Then were the king’s scribes called at that time in the third month, that [is], the month Sivan, on the three and twentieth [day] thereof; and it was written according to all that Mordecai commanded unto the Jews, and to the lieutenants, and the deputies and rulers of the provinces which [are] from India unto Ethiopia, a hundred twenty and seven provinces, unto every province according to the writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language.
9. In the Hebrew this is the longest verse in the Hagiographa, consisting of 43 words and 192 letters. It may be added that the longest in the Prophets is Jer 21:7, consisting of 42 words and 160 letters. (See the critical notes on these passages in Baer’s Massoretic Text of the O.T.)
in the third month, which is the month Sivan ] the Babylonian siman ( n) u. The derivation is uncertain. It corresponded to the last half of May and the first half of June.
on the three and twentieth day thereof ] Haman’s letters had been sent out on the thirteenth day of the first month (Est 3:12 f.), and thus had had two months and ten days start.
the satraps, and the governors and princes ] See on Est 3:12.
an hundred twenty and seven provinces etc. ] See on Est 1:1.
Fuente: The Cambridge Bible for Schools and Colleges
Sivan corresponds nearly to our June; it was the second month from the issue of the first edict Est 3:12.
Fuente: Albert Barnes’ Notes on the Bible
Verse 9. The month Sivan] This answers to a part of our May and June.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
In the third month, on the three and twentieth day thereof; which was above two months after the former decree; all which time God suffered the Jews to lie under the terror of this dreadful day partly, that they might be more thoroughly humbled for and purged from those many and great sins under which they lay; partly, and particularly, that they might be convinced of their great sin and folly in neglecting the many offers and opportunities they had of returning to their native country, and to the free and full exercise of the true religion, which could be had no where but in Jerusalem; by which means they being now dispersed in the several parts of this vast dominion, were like to be a very easy prey to their enemies, whereas their brethren in Judea were in a better capacity to preserve themselves; partly, that their most malicious and inveterate enemies might have an opportunity of discovering themselves to their ruin, as the event showed; and partly, for the greater illustration of Gods glorious power, and wisdom, and goodness, in giving his people such an admirable and unexpected deliverance. Yet God so ordered things, that this letter should be sent in due time before it was too late; for there were yet near nine months to come before that appointed day.
It was written unto the Jews; that they might understand their liberty, and be encouraged to use it for their own defence.
And to the lieutenants, and the deputies and rulers of the provinces; that they should publish and disperse them into all parts, that both themselves and others might take notice of the kings pleasure and kindness to the Jews.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Then were the king’s scribes called at that time,…. As they were to write the former letter, Es 3:12,
in the third month, that is the month Sivan, on the three and twentieth day thereof; which answers to part of May, and part of June. This was two months and ten days after the writing of the former letters; so long the Jews had been in distress by reason of them, and was a just rebuke upon them for not returning to their own land when they might, as well as for other sins:
and it was written according to all that Mordecai commanded to the Jews. Mordecai dictated to the scribes, and ordered what they should write; and which were sent to the Jews in the first place, partly to ease them of their present distress, and partly that they might prepare against that time for their defence, for which they had sufficient time, it being now more than nine months to it:
and to the lieutenants, and the deputies, and the rulers of the provinces, which are from India unto Ethiopia, an hundred twenty and seven provinces. The letters were directed to the same magistrates in the several provinces as the former, giving orders to them, that, notwithstanding them, they were to suffer the Jews to defend themselves, and not punish them for what should be done by them in self-defence; see Es 1:1,
unto every province according to the writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language; some provinces spoke the Persian language, and used the character of it, others Chaldee, others Syriac, c. and wrote in the usual characters, as the Jews did in Hebrew, and in the characters of that language and now these letters were written in the language and character of the people of the several provinces they were sent to, that they might be easily read and understood.
Fuente: John Gill’s Exposition of the Entire Bible
These letters were prepared in the same manner as those of Haman ( Est 3:12-15), on the 23rd day of the third month, the month Sivan, and sent into all the provinces. “And it was written according to all that Mordochai commanded.” They were sent to the Jews and to the satraps, etc., of the whole wide realm from India to Ethiopia (see Est 1:1), while those of Haman had been issued only to the satraps, etc. The rest coincides with Est 3:12. , and he (Mordochai) wrote. To show the speed with which the letters were despatched, (messengers) “on horseback, on coursers, government coursers, the sons of the stud,” is added to . is a collective, meaning swift horses, coursers; comp. 1Ki 5:8. (Est 8:11 and Est 8:14) answers to the Old-Persian kschatrana , from kschatra , government, king, and means government, royal, or court studs. So Haug in Ewald’s bibl. Jahrb. v. p. 154. The older explanation, mules, on the other hand, is founded on the modern Persian estar, which, to judge from the Sanscrit avatara, must in ancient Persian have been apatara. , . . from , answering to the Syriac r e makaa’ , herd, especially a herd of horses, and to the Arabic ramaka, stud, is explained by Bertheau as a superlative form for the animal who excels the rest of the herd of stud in activity, perhaps the breeding stallion, while others understand it of the stud in general. The contents of the edict follow in Est 8:11 and Est 8:12: “that the king allows the Jews in every city to assemble and to stand for their life (i.e., to fight for their lives, comp. Dan 12:1), to destroy, to slay, and to cause to perish all the power ( , military power) of the people and province that should assault them, children and women, and to plunder their property, upon a certain day,” etc. The appointed time is thus stated as in Est 3:13. The Jews were thus authorized to attack and destroy all enemies who should assault them on the day appointed for their extermination. Est 8:13 coincides with Est 3:14, with this difference, that the Jews are to be ready on this day to avenge themselves on their enemies. Est 8:14 also is similar to Est 3:15, except that the expression is strengthened by an addition to as in Est 8:10, and by that of , urged on, to , hastened, to point out the utmost despatch possible.
Fuente: Keil & Delitzsch Commentary on the Old Testament
CRITICAL NOTES.]
Est. 8:10.] Posts on horseback. On horseback, on coursers, government coursers, the sons of the stud.Keil. Sent letters by posts] This is one of many intimations in this book calculated to engage the attention of those who take interest in studying the progress of society in the arts of convenience and civilization. The testimony of the Greek writers coincides with this, in directing our attention to Persia for the origin of posts and couriers. It is said, that, when the empire became so vast, as in the time of Cyrus, that monarch thought of a plan for facilitating the exchange of communicating between the court and provincial governments. After having ascertained how far a good horse might go in a day with ease and expedition, he caused stables to be erected at the determined distances throughout his dominions, each with a suitable establishment of horses, and men to take care of them. There was also a post-master at each of these stages, whose duty it was to receive the packets as they arrived, and immediately despatch them with fresh horses and couriers. Thus the posts travelled night and day, without intermission; and hence it was proverbially said that they flew faster than cranes. The expedition with which the king was enabled by this process to obtain intelligence from, and forward edicts to, the remotest parts of his empire, astonished the ancient world. Their admiration resembled that with which European travellers regarded the posting establishments of the Mongol empire, which seems to have been similar to that of the ancient Persians. There is a full and interesting description of it in Marco Polo (ii. 90), a few particulars of which may serve to complete the idea of Oriental establishments of this class. From the capital (Kambalu) roads extended to every part of the empire, having post-houses, with suitable furniture, at every twenty-five or thirty miles. There were altogether ten thousand of these stations, with two hundred thousand horses. The post rode two hundred, and sometimes two hundred and fifty, miles in a day, on occasions of rebellion in the provinces, or other urgent matters. There were other stations, consisting of a few dwellings, three or four miles asunder, occupied by runners or foot-posts, who, being girded, ran as fast as horses (see the note on 1Sa. 8:11). These, in dark nights, ran before the horsemen with links to light them along; they also carried letters, mandates, and parcels, to or from the khan, who thus received news or fruit in two days from places ten stages distant, as from Kambalu to Shangtu. Similar establishments are still kept up in China and Japan.Kitto.
Est. 8:11.] But would not the Jews have defended themselves without any such order from the king? They could expect nothing but death in any case, and, therefore, would have fought with the energy of despair. True, but this edict allowed them to arm and prepare for self-defence. But for this edict, any movement towards self-defence would have been crushed at the very outset. A spasmodic defence with empty hands would have accomplished nothing; but the kings decree enabled the Jews to arm and gather into companies.Whedon (abridged).
Est. 8:14. Being hastened] There were still eight months; but the messengers were hastened that the enemies might be warned not to make any attack, and that the Jews might everywhere have ample time to prepare themselves for self-defence.Whedon.
MAIN HOMILETICS OF THE PARAGRAPH. Est. 8:9-14
EVIL COUNTERACTED
IN the conduct of life wisdom is often as necessary as virtue; hence our Lord commands his followers to be wise as serpents, while they are harmless as doves. Indeed folly will ruin an earthly career as effectually as vice. Thus to have a good cause, and to fight manfully for it, are not sufficient in any conflict: the general needs skill in the arrangement of his troops, and also a sharp eye to discern his enemys mistakes. Equally in the battle of life we need the open eye, as well as the strong hand, or the brave heart. It is only folly which says, that, as God is righteous, and must therefore be on the side of the righteous, righteousness alone is necessary for success. This may be true on that large scale which takes eternity into the account, but here upon earth it is not true. As our supreme Judge requires at our hands the cultivation of the intellectual as well as of the moral attributes of our nature, he wisely makes much of our earthly success dependent on our skill. Thus a righteous imbecile will often fail, where a skilful scoundrel succeeds. In the case of nations this principle is even more conspicuous. Nations have no hereafter. They are judged here and now. An individual may be righteous and miserable; but a nation must be exalted by virtue. So manifestly is this principle written on the pages of history, that one of the leading philosophers of our century does not scruple to write, The cause which succeeds is that which has deserved to succeed. It follows, that in matters of legislation wisdom and righteousness are almost synonymous; but if we could imagine a ruler who was himself utterly immoral, while yet his large intellect guided him wisely in national affairs, such a monster would yet prove a blessing to his country. At times, however, the folly and wickedness of the legislature are equally conspicuous. When most European nations oppressed the Jews; when Spain so cruelly drove out the industrious Moors; or when France expelled those Huguenots who were the very brain and heart of her middle classes, it seems wonderful that no one propagated the maxim, that What is morally wrong can never be politically expedient. In times like these a statesman who is both wise and righteous finds a noble opportunity. It is for him to resist the passions of the mob, to devise means whereby the oppressed may be relieved, and to open a highway leading to the fair fields of national greatness. Such was the work now committed to Mordecai. It was his part to undo the folly of the monarch and the wickedness of the minister. Ahasuerus committed to him the task of reversing the mischief devised by Haman the Agagite.
I. A sudden decree. The right of self-defence, which in some aspects of it may be called a sacred inheritance, is generally held in abeyance in civilized states. If every man defended himself from attack, and was the avenger of his own wrongs, society would become impossible. This right is usually yielded up to the government; yet there are always extreme cases, in which this right reverts back to the original owner. So the laws allow of homicide when a burglar, within the house at night, threatens the life of a peaceful inhabitant; or if a traveller, assailed by a garotter, with the first weapon which comes to hand inflicts a fatal wound, he would usually be held guiltless. In England homicide is said to be justifiable: () To prevent the commission of a crime which, when committed, would be punishable with death; and also () In necessary endeavours to carry the law into execution, as in suppressing riots, or apprehending malefactors. Probably, also, the defence of chastity, which approaches nearest to the preservation of life, would be held to justify the same extremities. Now with men of a western race, at least with men of the brave Teutonic stock, there would be no need to say to those whose lives were assailed that they might defend their right to live. Possibly, however, with sleepy Orientals, oppressed with a sense of the magnitude of the empire, there might be some occasion for a stirring decree. Remembering how cheaply men will sell their lives in China, it seems not improbable that the sentence of Haman would strike the Jews into a dull stupor, from which they needed to be aroused. Yet the decree granted much more than this. It gave first the right of association. When the Jews banded together in armed companies, no heathen ruler of a province could compel them to disarm. Hence, when the fatal day arrived they were ready for their foes. History records, that after the Huguenots had met their foes in battle on many a hard-fought field, they fell a prey to secret and solitary assassination: thus the grand old Coligni, who had no equal on the field, was ruthlessly murdered in his own chamber. From this danger the Jews were delivered. Thanks to the decree, on the thirteenth day of Adar the Jews were able to say to their foes, the motto of the Napiers, Ready, ay, Ready. Then, secondly, the decree was an act of indemnification. No Jew, who slew his foe in self-defence, need fear that he would have to give an account in the courts of justice. Those who were killed were beforehand pronounced justly killed. There was also a third result doubtless contemplated by Mordecai. No one would die who did not deserve to die, because, after this decree, no one would attack the Jews who was not madly animated with the love of blood and plunder. Orderly citizens would keep the peace; but the sequel shows how terribly Haman had aroused the passions of the mob. No foe so terrible as an excited mob; it resembles that herd of swine possessed by the unclean spirit. One passion, one soul, one wild spirit seems to animate the mass; and the vile mobs of Persia rushed violently upon their own ruin.
II. A royal sanction. Even in the records of Oriental imbecility, it may be doubted whether ever monarch betrayed more besotted folly. How different the records of the East, where one benevolent imbecile succeeds to another bloated sensualist, from the picture painted by our poet Laureate. He tells how statesmen knew how to make the bounds of freedom wider yet, by shaping some august decree, and how freedom widened slowly down from precedent to precedent. Oriental despotism is a pyramid on its apex. As if the monarch were some Epicurean deity, who was wrapt up in selfishness, but could curse all mankind, the whole multitude of the nation living for his glory or for his luxury. In a lively apologue, a domestic bird moralizes on his own importance. For him suns rise and set; for him tides ebb and flow; to provide for his comfort the race of men exist; and thus the whole universe is employed catering for the happiness of one exalted goose So Oriental monarchs fancy that they are the world. But the theory that the world is governed by kings and statesmen begins to fade away. The country belongs to the people who have made it, and not to the monarch who has been accidentally uplifted above his fellows. Every child has a right to happiness; has a right to an education; has a right to that career which suits his talents; and has a right to a voice in the affairs of state. The state is the private property, the exclusive manor, of no class of men whatever; and the world will not be at rest till this principle is everywhere confessed. Again, also, we must raise our cry against the folly which will not confess a mistake. Not to sin is the noblest lot; and next to that, whether for a nation or a man, is the bold virtue which dares to make restitution. Having taken a wrong position, Christianity demands that we retreat from it as soon as the mistake is discovered.
III. Swift messengers. Bad news proverbially travels fast; and so it is related that, after the Indian Mutiny, long before the tidings could possibly have reached England, strange rumours were current in Londonrumours, alas, far surpassed by the real truth. Here good news travels fast, being hastened by the kings commandment. The haste was demanded () in order to relieve the suspense of the Jews. Suspense paralyzes all exertion, and indeed a stunning defeat may be less injurious than long-continued anxiety. To the Jews these tidings would come like cold waters to the thirsty soul. When a vessel has been long becalmed beneath a sultry sky, when the slimy ocean has grown stagnant, and when no evening dews moisten the cracking timbers; or when the travellers of the desert have long been lost, when the cheeks are sunken, and the lips blackened by the continued thirst; let a cloud arise, and streams of rain descend, then men realize the sweetness of good news from a far country. Now, over all that mighty empire the Jew would see that God had not forgotten his covenant, but that he was still mindful of his chosen people Israel. From the banks of Indias mighty rivers, away across the deserts as far as the mountains of Rasselas, the cry would be heard, When the Lord turned again the captivity of Israel, we were like them that dream. Then said they among the heathen, The Lord hath done great things for them, whereof they are glad. () This haste was required in order that the Jews might have full time to prepare. Lest the first decree should take effect, the people must have opportunity to concert schemes of self-defence. In the presence of so overwhelming a disaster as that with which they were threatened, solitary effort availed nothing. Union alone was strength. () This haste also was a merciful warning to all the heathen. Before they were fairly aroused by the messengers of Haman they were admonished by the decree of Mordecai. To the more distant provinces we can fancy the messengers of mercy speeding onward, if haply they may overtake and pass by the messengers of death. So England to-day in her right hand carries to China the deadly opium, and then sends afterward swift messengers of mercy to preach the Gospel. Possibly, in the eyes of the all-wise God the folly of Ahasuerus, perched on his infallibility, is no greater than the folly of Britain murdering a whole empire for the sake of revenue. At least we may pray that the messengers of the modern Mordecai may undo the evil devised by the modern Haman.
SUGGESTIVE COMMENTS ON Est. 8:9-14
Now in the change wrought in Providence on the condition of the Jews, as well as in the work which was yet imposed upon them before they could deliver themselves from their enemies and establish themselves in the enjoyment of their own liberties and privileges, we have an illustration of Gods working in grace. He accomplishes for us in his grace what we could not do for ourselves. The Jews scattered throughout the Persian empire had no part in securing this second decree of the king. Though they had loudly protested against the cruel wrong which was being done to themselves and their families, yet would it all have gone for nothing; and had not the second decree been passed, apart altogether from their interference, they should all have perished when the day fixed had arrived. It came to them not as an achievement of their own, but simply as a gift. Whilst, however, it threw around them the favour and protection of the king, and did for them what they could not have done for themselves, yet had they to confront and beat down all the enemies who should rise up against them, and virtually gain a victory for themselves. They had to fight in the kings name, and with the kings weapons, and under the kings mandate. The conquest was sure, but the battle might yet be severe. In like manner has God done for us, in Christ, what we could never have done for ourselves. We have in him pardon, reconciliation, and unmerited grace. We have in him the victory. But still have we to fight the good fight of faith, and to battle against every enemy who should seek our souls ruin. If it had not been for our deed of emancipation and salvation accomplished for us by Christ, when we were ignorant of it, and could have done nothing to forward or finish it, we should never have striven against our enemies, or had only struggled in vain. But on account of what has been done for us we have to be ready against our evil day, to be equipped in the armour of God, and to contend against our enemies in the Kings name and by his authority. There is not an evil passion or lust against which we are not called upon to do battle, not a temptation which we are not commanded to resist, not a spiritual adversary which we are not required to put forth all our energies to overcome. In our evil day we are summoned by our King to stand for our lives, and be prepared to war against our enemies as though the victory lay with ourselves. God helping us, we will do it! The issues are tremendous. The contention is not simply for the life of the body, but of the soul. Against our immortal life is every fiery dart levelled. The spoil which they would take from us is nothing short of our faith and hope in God, our security in Christ and preparedness for heaven. Let the people of God be always apprehensive of the evil day, and be ready on the instant to stand for their lives. The victory is theirs if they will only earnestly contend for it. Yield not an inch of ground. No mercy! is the war-cry of the foe. Man, woman, little ones, and spoil, must all be taken. No surrender! be our war-cry in reply. Everything saved, nothing lost. Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.McEwen.
The posts were hastened by the kings commandment.He was now made sensible of the great wrong he had done to the Jews, and made all possible haste to undo, as far as he could undo, what he had done. Are you sensible you have done wrong? Make haste, and delay not to repair the wrong, if it is in your power. How can you say that you repent of the evil that you have done, if you hold it fast? The light of nature teaches men that they ought, with the first opportunity, to put away the evil of their doings, and to redress the injuries done by their hands, or their tongues, or their pens. As soon as Jesus brought salvation to the house of Zaccheus, he said, Lord, if I have wronged any man by false accusation, I restore him four-fold. Is it your intention, in some future part of your life, to compensate the wrongs you have done in the former part of it? But are you sure that you shall see another week, or even another day? Boast not thyself of to-morrow, unless a prophet of as much credit as Isaiah has brought a message from God, that some more years of life are allotted you.Lawson.
The decree was given in the month Sevan, the month of May, says an old author, when all things are in their prime and pride, and the earth chequered and entrailed with variety of flowers, and God is seen to be magnus in minimisgreat in the smallest creatures. Then did the Sun of righteousness arise to these afflicted exiles with healing in his wings, like as the sunbeams did to the dry and cold earth, calling out the herbs and flowers, and healing those deformities that winter had brought upon it.Quoted by Dr. Raleigh.
If such anxiety was manifested for this newly-enacted law to be known throughout the empire, how much more anxious should we be to circulate the word of God throughout the world? If it was deemed so important that the Jews should know that they were allowed to withstand their enemies, how much more so is it that mankind should be informed of the strength and craftiness of their spiritual adversaries, of the armour with which they are to be clothed, and of the great Captain of salvation, under whose banners they shall crush them all, and enjoy the fruits of victory in the kingdom of heaven for ever! And if it was deemed of such moment that the decree should be written unto every people, after their language, how should we rejoice that the great charter of salvation has been translated into so many of the languages of the earth, and that a copy of the Scriptures goeth forth into distant parts of the world for every moment that passeth away! May these Divine writings be blessed to the hastening of the reign of Christ, from the rising of the sun to the going down of the same!Hughes.
ILLUSTRATIONS TO CHAPTER 8
Est. 8:10. Sealing letters. The authenticity of a merchants letters, as of his bills, depends entirely upon the seal. It is not usual to sign either; and they are not often written in the hand of the person who sends them; so that it is the seal which is of importance. Engraven upon it is the name and title, if he has one, of the person it belongs to, and the date when it was cut. The occupation of seal-cutter is one of much trust and some danger: he keeps a register of every seal he makes, and if one is stolen or lost by the party to whom he sold it, his life would answer for the crime of making another exactly the same. The person to whom it belongs, if in business, is obliged to take the two most respectable witnesses of the occurrence, and to write to his correspondents, declaring all accounts and business with his former seal null from the day upon which it was lost.Biblical Museum.
Cheerful and beautiful for Christ. While your religion is impressive by its consistency, let it be attractive by its amiableness. Therefore, think upon and pursue whatsoever things are lovely and of good report. In excuse for the disagreeable tempers and the repulsive manners of some Christians, it is said that grace may be grafted on a crab-stock. Be it so. But instead of excusing the improprieties, the metaphor condemns. When a tree is grafted, it is always expected to bear fruit according to the scion, and not according to the stock: and the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance: against such there is no law. Nothing commends godliness more than cheerfulness. All men desire happiness; and if, while every other candidate for the prize fails, you succeed, your success may determine others to follow your envied course. Hence it is not very desirable that religion should be so often expressed by the word seriousness. Among many people, as soon as ever a man has become religious, it is said he is becoming serious. But does not religion also make him humble, and benevolent, and hopeful, and blessed? Why, then, should we select so exclusively for the designation of its influence an attribute or an effect which is common with many others, but yet the least inviting, and most liable to an injurious construction? I never use it; and if I were obliged to use any other term than religion itself, I would rather say the man was becoming happy.Wm. Jay.
The Jews here had joy and honour. The Christian should always be in this condition.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
C. Massacre Resisted
TEXT: Est. 8:9-14
9
Then were the kings scribes called at that time, in the third month, which is the month Sivan, on the three and twentieth day thereof; and it was written according to all that Mordecai commanded unto the Jews, and to the satraps, and the governors and princes of the provinces which are from India unto Ethiopia, a hundred twenty and seven provinces, unto every people after their language, and to the Jews according to their writing, and according to their language.
10
And he wrote in the name of king Ahasuerus, and sealed it with the kings ring, and sent letters by posts on horseback, riding on swift steeds that were used in the kings service, bred of the stud:
11
wherein the king granted the Jews that were in every city to gather themselves together, and to stand for their life, to destroy, to slay, and to cause to perish, all the power of the people and province that would assault them, their little ones and women, and to take the spoil of them for a prey,
12
upon one day in all the provinces of king Ahasuerus, namely, upon the thirteenth day of the twelfth month, which is the month Adar.
13
A copy of the writing, that the decree should be given out in every province, was published unto all the peoples, and that the Jews should be ready against that day to avenge themselves on their enemies.
14
So the posts that rode upon swift steeds that were used in the kings service went out, being hastened and pressed on by the kings commandment; and the decree was given out in Shushan the palace.
Todays English Version, Est. 8:9-14
This happened on the twenty-third day of the third month, the month of Sivan. Mordecai called the kings secretaries and dictated letters to the Jews and to the governors, administrators, and officials of all the 127 provinces from India to Sudan. The letters were written to each province in its own language and system of writing and to the Jews in their language and system of writing. Mordecai had the letters written in the name of King Xerxes, and he stamped them with the royal seal. They were delivered by riders mounted on fast horses from the royal stables.
These letters explained that the king would allow the Jews in every city to organize for self-defense. If they were attacked by armed men of any nationality in any province, they could fight back and destroy them along with their wives and children; they could slaughter them to the last man and take their possessions. This decree was to take effect throughout the Persian Empire on the day set for the slaughter of the Jews, the thirteenth of Adar, the twelfth month. It was to be proclaimed as law and made known to everyone in every province, so that the Jews would be ready to take revenge on their enemies when that day came. At the kings command the riders mounted royal horses and rode off at top speed. The decree was also made public in Susa, the capital city.
COMMENTS
Est. 8:9-10 Letters and Languages: Est. 8:9 is one of the longest sentences in the Hebrew Old Testament and is, in fact, the longest sentence in the Hebrew Hagiographa (O.T. books of poetry and wisdom). Hamans decree had gone out on the 13th of Nisan (Jewish first month corresponding to our March-April). Two months later, on the 23rd of Sivan (Jewish third month corresponding to our May-June), Mordecai issues his decree in the name of the king. The revelation of Hamans plot and his execution would surely have occurred shortly after his decree to massacre the Jews had been published. Why then did Mordecai wait two months to issue his decree for the Jews to defend themselves? Probably for reasons of political protocol and subtlety. It would also allow time for better preparations and decrease the margin for political errors to be made.
Hamans edict was not to go into effect until the 13th of Adar (Jewish twelfth month corresponding to our February-March). Mordecais edict was issued in the third month. There would be ample time for the Jews (as much as eight months or more) to organize themselves, to collect arms and make all necessary preparations to resist the decreed massacre. For the division of the Persian empire see comments on Est. 1:1-2. The empire was composed of about 60 nations. The Persian rulers probably divided these 60 nations into 127 Persian provinces. The edict of Mordecai was sent throughout the whole Persian empire, from Asia Minor on the west to India on the east and from southern Russia on the north to Ethiopia on the south. There were many languages and dialects into which this edict had to be translated. Persian scribes had to be multi-lingual experts. The Jews had not received copies of the edict of Haman ordering their slaughter and were left to learn their danger indirectly from the people among whom they lived. Mordecai took care that the Jews would not have to learn of their right to fight against their enemies second-handedly from their neighbors. He sent copies of the edict to the Jews in their own language.
The Hebrew phrase describing the way in which these letters were carried throughout the empire is: bassusim rokevey harekesh haachasheteranim beney harammakim and literally translated would be, on horses, riders on swift steeds, male offspring of royal mares. In other words, the Persian postal system and the royal palace spared nothing to get the message out with speed and official sanction. The Persian postal system was unique for that era. The Persian emperor could expect to receive mail through it from the fartherest reaches of his empire within one week after its posting.
Est. 8:11-14 Legislation: Mordecais message to the whole empire was that, in the name of the king, the Jews were permitted to organize, unite and prepare to stand for their life. They were given permission to resist any aggression by any people. Their resistance could go so far as to destroy, slay, and cause to perish, all the power of any people or province that would assault them. The Hebrew word hatzarim is translated assault and is from a root word meaning, besiege, show hostility, treat as a foe. The edict of Mordecai specifically allows only defensive action. The Jews were not permitted to attack unless attacked. Of course, once the Jews were attacked they would do their best to survive. They were granted the liberty to slay even women and children just as Hamans edict permitted their women and children to be slain (Est. 3:13). The Jews were also granted permission to seize the property of any people who should assault them. Some writers of the past have accused the Jews of aggressive assault upon the Persians on the 13th of Adar but there is no historical evidence to support such accusations.
So, since the edict they carried was a very unusual commandment of the king of Persia, the governments pony express riders made a point to be swifter than they had ever been to deliver the copies of it to every province in the empire. The reason for more haste than usual may have been to provide an opportunity for further communications between the provinces and the royal court in case there might be questions about the authenticity of the edict. It was an unusual edict! Few kings would ever issue conflicting edicts such as these which would allow actual civil war to take place within his kingdom!
Fuente: College Press Bible Study Textbook Series
(9) The month Sivan.This name also occurs in Bar. 1:8. Sivan began with the new moon in May. Rather more than two months had thus passed since the first edict had been sent out.
Lieutenants.Satraps. (See Note on Est. 3:12.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. The third month Sivan Corresponding with our June: about two months after Haman’s letters had been sent.
It was written according to all that Mordecai commanded How signally has Mordecai risen to the power so recently wielded against himself and his kindred. Compare the language of Est 3:12.
Deputies Prefects or governors.
Fuente: Whedon’s Commentary on the Old and New Testaments
(9) Then were the king’s scribes called at that time in the third month, that is, the month Sivan, on the three and twentieth day thereof; and it was written according to all that Mordecai commanded unto the Jews, and to the lieutenants, and the deputies and rulers of the provinces which are from India unto Ethiopia, an hundred twenty and seven provinces, unto every province according to the writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language. (10) And he wrote in the king Ahasuerus’ name, and sealed it with the king’s ring, and sent letters by posts on horseback, and riders on mules, camels, and young dromedaries: (11) Wherein the king granted the Jews which were in every city to gather themselves together, and to stand for their life, to destroy, to slay, and to cause to perish, all the power of the people and province that would assault them, both little ones and women, and to take the spoil of them for a prey, (12) Upon one day in all the provinces of king Ahasuerus, namely, upon the thirteenth day of the twelfth month, which is the month Adar. (13) The copy of the writing for a commandment to be given in every province was published unto all people, and that the Jews should be ready against that day to avenge themselves on their enemies. (14) So the posts that rode upon mules and camels went out, being hastened and pressed on by the king’s commandment. And the decree was given at Shushan the palace.
If the Reader be curious to calculate, he will find, I believe, that this new proclamation was made about nine months before the fatal day that Haman had appointed for the destruction of the Jews was to take place. So that it was little short of two months from Mordecai’s bitter cry, to this time of reversing it. So long the Lord sometimes suffers his dear children to be exercised, even when all the while he hath determined upon their deliverance. Oh! for grace ever to keep such things in remembrance. Could Mordecai, and the people of the Jews, had they been commanded to have chosen their own mercies, have desired greater than the destruction of their sworn foe, and the being enriched with his spoils? Think of this then, ye people of God, under all your difficulties. Very shortly God will bruise Satan under your feet; and that song shall be sung in full chorus in glory: Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. Rev 12:10 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Est 8:9 Then were the king’s scribes called at that time in the third month, that [is], the month Sivan, on the three and twentieth [day] thereof; and it was written according to all that Mordecai commanded unto the Jews, and to the lieutenants, and the deputies and rulers of the provinces which [are] from India unto Ethiopia, an hundred twenty and seven provinces, unto every province according to the writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language.
Ver. 9. Then were the king’s scribes called] This verse is noted to be the longest in all the Bible. It was Robert Stevens, the printer (I think), that first distinguished the chapters by verses; and this he hath done not so well in some places as were to be wished. These scribes were as ready at Mordecai’s call as before they had been at Haman’s, Est 3:12 , neither cared they much what they wrote, so that they might be sure it was the king’s pleasure they should do it. As for their religion, it may seem to be the same with that of Gallio, the proconsul, Act 18:17 , a mere irreligion, their motto, Mihi placet quicquid Regi placet, Whatsoever pleaseth the king shall please me; and if their hearts could be ripped up, there would be found written therein, The god of this present world.
At that time
In the third month
This is the month Sivan
On the three and twentieth day thereof
Flebile principium melior fortuna sequetur.
Tears first followed by better fortune.
And it was written according to all that Moredecai commanded
Unto the Jews
And to the lieutenants, and the deputies, &c.
Unto every province according to the writing thereof
And unto every people after their language
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Est 8:9-14
9So the king’s scribes were called at that time in the third month (that is, the month Sivan), on the twenty-third day; and it was written according to all that Mordecai commanded to the Jews, the satraps, the governors and the princes of the provinces which extended from India to Ethiopia, 127 provinces, to every province according to its script, and to every people according to their language as well as to the Jews according to their script and their language. 10He wrote in the name of King Ahasuerus, and sealed it with the king’s signet ring, and sent letters by couriers on horses, riding on steeds sired by the royal stud. 11In them the king granted the Jews who were in each and every city the right to assemble and to defend their lives, to destroy, to kill and to annihilate the entire army of any people or province which might attack them, including children and women, and to plunder their spoil, 12on one day in all the provinces of King Ahasuerus, the thirteenth day of the twelfth month (that is, the month Adar). 13A copy of the edict to be issued as law in each and every province was published to all the peoples, so that the Jews would be ready for this day to avenge themselves on their enemies. 14The couriers, hastened and impelled by the king’s command, went out, riding on the royal steeds; and the decree was given out at the citadel in Susa.
Est 8:9-13 it was written according to all that Mordecai commanded This parallels Est 3:12-15.
Est 8:9 the month of Sivan This would be our May or June. The listing of these specific dates in these last few chapters adds to the historicity of the book. See Special Topic: Ancient Near Eastern Calendars at Ezr 3:1.
Est 8:10 riding on steeds sired by the royal stud This is another example of the importance of the king’s horse (cf. Est 6:8).
Est 8:11 This seems cruel but in context, it was an eye for eye and tooth for tooth response (cf. Exo 21:23-25) to what Haman had planned to do to them. This is more a case of self defense than vengefulness. It possibly relates to the total judgment of holy war (cf. Jos 10:13; 1Sa 14:24; 1Sa 18:25). Enemies of God’s people are enemies of God (cf. Gen 12:3; Gen 27:29; Num 24:9).
Although this edict allows the Jews to plunder their enemies, they apparently did not do this (cf. Est 9:10; Est 9:15-16). Possibly they also did not execute holy war on their enemies’ families (i.e., women and children). They could have legally because this is what Haman wanted to do to the Jewish families (cf. Est 3:13).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
commanded unto = charged. Hebrew. zavah. See note on “law”, Est 3:2.
Fuente: Companion Bible Notes, Appendices and Graphics
Est 8:9-14
Est 8:9-14
A COUNTER-EDICT WAS SENT FORTH BY MORDECAI
“Then were the king’s scribes called at Then were the king’s scribes called at that time, in the third month, which is the month Sivan, on the three and twentieth day thereof, and it was written according to all that Mordecai commanded unto the Jews, and to the satraps, and the governors and princes of the provinces which are from India unto Ethiopia, a hundred twenty and seven provinces, unto every province according to the writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language. And he wrote in the name of king Ahasuerus, and sealed it with the king’s ring, and sent letters by posts on horseback, riding on swift steeds that were used in the king’s service, bred of the stud: wherein the king granted the Jews that were in every city to gather themselves together, and to stand for their life, to destroy, to slay, and to cause to perish, all the power of the people and province that would assault them, their little ones and women, and to take the spoil of them for a prey, upon one day in all the provinces of king Ahasuerus, namely, upon the thirteenth day of the twelfth month, which is the month Adar. A copy of the writing, that the decree should be given out in every province, was published unto all the peoples, and that the Jews should be ready against that day to avenge themselves on their enemies. So the posts that rode upon swift steeds that were used in the king’s service went out, being hastened and pressed on by the king’s commandment; and the decree was given out in Shushan the palace.”
“In the third month, which is the month Sivan” (Est 8:9). “The name Sivan is another Babylonian name, the third month being sacred to the moon god. It corresponded to our May-June.” “The date was June 25,474 B.C., a little over two months after the first decree was issued,” thus allowing over eight months for the Jews to prepare their defenses.
“To destroy, to slay, and to cause to perish” (Est 8:11). This decree followed very closely the language of the edict of Haman (Est 3:13) in order to nullify it to the fullest extent possible. “The exact treatment intended for the Jews was to be meted out for their enemies.” “The irrevocability of Haman’s decree made it necessary for Mordecai to duplicate in reverse all of its provisions, thus inevitably giving the impression of a very harsh decree. When the day came, it stressed that the Jews did not plunder their enemies.”
The Jews were authorized to take the property of their attackers, but when the time came they waived that right.
“All the power of the people and province” (Est 8:11). “This is a reference to the military forces.”
E.M. Zerr:
Est 8:9. The official secretaries were called in again to “take dictation” on the important work of the new edict. It was done near the end of the 3rd month, and was to take effect on the 13th day of the 12th month. That would give a period of about 9 months in which it could be given full publicity. The document was to give authority to, and call upon, all the various subordinates in the realm of Persia to see that the edict on behalf of the Jews was carried out. It also authorized the Jews to take full advantage of the decree and be prepared to carry out its provisions.
Est 8:10. He wrote means Mordecai wrote; not by his own hand for that was what the scribes or secretaries were called in for. But he dictated it and had it put down in writing and then attested in the forementioned manner. Copies of it were then sent by postmen on various beasts of burden, to all the sections of the realm where the Jews were scattered.
Est 8:11. The terms of the edict were very sweeping. They gave the Jews the unrestricted authority for assemblage and for self-defense. This might be done to the extent even of killing their enemies who would attack them. They could also take possession of the property that had belonged to their foes.
Est 8:12. The decree was to take effect on the very day that had been set for the enforcement of the former decree. The reason for such a date is obvious. It would not do to have it dated even one day earlier, for the Jews were to act in self-defense only, and no attack upon them would come before the prescribed date. And of course it would not do any good to date it later, for that would be after they would have been the victims of the other edict.
Est 8:13. The decree was officially copied and sent to all the sections of the realm. It urged the Jews to be ready to avenge themselves when the day came on which the decree of destruction was to be put into force.
Est 8:14. The posts were the same as postmen. They were urged on in their mission by the commandment of the king. It is evident that Ahasuerus was as eager as was Esther or Mordecai to have the vicious instrument of Haman intercepted.
Fuente: Old and New Testaments Restoration Commentary
third month
i.e. June.
Fuente: Scofield Reference Bible Notes
the king’s: Est 3:12
and to the lieutenants: Est 1:1, Est 1:22, Est 3:12, Est 3:13, Dan 6:1
India: The Hebrew word Hoddo, in Syriac, Hendoo, and in Arabic, Hind, is rendered India by all the versions. India, or Hindostan, is a large country of the south of Asia, extending from north to south about 2,400 miles, and from east to west 1,800, between 8 degrees and 35 degrees n lat. and 68 degrees and 92 degrees e long.; being bounded on the west by the Indus, east by the Birman empire and Thibet, north by the Indian Caucasus, and south by the Indian Ocean. It is probable, however, that all the country east of the Indus was anciently called India.
and according: Est 1:22, Est 3:12, 2Ki 18:26, Dan 4:1, 1Co 14:9-11
Reciprocal: Gen 49:28 – the twelve 2Ch 15:10 – the third month Ezr 2:1 – the children Est 2:16 – the tenth month Est 9:3 – the rulers Est 9:17 – of the same Est 9:20 – in all the provinces Est 9:30 – the hundred Est 10:1 – laid a tribute Dan 3:4 – O people Dan 6:25 – king Act 23:34 – he asked
Fuente: The Treasury of Scripture Knowledge
Est 8:9. On the three and twentieth day thereof Which was above two months after the former decree. All which time God suffered the Jews to lie under the terror of this dreadful day, that they might be more thoroughly humbled for, and purged from, those many and great sins under which they lay, that they might be convinced of their great sin and folly, in neglecting the many offers and opportunities they had had of returning to their native country, and to the free and public exercise of the true religion, which could be had nowhere but in Jerusalem, by which means they, being now dispersed in the several parts of this vast dominion, must be a very easy prey to their enemies, whereas their brethren in Judea were in a better capacity to preserve themselves; that their most malicious and inveterate enemies might have an opportunity of discovering themselves to their ruin, as the event showed; and for the greater illustration of Gods glorious power, and wisdom, and goodness, in giving his people such an admirable and unexpected deliverance. And God so ordered things, that this letter should be sent in due time, before it was too late; for there were yet near nine months to come before that appointed day. And it was written unto the Jews That they might understand their liberty, and be encouraged to use it for their own defence. And to the rulers of the provinces That they should publish and disperse it into all parts, that both themselves and others might take notice of the kings pleasure, and kindness to the Jews.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
8:9 Then were the king’s scribes called at that time in the third month, that [is], the month {f} Sivan, on the three and twentieth [day] thereof; and it was written according to all that Mordecai commanded unto the Jews, and to the lieutenants, and the deputies and rulers of the provinces which [are] from India unto Ethiopia, an hundred twenty and seven provinces, unto every province according to the {g} writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language.
(f) Which contains part of May and part of June.
(g) That is, in such letters and languages as was usual in every province.
Fuente: Geneva Bible Notes
3. The royal decree 8:9-14
The first decree, to destroy the Jews, had gone out on April 17, 474 B.C. (Est 3:12). [Note: R. A. Parker and W. H. Dubberstein, Babylonian Chronology 626 B.C.-A.D. 75, p. 31.] Ahasuerus published this second one, allowing the Jews to defend themselves, on June 25, 474 B.C. The Jews had over eight months to prepare for the day their enemies might attack them, which was March 7, 473 B.C.
The king gave the Jews permission even to take the lives of the enemy "which might attack them, . . . [their] children and women" (Est 8:11). The children and women in view seem to be those of the Jews (cf. Est 3:13), not the enemies of the Jews. [Note: Gordis, pp. 49-53.] This extreme measure enabled the Jews to defend themselves completely. It neutralized the enemy’s former advantage (cf. Est 3:13).
"It has often been observed that this [fourteenth verse] provides a remarkably cogent illustration of missionary work today. God’s death sentence hangs over a sinful humanity, but He has also commanded us to hasten the message of salvation to every land (cf. Pro 24:11). Only by a knowledge of, and a response to, the second decree of saving grace through the Lord Jesus Christ can the terrible effects of the first decree of universal condemnation for sin be averted." [Note: Whitcomb, p. 107.]
"If a group of pagan scribes and messengers, without modern means of transportation and communication, could take Mordecai’s decree to an entire empire, how much more should Christian workers be able to take Christ’s Gospel to a lost world!" [Note: Wiersbe, p. 745.]