Esther 2:14

2:14 In the evening she went, and in the morning she returned to a separate part ¹  of the harem, to the authority of Shaashgaz the king’s eunuch who was overseeing the concubines. She would not go back to the king unless the king was pleased with her ²  and she was requested by name.

Esther 4:14

4:14 “Don’t imagine that because you are part of the king’s household you will be the one Jew ³  who will escape. If you keep quiet at this time, liberation and protection for the Jews will appear ⁴  from another source, ⁵  while you and your father’s household perish. It may very well be ⁶  that you have achieved royal status ⁷  for such a time as this!”

Esther 8:8

8:8 Now you write in the king’s name whatever in your opinion is appropriate concerning the Jews and seal it with the king’s signet ring. Any decree that is written in the king’s name and sealed with the king’s signet ring cannot be rescinded.

[2:14]  ¹ tn Heb “second.” The numerical adjective שֵׁנִי (sheniy, “second”) is difficult here. As a modifier for “house” in v. 14 the word would presumably refer to a second part of the harem, one which was under the supervision of a separate official. But in this case the definite article would be expected before “second” (cf. LXX τὸν δεύτερον, ton deuteron). Some scholars emend the text to שֵׁנִית (shenit, “a second time”), but this does not completely resolve the difficulty since the meaning remains unclear. The translation adopted above follows the LXX and understands the word to refer to a separate group of women in the king’s harem, a group housed apparently in a distinct part of the residence complex.

[2:14]  ² tc The LXX does not include the words “was pleased with her.”

[4:14]  ³ tn Heb “from all the Jews”; KJV “more than all the Jews”; NIV “you alone of all the Jews.”

[4:14]  ⁴ tn Heb “stand”; KJV, NASB, NIV, NLT “arise.”

[4:14]  ⁵ tn Heb “place” (so KJV, NIV, NLT); NRSV “from another quarter.” This is probably an oblique reference to help coming from God. D. J. A. Clines disagrees; in his view a contrast between deliverance by Esther and deliverance by God is inappropriate (Ezra, Nehemiah, Esther [NCBC], 302). But Clines’ suggestion that perhaps the reference is to deliverance by Jewish officials or by armed Jewish revolt is less attractive than seeing this veiled reference as part of the literary strategy of the book, which deliberately keeps God’s providential dealings entirely in the background.

[4:14]  ⁶ tn Heb “And who knows whether” (so NASB). The question is one of hope, but free of presumption. Cf. Jonah 3:9.

[4:14]  ⁷ tn Heb “have come to the kingdom”; NRSV “to royal dignity”; NIV “to royal position”; NLT “have been elevated to the palace.”