Exegetical and Hermeneutical Commentary of Esther 2:12
Now when every maid’s turn was come to go in to king Ahasuerus, after that she had been twelve months, according to the manner of the women, (for so were the days of their purifications accomplished, [to wit], six months with oil of myrrh, and six months with sweet odors, and with [other] things for the purification of the women;)
12. after that it had been done to her according to the law for the women, twelve months ] More accurate than A.V. after that she had been twelve months, according to the manner of the women.
sweet odours ] spices or balsam. The Hebrew and English words for myrrh ( mr) and balsam ( bsem) are etymologically identical. These spices came to us from the East, and retained their Eastern names in European languages.
the things for the purifying ] a general designation including the two items just mentioned. The A.V. less accurately has other things for the purifying.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 12. Six months with oil of myrrh] See on Es 2:3. The reason of this purification seems not to be apprehended by any writer I have seen. The most beautiful of all the young virgins of all the provinces of Babylon were to be selected; and these were taken out of all classes of the people, indiscriminately; consequently there must have been many who were brought up in low life. Now we know that those who feed on coarse strong food, which is not easily digested, have generally a copious perspiration, which is strongly odorous; and in many, though in every respect amiable, and even beautiful, this odour is far from being pleasant. Pure, wholesome, easily digested, and nourishing aliment, with the frequent use of the hot bath, continued for twelve months. the body frequently rubbed with olive oil, will in almost every case remove all that is disagreeable of this kind. This treatment will give a healthy action to all the subcutaneous vessels, and in every respect promote health and comfort.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
According to the manner of the women; who were kept so long, partly, for their better purification, as it here follows; partly, out of state, as that which became so great a king; and partly, that being so long in safe custody, the king might be sure that the child begotten upon any of them was his own.
With oil of myrrh; which is useful both for making the skin exactly clean, and smooth, and solid, and for giving strength and rigour to the body.
With sweet odours; which was the more necessary, because the bodies of men and women in those hot countries did of themselves yield very ill scents, if not corrected and qualified by art.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. Now when every maid’s turn wascome to go in to king AhasuerusA whole year was spent inpreparation for the intended honor. Considering that this took placein a palace, the long period prescribed, together with the profusionof costly and fragrant cosmetics employed, was probably required bystate etiquette.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now when every maid’s turn was come to go in to King Ahasuerus, after that she had been twelve months, according to the manner of women,…. That were prepared in the house of the women to be presented to the king for his liking; for it seems that these virgins came in turns to him, according to the time they had been in the house; as did the wives of the kings of Persia, as Herodotus relates p:
for so were the days of their purifications accomplished; that is, in the space of twelve months, which were thus divided: to wit,
six months with oil of myrrh; which Ben Melech interprets of musk:
and six month’s with sweet odours; the former was used to make the skin smooth and soft, and these to remove all ill scents through sweat, or any other cause:
and with other things for the purifying of women: by bathing, rubbing, &c. and such a space of time was observed not only for the thorough purification of them, but partly was of state and grandeur, and partly that it might be a clear case they were not with child by another, before they came to the king.
p Thalia, sive, l. 3. c. 69.
Fuente: John Gill’s Exposition of the Entire Bible
Before relating the appearance of Esther before the king, the narrator more particularly describes in Est 2:12-14 the preparations for this event, and how Esther behaved with respect to them.
Est 2:12-13 “When every maid’s turn came (i.e., at every time that any maid’s turn came) to go in to King Ahashverosh, after the time when it had been done to her twelve months according to the law of the women – for thus were the days of their purification accomplished: six months with oil of myrrh, and six months with balsam and ointments of purification for women – and the maiden came to the king, all that she desired was given her to go with her out of the women’s house unto the king’s house.” , turn in succession, used only here and Est 2:15. The turn to go in unto the king did not come to any maid until , at the end of the time when it had been done to her according to the law … This time lasted twelve months after her reception into the house of the women; and the law of the women, according to which it was done to her, was, that she should be purified for six months with oil of myrrh, and as long with , sweet odours and other ointments. (Est 2:13) forms the continuation of the antecedent clause commencing with , or, to speak more correctly, of a second antedecent with which the conclusion is connected. Some expositors understand , with the lxx, of the time: illo sc. tempore ; others of the condition: hoc modo ornata or ea lege (Cler.), and therefore as parallel in meaning with the of Est 4:16. Either view is admissible and suits the sense, but the latter is more in harmony with the parallel passage Est 4:16, and therefore preferable. All that was to be given her, can only relate to ornaments and jewels, which were to be given that each might appear before the king adorned and dressed after her own taste.
Est 2:14 In the evening she went (to the king), and on the morrow she returned to the women’s house, a second (time) to the hand (under the keeping of) Shaashgaz, the king’s chamberlain, who kept the concubines; she came no more to the king, except the king delighted in her and she were called by name, i.e., specially. instead of , like Neh 3:30.
Est 2:15 When Esther’s turn came to go in unto the king, she required nothing (to take with her, see Est 2:13) but what Hegai the king’s chamberlain appointed (hence as not concerned to please the king by special adornment), and she obtained favour in the sight of all them that looked upon her, namely, by her modesty and humility. On , see remarks on Est 2:9.
Est 2:16 She was taken into the king’s house ( instead of , the palace of the kingdom, the royal residence) in the tenth month, i.e., the month Tebeth, in the seventh year of his reign.
Est 2:17 And the king loved Esther above all the women, and she obtained grace and favour in his sight more than all the virgins; and he set the royal crown upon her head, and made her queen instead of Vashti. The meaning evidently is, that the king, immediately after their first meeting, bestowed his affections upon Esther in preference to all the women and maidens, and chose her queen.
Est 2:18 To celebrate Esther’s elevation to the crown, the king made a great feast, called Esther’s feast, to all his princes and servants, and granted release to the provinces. The verbale Hiph. is translated in the lxx , Vulg. requies , and understood either of a remission of taxes or a remission of labour, a holiday. Although the Chald. understands it of a remission of taxes, yet the use of the verb rather favours the latter meaning, viz., the appointment of a holiday, on which there would be arresting from labour. Finally, he gave gifts with royal munificence like Amo 5:11; Jer 40:5; like Est 1:7. – It seems strange that a period of four years should intervene between the repudiation of Vashti in the third year of Ahashverosh and the elevation of Esther in the seventh, an interval whose length cannot be adequately accounted for by the statements of the present book. Only a few days could have elapsed between the disgrace of Vashti and the time when the king remembered her; for this took place, we are told, when the king’s wrath was appeased. The proposal to collect virgins from all parts of his kingdom to Susa was then immediately made. Now, if the carrying out of this proposal took half a year, and the preparation of the virgins by anointing, etc., lasted a year, Esther, even if her turn to go in unto the king had not come for six months, might have been made queen two years after the repudiation of Vashti. As she obtained the favour of Hegai immediately upon her reception into the women’s house, so that he hastened her purifications (Est 2:9), she would not be brought before the king among the last, but would rather be one of the first to go in. The long interval which elapsed between the repudiation of Vashti and the elevation of Esther, can only be satisfactorily explained by the history of the reign of Xerxes; in fact, by the circumstance that his campaign against Greece took place during this time.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Esther Chosen, Verses 12-18
The king’s plan worked like this. Each young girl was given a twelve month beauty treatment. For six months she applied oil of myrrh to her body. Myrrh was an aromatic perfume often mixed with olive oil and used for anointing the body. The second six months the girls were treated with spices and such cosmetics as the women used. At the end of the twelve months they were considered ready to share the king’s bed. At that time they were allowed to carry anything they desired with them from the harem to the palace. In the evening the girl would be conducted to the king’s bedchamber to spend the night with him. In the morning she would be removed to the house of the concubines, presided over by another eunuch named Shaashgaz. There the poor girl would be required to remain until the king should ask for her again. If he never required her company again she remained a virtual prisoner in the house of the concubines. She could not be married to another and was considered the property of the king, though he might forget all about her. This is another illustration of the wicked and cruel practices of paganism and its denigration of womanhood. Note the difference under Christ (Eph 5:25; 1Pe 3:7; Col 3:19).
Esther may have felt confidence in the Lord when it came her turn to sleep with the king. She did not ask for anything from the harem to carry in with her. Her own physical beauty and beauty of character she must have considered sufficient to win the king’s favor. Though God is nowhere mentioned one must realize that she had great faith in the Lord. Esther had won the favor of Hegai and all others, evidently including the other girls, who had observed her. She must have been a remarkable beauty. So the king loved her and chose her for the queen to succeed Vashti. She was elevated to this position in the seventh year of his reign, which corresponds with the date of the return of Xerxes from his Greek campaign.
Ahasuerus celebrated the coronation of Esther with a great banquet which he called Esther’s banquet. He lavished on her much kindness and favor, and declared a holiday throughout the empire in observance of her elevation. The orphan Jewish girl had become the greatest lady in the largest kingdom in the world.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.]
Est. 2:13. Whatsoever she desired] In the way of jewels, ornaments, or dress. No doubt, says Rawlinson, the virgins generally took the opportunityone that would occur but once in their livesto load themselves with precious ornaments of various kindsnecklaces, bracelets, earrings, anklets, and the like.
MAIN HOMILETICS OF THE PARAGRAPH. Est. 2:12-14
THE VANITY OF EARTHLY HOPES
Here is a vivid description of the means taken to minister to and to gratify the carnal pleasures of a depot. Sensuality is permitted without stint. Manhood is lowered. The animal is made supreme. Ahasuerus the king is turned into Ahasuerus the slavethe slave of degrading lusts. Men have not the same opportunities of self-degradation as were provided for this Eastern monarch. But still men may give way to the sensual. Let them avoid the earthly and the sensual, for their climax is the devilish. Now consider the unhappy case of these poor virgins.
I. The great preparation. For twelve months these unhappy victims were being prepared for the great occasion that would most likely occur only once in their lives. Oil of myrrh and sweet odours were at their disposal in abundance. The choicest garments and rarest jewels were in readiness. Female vanity could for once gratify its propensity for outward adornments. Through all time men and women will make great preparation to render the external attractive, while the internal is neglected. Even now women will dress and trick themselves up for a state reception of a few moments duration. Very few make earnest preparation to dress the soul, and to be ready for heavenly reception.
II. The flattering hopes. Each virgin would doubtless entertain the hope of becoming queen in place of the deposed Vashti. What a delightful prospect! How flattering the hopes that would flutter in each virgins mind! We please ourselves thus with fond delusive hopes. Well is it for us that hope is so buoyant in this dark world. After all, these flattering hopes are of great service to us in our chequered career.
III. Great preparations wasted. These virgins derived little earthly profit from all their planning and arranging. What a picture this of the wasted preparations in the lives of most! Much money is spent on the boys education, and just as he reaches manhood death comes and seizes the prey. The lovely maiden droops and dies ere the flower of her beauty is fully blown. The prince is killed by the weapons of savages before he has had time to achieve a name and to lay claim to imperial dignity. The pen falls from the writers hand just as he is beginning to give permanence to the laboured and matured thoughts of his mind. The world is full of ruins. Wasted preparations strew the ground.
IV. Flattering hopes destroyed. These virgins were sent back into the chambers of the concubinesthe prison of sad and withered hearts. There are many prisons that we do not see. Imprisoned souls endure the saddest punishment. Withered hearts! who shall count them? Flattering hopes destroyed! who shall tell their appalling number? Every life has its own long, dreary list of blasted hopes.
Learn(a) that preparation for heavenly service is never wasted. Perhaps life is not so full of waste as we have supposed. The Divine Builder can turn our very ruins to useful purposes. The preparation that was wasted in one mans life may be of service to another. However, the true way to avoid possible waste is to make this earthly life a preparation for the heavenly. We prepare to enter the court of earthly kings, and are never summoned to the royal presence; but those who prepare in the right spirit and according to the gospel method to enter the court of the King eternal will most assuredly be summoned to stand in that Presence where there is fulness of joy. (b) That the hopes suggested by the gospel cannot be destroyed. The hopes of the worldling are too often delusive. The hopes of the hypocrite shall perish. But the hope of the righteous is gladness. To the man who builds by faith on the gospel of Gods dear Son there is gladness in anticipation and gladness in fruition. Those who, justified by faith in Christ, and sanctified by the Divine Spirit, entertain the hope of being for ever in heaven, will never be sent back to the prison of sad and withered hearts. (c) If the children of this world make such great preparations for positions they may never be called to occupy, what preparations should the children of light make to occupy aright the high position to which they will be most certainly called. Wherefore the rather, brethren, give diligence to make your calling and election sure.
SUGGESTIVE COMMENTS ON Est. 2:12-14
What strife, what emulation was now amongst all the Persian damsels that either were or thought themselves fair! Every one hopes to be a queen, and sees no reason why any other should be thought more excellent. How happy were we if we could be so ambitious of our espousals to the King of heaven! Every virgin must be six months purified with the oil of myrrh, and six other months perfumed with sweet odours, besides those special receipts that were allowed to each upon their own election. O God, what care, what cost is requisite to that soul which should be addressed a fit bride for thine holy and glorious majesty? When we have scoured ourselves with the most cleansing oil of our repentance, and have perfumed ourselves with thy best graces, and our perfectest obedience, it is the only praise of thy mercy that we may be accepted.Bishop Hall.
No doubt the virgins generally took the opportunityone that would occur but once in their livesto load themselves with precious ornaments of various kindsnecklaces, bracelets, earrings, anklets, and the like.Rawlinson.
What care and cost is required for the decoration of the soul when it would prepare as an acceptable bride for Jesus.Starke.
Because God desires more and more to have delight in us, and to draw nigh to us, and therefore he more and more goes on to purge us. For though he loves us at first, when full of corruptions, yet he cannot so much delight in us as he would, nor have that communion with us, no more than a husband can with a wife who hath an unsavoury breath or a loathsome disease. They must therefore be purified for his bed, as Esther was for Ahasuerus. Draw nigh to God, says James, and he will draw nigh to you; but then you must cleanse your hands, and purify your hearts, as it follows there; God else hath no delight to draw nigh to you.Goodwin.
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 mans 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 proceededand 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 mans 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 sins 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 Christs 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 womans jewel. The feminine qualities are fourignorance, 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 days 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 moments 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 souls 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.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
C. Season of Preparation
TEXT: Est. 2:12-14
12
Now when the turn of every maiden was come to go in to king Ahasuerus, after that it had been done to her according to the law for the women twelve months, (for so were the days of their purifications accomplished, to wit, six months with oil of myrrh, and six months with sweet odors and with the things for the purifying of the women,)
13
then in this wise came the maiden unto the king: whatsoever she desired was given her to go with her out of the house of the women unto the kings house.
14
In the evening she went, and on the morrow she returned into the second house of the women, to the custody of Shaashgaz, the kings chamberlain, who kept the concubines; she came in unto the king no more, except the king delighted in her, and she were called by name.
Todays English Version, Est. 2:12-14
The regular beauty treatment for the women lasted a yearmassages with oil of myrrh for six months and with oil of balsam for six more. After that, each girl would be taken in turn to King Xerxes. When she went from the harem to the palace, she could wear whatever she wanted. She would go there in the evening, and the next morning she would be taken to another harem and put in the care of Shaashgaz, the eunuch in charge of the kings concubines. She would not go to the king again unless he liked her enough to ask for her by name.
COMMENTS
Est. 2:12 Purification: We have already discussed the reasons for the purification process (cf. Est. 2:3). Some presume another reason for such rites stems from the idea that Persian emperors considered themselves divine. They believed that such deity was resident in them that even pure maidens had to be purified ceremonially before approaching their emperor. We do not think it had anything to do with religion at all. It probably had to do with training in Persian customs. Daniel spent his quarantine in Babylon becoming learned in all the wisdom and laws of Babylon. This may have been one of the purposes of the purifications for these maidens. The law for the women is the word dath already discussed (Est. 1:13-15).
Myrrh is from the Hebrew word mor. It is from a small tree growing in Arabia; the gum resin exudes in small tear-like drops which dry to a rich brown or reddish-yellow, brittle substance, with a faint though agreeable smell and a warm, bitter taste. The Hebrew word mor means a bitter weeping, or drops of bitterness. Oil of myrrh was probably used as a cosmetic in this Persian law for purification. It may have even been used medicinally, for it was used that way at other times (it was offered to Jesus at His crucifixion as an anesthesia). It is quite likely that some of the fair young maidens there at that time had come from homes that were none too clean or sanitary. The time period for the purifications consisted first of six months application or oil of myrrh plus six months application of sweet odors. The Hebrew text has two interesting words here; the first is basam which refers to the balsam-tree or is translated spice in Son. 5:1; the second word comes from the Hebrew root maraq and means, cleansing or rubbing with precious perfumes. For one whole year there was a process of cosmetic, medicinal and dietary preparation of every young girl brought into the emperors harem.
Est. 2:13-14 Presentation: After a full year of preparation, each maiden was granted the opportunity to make her own presentation before the emperor as favorable as she was able. Whatsoever she desired was given her probably means she could wear any dress in the harem wardrobes, and adorn herself with any of the jewelry available there. The emperor wished each maiden to appear as alluring and as desirable as possible.
Each maiden, in the turn appointed her, presented herself before the emperor in the evening, stayed with the emperor that night, and returned on the next day to the second house of the women. The Persian emperors harem was apparently divided into three houses: (1) a royal residence for the queen; (2) a house for the women (secondary wives or concubines); and (3) a house for the virgins. On returning from her first visit to the emperors chambers, a girl ordinarily returned to the second house because she was no longer a virgin. It must be assumed that the emperors purpose in keeping these virgins over night in his chambers was sexual intercourse. The second house was under the supervision of Shaashgaz, another of the emperors eunuchs. Once a maiden had been granted her night with the emperor, she was never permitted to be in his royal chambers again unless the emperor called for her by name. If a young virgin was not chosen as queen, she returned to the harem of concubines for the rest of her life. They were virtual prisoners. They would never be allowed to return to the world outside the palace and marry after consorting with the emperor for that would be degrading to the sovereignty and glory of the emperor.
Fuente: College Press Bible Study Textbook Series
(12) Manner.Translate, law or ordinance, as in Est. 1:8; Est. 1:15.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. According to the manner of the women Rather, the law of the women; that is, the order or requirement indicated in Est 2:2 and explained in the sequel of this verse, according to which these women were to go through a twelvemonths’ purification.
Myrrh sweet odours The design was to cleanse, soften, and beautify to the utmost possible degree.
Fuente: Whedon’s Commentary on the Old and New Testaments
Est 2:12 Now when every maid’s turn was come to go in to king Ahasuerus, after that she had been twelve months, according to the manner of the women, (for so were the days of their purifications accomplished, [to wit], six months with oil of myrrh, and six months with sweet odours, and with [other] things for the purifying of the women;)
Ver. 12. Now when every maid’s turn was come] Their turns then they took, and held it their happiness to lose that which was their honour. See 1Th 4:4 , See Trapp on “ 1Th 4:4 “ their bodies were first adulterated, and then vitiated. This was abominable.
After that she had been twelve months
Corrige praeteritum, rege praesens, cerne futurum.
According to the manner of the women ] Who of themselves are apt enough (without an order to do so, as here) to cast away too much time and cost in tricking and trimming their bodies (those painted sheaths), as the comedians have tartly taxed them. Negotii quantum in muliere una est! saith Plautus. What a deal of do is there with one woman in this kind! And Nosti mores mulierum, saith Terence, dum moliuntur, dum comuntur, annus est. And as for the Persian women, Aelian saith that they were above all others most addicted to this vanity (Lib. xii. cap. 1); and yet the haughty daughters of Zion are deeply censured, and heavily threatened, Isa 3:18 , where the prophet gives us an inventory of those ladies’ gallantry, and tells them that their fineness shall be turned into filthiness, their neatness become nastiness.
For so were the days of their purification accomplished
To wit, six months with oil of myrrh
And six months with sweet odours
Posthmne, non bene olet, qui bene semper olet.
And another saith, That woman smells best who smells of nothing. Spiret autem foemina Christum, saith Clement of Alexandria, Let women learn and labour to smell of Christ, who is the royal unction, and let them ever be anointed with chastity, that chiefest ointment (Paedag. lib. 2, cap. 8).
And with other things for the purifying of women
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Est 2:12-14
12Now when the turn of each young lady came to go in to King Ahasuerus, after the end of her twelve months under the regulations for the womenfor the days of their beautification were completed as follows: six months with oil of myrrh and six months with spices and the cosmetics for women13the young lady would go in to the king in this way: anything that she desired was given her to take with her from the harem to the king’s palace. 14In the evening she would go in and in the morning she would return to the second harem, to the custody of Shaashgaz, the king’s eunuch who was in charge of the concubines. She would not again go in to the king unless the king delighted in her and she was summoned by name.
Est 2:12 after the end of twelve months under the regulations for the women This shows that there was a year of training in court etiquette and beauty treatments (which was meant to remove skin blemishes and lighten skin color). The lengthy period may also have been a way of detecting any kind of disease.
Est 2:13 anything that she desired was given her to take with her from the harem to the king’s palace Letting the women choose their own dress and adornments was one way of letting the king know something about the girl’s personality.
Est 2:14 the second harem. . .the concubines It is uncertain exactly what this phrase specifically relates to, but it is known from history that there were three segments of the royal harem. There were the king’s wives, concubines, and virgins. The women who went into the king’s presence one time and were never called again still became permanently part of the harem (i.e., concubines) because of their one intimate contact with the king. They became, in some sense, royalty themselves (cf. 2Sa 16:20 ff dealing with Absalom and 1 Kings 1, 2 dealing with Adonijah).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
for. Another Parenthesis. App-6. See note on Est 1:7.
Fuente: Companion Bible Notes, Appendices and Graphics
Est 2:12-15
Est 2:12-15
ESTHER’S TURN TO GO IN TO THE KING
“Now when the turn of every maiden was come to go into king Ashuerus, after it had been done to her according to the law for the women twelve months (for so were the days of their purifications accomplished, to wit, six months with oil of myrrh, and six months with sweet odors and with the things for the purifying of women), then in this wise came the maiden unto the king. Whatsoever she desired was given her to go with her out of the house of the women unto the king’s house. In the evening she went, and on the morrow she returned into the second house of the women, to the custody of Shaashgaz, the king’s chamberlain who kept the concubines: she came in unto the king no more, except the king delighted in her, and she were called by name. Now when the turn of Esther the daughter of Abihail the uncle of Mordecai, who had taken her for his daughter, was come to go in unto the king, she required nothing but what Hagai the king’s chamberlain, the keeper of the women, appointed. And Esther obtained favor in the sight of all them that looked upon her.”
“In the evening she went; and on the morrow she returned” (Est 2:14). Where are there any sadder words than these? One frightful night in the bed with Ahashuerus, and the next morning relegated to the status of a concubine, never more to see him, unless called by name; and the odds are that he did not even remember the names of half of them. The text states that there were many of these women.
E.M. Zerr:
Est 2:12. There was nothing supernatural in this purification process. It was much in line with modern practices with perfumes and various kinds of “make-up” and application of cosmetics. The main difference was in the greater length of time used and the attention to formality observed. These girls were being prepared to spend a night with the king of Persia. It was possible for any given one of them to be chosen to succeed the deposed Vashti who had been exiled from the throne and bed of the king. Since the choice was to be made on the basis of bodily attraction, it was thought necessary to make every effort to please. By a liberal use of perfumes and other cosmetics the aroma of the body would gratify the olfactory sense of the king, the form of her body would please his eye, and both qualities would intensify the pleasure of another sense, that of touch or feeling. Every girl was required to spend one year in this preparation of her body before being called upon to go to the king.
Est 2:13. The girls were to await their turns for going in to the king’s private apartment. There is no definite information as to the things a girl desired to be given her to take into the bedroom of the king. Doubtless it referred to some of the little niceties that any girl might think would add to her personal charm.
Est 2:14. Each girl spent a night with the king. In the morning she did not return to the house of the women from where she came, for her relation to the king had been changed. Having had intimate relations with him she was no longer a virgin and hence could not properly rejoin the other girls. But she was sent into the custody of a different eunuch, the one who kept the concubines. That word did not mean what it does today. The only practical difference between that and a wife was in regard to property rights. In those ancient times when plurality of wives was tolerated even among the Jews, there was no moral objection against a concubine. A significant thought here is that the girl was classed among the concubines after having intimate relations with the king. That was the only basis of marriage given by the Lord in the beginning. See Gen 2:24; Mat 19:5. After this one night’s experience the girl was classed as a concubine only, and did not again come into the king’s presence unless he called for her. That would mean that her night’s association with him would not entitle her to any of the legal rights of property or royal dignity.
Est 2:15. Esther left it to the judgment of the eunuch as to what things to take with her to the king’s apartment. She fared as well as the ones who may have made special requests along that line, in the eyes of the observers. In fact, a womanly spirit and modest behaviour are the best ornaments a woman can have. (1Pe 3:4.)
Fuente: Old and New Testaments Restoration Commentary
am 3546, bc 458
to go in: 1Th 4:4, 1Th 4:5
six months: Pro 7:17, Son 3:6, Isa 57:9, Luk 7:37, Luk 7:38
Reciprocal: Est 2:3 – their things Est 2:9 – her her things Eze 23:40 – thou didst
Fuente: The Treasury of Scripture Knowledge
Est 2:12. According to the manner of the women Who were kept so long, partly for their better purification, as it here follows; partly out of state, as that which became so great a king; and partly that, being so long in safe custody, the king might be sure he was not imposed upon by a child begotten by another man. Six months with oil of myrrh, and six months with sweet odours It is observed by Pliny, lib. 13, cap. 1, that ointments were first invented by the Persians. Oil of myrrh was used, not only on account of its fragrancy, but to make the skin soft and smooth, and to clear it from all manner of scurf; and the sweet odours were necessary, in those hot countries, to take away all ill scents, and, as some think, to enliven and invigorate the constitution.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3. The choice of Esther as queen 2:12-20
The king evidently had sexual relations with a different virgin every night whenever he pleased. The harem officials watched these girls closely to make sure they did not have some disease that they would pass on to him. The women in the harem used their time to become as attractive as possible.
"Like the semi-nomadic Arab women of the eastern Sudan in the last century, women like Esther long, long ago fumigated themselves, saturating their hair, skin, and pores with fumes from cosmetic burners." [Note: Idem, "Archaeology and the Book of Esther," Biblical Archaeologist 38:3-4 (September, December 1975):78.]
After their night with the king, these young women resided in a facility with other concubines where they might live for the rest of their lives. The king might call for them again or he might not. Historians have documented Ahasuerus’ amorous affairs in Persia, Greece, and elsewhere. [Note: See Whitcomb, pp. 56-59.] Esther had such natural beauty and charm that she required no special adornments to make her more attractive (Est 2:15).
"Both Josephus and the Jewish Rabbis exaggerated the beauty of Esther and elaborated on her virtues and piety. The Rabbis held that Esther was one of the four most beautiful women in history along with Sarah, Rahab, and Abigail (Megillah 15a). Josephus maintained that Esther ’surpassed all women in beauty’ in the entire habitable world." [Note: Yamauchi, "The Archaeological . . .," p. 106. See Josephus, 11:7, for his account of the story of Esther.]
Esther became queen in the winter of 479-478 B.C., four years after Vashti’s deposition (Est 2:16). During that four-year period the Greeks defeated Ahasuerus in battle.
The Hebrew word translated "banquet" (Est 2:18, hanaha) means "a coming to rest." This could mean that Ahasuerus released his subjects from some tax burdens, or from military service, or both, temporarily.
"Perhaps it is relevant that when the False Smerdis ascended the throne [of Persia in 522 B.C.], he granted his subjects freedom from taxation and military service for a period of three years (Herodotus III, 67)." [Note: Moore, Esther, p. 25.]
Evidently the reassembling of the virgins (Est 2:19) was part of a procession the king designed to show off Esther’s beauty compared with the other contestants in his beauty contest. [Note: Gordis, p. 47.]
Evidently Mordecai received an appointment to a governmental position as a magistrate or judge because of Esther’s influence (Est 2:19). The "king’s gate" was where people settled legal matters in the capital. His position probably enabled Mordecai to overhear the plot to assassinate the king (Est 2:21-23).
". . . the impression remains that Esther’s Jewishness was more a fact of birth than of religious conviction." [Note: Moore, Esther, p. liv. Cf. Est 2:20.]