones and these were beaten together until his name was destroyed. Sometimes Haman’s name was written on the sole of the shoes, and when his name was read, everyone would stomp their feet on the floor as a symbol of “beating” him. These two symbols of “beatings” are not practiced today as much as a third one is. Today, a noisemaker known as a “grogger” is used. Whenever Haman’s name comes up during the reading, along with the “grogger,” people stomp their feet and boo. Haman’s name is mentioned fifty-four times, so this response is repeated many times. The same response is heard with the naming of Haman’s ten sons for a total of sixty-four times.

The third prank is masquerading and wearing masks. It is customary on this date to masquerade. It is almost a form of Jewish Halloween in Isra’el. These masks portray the various characters in the Book of Esther.¹³²

Other Purim Customs

There are several other Purim customs. First, it is permissible to work on this day, but it is not proper to do so. The rabbis teach that anyone who works on Purim will never see a sign or blessing.

Secondly, one should wear fabric clothing on this feast.

Thirdly, if a man injures a neighbor because of too much Purim joy, meaning he had a bit too much to drink, he is freed from paying damages.

Fourthly, as soon as the month of Adar arrives (the month in which Purim falls), all should be feeling joyful.

Fifth, if a Jew has a disagreement with a Gentile, the rabbis taught that he should not go to court during this month.

Sixth, before Purim, it is customary to pay the half-shekel to finance the Temple rituals.

Seven, if Purim falls on the Sabbath, the Jews of Jerusalem end up by observing three days of Purim; on Friday the fourteenth they read the book of Esther; on Saturday the fifteenth they recite the blessing of the reversals (to see link click Bi – Now Write a Counter-Decree in the King’s Name in Behalf of the Jews) seen in the book; on Sunday the sixteenth they eat the Purim meal.

Eight, upon returning from synagogue, the Jew should find his home ready for Purim, with the light already burning and the table set.¹³¹

The Susa Purim

Only in Susa did the fighting last for two days. For that reason Jews in Susa celebrated on the fifteenth day of the twelfth month of Adar (after the slaughter on the thirteenth and fourteenth), whereas the villages celebrated on the fourteenth day of Adar (after the slaughter on the thirteenth). This special observance of Purim in Susa is based upon Esther 9:18. On the one hand, it is forbidden to fast or give a funeral address on this special Susa Purim; but, on the other hand, it is expected to make a feast and rejoice. It is permissible to marry on the fifteenth day of Adar, but not the fourteenth day because, according to Jewish custom, two joys should not be intermixed.

The rabbis teach that cities that were surrounded by a wall in the days of Joshua observe Susa Purim, meaning they observe Purim on the fifteenth day of Adar based upon Esther 9:18. Because Jerusalem was clearly a city surrounded by a wall that is when they observe it. For many cities, there are some doubts as to whether or not they had a wall around them in the days of Joshua, so these cities observe it on both the fourteenth and the fifteenth day. In Isra’el today these cities include Joppa, Akko, Gaza, Lod, Tiberious, Shechem, Hebron Safed and Haifa. But, the unwalled towns or villages observe it on the fourteenth day of Adar in keeping with Esther 9:19.¹³⁰

The Seven Jewish Traditions of Purim

There are seven Jewish traditions on this day. For the Messianic Jew or Gentile they are optional, but observant Jews are obligated to keep them. First, is the reading of the Megillah. It is the scroll of Esther; therefore, they must read the book of Esther on the feast of Esther. In keeping with the principles that we found in Esther those cities surrounded by a wall at the time of Joshua read the book of Esther on the fifteenth day of Adar, but Jews living in villages and towns without walls read it on the fourteenth day of the month of Adar.

The second tradition has to do with the reading of the Torah. The specific passage read on this feast day is Exodus 17:8-16 (see my commentary on Exodus Cv – War With the Amalekites), which describes the war with Amalek. The reason this message is read is because, in Jewish tradition, Haman was a descendant of King Agag, the king of the Amalekites in the days of Saul, the first king of Isra’el.

The third tradition has to do with certain additions to the synagogue service and the additions are made in the daily prayers and the blessing after meals.

The fourth tradition is to give presents of food one to another (9:22b). The rabbis, of course, came up with a number of specifics. The minimum requirement of sending portions to friends is two types of food to one friend. The reason they give is because the term presents is plural, but one to another is singular. Therefore, every Jewish person is to send two portions of food to his or her Jewish friend. Whoever increases this amount, is giving more than two and is to be considered praiseworthy. But those who do not have enough money should exchange these gifts with a friend, each one sending to the other to fulfill the principle of sending presents of food to one another.

The fifth tradition is to give gifts to the poor (9:22c). The rabbis teach the minimum requirement was two gifts; because the word gifts is in the plural, they should give at least two poor people gifts. This would be greater than normal charity, because even a poor Jew must give two presents of food and two gifts every Purim. This gift can be money, it may be a present, it may be a cooked dish or it may be food. The rabbis teach that it is better to increase gifts to the poor than to make a big meal for oneself or an extra portion to a friend. But, if someone happens to be living in a place that has no poor, then they could give it to a friend, or mail it to the poor.

The sixth tradition for all religious Jews on this day has to do with refraining from eulogies and fasting. It is forbidden to fast or deliver a funeral address either on the fourteenth or fifteenth day of Adar. Even if Purim is observed only on the fourteenth or only on the fifteenth, the rule still applies to both days.

The seventh key tradition concerns the Purim feast itself. This is based upon Esther 9:18 and 22. According to rabbinic traditions, they are obligated to eat, drink, and be merry. For the night of the fourteenth, one should rejoice and feast. However, one does not fulfill the obligation by feasting at night because it must be done during daytime, as the Bible says: they made it a day of feasting and joy, not nights of feasting and joy. In addition, the rabbis see it as proper and right to light candles even if the meal is during the daytime, though the light of the candle is not necessary. One should also feast and rejoice on the night of the fifteenth. The presents of food to one another and the gifts to the poor should be sent in the daytime and then the meal is at night. The Purim feast begins after the afternoon prayers that are said while it is broad daylight, because a greater part of the feast is still in the daytime.

In addition, Jews are encouraged, but not obligated, to study the Torah for a short time at the beginning of the feast. This is based upon Esther 8:16, where it says that the Jews had light, and gladness and joy, and honor (KJV). The rabbis do not interpret this as literal light, but the light of the Torah. Light is shed upon the righteous and joy on the upright in heart (Psalm 97:11).

Drinking during Purim is hotly debated within the Jewish community. One famous rabbi named Rava said, “A man is obligated to drink until he no longer knows the difference between blessing Mordecai and cursing Haman.” This statement has given many other Jewish rabbis problems, because it implies that it is permissible to get drunk during Purim. However, other rabbis tried to compromise with his position. The rabbis have come up with four different compromises. First, some believe that it only means to drink more than usual. Secondly, others believe that it means to drink until one falls asleep. A third compromise is that both statements in Hebrew equal a numerical value of 502 and what this means is that they can drink until they can no longer make those calculations. A fourth compromise says to drink until one can no longer understand the rabbinic expression of “cursing Haman,” or “blessing Mordecai.” Judaism does not only allow for the drinking of wine, it actually promotes it. Wine is part of many Jewish traditions and rituals. But the rabbis took a very dim view against drunkenness. About the only time religious Jews are allowed to get drunk is on the feast of Purim and even then that is questioned by some rabbis, but not by others.¹²⁹

The Fast of Esther

The origin of the fast of Esther is actually another fast in Jewish history that comes from the inter-testamental period. That day was known as Yom Nikanor, or the Fast of Nikanor. Nikanor was the Greek Syrian general who was defeated by Judah Maccabee in the year 160 BC. For some reason, the Jews began observing a fast on the day that he was killed, and the fast day was the thirteenth day of Adar, or the twelfth month. Later, this fast was transferred to Esther’s fast. Esther actually fasted, according to Jewish tradition, in the month of Nisan, but it was later forbidden to fast in Nisan, so the fast was transferred to the month of Adar. The date of the fast is the thirteenth of Adar, which is the day before the feast of Purim. There are three reasons for the fast.

The first reason is that it is based upon Esther 4:16, which records the three days of fasting by Esther. Originally, the fast was kept consecutively for three days. Later it was not kept consecutively, but kept on the Monday, Thursday, and Monday preceding the feast of Purim. Still later, it became only a one-day fast, the day preceding the feast itself.

The second reason for the fast was to remember the Holy One who sees and hears the prayer of every person in time of distress when they fast and return to God with all their heart, with all their soul and with all their strength (Deuteronomy 6:4-9).

The third reason for the fast was that it was a day that the enemies of the Jews were killed, so it should be viewed as a day of mourning, not a day of feasting.

Lastly, there are two rabbinic laws concerning the fast of Esther. First, the fast is not obligatory as the other four fast days of Scripture and so this one may be relaxed in special cases such as: that of a pregnant or nursing woman; those who suffer from eye problems, or a groom who is within seven days of his wedding need not fast. Secondly, if Purim falls on a Sunday, since one is not allowed to fast on either Friday or Saturday by Jewish tradition, the fast is observed on the preceding Thursday.¹²⁸

The Feast of Purim in Judaism

Over the centuries, Judaism has developed several unique aspects of their observance of Purim. All of this material is from the ministry of Dr. Arnold Fructhenbaum, Ariel Ministries, San Antonio, Texas. These unique traditions and customs are:

to see link click Bw – The Fast of Esther

Bx – The Seven Jewish Traditions of Purim

By – The Susa Purim

Bz – Other Purim Customs

Ca – Purim Pranks

Cb – Purim Plays

Cc – Purim Parodies

Cd – Special Purims

Queen Esther and Mordecai Wrote
a Second Letter to Confirm the Feast of Purim
9: 29-32

Queen Esther and Mordecai wrote a second letter to confirm and feast of Purim DIG: What was the purpose of this second letter? Who wrote it? Why was that so important? Queen Esther is named as the daughter of Abihail here in this letter, how did that contrast with the first time we met her (see 2:7a and c, 2:15a). What was confirmed in the letter? Under what authority? Why was that important?

REFLECT: How is the male and female partnership in God’s providence seen in your life? How do you feel about the reversal of roles between Esther and Mordecai throughout the book? Are you comfortable with that? Or does it bother you? Why? How much does it mean to you that this is a biblical account opposed to a secular one (Second Timothy 3:16)? If this story was in the context of a church or messianic synagogue would that be different (see my commentary on Genesis, to see link click Lv – I Do Not Permit a Woman to Teach or Have Authority Over a Man, She Must Be Silent)?

This was the second letter of Purim. Mordecai wrote the first letter (9:20-22), and Esther wrote this one. The purpose of her letter was to reinforce the official authority for the institution of the feast of Purim. At this point in the story all the conflicts have been resolved, and the characters are out of danger. In this section the meaning of the events are being summarized in a form seen throughout the Bible. All the events of this story have led up to the point of understanding why Purim is celebrated and why it is such a joyous occasion.¹²³

So Queen Esther, daughter of Abihail, along with Mordecai the Jew, wrote with full authority, or power, to confirm this second letter concerning Purim. The Hebrew is clear in using the third person singular, feminine form of the verb wrote, making it clear that Esther is the one who writes this final confirmation of Purim. At the beginning of her story, Esther is referred to as Mordecai’s cousin whom he had adopted as his own daughter when her father (Mordecai’s uncle Abihail) and mother died (2:7a and c, 2:15a). At the end of her story, however, the Jewish identity and Persian position are combined in the reference to her as Queen Esther (9:29). Esther was giving official governmental approval to the Feast of Purim, confirming what the author sees as a community decision having already taken place.¹²⁴

And Mordecai, as prime minister, sent copies of Esther’s letter to all the Jews in the 127 provinces of Ahasuerus’ kingdom, or the Persian Empire. The letter was introduced with words of goodwill and assurance (9:30). Therefore, it has become customary to unroll the whole Megillah before reading it, to give the appearance of a letter.

The second letter from Queen Esther confirmed the feast and Mordecai’s first letter. The subjects of King Ahasuerus were to establish these days of Purim at their designated times. The first tradition was decreed for them by Mordecai the Jew and Queen Esther (9:31a).

The Queen confirmed that they had already established for themselves and their descendants, times of, literally, words of fasting and lamentation in association with Purim (9:31b), based on (4:3 and 16). In Jewish history there had been a time of fasting related to the joyous celebration of Purim. In Talmud times it was known as a three-day fast and observed after the feast of Purim. From the ninth century AD, the day before the feast of Purim (the thirteenth day of Adar) has been observed as a day of fasting.¹²⁵

So the command of Esther confirmed the practices of Purim (9:32a NLT). A similar grammatical oddity points to the unity of authorship. The word command, from the Hebrew means to speak, promise, command, is only found in Esther 1:15, 2:20 and here in the entire TaNaKh. In view of the fact that it is such a rare word, its use in 1:15 does appear to be a deliberate comparison between the command of King Ahasuerus there, and the command of [Queen] Esther here.¹²⁶ She confirmed all that Mordecai had wrote about the observance of Purim. The feast was then given royal authority by the hand of Queen Esther, so it had the status and protection of Persian law. Providence!

Furthermore, it was all written down in the book (9:32b). It is not clear what book this refers to. It might be the book of the chronicles, the record of the kingdom of Persia mentioned earlier (6:1). The importance of the written document cannot be overstated. It authorized the feast for future generations. In Esther, written decrees were necessary to make them lawful, and once written in the king’s name they became irrevocable. In a humorous picture of the infamous red tape of the Persian court, one Targum of Esther says that women of the king’s harem were summoned to his bed by written memo! Anyway, the written word in Esther not only had authority, it had staying power. If something was important, it was written down, if not, it was forgotten.

Esther is notable in biblical history not only for her role in rescuing the people of ADONAI, but also for the authority she achieved to write (though most likely she used scribes to record her words just as Haman and Mordecai had done). She had initiated Mordecai’s promotion and given him wealth, and it was her authority that confirmed his previous letter. No other woman among God’s people wrote with authority to confirm and establish a religious practice that is still with us today. The importance of most biblical women, such a Sarah and Hannah, can be found in their motherhood. But Esther’s importance to the Jewish people is not as a mother, but as a queen.¹²⁷

These Days of Purim Should Never Cease
to be Celebrated by the Jews
9: 26b-28

These days of Purim should never cease to be celebrated by the Jews DIG: Purim is a most revered Jewish festival, celebrated to this day. Why? How was it first established? How did it get its name? Why is Purim celebrated for two days (see verse 27)? What customs make Purim different from all the other Jewish festivals? In recounting the story, why do you suppose the Holy Spirit chose to start with Haman’s plot, instead of “at the beginning,” with Esther’s rise to prominence?

REFLECT: How is the feast of Purim a message of hope to you? What does it say to you, and what should it say to the world, that the feast of Purim has indeed been celebrated without fail from the days of King Ahasuerus until now?

The letter did no more than reinforce and regulate what Jewish people everywhere had begun spontaneously to practice (9:19). As a result of the deliverance of the Jews from Haman and his followers they made a commitment to remember this event forever. They had almost been destroyed as a people. They could not take their existence for granted any longer. The feast would be celebrated annually. Verses 24 to 28 give a brief summary of the whole episode. The story, as it were, is telescoped.

Therefore, because of everything written in this letter (9:20-22) and because of what they had seen and what had happened to them by being attacked, they were more than ready to remember Purim every year (9:26b). Their personal experience of being saved by Mordecai’s counter-decree (to see link click Bi – Now Write a Counter-Decree in the King’s Name on Behalf of the Jews), made them all the more willing to accept Purim as a permanent feast. To the oppressed it brings a message of hope.

The Jews of that generation who had been delivered took it on themselves to establish the custom for themselves and their descendants. The celebration of Purim seems to be regarded by the author as a community decision. And not only for the Jews, but for all who join them, literally, all the ones attaching themselves on them (in other words, proselytes to the Jewish faith) should without fail observe these two days every year. Meaning Gentile converts to Judaism would also be bound to keep this feast.

In the way prescribed and at the time appointed (9:27). Mordecai’s letter had instructed them to observe the feast of Purim on the fourteenth and fifteenth days of the month of Adar (9:21). In addition to the feasting and gladness, sending of food and gifts to the poor, which are prescribed in the Megillah, the following observances are obligatory on Purim: the reading of the Megillah, evening and morning, with its accompanying blessings and hymns (women are obligated to attend the reading, since it was through a woman that the deliverance was accomplished), and one festive meal towards the evening of the fourteenth (Se’udath Purim). The Megillah is read with a traditional chant that is distinct from that used in reading the Pentateuch or the Haphtarah. In the course of the centuries, as well, many more observances became customary (see Bv – The Feast of Purim in Judaism).

These days should be remembered by reading the Megillah, and according to the famous Rabbi Rashi, observed with feasts, gladness, food and gifts in every generation by every family, and in every province and in every city (9:28a). Purim is still celebrated by the Jews on the fourteenth day of Adar, which on our calendar varies from February to March. In some places that were walled cities in the days of Joshua they celebrate on the fifteenth day of Adar, called Susa Purim (see By – The Susa Purim). The thirteenth day of Adar is the fast of Esther (see Bw – The Fast of Esther).

And these two days of Purim should never fail to be celebrated by the Jews – nor should the memory of these days die out among their descendants (9:28b). The rabbis teach that even if all the seven of the festivals of Isra’el should be annulled, Purim will never be annulled (Midrash). All those who love the God of Abraham, Isaac and Jacob everywhere should remember it continually.

The threat that had been intended to annihilate the Jewish race in Persia became an occasion for unifying it. And the occasion that unified them was Purim. When they were scattered all over the world, the children of Abraham participated in the festival of Purim and have maintained their distinctiveness from March 8-9, 473 BC until now.

Therefore These Days Were Called Purim,
From the Word Pur
9: 26a

Therefore these days were called Purim, from the word Pur DIG: What is the origin of the word Purim? What is the equivalent Hebrew word? Who controls the lot? In what three ways is it used in the TaNaKh? It’s one thing to be skeptical about the way Haman went about choosing the day for his slaughter of the Jews in Persia, but its quite another for the Jews to use the goral to determine the will of God. How do you feel about the three usages of the goral? Are they legitimate? Why would ADONAI choose to use such a method to communicate His will? Did God direct both the purim and the goral? How can you tell?

REFLECT: How do you determine the will of YHWH in your life? How seriously do you take the Word of God? Do you desire love ADONAI with all your heart and with all your soul and with all your strength (Deuteronomy 6:5)? Or do you hold back? Do you conveniently hold on to some of it? Your finances? Your relationships? Your sex life? Do you want all of the LORD? Well, I can tell you that He wants all of you!

In explaining the origin of the holiday, the author of Esther also explains the origin of its name, Purim. Therefore, meaning because of verse 24, these days were called Purim, which is the plural form of the word pur that means lot or die (singular of dice), from the word pur. Purim is a Hebrew pluralized form of an Akkadian word later also used by the Babylonians to refer to these cube-shaped objects of divination. Haman used them to determine the day of death for the Jewish race in Persia (to see link click Av – The Lot Fell on the Twelfth Month, the Month of Adar, in the Presence of Haman).

But even though casting the purim is like throwing the dice, ADONAI was still controlling the outcome because Haman had to wait almost a year to carry out his wicked plan. The hand of God controlled even his dice so that the Jews would have eleven months to prepare for their defense. The lot is cast into the lap, but its every decision is from the LORD (Proverbs 16:33).

The first time this foreign word pur is used (3:7), and again in 9:24, the author translates it into its Hebrew equivalent, goral, which the NIV translates (that is, the lot). This infers that when Esther was written, the author did not believe that his readers would be familiar with the origin or meaning of either pur or purim.

Even though the word pur and its plural form purim appear only in the book of Esther, the equivalent Hebrew word, goral, appears frequently throughout the TaNaKh. It is used in three ways. First, it is used to determine the will of the LORD (see my commentary on Exodus Gb – The Urim and Thummim: The Means of Making Decisions). When Haman cast lots, he was seeking direction from “the gods.” Ancient Isra’el also used the goral to seek God’s will. For instance, Joshua used the lot to divide the Promised Land among the tribes, believing that the LORD would determine the allotment: After you have written descriptions of the seven parts of the Land, bring them here to me and I will cast lots for you in the presence of ADONAI our God (Joshua 18:6).

The second meaning refers to the thing allotted by the roll of the goral. The English word lot happens to have a wide semantic range. It can refer to either the means to make chance selections (as in the word lottery), or the result of a chance selection (as in the expression my lot in life). Continuing in Joshua, both the lots that were cast and the land allotted from the casting are referred to by the word goral: The lot [goral] came up for the tribe of Benjamin, clan by clan. Their allotted [goralam] territory lay between the tribes of Judah and Joseph (Joshua 18:11).

The third usage of the word goral refers to the circumstances of life that comes from the Lord. David recognized that his lot came from God. He said: LORD, you have assigned me my portion, menoth, and my cup, you have made my lot [goral] secure. The boundary lines have fallen for me in pleasant places; surely I have a delightful inheritance (Psalm 16:5-6). As king of Isra’el, David spoke not only of his own personal life, but also as the representative of all the Israelites. He recognized that the destiny of Isra’el was secure only because God had secured it.

Therefore, the name of the feast, Purim is a play on words, signifying that the lot, or destiny, of God’s people would not be determined by Haman’s casting of lots before his gods. But only ADONAI can determine the roll of the goral, and only He determines the lot of His people.¹²¹

LORD, in the days of Mordecai and Esther, in Susa the capital, when the wicked Haman was against them when he sought to destroy, murder, and to eliminate all the Jews, from the young to the old, infants and women, in one day, on the thirteenth of the twelfth month, the month of Adar, and their wealth to plunder; You in great mercy frustrated his counsel and ruined his scheme, and You made his mischief to return upon his own head, hanging him and his sons upon the tree. And for these blessings, may Your name be exalted, our King, forever and to all generations. Amen.¹²²

So the Jews Agreed
to Continue the Celebration They Had Begun
9: 23-25

So the Jews agreed to continue the celebration they had begun DIG: What was the controversy Mordecai was trying to clear up? What was his conclusion and command? How is this story telescoped here? Why? What is the pur? Why do you think the author chose to summarize here? How did the king act when the plot against the Jews was brought to his attention? What does this section say about how the Jewish people viewed Mordecai?

REFLECT: How do you react when spiritual matters are brought to your attention? Do you lead? Do you follow? Do you get out of the way? Is it sometimes wise to get out of the way? When? Why? Aside from the manner in which they were executed, how do you feel about Haman and his ten sons dying? Do you think they were executed because of human revenge or Godly justice? How can you tell the difference?

It is hardly necessary to record the Jewish agreement to Mordecai’s instructions about Purim unless it reconciles different established customs. So the Jews agreed to continue the celebration they had begun. The first observance was a spontaneous one. But they were obedient to continue to observe the feast on a yearly basis, doing what Mordecai had written to them (9:23). They agreed to continue both what they had begun themselves (which was for those in unwalled cities to celebrate Purim on the fourteenth day (9:21), and for those living in walled cities to celebrate the feast on the fifteenth day of the month of Adar), and what Mordecai had written to them (namely, that they should celebrate the feast on both days).¹¹⁸ The next two verses provide the historical background, beginning with the plot of Haman.

The author summarizes for the reader the events that led to the establishment of the celebration of Purim. It was necessary for the Jews throughout the empire to appreciate the full significance of the festival. In the provinces, all they knew was that there had been a decree permitting them to defend themselves against their enemies. They had defended themselves successfully and were, quite naturally, determined to celebrate the occasion. What they do not know, and therefore, what Mordecai must tell them, is of the events in Susa that lay behind the fateful thirteenth of Adar.¹¹⁹ Consequently, the story is telescoped.

Though the author missed the opportunity to mention Haman’s ancestry on the previous occasion, he referred to him here, for his final appearance in the book, and Haman bears the full brunt of his symbolic name. For Haman son of Hammedatha, the Agagite – and now for the first time – the enemy of all the Jews (previously he had merely been called the enemy of the Jews). Haman had plotted against the Jews to destroy them and had cast the pur, that is, the lot (to see link click Av – The Lot Fell on the Twelfth Month, the Month of Adar, in the Presence of Haman), to crush and destroy them (9:24). There seems to be a play on words by similarity in sound of Haman (haman) and to crush them (hummam).

But when the plot came to the king’s attention (9:25a). The word plot is not in the Hebrew. The Hebrew verb came has a feminine pronoun that could be translated either she (Esther), or it (plot). Therefore, some translate it: When Esther came before the king. But on contextual grounds it is preferable to consider the feminine pronoun to refer to the plot, which is understood in the previous part of the verse (9:25a), and maintain the NIV translation.¹²⁰

When the plot came to the king’s attention, he issued written orders that the evil scheme Haman had devised against the Jews should come back onto his own head, and that he and his sons should be impaled on poles (9:25b). Here, the king is credited with carrying out the just punishment on the evil Haman and his sons, without anyone’s intervention. The fact that Esther had given him the idea was a detail that did not need to be dwelt upon in this summary. The words here are not to be taken to mean that Haman and his sons were impaled at the same time. Since this is a brief summary, it does not mention the time difference between his death and that of his sons.

Mordecai Told Them to Celebrate Annually
on the Fourteenth and Fifteenth Days of Adar
9: 20-22

Mordecai told them to celebrate annually on the fourteenth and fifteenth days fo Adar DIG: Why do some say Purim is not really a holiday? What was the purpose of Mordecai’s letter to the provinces? How often did Mordecai say the feast should be celebrated? Why? When do Jews celebrate Purim today? How do those in walled cities at the time of Joshua celebrate differently from those unwalled cities? In what three ways do those who love the God of Abraham, Isaac and Jacob celebrate Purim today? What kind of special food is eaten on Purim?

REFLECT: What event in your life has turned sorrow into joy? Do you celebrate it? Do you share it with others? Purim is a day for giving … to one another and the poor. What prompts you to give to others? Especially the poor? What relief from your enemies have you experienced lately? What relief are you still seeking?

The Torah did not establish the feast of Purim because it was Mordecai who recorded these events (9:20a). Rabbi Rashi understood the phrase these events as referring to the whole book, and considered Mordecai to have been the author of Esther. But the words need not have this meaning, and a better translation would be, “the following words.” Because it was not a Levitical holiday designated by Moses, some said it was not really a holiday. But the rabbis had a saying: the flu is no illness and Purim is no holiday.

And Mordecai sent a letter to all the Jews in each province of King Ahasuerus, near and far concerning the observance of Purim (9:20b). This is a different letter than the one he had sent earlier (8:9) to the provincial officials informing them that the Jews had the right to defend themselves against attack. This letter was sent solely to the Jewish people. He had great authority and the efficient postal system made good communication possible.

Mordecai resolved the possible conflict over what day the celebration was to occur by declaring that both days should be celebrated. As soon as Mordecai heard that the fourteenth had seen celebrations all over the empire, but the Jews in Susa celebrated on the fifteenth, he solved the possible disagreement. They were to celebrate the feast annually on the fourteenth and fifteenth days of the month of Adar (9:21). After this verse we would expect another verse giving the law of Susa Purim that those who dwell in walled cities keep the fifteenth of Adar. This law is not explicitly stated in the Megillah, but is implied in verses 19 and 21. The rabbis determined that cities walled since the days of Joshua were under the obligation to observe Purim on the fifteenth of Adar. The Talmudic Tractate Megillah also gives instructions for observing the feast of Purim; the roll of Esther was to be read in unwalled cities on the eleventh, twelfth and either the thirteenth or fourteenth of Adar and in walled cities on the fifteenth.

Once established, Purim was to be celebrated annually on two consecutive days. This can be understood in one of two ways. Either all Jewish people everywhere were to celebrate on both days, because originally a part of the Jewish community had celebrated on each day, or Jewish people should celebrate Purim on the one day appropriate to where they lived, whether in a walled or unwalled location. Today, Jews around the world celebrate Purim on one day, Adar 14, except those living in one of the cities traditionally considered walled at the time of Joshua, which include Jerusalem, Hebron and Jericho, where Purim is celebrated on Adar 15.¹¹⁴

Future generations would be given an annual reminder of the wonderful deliverance from extinction. For it was the time when the Jews got relief from their enemies, and as the month when their sorrow was turned into joy and their mourning into a day of celebration (9:22a). No religious ceremonies are required. It is represented as a secular festival, in keeping with clearly non-religious tone of the narrative. This remains the essential character of the festival in Judaism. The most significant addition to the customs required is the reading of the roll, the Megillah, of Esther.¹¹⁵

He wrote them to observe the feast in three ways. First, they were to make them days of feasting and joy, not fasting and sorrow; secondly, they should give presents of food one to another, instead of having their possessions taken away; and thirdly, they should send gifts to the poor (9:22b). The rabbis teach that gifts should be given to at least two poor people (Talmud). Various Jewish holidays have special foods associated with them and Purim is no exception. The Purim foods are based on this verse. There are five different foods customary on these days of feasting.

The most customary food is a triangular pastry known as hamantashen. No one really knows where this word came from, but there are three suggested meanings. Some believe it means “Haman’s hat,” which was a three-cornered hat; some believe it means “Haman’s pockets,” which were stuffed with bribes; and some believe it means “Haman’s ears,” because his ears were supposedly cut off as punishment. The hamantashen is a Jewish pastry that is shaped in a triangle. Initially, it was filled with poppy seeds, but later it was also filled with prunes. Today, both poppy and prune hamantashen are eaten on Purim.

A second customary food for Purim is called kreplach. It is like Jewish ravioli, or pasta filled with chopped meat and mixed with spices such as onion or garlic. It is also a three-cornered pastry that is eaten on Purim eve. The chopped meat symbolizes being flogged, because there was an old custom of flogging oneself before Purim.

A third customary dish is beans, cooked with salt, because it was believed to be the diet that Esther survived on in the court of the king. The Jewish tradition is that she ate this food so as not to break any kosher laws.

A fourth customary meal for this feast is turkey. This is based upon its Russian and Hebrew name. In Russia, turkey is called the cock of India; in Hebrew it is called the chicken of India. The Hebrew word for turkey and the Hebrew word for India is the same. Turkey is eaten to remember that the king ruled from Ethiopia to India.

The fifth food is called keylitsh. This is the Jewish egg bread, also eaten on the Sabbath. It is a large, braided loaf of white bread, but this one is decorated with raisins, and the top is braided with long strands. The strands are wide and high in the middle but narrow and low at both ends to symbolize the long rope used to hang Haman.¹¹⁶

This custom of sending presents of food, the Hebrew word manot, to friends and neighbors of Purim also symbolizes what God has destined for His people. The Hebrew word manot, translated presents of food in 9:22b, is the same word translated portion in Psalm 16:5, where we read: LORD, you have assigned me my portion (manah) and my cup; you have made my lot (goral) secure. In the Hebrew poetic parallelism of this verse, manah in the first colon is used to refer to the same destiny as goral in the second colon. But the Hebrew word manah has a second meaning to refer to choice morsels of food. For example, in Second Chronicles 31:4, Hezekiah commands that portions of food be given to the priests and Levites so they can minister before the LORD without having to work in the fields. He ordered the people living in Jerusalem to give the portion (manah) due the priests and Levites so they could devote themselves to the Torah of ADONAI. As a result, the use of the word manah in Esther 9:22 forms a play on words, as the Jews send these portions of food (manot) to one another to celebrate their portion (manah) allotted (goralam) by God.¹¹⁷

The Five-Step Process to Confirm the Feast of Purim
9: 20-32

While the main theme of the book of Esther is the deliverance of the Jewish people in Persia from destruction, the end result is the celebration of the feast of Purim. These verses outline a five-step process by which the deliverance of the Jews came to remember the festival annually:

(1) the letter of Mordecai instructing the Jews that the festival should be held on the fourteenth and fifteenth of Adar (9:20-22);

(2) the Jews agreeing to continue the celebration they had begun (9:23-25);

(3) the naming of the feast (9:26a);

(4) remembering the feast would happen once each year (9:26b-28); and

(5) a second confirming letter was sent by Queen Esther and Mordecai the Jew (9:29-32).

The Names of the Feast

There are three basic names for this feast. The most common name by far today is Purim. This is the biblical name according to Esther 9:26. It is the plural form of the singular word pur, meaning lot. Therefore, Purim means lots, or the Feast of Lots. The reason this name was used is given in Esther 9:24, because Haman had cast the pur (that is the lot) to determine the day to destroy the Jews.

A second name is Mordecai’s Day. This is a name given to the feast in early Jewish writings between the TaNaKh and the B’rit Chadashah and is found in one of the apocryphal books, Second Maccabees 15:36. It was given this name because it was actually Mordecai who inaugurated the feast (Esther 9:20-21).

The third name is Id El Sukar. This is Arabic, meaning the sweet festival. The Arabs of Jerusalem gave this name during the Turkish period (1517 to 1917). It became the Jewish custom in Jerusalem to give sugar candies to Moslem authorities on this day, thus, the Arabs began calling this feast the Sweet Festival.¹¹³