Then the king’s servants who served him said, “Let beautiful young virgins be sought for the king. Let the king appoint officers in all the provinces of his kingdom, that they may gather together all the beautiful young virgins to the citadel of Susa, to the women’s house, to the custody of Hegai the king’s eunuch, keeper of the women. Let cosmetics be given them; and let the maiden who pleases the king be queen instead of Vashti.” The thing pleased the king, and he did so.
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Esther 2:2-4 sits inside this longer paragraph.
After these things, when the wrath of King Ahasuerus was pacified, he remembered Vashti, and what she had done, and what was decreed against her. Then the king’s servants who served him said, “Let beautiful young virgins be sought for the king. Let the king appoint officers in all the provinces of his kingdom, that they may gather together all the beautiful young virgins to the citadel of Susa, to the women’s house, to the custody of Hegai the king’s eunuch, keeper of the women. Let cosmetics be given them; and let the maiden who pleases the king be queen instead of Vashti.” The thing pleased the king, and he did so.
Parallel Translations
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Then the king’s servants who served him said, “Let beautiful young virgins be sought for the king.
Let the king appoint officers in all the provinces of his kingdom, that they may gather together all the beautiful young virgins to the citadel of Susa, to the women’s house, to the custody of Hegai the king’s eunuch, keeper of the women. Let cosmetics be given them;
and let the maiden who pleases the king be queen instead of Vashti.” The thing pleased the king, and he did so.
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Then said the king’s servants that ministered unto him, Let there be fair young virgins sought for the king:
And let the king appoint officers in all the provinces of his kingdom, that they may gather together all the fair young virgins unto Shushan the palace, to the house of the women, unto the custody of Hege the king’s chamberlain, keeper of the women; and let their things for purification be given them:
And let the maiden which pleaseth the king be queen instead of Vashti. And the thing pleased the king; and he did so.
Show all 3 translations
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Then said the king's servants that ministered unto him: 'Let there be sought for the king young virgins fair to look on;
and let the king appoint officers in all the provinces of his kingdom, that they may gather together all the fair young virgins unto Shushan the castle, to the house of the women, unto the custody of Hegai the king's chamberlain, keeper of the women; and let their ointments be given them;
and let the maiden that pleaseth the king be queen instead of Vashti.' And the thing pleased the king; and he did so.
Cross-references (17)
- Matthew 14:6 (v4) But when Herod’s birthday came, the daughter of Herodias danced among them and pleased Herod.
- Matthew 20:16 (v4) So the last will be first, and the first last. For many are called, but few are chosen.”
- 1 Kings 1:2 (v2) Therefore his servants said to him, “Let a young virgin be sought for my lord the king. Let her stand before the king, and cherish him; and…
- Genesis 12:14 (v2) When Abram had come into Egypt, Egyptians saw that the woman was very beautiful.
- 2 Samuel 17:4 (v4) The saying pleased Absalom well, and all the elders of Israel.
Show all 17 cross-references
- Esther 1:21 (v4) This advice pleased the king and the princes, and the king did according to the word of Memucan:
- Esther 3:9-10 (v4) If it pleases the king, let it be written that they be destroyed; and I will pay ten thousand talents of silver into the hands of those who…
- Esther 6:14 (v2) While they were yet talking with him, the king’s eunuchs came, and hurried to bring Haman to the banquet that Esther had prepared.
- Matthew 22:14 (v4) For many are called, but few chosen.”
- Esther 1:1-2 (v3) Now in the days of Ahasuerus (this is Ahasuerus who reigned from India even to Ethiopia, over one hundred twenty-seven provinces), in those…
- Esther 1:10 (v2) On the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Biztha, Harbona, Bigtha, and Abagtha, Zethar, and…
- Esther 1:14 (v2) and the next to him were Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan, the seven princes of Persia and Media, who saw…
- Esther 2:8-9 (v3) So, when the king’s commandment and his decree was heard, and when many maidens were gathered together to the citadel of Susa, to the…
- Esther 2:12-15 (v3) Each young woman’s turn came to go in to King Ahasuerus after her purification for twelve months (for so were the days of their…
- 2 Samuel 13:4-6 (v4) He said to him, “Why, son of the king, are you so sad from day to day? Won’t you tell me?” Amnon said to him, “I love Tamar, my brother…
- 2 Samuel 16:21-23 (v4) Ahithophel said to Absalom, “Go in to your father’s concubines that he has left to keep the house. Then all Israel will hear that you are…
- Isaiah 3:18-23 (v3) In that day the Lord will take away the beauty of their anklets, the headbands, the crescent necklaces, the earrings, the bracelets, the…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (17 sources)
Historical commentary, presented as a primary source — not an endorsement.
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Geneva Bible translators 1599 · Public Domain On v3 Read what this purification was, verse 12.
Read what this purification was, verse 12.
The abuse of these countries was so great, that they invented many means to serve the lusts of Princes, and therefore as they ordained wicked laws, that the king might have whose daughters he would, so they had divers houses appointed, as one for them while they were virgins, another when they were concubines and for the Queens another.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–4 Est 2:2 Then said the king’s servants that ministered…
Est 2:2 Then said the king’s servants that ministered unto him, Let there be fair young virgins sought for the king:
Ver. 2. Then said the king’s servants] His friends, saith Josephus, to whom he had opened his mind; the young courtiers, say others (green wood is ever shrinking and warping), but most probably those seven chief counsellors, Est 1:14, who had persuaded him to cast off Vashti, and now feared, lest if not some way diverted, he should fall as foul upon them as his predecessor Darius did upon those claw backs, Dan 6:24 or as the Athenians did upon Timagoras, Demagores, and Euagoras, whom they condemned to die, for flattering Darius Hystaspes, the father of this Ahasuerus.
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Let there be fair young virgins sought for the king] They knew him to be a sensualist and effeminate; they therefore agree to feed his humour, to drown him again in pleasure, so to drive away his melancholy. Such miserable comforters are carnal physicians; so wretched is our nature, to endure no other medicine; so justly doth God fit the physician to the patient, the helve to the hatchet; so do the wicked help each other forward to their deserved destruction. Ahasuerus’s courtiers and counsellors become brokers to his lusts; neither is this anything unusual with such. Lenocinantur, produnt, blasphemant, peierant, toxica miscent, &c., saith an expositor here. What is it that such parasites and sycophants will not do to ingratiate with great ones? It was not therefore without good cause, that the primitive Christians prayed hard for the emperor, as Tertullian testifieth, that God would send him Senatum fidelem, a faithful council, and free him from flatterers.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2–3 The king’s servants, for their own interests, were obliged…
The king’s servants, for their own interests, were obliged to quiet the king’s mind, and procure him another amiable consort.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv2–4 Then said the king's servants that ministered unto him,....…
Then said the king's servants that ministered unto him,.... Fearing that, if Vashti should be restored, vengeance would be taken on them; or however to remove the grief and melancholy of the king, they gave the following advice:
let there be fair young virgins sought for the king; that he might enjoy them, and choose one of them, the most agreeable to him, and put her in the room of Vashti.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v3 Keeper - Of all the women, both virgins and…
Keeper - Of all the women, both virgins and concubines: only the virgins he himself took care of, as requiring more care and caution, and the concubines be committed to Shaashgaz, ver. 14, his deputy. Purification - That is, to cleanse them from all impurities, to perfume, and adorn, and every way prepare them for the king: for the legal purification of the Jews he never regarded.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2–3 Verse 2. Let there be fair young virgins sought…
Verse 2. Let there be fair young virgins sought for the king] This was the usual way in which the harem or seraglio was furnished: the finest women in the land, whether of high or low birth, were sought out, and brought to the harem. They all became the king's concubines: but one was raised, as chief wife or sultana, to the throne; and her issue was specially entitled to inherit.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v2 Est 2:2-3. Then said the king’s servants — Who,…
Est 2:2-3. Then said the king’s servants — Who, for their own interests, were obliged to quiet the king’s mind, and procure him another amiable consort. To the house of the women — Or rather, of the virgins; for the house of those who were wives or concubines was different from this, and under another governor. Keeper of the women — Of all the women, both virgins and concubines: only the virgins he himself took care of, as requiring more care and caution, and the concubines he committed to Shaashgaz, (Est 2:14,) his deputy. Things for purification — That is, to cleanse them from all impurities, to perfume, and adorn, and every way prepare them for the king: for the legal purification of the Jews he never regarded.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v3 The house of the women - i. e. the…
The house of the women - i. e. the “gynaeceon,” or “haram” - always an essential part of an Oriental palace (Compare 1Ki 7:8). In the Persian palaces it was very extensive, since the monarchs maintained, besides their legitimate wives, as many as 300 or 400 concubines (compare Est 2:14).
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2–4 Beautiful. Thus Abisag was brought to David, 3 Kings…
Beautiful. Thus Abisag was brought to David, 3 Kings i. 2. The Turkish emperors select women from all their dominion, without distinction of noble or ignoble; as all are their slaves.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain On vv2–3 2. Then said the king’s servants — The king…
2. Then said the king’s servants — The king probably made known his thoughts and feelings to his servants, and sought their counsel in the matter. These servants were his court officials, officers of the palace, and most of them probably eunuchs.
Fair young virgins sought — These officers were anxious to maintain the inviolability of the decree against Vashti, and to prevent the restoration of the deposed favourite, lest the lives of those princes who had advised her repudiation should be endangered.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2–3 2. Then said the king’s servants] naturally alarmed at…
2. Then said the king’s servants] naturally alarmed at their sovereign’s incipient change of disposition, which might bring disaster upon themselves.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On v3 (3) The house of the women.—The harem, then as…
(3) The house of the women.—The harem, then as now, a prominent feature in the establishment of an Eastern king.
Hege.—Called Hegai in Est_2:8; a eunuch whose special charge seems to have been the virgins, while another, named Shaashgaz (Est_2:14), had the custody of the concubines. The whole verse shows, as conclusively as anything could do, in how degrading an aspect Eastern women were, as a whole, viewed. It was reserved for Christianity to indicate the true position of woman, not man’s plaything, but the help meet for him, able to aid him in his spiritual and intellectual progress, yielding him intelligent obedience, not slavery.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2–4 The king"s servants that ministered unto him. i.e. the…
The king"s servants that ministered unto him. i.e. the great officers of the court, eunuchs and others, who had been more or less concerned in the disgrace of Vashti. Fair young virgins. Or, "young virgins fair to look on". (see Est_1:11)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v2 And let the king appoint officers
Est_2:2-17
And let the king appoint officers
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The weak and lowly
Poor, helpless, feeble, may be the earthward aspect of true religion.
Beggars shall be taken from the dunghill, to set them among princes. God will be indebted to no outward help or influence. We see how God is pleased to overrule the very sins and passions of guilty men for the accomplishment of His own designs. The banishment of Vashti has left Ahasuerus solitary and self-reproaching. Some scheme must be adopted by those who counselled her overthrow, to supply her place. Let the king appoint officers in all the provinces of his kingdom that they may gather together all the fair young virgins unto Shushan, the palace. And let the maiden that pleaseth the king be queen instead of Vashti. And the thing pleased the king, and he did so. How perfectly natural was all this arrangement and plan! And yet it was but one part of Gods Divine arrangement to bring about His own plan, a plan of which they knew nothing. Thus He leaves men to act out their own purposes and accomplish their own ends, and yet overrules their whole scheme for the attainment of the results which He has already determined. This is His providence; this is the wise and perfect government of the Most High.
1. We see a youthful female, a poor girl. Her very sex betokens weakness and exposure. But yet woman is called the weaker vessel, and is so, as the crystal vase is a weaker vessel than the oaken cask, more easily overthrown, more surely injured, more irreparably destroyed, by the power of vicious habit or sinful temptation. To her, exposure to evil is far the heavier, and far more dangerous. Upon her, sorrows press with a far more grievous load. To her, misfortunes come with a far more sharpened power. The wrongs of women have filled every age and every history. But here, when the illustration of rising, conquering piety is brought before us, the subject is a woman; and a woman in her weakest and most forlorn position, a lonely girl. It is enough for us to see and know that God is there, the Father of the fatherless and the God of the widows in His holy habitation.
2. She is an orphan girl. She has neither father nor mother. What a privilege are parents spared to bless and cheer our maturity I What a joy and cause for thanksgiving is it to be permitted even to shelter and cheer their age in our own home! What solitude, separation, want of confidence, fear, distrust, yea, anguish, often fill up the orphans heart! Few can sympathise; and even to those few it is impossible to pour out the secret sorrows which are the burden and distress within. But imaginary as the causes may be, the sorrows which they produce are real and abiding. Yet, when we add poverty to the orphans lot, what increased bitterness do we throw into the cup! An orphan boy may struggle. The very poverty which oppresses him may excite his energies and call out his powers of endurance and of action. His self-dependence is aroused. But an orphan girl in poverty! what human case is habitually harder? Everything in her sex, and everything in her condition, is against her. Her exposure to the wickedness and the arts of the corrupt is the subject of constant observation and of constant dread.
(1) That God loves the lowly. Let every imagination which exalteth itself against God be cast down. Be content to allow Him to take you from the dust in all your sinfulness and unworthiness, and to wash and cleanse and save you by His own grace and power alone.
(2) Forget not that your honour and happiness will always be promoted by gaining the mind of God in this relation. This surely is the path of happiness for us. The world says, Happy are the rich, the luxurious, the self-indulgent. God says, Happy are the poor in spirit, the meek. The weak things of the world, if He choose them, and love them, will confound the things that are mighty. (S. H. Tyng, D. D.)
Esther the queen
In this chapter we find illustrated--
I. Providence. We must not judge the heathen court of Persia by our standard of morality. Rather let us see how God overrules all these arrangements for the accomplishment of His own purposes.
II. Adoption. In ten thousand things the strongest and wisest of us is but a lonely orphan, needing some strong hand to protect us, the pity of some loving heart for our comfort. How blest is he who has learned to say, Our Father.
III. Recompense. Think of the joy of Mordecai as he sees his adopted daughter thus uplifted. (Mark Guy Pearse.)
Esther at court
There is, unquestionably, a difficulty connected with this 8th verse.
1. If Mordecai, of his own accord, presented Esther as a candidate for the royal favour, then he acted in opposition to the law of Moses, which forbade that the daughters of Israel should be given to the heathen. It would be no apology for his conduct that he designed by what he did to advance the interests of his nation. What is forbidden by the law must not be done that good may come of it.
2. Many interpreters suppose that those who were commissioned to select the virgins for the kings seraglio executed their office without respect to the feelings of the parties interested. Esther was taken, therefore, without there being any choice left, either to her or Mordecai, in the matter.
3. Others that, as the whole was so manifestly providential, Mordecai may have received special intimation from heaven to bring his orphan cousin under the notice of the kings officers. There is nothing in the history to warrant this opinion; therefore we embrace the first supposition as the most probable account of the affair.
4. But whatever may have been the feelings of Mordecai and Esther, we see the special workings of providence in her behalf. She obtained favour of the chief of the eunuchs above all the other maidens who had been com mitted to his care, so that, without solicitation on her part, not only was there more than ordinary indulgence toward her, but she was even treated with a degree of respect that seemed, as it were, the prelude to yet higher advancement. The commencement of Esthers life in the palace gave promise of a prosperous issue. (A. B. Davidson, D. D.)
The beginning of true prosperity
Our study is in the chamber of true religion. There we see a solitary girl, and she an orphan. She hath neither father nor mother. On the doctrine of earthly chances, everything is against her. But in the scheme of the Divine government, we shall see that she has an Almighty Friend. Her beginning is small indeed, and disastrous enough; her latter end shall greatly increase. But there are other discouraging circumstances also, which seem completely to forbid the latter end of advancement which is promised.
1. She is a stranger. We find her in a land not her own, though perhaps she was born upon its soil--among a people with whom she has no affinity and no bond of affection. A girl, an orphan, and a stranger. To wander among multitudes with whom we have no connection and no sympathy is often a depression to the brightest spirits. But this poor girl is not a stranger in voluntary journeying--she is a captive. She is a servant of the true God in a land of dark idolatry; a pure, praying girl amidst a people whose licentious profligacy made the most wasting crimes to be no dishonour. But if piety can be made triumphant under circumstances so completely opposed to it, and a child of God can glorify her Fathers name, and keep His commandments amidst temptations and difficulties so numerous and pressing, how great will be the responsibility of those who are exposed to no such contests!
2. This orphan stranger, this lonely girl, is also beautiful in person. The maid was fair and beautiful. This is a gift which all naturally, perhaps not unreasonably, prize. It is God who hath given to the youthful form and face their attractions and their loveliness. One of the marks of His benevolence is here seen. His goodness shines in all these aspects of His power. He has made everything beautiful in its time. Yet the beauty of our daughters is but too frequently a snare. Sin in the heart perverts and corrupts it. It is welcomed as a merchandise for gain. It is nourished as the food for vanity. It is perverted to awaken an earthly taste, and to encourage a carnal mind. It brings an attending exposure to peculiar temptations. Her parents delighted over her childish promise, and called her Hadassah, their myrtle, their joy. They looked forward to great parental delight in her coming bloom, when as a fragrant myrtle they should see her blossoming at their side. But this, alas, they were not to see. She was to bloom for the gaze of other eyes, but not for theirs. Could I lead you off from this outward beauty to think of the fair beauty of the Lord--how much more precious and desirable is that pure and obedient mind which we find united with Hadassahs loveliness of person! Outward beauty we cannot all have, But this higher and more enduring beauty of the Spirit you may all possess.
3. The sole earthly protector of this beautiful orphan was poor and unable to defend her. In Shushan, the palace, there was a certain Jew whose name was Mordecai. And he brought up Hadassah, etc. When her father and her mother were obliged to forsake her, the Lord took her up, by providing her a faithful friend in her fathers nephew. He took her for his own daughter. But she was really one of Gods hidden ones, chosen in His love, to be protected and loved by Him. Never forget this highest security of His protection and His presence. There you are secure for ever. No one can be poor who is rich in faith toward God. No one can be deserted who has the Divine friendship and fellowship.
4. This lonely orphan girl was grateful and obedient: Esther did the commandment of Mordecai like as when she was brought up with him. Happy indeed is such a manifestation of grace as this! You may build with confidence any hope of usefulness and any desired attainment of human excellence upon a character so true. A spirit thus pure, subdued, affectionate and sincere, what may it not do that is lovely, honest, and of good report? It spreads happiness for others around its path. It converts the cares and trials of life into pleasures and delights. It crowns the whole personal walk with loveliness and attractions. But Esthers gratitude to her earthly benefactor was founded on her still deeper gratitude to God. This poor and lonely, but faithful and beautiful girl, God means to raise up to be an eminent blessing and restorer to His people. Her latter end is to be in great prosperity. This is our great lesson now. We are witnessing the purpose and the work of God. He is exalting a child of His own, and showing what He can do with His own, and by His own power. No condition is beneath His notice. No child of grace is below His care. None who love Him can be forsaken or destroyed. We see here a low beginning; none could be more so; but it is a very lovely one. And as we study the course through which God is pleased to lead this child of grace, we shall see Him to be justified in His whole course, and to come forth completely victorious in the work which He hath undertaken. How great is the advantage of having God upon your side, and of being under His special protection and care! (S. H. Tyng, D. D.)
The mysterious beginning
This is a most important truth for us to study. Man proposes, but God disposes. The eyes of the Lord are in every place. The government of the world is on His shoulder.
1. We may consider the object of this exaltation. This poor Jewish orphan is to be made the Queen of Persia. The change of position is as wide and wonderful as earth can illustrate. Why did God thus select and elevate her? He designed to give to all His people a great illustration of His power and goodness. He would have them see, He would have all to see, how certain and adequate is His protection to those who love and trust Him. But He had further designs in this work. He not only intended to show His goodness to Esther in protecting and rewarding a child whom He loved, He also purposed to make her an eminent blessing to others. She was to be a restorer to her people, a great blessing to her own captive nation. No one is exalted in this world for himself alone. Whatever gifts, or gains, or influence we have, they are for the benefit of others. No man liveth for himself. But how clearly and with what peculiar power does God teach us this truth in the whole plan of Divine redemption. Why has the Lord Jesus lived and died? And why is He still living as a mediator at the right hand of God? For us, is the only answer to the question. He is exalted on high that He may bestow gifts upon men. This important truth God equally teaches us in our own enjoyment of the blessings which redemption brings to us. He enriches us with all our gifts that we may be made the instruments of enriching others. We should look around and ask, Whom can I bless? Whom can I serve? To whom can I give even a cup of cold water in my Masters name? We can never tell how wide may be the appointed influences of such a spirit. We see the end of the Lord, that He is faithful and very gracious, and we may learn from it to understand and to confide in the loving-kindness of the Lord. When the gracious purpose of God comes out in the result of His dispensation, we have no longer any doubt or darkness resting upon His Word.
2. We may consider the circumstances of Esthers exaltation. They were painful and repulsive to her in an extreme degree. Such was the subject of violent compulsion. Such is the true meaning of the term brought, literally, brought by force. In this exaltation of the captive orphan, God remarkably overruled and employed the wicked passions of men. The king consulted only his own corrupt desires. His officers combined to minister to his wicked tempers and gratifications. No happiness of others, no peace of violated households, no wretchedness of ruined and discarded youth, was to be considered as an obstacle in the path. The kings commandment and decree must be obeyed. This does not lessen the wickedness of men. However God may restrain and employ them, their purpose is only to sin. And whatsoever results God may bring out of their wickedness, they must bear the guilt of their sin in the same condemnation. Gods mercy may compel them to bless His people, and to glorify Himself, while His justice punishes their transgression, and overthrows their own plans of personal gain and glory. Henry VIII. was a monster of crime. His motives appeared to be his own wicked passions alone. He murdered and he married at his pleasure. Yet God overruled the whole result for the establishment of His truth. This glorious Reformation has been often reproached for Henrys crimes. It would be just as reasonable to reproach the deliverance of the Israelites and their subsequent prosperity with the crimes of Pharaoh. God can make even our own pardoned sins and follies to become a blessing to us, and to bring honour to Him. (S. H. Tyng, D. D.)
The important friendship-
What principle of Divine providence can be more important than this? To have the friendship of God is to have all that men can ask. If He is on our side, it is of little consequence who may be against us. But He is always on the side of those whose ways please Him. Esthers history shows us this. In all its aspects her exaltation was most remarkable.
1. Mark the simple cause of this exaltation. It was the Divine tribute to her character. Because her ways pleased the Lord, He made her enemies to be at peace with her. Do you ask for success, for happiness, for final triumph? Do you desire a result of blessedness for this life and for the life to come? Embrace the hope which the gospel gives. Go to the fountain which the gospel opens. Enter into the Saviours ranks and belong to Him. He will carry you safely through every trial and every contest.
2. Mark the way in which this exaltation was accomplished. God gave her favour in the sight of others. An unseen influence and power preceded her in the path through which she was led and prepared her way before her. And now we see the beginning of the turning tide. When a mans ways please the Lord, He maketh even his enemies to be at peace with him. The maiden pleased Hegai, the keeper of the women, and she obtained kindness of him. Everything now is to be in her favour. The best place in the house of the women is assigned to her. Seven maidens meet to be given to her out of the kings house are appointed her attendants. So easily can your gracious heavenly Father change and order the minds of others concerning you. He can make all your enemies at peace with you. Thus He prepared Pharaohs daughter to be the defender and the royal nurse for the infant Moses. Thus also He dealt with Daniel and his companions. He gives a pleasant and attractive aspect to religious character, adorns it by His Spirit with traits of meekness and spiritual beauty, makes its influence agreeable and pleasant to those who become connected with it, and in this way makes His servants acceptable to others and a real blessing to many. This system of His gracious government lays out the line of personal duty for you. It is your duty to be a blessing to all persons and at all times.
3. Mark the state of mind which true piety will display under the most trying circumstances. This was beautifully exhibited in Esther as she passed through the trying ordeal which was to lead to her exaltation. Esther showed great self-respect. What is so dignified and refining as true piety? It habitually clothes the character with grace and purity, and the manners with delicacy and elegance. We see the poorest daughters of earth exalted by the transforming power of true religion to a hold on the reverence of all, and often to the admiration and delight of many. True piety is patient, quiet and unassuming. Esther showed a quiet submission to the will of God. She asked for nothing. She desired nothing of all that she saw around her. All the state and magnificence of her new condition were nothing to her. Her mind could find repose only in God. How beautiful is such an example! Remember that Divine promise (Isa_26:3): Thou wilt keep him in perfect peace, whose mind is stayed on Thee, because he trusteth in Thee. Trust ye in the Lord for ever, for in the Lord Jehovah is everlasting strength. Esther showed entire indifference to worldly display. But when the turn of Esther was come to go in unto the king, she required nothing but what Hegai, the kings chamberlain, appointed. She was contented to leave her whole influence and prospects in her Fathers hands, and therefore she required nothing. This was true modesty, as well as a simple and pious trust in God. Her mind and thoughts were directed to Him, not to herself. What an example was this to youth in the midst of the snares and artificial glare of the world! True adorning is not the outward adorning of plaiting the hair, and of wearing of gold, or of putting on apparel, but it is in the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. What attractive beauty there is in a heavenly temper, a lowly spiritual mind! This is a jewel of the Lords preparation and appointment, and eminently becomes and adorns the children of God. Esther showed a simple and entire trust in God. In the bitterness of her hearts sorrow she had no other protector. (S. H. Tyng, D. D.)
The myrtle that became a star
I. Hadassah, the orphan. Mordecai took the little tree, growing without shelter from the storm, and planted it by his own hearth.
II. Look next at Hadassah, the captive.
III. Then at Hadassah, the beautiful maiden. Nobody should despise beauty of face; but bad character spoils beauty, whilst beauty of soul may supply the lack of physical beauty.
IV. Last of all, at Esther, the queen.
V. Let us conclude with a twofold wish.
1. May you grow like a myrtle, and resemble it in two qualities: in that it is an evergreen, and always fragrant. Be thou lovely in the dark days as well as the bright; and do thou always cheer thy dwelling with the fragrance of godliness.
2. May you glow like a star, which God has clothed with light and placed so high in the heavens. Do thou walk in light--Christs light--the light of truth, and love, and holiness; and, finally, shine as a star in heaven, your home for evermore. (J. Edmons, D. D.)
Beauty
Esther, in addition to her outward comeliness, was modest, engaging, contented, and possessed all those amiable qualities which adorn the individual, while they make him useful to society. Beauty is one of the gifts of nature; but if it consist only in symmetry of form and fineness of colouring, it is no more than a beautiful statue; it can only gratify the eye. That which reflects as a mirror the good qualities of the mind can alone form an object of rational attraction. (T. McCrie.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v2 Est_2:2.] The youths, or male domestics, without regard to…
CRITICAL NOTES.]
Est_2:2.] The youths, or male domestics, without regard to age, that served before the king, sought to avert the danger that threatened. They advised that maidens, virgins, be brought to the king, and that these should be beautiful to look upon.
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Est_2:3. The house of the women] The harem was always an essential part of an Oriental palace. In the Persian palaces it was very extensive, since the Persian monarchs maintained, besides their legitimate wives, as many as three hundred or four hundred concubines. Hege, strictly speaking, seems to have been “keeper of the virgins” only, since the concubines were under the care of Shaashgaz.—Rawlinson. Things of purification] Cleansing and anointing with precious oils.
MAIN HOMILETICS OF THE PARAGRAPH. Est_2:2-4
THE SERVILITY OF THE KING’S SERVANTS
It is to be expected that servants should obey, and should seek to study the desires and wishes of those whom they serve. But even servants should exercise discretion, and not sacrifice principle at the shrine of policy. It does not appear that these servants set themselves to consider the claims of principle. Policy was their rule. By policy were they governed, and by policy were they at last undone.
I. These servants studied the king’s weakness. But this did not require much study. It was patent to the dullest observer. Those who are constantly about a man may understand the man better than he understands himself. These servants evidently understood the monarch’s weakness. Ultimately safe is it for the man to be surrounded by those who can be, and will be, faithful. We may not like faithful men, but at the last we shall find them to serve our highest welfare.
II. These servants pandered to the king’s weakness. Base pandering to the sinful weaknesses of men and women has been the bane of every age. It is at work in this enlightened age. While we rightly consider the corruption of a Persian court let us seek to have our eyes open to the corruptions of English society; and faithfully endeavour to stem the torrent of iniquity. Are we still to pursue the system of pandering to the worst passions of our fellows? Are there no faithful ones to be found in modern society?
III. These servants unscrupulously provided for the king’s weakness. The barbarous nature of their proposition could not be so evident to them as it is to us who live in these more blessed days. But surely even to them a passing thought might come as to the cruel nature of their proposition. Did they never and for one moment think of the cruelty of the proceeding by which the fairest flowers were to be plucked with ruthless hand from the choicest home-gardens of the land? Did they not consider the woes and tears of mothers and fathers weeping for the loss of the fair young virgins taken to be imprisoned in the king’s harem? But self-interest blinds our eyes to the interests of others, and to the claims of truth and of duty. It would be so then, as it is now on too large a scale. Men are still unscrupulous. We bow at the shrines of fashion, of custom, and of wealth. Oh, in these days Mammon is the great monarch, at whose behests fair young virgins are deflowered and strong young men are slaughtered. Mammon is exalted. Humanity is trampled beneath the feet. Mammon is the modern Ahasuerus, at whose commands homes must be decimated and true nobility thrown to the winds.
IV. These servants were for the present successful. Their proposition pleased the king, and measures were carried out for its accomplishment. Yet the success was not according to their wish. True, Vashti was banished and the measures were carried out to prevent her recall; yet those measures tended to the promotion of Esther, who was God’s instrument for the salvation of her people, and the destruction of the Lord’s enemies. The benefits, then, of a time-serving policy are not of the most lasting nature. If we would reap permanent good we must sow Divine seed. If we would build permanent structures of glory we must use Divine materials.
SUGGESTIVE COMMENTS ON Est_2:2-4
It is said the king’s servants suggested this to him. But kings’ servants know pretty well what to suggest. No doubt, however, the policy of having another queen-royal had the approbation of the wise men, else it could not have been carried out successfully.
And then began the preparation, the narrative of which needs no illustration of ours. It is perfectly plain: and it is not edifying. And yet it is. Rightly read—under due emotions and reflections, it is edifying (and especially to the female part of the world), in the highest degree. That ought to be edifying which shows much cause for gratitude. Now just look at that picture of Persian female life of the highest kind. Persia—the mistress of civilization at the time: the seat of wealth and splendour: the land of the brave and the wise. And this is how it treats its noblest women! Could female degradation be more complete? All the more complete that none wondered: none protested: none resisted—unless we may take Vashti’s rebellion as a kind of moral insurrection against the whole treatment and state of woman. If it was so, it spent itself. For here they come from far and near—the young, the fair, the nobly-born—as well as those of humbler condition in their miserable darkness, thinking that an honour (without a thought of wrong about it), which would now be esteemed, in any Christian country, the deepest disgrace. To use the words of an English bishop on this chapter, “It is,” he says, “of priceless worth, as showing the need under which the human race then lay, of that deliverance which has been wrought by the incarnation of the Son of God, the seed of the woman, who raised womanhood to a high and holy dignity, and by that spiritual espousal of a Church universal, by which he had sanctified marriage, and made it a great mystery. And it may remind the world of the inestimable benefits it owes to Christianity.” Also, one ought to say, that the narrative of this chapter, although we pass it over lightly, is quite purely written. Now this matter ought to be faced, plainly. Sceptics and enemies of the faith are in the habit of alleging or insinuating that there are not a few passages in Holy Writ not fit to be read in families and congregations—hardly in closets. A considerable number of passages certainly are not suitable for public reading or exposition. Therefore they are not read; and they are not expounded, except for some special ends. But impure passages, indelicate corrupting passages? Not one. The breath of God has passed through this chapter, and it is clear and clean, so that no one of simple mind will get harm by reading it. Would any one say the same regarding some of our fashionable novels and tales?—many of them, softly be it spoken, and sorrowfully, and with shame, written by women!!—by women calling themselves Christians, who, at any rate, have received the benefit of the Christian civilization so far, who therefore have been elevated—away beyond heathen female life. And this is the way they behave themselves, and show their gratitude. They spend their energy and their genius, such as it is, in corrupting their fellow-creatures, filling the minds of the young with evil suggestions, which either distress them, or pollute and deprave them: working up disgusting situations, and horrible scenes; making light of the holiest ties of human life, and apologizing for some of its deepest evils and crimes.
I am not speaking at random, although I do not profess to be speaking from any extensive personal knowledge; but on reliable authority, by consensus of judgment of the most impartial description, I believe this matter needs the attention of good people far more urgently than some other things which secure that attention. At any rate, I feel quite sure that I am but doing my duty in thus testifying and warning. One thing we can all do, we can refuse to read. Happily there is enough good literature of every kind—not heavy, dull, solemn, but fresh, bright, humorous, pathetic, comic, tragic—all kinds of the really good, by writers both alive and dead. So that there is no excuse for going down into the slough. “Keep thyself pure.”—Raleigh.
Est_2:3-4.—This was an extravagant course.
1. All the provinces of the kingdom must be searched for fair young virgins.
2. Officers were appointed to choose them.
3. A house was prepared for them, and a person appointed to have charge of them, to see that they were well provided for.
4. No less than twelve months was allowed them for their purification, some of them at least, who were brought out of the country, that they might be very clean and purified. Even those who were the masterpieces of nature must yet have all this help from art to recommend them to a vain and carnal mind.
5. After the king had once taken them to his bed, they were made recluses ever after, except the king pleased at any time to send for them; they were looked upon as secondary wives, were maintained by the king accordingly, and might not marry.—Matthew Henry.
A true representation of what we should be without the Gospel.
Without Divine revelation man sinks very low.
Learn how much we are indebted to the Bible for present as well as for future happiness.
We enjoy the inestimable advantage of knowing the Lord’s will. We are unworthy of it if we follow the promptings and suggestions of our own hearts in order to please ourselves.
The first question with us should be, How are we to walk so as to please God?
Nothing is a surer sign of our depravity than to prefer the pleasing of our flesh to the pleasing of him who made us, of him by whom we must be judged at the last day.
If we make it our grand business to fulfil the desires of the flesh and of the mind, we walk according to the course of this world, according to the prince of the power of the air.—Dr. Lawson.
It is not possible that great princes should want soothing up in all their inclinations—in all their actions. Nothing could sound more pleasing to a carnal ear, than that all the fair young virgins, throughout all his dominions, should be gathered into his palace at Shushan for his assay and choice. The decree is soon published; the charge is committed to Hegai, the king’s chamberlain, both of their purification and ornaments.—Bishop Hall.
The marriages of princes are commonly made by policy and interest, for the enlarging of their dominions and the strengthening of their alliances; but this must be made partly by the agreeableness of the person to the king’s fancy, whether she be rich or poor, noble or ignoble.
What ado was made here to humour the king; as if his power and wealth were given him for no other end but that he might have all the delights of sense wound up to the height of pleasureableness and exquisitely refined, though at the best they are but dross and dregs in comparison with Divine and spiritual pleasure.
The higher men are advanced in authority, the lower they sink in slavery to their sensual appetites. How low is humanity sunk when such as these are the leading pursuits and highest happiness of men! when every consideration of decency, equity, and conscience, even health, life, and the immortal soul itself, are sacrificed; disappointment and vexation must ensue; and he most wisely consults his enjoyment, even in this present life, who most exactly obeys the precept of the Divine law.—Scott.
Est_2:2. They knew him to be a sensualist and effeminate; they therefore agree to feed his humour, to drown him again in pleasure, so to drive away his melancholy. Such miserable comforters are carnal physicians; so wretched is our nature, to endure no other physic; so justly doth God fit the physician to the patient, the helve to the hatchet; so do the wicked help each other forward to their deserved destruction. Ahasuerus’ counsellors became brokers to his lust, neither is this anything unusual with such.—Trapp.
The whole passage affords us displays of human character, the contemplation of which is highly useful; but the chief thing which it is intended to exhibit to us is the wonderful working of God for the accomplishment of his purposes, especially in relation to his Church and his people. The divorce of Vashti was intended to prepare the way for the exaltation of Esther, and she was raised to the kingdom that, by her influence with the king, she might prevent a plot for the extermination of the Jewish race. And how wonderfully was this brought about. None of the agents dreamed of such a thing. It was brought about by means of heathens.—Dr. M‘Crie.
In this second chapter we are permitted to see the consequences which resulted from the banquet described in the first chapter. In the present lecture we shall state and enforce one or two general principles. “After these things,” etc. (Est_2:1-4).
I. We have here to notice the regret of the king for his rash and unwarrantable act. It is very obvious from the narrative, that when he came to himself, and had time to reflect on all that had taken place, he was sensible that he had committed injury; and that he had not only wronged Vashti, but also made himself a sufferer.
(1) He could not devise a remedy. There are wishes which even the most powerful despots cannot get gratified, and limits to their will which even they cannot pass over. It seemed to be by a simple exercise of supreme authority that Ahasuerus triumphed over the helpless, and had his desire carried into effect. But when he would have retraced his steps, he could not.
(2) The law of the Medes and Persians must stand. Yet the enactment which did wrong to the innocent queen, at the same time recoiled upon the head of the king himself.
II. But again we have to notice the expedient which his counsellors suggested to free him from his difficulty. Probably he would be moody and harsh toward them, when he saw to what issue their advice had brought him. Despotism, like spoilt children, must be soothed and flattered. He had degraded his queen; but another might be found to occupy the place from which she had been removed. The humour of the king fell in with the suggestion. He consented; it led to the promotion of Esther, a Jewess, to the high dignity of being Queen of Persia. These things are worthy of our attention in the way of practical application. They suggest several lessons.
1. In the first place we may draw from them the lesson, that when men suffer themselves to be carried away by the impulse of any violent passions, they may commit acts which cannot afterwards be remedied, and which they themselves may have especially to lament. We think it is plain from the words, “the king remembered Vashti, what she had done, and what had been decreed against her,” that when he was able to reflect calmly upon the decree which had been issued for the degradation of Vashti, he was conscious that she had been faithful to her place and character, while he himself had forgotten what was due to both. All the past he would gladly have cancelled, but it was beyond his power. His will could work evil, but it could not undo the evil which had been wrought.
2. It forms no excuse for sin committed, that the transgressor had reduced himself to a condition in which he ceased to retain his full consciousness of the distinction between right and wrong. It is with his own consent that he passes the boundary line between reason and folly; and although, in one aspect of the case, he may not be precisely answerable for all his acts when the power of self-government is gone, yet obviously he is to be called to account for reducing himself to that state. Let us take an illustration from the history of Saul. Furnished with the gifts of the Spirit, counselled by Samuel, he might have been a model to the sovereigns who were to come after him. He failed to improve his privileges, the Spirit of the Lord departed, and the evil spirit took possession of him—slew prophets, etc. He was held responsible, although the evil spirit prompted him, because he had laid his heart open for the reception of the evil spirit. Just so in all cases. When a man has perpetrated a criminal act, having wilfully deprived himself of the power that would have restrained him from it, he has no right to claim immunity from the consequences of his miserable self-will, or to complain that he is unrighteously dealt with when he is visited with punishment.
3. But there is another general application which may be legitimately made of this part of our subject, viz., that repentance may come too late. There is many a cry for mercy raised when the time for the exercise of mercy has passed away. By the law of the Medes and Persians the king found himself in a condition from which he would gladly have been extricated, but could not devise the means. By the unalterable law of heaven it is ordained that except we repent we must perish. And by the same law it is required that repentance be immediate. “Wherefore, my brethren, take heed lest there be in any of you an evil heart of unbelief, in departing from the living God.” But notice—
III. The whole case furnishes such evidence of the power of an overruling Providence, that I would take this opportunity of referring to the subject. The lesson which the text teaches is, in one sentence, this—that, amid all the workings of human passion and folly, there is a power exercised which brings order out of confusion, and good out of evil.
1. We present the case briefly as the text brings it before us. Revelry had produced disorder. It had led to most unjust measures towards the queen. The advisers of these measures, finding it necessary to soothe the feelings of their despotic sovereign, recommended to him a certain mode of procedure. The result of this was Esther’s advancement. In all this we have a special Providence, overruling the sins of men for the promotion of the interests of the people of God.
2. We see a specimen of the absolute and unrestrained will of man put forth to accomplish ends which had no apparent connection whatever with the will of God, or with what would be pleasing to him. When the curtain which conceals the movements of Providence is withdrawn, we can manifestly trace the connection between the follies and passions of men and the production of important results which they could not have dreamt of. We can perceive the hand of the Lord working where we would not have looked for it, and understand how the very wrath of men is made to praise him. But observe, the sin of the monarch was not one whit diminished because it was overruled for good; but neither is the good to be regarded as evil because it was the undesigned fruit of man’s unholy passions.—Dr. Davidson.
ILLUSTRATIONS TO CHAPTER 2
Discipline of the passions. The passions may be humoured until they become our master, as a horse may be pampered till he gets the better of his rider; but early discipline will prevent mutiny, and keep the helm in the hands of reason. Properly controlled, the passions may, like a horse with the bit in his mouth, or a ship with the helm in the hand of a skilful mariner, be managed and made useful.
A rich landlord once cruelly oppressed a poor widow. Her son, a little boy of eight years, saw it. He afterwards became a painter, and painted a life likeness of the dark scene. Years afterwards, he placed it where the man saw it. He turned pale, trembled in every joint, and offered any sum to purchase it, that he might put it out of sight. Thus there is an invisible painter drawing on the canvas of the soul a life likeness, reflecting correctly all the passions and actions of our spiritual history on earth. Now and again we should be compelled to look at them, and the folly of our acts will sting us, as it did the landlord, and also Ahasuerus.
Control of anger. Socrates, finding himself in emotion against a slave, said: “I would beat you if I were not angry.” Having received a box on the ears, he contented himself by only saying, with a smile, “It is a pity we do not know when to put on the helmet.” Socrates, meeting a gentleman of rank in the streets, saluted him; but the gentleman took no notice of it. His friends in company, observing what passed, told the philosopher “That they were so exasperated at the man’s incivility, that they had a good mind to resent it.” He very calmly replied, “If you met any person in the road in a worse habit of body than yourself, would you think you had reason to be enraged with him on that account? Pray, then, what greater reason can you have for being incensed at a man for a worse habit of mind than any of yourselves?” That was a brave, strong man.
Impressions of sin. The great stone book of nature reveals many records of the past. In the red sandstone there are found, in some places, marks which are clearly the impression of showers of rain, and these are so perfect that it can even be detected in which direction the shower inclined, and from what quarter it proceeded—and this ages ago. Even so sin leaves its track behind it, and God keeps a faithful record of all our sins.—Biblical Treasury.
“If you cut a gash in a man’s head, you may heal it; but you can never rub out, nor wash out, nor cut out the scar. It may be a witness against you in his corpse; still it may be covered by the coffin, or hidden in the grave; but then it is not till decomposition shall take place, that it shall entirely disappear. But, if you smite your soul by sin, you make a scar that will remain; no coffin or grave shall hide it; no fire, not even the eternal flames, shall burn out sin’s stains.”
Counterfeit repentance. Beware that you make no mistake about the nature of true repentance. The devil knows too well the value of the precious grace not to dress up spurious imitations of it. Wherever there is good coin there will always be bad money.—Ryle.
Repentance before pardon. The first physic to recover our souls is not cordials, but corrosives; not an immediate stepping into heaven by a present assurance, but mourning, and lamentations, and a little bewailing of our former transgressions. With Mary Magdalene we must wash Christ’s feet with our tears of sorrow, before we may anoint his head with “the oil of gladness.”—Browning.
In all parts of the East, women are spoken of as being much inferior to men in wisdom; and nearly all their sages have proudly descanted on the ignorance of women. In the Hindoo book called the ‘Kurral,’ it is declared, “All women are ignorant.” In other works similar remarks are found: “Ignorance is a woman’s jewel. The feminine qualities are four—ignorance, fear, shame, and impurity. To a woman disclose not a secret. Talk not to me in that way; it is all female wisdom.”—Roberts.
Degradation of woman. The farmers of the upper Alps, though by no means wealthy, live like lords in their houses, while the heaviest portion of agricultural labour devolves on the wife. It is no uncommon thing to see a woman yoked to the plough along with an ass, while the husband guides it. A farmer of the upper Alps accounts it an act of politeness to lend his wife to a neighbour who is too much oppressed with work; and the neighbour, in his turn, lends his wife for a few day’s work, whenever the favour is requested.—Percy.
Radical reform. A small bite from a serpent will affect the whole body. There is no way to calm the sea but by excommunicating Jonah from the ship. If the root be killed, the branches will soon be withered. If the spring be diminished, there is no doubt that the streams will soon fail. When the fuel of corruption is removed, then the fire of affliction is extinguished.—Secker.
Individual responsibility. Daniel Webster was once asked, “What is the most important thought you ever entertained?” He replied, after a moment’s reflection, “the most important thought I ever had was my individual responsibility to God.” There is no royal road, either to wealth or learning. Princes and kings, poor men, peasants, all alike must attend to the wants of their own bodies, and their own minds. No man can eat, drink, or sleep by proxy. No man can get the alphabet learned for him by another. All these are things which everybody must do for himself, or they will not be done at all. Just as it is with the mind and body, so it is with the soul. There are certain things absolutely needful to the soul’s health and well-being. Each must repent for himself. Each must apply to Christ for himself. And for himself each must speak to God and pray.—Ryle.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v3 Or, Hegai, Est 2:8
Hege
Or, Hegai, Est 2:8
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v3 Connecting Statement:
Connecting Statement:
The young servants continue to speak to the king.
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Let the king ... the king's official ... pleases the king
The servants spoke to the king in third person as a sign of respect. AT: "You should ... your official ... pleases you" (See: First, Second, or Third Person)
provinces
A province is a large area into which some countries are divided for the purposes of government. See how you translated this in Esther 1:1.
harem
where the wives of a man with many wives live
the fortress
This refers to a castle, stronghold or fortified city. See how you translated this in Esther 1:2.
Susa
See how you translated the name of this place in Esther 1:2. (See: How to Translate Names)
Let them be put under the care of Hegai, the king's official, who is in charge of the women
This can be stated in active form. AT: "Let Hegai, the king's official, who is in charge of the women, take care of them" (See: Active or Passive)
Hegai
This is a man's name. (See: How to Translate Names)
their cosmetics
A "cosmetic" is a substance such as a cream, lotion, or powder that women usually put on their face or body to improve their appearance.
translationWords
king
kingdom
virgin
queen
Vashti
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.