Esther 1

1. Ahasuerus. In Hebrew his name is “Achashverosh,” representing the Persian Khsajärsä, called Xerxes in Greek.

from India even unto Ethiopia. Herodotus expressly mentions the “Indians and Ethiopians” as being subjects of the Persian empire when Xerxes was preparing to invade Greece.

3 in the third year. Herodotus (vii. 8) tells us that about the third year of his reign (483 B.C.) Xerxes held a great assembly of his princes to determine and arrange his war with the Greeks.

4 a hundred and fourscore days. The deliberations continued for about half a year, at the close of which was a week of universal and unrestrained indulgence. According to Herodotus (vii. 20), four years elapsed between the first conception and the execution of the invasion of Greece.

6 white, green, and blue hangings. Read, as R.V., “there were hangings of white cloth, of cotton, (as marg.), and of blue” (or, “purple”). White and purple were the royal colours in Persia.

beds. Rather, “couches”; on which the guests reclined at their meals, as was usual among the ancients. R.V. marg. reads, “of porphyry, and white marble and alabaster, and stone of blue colour.”

8 the drinking was according, etc. Or it may be rendered, “the drinking according to custom none did compel”; —the numerous guests might feast as they liked.

9. Vashti the queen. The principal wife of

Xerxes, married to him early in his reign, was his cousin Amestris, who survived him. Vashti was therefore a subordinate wife, and at this time the royal favourite.

a feast for the women. While the king’s feast was in “the court of the garden,” Vashti’s was in the “royal house,” conducted more privately.

11 to bring Vashti the queen. A command out of keeping with Persian customs, but quite in accord with the character of Xerxes.

12. Vashti refused to come. Such an appearance as the king required at a promiscuous and unbridled carouse would be, according to Oriental notions, a degradation to which a woman of reputation would not be likely to submit.

13 which knew the times. That is, men well versed in public affairs: see 1 Chron. xii. 32.

14 seven princes. See note on Ezra vii. 14.

18 which have heard, etc. This clause should be transposed to follow “ladies” (princesses), R.V.

THOUGH this Book follows “Nehemiah” in our Bible, the events described in it took place at an earlier date. The king here called Ahasuerus is known in history as Xerxes, and “there can be little doubt that the series of festivals described in ch. i. was to inaugurate Xerxes’ expedition to Greece, and that the marriage with Esther “in the seventh year of his reign” took place after the great defeat at Salamis, Platæa and Mycalé, 480-479 B.C. (Bible Handbook, by Angus and Green, 1904, p. 546). Many scholars think that the story itself was written about fifty years later, say between 430 and 425 B.C. The Feast of Purim (ix. 17-22, 26-32), with its universal observance by the Jews to this day, seems to be one of the strongest evidences that the Book is historical. National festivals do not usually arise out of fiction.

The fact that the name of God is not mentioned in the Book has often been alluded to. But this appears to be rather a mechanical criticism. The teaching of the Book is highly religious. The words of Mordecai (iv. 14) indicate confidence in the promises of God and in the Divine guidance. Esther’s appeal to the Jews to fast on her behalf (iv. 16) suggests the necessity for invoking God’s help. The story shows the downfall of the proud and the vindication of innocence, and, while the vengeance taken by the Jews is severe (viii. 13; ix. 5, 16), it is to be remembered that it was more in the nature of self-defence, as the king’s decree had actually gone out for their annihilation (iii. 13; iv. 3; vii. 4).