Esther 2:3

2:3 And let the king appoint officers throughout all the provinces of his kingdom to gather all the attractive young women to Susa the citadel, to the harem ¹  under the authority of Hegai, the king’s eunuch who oversees the women, and let him provide whatever cosmetics they desire. ² 

Esther 2:7

2:7 Now he was acting as the guardian ³  of Hadassah ⁴  (that is, Esther), the daughter of his uncle, for neither her father nor her mother was alive. ⁵  This young woman was very attractive and had a beautiful figure. ⁶  When her father and mother died, Mordecai had raised her ⁷  as if she were his own daughter.

Esther 3:7

3:7 In the first month (that is, the month of Nisan), in the twelfth year ⁸  of King Ahasuerus’ reign, pur ⁹  (that is, the lot) was cast before Haman in order to determine a day and a month. ¹⁰  It turned out to be the twelfth month (that is, the month of Adar). ¹¹ 

Esther 4:8

4:8 He also gave him a written copy of the law that had been disseminated ¹²  in Susa for their destruction so that he could show it to Esther and talk to her about it. He also gave instructions that she should go to the king to implore him and petition him on behalf of her people.

Esther 9:12

9:12 Then the king said to Queen Esther, “In Susa the citadel the Jews have killed and destroyed five hundred men and the ten sons of Haman! What then have they done in the rest of the king’s provinces? What is your request? It shall be given to you. What other petition do you have? It shall be done.”

[2:3]  ¹ tn Heb “the house of the women” (so KJV, ASV). So also in vv. 9, 11, 13, and 14.

[2:3]  ² tn Heb “their ointments”; cf. NIV, CEV, NLT “beauty treatments.”

[2:7]  ³ tn According to HALOT 64 s.v. II אמן the term אֹמֵן (’omen) means: (1) “attendant” of children (Num 11:12; Isa 49:23); (2) “guardian” (2 Kgs 10:1, 5; Esth 2:7); (3) “nurse-maid” (2 Sam 4:4; Ruth 4:16); and (4) “to look after” (Isa 60:4; Lam 4:5). Older lexicons did not distinguish this root from the homonym I אָמַן (’aman, “to support; to confirm”; cf. BDB 52 s.v. אָמַן). This is reflected in a number of translations by use of a phrase like “brought up” (KJV, ASV, RSV, NIV) or “bringing up” (NASB).

[2:7]  ⁴ sn Hadassah is a Jewish name that probably means “myrtle”; the name Esther probably derives from the Persian word for “star,” although some scholars derive it from the name of the Babylonian goddess Ishtar. Esther is not the only biblical character for whom two different names were used. Daniel (renamed Belteshazzar) and his three friends Hananiah (renamed Shadrach), Mishael (renamed Meshach), and Azariah (renamed Abednego) were also given different names by their captors.

[2:7]  ⁵ tn Heb “for there was not to her father or mother.” This is universally understood to mean Esther’s father and mother were no longer alive.

[2:7]  ⁶ tn Heb “beautiful of form.” The Hebrew noun תֹּאַר (to’ar, “form; shape”) is used elsewhere to describe the physical bodily shape of a beautiful woman (Gen 29:17; Deut 21:11; 1 Sam 25:3); see BDB 1061 s.v. Cf. TEV “had a good figure.”

[2:7]  ⁷ tn Heb “had taken her to him.” The Hebrew verb לָקַח (laqakh, “to take”) describes Mordecai adopting Esther and treating her like his own daughter: “to take as one’s own property” as a daughter (HALOT 534 s.v. I לקח 6).

[3:7]  ⁵ sn This year would be ca. 474 b.c. The reference to first month and twelfth month indicate that about a year had elapsed between this determination and the anticipated execution.

[3:7]  ⁶ tn The term פּוּר (pur, “lot”) is an Akkadian loanword; the narrator therefore explains it for his Hebrew readers (“that is, the lot”). It is from the plural form of this word (i.e., Purim) that the festival celebrating the deliverance of the Jews takes its name (cf. 9:24, 26, 28, 31).

[3:7]  ⁷ tc The LXX adds the following words: “in order to destroy in one day the race of Mordecai, and the lot fell on the fourteenth day of the month.” The LXX reading is included by NAB.

[3:7]  ⁸ tn Since v. 7 seems to interrupt the flow of the narrative, many scholars have suggested that it is a late addition to the text. But there is not enough evidence to warrant such a conclusion. Even though its placement is somewhat awkward, the verse supplies to the reader an important piece of chronological information.

[4:8]  ⁷ tn Heb “given” (so KJV); NASB, NRSV, TEV, NLT “issued”; NIV “published”; NAB “promulgated.”