Esther 5:10
Esther 5:10 in Multiple Translations
Nevertheless, Haman restrained himself and went home. And calling for his friends and his wife Zeresh,
Nevertheless Haman refrained himself: and when he came home, he sent and called for his friends, and Zeresh his wife.
Nevertheless Haman refrained himself, and went home; and he sent and fetched his friends and Zeresh his wife.
But controlling himself, he went to his house; and he sent for his friends and Zeresh, his wife.
However, Haman controlled himself and he went home. There he invited his friends over. Once they and his wife Zeresh had gathered,
Neuerthelesse Haman refrayned himselfe: and when he came home, he sent, and called for his friends, and Zeresh his wife.
And Haman forceth himself, and cometh in unto his house, and sendeth, and bringeth in his friends, and Zeresh his wife,
Nevertheless Haman restrained himself, and went home. There, he sent and called for his friends and Zeresh his wife.
Nevertheless, Haman refrained himself: and when he came home, he sent and called for his friends, and Zeresh his wife.
But dissembling his anger, and returning into his house, he called together to him his friends, and Zares his wife:
However, he did not show that he was angry; he just went home. Then he gathered together his wife Zeresh and his friends,
Berean Amplified Bible — Esther 5:10
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Esther 5:10 Interlinear (Deep Study)
BIB
HEB
וַ/יִּתְאַפַּ֣ק
הָמָ֔ן
וַ/יָּב֖וֹא
אֶל
בֵּית֑/וֹ
וַ/יִּשְׁלַ֛ח
וַ/יָּבֵ֥א
אֶת
אֹהֲבָ֖י/ו
וְ/אֶת
זֶ֥רֶשׁ
אִשְׁתּֽ/וֹ
וַ/יִּתְאַפַּ֣ק
ʼâphaq
H662
to refrain
Conj | V-Hithpael-ConsecImperf-3ms
הָמָ֔ן
Hâmân
H2001
Haman
N-proper
וַ/יָּב֖וֹא
bôwʼ
H935
Lebo
Conj | V-Qal-ConsecImperf-3ms
אֶל
ʼêl
H413
to(wards)
Prep
בֵּית֑/וֹ
bayith
H1004
place
N-ms | Suff
וַ/יִּשְׁלַ֛ח
shâlach
H7971
to send
Conj | V-Qal-ConsecImperf-3ms
וַ/יָּבֵ֥א
bôwʼ
H935
Lebo
Conj | V-Hiphil-ConsecImperf-3ms
אֶת
ʼêth
H853
Obj.
DirObjM
אֹהֲבָ֖י/ו
ʼâhab
H157
to love
V-Qal | Suff
וְ/אֶת
ʼêth
H853
Obj.
Conj | DirObjM
זֶ֥רֶשׁ
Zeresh
H2238
Zeresh
N-proper
אִשְׁתּֽ/וֹ
ʼishshâh
H802
woman
N-fs | Suff
Hebrew Word Study
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Hebrew Word Reference — Esther 5:10
וַ/יִּתְאַפַּ֣ק
ʼâphaq
H662
"to refrain"
Conj | V-Hithpael-ConsecImperf-3ms
This Hebrew word means to restrain or abstain from something, often used in the context of self-control or discipline. It can also mean to force oneself to do something, as seen in the actions of those who persevere through difficult times.
Definition: 1) to hold, be strong, restrain, hold back 1a) (Hithpael) 1a1) to restrain oneself, refrain 1a2) to force, compel oneself
Usage: Occurs in 7 OT verses. KJV: force (oneself), restrain. See also: Genesis 43:31; Esther 5:10; Isaiah 42:14.
הָמָ֔ן
Hâmân
H2001
"Haman"
N-proper
Haman was a powerful Persian official who opposed the Jews, as told in the book of Esther. He was the son of Hammedatha and the enemy of Mordecai, and his story is a significant part of the biblical narrative.
Definition: A man living at the time of Exile and Return, first mentioned at Est.3.1; son of: Hammedatha (H4099); married to Zeresh (H2238); father of: Parshandatha (H6577), Dalphon (H1813), Aspatha (H0630), Poratha (H6334), Adalia (H0118), Aridatha (H0743), Parmashta (H6534), Arisai (H0747), Aridai (H0742), Vaizatha (H2055) § Haman = "magnificent" chief minister of Ahasuerus, enemy of Mordecai and the Jews, who plotted to kill the Jews but, being foiled by Esther, was hanged, with his family, on the gallows he had made for Mordecai
Usage: Occurs in 45 OT verses. KJV: Haman. See also: Esther 3:1; Esther 6:6; Esther 9:24.
וַ/יָּב֖וֹא
bôwʼ
H935
"Lebo"
Conj | V-Qal-ConsecImperf-3ms
This verb means to go or come, and is used in many contexts, such as entering a place or approaching someone, as seen in the book of Genesis. It can also mean to abide or apply, and is translated in various ways in the KJV Bible. This term is related to the name Lebo Hamath.
Definition: A shortened name of Lebo Hamath complined withcha.mat (חֲמָת "Hamath" H2574) This name means to go in, enter
Usage: Occurs in 2307 OT verses. KJV: abide, apply, attain, [idiom] be, befall, [phrase] besiege, bring (forth, in, into, to pass), call, carry, [idiom] certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, [idiom] doubtless again, [phrase] eat, [phrase] employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, [phrase] follow, get, give, go (down, in, to war), grant, [phrase] have, [idiom] indeed, (in-) vade, lead, lift (up), mention, pull in, put, resort, run (down), send, set, [idiom] (well) stricken (in age), [idiom] surely, take (in), way. See also: Genesis 2:19; Genesis 32:7; Exodus 1:19.
אֶל
ʼêl
H413
"to(wards)"
Prep
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)
Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.
בֵּית֑/וֹ
bayith
H1004
"place"
N-ms | Suff
The Hebrew word for house refers to a dwelling place, including a family home, temple, or even the human body. It appears in various contexts, such as the temple in Jerusalem or the household of a family. In the Bible, it is often used to describe a place of worship or a family's living space.
Definition: nm place, origin, between
Usage: Occurs in 1712 OT verses. KJV: court, daughter, door, [phrase] dungeon, family, [phrase] forth of, [idiom] great as would contain, hangings, home(born), (winter) house(-hold), inside(-ward), palace, place, [phrase] prison, [phrase] steward, [phrase] tablet, temple, web, [phrase] within(-out). See also: Genesis 6:14; Exodus 8:5; Numbers 1:45.
וַ/יִּשְׁלַ֛ח
shâlach
H7971
"to send"
Conj | V-Qal-ConsecImperf-3ms
To send or depart is the meaning of this Hebrew word, which has various applications in the Bible. It can describe sending someone or something away, or letting something go.
Definition: : depart/send 1) to send, send away, let go, stretch out 1a) (Qal) 1a1) to send 1a2) to stretch out, extend, direct 1a3) to send away 1a4) to let loose 1b) (Niphal) to be sent 1c) (Piel) 1c1) to send off or away or out or forth, dismiss, give over, cast out 1c2) to let go, set free 1c3) to shoot forth (of branches) 1c4) to let down 1c5) to shoot 1d) (Pual) to be sent off, be put away, be divorced, be impelled 1e) (Hiphil) to send
Usage: Occurs in 790 OT verses. KJV: [idiom] any wise, appoint, bring (on the way), cast (away, out), conduct, [idiom] earnestly, forsake, give (up), grow long, lay, leave, let depart (down, go, loose), push away, put (away, forth, in, out), reach forth, send (away, forth, out), set, shoot (forth, out), sow, spread, stretch forth (out). See also: Genesis 3:22; Exodus 9:27; Joshua 14:11.
וַ/יָּבֵ֥א
bôwʼ
H935
"Lebo"
Conj | V-Hiphil-ConsecImperf-3ms
This verb means to go or come, and is used in many contexts, such as entering a place or approaching someone, as seen in the book of Genesis. It can also mean to abide or apply, and is translated in various ways in the KJV Bible. This term is related to the name Lebo Hamath.
Definition: A shortened name of Lebo Hamath complined withcha.mat (חֲמָת "Hamath" H2574) This name means to go in, enter
Usage: Occurs in 2307 OT verses. KJV: abide, apply, attain, [idiom] be, befall, [phrase] besiege, bring (forth, in, into, to pass), call, carry, [idiom] certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, [idiom] doubtless again, [phrase] eat, [phrase] employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, [phrase] follow, get, give, go (down, in, to war), grant, [phrase] have, [idiom] indeed, (in-) vade, lead, lift (up), mention, pull in, put, resort, run (down), send, set, [idiom] (well) stricken (in age), [idiom] surely, take (in), way. See also: Genesis 2:19; Genesis 32:7; Exodus 1:19.
אֶת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
אֹהֲבָ֖י/ו
ʼâhab
H157
"to love"
V-Qal | Suff
To love means to have affection for someone or something, including family, romance, or God. It can also describe being a friend or having appetite for things like food or wisdom.
Definition: : lover 1) to love 1a) (Qal) 1a1) human love for another, includes family, and sexual 1a2) human appetite for objects such as food, drink, sleep, wisdom 1a3) human love for or to God 1a4) act of being a friend 1a4a) lover (participle) 1a4b) friend (participle) 1a5) God's love toward man 1a5a) to individual men 1a5b) to people Israel 1a5c) to righteousness 1b) (Niphal) 1b1) lovely (participle) 1b2) loveable (participle) 1c) (Piel) 1c1) friends 1c2) lovers (fig. of adulterers) 2) to like Also means: a.hav (אָהֵב ": friend" H0157H)
Usage: Occurs in 195 OT verses. KJV: (be-) love(-d, -ly, -r), like, friend. See also: Genesis 22:2; Psalms 116:1; Psalms 4:3.
וְ/אֶת
ʼêth
H853
"Obj."
Conj | DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
זֶ֥רֶשׁ
Zeresh
H2238
"Zeresh"
N-proper
Zeresh was Haman's wife, mentioned in Esther 5:10, with her name meaning gold. She lived during the Exile and Return. Zeresh was a woman of influence, married to a powerful man.
Definition: A woman living at the time of Exile and Return, first mentioned at Est.5.10; married to Haman (H2001) § Zeresh = "gold" the wife of Haman, the Agagite
Usage: Occurs in 3 OT verses. KJV: Zeresh. See also: Esther 5:10; Esther 5:14; Esther 6:13.
אִשְׁתּֽ/וֹ
ʼishshâh
H802
"woman"
N-fs | Suff
The Hebrew word for woman, used to describe a female person, wife, or animal, appears in many biblical passages, including Genesis and Exodus, and is often translated as woman, wife, or female.
Definition: : woman 1) woman, wife, female 1a) woman (opposite of man) 1b) wife (woman married to a man) 1c) female (of animals) 1d) each, every (pronoun)
Usage: Occurs in 686 OT verses. KJV: (adulter) ess, each, every, female, [idiom] many, [phrase] none, one, [phrase] together, wife, woman. Often unexpressed in English. See also: Genesis 2:22; Genesis 34:4; Numbers 5:12.
Study Notes — Esther 5:10
Show Verse Quote Highlights
- Context
- Cross References
- Esther 5:10 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Esther 5:10
- Matthew Poole's Commentary on Esther 5:10
- Trapp's Commentary on Esther 5:10
- Ellicott's Commentary on Esther 5:10
- Cambridge Bible on Esther 5:10
- Barnes' Notes on Esther 5:10
- Whedon's Commentary on Esther 5:10
- Sermons on Esther 5:10
Context — Haman’s Plot against Mordecai
8If I have found favor in the sight of the king, and if it pleases the king to grant my petition and fulfill my request, may the king and Haman come tomorrow to the banquet I will prepare for them. Then I will answer the king’s question.”
9That day Haman went out full of joy and glad of heart. At the king’s gate, however, he saw Mordecai, who did not rise or tremble in fear at his presence. And Haman was filled with rage toward Mordecai.
10Nevertheless, Haman restrained himself and went home. And calling for his friends and his wife Zeresh,
11Haman recounted to them his glorious wealth, his many sons, and all the ways the king had honored and promoted him over the other officials and servants. 12“What is more,” Haman added, “Queen Esther invited no one but me to join the king at the banquet she prepared, and I am invited back tomorrow along with the king.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Esther 6:13 | Haman told his wife Zeresh and all his friends everything that had happened. His advisers and his wife Zeresh said to him, “Since Mordecai, before whom your downfall has begun, is Jewish, you will not prevail against him—for surely you will fall before him.” |
| 2 | Ecclesiastes 7:9 | Do not be quickly provoked in your spirit, for anger settles in the lap of a fool. |
| 3 | 2 Samuel 13:22–23 | And Absalom never said a word to Amnon, either good or bad, because he hated Amnon for disgracing his sister Tamar. Two years later, when Absalom’s sheepshearers were at Baal-hazor near Ephraim, he invited all the sons of the king. |
| 4 | Genesis 43:30–31 | Joseph hurried out because he was moved to tears for his brother, and he went to a private room to weep. Then he washed his face and came back out. Regaining his composure, he said, “Serve the meal.” |
| 5 | Genesis 45:1 | Then Joseph could no longer control himself before all his attendants, and he cried out, “Send everyone away from me!” So none of them were with Joseph when he made himself known to his brothers. |
Esther 5:10 Summary
In Esther 5:10, we see Haman, despite being filled with rage toward Mordecai, choosing to restrain himself and go home to discuss his plans with his friends and wife Zeresh. This verse teaches us about the importance of self-control, as advised in Proverbs 14:29, and the dangers of allowing anger to simmer. Just as Haman's actions were influenced by his desire for power and recognition, our actions can be influenced by our own desires and emotions, but we can choose to act with wisdom and patience, as encouraged in James 1:19-20. By looking to God's word and seeking to honor Him, we can learn to navigate difficult emotions and situations, just as Esther and Mordecai did in the face of adversity, as described in Esther 4:13-14 and encouraged in 1 Corinthians 16:13-14.
Frequently Asked Questions
Why did Haman restrain himself in Esther 5:10?
Haman restrained himself because, despite his rage toward Mordecai, he chose to wait for a more opportune moment to act, as seen in his decision to go home and discuss his plans with his friends and wife Zeresh, similar to the patience and self-control exhibited by David in Psalm 37:7-8.
Who were the friends and wife Zeresh that Haman called for in Esther 5:10?
The friends and wife Zeresh that Haman called for were likely his closest advisors and confidants, to whom he would recount his glorious wealth and the honors he received from the king, as described in Esther 5:11, similar to the way King Solomon sought counsel from his advisors in 1 Kings 12:6-11.
What can we learn from Haman's actions in Esther 5:10 about dealing with anger?
Haman's actions in Esther 5:10 teach us that, while it is possible to restrain ourselves in the face of anger, as advised in Proverbs 14:29, it is also important to address the root causes of our anger and not let it simmer, lest it lead to further sin, as warned in Ephesians 4:26-27.
How does Haman's decision to go home and discuss his plans with others relate to the concept of accountability?
Haman's decision to go home and discuss his plans with others highlights the importance of accountability, as seen in the way that Mordecai's actions were influenced by his faith and community, as described in Esther 4:13-14, and the way that the apostle Paul encouraged believers to hold one another accountable in Galatians 6:1-2.
Reflection Questions
- What are some ways that I can apply the principle of self-control, as seen in Haman's restraint, to my own life, especially in situations where I feel angry or frustrated?
- How can I, like Mordecai, stand firm in my convictions and faith, even when faced with opposition or adversity, as described in Esther 4:13-14 and encouraged in 1 Corinthians 16:13-14?
- What are some potential dangers of surrounding myself with people who only tell me what I want to hear, as Haman did with his friends and wife Zeresh, and how can I cultivate relationships that promote accountability and wisdom, as encouraged in Proverbs 11:14 and 24:6?
- In what ways can I, like the king and Esther, use my position and influence to promote justice and righteousness, as described in Esther 8:1-8 and encouraged in Proverbs 31:8-9?
- How can I balance the need to restrain myself in the face of anger with the need to address the root causes of my anger, as warned in Ephesians 4:26-27 and encouraged in James 1:19-20?
Gill's Exposition on Esther 5:10
Nevertheless Haman refrained himself,.... From showing any outward resentment to Mordecai, from laying hands upon him or taking revenge on him, as being too much below him to avenge himself on a
Matthew Poole's Commentary on Esther 5:10
Haman refrained himself from taking present vengeance upon Mordecai, to which he was strongly inclined, and which he might easily have effected, either by his own or any of his servants’ hands, without any expectation or fear of inconvenience to himself, who having obtained license to destroy a whole nation, could easily get a pardon for having killed one obscure and infamous member of it. Herein therefore God’ s wise and powerful providence appeared in disposing Haman’ s heart, contrary to his own inclination and interest, and making him, as it were, to put fetters upon his own hands.
Trapp's Commentary on Esther 5:10
Esther 5:10 Nevertheless Haman refrained himself: and when he came home, he sent and called for his friends, and Zeresh his wife.Ver. 10. Nevertheless Haman refrained himself] Much ado he had to forbear mischieving him; he was fain to force himself thereunto, as the word signifieth; for his fingers even itched to be having him by the ears, or to be bathing in his blood. This he did not, haply because he dared not, because Mordecai was the king’ s servant, his doorkeeper, as it is thought, and so went under his protection. It would therefore have reflected upon the king himself, if he should lay violent hands on him. Most sure it is, that God held his hands, and preserved Mordecai for further good to his Church. Precious in the sight of the Lord is the death of his saints; neither will he send them to bed till they have done their work. And when he came home, he sent and called for his friends] This had been a wise man’ s part, if he had done it for any good purpose. But as he was in an ill case to consult, as being full of rage, so he minded nothing but revenge, and therefore advised with none but such as would say with him, and thereby hasten his downfall. And Zeresh his wife] Ut consiliariornm primam et praecipuam. That she was wise above her sex, see Esther 6:13.
But had she been as wise as Pilate’ s wife was she would not have given here such pestilent counsel, but have warned her husband of meddling with just men. Have these workers of iniquity no knowledge, that they eat up God’ s people as they eat bread? that they make account to make but a breakfast of them? Psalms 14:4.
Ellicott's Commentary on Esther 5:10
(10) Zeresh.—A name probably derived from an old Persian word for “gold.” According to the Targum she was the daughter of Tatnai, “the governour on this side the river,” i.e., of that part of the Persian Empire which lay beyond the Euphrates ( Ezra 5:3).
Cambridge Bible on Esther 5:10
10. Haman also on his side uses circumspection in carrying out his vengeful design. Instead of ordering immediate punishment to be inflicted upon his enemy, an act which we may safely assume would in virtue of his position be easy of accomplishment, he consults his wife and his friends. Zeresh] The name is probably the Hebraised form of the Persian zaris, gilt or golden. Cp. the Greek Chryses, Chrysçis.
Barnes' Notes on Esther 5:10
Zeresh - This name is probably connected with the Zend zara, “gold.” Compare the Greek “Chrysis.”
Whedon's Commentary on Esther 5:10
10. His friends — His intimate associates and companions — diviners and wise men (Esther 3:7; Esther 6:13) — with whom he met in councils and in festivities.
Sermons on Esther 5:10
| Sermon | Description | |
|---|---|---|
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Watch Your Inner Life by Zac Poonen | This sermon emphasizes the importance of the inner life before God, highlighting how God looks at the heart while man looks at the outward appearance. It contrasts the Old Testamen |
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Freedom From Anger and Sexual Lust by Zac Poonen | This sermon emphasizes the importance of seeking wisdom and holiness in our lives by addressing the struggles with hidden sins like anger and sexual temptation. It highlights the n |
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Why Are You Angry? by Israel Wayne | This sermon by Israel Wayne focuses on the topic of anger, exploring the biblical perspective on anger, its roots, and the importance of self-control. Wayne delves into the dangers |
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The Taming of Anger by A.W. Tozer | A.W. Tozer emphasizes the significance of thoughts in the manifestation of anger, asserting that all sins, including anger, begin in the heart and mind. He explains that quick-temp |
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From the Death of Antigonus to the Finishing of the Temple by Herod by Flavius Josephus | Flavius Josephus recounts the events from the death of Antigonus to the completion of the temple by Herod. Herod seizes Jerusalem, captures Antigonus, and punishes his enemies whil |
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Tempers, and What to Do With Them by F.B. Meyer | F.B. Meyer addresses the destructive impact of bad tempers on families and relationships, illustrating how irritability can overshadow moments meant for joy and peace. He emphasize |
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The Advantage of Keeping One's Temper by J.R. Miller | J.R. Miller emphasizes the sinful nature of bad temper, arguing that it is an infirmity that should not be excused or tolerated. He highlights the practical advantages of maintaini |