Esther 4:12

4:12 When Esther’s reply ¹  was conveyed to Mordecai,

Esther 4:9

4:9 So Hathach returned and related Mordecai’s instructions ²  to Esther.

Esther 9:32

9:32 Esther’s command established these matters of Purim, and the matter was officially recorded. ³ 

Esther 2:23

2:23 The king then had the matter investigated and, finding it to be so, had the two conspirators ⁴  hanged on a gallows. ⁵  It was then recorded in the daily chronicles in the king’s presence.

Esther 6:1

The Turning Point: The King Honors Mordecai

6:1 Throughout that night the king was unable to sleep, ⁶  so he asked for the book containing the historical records ⁷  to be brought. As the records ⁸  were being read in the king’s presence,

Esther 9:30

9:30 Letters were sent ⁹  to all the Jews in the hundred and twenty-seven provinces of the empire of Ahasuerus – words of true peace ¹⁰  –

Esther 3:4

3:4 And after they had spoken to him day after day ¹¹  without his paying any attention to them, they informed Haman to see whether this attitude on Mordecai’s part would be permitted. ¹²  Furthermore, he had disclosed to them that he was a Jew. ¹³ 

Esther 9:26

9:26 For this reason these days are known as Purim, after the name of pur.

Esther 9:31

9:31 to establish these days of Purim in their proper times, just as Mordecai the Jew and Queen Esther had established, and just as they had established both for themselves and their descendants, matters pertaining to fasting and lamentation.

Esther 10:2

10:2 Now all the actions carried out under his authority and his great achievements, along with an exact statement concerning the greatness of Mordecai, whom the king promoted, are they not written in the Book of the Chronicles of the Kings of Media and Persia?

[4:12]  ¹ tn Heb “the words of Esther”; TEV, NLT “Esther’s message.”

[4:9]  ² tn Heb “the words of Mordecai” (so KJV); NIV, NRSV, CEV “what Mordecai had said”; NLT “with Mordecai’s message.”

[9:32]  ³ tn Heb “written in the book” (so NASB); NIV, NLT “written down in the records”; NRSV “recorded in writing.”

[2:23]  ⁴ tn Heb “they both were hanged.” The referent (the two eunuchs who conspired against the king) has been specified in the translation for clarity.

[2:23]  ⁵ tn Or “on a pole”; KJV, ASV “on a tree.”

[6:1]  ⁵ tn Heb “and the sleep of the king fled.” In place of the rather innocuous comment of the Hebrew text, the LXX reads here, “And the Lord removed the sleep from the king.” The Greek text thus understands the statement in a more overtly theological way than does the Hebrew text, although even in the Hebrew text there may be a hint of God’s providence at work in this matter. After all, this event is crucial to the later reversal of Haman’s plot to destroy the Jewish people, and a sympathetic reader is likely to look beyond the apparent coincidence.

[6:1]  ⁶ tn Heb “the book of the remembrances of the accounts of the days”; NAB “the chronicle of notable events.”

[6:1]  ⁷ tn Heb “they”; the referent (the records) has been specified in the translation for clarity.

[9:30]  ⁶ tc The present translation is based on the Niphal form וַיּשָּׁלַח (vayyishalakh, “were sent”; so also NRSV, TEV, CEV, NLT) rather than the reading of the MT וַיּשְׁלַח (vayyishlakh, Qal, “and he sent”). The subject of the MT verb would have to be Mordecai (cf. NAB, NIV, NCV), but this is problematic in light of v. 29, where both Esther and Mordecai are responsible for the letters.

[9:30]  ⁷ tn Heb “peace and truth.” The expression is probably a hendiadys (see the note on 5:10 for an explanation of this figure).

[3:4]  ⁷ sn Mordecai’s position in the service of the king brought him into regular contact with these royal officials. Because of this association the officials would have found ample opportunity to complain of Mordecai’s refusal to honor Haman by bowing down before him.

[3:4]  ⁸ tn Heb “Will the matters of Mordecai stand?”; NASB “to see whether Mordecai’s reason would stand.”

[3:4]  ⁹ sn This disclosure of Jewish identity is a reversal of the practice mentioned in 1:10, 20.