Esther 1 Study Notes

1:13-14 Some suggest the phrase who understood the times refers to astrologers and translate the phrase as “who understood propitious times.” However, the answer from these wise men does not mention the stars or the zodiac. More likely the reference to those who “understood the times” is like the usage in 1Ch 12:32 in which the men of Issachar “understood the times,” that is, they were simply wise men. The names of the seven wise men, also called officials (Hb sarim), are not identifiable with known Persian individuals, but for three of the men (Meres, Marsena, and Memucan), Elamite parallels have been found for their names (see Yamauchi).

1:15 It was customary for the king to consult with advisers (v. 13).

1:16-17 Memucan’s recommendation (vv. 19-20) was based on his assertion that Queen Vashti’s action was not just a personal affront but also a universal affront against all (Hb kol) the officials and all (Hb kol) the peoples who lived in all (Hb kol) the provinces. Memucan’s exaggeration served only to legitimize the poor advice he was about to give the king.

1:18 The syntax of the Hebrew text of v. 18 is difficult because there is no object for the verb they will say (Hb to’marna). One simple solution is to assume the loss of a definite article marker (Hb ’eth) before the phrase who hear. This would give a translation such as “the noble women of Persia and Media will say what they have heard about the queen’s act.”

1:19 The irrevocability of the laws of Persia and Media is not documented either in Persian or Greek literature, although it is mentioned several times in the OT (8:8; Dn 6:8,12). Some scholars regard this as an historical inaccuracy on the part of the author; Michael V. Fox writes, “It would be impossible to run a government by such a principle.” But as D. J. A. Clines very plausibly notes, “The meaning here is that the decision should be incorporated among official decisions so that it will be strictly carried out.” The consort was always called “Queen Vashti” until this verse; now she is simply Vashti.

1:20 This passage is replete with irony and satire. King Ahasuerus, who could not control his own wife, now issues a universal decree that all women would honor their husbands.

1:21-22 The final phrase of the decree is unusual and has engendered much debate: and speak in the language of his own people. Some scholars suggest changing the text, while others follow the LXX and simply delete it (NRSV, NLT). Another possibility is to understand the phrase “speak in the language of the people” as referring to the decree and not to the husband. The issuance of the decree to the entire empire is ironic because it ensured that everyone in the empire would know about the king’s marital struggles, and not just the “noble women” of Susa (v. 18).

Betulah designated young woman, for betulah is paired with bachur, which implies fit young man (2Ch 36:17). A betulah was normally unmarried (Lv 21:14) and was expected to be a virgin because Israelite sexual law put a penalty on premarital sex (Dt 22:23-29). Betulah may not have had to entail virginity, for this fact is sometimes added after the word (Gn 24:16). Occasionally betulah must signify virgin (Ezk 44:22; Est 2:2). Tamar probably tore her dress, one worn by virgins, to mark her grief at losing this status (2Sm 13:18-19). Betulah can encompass an engaged woman (Jl 1:8). Harem virgins are still called betulah after spending a night with the king (Est 2:17), and a betulah can be ravished (Is 23:12). Whether betulah is virgin or young woman depends on what Scripture emphasizes. The stress can be on youth and stage in life (Ezk 9:6) or on virginity (Dt 22:19).