Reference ID Tags SupportReference Quote Occurrence Note
front:intro d989 0 # Introduction to Esther\n\n## Part 1: General Introduction\n\n### Outline of Esther\n\n1. King Ahasuerus sends away his wife, the queen (1:1–22)\n2. Ahasuerus chooses Esther as the new queen (2:1–23)\n3. Haman plots to destroy the Jews (3:1–15)\n4. Mordecai asks Esther to help her people (4:1–17)\n5. Esther pleads with the king for the Jews (5:1–7:10)\n6. The result of Haman’s plot to destroy the Jews (8:1–9:16)\n7. The Feast of Purim (9:17–32)\n8. Conclusion (10:1–3)\n\n### What is the Book of Esther about?\n\nThe Book of Esther tells how a young Jewish woman named Esther became the queen of Persia. As queen, she worked to save all the Jews in the Persian Empire from being destroyed.\n\nThis book ends by telling why the Jews celebrate the festival of Purim. The name “Purim” comes from the word “pur,” which means “lots” or “dice.” Haman, the enemy of Jews, threw dice to choose when to attack and destroy the Jews. The Jews celebrate Purim to remember how Yahweh rescued his people from being destroyed.\n\n### How should the title of this book be translated?\n\nTranslators can use the traditional title of this book, which is “The Book of Esther” or just “Esther.” Or they can choose a clearer title, such as “The Book About Esther.”\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What was the Persian Empire?\n\nKing Cyrus the Great conquered and ruled over many kingdoms. This was in the part of the world called Persia, which is now Iran. So people named his kingdom the Persian Empire. When Cyrus conquered Babylonia in 539 B.C., he then controlled the Jews whom the Babylonians had earlier taken into exile.\n\n### Why were there Jews in Babylonia when the Persians conquered it?\n\nIn 586 B.C., the Babylonians conquered and took into exile the people of Judah. These Jews and their descendants were still in Babylon when the Persians conquered it.\n\n### What was meant by “the laws of the Medes and Persians”?\n\nThe phrase “the laws of the Medes and Persians” is found in Esther 1:19 and Daniel 6:12. It referred to laws and decrees that could not be changed or removed once they were issued. In the book of Esther, the king made a decree that the people could attack the Jews. Later he regretted that decision but he was not able to change the decree.\n\nThe term “Medes” refers to a people group that had formed its own nation, but the Persians conquered them.\n\n## Part 3: Important Translation Issues\n\n### What different levels of language are in the Book of Esther?\n\nIn the Book of Esther, people talk to each other in many different situations. There is the polite and stately talk in the Persian court and the words of royal decrees. Friends and close relatives also talk to each other. There are even the words that one uses in speaking to oneself. Translators should use all the ways their own language has to express these different situations in a way that their readers will identify and understand.
1:intro v1fp 0 # Esther 1 General Notes\n\n## Religious and Cultural Concepts in This Chapter\n\n### The king’s divorce\n\nThe king’s advisers were afraid that husbands would lose their authority when they heard the queen had refused to come to show her beauty to the king’s guests, so the advisers told him to divorce her.
1:1 jdr1 rc://*/ta/man/translate/writing-newevent וַיְהִ֖י 1 In the Old Testament, this is a standard way of beginning a historical story. Many languages have similar story-opening formulas, and if your language has one, you can use it. But do not use it if it would suggest that the story is not real, only made up. Alternate translation: “this account happened”
1:1 zzz2 rc://*/ta/man/translate/figs-idiom בִּימֵ֣י אֲחַשְׁוֵר֑וֹשׁ 1 The term **day** is used here to refer to a longer period of time. You could just say “during the reign of Ahasuerus,” as UST does. But as an alternative, you could say, “in the time of Ahasuerus”
1:1 qwe1 rc://*/ta/man/translate/translate-names אֲחַשְׁוֵר֑וֹשׁ 1 This is a man’s name. It occurs many times in the story. Be sure to translate it consistently.
1:1 v5ts rc://*/ta/man/translate/writing-background ה֣וּא אֲחַשְׁוֵר֗וֹשׁ הַמֹּלֵךְ֙ מֵהֹ֣דּוּ וְעַד־כּ֔וּשׁ שֶׁ֛בַע וְעֶשְׂרִ֥ים וּמֵאָ֖ה מְדִינָֽה 1 This is background information to help the reader identify Ahasuerus.
1:1 qwe5 rc://*/ta/man/translate/writing-background מֵהֹ֣דּוּ וְעַד־כּ֔וּשׁ 1 In case your audience might not know where these places are, you could say, “extending from India in the east to Ethiopia in the west.”
1:1 qwe7 rc://*/ta/man/translate/writing-background שֶׁ֛בַע וְעֶשְׂרִ֥ים וּמֵאָ֖ה מְדִינָֽה 1 The number is given to show what a large empire this was. You could say that explicitly by saying, “Ahasuerus ruled a very large empire that had 127 provinces.”
1:2 dk31 rc://*/ta/man/translate/figs-metonymy כְּשֶׁ֣בֶת & עַ֚ל כִּסֵּ֣א מַלְכוּת֔וֹ 1 Here, the action of **sitting** on a throne is used to mean ruling over a kingdom. You could just say “ruled,” as UST does. But as an alternative, you could say, “ruled his empire from his royal throne”
1:2 qwe9 rc://*/ta/man/translate/figs-abstractnouns עַ֚ל כִּסֵּ֣א מַלְכוּת֔וֹ 1 **Royalty** is an abstract noun that refers to the royal authority that the king exercised. You can translate this idea with a verb by saying, “the throne he ruled from,” or use an adjective, “his royal throne.”
1:2 hgm3 rc://*/ta/man/translate/translate-names בְּשׁוּשַׁ֥ן 1 This was the name of a royal city of the Persian kings. It occurs many times in the story. Be sure to translate it consistently.
1:2 qwr1 rc://*/ta/man/translate/translate-unknown הַבִּירָֽה 1 This means a castle or palace where a king would live. But since the city of Susa itself is being called a **citadel** here, it’s likely that the term means royal city or capital city. The person telling this story is identifying Susa as the capital by calling it by the name of something closely associated with it, the royal palace within it. A good translation might be “the capital city of Persia.”
1:3 ry7m rc://*/ta/man/translate/translate-ordinal בִּשְׁנַ֤ת שָׁלוֹשׁ֙ לְמָלְכ֔וֹ 1 This means that Ahasuerus had already ruled for two full years and that these events took place in the year that followed them. Alternate translation: “during the third year that Ahasuerus ruled his empire” or “after he had ruled for two years”
1:3 qwr3 rc://*/ta/man/translate/figs-abstractnouns בִּשְׁנַ֤ת שָׁלוֹשׁ֙ לְמָלְכ֔וֹ 1 **Reign** is an abstract noun that refers to the royal authority that the king exercised. You can translate it with a verb by saying, “during the third year that Ahasuerus ruled.”
1:3 prm1 rc://*/ta/man/translate/figs-synecdoche חֵ֣יל ׀ פָּרַ֣ס וּמָדַ֗י 1 This likely refers to the leaders of the army. It is describing a part of the army by referring to the whole army. Alternate translation: “the officers of the army”
1:3 jdr3 rc://*/ta/man/translate/figs-metonymy לְפָנָֽיו 1 **Face** stands for the presence of a person, so this phrase means “in his presence.” The invitation was to come to the royal capital to attend a banquet where the king would be present in person. You could say, as UST does, that the king was present in person to host the feast. Or you could say as an alternative, “all of them came to Susa for the feast”
1:4 qwr9 rc://*/ta/man/translate/figs-abstractnouns בְּהַרְאֹת֗וֹ אֶת־עֹ֨שֶׁר֙ כְּב֣וֹד מַלְכוּת֔וֹ 1 You can translate the abstract noun with an emphasized adjective. Alternate translation: “Ahasuerus … wanted to demonstrate … the great wealth of his kingdom”
1:4 qet1 rc://*/ta/man/translate/figs-explicit בְּהַרְאֹת֗וֹ 1 **He** refers to the king. The implication is that he held this banquet to show all of his officials how wealthy and powerful he was. The invited officials would then go back to all the different parts of the empire and tell everyone this. Alternate translation: “Ahasuerus wanted to demonstrate to his guests”
1:4 m8xa rc://*/ta/man/translate/figs-doublet עֹ֨שֶׁר֙ כְּב֣וֹד מַלְכוּת֔וֹ 1 The words **wealth** and **glory** have similar meanings and they are used together to emphasize how great his kingdom was. Alternate translation: “the great wealth of his kingdom”
1:4 qet3 rc://*/ta/man/translate/figs-abstractnouns בְּהַרְאֹת֗וֹ & וְאֶ֨ת־יְקָ֔ר תִּפְאֶ֖רֶת גְּדוּלָּת֑וֹ 1 You can translate the abstract nouns **splendor**, **beauty**, and **greatness** as adjectives. Alternate translation: “Ahasuerus … wanted to demonstrate … that he was a very powerful king”
1:4 lun5 rc://*/ta/man/translate/figs-doublet יְקָ֔ר תִּפְאֶ֖רֶת גְּדוּלָּת֑וֹ 1 The words **splendor** and **beauty** have similar meaning and emphasize how great he was. Alternate translation: “the splendor of his greatness”
1:4 qet5 rc://*/ta/man/translate/figs-explicit יָמִ֣ים רַבִּ֔ים שְׁמוֹנִ֥ים וּמְאַ֖ת יֽוֹם 1 This was a very long time for a royal feast to last. The earlier part of the verse provides the reason for this. To make the connection explicit, you could add some explanatory words to the verse like this: “Ahasuerus entertained his guests fabulously because he wanted to demonstrate that his empire was extremely wealthy and that he was a very powerful king. He did so many things for them that the festivities lasted for six months.”
1:4 x1v6 rc://*/ta/man/translate/translate-numbers שְׁמוֹנִ֥ים וּמְאַ֖ת יֽוֹם 1 Six months is about **180 days** or about half a year. You can use whatever expression will best express this time period in your language.
1:5 ue3x rc://*/ta/man/translate/figs-explicit וּבִמְל֣וֹאת ׀ הַיָּמִ֣ים הָאֵ֗לֶּה 1 This implies “at the end of that feast.” You could say that explicitly. Alternate translation: “after those 180 days were over” or “at the end of those six months”
1:5 fv9y rc://*/ta/man/translate/translate-numbers עָשָׂ֣ה הַמֶּ֡לֶךְ & מִשְׁתֶּ֖ה 1 This was a second feast that the king hosted. He likely did this to thank the people who had worked so hard in hosting the first feast. You could say that explicitly.
1:5 mj16 rc://*/ta/man/translate/translate-unknown בְּשׁוּשַׁ֨ן הַבִּירָ֜ה 1 The expression in this case seems to refer specifically to the royal **citadel** from which the city got its name. This second feast would not have been for everyone in the entire city. It was specifically for the people who served the king in the citadel and who had worked so hard over the previous six months hosting the first feast. Alternate translation: “for every man who worked for him in the palace at Susa”
1:5 qet7 rc://*/ta/man/translate/figs-idiom הַנִּמְצְאִים֩ 1 Here, **found** is an idiom that means could be found or were there.
1:5 qet9 rc://*/ta/man/translate/figs-activepassive הַנִּמְצְאִים֩ 1 You can say this with an active form. Alternate translation: “who worked for him in”
1:5 qey1 rc://*/ta/man/translate/figs-merism לְמִגָּ֧דוֹל וְעַד־קָטָ֛ן 1 The person telling this story is referring to the staff of the palace by speaking of two extreme parts of it, the most important and the least important people who worked there, in order to include everyone in between. You could just explain this meaning, as UST does. Alternate translation: “from the most important official to the least important servant”
1:5 qey3 שִׁבְעַ֣ת יָמִ֑ים 1 The story does not suggest that this was an unusually long time by saying, “for many days.” But you could also say something like “a whole week” to show that this was a generous gesture of thanks on the part of the king. Alternate translation: “another feast that lasted seven days”
1:6 qey5 rc://*/ta/man/translate/translate-unknown ח֣וּר ׀ כַּרְפַּ֣ס וּתְכֵ֗לֶת 1 These **linens** were curtains that were hung in the courtyard. **Cotton** refers to the white color of some of them. So this means white and blue curtains.
1:6 qey7 ח֣וּר ׀ כַּרְפַּ֣ס וּתְכֵ֗לֶת 1 You can specify at the beginning of this verse that the location being described is the same as in the previous verse: “In the courtyard, white and blue curtains.”
1:6 qey9 rc://*/ta/man/translate/translate-unknown בְּחַבְלֵי־ב֣וּץ וְאַרְגָּמָ֔ן 1 **Byssus** means “white linen” and it is used to describe the white color of some of these cords. So this means white and purple cords.
1:6 qru1 rc://*/ta/man/translate/figs-explicit מִטּ֣וֹת ׀ זָהָ֣ב וָכֶ֗סֶף 1 You can specify that these couches were there for the guests to recline on while they ate.
1:6 asn4 rc://*/ta/man/translate/translate-unknown רִֽצְפַ֥ת 1 This word probably refers to a mosaic floor made of inlaid pieces of colorful precious stones.
1:6 eyi2 rc://*/ta/man/translate/translate-unknown בַּהַט 1 This is a kind of red and purple stone that contains pieces of crystal. You could call it “feldspar” or something descriptive like “red marble.”
1:6 qru3 rc://*/ta/man/translate/translate-unknown וָשֵׁ֖שׁ 1 This is a white precious stone. You could identify it as “alabaster.” Alternatively, while it is not exactly the same thing as marble, your readers would get the right idea if you called it “white marble.”
1:6 qru5 rc://*/ta/man/translate/translate-unknown וְסֹחָֽרֶת 1 This word probably refers to a black marble that was used to create borders around mosaics. You could call this “black marble,” or you could just say that the floor contained “another precious stone.”
1:7 urm7 rc://*/ta/man/translate/figs-abstractnouns וְהַשְׁקוֹת֙ 1 The abstract noun **serving** refers to how the drinks were served at the banquet. You can translate it with a verb by saying, “The attendants served wine.”
1:7 qru7 וְכֵלִ֖ים מִכֵּלִ֣ים שׁוֹנִ֑ים 1 This could mean that “no two of them were alike.” But you could also just say that the wine was served in “various kinds of golden cups.”
1:7 r6ec rc://*/ta/man/translate/figs-explicit וְיֵ֥ין מַלְכ֛וּת רָ֖ב כְּיַ֥ד הַמֶּֽלֶךְ 1 This means that King Ahasuerus himself paid for all the wine that the guests drank at his seven-day feast in Susa, and the wine came from his personal supply. Alternate translation: “the king was very generous with the royal wine” or “the king showed a great willingness to give” or “the king provided all of it”
1:7 qru9 rc://*/ta/man/translate/figs-abstractnouns וְיֵ֥ין מַלְכ֛וּת רָ֖ב כְּיַ֥ד הַמֶּֽלֶךְ 1 This probably means special fine wine that only the king could acquire and afford. You can translate the abstract noun **royalty** with an adjective. Alternate translation: “royal wine”
1:7 wpq1 rc://*/ta/man/translate/figs-metonymy כְּיַ֥ד הַמֶּֽלֶךְ 1 Here, **hand** refers to the king himself, viewed through his action of giving.
1:8 qtu1 rc://*/ta/man/translate/figs-abstractnouns וְהַשְּׁתִיָּ֥ה כַדָּ֖ת 1 The abstract noun **drinking** refers here not to the action of drinking, but to the guidelines for serving drinks that the king had established for the banquet. Alternate translation: “Ahasuerus had established this rule for all his household attendants who served the wine”
1:8 g5gu rc://*/ta/man/translate/figs-explicit אֵ֣ין אֹנֵ֑ס 1 This could mean one of two things: (1) No one would be stopped from drinking even if the attendants thought they had already had enough. Alternate translation: “there was to be no restriction on drinking” (2) There would be no requirement to drink. Alternate translation: “no one must be forced to drink” Either way, this was another sign of the generosity that the king showed as he hosted this banquet to thank the people who worked for him. Either he was: (1) allowing them to drink as much as they wanted to, or (2) not requiring them to eat and drink everything that was served at a banquet as guests of the king would usually be expected to do. You could say explicitly at the beginning of the verse that the king was giving his guests a special privilege.
1:8 f6px rc://*/ta/man/translate/grammar-connect-logic-result כִּי־כֵ֣ן ׀ יִסַּ֣ד הַמֶּ֗לֶךְ עַ֚ל כָּל־רַ֣ב בֵּית֔וֹ לַעֲשׂ֖וֹת כִּרְצ֥וֹן אִישׁ־וָאִֽישׁ 1 This explains why no one had to drink if they did not want to. If it would be helpful in your language, you could give this explanation (the reason) before the result that it accounts for, using a connecting word like “so.” You could say, “The king had established for every overseer of his house to do according to the desire of man by man, so the drinking was according to the law, ‘There is no compulsion.’” Alternate translation: “the king made the attendants who served the wine follow this rule”
1:8 qtu3 לַעֲשׂ֖וֹת כִּרְצ֥וֹן אִישׁ־וָאִֽישׁ 1 Alternate translation: “the king wanted every guest to be able to drink as much as he wanted” or “all the guests could drink as little or as much as they wanted”
1:8 jdr5 rc://*/ta/man/translate/figs-idiom אִישׁ־וָאִֽישׁ 1 This is an idiom that means “everyone.”
1:9 qtu5 rc://*/ta/man/translate/grammar-connect-time-simultaneous גַּ֚ם 1 This introduces something else that was happening at the same time. You can indicate this by saying something like “during this time.”
1:9 qtu7 rc://*/ta/man/translate/writing-participants וַשְׁתִּ֣י הַמַּלְכָּ֔ה 1 You can explain that she was the wife of Ahasuerus by saying, “Queen Vashti**,** the king’s wife” or “his wife.”
1:9 qtu9 rc://*/ta/man/translate/translate-names וַשְׁתִּ֣י הַמַּלְכָּ֔ה 1 This is a woman’s name. It occurs several times in this chapter and the next one. Be sure to translate it consistently.
1:9 qti1 מִשְׁתֵּ֣ה נָשִׁ֑ים 1 This could mean the women who served in the palace, the wives of the men who were officers and servants, or both. You could say, “a feast for the wives of the men who attended” or “for the women who worked in the palace.”
1:9 qti3 בֵּ֚ית הַמַּלְכ֔וּת אֲשֶׁ֖ר לַמֶּ֥לֶךְ אֲחַשְׁוֵרֽוֹשׁ 1 Alternate translation: “the royal palace where King Ahasuerus lived”
1:9 qti5 rc://*/ta/man/translate/figs-abstractnouns בֵּ֚ית הַמַּלְכ֔וּת 1 You can translate the abstract noun **royalty** with the adjective royal. Alternate translation: “royal palace”
1:10 le6l rc://*/ta/man/translate/figs-idiom כְּט֥וֹב לֵב־הַמֶּ֖לֶךְ בַּיָּ֑יִן 1 Here, **heart** means the action of thinking or feeling. Alternate translation: “when King Ahasuerus was in a good mood from drinking wine” or “when the king was drunk with wine”
1:10 dcb2 rc://*/ta/man/translate/translate-names לִ֠מְהוּמָן בִּזְּתָ֨א חַרְבוֹנָ֜א בִּגְתָ֤א וַאֲבַגְתָא֙ זֵתַ֣ר וְכַרְכַּ֔ס 1 These are names of seven men.
1:10 ens5 rc://*/ta/man/translate/translate-unknown הַסָּ֣רִיסִ֔ים 1 This term occurs a dozen times in the story. It describes male royal officials who served as guardians for the women who lived in the palace. They were both guardians of the door, to keep unwanted people out of the women’s quarters, and guardians of the women inside, to take care of them and look after their needs. (As we learn in 2:21, some of these officials also protected the king’s private quarters.) As we see here, and as will also be seen in 2:14 and 2:16, their duties included escorting women from place to place. The term likely indicates that, in keeping with the practices of the time, these men were castrated because their work brought them into such close contact with the king’s wives and concubines. If your language has a term for such an official and you think your readers would recognize it, you could use it. Otherwise, you could use a term that describes the role that these officials played in the royal court. Alternate translation: “guardians” or “officials” or “castrated servants”
1:10 qti7 rc://*/ta/man/translate/writing-background הַמְשָׁ֣רְתִ֔ים אֶת־פְּנֵ֖י הַמֶּ֥לֶךְ אֲחַשְׁוֵרֽוֹשׁ 1 This is background information to explain who these men were. Alternate translation: “who attended him personally”
1:10 jdr7 rc://*/ta/man/translate/figs-metonymy אֶת־פְּנֵ֖י הַמֶּ֥לֶךְ 1 Here, **face** means the presence of a person. The phrase means that these seven men served King Ahasuerus personally.
1:11 qti9 rc://*/ta/man/translate/figs-explicit לְ֠הָבִיא 1 This is the beginning of the instructions that King Ahasuerus gave to the seven eunuchs he summoned in verse 10. You can make this explicit by saying, “He told them to bring.”
1:11 jdr9 rc://*/ta/man/translate/figs-metonymy לִפְנֵ֥י הַמֶּ֖לֶךְ 1 Here, **face** means the presence of a person. The phrase means that King Ahasuerus wanted Queen Vashti to come personally into his presence.
1:11 asd1 rc://*/ta/man/translate/figs-abstractnouns בְּכֶ֣תֶר מַלְכ֑וּת 1 You can translate the abstract noun **royalty** with an adjective by saying, “wearing her royal crown.”
1:11 asd3 rc://*/ta/man/translate/figs-explicit בְּכֶ֣תֶר מַלְכ֑וּת 1 Ahasuerus likely wanted Vashti to wear her queen’s crown so that everyone would know that she was his wife. You could say that explicitly. (For the possible reasons why he wanted them to know this, see the next note.)
1:11 asd5 rc://*/ta/man/translate/writing-background לְהַרְא֨וֹת הָֽעַמִּ֤ים וְהַשָּׂרִים֙ אֶת־יָפְיָ֔הּ 1 Everything Ahasuerus did at his banquets was to show how rich and powerful he was. He seems to have believed that having a very beautiful wife was one more thing that proved he was a great man. So he wanted everyone to see how beautiful Vashti was. You can put this second in the verse, after explaining that Vashti was a very beautiful woman, because it accounts for what happens afterwards, when the king sends his seven personal servants to bring her in to his banquet.
1:11 asd9 rc://*/ta/man/translate/grammar-connect-logic-result כִּֽי־טוֹבַ֥ת מַרְאֶ֖ה הִֽיא 1 If it would be helpful in your language, you could place this first in the verse because it is the reason that explains everything else that happens afterward in the verse.
1:11 qvk4 rc://*/ta/man/translate/figs-idiom כִּֽי־טוֹבַ֥ת מַרְאֶ֖ה הִֽיא 1 Alternate translation: “she was very beautiful”
1:12 asf1 rc://*/ta/man/translate/figs-events וַתְּמָאֵ֞ן הַמַּלְכָּ֣ה וַשְׁתִּ֗י לָבוֹא֙ 1 You can put the events in chronological order and say first that the eunuchs told Vashti what the king had commanded and then say that she refused to come**.**
1:12 asf3 rc://*/ta/man/translate/figs-explicit וַתְּמָאֵ֞ן הַמַּלְכָּ֣ה וַשְׁתִּ֗י לָבוֹא֙ 1 If your language needs to give a reason why she refused, it is most likely because she did not want a group of drunken men staring at her lustfully.
1:12 asf5 rc://*/ta/man/translate/figs-metonymy בְּיַ֣ד הַסָּרִיסִ֑ים 1 Here, **hand** refers to the eunuchs themselves, viewed through their action of telling Vashti what the king had commanded. Alternation translation: “when those servants told Queen Vashti what the king wanted”
1:12 kp6p rc://*/ta/man/translate/translate-unknown הַסָּרִיסִ֑ים 1 See how you translated this term in [1:10](../01/10.md).
1:12 asf7 rc://*/ta/man/translate/figs-parallelism וַיִּקְצֹ֤ף הַמֶּ֨לֶךְ֙ מְאֹ֔ד וַחֲמָת֖וֹ בָּעֲרָ֥ה בֽוֹ 1 These two phrases mean similar things. The repetition is used to emphasize the idea that they are expressing. You could combine them as UST does by saying, “The king became so angry that he could barely contain himself.”
1:12 bsd5 rc://*/ta/man/translate/figs-metaphor וַחֲמָת֖וֹ בָּעֲרָ֥ה בֽוֹ 1 Here the story uses a metaphor that pictures the king’s anger as **a fire that burned inside of him**. If your language has a different word picture that it uses to describe extreme anger, you can use that here. If not, you can translate plainly, “his anger continued to increase.”
1:13 x2u7 rc://*/ta/man/translate/writing-background כִּי־כֵן֙ דְּבַ֣ר הַמֶּ֔לֶךְ 1 This means that it was the king’s habit to consult his advisors on important questions. This is background information that explains why the king called upon these men.
1:13 adf1 rc://*/ta/man/translate/grammar-connect-logic-result כִּי־כֵן֙ דְּבַ֣ר הַמֶּ֔לֶךְ 1 If it would be helpful in your language, you could place this first in the verse to put the reason before the result because it explains what happens next.
1:13 jd11 rc://*/ta/man/translate/figs-metonymy לִפְנֵ֕י 1 Here, **face** refers to the presence of a person. The phrase means that King Ahasuerus would personally ask his wise men for advice in matters like these. Alternate translation: “to consult personally with”
1:14 cc44 rc://*/ta/man/translate/translate-names כַּרְשְׁנָ֤א שֵׁתָר֙ אַדְמָ֣תָא תַרְשִׁ֔ישׁ מֶ֥רֶס מַרְסְנָ֖א מְמוּכָ֑ן 1 These are the names of seven men.
1:14 jd13 rc://*/ta/man/translate/figs-idiom רֹאֵי֙ פְּנֵ֣י הַמֶּ֔לֶךְ 1 **To see the face of** is an idiom that means to be in the presence of a person. The phrase means that King Ahasuerus would regularly and personally consult with these seven advisors.
1:14 adf7 rc://*/ta/man/translate/figs-metaphor הַיֹּשְׁבִ֥ים רִאשֹׁנָ֖ה בַּמַּלְכֽוּת 1 Here, **sitting** represents ruling or judging. The expression here means that these were the most powerful officials in the empire.
1:15 j6sh rc://*/ta/man/translate/figs-explicit כְּדָת֙ מַֽה־לַּעֲשׂ֔וֹת בַּמַּלְכָּ֖ה וַשְׁתִּ֑י עַ֣ל ׀ אֲשֶׁ֣ר לֹֽא־עָשְׂתָ֗ה אֶֽת־מַאֲמַר֙ הַמֶּ֣לֶךְ אֲחַשְׁוֵר֔וֹשׁ בְּיַ֖ד הַסָּרִיסִֽים 1 This verse presents the question that the king asked the wise men. It may be helpful to indicate this by saying something like “The king asked them.”
1:15 adf9 rc://*/ta/man/translate/figs-events בְּיַ֖ד הַסָּרִיסִֽים 1 To present the events in chronological order, you can begin with the information that these men brought the command. Alternate translation: “Queen Vashti did not do what I told my servants to command her to do”
1:15 jd15 rc://*/ta/man/translate/figs-metonymy בְּיַ֖ד הַסָּרִיסִֽים 1 Here, **hand** represents the action of doing or giving. The phrase means that the eunuchs were the ones who told Queen Vashti what King Ahasuerus had commanded her.
1:15 adg1 rc://*/ta/man/translate/translate-unknown הַסָּרִיסִֽים 1 See how you translated this term in [1:10](../01/10.md).
1:16 adg3 rc://*/ta/man/translate/figs-metonymy וַיֹּ֣אמֶר מְמוּכָ֗ן לִפְנֵ֤י הַמֶּ֨לֶךְ֙ 1 Here, **face** represents the presence of a person. The phrase means that Memukan was speaking in the presence of the king and of the other officials. Alternate translation: “then Memukan spoke so that both the king and the officials could hear”
1:16 yqr8 rc://*/ta/man/translate/figs-hyperbole כָּל־הָ֣עַמִּ֔ים אֲשֶׁ֕ר בְּכָל־מְדִינ֖וֹת הַמֶּ֥לֶךְ 1 This means all the different people groups that were living in the empire. You could say, “all the people groups in all the provinces that King Ahasuerus rules” or more generally, “every person who lives in the entire empire of King Ahasuerus.”
1:16 ss5y rc://*/ta/man/translate/translate-names מְמוּכָ֗ן 1 See how you translated this man’s name in [1:14](../01/14.md).
1:16 adg5 rc://*/ta/man/translate/figs-123person הַמֶּ֥לֶךְ אֲחַשְׁוֵרֽוֹשׁ 1 Memukan speaks of **the king** in third person as a form of respect. If you want to portray him as speaking primarily to the king because he is answering the king’s question, you could have him say, “in all the provinces that you rule” or “every person who lives in your entire empire.”
1:17 jd17 rc://*/ta/man/translate/grammar-connect-logic-result כִּֽי 1 This introduces the reason why Memukan says that Queen Vashti has done wrong against all the men in the kingdom and not only against King Ahasuerus. To show that, you can begin with “This is what will happen.”
1:17 gn4g rc://*/ta/man/translate/figs-hyperbole יֵצֵ֤א דְבַר־הַמַּלְכָּה֙ עַל־כָּל־הַנָּשִׁ֔ים 1 To emphasize his point, Memukan exaggerates and says that every single woman in the empire will hear about Queen Vashti refusing to obey King Ahasuerus. You could say, as UST does, that “women all over the empire” will hear about what the queen did. Or you could preserve Memukan’s manner of speaking by saying, “every woman” will hear.
1:17 jd19 rc://*/ta/man/translate/figs-metaphor לְהַבְז֥וֹת בַּעְלֵיהֶ֖ן בְּעֵינֵיהֶ֑ן 1 Here, **eyes** stand for seeing, and seeing means knowledge, notice, attention, or judgment. The phrase means that the women will treat their husbands with disrespect and not obey them. Alternate translation: “women will despise their husbands”
1:17 adg7 rc://*/ta/man/translate/figs-explicit בְּאָמְרָ֗ם הַמֶּ֣לֶךְ אֲחַשְׁוֵר֡וֹשׁ אָמַ֞ר לְהָבִ֨יא אֶת־וַשְׁתִּ֧י הַמַּלְכָּ֛ה לְפָנָ֖יו וְלֹא־בָֽאָה 1 The implication is that they will go on to say, “So if even the queen can disobey the king, why should I have to obey my husband?” If it would be helpful in your language, you could say that explicitly.
1:17 adg9 rc://*/ta/man/translate/grammar-connect-logic-result הַמֶּ֣לֶךְ אֲחַשְׁוֵר֡וֹשׁ אָמַ֞ר לְהָבִ֨יא אֶת־וַשְׁתִּ֧י הַמַּלְכָּ֛ה לְפָנָ֖יו וְלֹא־בָֽאָה 1 The women will stop respecting their husbands after they hear about this. You can put this report about what Queen Vashti did first, before “women will stop respecting their husbands,” because it is the reason that explains that result.
1:17 jd21 rc://*/ta/man/translate/figs-metonymy לְפָנָ֖יו 1 Here, **face** means the presence of a person. The phrase means the Queen Vashti refused to come into the presence of King Ahasuerus when he summoned her during the feast. See how you translated this in verse 11.
1:18 afg1 וְֽהַיּ֨וֹם הַזֶּ֜ה 1 Alternate translation: “even today” or “even this very day”
1:18 afg3 שָׂר֣וֹת פָּֽרַס־וּמָדַ֗י 1 It becomes clear later in the verse that Memukan is speaking of the wives of the king’s officials, and you could communicate that here by saying, “the wives of the officials who govern Persia and Media.” But the term “noblewomen” indicates that they also had high status of their own, so you could also call them “the leading women of Persia and Media.”
1:18 afg5 דְּבַ֣ר הַמַּלְכָּ֔ה 1 Alternate translation: “what the queen has done”
1:18 afg7 תֹּאמַ֣רְנָה 1 This means that they will “talk back” or “disobey.” Alternate translation: “refuse to obey”
1:18 afg9 rc://*/ta/man/translate/figs-explicit לְכֹ֖ל שָׂרֵ֣י הַמֶּ֑לֶךְ 1 This means the husbands of the noblewomen. The implication may be, “They will disobey their husbands even though they are officials of the king.” You could say that explicitly, as UST does.
1:18 u6d7 וּכְדַ֖י בִּזָּי֥וֹן וָקָֽצֶף 1 This could mean either that they will treat their husbands with disrespect, and this will make their “husbands angry with them” or that “they will be angry with their husbands and treat them with contempt.”
1:18 afh1 rc://*/ta/man/translate/figs-explicit וּכְדַ֖י 1 This could mean that the husbands will be as furious “as much as they can bear.” But you could also say, “That will be bad enough by itself, even if the news does not spread any farther.” If you think that is the meaning, you can say that explicitly, as UST does.
1:19 afh3 rc://*/ta/man/translate/figs-idiom אִם־עַל־הַמֶּ֣לֶךְ ט֗וֹב 1 This is an idiom that means “if the king thinks this is a good idea” or “if this advice is pleasing to the king.”
1:19 d8qk rc://*/ta/man/translate/figs-123person אִם־עַל־הַמֶּ֣לֶךְ ט֗וֹב 1 Memukan speaks to the king in third person as a form of respect. Alternate translation: “If it pleases you”
1:19 jd25 rc://*/ta/man/translate/figs-metonymy יֵצֵ֤א דְבַר־מַלְכוּת֙ מִלְּפָנָ֔יו 1 Here, **face** represents the presence of a person. The phrase means that the decree will come from the king himself. Alternate translation: “you should personally issue a royal decree” or “you should write a decree yourself”
1:19 afh5 rc://*/ta/man/translate/figs-abstractnouns דְבַר־מַלְכוּת֙ 1 You can translate the abstract noun **royalty** with the adjective “royal.” Alternate translation: “royal decree”
1:19 jd23 rc://*/ta/man/translate/figs-123person מִלְּפָנָ֔יו 1 Memukan speaks to the king in third person as a form of respect. Alternate translation: “personally”
1:19 afh7 rc://*/ta/man/translate/figs-activepassive וְיִכָּתֵ֛ב 1 You can say this with an active form, and you can say who will do the action. Alternate translation: “you should write a decree yourself” or “command your scribes to write a decree”
1:19 jd27 rc://*/ta/man/translate/figs-123person תָב֜וֹא & לִפְנֵי֙ הַמֶּ֣לֶךְ 1 Memukan speaks to the king in third person as a form of respect. Alternate translation: “never come into your presence again”
1:19 jd29 rc://*/ta/man/translate/figs-metonymy תָב֜וֹא & לִפְנֵי֙ הַמֶּ֣לֶךְ 1 Here, **face** represents the presence of a person. The phrase means that Queen Vashti will never again come into the king’s presence. Alternate translation: “never again come before King Ahasuerus”
1:19 jd31 rc://*/ta/man/translate/figs-123person וּמַלְכוּתָהּ֙ יִתֵּ֣ן הַמֶּ֔לֶךְ לִרְעוּתָ֖הּ הַטּוֹבָ֥ה מִמֶּֽנָּה 1 Memukan speaks to the king in third person as a form of respect. You can show the same meaning with a verb that addresses a singular “you” and indicates that Memukan is offering advice, not giving a command when he say, “choose another woman to be queen.” Alternate translation: “the king can give her position as queen to some other woman”
1:19 afh9 rc://*/ta/man/translate/figs-abstractnouns וּמַלְכוּתָהּ֙ 1 You can translate the abstract noun **royalty** with an expression such as “her royal position” or “her position as queen.”
1:19 afj1 rc://*/ta/man/translate/figs-explicit הַטּוֹבָ֥ה מִמֶּֽנָּה 1 Memukan means that the next queen should be “better than” Vashti by obeying all of the king’s commands. You could say this explicitly, as UST does.
1:20 v9l3 rc://*/ta/man/translate/figs-activepassive וְנִשְׁמַע֩ פִּתְגָ֨ם הַמֶּ֤לֶךְ 1 You can say this with an active form, and you can say who will do the action. Alternate translation: “when everyone … hears”
1:20 des3 rc://*/ta/man/translate/figs-123person פִּתְגָ֨ם הַמֶּ֤לֶךְ 1 Memukan speaks to the king in third person as a form of respect. You could express the same meaning in the second person: “When they hear what you have commanded.” Alternate translation: “when they hear the king’s decree”
1:20 jd33 rc://*/ta/man/translate/figs-explicit אֲשֶֽׁר־יַעֲשֶׂה֙ בְּכָל־מַלְכוּת֔וֹ 1 Even though the decree of Ahasuerus applied only to Vashti directly, implicitly it meant that all wives had to obey their husbands or else their husbands could banish and divorce them as well. You can say this explicitly at the end of the verse by saying, “because if any wife disobeys her husband, he can banish and divorce her, just as you did to Vashti.”
1:20 afj3 rc://*/ta/man/translate/figs-123person מַלְכוּת֔וֹ 1 Memukan speaks to the king in third person as a form of respect. Alternate translation: “for all your kingdom”
1:20 be9r rc://*/ta/man/translate/figs-merism לְמִגָּד֖וֹל וְעַד־קָטָֽן 1 This expression refers to all of the husbands in the empire. By naming both extremes, it includes everyone in between. You could just give the meaning, as UST does: “every husband in the empire.” Alternate translation: “this will be true for both the most important man and the least important man in the empire, and everyone in between”
1:21 afj7 rc://*/ta/man/translate/figs-idiom וַיִּיטַב֙ הַדָּבָ֔ר בְּעֵינֵ֥י הַמֶּ֖לֶךְ 1 Like “if it is good to the king” in verse 19, this is an idiom that means the king thought this was a good idea or this advice pleased the king.
1:21 afj9 rc://*/ta/man/translate/figs-metaphor בְּעֵינֵ֥י הַמֶּ֖לֶךְ וְהַשָּׂרִ֑ים 1 Here, **eyes** stand for seeing, and seeing is a metaphor for knowledge, notice, attention, or judgment. The phrase means that King Ahasuerus and all the officials who heard Memukan’s advice thought that his suggestion was a good idea.
1:22 agj3 וַיִּשְׁלַ֤ח סְפָרִים֙ אֶל־כָּל־מְדִינ֣וֹת הַמֶּ֔לֶךְ 1 **He** means King Ahasuerus. This is saying that the king sent letters to every province in his empire.
1:22 jd39 rc://*/ta/man/translate/figs-idiom עַ֥ם וָעָ֖ם 1 This is an idiom that means “every people group” or every single people group.
1:22 jd41 rc://*/ta/man/translate/figs-metonymy כִּלְשׁוֹנ֑וֹ 1 Here, **tongue** means the language spoken by a person or a group of people. Alternate translation: “in its own language”
1:22 jd43 rc://*/ta/man/translate/figs-metonymy כִּלְשׁ֥וֹן עַמּֽוֹ 1 Here, **tongue** means the language spoken by a person or a group of people.
1:22 agj7 rc://*/ta/man/translate/figs-explicit כִּלְשׁ֥וֹן עַמּֽוֹ 1 The implication is that the husband ought to be able to give orders to his wife in his own native language and that she should understand and obey him, even if she had to learn his language to do so. If it would be helpful in your language, you could say that explicitly.
2:intro eb4q 0 # Esther 2 General Notes\n\n## Religious and Cultural Concepts in This Chapter\n\n### Esther becomes queen\n\nEsther was humble and took the advice of the royal officials about how to dress for her time with the king. The king chose Esther to be the new queen.\n\n### Mordecai warns the king against a plot\n\nEsther’s cousin, Mordecai, discovered that two men planned to kill the king. He told Esther, who then told the king. She also gave Mordecai credit for telling her.
2:1 dpc3 rc://*/ta/man/translate/writing-newevent אַחַר֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה 1 This introduces a new event that happened some time later, but we do not know how much later. You can show this with a phrase like “After some time had passed.”
2:1 e4lp כְּשֹׁ֕ךְ חֲמַ֖ת הַמֶּ֣לֶךְ אֲחַשְׁוֵר֑וֹשׁ 1 Alternate translation: “when King Ahasuerus was not angry any more” or “when King Ahasuerus became less angry”
2:1 agj9 זָכַ֤ר אֶת־וַשְׁתִּי֙ 1 This means that he started to think about Vashti. He probably thought about the things that he liked about her, meaning that he missed her.
2:1 xpt9 rc://*/ta/man/translate/figs-explicit אֲשֶׁר־עָשָׂ֔תָה וְאֵ֥ת אֲשֶׁר־נִגְזַ֖ר עָלֶֽיהָ 1 This refers to Vashti’s refusal to obey Ahasuerus, and to the decision he made in [1:21](../01/21.md) that she could never come into his presence again. This could actually mean that when he thought about Vashti and what she had done, he regretted the decision that he had made about her. But there was nothing he could do to bring her back because the laws of the empire could not be changed. You could explain all or some of this in your translation, as in the UST.
2:1 agk1 rc://*/ta/man/translate/figs-activepassive אֲשֶׁר־נִגְזַ֖ר עָלֶֽיהָ 1 You can say this with an active form, and you can say that the king performed the action. Alternate translation: “what he had decided”
2:2 agk3 rc://*/ta/man/translate/translate-unknown נַעֲרֵֽי־הַמֶּ֖לֶךְ מְשָׁרְתָ֑יו 1 These were not the older, wiser royal advisors whom Ahasuerus consulted in [1:13](../01/13.md), but younger men who stood nearby the king ready to help with any practical needs. You could call them his personal servants.
2:2 agk5 rc://*/ta/man/translate/figs-explicit יְבַקְשׁ֥וּ לַמֶּ֛לֶךְ נְעָר֥וֹת 1 Implicit in this suggestion is the idea, “You should get a new wife for yourself.” You can say that explicitly at the beginning of the advice that the young men gave to the king.
2:2 s4hv rc://*/ta/man/translate/writing-participants יְבַקְשׁ֥וּ 1 **Them** refers to the servants that the king would send to do this. If this is unclear, you could say “servants” or “your servants.” Be sure to express this in a form that shows that it is a not a command but a respectful suggestion such as “You could send some men.” Alternate translation: “to look for”
2:2 zi03 rc://*/ta/man/translate/figs-123person לַמֶּ֛לֶךְ 1 The young men speak to the king in the third person as a sign of respect. Alternatively, you could have them say “for yourself” or “on your behalf” if that would be clear but also respectful in your language
2:2 jd45 rc://*/ta/man/translate/figs-idiom טוֹב֥וֹת מַרְאֶֽה 1 As in 1:11, this is an idiom that means very beautiful.
2:3 g9vp rc://*/ta/man/translate/figs-123person וְיַפְקֵ֨ד הַמֶּ֣לֶךְ 1 The young men speak to the king in third person as a sign of respect. Alternatively, you could have them say “you could appoint” in a respectful way
2:3 jd47 rc://*/ta/man/translate/figs-idiom טוֹבַ֨ת מַרְאֶ֜ה 1 As in 1:11, this is an idiom that means very beautiful.
2:3 xqf9 rc://*/ta/man/translate/translate-unknown שׁוּשַׁ֤ן הַבִּירָה֙ 1 In this context, this expression probably means “to the palace here in Susa.”
2:3 j4ka בֵּ֣ית הַנָּשִׁ֔ים 1 This means the harem for virgins, the place where the young women would live and receive beauty treatments before they were taken to the king (See: verses 13 and 14).
2:3 d754 rc://*/ta/man/translate/figs-activepassive אֶל־יַ֥ד הֵגֶ֛א סְרִ֥יס הַמֶּ֖לֶךְ שֹׁמֵ֣ר הַנָּשִׁ֑ים 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “let Hegai, the king’s official, who is in charge of the women, take care of them”
2:3 jd49 rc://*/ta/man/translate/figs-metaphor יַ֥ד הֵגֶ֛א 1 Here, **hand** is a metaphor meaning power, control, or authority. As the overseer of the women, Hegai was responsible for the young women who lived in the harem for virgins. Alternate translation: “under the custody of Hegai”
2:3 lf71 rc://*/ta/man/translate/translate-names הֵגֶ֛א 1 This is a man’s name. It occurs several times in this chapter. Be sure to translate it consistently.
2:3 jd51 rc://*/ta/man/translate/figs-123person סְרִ֥יס הַמֶּ֖לֶךְ 1 The servants spoke to the king in third person as a sign of respect. Alternate translation: “your eunuch”
2:3 agk7 rc://*/ta/man/translate/translate-unknown סְרִ֥יס 1 See how you translated this term in 1:10. Alternate translation: “the official of” or “the administrator of”
2:3 w1ly rc://*/ta/man/translate/translate-unknown תַּמְרוּקֵיהֶֽן 1 This term seems to refer to a specific substance that women would put on their face or other parts of their body to make themselves more beautiful. From verse 12, it appears to mean lotions that were used along with oils and perfumes. But here, this one aspect of a woman’s beauty treatment seems to be used to refer to all of it, so you could call these “beauty treatments.”
2:4 jd53 rc://*/ta/man/translate/figs-123person וְהַֽנַּעֲרָ֗ה אֲשֶׁ֤ר תִּיטַב֙ בְּעֵינֵ֣י הַמֶּ֔לֶךְ 1 The servants spoke to the king in third person as a sign of respect. You could express the same meaning in the second person by saying something such as “the young woman you like the best.”
2:4 lh3n rc://*/ta/man/translate/figs-metaphor בְּעֵינֵ֣י 1 Here, **eyes** represent seeing, and seeing is a metaphor for knowledge, notice, attention, or judgment. The phrase means that King Ahasuerus could decide which young woman he liked the best and make her queen.
2:4 jd55 rc://*/ta/man/translate/figs-metaphor וַיִּיטַ֧ב הַדָּבָ֛ר בְּעֵינֵ֥י הַמֶּ֖לֶךְ 1 Here, **eyes** have the same figurative meaning. The phrase indicates that King Ahasuerus thought that this suggestion was a good idea. Alternate translation: “The king found their suggestion appealing”
2:5 h6z2 rc://*/ta/man/translate/writing-participants אִ֣ישׁ יְהוּדִ֔י 1 This introduces Mordecai as a new character in the story. Use your language’s way of introducing a new character. This expression means a Jewish man.
2:5 uu9i rc://*/ta/man/translate/translate-unknown בְּשׁוּשַׁ֣ן הַבִּירָ֑ה 1 Here the phrase likely indicates the city rather than the palace, that is, the capital city of Susa.
2:5 zxc3 rc://*/ta/man/translate/translate-names מָרְדֳּכַ֗י 1 This is a man’s name. It occurs many times throughout the story. Be sure to translate it consistently.
2:5 q2rz rc://*/ta/man/translate/translate-names בֶּ֣ן יָאִ֧יר בֶּן־שִׁמְעִ֛י בֶּן־קִ֖ישׁ 1 These are men’s names. Jair, Shimei, and Kish are Mordecai’s male ancestors. You could say, “Mordecai was the son of Jair, who was the son of Shimei, who was the son of Kish,” or see the UST.
2:5 kw5t אִ֥ישׁ יְמִינִֽי 1 While this likely refers to Kish, it is necessarily also true of Mordecai, and you could put it second in the verse. That way Mordecai’s nationality would come first, then his tribe, and then his family and clan. Alternate translation: “from the tribe of Benjamin”
2:6 zxc5 rc://*/ta/man/translate/writing-background אֲשֶׁ֤ר הָגְלָה֙ מִיר֣וּשָׁלַ֔יִם עִם־הַגֹּלָה֙ אֲשֶׁ֣ר הָגְלְתָ֔ה עִ֖ם יְכָנְיָ֣ה מֶֽלֶךְ־יְהוּדָ֑ה אֲשֶׁ֣ר הֶגְלָ֔ה נְבוּכַדְנֶאצַּ֖ר מֶ֥לֶךְ בָּבֶֽל 1 The story now tells about something that happened many years before. This is background information that explains how this Jewish family came to live in Susa. You can introduce this by saying something like, “Many years earlier.”
2:6 z7fe rc://*/ta/man/translate/figs-activepassive אֲשֶׁ֤ר הָגְלָה֙ מִיר֣וּשָׁלַ֔יִם 1 If it would be helpful in your language, you could say this with an active form, and you could say who did the action. Alternate translation: “King Nebuchadnezzar of Babylon had taken Kish away from Jerusalem along with some other captives”
2:6 egm7 rc://*/ta/man/translate/writing-background אֲשֶׁ֤ר הָגְלָה֙ מִיר֣וּשָׁלַ֔יִם 1 You can bring this information forward from later in the verse because it provides background information that helps identify Mordecai.
2:6 zxc7 rc://*/ta/man/translate/figs-explicit אֲשֶׁ֤ר הָגְלָה֙ מִיר֣וּשָׁלַ֔יִם 1 If it would be helpful in your language, you could say where King Nebuchadnezzar brought the people that he took away from Jerusalem. Alternate translation: “had taken Kish away from Jerusalem … and brought him to Babylon.”
2:6 zxc9 rc://*/ta/man/translate/grammar-connect-time-simultaneous עִ֖ם 1 This means that the two things happened at the same time. You can indicate this with a phrase like “at the same time that he took.”
2:6 ch1t rc://*/ta/man/translate/translate-names יְכָנְיָ֣ה מֶֽלֶךְ־יְהוּדָ֑ה 1 In the historical passage where this event is described (2 Kings 24:8–17), this king is called Jehoiachin. That was another name by which he was known. You can call him Jehoiachin here in Esther if you think that would help your readers recognize him better.
2:6 zxv1 rc://*/ta/man/translate/translate-names אֲשֶׁ֣ר הֶגְלָ֔ה נְבוּכַדְנֶאצַּ֖ר מֶ֥לֶךְ בָּבֶֽל 1 You can say where King Nebuchadnezzar brought this king when he took him away from Jerusalem. For example, you can say, “Nebuchadnezzar … took King Jehoiachin of Judah away from Jerusalem and brought him to Babylon.”
2:7 zxv3 וַיְהִ֨י 1 The story now returns to talking about Mordecai. If it is helpful for your readers, you can specify his name, saying, “Now, Mordecai.”
2:7 hfm9 בַּת־דֹּד֔וֹ 1 If your language has a specific term for this relationship, you can use it. For example, you can say, “his cousin.” Alternate translation: “his uncle’s daughter”
2:7 m9kx rc://*/ta/man/translate/translate-names הֲדַסָּ֗ה הִ֤יא אֶסְתֵּר֙ 1 Here the story is indicating that this woman’s Hebrew name was Hadassah and her Persian name was Esther. You could say that explicitly.
2:7 zxv7 rc://*/ta/man/translate/translate-names אֶסְתֵּר֙ 1 This is a woman’s name. It occurs many times throughout the story. Be sure to translate it consistently.
2:7 ccb1 אֵ֥ין לָ֖הּ אָ֣ב וָאֵ֑ם 1 You could say simply that “she was an orphan,” as UST does. Alternate translation: “both her father and mother had died”
2:7 jd59 rc://*/ta/man/translate/figs-parallelism וְהַנַּעֲרָ֤ה יְפַת־תֹּ֨אַר֙ וְטוֹבַ֣ת מַרְאֶ֔ה 1 These two phrases mean something similar. Separately, they could be saying that Esther was both sexually mature and very attractive. But taken together, they mean that, overall, she was very pleasant to look at. You could combine them, as UST does, and say that she was “exceptionally attractive” Alternate translation: “she had a lovely body and a beautiful face”
2:7 skt5 rc://*/ta/man/translate/writing-background וּבְמ֤וֹת אָבִ֨יהָ֙ וְאִמָּ֔הּ לְקָחָ֧הּ מָרְדֳּכַ֛י ל֖וֹ לְבַֽת 1 This is background information explaining the relationship between Mordecai and Esther. You can move it to right after the place where Esther is introduced by name because it describes what happened in the past, before Esther became a beautiful young woman. Alternate translation: “after her father and her mother had died, Mordecai had adopted her as his own daughter”
2:8 zxv9 rc://*/ta/man/translate/writing-newevent וַיְהִ֗י 1 After providing this background information about Mordecai and Esther in verses 5–7, the story now tells what happened as a result of these facts, when the provincial officers described in verse 3 began sending young women to the harem. That is, the story tells what happened to Esther because her family was living in the Persian empire and she was very attractive. Use your language’s way of showing that the events are now moving forward after giving background information. Alternate translation: “and so this is what happened”
2:8 zcv1 rc://*/ta/man/translate/grammar-connect-time-simultaneous בְּהִשָּׁמַ֤ע דְּבַר־הַמֶּ֨לֶךְ֙ וְדָת֔וֹ וּֽבְהִקָּבֵ֞ץ נְעָר֥וֹת רַבּ֛וֹת 1 This indicates that two actions took place at the same time. You should indicate this with a phrase like “at the same time.”
2:8 zcv3 rc://*/ta/man/translate/figs-activepassive בְּהִשָּׁמַ֤ע דְּבַר־הַמֶּ֨לֶךְ֙ וְדָת֔וֹ וּֽבְהִקָּבֵ֞ץ נְעָר֥וֹת רַבּ֛וֹת 1 You can say this with an active form, and you can say who did the action. For example, you can say, “when the messengers proclaimed the king’s decree and the scribes published the king’s law.”
2:8 zcv7 rc://*/ta/man/translate/figs-explicit בְּהִשָּׁמַ֤ע 1 You could also say where they did this action. Alternate translation: “Messengers went throughout the empire and proclaimed”
2:8 m3ld rc://*/ta/man/translate/figs-activepassive וּֽבְהִקָּבֵ֞ץ נְעָר֥וֹת רַבּ֛וֹת 1 You can say this with an active form, and you can say who did the action. See the UST.
2:8 jd65 rc://*/ta/man/translate/translate-unknown שׁוּשַׁ֥ן הַבִּירָ֖ה 1 Here again, this likely means “the capital city of Susa.”
2:8 mbk1 rc://*/ta/man/translate/figs-metaphor אֶל־יַ֣ד הֵגָ֑י 1 Here, **hand** is a metaphor meaning power, control, or authority. As the overseer of the women, Hegai was responsible for the women in the harem for virgins. You could say that the officers “put them under the custody of Hegai” or that “Hegai began to take care of them.”
2:8 zcv9 rc://*/ta/man/translate/grammar-connect-time-simultaneous וַיְהִ֗י בְּהִשָּׁמַ֤ע & וּֽבְהִקָּבֵ֞ץ & וַתִּלָּקַ֤ח 1 This means that Esther was brought to the harem of King Ahaserus at the same time as other young women were also being brought to the harem. You can say, “they brought Esther at the same time” or “they also brought Esther.”
2:8 n3zc rc://*/ta/man/translate/figs-activepassive וַתִּלָּקַ֤ח 1 You can say this with an active form. Alternate translation: “they brought Esther”
2:8 zcb1 rc://*/ta/man/translate/figs-explicit וַתִּלָּקַ֤ח 1 You can explain why this happened. For example, you can say, “Because Esther was exceptionally attractive, the officers also brought her”
2:8 jd71 rc://*/ta/man/translate/figs-metaphor אֶל־יַ֥ד הֵגַ֖י שֹׁמֵ֥ר הַנָּשִֽׁים 1 As earlier in this verse, this means under the custody of Hegai or that Hegai also began to take care of her.
2:8 zcb5 rc://*/ta/man/translate/writing-background שֹׁמֵ֥ר הַנָּשִֽׁים 1 This means that Hegai took care of the young women who lived in the harem for virgins. If it would be helpful in your language, you could move this information to earlier in the verse when Hegai is first mentioned because it explains why the young women were brought to him.
2:9 zcb7 וַתִּיטַ֨ב הַנַּעֲרָ֣ה בְעֵינָיו֮ וַתִּשָּׂ֣א חֶ֣סֶד לְפָנָיו֒ 1 This means that Hegai found Esther attractive, and she obtained kindness from him or that Hegai was very impressed with Esther, and she won his favor. In other words, because he was so impressed with her, this made him want to do everything he could to help her. This is background information that explains why Hegai took the actions that are listed next.
2:9 zcb9 rc://*/ta/man/translate/figs-metonymy וַתִּיטַ֨ב הַנַּעֲרָ֣ה בְעֵינָיו֮ 1 Here, **eyes** represent seeing, and seeing is a metaphor for knowledge, notice, attention, or judgment. In this context, the phrase probably means that Hegai thought that Esther was either an attractive woman or a pleasant person, or both.
2:9 jd77 rc://*/ta/man/translate/figs-metonymy וַתִּשָּׂ֣א חֶ֣סֶד לְפָנָיו֒ 1 Here, **face** represents the presence of a person. To say that she “lifted kindness before his face” is a rare expression in Hebrew, and the exact meaning is uncertain. In this context, it could even suggest that Esther and Hegai became friends. Alternate translation: “she won his favor”
2:9 abc2 מָנוֹתֶ֨הָ֙ 1 In context, this likely means that Hegai made sure that Esther was served good food that would keep her healthy.
2:9 abc3 שֶׁ֣בַע הַנְּעָר֔וֹת הָרְאֻי֥וֹת לָֽתֶת־לָ֖הּ מִבֵּ֣ית הַמֶּ֑לֶךְ 1 This means that Hegai chose seven female servants from the king’s palace and assigned them to take care of Esther.
2:9 abc4 וַיְשַׁנֶּ֧הָ וְאֶת־נַעֲרוֹתֶ֛יהָ 1 **Her** means Esther, and **her young women** means the female attendants Hegai assigned to her.
2:10 abc6 לֹא־הִגִּ֣ידָה אֶסְתֵּ֔ר אֶת־עַמָּ֖הּ וְאֶת־מֽוֹלַדְתָּ֑הּ 1 This means that Esther had not told anyone this information about herself.
2:10 abc7 rc://*/ta/man/translate/figs-doublet אֶת־עַמָּ֖הּ וְאֶת־מֽוֹלַדְתָּ֑הּ 1 These two short phrases mean almost the same thing. They are used together to emphasize that Esther followed Mordecai’s instructions exactly. You could combine them, as UST does, and say something like “what people group she was from.” Alternate translation: “Esther did not tell anyone that she was a Jew, and she did not tell anyone who her relatives were”
2:10 abc8 rc://*/ta/man/translate/grammar-connect-logic-result כִּ֧י מָרְדֳּכַ֛י צִוָּ֥ה עָלֶ֖יהָ 1 This is background information that explains why Esther did not tell anyone about her family or nationality. It might be helpful to your readers to state this at the beginning of the verse.
2:11 abd1 מָרְדֳּכַי֙ מִתְהַלֵּ֔ךְ 1 Express this in the way your language describes an action that someone repeats over and over. For example, you can say, “Mordecai would walk around.”
2:11 jd83 rc://*/ta/man/translate/figs-metonymy לִפְנֵ֖י חֲצַ֣ר 1 Here, **face** means the front of a place. So you could say, “in front of the courtyard.”
2:11 abd3 rc://*/ta/man/translate/grammar-connect-logic-result לָדַ֨עַת֙ אֶת־שְׁל֣וֹם אֶסְתֵּ֔ר וּמַה־יֵּעָשֶׂ֖ה בָּֽהּ 1 This is background information that explains why Mordecai would walk around in front of the courtyard. It was so that he could ask people who were going into or coming out of the courtyard how Esther was doing. If it would be helpful in your language, you could place this first in the verse because it explains the rest of what is said.
2:11 abd4 rc://*/ta/man/translate/figs-parallelism שְׁל֣וֹם אֶסְתֵּ֔ר וּמַה־יֵּעָשֶׂ֖ה בָּֽהּ 1 These two phrases mean similar things. The story is using the repetition to emphasize how concerned Mordecai was for Esther. You could combine them and say, “how Esther was doing” or “if Esther was all right.”
2:12 jcj8 rc://*/ta/man/translate/writing-background וּבְהַגִּ֡יעַ 1 Verses 12 to 14 are background information about how the virgins who were gathered for the king became his concubines. These verses are not specifically about Esther, but about the women in general. Use your language’s way of letting your readers know that this is background information by using a connecting word or a phrase such as, “This is how virgins became concubines for the king.”
2:12 jd85 rc://*/ta/man/translate/figs-idiom נַעֲרָ֨ה וְנַעֲרָ֜ה 1 Alternate translation: “each one of the young women”
2:12 abd5 rc://*/ta/man/translate/figs-explicit וּבְהַגִּ֡יעַ תֹּר֩ & לָב֣וֹא ׀ אֶל־הַמֶּ֣לֶךְ אֲחַשְׁוֵר֗וֹשׁ 1 Each of these young women was going to have sexual relations with the king and, as a result, legally become one of his concubines, that is, one of his secondary wives. As the story has already explained, he would then choose one of them to become his queen and primary wife. But the king would still provide for each of the concubines for the rest of her life; they would not be free to marry anyone else. This is something that the story’s original audience would have understood implicitly. you could say it explicitly if your readers need this information to understand the story: “Each young woman in the harem, one at a time, was going to have sexual relations with King Ahasuerus and become one of his concubines” or “one of his secondary wives.”
2:12 p7i5 rc://*/ta/man/translate/translate-unknown כְּדָ֤ת הַנָּשִׁים֙ 1 Here, **law** probably does not mean a legal decree, but rather a standard regimen that had been developed.
2:12 abd7 rc://*/ta/man/translate/writing-background כִּ֛י כֵּ֥ן יִמְלְא֖וּ יְמֵ֣י מְרוּקֵיהֶ֑ן 1 This phrase indicates that the story is now going to provide background information on how these treatments were done. It means, “This is how these women would spend the time preparing to go to the king.”
2:12 abd8 rc://*/ta/man/translate/figs-explicit שִׁשָּׁ֤ה חֳדָשִׁים֙ בְּשֶׁ֣מֶן הַמֹּ֔ר 1 This means that a woman’s attendants would rub her body with olive oil mixed with myrrh every day for six months. you could explain this in more detail if your readers need this information to understand the story.
2:12 zhd1 rc://*/ta/man/translate/translate-unknown וּבְתַמְרוּקֵ֖י הַנָּשִֽׁים 1 This means lotions designed for women. In 2:3 and 2:9, this one specific part of the program seems to be used to mean all of it, and so in those verses it can be translated “beauty treatments.” But it should be translated with a specific term or phrase here, such as “women’s lotions” or “feminine ointments” because it is named along with oils and perfumes as one component of the treatment.
2:13 abe0 rc://*/ta/man/translate/figs-explicit הַֽנַּעֲרָ֖ה בָּאָ֣ה אֶל־הַמֶּ֑לֶךְ 1 This means that the young woman would go and have sexual relations with the king and thereby become one of his concubines. If your readers need this information to understand the story, you could explain that here, if you did not do so in verse 12.
2:13 abe1 rc://*/ta/man/translate/figs-explicit כָּל־אֲשֶׁ֨ר תֹּאמַ֜ר יִנָּ֤תֵֽן לָהּ֙ 1 **Anything** most likely refers to clothing and jewelry. This phrase probably means that a woman could take any of those that she wanted from the harem for virgins and wear them when she went to the king’s palace. You could say that explicitly by saying, “A young woman could take whatever clothing and jewelry she wanted from the harem for virgins and wear them when she went to the king’s palace.”
2:13 v133 rc://*/ta/man/translate/figs-activepassive כָּל־אֲשֶׁ֨ר תֹּאמַ֜ר יִנָּ֤תֵֽן לָהּ֙ 1 You can say this with an active form. Alternate translation: “she could take whatever she wanted”
2:14 abe4 rc://*/ta/man/translate/figs-explicit הִ֣יא בָאָ֗ה 1 She would not walk over on her own. Rather, the king’s servants would come and bring her to the king’s private quarters, in the way that they were told to bring Vashti to the banquet in [1:11](../01/11.md). you could say this explicitly if it would help your readers to understand the story.
2:14 ded5 rc://*/ta/man/translate/figs-explicit וּ֠בַבֹּקֶר הִ֣יא שָׁבָ֞ה 1 It is implied that this is the following morning. This information can be made clear. Once again, she would not go on her own. Alternate translation: “the next morning the king’s servants would bring her to”
2:14 lq9h rc://*/ta/man/translate/translate-ordinal בֵּ֤ית הַנָּשִׁים֙ שֵׁנִ֔י 1 Alternate translations: “a different house for women” or “the harem for concubines”
2:14 yw63 אֶל־יַ֧ד שַֽׁעֲשְׁגַ֛ז סְרִ֥יס הַמֶּ֖לֶךְ שֹׁמֵ֣ר הַפִּֽילַגְשִׁ֑ים 1 Alternate translation: “where Shaashgaz, the king’s servant in charge of the concubines, would take care of her”
2:14 ze74 rc://*/ta/man/translate/figs-metaphor אֶל־יַ֧ד שַֽׁעֲשְׁגַ֛ז סְרִ֥יס הַמֶּ֖לֶךְ שֹׁמֵ֣ר הַפִּֽילַגְשִׁ֑ים 1 Here, **hand** is a metaphor meaning power, control, or authority. Just as Hegai was the overseer of the virgins, Shaashgaz was the overseer of the concubines, so he would be the one responsible for Esther while she was in the harem for concubines. Alternate translation: “under the custody of Shaashgaz”
2:14 q5yx rc://*/ta/man/translate/translate-names שַֽׁעֲשְׁגַ֛ז 1 This is a man’s name.
2:14 abe5 rc://*/ta/man/translate/translate-unknown סְרִ֥יס הַמֶּ֖לֶךְ 1 See how you translated this term, **eunuch**, in [1:10](../01/10.md). You could say “royal” rather than “of the king.”
2:14 abe6 שֹׁמֵ֣ר הַפִּֽילַגְשִׁ֑ים 1 This means that Shaashgaz was the official who *took care of the concubines* or who was responsible for the concubines.
2:14 abe7 rc://*/ta/man/translate/figs-explicit הַפִּֽילַגְשִׁ֑ים 1 As a **concubine**, the young woman was one of the king’s secondary wives. She would live in this harem for the rest of her life. She was not free to return to her family or to marry anybody else. If it would help your readers to understand the story, you could explain all or part of this to your readers here, if you did not do so in 2:12 or 2:13.
2:14 abe8 לֹא־תָב֥וֹא עוֹד֙ אֶל־הַמֶּ֔לֶךְ 1 In verse 12, the Note mentioned that “go to the king” meant “have sexual relations with the king.” But for this occurrence of the expression, it is appropriate to use a more general phrase such as “visit the king” because there could be other, more social reasons for a further visit. The woman would now be a secondary wife, and the king would only send for her if he decided that he enjoyed being with her. Alternate translation: “She would not go and see the king again”
2:14 abe9 חָפֵ֥ץ בָּ֛הּ 1 This means that he “had enjoyed being with her” or that she “had pleased the king very much.”
2:14 abf0 rc://*/ta/man/translate/figs-activepassive וְנִקְרְאָ֥ה בְשֵֽׁם 1 You can say this with an active form. For example, you can say, “and the king asked for her by name” or “and called for her by name.”
2:15 fiy8 rc://*/ta/man/translate/grammar-connect-logic-contrast וּבְהַגִּ֣יעַ תֹּר־אֶסְתֵּ֣ר & לָב֣וֹא אֶל־הַמֶּ֗לֶךְ 1 The story resumes here after the background information that was provided in verses 12–14 about what the women in the harem did when they became concubines of the king. A contrast is being drawn. A young woman could take any clothing and jewelry she wanted from the harem. But Esther only asked for what Hegai recommended. So it would be good to introduce this episode with a word such as “but,” which draws a contrast.
2:15 jk51 rc://*/ta/man/translate/figs-distinguish בַּת־אֲבִיחַ֣יִל דֹּ֣ד מָרְדֳּכַ֡י אֲשֶׁר֩ לָקַֽח־ל֨וֹ לְבַ֜ת 1 This background information reminds the reader who Esther was by describing her relationship to Mordecai. You could make this a separate sentence and move it later in the verse to keep from breaking up the flow of the first sentence about what Esther did.
2:15 mg8y rc://*/ta/man/translate/translate-names אֲבִיחַ֣יִל 1 This man was Esther’s father and Mordecai’s uncle.
2:15 qx3u rc://*/ta/man/translate/figs-doublenegatives לֹ֤א בִקְשָׁה֙ דָּבָ֔ר כִּ֠י אִ֣ם אֶת־אֲשֶׁ֥ר יֹאמַ֛ר הֵגַ֥י 1 You can state this in a positive form by saying, “she asked only for.” Alternate translation: “she did not ask for anything else to wear except”
2:15 abf1 rc://*/ta/man/translate/figs-explicit אֲשֶׁ֥ר יֹאמַ֛ר הֵגַ֥י 1 As the king’s personal servant, **Hegai** would have known what kind of clothing and jewelry Ahasuerus found attractive on a woman. By following his advice, Esther showed that she trusted Hegai. This is implicit information that you could make explicit if it would help the reader to understand the story. You might say, for example, “Hegai knew the king’s preferences because he was his personal servant. Esther had come to trust Hegai and so she followed his advice.” This could go at the end of the verse or in a footnote.
2:15 abf2 rc://*/ta/man/translate/figs-distinguish סְרִיס־הַמֶּ֖לֶךְ שֹׁמֵ֣ר הַנָּשִׁ֑ים 1 This is saying that Hegai was the royal official responsible for the women in the harem for virgins. This is background information that reminds the reader who Hegai was by describing his responsibilities. You could also move this to the end of the verse and put it in parentheses.
2:15 abf3 rc://*/ta/man/translate/translate-unknown סְרִיס־הַמֶּ֖לֶךְ 1 See how you decided to translate the term **eunuch** in [1:10](../01/10.md). You could say “royal” for “of the king.”
2:15 z519 rc://*/ta/man/translate/figs-idiom נֹשֵׂ֣את חֵ֔ן בְּעֵינֵ֖י כָּל־רֹאֶֽיהָ 1 This is a rare expression in Hebrew, and the exact meaning is uncertain. In this context, the expression probably means that everyone who saw Esther dressed in the clothes she would wear for her visit to the king was very impressed with the way she looked. Alternate translation: “pleased all who saw her”
2:15 jd87 rc://*/ta/man/translate/figs-metaphor בְּעֵינֵ֖י 1 Here, **eyes** is a metonym for seeing, and seeing is a metaphor for knowledge, notice, attention, or judgment. In this context, the phrase probably means that everyone who saw Esther thought that she was either an attractive woman or a pleasant person, or both. Alternate translation: “in the judgment of”
2:15 jd89 rc://*/ta/man/translate/figs-gendernotations כָּל־רֹאֶֽיהָ 1 This phrase can mean either **every man or every person who saw her**. Alternate translation: “every man who saw her”
2:16 jd91 rc://*/ta/man/translate/figs-activepassive וַתִּלָּקַ֨ח אֶסְתֵּ֜ר 1 You can say this with an active form by saying, for example, “The king’s servants brought Esther.”
2:16 abf5 rc://*/ta/man/translate/figs-abstractnouns אֶל־בֵּ֣ית מַלְכוּת֔וֹ 1 You can use an adjective to translate the abstract noun **royalty.** For example, you can say, “in his royal palace”
2:16 jr5s rc://*/ta/man/translate/translate-hebrewmonths הוּא־חֹ֣דֶשׁ טֵבֵ֑ת 1 **Tebeth** is the name of the tenth month of the Hebrew calendar. Alternate translation: “that is, the month of Tebeth”
2:16 abf6 חֹ֣דֶשׁ טֵבֵ֑ת 1 The story is being recorded from the perspective of the Persian court. But for the benefit of its intended Jewish audience, the Hebrew name of the month is given.
2:16 abf7 rc://*/ta/man/translate/translate-unknown חֹ֣דֶשׁ טֵבֵ֑ת 1 You could convert the Hebrew days and months into approximate dates on the calendar that your culture uses. However, the Jews used a lunar calendar, so if you use a solar calendar, the dates will be different every year and the translation will not be quite accurate. So you may just want to provide the Hebrew days and months.
2:16 x6yg rc://*/ta/man/translate/translate-ordinal בִּשְׁנַת־שֶׁ֖בַע לְמַלְכוּתֽוֹ 1 Alternate translation: “during the seventh year of the reign of Ahasuerus as king of Persia”
2:17 p3s7 rc://*/ta/man/translate/figs-parallelism וַיֶּאֱהַ֨ב הַמֶּ֤לֶךְ אֶת־אֶסְתֵּר֙ מִכָּל־הַנָּשִׁ֔ים וַתִּשָּׂא־חֵ֥ן וָחֶ֛סֶד לְפָנָ֖יו מִכָּל־הַבְּתוּלֹ֑ת 1 These two phrases mean almost the same thing. The information is given twice, in slightly different ways, to emphasize that Ahasuerus was completely convinced that Esther was the one he should make his queen**.** “More than all the virgins” basically duplicates the meaning of “more than all the women,” so, if this duplication would be confusing in your language, you don’t need to include both phrases, or you could say, “more than all of them” for the second phrase.
2:17 abf8 rc://*/ta/man/translate/figs-explicit מִכָּל־הַנָּשִׁ֔ים 1 This means all the other women who had been brought to the king and who became his concubines.
2:17 bcu8 rc://*/ta/man/translate/figs-idiom וַתִּשָּׂא־חֵ֥ן וָחֶ֛סֶד לְפָנָ֖יו 1 This is a rare expression in Hebrew, and the exact meaning is uncertain. See how you translated similar phrases in [2:9](../02/09.md) and [2:15](../02/15.md). Review the explanation there if that would be helpful. In this context, it probably means that King Ahasuerus was very impressed with both Esther’s appearance and her personality.
2:17 abf9 rc://*/ta/man/translate/figs-doublet וַתִּשָּׂא־חֵ֥ן וָחֶ֛סֶד לְפָנָ֖יו 1 **Favor** and **kindness** mean similar things and are probably used together here to strengthen a single idea. Alternate translation: “he was very pleased with her”
2:17 jd93 rc://*/ta/man/translate/figs-metonymy לְפָנָ֖יו 1 Here, **face** represents the presence of a person.
2:17 sym3 rc://*/ta/man/translate/translate-symaction וַיָּ֤שֶׂם כֶּֽתֶר־מַלְכוּת֙ בְּרֹאשָׁ֔הּ 1 Ahasuerus did this to show that he was making Esther his queen.
2:17 abg0 rc://*/ta/man/translate/figs-abstractnouns כֶּֽתֶר־מַלְכוּת֙ 1 To translate the abstract noun **royalty**, you can use an adjective such as a “royal” crown.
2:18 abg1 rc://*/ta/man/translate/figs-explicit וַיַּ֨עַשׂ הַמֶּ֜לֶךְ מִשְׁתֶּ֣ה גָד֗וֹל 1 The king did this to celebrate Esther becoming the queen. You can say this explicitly. For example, you can say, “Then, to celebrate her becoming the queen, the king hosted a great feast.”
2:18 b1hd rc://*/ta/man/translate/translate-names מִשְׁתֵּ֣ה אֶסְתֵּ֑ר 1 You could indicate to your readers this is the name that Ahasuerus gave to the feast, for example, “He called it ‘Esther’s Feast.’”
2:18 ufm8 rc://*/ta/man/translate/translate-unknown וַהֲנָחָ֤ה לַמְּדִינוֹת֙ עָשָׂ֔ה 1 This was probably a “tax holiday,” that is, a temporary elimination of taxes. For a time, the provinces did not have to send in the usual taxes to the king. You could say something like “he proclaimed a temporary reprieve from taxes for all the provinces of his empire.”
2:18 jd95 rc://*/ta/man/translate/figs-metonymy כְּיַ֥ד הַמֶּֽלֶךְ 1 Here, **hand** represents the action of doing or giving. The phrase means that King Ahasuerus personally gave lavish gifts to the guests at this feast. You could say something like “with royal generosity” or “with great willingness to give” or “with generosity that only a king can give.”
2:19 g38f rc://*/ta/man/translate/grammar-connect-time-sequential וּבְהִקָּבֵ֥ץ בְּתוּל֖וֹת שֵׁנִ֑ית 1 Since this happened some time after Esther’s Feast, you can show this by using a connecting phrase such as “some time later.”
2:19 p842 rc://*/ta/man/translate/figs-explicit וּבְהִקָּבֵ֥ץ בְּתוּל֖וֹת שֵׁנִ֑ית 1 The most likely explanation for this is that Ahasuerus decided he would like to have more concubines. you could say this explicitly if it will help the readers to understand the story. He probably believed that having a large number of concubines was another thing that would show he was a great king. To do so, you could add: “because Ahasuerus decided that he would like to have more concubines.”
2:19 abg2 rc://*/ta/man/translate/figs-activepassive וּבְהִקָּבֵ֥ץ בְּתוּל֖וֹת שֵׁנִ֑ית 1 You can say this with an active form, and you can say who did the action. For example, you can say, “at the time when the king’s officers were gathering virgins for a second time.”
2:19 ang3 rc://*/ta/man/translate/grammar-connect-time-simultaneous וּבְהִקָּבֵ֥ץ בְּתוּל֖וֹת שֵׁנִ֑ית וּמָרְדֳּכַ֖י 1 This indicates that the information about Mordecai explains what he was doing at this same time. You can use a phrase such as “during this time” to indicate this.
2:19 a23f rc://*/ta/man/translate/figs-idiom וּמָרְדֳּכַ֖י יֹשֵׁ֥ב בְּשַֽׁעַר־הַמֶּֽלֶךְ 1 Possible meanings are: (1) **Sitting at the king’s gate** is an idiom meaning that Mordecai worked for the king in some capacity and was stationed at the gate. (2) Mordecai sat there so he could hear about how Esther was doing from the many people who passed through the gate.
2:20 abg5 rc://*/ta/man/translate/figs-doublet מֽוֹלַדְתָּהּ֙ וְאֶת־עַמָּ֔הּ 1 These two short phrases mean almost the same thing. They are used together to emphasize that Esther followed Mordecai’s instructions exactly. You could combine them, as UST does. Alternate translation: “who her relatives were or that she was a Jew”
2:20 fb39 כַּאֲשֶׁ֛ר צִוָּ֥ה עָלֶ֖יהָ מָרְדֳּכָ֑י 1 Alternate translation: “just as Mordecai had instructed her” or “as Mordecai had made her promise” or “because Mordecai had warned her not to tell anyone”
2:21 vi16 rc://*/ta/man/translate/grammar-connect-time-simultaneous בַּיָּמִ֣ים הָהֵ֔ם 1 This resumes the story after the background information that is provided in verse 20. Indicate this in the way that your language resumes a story after giving background information, such as with a connecting phrase like “during that time.”
2:21 abg7 rc://*/ta/man/translate/figs-explicit וּמָרְדֳּכַ֖י יֹשֵׁ֣ב בְּשַֽׁעַר־הַמֶּ֑לֶךְ 1 It is implicit in the story that Mordecai heard the two men talking who are named right afterwards. You can say this explicitly if it helps the readers to understand this part of the story. To do so, add: “he heard two men talking.”
2:21 abg8 rc://*/ta/man/translate/figs-idiom יֹשֵׁ֣ב בְּשַֽׁעַר־הַמֶּ֑לֶךְ 1 As in verse 19, this is likely an idiom that means that Mordecai worked for the king in some capacity and was stationed at the gate where officials met to make important decisions.
2:21 y2vl rc://*/ta/man/translate/translate-names בִּגְתָ֨ן וָתֶ֜רֶשׁ 1 These are the names of men.
2:21 abg9 rc://*/ta/man/translate/translate-unknown שְׁנֵֽי־סָרִיסֵ֤י הַמֶּ֨לֶךְ֙ 1 See how you translated this term in [1:10](../01/10.md). For the phrase **of the king**, you can say “royal.”
2:21 abh0 מִשֹּׁמְרֵ֣י הַסַּ֔ף 1 In this case the men were not guardians of one of the harems but guardians of the king’s private rooms. You could say, “they guarded the doorway to the king’s private rooms” or “they protected the doorway to the king’s private quarters.”
2:21 abh1 rc://*/ta/man/translate/figs-metaphor וַיְבַקְשׁוּ֙ 1 Here, **seeking** means actively trying to do something. Alternate translation: “they were plotting” or “they wanted to find a way”
2:21 jd97 rc://*/ta/man/translate/figs-idiom לִשְׁלֹ֣חַ יָ֔ד 1 Here the expression **to stretch out a hand** means to cause someone physical harm with the intention of killing him. You could say, “they were planning to assassinate him.”
2:22 y7tv rc://*/ta/man/translate/figs-activepassive וַיִּוָּדַ֤ע הַדָּבָר֙ לְמָרְדֳּכַ֔י 1 You can say this with an active form, for example by saying, “Mordecai found out what they were planning.”
2:22 dgp3 rc://*/ta/man/translate/figs-idiom בְּשֵׁ֥ם מָרְדֳּכָֽי 1 This expression means that Esther passed the information along to King Ahasuerus on Mordecai’s behalf or that she told the king the information had come from Mordecai.
2:23 abh3 rc://*/ta/man/translate/grammar-connect-time-sequential וַיְבֻקַּ֤שׁ הַדָּבָר֙ וַיִּמָּצֵ֔א וַיִּתָּל֥וּ שְׁנֵיהֶ֖ם עַל־עֵ֑ץ 1 This verse tells what happened next after Esther gave the information to the king. You can use a word such as “then” to indicate this.
2:23 ld4y rc://*/ta/man/translate/figs-activepassive וַיְבֻקַּ֤שׁ הַדָּבָר֙ וַיִּמָּצֵ֔א 1 You can say this with an active form, and you can say who did the action. For example, you can say, “Then the king’s servants investigated Mordecai’s report and found out that it was true.”
2:23 abh4 rc://*/ta/man/translate/figs-activepassive וַיִּתָּל֥וּ שְׁנֵיהֶ֖ם עַל־עֵ֑ץ 1 You can say this with an active form, and you can say who did the action. Alternate translation: “the king ordered his servants to impale those two men on wooden poles” or “the king ordered his servants to hang those two men on a gallows”
2:23 y28j rc://*/ta/man/translate/translate-unknown עֵ֑ץ 1 This seems to refer specifically to a pole or wooden structure that would be used to suspend a person above the ground and that could be used as a means of killing him or to display his body after he was dead. This might mean: (1) by hanging him from it with a rope tied around his neck, or (2) by impaling him on it, that is, by sticking a sharp point on one end of a pole through his body. Alternate translation: “wooden structure” or “wooden pole” or “gallows”
2:23 g9nh rc://*/ta/man/translate/figs-activepassive וַיִּכָּתֵ֗ב 1 You can say this with an active form, and you can say who did the action. You can say, for example, “The king’s scribes recorded an account of this.”
2:23 abh5 rc://*/ta/man/translate/figs-idiom בְּסֵ֛פֶר דִּבְרֵ֥י הַיָּמִ֖ים 1 This is an idiom that describes a regular record of the events in a king’s reign. You could call this “the royal chronicles.” Alternate translation: “the daily record book”
2:23 abh6 rc://*/ta/man/translate/figs-metonymy לִפְנֵ֥י הַמֶּֽלֶךְ 1 Here, **face** refers to the presence of a person. The phrase means that the scribes wrote this account while King Ahasuerus was personally present. You could say that they did this in the king’s presence. Alternate translation: “the king watched a scribe write this down”
3:intro zb26 0 # Esther 3 General Notes\n\n## Religious and Cultural Concepts in This Chapter\n\n### Haman plots against the Jews\n\nMordecai was told to prostrate himself before Haman. This would be considered to be worship. But for a Jew, it was wrong to worship someone other than Yahweh. Because of this, he refused to do it. This made Haman angry, so he decided to kill all the Jews in the Persian Empire. Haman was a descendant of Agag, a king of the Amalekite people. The Amalekites became the enemies of the Jews during the exodus (Exodus 17:8–16). Moses told the people that they would need to destroy them (Deuteronomy 25:17–19), and later God commanded Saul to destroy them (1 Samuel 15:2–3). Samuel killed King Agag (1 Samuel 15:33), but the Amalekites were never completely destroyed (1 Samuel 30:17). Both Mordecai and Haman were probably very aware that their people were enemies.
3:1 mm4c rc://*/ta/man/translate/writing-newevent אַחַ֣ר ׀ הַדְּבָרִ֣ים הָאֵ֗לֶּה 1 This introduces a new event in the story. Use a connecting phrase that introduces a new event in your language.
3:1 abh7 rc://*/ta/man/translate/grammar-connect-time-sequential אַחַ֣ר ׀ הַדְּבָרִ֣ים הָאֵ֗לֶּה 1 This event happened some time after Esther became queen, and you can show this by using a connecting phrase such as “some time later.”
3:1 ir5v rc://*/ta/man/translate/translate-names הָמָ֧ן 1 This is a man’s name. It occurs many times in the story. Be sure to translate it consistently.
3:1 abh8 rc://*/ta/man/translate/translate-names בֶּֽן־הַמְּדָ֛תָא הָאֲגָגִ֖י 1 These are the names of Haman’s father and Haman’s people group.
3:1 abh9 rc://*/ta/man/translate/figs-explicit גִּדַּל֩ & אֲחַשְׁוֵר֜וֹשׁ אֶת־הָמָ֧ן 1 This means that Ahasuerus **promoted** Haman. It’s implied in the story that Haman was already one of Ahasuerus’s officials, but that he was now being promoted to a higher position. You could say that explicitly.
3:1 abi0 rc://*/ta/man/translate/figs-doublet וַֽיְנַשְּׂאֵ֑הוּ וַיָּ֨שֶׂם֙ אֶת־כִּסְא֔וֹ מֵעַ֕ל כָּל־הַשָּׂרִ֖ים 1 These two phrases mean the same thing. They are used together to emphasize that the king was making Haman very powerful. You could combine them and say something like, “the king gave Haman a very high position that was over all of his other officials.”
3:1 pl9i rc://*/ta/man/translate/figs-metaphor וַֽיְנַשְּׂאֵ֑הוּ 1 Here, **lifting** is a metaphor meaning to advance or promote a person to a higher, more important position than they held previously. Alternate translation: “he gave him a more important position”
3:1 ptm4 rc://*/ta/man/translate/figs-idiom כִּסְא֔וֹ 1 Here, **seat of authority** means Haman’s position or status in the Persian government.
3:1 abi1 rc://*/ta/man/translate/figs-abstractnouns כִּסְא֔וֹ 1 If your language does not use an abstract noun for the idea behind the word **authority**, you can express the same idea with a concrete noun for this whole phrase. For example, you can say, “his position.”
3:1 abi2 מֵעַ֕ל כָּל־הַשָּׂרִ֖ים אֲשֶׁ֥ר אִתּֽוֹ 1 **Him** in this phrase may refer to the king. You could say that “the king promoted him above his other officials” or “gave him more authority than all of his other officials” or that “Haman became more important than all of his other officials.”
3:2 abi3 rc://*/ta/man/translate/figs-metonymy וְכָל־עַבְדֵ֨י הַמֶּ֜לֶךְ אֲשֶׁר־בְּשַׁ֣עַר הַמֶּ֗לֶךְ 1 Here, the **gate of the king**, probably the entrance to the citadel, may represent the citadel itself, the place where these people served the king. The citadel, in turn, would represent everyone who served the king. So you could say just “all the king’s other servants.” However, this may also be a reference to the specific group of officials who were stationed at the gate, the way Mordecai was. Alternate translation: “the royal officials who were stationed at the palace gate”
3:2 abi4 rc://*/ta/man/translate/figs-explicit וְכָל־עַבְדֵ֨י הַמֶּ֜לֶךְ & כֹּרְעִ֤ים וּמִֽשְׁתַּחֲוִים֙ לְהָמָ֔ן 1 The servants were required to do this as a way of honoring him whenever Haman walked by. If it would be helpful in your language, you could say this explicitly, as in the UST.
3:2 e25k rc://*/ta/man/translate/translate-symaction כֹּרְעִ֤ים וּמִֽשְׁתַּחֲוִים֙ 1 This means that the other officials humbled themselves and lay flat on the ground before Haman. These actions represented recognition and respect for the very high position that the king had given him in the Persian government.
3:2 abi5 rc://*/ta/man/translate/figs-doublet כֹּרְעִ֤ים וּמִֽשְׁתַּחֲוִים֙ 1 These two phrases mean basically the same thing. The repetition is used to emphasize that the officials knew how important it was to obey the king’s command and honor Haman in this way. You could combine them as UST does and say something like “bow down all the way to the ground.” Alternate translation: “bowing and lying down on the ground”
3:2 jd99 rc://*/ta/man/translate/grammar-connect-logic-result כִּי־כֵ֖ן צִוָּה־ל֣וֹ 1 If it would be helpful in your language, you could put this information first in the verse because it explains the reason why all the other officials were bowing to Haman. See the UST.
3:2 abi6 rc://*/ta/man/translate/figs-explicit כִּי־כֵ֖ן צִוָּה־ל֣וֹ 1 The king did this as a sign of Haman’s new position. You can state this here or in a separate sentence, as in the UST. Alternate translation: “the king had commanded them to do this in order to show that he had given Haman such a high position”
3:2 abi7 rc://*/ta/man/translate/figs-parallelism וּמָ֨רְדֳּכַ֔י לֹ֥א יִכְרַ֖ע וְלֹ֥א יִֽשְׁתַּחֲוֶֽה 1 These two phrases mean basically the same thing. The repetition is used to emphasize how serious an offense this was against the king’s command and how much determination it took for Mordecai to remain standing. You could combine these phrases as UST does and say, “But Mordecai refused to bow down to Haman.” Alternate translation: “Mordecai did not bow down or lie on the ground”
3:2 abi8 rc://*/ta/man/translate/figs-explicit וּמָ֨רְדֳּכַ֔י לֹ֥א יִכְרַ֖ע וְלֹ֥א יִֽשְׁתַּחֲוֶֽה 1 It appears that as a Jew, Mordecai considered it wrong to worship anyone other than Yahweh, and that he believed he would be worshiping Haman if he bowed down low to the ground to honor him. So, on religious grounds, Mordecai refused to bow down. If it would be helpful in your language, you could say this explicitly.
3:3 abj0 rc://*/ta/man/translate/figs-explicit וַיֹּ֨אמְר֜וּ & לְמָרְדֳּכָ֑י 1 They spoke to Mordecai because they saw that he did not bow down. If it would be helpful in your language, you could say this explicitly. You could say, for example, “The other officials saw that, and they asked Mordecai.”
3:3 abj1 מַדּ֨וּעַ֙ אַתָּ֣ה עוֹבֵ֔ר אֵ֖ת מִצְוַ֥ת הַמֶּֽלֶךְ 1 Alternative translation: “why are you disobeying the king’s command” or “why are you not obeying what the king commanded”
3:4 jd3r rc://*/ta/man/translate/figs-explicit באמרם אֵלָיו֙ 1 This means that they spoke to him about not bowing down. Specifically, they warned him that he would be severely punished if he kept disobeying the king and not honoring his highest official. If it would be helpful in your language, you could say that explicitly.
3:4 jd1r rc://*/ta/man/translate/figs-idiom י֣וֹם וָי֔וֹם 1 This expression means “every day.”
3:4 abj2 rc://*/ta/man/translate/figs-idiom וַיְהִ֗י באמרם אֵלָיו֙ & וְלֹ֥א שָׁמַ֖ע אֲלֵיהֶ֑ם 1 Here, **he did not listen** means he did not heed their warning or he did not do what they said. Mordecai heard them, but he did not do what they advised him to do. This means that even though the other officials questioned him and probably warned him, he still refused to bow down.
3:4 uek4 rc://*/ta/man/translate/figs-idiom וַיַּגִּ֣ידוּ לְהָמָ֗ן לִרְאוֹת֙ הֲיַֽעַמְדוּ֙ דִּבְרֵ֣י מָרְדֳּכַ֔י 1 In this context, **standing** means to survive a challenge, and **words** means the reasons that Mordecai gave for his actions. This phrase means that the other officials told Haman about it to see if he would tolerate it.
3:4 abj3 rc://*/ta/man/translate/grammar-connect-logic-result כִּֽי־הִגִּ֥יד לָהֶ֖ם אֲשֶׁר־ה֥וּא יְהוּדִֽי 1 This is the answer that Mordecai gave the other officials when they asked him why he refused to bow down to Haman. If it would be helpful in your language, you could put it first in the verse because it explains everything that happens afterwards. Alternate translation: “Mordecai told them that he was a Jew, and that Jews would bow down only to God”
3:4 abj4 rc://*/ta/man/translate/figs-explicit כִּֽי־הִגִּ֥יד לָהֶ֖ם אֲשֶׁר־ה֥וּא יְהוּדִֽי 1 Mordecai’s explanation would have included the fact that Jews would only worship Yahweh. If it would be helpful in your language, you could say that explicitly.
3:5 abj5 rc://*/ta/man/translate/figs-metaphor וַיַּ֣רְא הָמָ֔ן 1 Here, **seeing** means knowledge, notice, attention, or judgment. This phrase means that Haman learned about this.
3:5 njt5 rc://*/ta/man/translate/figs-parallelism אֵ֣ין מָרְדֳּכַ֔י כֹּרֵ֥עַ וּמִֽשְׁתַּחֲוֶ֖ה ל֑וֹ 1 These two phrases mean basically the same thing. The repetition is used to emphasize how serious an offense this was. You could combine them as UST does and say, “Mordecai was refusing to bow down to him.” Alternate translation: “Mordecai would not bow down or lie on the ground”
3:5 wk8p rc://*/ta/man/translate/figs-metaphor וַיִּמָּלֵ֥א הָמָ֖ן חֵמָֽה 1 Here, **Haman’s rage** is spoken of as something that could fill him up. You could say that he was furious or extremely angry.
3:6 k5h9 rc://*/ta/man/translate/figs-activepassive וַיִּ֣בֶז בְּעֵינָ֗יו 1 You can say this with an active form, and you can say who did the action. Alternate translation: “Haman considered that it was not enough”
3:6 abj6 rc://*/ta/man/translate/figs-explicit וַיִּ֣בֶז בְּעֵינָ֗יו 1 Haman probably decided to go to such extremes because he was so angry. If it would be helpful in your language, you could say that explicitly.
3:6 abj7 וַיִּ֣בֶז 1 **Despise** in this context means not to hate but to think little of or think something is too small. This expression means that Haman decided it would not be enough just to kill Mordecai alone.
3:6 jd9r rc://*/ta/man/translate/figs-metaphor בְּעֵינָ֗יו 1 Here, **eyes** stand for “seeing,” and in this case “seeing” means judgment. This phrase means in Haman’s judgment. Alternate translation: “as he saw it”
3:6 abj8 לִשְׁלֹ֤ח יָד֙ בְּמָרְדֳּכַ֣י לְבַדּ֔וֹ 1 Alternate translation: “he rejected the idea of killing only Mordecai” or “he decided to kill more than just Mordecai” or “he decided that it would not be enough to get rid of only Mordecai”
3:6 j11r rc://*/ta/man/translate/figs-idiom לִשְׁלֹ֤ח יָד֙ 1 As in [2:21](../02/21.md), the expression **to stretch out a hand** means to cause someone physical harm with the intention of killing them.
3:6 abj9 כִּֽי־הִגִּ֥ידוּ ל֖וֹ אֶת־עַ֣ם מָרְדֳּכָ֑י 1 **They** means the other royal officials. **Him** refers to Haman. **The people of Mordecai** means the Jews. Mordecai had told these officials that he would not bow down to Haman because Jews worshiped only God. So this means that the other officials had told Haman that Mordecai was not bowing down to him because he was a Jew.
3:6 hue9 rc://*/ta/man/translate/figs-metaphor וַיְבַקֵּ֣שׁ הָמָ֗ן לְהַשְׁמִ֧יד 1 Here, **seeking** means trying to do something. In this context, it means that Haman decided that he would try to kill all the Jews.
3:6 abk1 rc://*/ta/man/translate/figs-doublet הַיְּהוּדִ֛ים & עַ֥ם מָרְדֳּכָֽי 1 These two phrases refer to the same group of people. The repetition emphasizes how great the threat was to their existence. You could combine them as UST does and say something like “all of the Jews.” Alternate translation: “Mordecai’s people, the Jews”
3:7 wyv6 rc://*/ta/man/translate/translate-hebrewmonths הוּא־חֹ֣דֶשׁ נִיסָ֔ן 1 **Nisan** is the name of the first month of the Hebrew calendar.
3:7 abk2 rc://*/ta/man/translate/translate-unknown חֹ֣דֶשׁ נִיסָ֔ן 1 As in [2:16](../02/16.md), you could convert the Hebrew month into an approximate time on the calendar that your culture uses. However, the Jews used a lunar calendar, so if you use a solar calendar, the dates will be different every year and the translation will not be quite accurate. So you may just want to give the Hebrew month.
3:7 tw99 rc://*/ta/man/translate/translate-ordinal בִּשְׁנַת֙ שְׁתֵּ֣ים עֶשְׂרֵ֔ה לַמֶּ֖לֶךְ אֲחַשְׁוֵר֑וֹשׁ 1 Alternate translations: “during the twelfth year of the reign of Ahasuerus as king of Persia” or “when King Ahasuerus had reigned for about twelve years”
3:7 g4lt rc://*/ta/man/translate/translate-names הִפִּ֣יל פּוּר֩ ה֨וּא הַגּוֹרָ֜ל 1 The storyteller is giving both the Persian and the Hebrew name because this is the story behind the Festival of Purim, which takes its name from “Pur.” So this is not repetition for emphasis. You can put in the Persian name and the word for “lot” in your own language to show that the storyteller is doing this.
3:7 abk3 rc://*/ta/man/translate/translate-unknown הַגּוֹרָ֜ל 1 A **lot** was an object with different markings on various sides that was used, most likely by dropping it on the ground, to select a specific time for doing something. The belief was that God or the gods would control which way the object fell, thus guiding the selection process and granting favor to the action if it were done on the date chosen.
3:7 abk4 rc://*/ta/man/translate/figs-activepassive הִפִּ֣יל פּוּר֩ 1 You can say this with an active form, and you can say who did the action. You can say, for example, “Haman had his servants cast a Pur.”
3:7 abk5 rc://*/ta/man/translate/grammar-connect-logic-result הִפִּ֣יל פּוּר֩ 1 If it would be helpful in your language, you could put this information first because it explains the rest of what happens in this verse.
3:7 j13r rc://*/ta/man/translate/figs-metonymy לִפְנֵ֣י הָמָ֗ן 1 Here, **face** represents the presence of a person. In this context, the phrase means that Haman was physically present when the lot was cast. Alternate translation: “as Haman watched”
3:7 j15r מִיּ֧וֹם ׀ לְי֛וֹם וּמֵחֹ֛דֶשׁ לְחֹ֥דֶשׁ 1 This expression means that the lot was cast to select a particular day of the month and a particular month of the year.
3:7 j17r rc://*/ta/man/translate/figs-explicit מִיּ֧וֹם ׀ לְי֛וֹם וּמֵחֹ֛דֶשׁ לְחֹ֥דֶשׁ 1 Haman was casting the lot to determine the best day and the best month to kill the Jews. If it would be helpful in your language, you could say this explicitly. Alternate translation: “to determine the best day and the best month to kill the Jews”
3:7 ih4b rc://*/ta/man/translate/translate-hebrewmonths שְׁנֵים־עָשָׂ֖ר הוּא־חֹ֥דֶשׁ אֲדָֽר 1 **Adar** is the name of the twelfth and last month of the Hebrew calendar. This name occurs several times in the story. Be sure to translate it consistently.
3:7 abk6 שְׁנֵים־עָשָׂ֖ר הוּא־חֹ֥דֶשׁ אֲדָֽר 1 See how you decided in [2:16](../02/16.md) and the first part of this verse to represent the dates that are given in the Hebrew calendar in the book of Esther. Be consistent.
3:7 abk7 rc://*/ta/man/translate/figs-explicit שְׁנֵים־עָשָׂ֖ר הוּא־חֹ֥דֶשׁ אֲדָֽר 1 This means that the lot indicated the twelfth month of that year as the time for Haman to carry out his plan. If it would be helpful in your language, you could say this explicitly. (The day that was chosen is reported in verse 13.) Alternate translation: “the lot indicated the twelfth month, the month of Adar, as the best month to kill the Jews”
3:7 k3vd rc://*/ta/man/translate/translate-ordinal שְׁנֵים־עָשָׂ֖ר 1 Alternative translation: “month twelve” or “the twelfth month”
3:8 abk8 rc://*/ta/man/translate/figs-explicit וַיֹּ֤אמֶר הָמָן֙ לַמֶּ֣לֶךְ אֲחַשְׁוֵר֔וֹשׁ 1 The implication is that Haman then went to see the king so that he could speak with him. You could say that explicitly. Do not give your readers the impression that the king was present with Haman while he was casting the lot.
3:8 aig9 rc://*/ta/man/translate/translate-numbers יֶשְׁנ֣וֹ עַם־אֶחָ֗ד 1 **He** refers to the king, and **one people** refers to the Jews as a people group. So this means there is a people group or a group of people.
3:8 p4a8 rc://*/ta/man/translate/figs-doublet מְפֻזָּ֤ר וּמְפֹרָד֙ 1 These two words mean almost the same thing. Haman uses the repetition to emphasize that the Jews are everywhere throughout the empire and so their influence, which he says is bad, will affect everyone. You could combine these words as UST does.
3:8 abk9 בֵּ֣ין הָֽעַמִּ֔ים בְּכֹ֖ל מְדִינ֣וֹת מַלְכוּתֶ֑ךָ 1 Haman is saying that the Jews are mixed in with all the other peoples, and they live in every province.
3:8 abl0 וְדָתֵיהֶ֞ם שֹׁנ֣וֹת מִכָּל־עָ֗ם וְאֶת־דָּתֵ֤י הַמֶּ֨לֶךְ֙ אֵינָ֣ם עֹשִׂ֔ים 1 Haman is saying that the Jews have their own set of laws, and he is accusing them of not obeying the king’s laws as a result.
3:8 r34x rc://*/ta/man/translate/figs-123person דָּתֵ֤י הַמֶּ֨לֶךְ֙ 1 Haman speaks to the king in the third person as a sign of respect. You could have him say, “your laws.” Or you could indicate this respect another way by having Haman begin by saying, “Your Majesty.”
3:8 bf9g וְלַמֶּ֥לֶךְ אֵין־שֹׁוֶ֖ה לְהַנִּיחָֽם 1 Haman is saying, “It is not good for you to allow them to live in your empire.” This can also be stated without the negative. Alternate translation: “the king should remove them” or “you should remove them”
3:8 j19r rc://*/ta/man/translate/figs-123person וְלַמֶּ֥לֶךְ 1 Haman speaks to the king in the third person as a sign of respect. You could express the same meaning in the second person by saying, “not good for you.”
3:9 abl1 rc://*/ta/man/translate/figs-123person אִם־עַל־הַמֶּ֣לֶךְ ט֔וֹב 1 Haman speaks to the king in third person as a form of respect.
3:9 abl2 rc://*/ta/man/translate/figs-idiom אִם־עַל־הַמֶּ֣לֶךְ ט֔וֹב 1 See how you decided to translate this idiom in [1:19](../01/19.md). Alternate translation: “if it seems like a good idea to you, O king” or “if the king thinks this is a good idea” or “if this advice is pleasing to the king”
3:9 abl3 rc://*/ta/man/translate/figs-activepassive יִכָּתֵ֖ב 1 You can say this with an active form, and you can say who would do the action. For example, you could say, “the king could write a decree” or “you could write a decree.”
3:9 eh3w rc://*/ta/man/translate/figs-idiom אֶשְׁקוֹל֙ עַל־יְדֵי֙ עֹשֵׂ֣י הַמְּלָאכָ֔ה 1 This could mean either of two possibilities: (1) Haman could mean that the king’s men will be able to collect a huge amount of money from the plunder that they would get from the Jews. Referring to the weight would be a way of saying, “I guarantee that it will be at least that much.” This reasoning agrees with 3:13, where the king’s letter specifies that those who kill the Jews can take their plunder. Alternate translation: “we will get so much plunder that the officers you send will be able to bring back” (Also see UST) (2) “**Weigh out into the hands**” could be an idiom that means Haman himself will pay the officers who will put the plan into effect. Haman will not do this personally, but it means that he will take responsibility for paying them from his own resources. Alternate translation: “From my own resources I will pay … to the men who do the work”
3:9 lhv5 rc://*/ta/man/translate/translate-bmoney וַעֲשֶׂ֨רֶת אֲלָפִ֜ים כִּכַּר־כֶּ֗סֶף 1 This would be worth over $300 million at current prices today. But since prices vary over time, if you expressed the value in modern measurements, that could cause your Bible translation to become outdated and inaccurate. Instead you could express the amount using the ancient measurement, the talent, and explain in a note that a talent was equivalent to about 30 kilograms. Alternatively, you could specify the weight of the silver in the text, as UST does in metric tons.
3:9 vm59 rc://*/ta/man/translate/figs-hyperbole וַעֲשֶׂ֨רֶת אֲלָפִ֜ים כִּכַּר־כֶּ֗סֶף 1 The **talent** was the largest unit of money and **10,000** was the largest number in the counting system of the time. It is possible that Haman used these terms to represent a very large, but not precise, amount. Alternate translation: “a huge amount of silver” or “enormous amounts of silver”
3:9 abl5 עֹשֵׂ֣י הַמְּלָאכָ֔ה 1 This could mean: (1) those who work for the king in general (administrators) or (2) more specifically the officers whom Ahasuerus would send around the empire to organize the killing of the Jews.
3:9 abl7 rc://*/ta/man/translate/figs-123person גִּנְזֵ֥י הַמֶּֽלֶךְ 1 Haman speaks to the king in third person as a form of respect. You could also have him speak of “your royal treasuries.”
3:10 abl8 rc://*/ta/man/translate/figs-explicit וַיָּ֧סַר הַמֶּ֛לֶךְ אֶת־טַבַּעְתּ֖וֹ מֵעַ֣ל יָד֑וֹ וַֽיִּתְּנָ֗הּ לְהָמָ֧ן 1 The implication is that Ahasuerus thought that Haman’s suggestion was a good idea and he agreed to it. You could say that explicitly. Alternate translation: “the king agreed that this was a good idea, so”
3:10 abl9 rc://*/ta/man/translate/translate-symaction וַיָּ֧סַר הַמֶּ֛לֶךְ אֶת־טַבַּעְתּ֖וֹ מֵעַ֣ל יָד֑וֹ וַֽיִּתְּנָ֗הּ לְהָמָ֧ן 1 **Giving the ring to Haman** showed that Haman could act on the king’s own authority. If it would be helpful in your language, you could say this explicitly. Alternate translation: “the king gave Haman the power to act on his authority to carry out the plan. To show that, he gave Haman the ring he wore that had his official seal on it”
3:10 c9md rc://*/ta/man/translate/translate-unknown טַבַּעְתּ֖וֹ 1 This was a special ring that could be used to imprint the king’s official seal on a law or decree. This ring had the king’s name or mark on it. When he put a wax seal on important papers, he would press the mark onto the seal. If a paper had this mark on its seal, people would know that what was written on the paper was written with the king’s authority and had to be obeyed. You could describe this as “the ring he wore that had his official seal on it.”
3:10 abm0 בֶּֽן־הַמְּדָ֛תָא הָאֲגָגִ֖י 1 This information about Haman’s identity is repeated to stress that the king giving him the signet ring was an official legal act that transferred power to him. (In the same way, legal documents today often use a person’s full name and other identifying information.) If you repeat this information in your own translation, your readers should see this significance.
3:10 abm1 rc://*/ta/man/translate/figs-distinguish צֹרֵ֥ר הַיְּהוּדִֽים 1 This phrase gives clarifying information about Haman. It means that he had become “the enemy of the Jews.”
3:11 sz4b rc://*/ta/man/translate/figs-activepassive הַכֶּ֖סֶף נָת֣וּן לָ֑ךְ 1 You can say this with an active form. This could mean one of the following things: (1) “You can keep the money from plundering the Jews for yourself.” (2) “I give you permission to take the money from the Jews and to give it to the men just as you have said.” (3) “You do not need to pay for the expenses of the plan yourself.” (4) This statement by the king may also be a formal and cultural way of expressing gratitude for the promised money without actually releasing Haman from paying the money into the treasury.
3:11 abm2 rc://*/ta/man/translate/figs-metaphor וְהָעָ֕ם לַעֲשׂ֥וֹת בּ֖וֹ כַּטּ֥וֹב בְּעֵינֶֽיךָ 1 Here, **eyes** represent seeing, and seeing is a metaphor for knowledge, notice, attention, or judgment. The king is telling Haman that **he can do whatever he wants to the Jews**. Alternate translation: “you can do to the Jews as you see fit”
3:12 hx6c rc://*/ta/man/translate/figs-activepassive וַיִּקָּרְאוּ֩ סֹפְרֵ֨י הַמֶּ֜לֶךְ 1 You can say this with an active form. You can also say who did the action. It was most likely Haman, since the king had given him authority to act on his behalf. So you could say, “Haman called in the royal scribes.” Alternate translation: “the king summoned his scribes”
3:12 t6qa rc://*/ta/man/translate/translate-hebrewmonths בַּחֹ֣דֶשׁ הָרִאשׁ֗וֹן בִּשְׁלוֹשָׁ֨ה עָשָׂ֣ר יוֹם֮ בּוֹ֒ 1 You can add “of that same year” to show that Haman did this right after Ahasuerus agreed to his plan. Alternate translation: “on the thirteenth day of the first month”
3:12 abm3 בַּחֹ֣דֶשׁ הָרִאשׁ֗וֹן בִּשְׁלוֹשָׁ֨ה עָשָׂ֣ר יוֹם֮ בּוֹ֒ 1 You can put this information first because it places the event within the timeline of the story.
3:12 abm4 rc://*/ta/man/translate/figs-activepassive וַיִּכָּתֵ֣ב כְּֽכָל־אֲשֶׁר־צִוָּ֣ה הָמָ֡ן 1 You can say this with an active form. You can also say who did the action. Alternate translation: “and Haman dictated a letter to them” or “they wrote a decree containing all that Haman had commanded”
3:12 abm5 rc://*/ta/man/translate/translate-unknown אֲחַשְׁדַּרְפְּנֵֽי־הַ֠מֶּלֶךְ 1 This seems to mean the officials of the king who served in the palace in the capital city, since they are distinguished from the provincial governors and the leaders of the people groups.
3:12 j23r rc://*/ta/man/translate/figs-idiom מְדִינָ֣ה וּמְדִינָ֗ה 1 This expression means every province**.** See how you translated this in 1:22.
3:12 j25r rc://*/ta/man/translate/figs-idiom עַם֙ וָעָ֔ם 1 This expression means every people group**.** See how you translated this in [1:22](../01/22.md).
3:12 j27r rc://*/ta/man/translate/figs-idiom מְדִינָ֤ה וּמְדִינָה֙ כִּכְתָבָ֔הּ 1 See how you translated this in [1:22](../01/22.md). Alternate translation: “to each province using its own alphabet” or “written in its own script”
3:12 abm8 rc://*/ta/man/translate/figs-explicit מְדִינָ֤ה וּמְדִינָה֙ כִּכְתָבָ֔הּ 1 The implication is that the scribes translated the letter and sent it to each province using its own alphabet. If it would be helpful in your language, you could say that explicitly.
3:12 j31r rc://*/ta/man/translate/figs-idiom וְעַ֥ם וָעָ֖ם כִּלְשׁוֹנ֑וֹ 1 See how you translated this expression in [1:22](../01/22.md). Alternate translation: “and to each people group in its own language”
3:12 j33r rc://*/ta/man/translate/figs-metonymy כִּלְשׁוֹנ֑וֹ 1 Here, **tongue** is a metonym meaning the language spoken by a person or a group of people. Alternate translation: “according to its language”
3:12 abm9 rc://*/ta/man/translate/figs-metaphor בְּשֵׁ֨ם הַמֶּ֤לֶךְ אֲחַשְׁוֵרֹשׁ֙ נִכְתָּ֔ב 1 There are two This could mean: (1) Here, **name** could mean the authority of the king. This would be saying that Haman’s letter had the same authority as it would have had if the king had sent it himself. Alternate translation: “Haman sent the letter under the king’s own authority” (2) However, this could also mean that Haman actually had the scribes sign the king’s name to the letter. Alternate translation: “they signed the king’s name at the end of the letters”
3:12 lyf2 rc://*/ta/man/translate/figs-activepassive נִכְתָּ֔ב וְנֶחְתָּ֖ם בְּטַבַּ֥עַת הַמֶּֽלֶךְ 1 You can say this with an active form, and you can say who did the action. Alternate translation: “to show that he was sending the letter under the king’s own authority, Haman sealed each copy of the letter with the ring that had the king’s official seal on it,” or “the scribes signed the king’s name at the end of the letters. Then they sealed the letters with wax, and stamped the wax by using the king’s ring”
3:13 hxx6 rc://*/ta/man/translate/figs-activepassive וְנִשְׁל֨וֹחַ סְפָרִ֜ים 1 You can say this with an active form, and you can say who did the action. For example, you can say, “couriers delivered the letters.”
3:13 j34r rc://*/ta/man/translate/figs-metaphor בְּיַ֣ד הָרָצִים֮ 1 Here, **hand** could mean two different things: (1) It could literally mean “hand,” meaning that the couriers carried the letters in their hands. Alternate translation: “couriers hand-delivered the documents” (2) “Hand” could also be a metaphor for power, control, or authority, meaning that couriers were the ones who delivered the letters to all the provinces throughout the empire. Alternate translation: “couriers gave the documents directly”
3:13 abn0 rc://*/ta/man/translate/figs-metonymy אֶל־כָּל־מְדִינ֣וֹת הַמֶּלֶךְ֒ 1 Haman did not send the letters to the provinces (the geographical territories) themselves. Rather, he sent them to the officials in every province in the empire. The story is using the word “province” to refer to these officials by something associated with them, the territories they ruled. Your translation should make clear that the letters were sent to people, not places.
3:13 xs6g rc://*/ta/man/translate/figs-doublet לְהַשְׁמִ֡יד לַהֲרֹ֣ג וּלְאַבֵּ֣ד 1 These words mean the same thing. They are used together to emphasize the completeness of the destruction that is envisioned. You could combine them as UST does and say something like “completely destroy.” (A “doublet” can use more than two words.
3:13 abn1 rc://*/ta/man/translate/figs-merism מִנַּ֨עַר וְעַד־זָקֵ֜ן 1 This is a figure of speech that describes all of something by naming two extreme parts of it in order to include everything in between. You could express its meaning as UST does and say something like “every single one of them.” Alternate translation: “including young people and old people”
3:13 j35r rc://*/ta/man/translate/translate-numbers בְּי֣וֹם אֶחָ֔ד 1 Alternate translation: “on a single day”
3:13 abn3 rc://*/ta/man/translate/figs-explicit בִּשְׁלוֹשָׁ֥ה עָשָׂ֛ר 1 Implicitly, this means “the thirteenth day of the twelfth month of that same year.” If it would be helpful in your language, you could say that explicitly.
3:13 i5ur rc://*/ta/man/translate/translate-hebrewmonths הוּא־חֹ֣דֶשׁ אֲדָ֑ר 1 This is the name of the twelfth month of the Hebrew calendar. See how you decided in 2:16 and 3:7 to express dates that the story gives according to the Hebrew calendar.
3:14 tj7n rc://*/ta/man/translate/figs-activepassive הַכְּתָ֗ב לְהִנָּ֤תֵֽן דָּת֙ בְּכָל־מְדִינָ֣ה וּמְדִינָ֔ה 1 You can say this with an active form. For example, you can say, “The officials in every province presented a copy of the letter as the law.”
3:14 vga2 rc://*/ta/man/translate/figs-idiom בְּכָל־מְדִינָ֣ה וּמְדִינָ֔ה 1 This expression means each and every province. See how you translated the term “province” in 1:1.
3:14 l9w7 rc://*/ta/man/translate/figs-activepassive הַכְּתָ֗ב & גָּל֖וּי לְכָל־הָֽעַמִּ֑ים 1 You can say this with an active form, and you can say who did the action. Alternate translation: “the letter told the officials to post copies where everyone could see them” or “the king commanded the officials to display copies of these letters where all the people could see them”
3:14 f6dc לִהְי֥וֹת עֲתִדִ֖ים לַיּ֥וֹם הַזֶּֽה 1 Alternate translations: “so that people would be ready to do on that day what the king had written in the letter” or “so that they would get ready to do what the letter said to do when the day came”
3:15 abn4 הָֽרָצִ֞ים יָצְא֤וּ דְחוּפִים֙ בִּדְבַ֣ר הַמֶּ֔לֶךְ 1 This means that the king had commanded the couriers to deliver the letters as quickly as possible.
3:15 abn5 rc://*/ta/man/translate/figs-explicit הָֽרָצִ֞ים יָצְא֤וּ דְחוּפִים֙ בִּדְבַ֣ר הַמֶּ֔לֶךְ 1 You can state explicitly where the couriers brought the letters. Alternate translation: “as the king had commanded, couriers rushed the letters to every province in the empire” or “then, according to what the king commanded, men riding horses took these letters quickly to every province in the empire”
3:15 i12c rc://*/ta/man/translate/figs-activepassive וְהַדָּ֥ת נִתְּנָ֖ה 1 You can say this with an active form, and you can say who did the action. For example, you can say, “People read the letter out loud”
3:15 nlk8 rc://*/ta/man/translate/translate-unknown בְּשׁוּשַׁ֣ן הַבִּירָ֑ה 1 Here this likely means in the “capital city of Susa.”
3:15 abn6 rc://*/ta/man/translate/figs-synecdoche יָשְׁב֣וּ לִשְׁתּ֔וֹת 1 (1) This could mean that Ahasuerus and Haman had more than just a drink together. This could be a figure of speech in which a part of something is used to mean the whole thing. They may have celebrated with an entire banquet that is being described here by reference to one part of it, the drinks. Alternate translation: “had a celebration feast together” (2) Another possibility is that this is describing a toast that Ahasuerus and Haman shared to celebrate their plan. “Sat down” would simply be describing how the men would have reclined at a table to drink. Alternate translation: “had a celebration toast”
3:15 wm4u rc://*/ta/man/translate/figs-explicit נָבֽוֹכָה 1 The implication is that the people in Susa were very upset about what was going to happen and they did not know what to do about it. If it would be helpful in your language, you could say that explicitly.
3:15 wbgv rc://*/ta/man/translate/grammar-connect-logic-contrast וְהָעִ֥יר 1 The author wants us to see the contrast between the king and Haman sitting down to relax and drink and the people in the city agitated and in an uproar over what the king and Haman had proclaimed. Use a connecting word or other way that your language uses to show a contrast.
3:15 abn7 rc://*/ta/man/translate/figs-metonymy וְהָעִ֥יר שׁוּשָׁ֖ן 1 This does not mean the city itself, but the people who live there. This is a figure of speech in which something is called not by its own name, but by the name of something closely associated with it. So this means “everyone who lived in Susa” or the people in Susa
3:15 abn8 rc://*/ta/man/translate/figs-abstractnouns נָבֽוֹכָה 1 You can translate the abstract noun **confusion** with a verbal phrase such as “was very confused.”
4:intro z7u2 0 # Esther 4 General Notes\n\n## Religious and Cultural Concepts in This Chapter\n\n### Mordecai warns Esther to act\n\nMordecai tells Esther she must beg the king for the Jews’ lives even if she risks her own death.\n\n## Translation Issues in This Chapter\n\n### Implicit information\n\nThere is implicit information that translators may not understand. The sentence, “Who knows whether you have come to this royal position for such a time as this?” means “maybe God made you the queen so you could save the Jews.” (See: [[rc://*/ta/man/translate/figs-explicit]])
4:1 j37r rc://*/ta/man/translate/writing-participants וּמָרְדֳּכַ֗י יָדַע֙ 1 Here the story re-introduces Mordecai as the main character in focus. Alternate translation: “when Mordecai found out”
4:1 abn9 rc://*/ta/man/translate/figs-explicit וַיִּקְרַ֤ע מָרְדֳּכַי֙ אֶת־בְּגָדָ֔יו וַיִּלְבַּ֥שׁ שַׂ֖ק וָאֵ֑פֶר 1 You can explain why Mordecai did this. Alternate translation: “he was so anguished that he tore his clothes and put on rough sackcloth and threw ashes over himself”
4:1 abo0 rc://*/ta/man/translate/figs-explicit וַיֵּצֵא֙ בְּת֣וֹךְ הָעִ֔יר 1 The next verse shows that Mordecai was heading towards the king’s palace. You could say that explicitly here. Mordecai might have wanted to call attention to the danger that the Jews were in by going to a public location where people were used to seeing him. Or he might have wanted to contact Esther and ask her to help with the trouble. Or he might have wanted both. Alternate translation: “he started walking towards the city center, towards the king’s palace”
4:1 abo1 rc://*/ta/man/translate/figs-doublet וַיִּזְעַ֛ק זְעָקָ֥ה גְדֹלָ֖ה וּמָרָֽה 1 **Great** and **bitter** are two words that refer to the same thing and that work together. They indicate that Mordecai’s cry was so loud because it was so anguished. Alternate translation: “cried out in anguish”
4:2 j38r rc://*/ta/man/translate/figs-metonymy עַ֖ד לִפְנֵ֣י שַֽׁעַר־הַמֶּ֑לֶךְ 1 Here, **face** represents the front of an object. The phrase means that Mordecai could not come inside the gate to the king’s palace, but had to wait just outside of it.
4:2 abo4 rc://*/ta/man/translate/grammar-connect-logic-result אֵ֥ין לָב֛וֹא אֶל־שַׁ֥עַר הַמֶּ֖לֶךְ בִּלְב֥וּשׁ שָֽׂק 1 If it would be helpful in your language, you could put this information first in the verse because it explains why Mordecai waited outside. See the UST. Alternate translation: “But no one who was wearing sackcloth was allowed inside the palace gates”
4:3 e73y rc://*/ta/man/translate/figs-idiom וּבְכָל־מְדִינָ֣ה וּמְדִינָ֗ה 1 This expression means in every single province. See how you translated the term “province” in 1:1. Alternate translation: “in each and every province” or “in every province of the empire”
4:3 abo5 מְקוֹם֙ אֲשֶׁ֨ר דְּבַר־הַמֶּ֤לֶךְ וְדָתוֹ֙ מַגִּ֔יעַ 1 Alternate translation: “anywhere that the letter that said to destroy the Jews was announced in public”
4:3 abo6 rc://*/ta/man/translate/figs-doublet דְּבַר־הַמֶּ֤לֶךְ וְדָתוֹ֙ 1 These two phrases are referring to the same thing, that is, the information that the letter conveyed. The repetition is used to emphasize how serious a situation this was. Alternate translation: “the letter from the king” or “the law that said to destroy the Jews”
4:3 abo7 rc://*/ta/man/translate/figs-explicit וְצ֥וֹם 1 **Fasting** is a sign of mourning. If your readers would not understand this, you could state it explicitly. Alternate translation: “they went without food because they were so upset”
4:3 abo8 rc://*/ta/man/translate/figs-doublet וּבְכִ֖י וּמִסְפֵּ֑ד 1 These two words mean basically the same thing. The repetition is used to emphasize how distressed the Jews were. Alternate translation: “wailed loudly”
4:3 djf6 rc://*/ta/man/translate/translate-symaction שַׂ֣ק וָאֵ֔פֶר יֻצַּ֖ע לָֽרַבִּֽים 1 These were actions that demonstrated deep grief. “Many of them lay on the ground, dressed in sackcloth and sitting in ashes”
4:4 abo9 rc://*/ta/man/translate/translate-unknown וְסָרִיסֶ֨יהָ֙ 1 See how you translated this term in [1:10](../01/10.md). Alternate translation: “her male servants” or “her other officials”
4:4 abp0 rc://*/ta/man/translate/figs-explicit וַיַּגִּ֣ידוּ לָ֔הּ 1 That is, they told her that Mordecai was sitting outside the gate wearing sackcloth. If it would be helpful in your language, you could say that explicitly, as in the UST.
4:4 abp1 rc://*/ta/man/translate/figs-activepassive וַתִּתְחַלְחַ֥ל הַמַּלְכָּ֖ה מְאֹ֑ד 1 **The queen** means Esther. You can say this with an active form. Alternate translation: “Esther herself became very afraid” or “this made the queen very distressed”
4:4 abp2 rc://*/ta/man/translate/figs-explicit וַתִּתְחַלְחַ֥ל הַמַּלְכָּ֖ה מְאֹ֑ד 1 The implication is that this happened when she heard what Mordecai was doing. If it would be helpful in your language, you could say that explicitly. Alternate translation: “When she heard about this, Esther herself became very afraid”
4:4 y8bc rc://*/ta/man/translate/translate-symaction וַתִּשְׁלַ֨ח בְּגָדִ֜ים לְהַלְבִּ֣ישׁ אֶֽת־מָרְדֳּכַ֗י 1 **She** means Esther. This was her way of encouraging Mordecai to be hopeful and act publicly as if whatever situation he was worried about were not completely desperate. Alternate translation: “she sent servants to take to Mordecai some good clothes to wear”
4:4 abp3 rc://*/ta/man/translate/translate-symaction וְלֹ֥א קִבֵּֽל 1 This was Mordecai’s way of replying to Esther that the situation truly was desperate. Alternate translation: “he refused to put them on”
4:5 abp4 וַתִּקְרָא֩ אֶסְתֵּ֨ר לַהֲתָ֜ךְ מִסָּרִיסֵ֤י הַמֶּ֨לֶךְ֙ 1 Alternative translation: “then Esther summoned Hathak, one of the king’s officials”
4:5 vf4m rc://*/ta/man/translate/translate-names לַהֲתָ֜ךְ 1 This is a man’s name. It occurs several times in this chapter. Be sure to translate it consistently.
4:5 lp8m rc://*/ta/man/translate/writing-background מִסָּרִיסֵ֤י הַמֶּ֨לֶךְ֙ אֲשֶׁ֣ר הֶעֱמִ֣יד לְפָנֶ֔יהָ 1 Alternate translation: “who was one of the royal guardians whom the king had assigned to serve Esther personally” You can put this information first because it provides background information.
4:5 icg7 rc://*/ta/man/translate/translate-unknown מִסָּרִיסֵ֤י 1 See how you translated this term **eunuch** in [1:10](../01/10.md).
4:5 j39r rc://*/ta/man/translate/figs-metonymy לְפָנֶ֔יהָ 1 Here, **face** represents the presence of a person. This phrase means that the guardians served Esther personally.
4:5 abp6 rc://*/ta/man/translate/figs-parallelism לָדַ֥עַת מַה־זֶּ֖ה וְעַל־מַה־זֶּֽה 1 These two phrases mean similar things. In both cases, “this” refers to what Mordecai was doing. The repetition is used to emphasize that Esther now knew there must be a very serious reason why Mordecai was wearing sackcloth in such a public place. Alternate translation: “to find out why he was so distressed that he was sitting at the palace gate wearing sackcloth”
4:6 abp7 rc://*/ta/man/translate/figs-explicit וַיֵּצֵ֥א הֲתָ֖ךְ אֶֽל־מָרְדֳּכָ֑י 1 Hathak went out specifically to speak with Mordecai and find out why he was so distressed, as Esther had asked him to do. If it would be helpful in your language, you could say that explicitly. Alternate translation: “Hathak went out to speak with Mordecai”
4:6 j41r rc://*/ta/man/translate/figs-metonymy לִפְנֵ֥י 1 Here, **face** represents the front of an object. The phrase means that the open square was in front of the palace gate.
4:6 abp8 rc://*/ta/man/translate/figs-metonymy שַֽׁעַר־הַמֶּֽלֶךְ 1 The citadel is being described by reference to something associated with it, the gate that leads into it. Alternate translation: “the citadel gate”
4:7 zq3s rc://*/ta/man/translate/figs-synecdoche אֵ֖ת כָּל־אֲשֶׁ֣ר קָרָ֑הוּ 1 Here, **him** refers to Mordecai, but here Mordecai represents the entire group of which he is a member. Alternate translation: “everything that Haman was planning to do to the Jews”
4:7 abp9 פָּרָשַׁ֣ת הַכֶּ֗סֶף אֲשֶׁ֨ר אָמַ֤ר הָמָן֙ לִ֠שְׁקוֹל עַל־גִּנְזֵ֥י הַמֶּ֛לֶךְ בַּיְּהוּדִ֖ים לְאַבְּדָֽם 1 This could mean either of two possibilities: (1) the amount of silver that Haman said the king would get for his treasury from the plunder that the people who destroyed the Jews would take from them, or (2) the amount of silver that Haman had said he would contribute to pay for the expenses of the plan to destroy the Jews. You could say either one as an alternate translation, but it should agree with your interpretation of [3:9](../03/09.md).
4:8 j43r פַּתְשֶׁ֣גֶן כְּתָֽב־הַ֠דָּת 1 Alternate translation: “a copy of the letter that Haman had sent out” or “a copy of the decree”
4:8 zt49 rc://*/ta/man/translate/figs-activepassive הַ֠דָּת אֲשֶׁר־נִתַּ֨ן בְּשׁוּשָׁ֤ן 1 If it would help your readers to understand, you could say this with an active form, and you could say who did the action. Alternate translation: “the law that the heralds had read out loud in Susa” or “the decree that the king’s servants had posted in Susa”
4:8 abq1 rc://*/ta/man/translate/figs-parallelism לְהַרְא֥וֹת אֶת־אֶסְתֵּ֖ר וּלְהַגִּ֣יד לָ֑הּ 1 These two phrases mean similar things. They are repeated to emphasize how important Mordecai knew it was for Esther to understand just what Haman was planning. “so that Esther could see exactly what it said.”
4:8 gds6 rc://*/ta/man/translate/figs-doublet לְהִֽתְחַנֶּן־ל֛וֹ וּלְבַקֵּ֥שׁ 1 These two phrases mean similar things. They are repeated to emphasize the force of the action that Mordecai felt was needed. Alternate translation: “to plead with him”
4:8 j47r rc://*/ta/man/translate/figs-metonymy מִלְּפָנָ֖יו 1 Here, **face** represents the presence of a person. In this context, the phrase means that Esther should go into the presence of the king to ask personally for the king’s intervention. Alternate translation: “to go to the king personally”
4:10 abq5 וַתֹּ֤אמֶר אֶסְתֵּר֙ לַהֲתָ֔ךְ וַתְּצַוֵּ֖הוּ אֶֽל־מָרְדֳּכָֽי 1 Alternate translation: “then Esther told Hathak to go back to Mordecai and tell him this”
4:11 abq6 rc://*/ta/man/translate/figs-merism כָּל־עַבְדֵ֣י הַמֶּ֡לֶךְ וְעַם־מְדִינ֨וֹת הַמֶּ֜לֶךְ יֽוֹדְעִ֗ים 1 **All the servants of the king** refers to the royal officials in the palace. **The people of the provinces** refers to those living out in the empire. So this phrase means something like “those both near and far.” Esther is using a figure of speech to refer to something by speaking of two extreme parts of it in order to include everything in between those parts. If it would be helpful in your language, you could combine these phrases and say something like, “everyone in the whole empire knows.” Alternate translation: “all the king’s officials and all the people in the empire know this law”
4:11 abq7 כָּל־עַבְדֵ֣י הַמֶּ֡לֶךְ וְעַם־מְדִינ֨וֹת הַמֶּ֜לֶךְ יֽוֹדְעִ֗ים 1 Esther says this to show that there is no uncertainty about this being the law. You can put this information after the description of the law itself, If it would be helpful in your language, so that it can serve to emphasize how definite the law is that was just described.
4:11 d9mh rc://*/ta/man/translate/figs-merism כָּל־אִ֣ישׁ וְאִשָּׁ֡ה אֲשֶׁ֣ר 1 Here, Esther once again refers to a group by describing two parts of it. She means all of the people whom Ahasuerus rules as king. If it would be helpful in your language, you could combine these phrases and say something like “anyone”.
4:11 abq8 rc://*/ta/man/translate/translate-symaction יָבֽוֹא־אֶל־הַמֶּלֶךְ֩ אֶל־הֶחָצֵ֨ר הַפְּנִימִ֜ית 1 As [5:1](../05/01.md) makes clear, this refers to a courtyard right outside the room where King Ahasuerus sat on his throne. He could see out of the entrance to the room into the courtyard and tell if anyone came and stood there. Anyone who did that was asking to speak to the king. Alternate translation: “who goes into the inner courtyard of the palace, where the king can see them”
4:11 abq9 rc://*/ta/man/translate/figs-activepassive אֲשֶׁ֣ר לֹֽא־יִקָּרֵ֗א 1 If it would help your readers to understand, you could say this with an active form, and you could say who did the action. Alternate translation: “when the king has not summoned that person”
4:11 abr0 אַחַ֤ת דָּתוֹ֙ 1 If it would be helpful in your language, you could put this after the explanation of the law itself. Alternate translation: “this law applies to everyone in the kingdom”
4:11 abr1 לְהָמִ֔ית 1 Alternate translation: “that person must be executed” or “the guards will kill that person”
4:11 abr2 rc://*/ta/man/translate/translate-symaction לְ֠בַד מֵאֲשֶׁ֨ר יֽוֹשִׁיט־ל֥וֹ הַמֶּ֛לֶךְ אֶת־שַׁרְבִ֥יט הַזָּהָ֖ב 1 If the king pointed his scepter toward a person, that meant that the king was accepting him. Alternate translation: “unless the king extends his golden scepter towards him”
4:11 abr3 rc://*/ta/man/translate/translate-unknown שַׁרְבִ֥יט הַזָּהָ֖ב 1 A scepter was an ornamental staff or wand that rulers carried or held as a symbol of their authority. According to this, the scepter of King Ahasuerus was made of gold. Alternate translation: “golden scepter”
4:11 ilp4 rc://*/ta/man/translate/figs-explicit וְחָיָ֑ה 1 This means that the guards will not kill this person and he can proceed to speak to the king. If it would be helpful in your language, you could say this explicitly. Alternate translation: “then the guards will not kill him and he can speak to the king”
4:11 abr4 rc://*/ta/man/translate/figs-explicit וַאֲנִ֗י לֹ֤א נִקְרֵ֨אתי֙ לָב֣וֹא אֶל־הַמֶּ֔לֶךְ זֶ֖ה שְׁלוֹשִׁ֥ים יֽוֹם 1 Esther is saying by implication that she cannot speak to the king as Mordecai has requested because the king has not been calling for her, which would have given her an opportunity to speak to him. If she goes without being summoned, she could be put to death. If it would be helpful in your language, you could say this explicitly, as in the UST.
4:11 j49r rc://*/ta/man/translate/grammar-connect-logic-contrast וַאֲנִ֗י 1 This expression indicates a contrast between Esther’s present situation and the situation she has just described.
4:11 abr5 זֶ֖ה שְׁלוֹשִׁ֥ים יֽוֹם 1 The phrase means that Esther has not been called in the king’s presence for a period of at least 30 days. You could use an equivalent expression in your language that would indicate this is a long enough time that Esther has reason to believe the king is not interested in seeing her. Alternate translation: “in over a month”
4:12 abr6 וַיַּגִּ֣ידוּ לְמָרְדֳּכָ֔י 1 From this point on, the author focuses only on Mordecai and Esther and does not specify who the messenger is. You can use a general phrase such as, “they told Mordecai” or “Mordecai was told” or “messengers told Mordecai.” If it would be helpful to your readers, you could continue to specify that the messenger was Hathak. The UST models a way to do that.
4:14 i1uy rc://*/ta/man/translate/figs-personification רֶ֣וַח וְהַצָּלָ֞ה יַעֲמ֤וֹד לַיְּהוּדִים֙ מִמָּק֣וֹם אַחֵ֔ר 1 Here, **relief** and **deliverance** are spoken of as if they are living things that can rise up. Alternate translation: “someone else will rise up from another place and rescue the Jews”
4:14 t3k7 rc://*/ta/man/translate/figs-doublet רֶ֣וַח וְהַצָּלָ֞ה 1 Here, **relief** and **deliverance** mean very similar things. They are used together to emphasize the great emotion behind being delivered from this great evil. If it works better in your language, you can use one word instead of two, as in the UST.
4:14 abs0 וְאַ֥תְּ וּבֵית־אָבִ֖יךְ תֹּאבֵ֑דוּ 1 The implication is that the Jews will be rescued starting in that other place, but the ones living in Susa will still be in danger because no one who could have helped them there (such as Esther) would have done anything. Alternate translation: “you and your relatives will be killed”
4:14 dtg7 rc://*/ta/man/translate/figs-rquestion וּמִ֣י יוֹדֵ֔עַ אִם־לְעֵ֣ת כָּזֹ֔את הִגַּ֖עַתְּ לַמַּלְכֽוּת 1 This is really a statement, and it is about what is happening right then. Mordecai asks it in question form so that Esther will think deeply about her role in this situation. Alternate translation: “who knows, perhaps it was to intervene in this very situation that you became queen”
4:16 d6cq rc://*/ta/man/translate/figs-activepassive כָּל־הַיְּהוּדִ֜ים הַֽנִּמְצְאִ֣ים בְּשׁוּשָׁ֗ן 1 You can say this with an active form. Alternate translation: “all the Jews who live here in Susa”
4:16 t2wg rc://*/ta/man/translate/translate-symaction וְצ֣וּמוּ עָ֠לַי 1 The verb **fast** here is plural, including Mordecai and all of the Jews. Fasting (that is, going without eating) was a symbolic act that the Jews did when they were praying intensely. You could make the connection with prayer explicit. Alternate translation: “fast and pray for me”
4:16 qw8v rc://*/ta/man/translate/translate-numbers וְאַל־תֹּאכְל֨וּ וְאַל־תִּשְׁתּ֜וּ שְׁלֹ֤שֶׁת יָמִים֙ לַ֣יְלָה וָי֔וֹם 1 This expression means that Esther was asking the Jews in Susa not to eat or drink anything during the day or the night for a period of three days. Alternate translation: “tell them to not eat or drink anything for three days and three nights”
4:17 abs5 rc://*/ta/man/translate/figs-explicit וַֽיַּעֲבֹ֖ר מָרְדֳּכָ֑י 1 The implication is that Mordecai did this after Hathak brought Esther’s reply back to him. If it would be helpful in your language, you could say this explicitly. Alternate translation: “so after Hathak told this to Mordecai, he went”
5:intro k5ff 0 # Esther 5 General Notes\n\n## Structure and Formatting\n\nThis chapter begins a section about Haman’s fall (Chapters 5–7).\n\n## Religious and Cultural Concepts in This Chapter\n\n### Esther’s respect\n\nEsther approached the king with the utmost of respect. By doing this, her character became respected by the king. (See: [[rc://*/ta/man/translate/figs-explicit]])
5:1 j53r rc://*/ta/man/translate/writing-newevent וַיְהִ֣י ׀ בַּיּ֣וֹם הַשְּׁלִישִׁ֗י 1 This introduces a new event in the story. Alternate translation: “three days later” or “when Esther had been fasting for three days”
5:1 abs7 rc://*/ta/man/translate/figs-abstractnouns וַתִּלְבַּ֤שׁ אֶסְתֵּר֙ מַלְכ֔וּת 1 If your language does not use an abstract noun for the idea behind the word **royalty**, you can express the same idea with an adjective and a concrete noun. Alternate translation: “Esther put on the robes that showed that she was the queen”
5:1 abs8 rc://*/ta/man/translate/figs-explicit וַתִּלְבַּ֤שׁ אֶסְתֵּר֙ מַלְכ֔וּת 1 It is clear from the story that before she went to see the king, Esther got a banquet ready so that she could invite him and Haman to come to it right away. If it is confusing to leave that out, you can explain that here. Alternate translation, add: “Esther prepared a grand banquet and then put on her royal robes”
5:1 abs9 בַּחֲצַ֤ר בֵּית־הַמֶּ֨לֶךְ֙ הַפְּנִימִ֔ית 1 See how you translated this in [4:11](../04/11.md). Alternate translation: “the inner courtyard of the palace”
5:1 uk7p נֹ֖כַח בֵּ֣ית הַמֶּ֑לֶךְ 1 Alternate translation: “across from the room where the king was”
5:1 abt0 rc://*/ta/man/translate/figs-abstractnouns וְ֠הַמֶּלֶךְ יוֹשֵׁ֞ב עַל־כִּסֵּ֤א מַלְכוּתוֹ֙ בְּבֵ֣ית הַמַּלְכ֔וּת 1 **Royalty** is an abstract noun that refers to those things that belonged only to the king. You can translate this idea with a verb, “the throne he ruled from” and “the palace where he reigned,” or with an adjective, “his royal throne” and “his royal palace.” Alternate translation: “in the throne room of the palace, sitting on the king’s throne”
5:2 j57r rc://*/ta/man/translate/figs-idiom נָשְׂאָ֥ה חֵ֖ן בְּעֵינָ֑יו 1 See how you translated similar expressions in 2:9, 2:15, and 2:17. Review the explanations there if that would be helpful. In this context, it probably means that King Ahasuerus **thought Esther looked very attractive** as she stood in the court. It could also mean that King Ahasuerus was very pleased to see her. It could mean both. Alternate translation: “he was very pleased to see her” or “he approved of her”
5:2 pw4x rc://*/ta/man/translate/figs-metaphor נָשְׂאָ֥ה חֵ֖ן בְּעֵינָ֑יו 1 Here, **eyes** represent seeing, and seeing is a metaphor for knowledge, notice, attention, or judgment. This phrase means that King Ahasuerus decided not to kill Esther for coming into the inner court without being summoned. Alternate translation: “he was very pleased to see her”
5:2 uu8s rc://*/ta/man/translate/translate-symaction וַיּ֨וֹשֶׁט הַמֶּ֜לֶךְ לְאֶסְתֵּ֗ר אֶת־שַׁרְבִ֤יט הַזָּהָב֙ אֲשֶׁ֣ר בְּיָד֔וֹ 1 King Ahasuerus did this to show that he would not enforce the law that said that Esther should be executed for coming into the king’s inner court without being summoned. See how you translated this in 4:11. Alternate translation: “he extended the gold scepter toward her.”
5:2 abt3 rc://*/ta/man/translate/figs-explicit וַיּ֨וֹשֶׁט הַמֶּ֜לֶךְ לְאֶסְתֵּ֗ר אֶת־שַׁרְבִ֤יט הַזָּהָב֙ אֲשֶׁ֣ר בְּיָד֔וֹ 1 King Ahasuerus did this to show that he would not enforce the law that said Esther should be executed. If it would be helpful in your language, you could say this explicitly. Alternate translation: “he extended the gold scepter toward her to signal that he would be glad to talk to her.”
5:2 z4mn rc://*/ta/man/translate/translate-symaction וַתִּגַּ֖ע בְּרֹ֥אשׁ הַשַּׁרְבִֽיט 1 This action was probably customary for a king’s subjects in a Persian court, when the king extended the royal scepter.
5:2 abt5 rc://*/ta/man/translate/figs-explicit וַתִּגַּ֖ע בְּרֹ֥אשׁ הַשַּׁרְבִֽיט 1 This action demonstrated that Esther respected the authority of King Ahasuerus and was thankful for his kindness to her. If it would be helpful for your readers, you could include that information here, such as: “ … to show that she respected his authority.”
5:2 j59r rc://*/ta/man/translate/figs-metonymy בְּרֹ֥אשׁ הַשַּׁרְבִֽיט 1 Here, **head** is a metonym meaning the top (or uppermost part) of an object or location. This phrase means that Esther touched the top of the king’s scepter on the end that was extended toward her. Alternate translation: “the top of the scepter” or “the tip of the scepter”
5:3 abt7 rc://*/ta/man/translate/figs-parallelism מַה־לָּ֖ךְ אֶסְתֵּ֣ר הַמַּלְכָּ֑ה וּמַה־בַּקָּשָׁתֵ֛ךְ 1 These two phrases mean almost the same thing. Ahasuerus says the same thing twice, in slightly different ways, to show that he is very interested in hearing why Esther has come to see him. You do not need to repeat both phrases in your translation if it would be more natural in your language to combine them into one. Alternate translation: “What do you want, Queen Esther?”
5:3 j61r rc://*/ta/man/translate/figs-hyperbole עַד־חֲצִ֥י הַמַּלְכ֖וּת וְיִנָּ֥תֵֽן לָֽךְ 1 This was probably a formal and customary expression in the Persian royal court, meant to show honor to the person making a request of the king and to indicate the king’s willingness to be very generous when answering the request. King Ahasuerus was almost certainly not offering to give Esther half of his kingdom. If it would be helpful in your language, you could express the meaning: “I will give you anything you ask for, no matter how great it is.” Alternate translation: “I will give you what you want, even if you ask me to give you half of my kingdom!”
5:3 c6h7 rc://*/ta/man/translate/figs-activepassive וְיִנָּ֥תֵֽן לָֽךְ 1 You can say this with an active form, and you can say who will do the action. Alternate translation: “I will give you anything you ask for” or “I will give you what you want”
5:4 abt8 rc://*/ta/man/translate/figs-idiom אִם־עַל־הַמֶּ֖לֶךְ ט֑וֹב 1 This is an idiom. See how you translated it in 1:19 and 3:9. Alternate translation: “If it seems like a good idea to you, O king”
5:4 m3uy rc://*/ta/man/translate/figs-123person אִם־עַל־הַמֶּ֖לֶךְ ט֑וֹב 1 Esther speaks to the king in the third person as a sign of respect. Alternate translation: “if it seems like a good idea to you, O king”
5:4 j63r rc://*/ta/man/translate/figs-123person יָב֨וֹא הַמֶּ֤לֶךְ וְהָמָן֙ 1 Esther speaks to the king in the third person as a sign of respect. Alternate translation: “O king, please come with Haman” or “you and Haman come”
5:4 abt9 rc://*/ta/man/translate/figs-123person הַמִּשְׁתֶּ֖ה אֲשֶׁר־עָשִׂ֥יתִי לֽוֹ 1 Esther speaks to the king in the third person as a sign of respect. Alternate translation: “the banquet that I have prepared for you”
5:4 abu0 rc://*/ta/man/translate/figs-yousingular הַמִּשְׁתֶּ֖ה אֲשֶׁר־עָשִׂ֥יתִי לֽוֹ 1 If you decide to translate this as “the banquet that I have prepared for you,” then the word “you” should be singular, since here it refers just to the king.
5:5 abu1 rc://*/ta/man/translate/figs-explicit וַיֹּ֣אמֶר הַמֶּ֔לֶךְ 1 The king would have said this to his servants, not to Esther. If it would be helpful in your language, you could say that explicitly. Alternate translation: “The king said to his servants”
5:5 abu2 מַהֲרוּ֙ אֶת־הָמָ֔ן לַעֲשׂ֖וֹת אֶת־דְּבַ֣ר אֶסְתֵּ֑ר 1 The **word of Esther** means her invitation to the banquet. Alternate translation: “go and get Haman and bring him quickly to the banquet that Esther has prepared”
5:5 abu3 עָשְׂתָ֥ה 1 Alternate translation: “had prepared for them”
5:6 d5wr rc://*/ta/man/translate/figs-parallelism מַה־שְּׁאֵלָתֵ֖ךְ וְיִנָּ֣תֵֽן לָ֑ךְ וּמַה־בַּקָּשָׁתֵ֛ךְ עַד־חֲצִ֥י הַמַּלְכ֖וּת וְתֵעָֽשׂ 1 These two question-and-statement pairs mean almost the same thing. Ahasuerus says the same thing twice in slightly different ways to show that he is truly disposed to give Esther whatever she wants. If this is confusing, you do not need to repeat both phrases in your translation. you can combine them into one or replace the repetition with a statement of what the repetition means, as in the UST. Alternate translation: “now please tell me what you really want. I will do it for you”
5:6 pj3p rc://*/ta/man/translate/figs-explicit מַה־שְּׁאֵלָתֵ֖ךְ וְיִנָּ֣תֵֽן לָ֑ךְ וּמַה־בַּקָּשָׁתֵ֛ךְ עַד־חֲצִ֥י הַמַּלְכ֖וּת וְתֵעָֽשׂ 1 When Ahasuerus asked Esther in the throne room what she wanted, she said that she wanted him and Haman to come to a banquet she had prepared. But since the king asks her once again at the banquet what she wants, it is clear that he knew this was not her real request. Instead, he knew that she wanted to show him hospitality first, as a gesture of respect for him and their relationship. You can indicate this by translating, “Now please tell me what you really want.”
5:6 q5nt rc://*/ta/man/translate/figs-abstractnouns שְּׁאֵלָתֵ֖ךְ & בַּקָּשָׁתֵ֛ךְ 1 The two abstract nouns **petition** and **request** can be expressed with a single phrase using the verb “want.” Alternate translation: “what you really want”
5:6 e2v2 rc://*/ta/man/translate/figs-activepassive וְיִנָּ֣תֵֽן & וְתֵעָֽשׂ 1 You can capture these parallel passive statements with one statement using an active form. Alternate translation: “I will give you anything you ask for”
5:6 j65r עַד־חֲצִ֥י הַמַּלְכ֖וּת 1 See how you translated this expression in [5:3](../05/03.md). Review the explanation there if that would be helpful. Alternate translation: “I will give you anything you ask for, no matter how great it is”
5:7 abu5 rc://*/ta/man/translate/figs-hendiadys וַתַּ֥עַן & וַתֹּאמַ֑ר 1 Here a single idea is being expressed by using two words connected with “and.” Together the two words mean that Esther responded to the question that the king asked her. Alternate translation: “answered” or “replied”
5:7 r4aw rc://*/ta/man/translate/figs-doublet שְׁאֵלָתִ֖י וּבַקָּשָׁתִֽי 1 The words **petition** and **request** mean the same thing. Esther probably used these words together as a way of speaking very formally and respectfully to the king. Alternate translation: “this is what I want”
5:7 abu6 rc://*/ta/man/translate/figs-abstractnouns שְׁאֵלָתִ֖י וּבַקָּשָׁתִֽי 1 The two abstract nouns **petition** and **request** can be expressed with a single phrase using the verb “want.” Alternate translation: “this is what I want”
5:8 c2br rc://*/ta/man/translate/figs-idiom אִם־מָצָ֨אתִי חֵ֜ן בְּעֵינֵ֣י הַמֶּ֗לֶךְ 1 The expression **find favor** means to gain the approval or acceptance of another person. Alternate translation: “if you are pleased with me”
5:8 abu7 rc://*/ta/man/translate/figs-metaphor אִם־מָצָ֨אתִי חֵ֜ן בְּעֵינֵ֣י הַמֶּ֗לֶךְ 1 Here, **eyes** represent seeing, and seeing is a metaphor for knowledge, notice, attention, or judgment. The phrase means the King Ahasuerus is pleased with Esther and willing to grant her request. Alternate translation: “if the king evaluates me and approves” or “if the king is pleased with me”
5:8 c2jy rc://*/ta/man/translate/figs-123person אִם־מָצָ֨אתִי חֵ֜ן בְּעֵינֵ֣י הַמֶּ֗לֶךְ 1 Esther speaks to the king in the third person as a sign of respect. Alternate translation: “if you evaluate me and approve” or “if you are pleased with me”
5:8 abu8 rc://*/ta/man/translate/figs-idiom וְאִם־עַל־הַמֶּ֨לֶךְ֙ ט֔וֹב 1 This is an idiom. See how you translated it in [1:19](../01/19.md), [3:9](../03/09.md), and [5:4](../05/04.md). Alternate translation: “If it seems like a good idea to you, O king”
5:8 j69r rc://*/ta/man/translate/figs-doublet לָתֵת֙ אֶת־שְׁאֵ֣לָתִ֔י וְלַעֲשׂ֖וֹת אֶת־בַּקָּשָׁתִ֑י 1 The phrases **to grant my petition** and **to perform my request** mean the same thing. Alternate translation: “to do what I want”
5:8 x8hf rc://*/ta/man/translate/figs-123person יָב֧וֹא הַמֶּ֣לֶךְ וְהָמָ֗ן אֶל־הַמִּשְׁתֶּה֙ אֲשֶׁ֣ר אֶֽעֱשֶׂ֣ה לָהֶ֔ם 1 Esther speaks to the king in the third person as a sign of respect. Alternate translation: “please come with Haman to another banquet that I will prepare for you”
5:8 j71r rc://*/ta/man/translate/figs-youdual יָב֧וֹא הַמֶּ֣לֶךְ וְהָמָ֗ן אֶל־הַמִּשְׁתֶּה֙ אֲשֶׁ֣ר אֶֽעֱשֶׂ֣ה לָהֶ֔ם 1 If you decide to translate this as “the banquet that I have prepared for you,” then the word “you” should be dual if your language uses that form, since it refers to the king and Haman, otherwise it should be plural.
5:8 abu9 וּמָחָ֥ר אֶֽעֱשֶׂ֖ה כִּדְבַ֥ר הַמֶּֽלֶךְ 1 The **word of the king** means his request for Esther to tell him what she wants. Alternate translation: “I will answer your question then”
5:8 gf9b rc://*/ta/man/translate/figs-123person כִּדְבַ֥ר הַמֶּֽלֶךְ 1 Esther speaks to the king in the third person as a sign of respect. Alternate translation: “according to your word”
5:9 j73r rc://*/ta/man/translate/figs-doublet שָׂמֵ֖חַ וְט֣וֹב לֵ֑ב 1 The word **joyful** and the phrase **good of heart** mean the same thing. These terms are used together to show that Haman was very happy after attending Esther’s banquet with King Ahasuerus. Alternate translation: “feeling very good”
5:9 j75r rc://*/ta/man/translate/figs-metaphor וְט֣וֹב לֵ֑ב 1 Here, **heart** represents the action of thinking or feeling. The phrase means that Haman felt happy.
5:9 dkg6 rc://*/ta/man/translate/figs-explicit וְלֹא־קָם֙ 1 Under other circumstances, officials were expected to bow low to the ground to show respect for Haman. See [3:2](../03/02.md). But since Mordecai was already sitting on the ground as a sign of mourning, he would have been expected to stand up to show respect. If it would be helpful in your language, you could say this explicitly. Alternate translation: “Mordecai did not stand up to show respect for Haman”
5:9 j77r rc://*/ta/man/translate/translate-symaction וְלֹא־זָ֣ע מִמֶּ֔נּוּ 1 The phrase means that Mordecai was not afraid of Haman or of what Haman might do to him for refusing to show the respect that the king had commanded. Alternate translation: “or tremble fearfully in front of him”
5:9 s47u rc://*/ta/man/translate/figs-metaphor וַיִּמָּלֵ֥א הָמָ֛ן עַֽל־מָרְדֳּכַ֖י חֵמָֽה 1 Here, **Haman’s rage** is described as something that could fill him up. See how you translated this expression in [3:5](../03/05.md). Alternate translation: “Haman became very angry because of Mordecai”
5:10 v5nl rc://*/ta/man/translate/grammar-connect-logic-contrast וַיִּתְאַפַּ֣ק הָמָ֔ן 1 There is a contrast between this sentence and the previous one. Haman felt very much like doing one thing, but he decided it would be better to do something else. The contrast can be indicated with a phrase such as “but even though.” Alternate translation: “but even though Haman was so angry, he kept himself from losing his temper” or “Haman refused to show how angry he was”
5:10 bcn1 rc://*/ta/man/translate/translate-names זֶ֥רֶשׁ 1 This is a woman’s name. It occurs several times in this chapter and the next. Be sure to translate it consistently.
5:11 mvm5 rc://*/ta/man/translate/figs-abstractnouns כְּב֥וֹד עָשְׁר֖וֹ 1 **Glory** and **wealth** are both abstract nouns. Alternate translation: “Haman told them about how great his wealth was” or “Haman told them about the many great things he owned”
5:11 j79r rc://*/ta/man/translate/translate-symaction וְרֹ֣ב בָּנָ֑יו 1 Having many sons was probably seen as a mark of honor and status in Persian culture. This phrase probably means that Haman was boasting about the status he enjoyed in Persian society because he had many sons. Alternate translation: “how many sons he had”
5:11 abv5 rc://*/ta/man/translate/figs-gendernotations בָּנָ֑יו 1 This word can sometimes be used in Hebrew to mean both male and female children. However, here it clearly refers to male children, so you should translate it that way.
5:11 m7fq גִּדְּל֤וֹ 1 Alternate translation: “how the king had continually given him more authority” or “how the king had honored him many times by giving him more important work”
5:11 b7c5 rc://*/ta/man/translate/figs-metaphor נִשְּׂא֔וֹ עַל 1 Here, **lifting** is a metaphor meaning to “advance” or “promote” a person to a higher, more important position than they had previously. Alternate translation: “given him a position more important than”
5:11 abv6 rc://*/ta/man/translate/figs-explicit הַשָּׂרִ֖ים וְעַבְדֵ֥י הַמֶּֽלֶךְ 1 This means all of the others, as [3:1](../03/01.md) makes clear. Alternate translation: “all of his other officials and administrators”
5:11 xwvh rc://*/ta/man/translate/figs-doublet הַשָּׂרִ֖ים וְעַבְדֵ֥י הַמֶּֽלֶךְ 1 The words **officials** and **administrators** mean similar things. If your language uses one word for these, you can combine them.
5:12 abv7 rc://*/ta/man/translate/figs-exclamations אַ֣ף 1 You can translate it as an exclamation because Haman believes he has saved the best for last and is now introducing what he considers to be his most recent significant honor. Alternate translation: “and that is not all”
5:12 w1bm rc://*/ta/man/translate/figs-doublenegatives לֹא־הֵבִיאָה֩ אֶסְתֵּ֨ר הַמַּלְכָּ֧ה עִם־הַמֶּ֛לֶךְ & כִּ֣י אִם־אוֹתִ֑י 1 This can be expressed positively. Alternate translation: “I was the only one Queen Esther invited besides the king” or “Queen Esther invited just two of us, the king and me”
5:12 abv9 rc://*/ta/man/translate/figs-activepassive וְגַם־לְמָחָ֛ר אֲנִ֥י קָֽרוּא־לָ֖הּ עִם־הַמֶּֽלֶךְ 1 You can say this with an active form. Alternate translation: “and she has invited me to attend another banquet with the king again tomorrow”
5:13 abw0 rc://*/ta/man/translate/figs-metaphor וְכָל־זֶ֕ה אֵינֶ֥נּוּ שֹׁוֶ֖ה לִ֑י בְּכָל־עֵ֗ת אֲשֶׁ֨ר אֲנִ֤י רֹאֶה֙ 1 This is a figurative way of speaking. It is as if Haman is weighing his happiness on one side of a scale and his unhappiness on the other side. Haman is saying that his happiness over all the honors he has received is still not greater than his unhappiness over seeing Mordecai fail to honor him, so on balance, he is unhappy. Alternate translation: “I still cannot be happy as long as I keep seeing” or “all of this does not make me happy” or “ … does not satisfy me”
5:13 abw1 rc://*/ta/man/translate/figs-distinguish הַיְּהוּדִ֔י 1 This phrase gives clarifying information about Mordecai.
5:13 abw2 rc://*/ta/man/translate/figs-explicit יוֹשֵׁ֖ב בְּשַׁ֥עַר הַמֶּֽלֶךְ 1 Haman could be referring to the way Mordecai has been refusing to stand up to honor him, or he could be referring generally to the way Mordecai has never honored him (by either bowing or standing up) ever since he was appointed to a position in the king’s service and stationed at the gate. Either way, being reminded of this dishonor is the reason why Haman continues to be unhappy. If it would be helpful in your language, you could say this explicitly. Alternate translation: “sitting at the citadel gate and refusing to honor me”
5:14 abw4 rc://*/ta/man/translate/figs-explicit וַתֹּ֣אמֶר לוֹ֩ זֶ֨רֶשׁ אִשְׁתּ֜וֹ וְכָל־אֹֽהֲבָ֗יו 1 The verb is feminine, so it is Zeresh who is speaking here. By mentioning the friends, it is implied that they are in agreement with what she says. If it would be helpful in your language, you could say, “Then Haman’s wife Zeresh suggested, and his friends agreed.”
5:14 abw5 rc://*/ta/man/translate/figs-explicit יַֽעֲשׂוּ 1 You can say who would do the action. Alternate translation: “have your servants set up”
5:14 i2f3 rc://*/ta/man/translate/translate-unknown עֵץ֮ 1 See how you translated this in [2:23](../02/23.md). Review the note there if that would be helpful. Be sure your translation is consistent in the chapters that follow.
5:14 k8zd rc://*/ta/man/translate/translate-bdistance גָּבֹ֣הַּ חֲמִשִּׁ֣ים אַמָּה֒ 1 You can convert this to a modern measure if that is the style of translation that you are using. Alternate translation: “seventy-five feet high” or “twenty-five meters high”
5:14 hiui rc://*/ta/man/translate/figs-explicit אֱמֹ֣ר לַמֶּ֗לֶךְ וְיִתְל֤וּ אֶֽת־מָרְדֳּכַי֙ עָלָ֔יו 1 If it would be helpful in your language, you could make explicit what Haman would say to the king. Alternate translation: “speak to the king and tell him that you would like to hang Mordecai on it” or “tell the king that you intend to hang Mordecai on it”
5:14 abw7 rc://*/ta/man/translate/figs-explicit וְיִתְל֤וּ אֶֽת־מָרְדֳּכַי֙ עָלָ֔יו 1 If it would be helpful in your language, you could make explicit who does the action. Probably, Haman’s servants would carry out the action. But since it would happen under Haman’s orders and perhaps under his supervision, you could also describe him as the one who does the action if that would be natural in your language. Alternate translation: “and have your servants hang Mordecai on it” or “and hang Mordecai on it”
5:14 abw8 rc://*/ta/man/translate/grammar-connect-logic-result וּבֹֽא & אֶל הַמִּשְׁתֶּ֖ה שָׂמֵ֑חַ 1 **Then** indicates more than a time sequence here. Zeresh and the friends are saying what the result would be. Alternate translation: “after he is dead, you will be able to go to the banquet … in a good mood”
5:14 bbs9 rc://*/ta/man/translate/figs-metonymy וַיִּיטַ֧ב הַדָּבָ֛ר לִפְנֵ֥י הָמָ֖ן 1 The **word** was the suggestion that Zeresh and the friends made. Here, **face** represents Haman himself by something associated with him, his face, which showed what he was thinking and feeling. Alternate translation: “Haman decided that he liked this idea” or “that suggestion pleased Haman”
5:14 i8is וַיַּ֥עַשׂ הָעֵֽץ 1 Haman most likely did not do this personally. He ordered it to be done. Alternate translation: “he gave his servants orders to set up the pole” or “he told his servants to construct the gallows”
5:14 j83r rc://*/ta/man/translate/translate-unknown הָעֵֽץ 1 See how you translated this in [2:23](../02/23.md). Review the note there if that would be helpful. Be sure your translation is consistent in the chapters that follow.
6:intro i9x7 0 # Esther 6 General Notes\n\n## Structure and Formatting\n\nThis chapter continues the story of Haman’s fall.\n\n## Religious and Cultural Concepts in This Chapter\n\n### Approaching the king\n\nIt was not possible for a person to easily approach the king. Normally, access to him was very limited. There are several events in this chapter which show the layers of protection surrounding the king.
6:1 j85r rc://*/ta/man/translate/writing-newevent בַּלַּ֣יְלָה הַה֔וּא 1 This introduces a new event in the story. Use a natural way of introducing a new event in your language.
6:1 abw9 rc://*/ta/man/translate/figs-personification נָדְדָ֖ה שְׁנַ֣ת הַמֶּ֑לֶךְ 1 Here, **sleep** is spoken of as if it were a living thing that could flee away. Alternate translation: “the king could not sleep”
6:1 abx1 rc://*/ta/man/translate/figs-explicit וַיֹּ֗אמֶר לְהָבִ֞יא 1 **He** means the king. The implication is that he told the young men who attended him to do this. Verses 3 and 5 indicate this. If it would be helpful in your language, you could say this explicitly. Alternate translation: “so he commanded his servants to fetch”
6:1 abx2 סֵ֤פֶר הַזִּכְרֹנוֹת֙ דִּבְרֵ֣י הַיָּמִ֔ים 1 This is equivalent to the expression “the book of the events of days” in [2:23](../02/23.md). See how you translated that expression. Alternate translation: “the royal chronicles” or “the records of what had happened during all the time that he had been king”
6:1 abx3 rc://*/ta/man/translate/figs-activepassive וַיִּהְי֥וּ נִקְרָאִ֖ים 1 This means that the chronicles were read out loud. You can say this with an active form, and you can say who did the action. Alternate translation: “the young men got the chronicles and began to read them out loud”
6:1 j87r rc://*/ta/man/translate/figs-metonymy לִפְנֵ֥י הַמֶּֽלֶךְ 1 Here, **face** represents the presence of a person. This phrase means that the book was being read in the king’s presence. Alternate translation: “to the king”
6:2 u4gi rc://*/ta/man/translate/figs-activepassive וַיִּמָּצֵ֣א כָת֗וּב 1 Both terms **found** and **recorded** can be expressed in active form. Alternate translation: “they found that the writers had recorded there” or “they read the part where the writers had written”
6:2 abx4 rc://*/ta/man/translate/figs-explicit הִגִּ֨יד מָרְדֳּכַ֜י עַל 1 The implication is that Mordecai had saved the king’s life by discovering the plot and telling him about it. If it would be helpful in your language, you could say this explicitly. Alternate translation: “Mordecai had saved the king’s life by discovering a plot against the king and telling him about it”
6:2 abx5 rc://*/ta/man/translate/figs-events הִגִּ֨יד מָרְדֳּכַ֜י עַל 1 To relate the events in chronological order, you can put this at the end of the verse. Alternate translation: “but Mordecai had saved the king’s life by discovering their plot and telling him about it”
6:2 syd9 rc://*/ta/man/translate/translate-names בִּגְתָ֣נָא וָתֶ֗רֶשׁ 1 These are the same two men who are named in [2:21](../02/21.md). However, there the first man’s name is said to be “Bigthan.” Decide on a consistent way of translating these names so your readers will know that they are the same men.
6:2 abx6 rc://*/ta/man/translate/translate-unknown שְׁנֵי֙ סָרִיסֵ֣י הַמֶּ֔לֶךְ 1 See how you translated the term **eunuch** in [1:10](../01/10.md). Alternate translation: “two of the royal guardians”
6:2 abx7 מִשֹּׁמְרֵ֖י הַסַּ֑ף 1 See how you translated this expression in [2:23](../02/23.md). Alternate translation: “who protected the doorway to the king’s private quarters”
6:2 abx8 rc://*/ta/man/translate/figs-metaphor בִּקְשׁוּ֙ 1 Here, **seeking** means actively trying to do something. Alternate translation: “they had planned” or “they had tried”
6:2 j89r rc://*/ta/man/translate/figs-idiom לִשְׁלֹ֣חַ יָ֔ד 1 As in [2:21](../02/21.md), the expression **to stretch out a hand** means to cause someone physical harm with the intention of killing them. Alternate translation: “to assassinate” or “to kill”
6:3 lmz6 rc://*/ta/man/translate/figs-hendiadys מַֽה־נַּעֲשָׂ֞ה יְקָ֧ר וּגְדוּלָּ֛ה לְמָרְדֳּכַ֖י 1 **Honor** and **greatness** have similar meanings and they are used together to emphasize that Mordecai should certainly have been honored in some grand way for saving the king’s life. If it would be helpful in your language, you could express this by putting the terms together. For example, you could say, “What great honor was done for Mordecai?” Alternate translation: “what did we do to reward Mordecai or to show that we appreciated what he did”
6:3 aby0 rc://*/ta/man/translate/figs-activepassive נַּעֲשָׂ֞ה 1 You can say this with an active form. Alternate translation: “what did I do” or “what did we do”
6:3 n2az rc://*/ta/man/translate/figs-activepassive לֹא־נַעֲשָׂ֥ה עִמּ֖וֹ דָּבָֽר 1 You can say this with an active form. However, it would be good to say this in a way that does not create the impression that the young men are accusing the king. Alternate translation: “no one did anything for him”
6:4 aby2 rc://*/ta/man/translate/figs-explicit מִ֣י בֶחָצֵ֑ר 1 This could mean either: (1) The king knows that there is someone in the courtyard, maybe because he heard someone walking there; he wants to know who it is. (2) Since there are always people around the palace, the king assumes that there must be someone out in the courtyard. In either case, the king wants to know if there is someone there with whom he could consult about the best way to honor Mordecai. As the story has already said in [1:13](../01/13.md), it was the king’s habit to consult his advisors on important questions. If it would be helpful in your language, you could say this explicitly. Alternate translation: “the king wanted to consult someone about the best way to honor Mordecai, so he asked, ‘who is in the courtyard’”
6:4 aby3 מִ֣י בֶחָצֵ֑ר 1 In order to present the events in logical and chronological order, you can put the king’s question last in the verse if that would be more natural in your language. Haman had already come in the courtyard by the time the king asked this question.
6:4 j91r rc://*/ta/man/translate/grammar-connect-time-background וְהָמָ֣ן בָּ֗א לַחֲצַ֤ר בֵּית־הַמֶּ֨לֶךְ֙ הַחִ֣יצוֹנָ֔ה לֵאמֹ֣ר לַמֶּ֔לֶךְ לִתְלוֹת֙ אֶֽת־מָרְדֳּכַ֔י עַל־הָעֵ֖ץ אֲשֶׁר־הֵכִ֥ין לֽוֹ 1 This sentence indicates that Haman had already entered the outer court when King Ahasuerus asked his question. You could indicate this with a phrase such as “at that moment” or “just then” or “while they were talking”
6:4 rg8t לַחֲצַ֤ר בֵּית־הַמֶּ֨לֶךְ֙ הַחִ֣יצוֹנָ֔ה 1 This phrase is describing the first courtyard a person would come to after entering the palace from the outside. Alternate translation: “the outer courtyard of the palace”
6:4 vu7p לֵאמֹ֣ר לַמֶּ֔לֶךְ לִתְלוֹת֙ אֶֽת־מָרְדֳּכַ֔י 1 Alternate translation: “to tell the king that he wanted to hang Mordecai” or “to tell the king that he wanted to impale Mordecai”
6:4 at53 הָעֵ֖ץ אֲשֶׁר־הֵכִ֥ין לֽוֹ 1 Alternate translation: “on the pole that he had set up” or “on the gallows that he had set up for Mordecai”
6:4 aby4 rc://*/ta/man/translate/translate-unknown הָעֵ֖ץ 1 See how you translated this in [2:23](../02/23.md). Review the note there if that would be helpful. Be sure your translation is consistent in the chapters that follow.
6:5 aby5 rc://*/ta/man/translate/figs-explicit וַיֹּ֨אמְר֜וּ נַעֲרֵ֤י הַמֶּ֨לֶךְ֙ 1 It is implied that the young men went and looked, perhaps through a window or a doorway, to see who might be in the courtyard before they answered the king. If it would be helpful in your language, you can say so. Alternate translation: “the young men who served the king looked and saw that Haman was in the courtyard. They said”
6:5 j93r rc://*/ta/man/translate/figs-explicit הִנֵּ֥ה 1 This is a term meant to focus the attention of the listener on what the speaker is about to say. If there is not a good way to translate this term in your language, this term can be omitted from the translation. You could also have the young men address the king directly to get his attention. Alternate translation: “O king”
6:6 ky5i rc://*/ta/man/translate/figs-123person מַה־לַעֲשׂ֕וֹת בָּאִ֕ישׁ אֲשֶׁ֥ר הַמֶּ֖לֶךְ חָפֵ֣ץ בִּיקָר֑וֹ 1 Here the king speaks of himself in the third person. If it would be helpful in your language, you could use the first person instead. Alternate translation: “what should I do for the man whom I would really like to honor”
6:6 n3r5 rc://*/ta/man/translate/figs-idiom אֲשֶׁ֥ר הַמֶּ֖לֶךְ חָפֵ֣ץ בִּיקָר֑וֹ 1 **To delight** in doing something means to be glad to do it and to really want to do it. Alternate translation: “whom I am glad to honor” or “whom I want to honor”
6:6 jh4i rc://*/ta/man/translate/figs-metaphor וַיֹּ֤אמֶר הָמָן֙ בְּלִבּ֔וֹ 1 Here, **heart** could mean two different things: (1) Heart could represent the action of thinking or feeling. In that case, the phrase would mean “then Haman said in his thoughts.” (2) Heart could also be a metaphor meaning to be inside someone or something. In that case, the phrase would mean “then Haman said inside himself.” Either way, the phrase means that Haman was not saying this out loud, but saying it to himself in his thoughts. Alternate translation: “Haman thought to himself”
6:6 yft1 rc://*/ta/man/translate/figs-rquestion לְמִ֞י יַחְפֹּ֥ץ הַמֶּ֛לֶךְ לַעֲשׂ֥וֹת יְקָ֖ר יוֹתֵ֥ר מִמֶּֽנִּי 1 Haman is actually making a statement to himself rather than asking a question and trying to figure out the answer. He uses a question form to emphasize how true he believes the statement to be. If it would be helpful in your language, instead of a question, you could use a statement such as, “Surely there is no one whom the king would take pleasure in honoring more than me!” Alternate translation: “whom would the king like to honor more than me”
6:7 j1d1 rc://*/ta/man/translate/figs-idiom אִ֕ישׁ אֲשֶׁ֥ר הַמֶּ֖לֶךְ חָפֵ֥ץ בִּיקָרֽוֹ 1 **To delight** in doing something means to be glad to do it and to really want to do it. Alternate translation: “for a man the king is glad to honor” or “for a man the king wants to honor”
6:7 aby6 rc://*/ta/man/translate/figs-123person אִ֕ישׁ אֲשֶׁ֥ר הַמֶּ֖לֶךְ חָפֵ֥ץ בִּיקָרֽוֹ 1 Haman speaks to the king in the third person as a sign of respect. You can have him address the king in the second person. Alternate translation: “if you really want to honor someone”
6:8 mz79 rc://*/ta/man/translate/figs-explicit יָבִ֨יאוּ֙ 1 The implication is that the king’s servants would do this. If it would be helpful in your language, you could say this explicitly. Alternate translation: “let someone bring” or “tell your servants to bring”
6:8 aby7 rc://*/ta/man/translate/figs-abstractnouns לְב֣וּשׁ מַלְכ֔וּת אֲשֶׁ֥ר לָֽבַשׁ־בּ֖וֹ הַמֶּ֑לֶךְ 1 **Royalty** is an abstract noun that refers to anything that belongs to the king. You can translate this idea with an adjective, “a royal garment.” Alternate translation: “one of your own royal robes that you have already worn yourself” or “one of the robes you wear to show that you are the king”
6:8 aby8 rc://*/ta/man/translate/figs-123person אֲשֶׁ֥ר לָֽבַשׁ־בּ֖וֹ הַמֶּ֑לֶךְ 1 Haman speaks to the king in the third person as a sign of respect. You can have him address the king in the second person. Alternate translation: “that you have already worn yourself”
6:8 aby9 rc://*/ta/man/translate/figs-123person וְס֗וּס אֲשֶׁ֨ר רָכַ֤ב עָלָיו֙ 1 Haman speaks to the king in the third person as a sign of respect. You can have him address the king in the second person. Alternate translation: “a horse that you have already ridden yourself”
6:8 r63j rc://*/ta/man/translate/figs-activepassive וַאֲשֶׁ֥ר נִתַּ֛ן כֶּ֥תֶר מַלְכ֖וּת בְּרֹאשֽׁוֹ 1 This whole phrase refers to the horse. You can say this with an active form. Alternate translation: “and that has a royal crown on its head”
6:8 abz0 rc://*/ta/man/translate/figs-explicit וַאֲשֶׁ֥ר נִתַּ֛ן כֶּ֥תֶר מַלְכ֖וּת בְּרֹאשֽׁוֹ 1 The implication is that this would be done to show that this was one of the king’s own horses. If it would be helpful in your language, you could say that explicitly. Alternate translation: “and that has a royal crown on its head to show that it belongs to you”
6:8 abz1 rc://*/ta/man/translate/figs-abstractnouns כֶּ֥תֶר מַלְכ֖וּת 1 **Royalty** is an abstract noun that refers to the royal authority that the king exercised. You can translate this idea with an adjective, “a royal crown.”
6:9 pp3l rc://*/ta/man/translate/figs-metaphor וְנָת֨וֹן הַלְּב֜וּשׁ וְהַסּ֗וּס עַל־יַד־אִ֞ישׁ מִשָּׂרֵ֤י הַמֶּ֨לֶךְ֙ 1 Here, **hand** is a metaphor meaning power, control, or authority. It appears that the king himself would not perform such acts of service to one of his subjects even if he really wanted to honor that person. So Haman is saying that on behalf of the king, representing his authority and power, one of the king’s most noble officials should present the man with the robe and the horse. Alternate translation: “then, on your behalf, have one of your most noble officials present the man with the robe and the horse”
6:9 j1d3 rc://*/ta/man/translate/figs-123person אִ֞ישׁ מִשָּׂרֵ֤י הַמֶּ֨לֶךְ֙ הַֽפַּרְתְּמִ֔ים 1 Haman speaks to the king in the third person as a sign of respect. If it would be helpful in your language, you could use the second person. Alternate translation: “one of your most noble officials”
6:9 pfz6 rc://*/ta/man/translate/figs-explicit וְהִלְבִּ֨ישׁוּ֙ 1 Since **them** is plural, it likely refers to the king’s servants. If it would be helpful in your language, you can say this explicitly. Alternate translation: “have your servants clothe … with the robe”
6:9 j1d5 rc://*/ta/man/translate/figs-idiom הָאִ֔ישׁ אֲשֶׁ֥ר הַמֶּ֖לֶךְ חָפֵ֣ץ בִּֽיקָר֑וֹ 1 **To delight** in doing something means to be glad to do something or to want to do something. Alternate translation: “the man whom you really want to honor”
6:9 abz2 rc://*/ta/man/translate/figs-123person הָאִ֔ישׁ אֲשֶׁ֥ר הַמֶּ֖לֶךְ חָפֵ֣ץ בִּֽיקָר֑וֹ 1 Haman speaks to the king in the third person as a sign of respect. If it would be helpful in your language, you could use the second person. Alternate translation: “the man whom you really want to honor”
6:9 abz4 בִּרְח֣וֹב הָעִ֔יר 1 This refers to a large, open space in the city, either the space that was in front of the palace (as in [4:6](../04/06.md)), or a space inside one of the city gates. In either case, this would have been a public area where people could gather, and so it was a place where a great number of people would have seen how the king was honoring Mordecai. Alternate translation: “through the public square of the city”
6:9 qs3k וְקָרְא֣וּ 1 Alternate translation: “and tell the noble official and servants to proclaim” or “and have them shout out”
6:9 j1d7 rc://*/ta/man/translate/figs-metonymy לְפָנָ֔יו 1 Here, **face** represents the front of a person. The phrase means that the servants were to shout out to the people in front of the man on the horse, that is, to the people who were in the path of his horse as it approached. Alternate translation: “to whoever is in front of them”
6:9 j1d9 rc://*/ta/man/translate/figs-idiom כָּ֚כָה יֵעָשֶׂ֣ה לָאִ֔ישׁ אֲשֶׁ֥ר הַמֶּ֖לֶךְ חָפֵ֥ץ בִּיקָרֽוֹ 1 **To delight** in doing something means to be glad to do something or to want to do something. Alternate translation: “the king is doing this because he really wants to honor this man” or “this is what the king does when he especially wants to honor someone”
6:9 pwgm rc://*/ta/man/translate/figs-activepassive כָּ֚כָה יֵעָשֶׂ֣ה 1 You can say this with an active form, and you can say who is doing the action. Alternate translation: “the king is doing this” or “this is what the king does”
6:10 j2d1 rc://*/ta/man/translate/figs-explicit וַיֹּ֨אמֶר הַמֶּ֜לֶךְ 1 The implication is that the king liked Haman’s suggestion. If it would be helpful in your language, you could say this explicitly. Alternate translation: “the king liked this idea, so he replied”
6:10 abz6 rc://*/ta/man/translate/figs-idiom הַיּוֹשֵׁ֖ב בְּשַׁ֣עַר הַמֶּ֑לֶךְ 1 As in [2:19](../02/19.md), this is likely an idiom which means that Mordecai worked for the king in some capacity and was stationed at the gate. Alternate translation: “one of my servants, who is stationed at the king’s gate”
6:10 abz7 rc://*/ta/man/translate/figs-123person הַיּוֹשֵׁ֖ב בְּשַׁ֣עַר הַמֶּ֑לֶךְ 1 Here the king speaks of himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “one of my servants, who is stationed at the gate to the palace”
6:10 gln7 rc://*/ta/man/translate/figs-metaphor אַל־תַּפֵּ֣ל דָּבָ֔ר 1 Here the action of letting **fall** is a metaphor meaning to leave out or leave unfulfilled. The phrase means that Haman must do absolutely everything that he said. Alternate translation: “do not leave out anything that you suggested”
6:10 abz8 rc://*/ta/man/translate/figs-doublenegatives אַל־תַּפֵּ֣ל דָּבָ֔ר 1 This can be stated positively. Alternate translation: “Be sure to do absolutely everything that you have said”
6:11 abz9 וַיַּרְכִּיבֵ֨הוּ֙ בִּרְח֣וֹב הָעִ֔יר 1 See how you translated these expressions in verse 9. Alternate translation: “seated him on the horse and then led the horse through the public square of the city”
6:11 j2d5 rc://*/ta/man/translate/figs-metonymy וַיִּקְרָ֣א לְפָנָ֔יו 1 Here, **face** represents the front of a person. The phrase means that Haman shouted out to the people in front of Mordecai, that is, the people who were in the path of his horse as it approached. Alternate translation: “called out to all of the people in front of him”
6:11 j2d7 rc://*/ta/man/translate/figs-idiom אֲשֶׁ֥ר הַמֶּ֖לֶךְ חָפֵ֥ץ בִּיקָרֽוֹ 1 **To delight** in doing something means to be glad to do something or to want to do something. Alternate translation: “the king is doing this because he really wants to honor this man”
6:12 uri5 rc://*/ta/man/translate/translate-symaction אָבֵ֖ל וַחֲפ֥וּי רֹֽאשׁ 1 People often covered their heads to show that they were either extremely sad or ashamed. Alternate translation: “covering his head because he felt completely disgraced”
6:13 j3d1 rc://*/ta/man/translate/figs-explicit וַיְסַפֵּ֨ר הָמָ֜ן 1 The implication is that, just as Haman gathered his friends together in [5:10](../05/10.md) to boast of his status, now he gathered them together once again to talk about what had just happened. If it would be helpful in your language, you could say this explicitly. Alternate translation: “Haman brought all his friends together again. He told …”
6:13 aca1 rc://*/ta/man/translate/figs-explicit כָּל־אֲשֶׁ֣ר קָרָ֑הוּ 1 The implication is that he told about the things that had happened to him “that day.” If it would be helpful in your language, you could say that explicitly.
6:13 aca2 rc://*/ta/man/translate/figs-explicit וַיֹּ֩אמְרוּ֩ ל֨וֹ חֲכָמָ֜יו וְזֶ֣רֶשׁ 1 The implication is that, just as King Ahasuerus had royal advisors, Haman had advisors of his own. They would have been included among the “friends” he gathered for this occasion. If it would be helpful in your language, you could say this explicitly. Alternate translation: “some of his friends were also his advisors, and they and his wife Zeresh told him”
6:13 fd5k rc://*/ta/man/translate/figs-metaphor אִ֣ם & מָרְדֳּכַ֞י אֲשֶׁר֩ הַחִלּ֨וֹתָ לִנְפֹּ֤ל לְפָנָיו֙ 1 This could mean either of two possibilities: (1) The action of falling could refer to bowing down and it could be a metaphor meaning to be dishonored and defeated. Haman wanted Mordecai to bow down in front of him. But instead, the story would be saying that Haman is starting to bow down (in a metaphorical sense) in front of Mordecai. Alternate translation: “Mordecai has begun to humiliate you. If he … ” (2) “Fall” could be a figurative way of saying “be killed in battle.” In that case, Zeresh would be comparing Haman and Mordecai to two soldiers who are fighting. She is saying that Haman has already “begun to fall,” that is, he is losing the battle, and he is likely to be killed. Alternate translation: “Mordecai has begun to defeat you. Since he …”
6:13 j3d3 rc://*/ta/man/translate/figs-metonymy לְפָנָיו֙ 1 Here, **face** represents the front of a person. This could mean: (1) that Haman has already begun to fall down (bow down) in front of Mordecai figuratively, or (2) that Haman and Mordecai are facing one another in hand-to-hand combat. Alternate translation: “before whom” or “in whose presence”
6:13 p5t2 rc://*/ta/man/translate/figs-idiom מִזֶּ֣רַע הַיְּהוּדִ֡ים 1 Here, **seed** means “descendants.” If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “is among the descendants of the Jews”
6:13 nan5 rc://*/ta/man/translate/figs-metaphor לֹא־תוּכַ֣ל ל֔וֹ 1 Here Haman’s wife and friends are again speaking as if Haman is in a battle with Mordecai. Alternate translation: “you will not win against him” or “you will not have greater honor than he has”
6:13 j3d5 rc://*/ta/man/translate/grammar-connect-logic-contrast כִּֽי 1 This conjunction indicates a contrast between the actions of prevailing (in the previous clause) and falling.
6:13 j3d7 rc://*/ta/man/translate/figs-metaphor נָפ֥וֹל תִּפּ֖וֹל 1 Here the action of **falling**: (1) either refers once again to prostrating oneself, and is a metaphor meaning to be dishonored and defeated, or (2) Haman’s wife and friends are saying that for Haman, defeat will be the outcome of the figurative battle. Alternate translation: “you will certainly lose to him”
6:13 j3d9 rc://*/ta/man/translate/figs-metonymy לְפָנָֽיו 1 Here, **face** represents the front of a person. The phrase means that Haman will lose in his struggle with Mordecai. Alternate translation: “before him” or “in his presence”
6:14 j4d1 rc://*/ta/man/translate/grammar-connect-time-background עוֹדָם֙ מְדַבְּרִ֣ים עִמּ֔וֹ 1 This phrase indicates something that happened after Haman’s wife and friends started talking with Haman and while they were still talking. You should indicate this with a phrase such as “while.” Alternate translation: “while they were still talking together, the king’s eunuchs arrived”
6:14 aca4 rc://*/ta/man/translate/translate-unknown וְסָרִיסֵ֥י הַמֶּ֖לֶךְ 1 See how you decided to translate this term in [1:10](../01/10.md). Not all of the king’s eunuchs came. This can be stated explicitly. Alternate translation: “some of the king’s servants”
6:14 aca6 rc://*/ta/man/translate/figs-explicit אֲשֶׁר־עָשְׂתָ֥ה אֶסְתֵּֽר 1 Esther’s servants would have done most of the work of preparing the banquet. This can be stated explicitly. Alternate translation: “that Esther and her servants had prepared”
7:intro x4w3 0 # Esther 7 General Notes\n\n## Structure and Formatting\n\nThe story of Haman’s fall concludes in this chapter.\n\n## Translation Issues in This Chapter\n\n### Covering Haman’s face\n\nWhen “the servants covered Haman’s face,” they were showing that he had been condemned to be executed. (See: [[rc://*/ta/man/translate/figs-explicit]])
7:1 n8vb rc://*/ta/man/translate/figs-synecdoche וַיָּבֹ֤א הַמֶּ֨לֶךְ֙ וְהָמָ֔ן לִשְׁתּ֖וֹת עִם־אֶסְתֵּ֥ר הַמַּלְכָּֽה 1 Esther hosted Ahasuerus and Haman for more than just drinks. This is a figure of speech in which a part of something is used to mean the whole thing. An entire banquet is being described here by reference to one part of it, the drinks. Alternate translation: “so the king and Haman went to the second banquet that Queen Esther had prepared”
7:2 xt9f rc://*/ta/man/translate/translate-ordinal בַּיּ֤וֹם הַשֵּׁנִי֙ 1 This refers to the day after the first banquet, as mentioned in [5:8](../05/08.md). Alternate translation: “at that second banquet” or “on that second day of feasting”
7:2 s5ae בְּמִשְׁתֵּ֣ה הַיַּ֔יִן 1 Alternate translation: “while they were drinking wine” or “while the servants were pouring the wine and giving it to them”
7:2 yks7 rc://*/ta/man/translate/figs-parallelism מַה־שְּׁאֵלָתֵ֛ךְ & וְתִנָּ֣תֵֽן לָ֑ךְ וּמַה־בַּקָּשָׁתֵ֛ךְ עַד־חֲצִ֥י הַמַּלְכ֖וּת וְתֵעָֽשׂ 1 These two statements mean almost the same thing. Ahasuerus says the same thing twice, in slightly different ways, to show that he is truly disposed to giving Esther what she wants. You do not need to repeat both phrases in your translation if that would be confusing for your readers. Alternate translation: “now please tell me what you really want. Tell me, and I will do it for you”
7:2 p1xt rc://*/ta/man/translate/figs-explicit מַה־שְּׁאֵלָתֵ֛ךְ 1 Ahasuerus has now allowed Esther to show her hospitality at two banquets. But he knows that she has done this as a gesture of respect for him and their relationship, and that this signals that she has an important and urgent request to make. You can indicate this by having the king ask, “Now please tell me what you really want.”
7:2 sem7 rc://*/ta/man/translate/figs-activepassive וְתִנָּ֣תֵֽן & וְתֵעָֽשׂ 1 You can capture these parallel passive statements with one statement using an active form. Alternate translation: “I will give you what you ask for” or “I will do for you what you ask”
7:2 j4d3 rc://*/ta/man/translate/figs-abstractnouns שְּׁאֵלָתֵ֛ךְ & בַּקָּשָׁתֵ֛ךְ 1 The two abstract nouns **petition** and **request** can be expressed with a single phrase using the verb “want.” Alternate translation: “what you really want”
7:2 j4d5 rc://*/ta/man/translate/figs-hyperbole עַד־חֲצִ֥י הַמַּלְכ֖וּת 1 See how you translated this expression in [5:3](../05/03.md) and [5:6](../05/06.md). Alternate translation: “I will give you anything you ask for, no matter how great it is”
7:3 ac96 rc://*/ta/man/translate/figs-hendiadys וַתַּ֨עַן & וַתֹּאמַ֔ר 1 Here a single idea is being expressed by using two words connected with “and.” Together the two words mean that Esther responded to the question that the king asked her. Alternate translation: “answered”
7:3 k27c rc://*/ta/man/translate/figs-idiom אִם־מָצָ֨אתִי חֵ֤ן בְּעֵינֶ֨יךָ֙ 1 **Favor** means the approval or acceptance of another person. Alternate translation: “if you evaluate me and approve” or “if you are pleased with me”
7:3 aca7 rc://*/ta/man/translate/figs-metonymy אִם־מָצָ֨אתִי חֵ֤ן בְּעֵינֶ֨יךָ֙ 1 Here, **eyes** represent seeing, and seeing is a metaphor for knowledge, notice, attention, or judgment. Alternate translation: “if you evaluate me and approve” or “if you are pleased with me”
7:3 j4d7 הַמֶּ֔לֶךְ 1 In this case, Esther is addressing Ahasuerus directly as “O king”; she is not speaking about him in the third person as a sign of respect, as she and others usually do elsewhere in the story. This may indicate a special urgency to what she is saying, so it would be good to include this difference in your translation or indicate the urgency in some other way.
7:3 aca8 rc://*/ta/man/translate/figs-idiom וְאִם־עַל־הַמֶּ֖לֶךְ ט֑וֹב 1 This is an idiom that also appears in [1:19](../01/19.md), [3:9](../03/09.md), [5:4](../05/04.md), and [5:8](../05/08.md). The suggested translation in those cases was, “If it seems like a good plan to you, O king.” That was suitable for the deferential tone the speakers were using. But here, Esther has just addressed the king directly with “O king” and she is pleading urgently for the survival of her whole people. So an alternate translation here could be something more like, “I hope you will be willing to do what I ask”
7:3 aca9 rc://*/ta/man/translate/figs-parallelism תִּנָּֽתֶן־לִ֤י נַפְשִׁי֙ בִּשְׁאֵ֣לָתִ֔י וְעַמִּ֖י בְּבַקָּשָׁתִֽי 1 The phrases **at my petition** and **at my request** mean the same thing. The repetition is used to emphasize the urgency of the request. If it would be more natural in your language, you could combine the two requests. Alternate translation: “please spare my life and save my people” or “my request is that you spare my life and the lives of my people”
7:3 j4d9 rc://*/ta/man/translate/figs-activepassive תִּנָּֽתֶן־לִ֤י נַפְשִׁי֙ 1 You can say this with an active form. Alternate translation: “please spare my life”
7:3 bvi1 rc://*/ta/man/translate/figs-abstractnouns בִּשְׁאֵ֣לָתִ֔י 1 The abstract noun **petition** can be expressed with the verb “ask for.” Alternate translation: “that is what I am asking for” or “that is what I want”
7:3 qghp rc://*/ta/man/translate/figs-ellipsis וְעַמִּ֖י 1 If this is unclear in your language, you can repeat from the previous clause the words that have been left out. Alternate translation: “and let my people be given to me”
7:3 j5d1 rc://*/ta/man/translate/figs-abstractnouns בְּבַקָּשָׁתִֽי 1 The abstract noun **request** can be expressed with the verb “ask for.” Alternate translation: “rhat is what I am asking for” or “rhat is what I want”
7:4 acb1 rc://*/ta/man/translate/figs-metaphor כִּ֤י נִמְכַּ֨רְנוּ֙ 1 As Esther points out later in the verse, the Jews actually have not been exchanged for money. Rather, **sell** is a figurative way of saying “turn over to.” If it would be helpful in your language, you could express this meaning by saying something like “For someone has turned us over to our enemies.” Alternatively, you could use the same figure, but show that it is a comparison. Alternate translation: “it is as though I and my people are cattle that have been sold to be slaughtered”
7:4 fhs7 rc://*/ta/man/translate/figs-activepassive כִּ֤י נִמְכַּ֨רְנוּ֙ 1 You can say this with an active form. Alternate translation: “for someone has sold us” or “for someone has put us in danger of our enemies”
7:4 e9cx rc://*/ta/man/translate/figs-doublet לְהַשְׁמִ֖יד לַהֲר֣וֹג וּלְאַבֵּ֑ד 1 As in [3:13](../03/13.md), these words mean the same thing and are used together to emphasize the completeness of the destruction. If using three words would be difficult or confusing in your language, you could use one word for this and indicate that the destruction is extreme. Alternate translation: “and they are going to kill every one of us” (A “doublet” can involve the use of more than two words.)
7:4 yg01 rc://*/ta/man/translate/figs-abstractnouns לְהַשְׁמִ֖יד לַהֲר֣וֹג וּלְאַבֵּ֑ד 1 If your language does not use abstract nouns such as these, you can replace them with one or more verbs. Alternate translation: “and they are going to kill every one of us”
7:4 j5d3 rc://*/ta/man/translate/figs-hyperbole אֵ֥ין הַצָּ֛ר שֹׁוֶ֖ה בְּנֵ֥זֶק הַמֶּֽלֶךְ 1 Esther is speaking very deferentially and with some exaggeration in order to impress on the king how important this is to her. She is saying that it would have been worth less to her to see her people rescued from slavery than it would have been to see the king spared the trouble of intervening on their behalf. (Haman uses the expression of “not equal” in this same sense in [5:13](../05/13.md).) Alternate translation: “that would have been a matter too small to bother you with” or “that would be a small matter to a king like you, but this is very much worse”
7:4 acb4 rc://*/ta/man/translate/figs-123person הַמֶּֽלֶךְ 1 Esther addresses King Ahasuerus in the third person as a way of showing respect. Alternate translation: “you”
7:5 acb5 rc://*/ta/man/translate/figs-doublet וַיֹּ֨אמֶר֙ & וַיֹּ֖אמֶר 1 These two words mean the same thing. Alternate translation: “responded”
7:5 acb6 rc://*/ta/man/translate/figs-parallelism מִ֣י ה֥וּא זֶה֙ וְאֵֽי־זֶ֣ה ה֔וּא 1 These two phrases mean similar things. They both ask about the identity of the man who is trying to destroy the Jews. King Ahasuerus uses the repetition to emphasize how outraged he is. If the repetition would be confusing in your language, you could combine the two phrases. However, from another perspective, both the man’s identity and his location are important to know so that his plot can be stopped. So, for that reason, you could also decide to include both phrases in your translation.
7:5 dl4b rc://*/ta/man/translate/figs-metaphor וְאֵֽי־זֶ֣ה ה֔וּא אֲשֶׁר־מְלָא֥וֹ לִבּ֖וֹ לַעֲשׂ֥וֹת כֵּֽן 1 Here the concept of a **full heart** uses two metaphors at once. “Heart” represents the action of thinking or feeling. Also, saying that the “heart” is “full” is a figurative way of saying that someone is fully intending to do something, usually something that should not be done. Alternate translation: “where is the man who is intending to do such a thing”
7:6 j5d5 rc://*/ta/man/translate/figs-doublet צַ֣ר וְאוֹיֵ֔ב 1 These words mean the same thing. Together, they emphasize Haman’s complete hostility towards the Jews. If it is more natural in your language, you can combine them and indicate the emphasis in a different way. Alternate translation: “the one who is our absolute nemesis”
7:6 j5d9 rc://*/ta/man/translate/figs-metonymy נִבְעַ֔ת מִלִּפְנֵ֥י 1 Here, **face** means the presence of a person. The phrase means that Haman was now extremely afraid to be in the presence of King Ahasuerus and Queen Esther. Alternate translation: “this made Haman very afraid to be in the presence of the king and the queen”
7:7 bzd4 rc://*/ta/man/translate/figs-idiom וְהַמֶּ֜לֶךְ קָ֤ם בַּחֲמָתוֹ֙ מִמִּשְׁתֵּ֣ה הַיַּ֔יִן 1 Here, **in his rage** is an idiom meaning to be extremely angry. Alternate translation: “the king was extremely angry and got up”
7:7 j6d1 rc://*/ta/man/translate/figs-explicit אֶל־גִּנַּ֖ת הַבִּיתָ֑ן 1 The implication is that Ahasuerus went outside to absorb the shock that a man he had promoted to the highest position in his empire was plotting to destroy his queen and her whole people. Ahasuerus needed to sort out his conflicting loyalties and decide what to do about this. If it would be misunderstood, you could say explicitly why he went outside. Alternate translation: “he went outside to the palace garden to decide what to do.”
7:7 uaq6 rc://*/ta/man/translate/figs-metaphor לְבַקֵּ֤שׁ עַל־נַפְשׁוֹ֙ 1 Here, **seeking** means to beg or plead urgently for something. This phrase means that Haman wanted to beg Esther to persuade the king not to order his execution. Alternate translation: “to plead with Queen Esther to spare his life”
7:7 qz1m rc://*/ta/man/translate/figs-metaphor כִּ֣י רָאָ֔ה 1 Here, **seeing** is a metaphor for knowledge, notice, attention, or judgment. Alternate translation: “he realized” or “he understood”
7:7 nin1 rc://*/ta/man/translate/figs-activepassive כָלְתָ֥ה אֵלָ֛יו הָרָעָ֖ה מֵאֵ֥ת הַמֶּֽלֶךְ 1 You can say this with an active form. Alternate translation: “the king had decided to cause a disaster against him” or “the king was decided to destroy him” or “the king had decided to kill him”
7:7 j6d3 rc://*/ta/man/translate/figs-abstractnouns כָלְתָ֥ה אֵלָ֛יו הָרָעָ֖ה מֵאֵ֥ת הַמֶּֽלֶךְ 1 Here the abstract noun **evil** means “harm,” not something that is morally wrong as in the previous verse. In this context, it can be expressed with a verb such as “execute.” Alternate translation: “the king was likely to execute him”
7:8 j6d5 rc://*/ta/man/translate/figs-explicit וְהַמֶּ֡לֶךְ שָׁב֩ & וְהָמָן֙ נֹפֵ֔ל 1 The implication is that when the king returned to the room, he saw what this verse describes next. If it would be helpful in your language, you could say that explicitly. Alternate translation: “when the king returned … , he saw that Haman had fallen …”
7:8 h4c7 rc://*/ta/man/translate/figs-explicit וְהָמָן֙ נֹפֵ֔ל עַל־הַמִּטָּה֙ אֲשֶׁ֣ר אֶסְתֵּ֣ר עָלֶ֔יהָ 1 The implication is that Haman was doing this as he pleaded for his life. If it would be helpful in your language, you could add that information to the end of this phrase: “ … as he was begging Esther to spare his life”
7:8 acb8 rc://*/ta/man/translate/figs-events וְהָמָן֙ נֹפֵ֔ל עַל־הַמִּטָּה֙ אֲשֶׁ֣ר אֶסְתֵּ֣ר עָלֶ֔יהָ 1 If you prefer to present the events in chronological order, you can put this information first in the verse. See the UST.
7:8 acb9 rc://*/ta/man/translate/figs-idiom וְהָמָן֙ נֹפֵ֔ל עַל־הַמִּטָּה֙ אֲשֶׁ֣ר אֶסְתֵּ֣ר עָלֶ֔יהָ 1 The expression **was fallen** means that as Haman was begging for his life, he was not standing up; he had suddenly come down very close to Esther as she was reclining on a couch. (From the impression that the king got when he returned, it is possible that Haman was even grabbing her arms or shoulders as he pleaded with Esther.) Alternate translation: “Haman had come down very close to Esther as she was reclining on a banqueting couch” or “Haman had thrown himself down on the couch where Esther was reclining”
7:8 acc0 הַמִּטָּה֙ אֲשֶׁ֣ר אֶסְתֵּ֣ר עָלֶ֔יהָ 1 In this culture, especially at a banquet like this one, wealthy people would recline on couches as they ate and drank. Alternate translation: “Esther’s banqueting couch”
7:8 thq6 rc://*/ta/man/translate/figs-rquestion הֲ֠גַם לִכְבּ֧וֹשׁ אֶת־הַמַּלְכָּ֛ה עִמִּ֖י בַּבָּ֑יִת 1 The king phrases this as a question to show his shock and anger at what he thinks Haman is doing. If it would be helpful in your language, you could phrase it as a statement. Alternate translation: “he is even trying to rape the queen”
7:8 l4ce rc://*/ta/man/translate/figs-euphemism לִכְבּ֧וֹשׁ אֶת־הַמַּלְכָּ֛ה 1 The story is using a mild expression to refer to something that is disturbing. In this context, “subdue” means “rape.” The king thought that Haman was trying to rape Esther, and he likely said just that. You can show this in your translation if you want to make this clear. Alternate translation: “trying to rape the queen”
7:8 acc1 rc://*/ta/man/translate/figs-parallelism עִמִּ֖י בַּבָּ֑יִת 1 These two phrases mean similar things. The repetition is used to emphasize the idea that they are expressing. If it would be helpful in your language, you could combine the phrases. However, each one does indicate something slightly different about what a serious offense it would be if Haman actually were trying to rape Esther. It would be a violation of the king’s personal trust and a violation of the trust implicit in hospitality. So you could also include both phrases. Alternate translation: “in my presence and in my own house”
7:8 adq6 rc://*/ta/man/translate/figs-idiom הַדָּבָ֗ר יָצָא֙ מִפִּ֣י הַמֶּ֔לֶךְ 1 This expression describes the action of speaking. Alternate translation: “as soon as the king said this”
7:8 acc2 rc://*/ta/man/translate/grammar-connect-time-background הַדָּבָ֗ר & וּפְנֵ֥י הָמָ֖ן חָפֽוּ 1 The king spoke, and then the servants covered Haman’s face. One action followed upon another. However, this happened so quickly that almost no time seemed to pass in between. You can indicate this with a phrase like “as soon as.” Alternate translation: “when the king said this, immediately they covered Haman’s face”
7:8 j6d9 rc://*/ta/man/translate/figs-explicit וּפְנֵ֥י הָמָ֖ן חָפֽוּ 1 The implication is that some the king’s servants who were present did this, and they did it because they understood that the king wanted Haman to be executed. Alternate translation: “some of his servants covered Haman’s face because he was going to be executed”
7:8 acc3 rc://*/ta/man/translate/translate-symaction וּפְנֵ֥י הָמָ֖ן חָפֽוּ 1 **Covering the face** in this culture, as in many others, was a sign that a person had been condemned to death. Alternate translation: “some of his servants covered Haman’s face to show that he would be executed”
7:9 a7ic rc://*/ta/man/translate/translate-names חַ֠רְבוֹנָה 1 This is a man’s name. See how you translated it in [1:10](../01/10.md).
7:9 j7d1 rc://*/ta/man/translate/figs-metonymy אֶחָ֨ד מִן־הַסָּרִיסִ֜ים לִפְנֵ֣י הַמֶּ֗לֶךְ 1 Here, **face** represents the presence of a person. This phrase means that Harbona was one of the eunuchs who served King Ahasuerus personally.
7:9 acc4 rc://*/ta/man/translate/translate-unknown הַסָּרִיסִ֜ים לִפְנֵ֣י הַמֶּ֗לֶךְ 1 See how you translated this term and this phrase in [1:10](../01/10.md). Alternate translation: “the guardians who served the king personally”
7:9 j7d3 הִנֵּה 1 **Behold** is a term meant to focus the attention of the listener on what the speaker is about to say. If there is not a good way to translate this term in your language, it can be omitted from your translation. But consider using an expression that is natural in your language for someone to address the king directly to get his attention. For example, you could say, “O king!”
7:9 acc5 גַּ֣ם & הָעֵ֣ץ אֲשֶׁר־עָשָׂ֪ה הָמָ֟ן לְֽמָרְדֳּכַ֞י & עֹמֵד֙ בְּבֵ֣ית הָמָ֔ן 1 Alternate translation: “Haman has also set up a pole [or gallows] at his house because he wants to impale [or hang] Mordecai on it”
7:9 j7d5 rc://*/ta/man/translate/translate-unknown הָעֵ֣ץ 1 See how you translated this in [2:23](../02/23.md). Review the note there if that would be helpful. Be sure your translation is consistent in the chapters that follow.
7:9 j7d7 rc://*/ta/man/translate/figs-idiom לְֽמָרְדֳּכַ֞י אֲשֶׁ֧ר דִּבֶּר־ט֣וֹב עַל־הַמֶּ֗לֶךְ 1 This expression means that Mordecai said something that benefitted the king. Specifically, Mordecai reported an assassination plot and saved the king’s life. Alternate translation: “Mordecai, who saved the king’s life.”
7:9 j7d9 rc://*/ta/man/translate/figs-123person דִּבֶּר־ט֣וֹב עַל־הַמֶּ֗לֶךְ 1 Harbona addresses the king in the third person as a way of showing respect. Alternate translation: “saved your life”
7:9 sre1 rc://*/ta/man/translate/translate-bdistance גָּבֹ֖הַּ חֲמִשִּׁ֣ים אַמָּ֑ה 1 If it would be helpful in your language, you could convert this to a modern measure. See how you translated this phrase in [5:14](../05/14.md). Alternate translation: “seventy-five feet high” or “twenty-five meters high”
7:9 acc7 rc://*/ta/man/translate/figs-explicit תְּלֻ֥הוּ עָלָֽיו 1 **Him** means Haman. If it would be helpful in your language, you could say that explicitly. Alternate translation: “hang [or impale] Haman on it”
7:10 j8d3 rc://*/ta/man/translate/translate-unknown הָעֵ֖ץ 1 See how you translated this in [2:23](../02/23.md). Review the note there if that would be helpful. Be sure your translation is consistent in the chapters that follow.
7:10 umd4 rc://*/ta/man/translate/figs-metaphor וַחֲמַ֥ת הַמֶּ֖לֶךְ שָׁכָֽכָה 1 Here the story compares the king’s anger to floodwaters, which can cause great destruction. “Subside” means for waters to drain away and for their level to go down. You could express the meaning by saying something like “Then the king’s rage lessened,” or “Then the king was not so angry.” Or you could use a different metaphor that would be meaningful in your language, such as, “Then the king cooled off.”
8:intro z6j7 0 # Esther 8 General Notes\n\n## Religious and Cultural Concepts in This Chapter\n\n### God’s protection\n\nYahweh is at work in this chapter preventing the possible destruction of the Jews. God used Esther and Mordecai to protect their people.
8:1 j8d5 rc://*/ta/man/translate/writing-newevent בַּיּ֣וֹם הַה֗וּא 1 This could mean one of three things: (1) A new series of events is now being described, but the story makes clear that they happened on the same day as the second banquet. While it must have been some time later in the day, the idea is that when Haman lost his life, and also his property, Esther gained what her enemy had lost. Alternate translation: “that same day” (2) The expression could also be an idiom that means “as of that day.” This would refer to the effective date for the transfer of Haman’s property to Esther. Alternate translation: “as of that day” (3) The term “day” could also be used to mean around the same time.
8:1 j8d7 rc://*/ta/man/translate/figs-synecdoche נָתַ֞ן הַמֶּ֤לֶךְ אֲחַשְׁוֵרוֹשׁ֙ לְאֶסְתֵּ֣ר הַמַּלְכָּ֔ה אֶת־בֵּ֥ית הָמָ֖ן 1 Here, **house** represents all the household and property of Haman. The story could be referring to all the property by naming one part of it, the house. Or “house” could be a metonym for “property,” meaning everything a person owns and keeps in their house, and by extension everything they own beyond the house as well. Alternate translation: “King Ahasuerus declared that everything that Haman had owned would now belong to Queen Esther”
8:1 nm3u rc://*/ta/man/translate/figs-distinguish צֹרֵ֣ר הַיְּהוּדִ֑ים 1 This phrase gives clarifying information about Haman. Alternate translation: “the enemy of the Jews”
8:1 acc9 rc://*/ta/man/translate/figs-explicit וּמָרְדֳּכַ֗י בָּ֚א לִפְנֵ֣י הַמֶּ֔לֶךְ 1 The implication is that when the king learned how Mordecai was related to Esther, he summoned Mordecai into his presence. If it would be helpful in your language, you could say this explicitly. Alternate translation: “when he learned that, the king sent for Mordecai to come into his presence”
8:1 j8d9 rc://*/ta/man/translate/figs-metonymy לִפְנֵ֣י הַמֶּ֔לֶךְ 1 Here, **face** represents the presence of a person. This phrase indicates that Mordecai was allowed to come into the king’s presence. Alternate translation: “into his presence”
8:1 acd0 rc://*/ta/man/translate/figs-events הִגִּ֥ידָה אֶסְתֵּ֖ר מַ֥ה הוּא־לָֽהּ 1 You can say this before saying that the king summoned Mordecai, since it happened first. See the UST. Alternate translation: “Esther told the king how Mordecai was related to her”
8:1 j9d1 rc://*/ta/man/translate/figs-explicit הִגִּ֥ידָה אֶסְתֵּ֖ר מַ֥ה הוּא־לָֽהּ 1 Esther told this to the king. She would likely have explained not just how she and Mordecai were related, but that he had raised her after her parents died. If it would be helpful in your language, you could say this explicitly. Alternate translation: “Esther told the king that Mordecai was her cousin and that he had been like a father to her”
8:2 m5hz rc://*/ta/man/translate/translate-symaction וַיָּ֨סַר הַמֶּ֜לֶךְ אֶת־טַבַּעְתּ֗וֹ & וַֽיִּתְּנָ֖הּ לְמָרְדֳּכָ֑י 1 Giving the ring to Mordecai showed that Mordecai could now act on the king’s own authority, and it enabled him to do that. If it would be helpful in your language, you could say this explicitly. Alternate translation: “the king now gave this ring to Mordecai to show that Mordecai had the power to act on the authority of the king”
8:2 acd1 rc://*/ta/man/translate/translate-unknown טַבַּעְתּ֗וֹ 1 See how you translated this in [3:10](../03/10.md). Review the explanation there if that would be helpful. Alternate translation: “the ring that had his official seal on it”
8:2 j9d3 rc://*/ta/man/translate/figs-explicit אֲשֶׁ֤ר הֶֽעֱבִיר֙ מֵֽהָמָ֔ן 1 This means that the king had taken back his signet ring from Haman. He would have done this when he sentenced Haman to death. If it would be helpful in your language, you could say that explicitly. Alternate translation: “the king had given Haman the ring that had his official seal on it, but he had taken it back from Haman when he sentenced Haman to death, and the king was wearing it again.”
8:2 acd2 rc://*/ta/man/translate/figs-events אֲשֶׁ֤ר הֶֽעֱבִיר֙ מֵֽהָמָ֔ן 1 If it would be helpful in your language, you could put this information first in the verse because it happened before everything else.
8:2 z5yn rc://*/ta/man/translate/figs-explicit וַֽיִּתְּנָ֖הּ לְמָרְדֳּכָ֑י 1 By giving his signet ring to Mordecai, the king gave Mordecai the authority to write important papers that people would have to obey. If it would be helpful in your language, you could say this explicitly. See the UST.
8:2 acd3 rc://*/ta/man/translate/figs-metaphor וַתָּ֧שֶׂם אֶסְתֵּ֛ר אֶֽת־מָרְדֳּכַ֖י עַל־בֵּ֥ית הָמָֽן 1 To place someone over something means to put them in charge of it. Alternate translation: “Esther appointed Mordecai to be in charge of everything that had belonged to Haman”
8:2 d2tj rc://*/ta/man/translate/figs-metonymy בֵּ֥ית הָמָֽן 1 See the explanation of this phrase in verse 1. Alternate translation: “everything that Haman had owned” or “the household of Haman”
8:3 j9d5 rc://*/ta/man/translate/writing-newevent וַתּ֣וֹסֶף אֶסְתֵּ֗ר וַתְּדַבֵּר֙ לִפְנֵ֣י הַמֶּ֔לֶךְ 1 Here the exact meaning of the progression of verbs is uncertain, but this verse probably begins a new event in the story separate from what happened in the previous verse. Alternate translation: “then Esther again spoke in the king’s presence”
8:3 j9d7 rc://*/ta/man/translate/figs-metonymy לִפְנֵ֣י הַמֶּ֔לֶךְ 1 Here, **face** represents the presence of a person. Alternate translation: “while she was in his presence”
8:3 j9d9 rc://*/ta/man/translate/figs-idiom וַתִּפֹּ֖ל לִפְנֵ֣י רַגְלָ֑יו 1 Here, **falling** is an idiom referring to the action of bowing down or prostrating oneself, and **face** represents the front of a person, place, or object. Alternate translation: “and she bowed down” or “and she prostrated herself”
8:3 acd4 rc://*/ta/man/translate/translate-symaction וַתִּפֹּ֖ל לִפְנֵ֣י רַגְלָ֑יו 1 This may actually mean that Esther put her face right on top of the feet of King Ahasuerus. This would have been an act of humility and desperation by which she showed that her need was very great and that she believed the king had great power to help her.
8:3 acd5 rc://*/ta/man/translate/figs-explicit וַתִּפֹּ֖ל לִפְנֵ֣י רַגְלָ֑יו 1 Esther’s action was probably a recognized sign of pleading in this culture. However, it would likely still have been remarkable for a queen to fall at the feet of her husband, the king. you could show this by introducing the information with a phrase like “in fact.” Alternate translation: “in fact, to show how desperately she was pleading, Esther got down and put her face right on top of his feet”
8:3 j1r1 rc://*/ta/man/translate/figs-metonymy לִפְנֵ֣י רַגְלָ֑יו 1 Here, **face** is a metonym meaning the front of a person, place, or object. This phrase means that Esther prostrated herself in front of the feet of King Ahasuerus.
8:3 jmn7 rc://*/ta/man/translate/figs-idiom לְהַֽעֲבִיר֙ אֶת־רָעַת֙ הָמָ֣ן הָֽאֲגָגִ֔י 1 Here, **the evil** refers to Haman’s plan. This expression means to prevent a wrong action from happening. Alternate translation: “to stop the evil plan of Haman the Agagite” or “to prevent the evil things from happening that Haman the Agagite had planned”
8:3 bp22 rc://*/ta/man/translate/translate-names הָֽאֲגָגִ֔י 1 This is the name of Haman’s people group. See how you translated this in [3:1](../03/01.md).
8:4 xh24 rc://*/ta/man/translate/translate-symaction וַיּ֤וֹשֶׁט הַמֶּ֨לֶךְ֙ לְאֶסְתֵּ֔ר אֵ֖ת שַׁרְבִ֣ט הַזָּהָ֑ב 1 As in [5:2](../05/02.md), King Ahasuerus did this to show that Esther had his favor. In that earlier episode, this indicated that he would not enforce the law that said Esther should be executed for coming into the inner court without being summoned. But since Esther was apparently already in the king’s presence on this occasion, it seems that the gesture could also be used generally to show that the king was positively disposed towards a person and would grant the person’s request. Alternate translation: “the king held out his golden scepter to Esther”
8:4 acd7 rc://*/ta/man/translate/translate-unknown שַׁרְבִ֣ט הַזָּהָ֑ב 1 See how you translated this in [4:11](../04/11.md). If it would be helpful, review the explanation of what this object was. Alternate translation: “golden scepter”
8:4 j1r5 rc://*/ta/man/translate/figs-metonymy לִפְנֵ֥י הַמֶּֽלֶךְ 1 Here, **face** represents the front of a person, place, or object. This phrase means the Esther now stood facing King Ahasuerus. Alternate translation: “and stood facing the king”
8:5 w7yl rc://*/ta/man/translate/figs-parallelism אִם־עַל־הַמֶּ֨לֶךְ ט֜וֹב & וְכָשֵׁ֤ר הַדָּבָר֙ לִפְנֵ֣י הַמֶּ֔לֶךְ 1 These two phrases mean basically the same thing. Esther is saying very deferentially that she hopes that the king will think that her suggestion is a good idea and will, therefore, grant her request. Esther uses the repetition to emphasize the importance of what she is expressing. If it would be helpful in your language, you could combine the phrases. Alternate translation: “if what I am going to suggest seems like a good idea to you”
8:5 r2yy rc://*/ta/man/translate/figs-parallelism וְאִם־מָצָ֧אתִי חֵ֣ן לְפָנָ֗יו & וְטוֹבָ֥ה אֲנִ֖י בְּעֵינָ֑יו 1 These two phrases mean basically the same thing. Esther is saying very deferentially that she hopes that the king is positively disposed towards her, that he thinks well of her, and will, therefore, grant her request. Esther uses the repetition to emphasize the importance of what she is expressing. If it would be helpful in your language, you could combine the phrases. Alternate translation: “if you are pleased with me”
8:5 acd9 rc://*/ta/man/translate/figs-123person אִם־עַל־הַמֶּ֨לֶךְ ט֜וֹב וְאִם־מָצָ֧אתִי חֵ֣ן לְפָנָ֗יו 1 Here Esther addresses the king throughout in the third person as a way of showing respect. You could express the same meaning in the second person, as in the UST.
8:5 ace0 rc://*/ta/man/translate/figs-idiom אִם־עַל־הַמֶּ֨לֶךְ ט֜וֹב 1 This is an idiom that also appears in [1:19](../01/19.md), [3:9](../03/09.md), [5:4](../05/04.md), and [5:8](../05/08.md). A suggested translation in those cases was, “If it seems like a good idea to you, O king.” That was suitable for the deferential tone the speakers were using. But in another place, [7:3](../07/03.md), when Esther was pleading urgently for the survival of her whole people, the suggested alternate translation was, “I hope you will be willing to do what I ask” Here, Esther is also pleading, so you could use that phrase here in your translation as well. Alternate translation: “if what I ask for seems right in the king’s evaluation”
8:5 ftc7 rc://*/ta/man/translate/figs-idiom וְאִם־מָצָ֧אתִי חֵ֣ן 1 This expression also appears many times in the story. It means to gain the approval or acceptance of another person. Alternate translation: “if you are pleased with me”
8:5 j1r7 rc://*/ta/man/translate/figs-metonymy לְפָנָ֗יו & לִפְנֵ֣י הַמֶּ֔לֶךְ 1 Here, **face** means the presence of a person. These phrases could mean “as I stand here before you.” But “face” could also be referring to the king himself by naming one part of him. What he thought and felt about Esther’s request would become evident in his face first, so it would be an appropriate part of him to use to represent all of him. Alternate translation: “you”
8:5 xci7 rc://*/ta/man/translate/figs-metaphor בְּעֵינָ֑יו 1 Here, **eyes** represent the action of seeing, and seeing is a metaphor for knowledge, notice, attention, or judgment. Alternate translation: “if you evaluate me and I please you” or “if you are pleased with me”
8:5 j1r9 rc://*/ta/man/translate/figs-idiom יִכָּתֵ֞ב לְהָשִׁ֣יב אֶת־הַסְּפָרִ֗ים 1 The first letters that told of the plan to destroy the Jews would not be brought back to Susa physically. Rather, **bring back** is an idiom that means “cancel” or “revoke.” Alternate translation: “make a new law to cancel what Haman decreed”
8:5 nbk3 rc://*/ta/man/translate/figs-activepassive יִכָּתֵ֞ב לְהָשִׁ֣יב אֶת־הַסְּפָרִ֗ים 1 You can say this with an active form. Alternate translation: “write a new letter” or “make a new law”
8:6 j2r5 rc://*/ta/man/translate/grammar-connect-logic-result כִּ֠י 1 Here Esther is giving the reason why she is asking King Ahasuerus to revoke the letters. Alternate translation: “the reason I am asking is that”
8:6 udt6 rc://*/ta/man/translate/figs-rquestion אֵיכָכָ֤ה אוּכַל֙ וְֽרָאִ֔יתִי בָּרָעָ֖ה אֲשֶׁר־יִמְצָ֣א אֶת־עַמִּ֑י וְאֵֽיכָכָ֤ה אוּכַל֙ וְֽרָאִ֔יתִי בְּאָבְדַ֖ן מוֹלַדְתִּֽי 1 Esther is actually making a statement, but she expresses herself in question form to show how strongly she feels about what she is saying. She does not actually expect the king to tell her how she could bear seeing her people destroyed. Alternate translation: “I cannot bear to see disaster fall on the Jews” or “I cannot endure watching my relatives be killed”
8:6 ace1 rc://*/ta/man/translate/figs-parallelism אֵיכָכָ֤ה אוּכַל֙ וְֽרָאִ֔יתִי בָּרָעָ֖ה אֲשֶׁר־יִמְצָ֣א אֶת־עַמִּ֑י וְאֵֽיכָכָ֤ה אוּכַל֙ וְֽרָאִ֔יתִי בְּאָבְדַ֖ן מוֹלַדְתִּֽי 1 These two sentences mean basically the same thing. Esther uses the repetition to emphasize the importance of what she is saying. If it would be helpful in your language, you could combine the phrases. Alternate translation: “I could not bear to see my relatives and my whole people destroyed”
8:6 ace2 rc://*/ta/man/translate/figs-abstractnouns בָּרָעָ֖ה אֲשֶׁר־יִמְצָ֣א אֶת־עַמִּ֑י 1 Even though it was morally very wrong for Haman to want to destroy Mordecai’s whole people, here the abstract noun **evil** likely means “harm,” as in [7:7](../07/07.md). It means the same thing as “destruction” in the next sentence. Alternate translation: “my people being destroyed”
8:6 ace3 rc://*/ta/man/translate/figs-idiom יִמְצָ֣א 1 As in [1:5](../01/05.md), **find** is an idiom that means something exists in a certain place or time, not that people were looking for it and located it. Esther is speaking of the harm that will exist for the Jews if the effect of Haman’s letters is not undone. Alternate translation: “would be destroyed”
8:6 ace4 rc://*/ta/man/translate/figs-abstractnouns בְּאָבְדַ֖ן 1 This abstract noun can be expressed with a verb such as “destroyed.”
8:7 j2r7 הִנֵּ֨ה 1 This is a term meant to focus the attention of the listener on what the speaker is about to say. If there is not a good way to translate this term in your language, this term can be omitted from the translation, or you can use an alternate translation like “as you know.”
8:7 ace6 בֵית־הָמָ֜ן נָתַ֣תִּי לְאֶסְתֵּ֗ר 1 See the note about this expression in [8:1](../08/01.md). Alternate translation: “I have given Esther all the property that belonged to Haman” or “I have given Esther the household of Haman”
8:7 h44h rc://*/ta/man/translate/figs-metonymy בֵית־הָמָ֜ן 1 Here, **house** is a metonym meaning the entire household of Haman. Alternate translation: “the household of Haman”
8:7 ace7 rc://*/ta/man/translate/figs-events וְאֹתוֹ֙ תָּל֣וּ עַל־הָעֵ֔ץ 1 You can put this information first because it happened before the king gave Haman’s property to Esther. Alternate translation: “I had my servants impale Haman on a wooden pole” or “I had my servants hang Haman on a gallows”
8:7 ace8 rc://*/ta/man/translate/translate-unknown הָעֵ֔ץ 1 See how you translated this in [2:23](../02/23.md). Review the note there if that would be helpful. Be sure your translation is consistent in the chapters that follow.
8:7 j2r9 rc://*/ta/man/translate/figs-idiom שָׁלַ֥ח יָד֖וֹ 1 Here the expression **to stretch out a hand** means to cause someone physical harm with the intention of killing them. Alternate translation: “because he plotted to destroy all the Jews”
8:8 acf0 וְ֠אַתֶּם 1 Alternate translation: “so this is what you should do”
8:8 acf1 כִּתְב֨וּ עַל־הַיְּהוּדִ֜ים כַּטּ֤וֹב בְּעֵֽינֵיכֶם֙ 1 Alternate translation: “I am giving you permission to write other letters to save your people”
8:8 j3r1 rc://*/ta/man/translate/figs-metaphor כַּטּ֤וֹב בְּעֵֽינֵיכֶם֙ 1 Here, **eyes** represent the action of seeing, and seeing is a metaphor for knowledge, notice, attention, or judgment. This phrase means that Esther and Mordecai have permission to write what they think is best. Alternate translation: “as you think is best” or “what you think is best”
8:8 j3mn rc://*/ta/man/translate/figs-metaphor בְּשֵׁ֣ם הַמֶּ֔לֶךְ 1 Here, **name** is a metaphor meaning authority. This phrase means Esther and Mordecai have permission to write with the authority of the King Ahasuerus.
8:8 acf2 rc://*/ta/man/translate/figs-123person בְּשֵׁ֣ם הַמֶּ֔לֶךְ 1 King Ahasuerus refers to himself in the third person. You can have him say this in the first person. Alternate translation: “I give you permission to write with my own authority”
8:8 j3r3 rc://*/ta/man/translate/translate-unknown בְּטַבַּ֣עַת הַמֶּ֑לֶךְ 1 This is a special ring that could be used to imprint the king’s official seal on a law or decree. Alternate translation: “the ring that has my official seal on it”
8:8 acf3 rc://*/ta/man/translate/figs-123person בְּטַבַּ֣עַת הַמֶּ֑לֶךְ 1 King Ahasuerus refers to himself in the third person. You can have him say this in the first person. Alternate translation: “the ring that has my official seal on it”
8:8 j3r5 rc://*/ta/man/translate/grammar-connect-logic-result כִּֽי 1 Here, King Ahasuerus is expressing the reason why he cannot simply revoke the first letter and also why Esther and Mordecai can write another letter that people must obey. Alternate translation: “you see” or “people will obey your letter because”
8:8 acf4 אֵ֥ין לְהָשִֽׁיב 1 As in verse 5, this expression means “revoke.” Alternate translation: “no one can revoke” or “no one can nullify”
8:8 acf5 כְתָ֞ב & אֵ֥ין לְהָשִֽׁיב 1 If it would be helpful in your language, you could put this first in the verse because it explains why Ahasuerus answers Esther and Mordecai in the way that he does. See the UST.
8:8 acf6 rc://*/ta/man/translate/figs-explicit כְתָ֞ב אֲשֶׁר־נִכְתָּ֣ב בְּשֵׁם־הַמֶּ֗לֶךְ וְנַחְתּ֛וֹם בְּטַבַּ֥עַת הַמֶּ֖לֶךְ 1 The king is describing a general situation, but he has Haman’s letter specifically in mind. If it would be helpful in your language, you could say that explicitly. Alternate translation: “Haman wrote his letter with my authority, and he sealed it with the ring that has my official seal on it. No one can revoke a letter like that” (The story explained in [1:19](../01/19.md) that the king’s laws could not be changed once they had been made and proclaimed.)
8:9 acf7 rc://*/ta/man/translate/grammar-connect-logic-result וַיִּקָּרְא֣וּ סֹפְרֵֽי־הַמֶּ֣לֶךְ 1 This indicates that what is described in this verse was done because of what the king said in the previous verse. Use a connecting word or phrase to show this in your language.
8:9 s4ue rc://*/ta/man/translate/figs-activepassive וַיִּקָּרְא֣וּ סֹפְרֵֽי־הַמֶּ֣לֶךְ 1 You can say this with an active form, and you can say who did the action. Alternate translation: “the king called his scribes”
8:9 acf8 וַיִּקָּרְא֣וּ סֹפְרֵֽי־הַמֶּ֣לֶךְ 1 If you use an expression such as “called,” make sure your readers will understand that the king likely sent an official to go and bring the scribes back with him. The king did not call out in a loud voice to get them to come.
8:9 acf9 rc://*/ta/man/translate/figs-explicit בַּחֹ֨דֶשׁ הַשְּׁלִישִׁ֜י 1 It would still be the same year as in [3:7](../03/07.md), the twelfth year that Ahasuerus reigned as king of Persia. If it would be helpful in your language, you could say that explicitly. Alternate translation: “in the third month of the year”
8:9 j356 rc://*/ta/man/translate/translate-hebrewmonths הוּא־חֹ֣דֶשׁ סִיוָ֗ן 1 **Sivan** is the name of the third month of the Hebrew calendar. Alternate translation: “the month of Sivan”
8:9 acg1 הוּא־חֹ֣דֶשׁ סִיוָ֗ן 1 The story is being recorded from the perspective of the Persian court, but for the benefit of its intended Jewish audience, the Hebrew name of the month is given. This month overlaps with May and June on a Western calendar.
8:9 j4r3 rc://*/ta/man/translate/translate-ordinal בִּשְׁלוֹשָׁ֣ה וְעֶשְׂרִים֮ בּוֹ֒ 1 Alternation translation: “on day 23” or “on the twenty-third day of the month” The exact date of the letter helps to establish its legal authority. This would be on June 25th of a Western calendar.
8:9 sz6j rc://*/ta/man/translate/figs-activepassive וַיִּכָּתֵ֣ב כְּֽכָל־אֲשֶׁר־צִוָּ֣ה מָרְדֳּכַ֣י 1 You can say this with an active form. Alternate translation: “and they wrote in a letter everything that Mordecai dictated to them”
8:9 acg2 rc://*/ta/man/translate/figs-explicit אֶל־הַיְּהוּדִ֡ים 1 It appears from verse 11 that the letter would have been addressed specifically to the Jews in the empire, telling them that the king had authorized them to defend themselves. But copies were also sent to all the royal and provincial officials. If it would be helpful in your language, you could say this explicitly. Alternate translation: “the letter addressed the Jews in the empire, but copies were also sent”
8:9 acg3 וְאֶ֣ל הָאֲחַשְׁדַּרְפְּנִֽים־וְהַפַּחוֹת֩ וְשָׂרֵ֨י הַמְּדִינ֜וֹת 1 See how you translated these terms in [3:12](../03/12.md), where they were used to describe who received Haman’s letter. These are all people in government positions. The first one is the governor of the province and the other two are rulers under him who govern cities or smaller areas. If your language uses one term for all of these, you could use that with a descriptive phrase such as “to the government leaders of each province and also to the leaders under him.”
8:9 acg4 אֲשֶׁ֣ר ׀ מֵהֹ֣דּוּ וְעַד־כּ֗וּשׁ שֶׁ֣בַע וְעֶשְׂרִ֤ים וּמֵאָה֙ מְדִינָ֔ה 1 This is background information explaining how far this new letter had to be sent. See how you translated this phrase in [1:1](../01/01.md). Alternate translation: “the empire of Ahasuerus had 127 provinces, stretching all the way from India in the east to Ethiopia in the west”
8:9 j4r5 rc://*/ta/man/translate/figs-idiom מְדִינָ֤ה וּמְדִינָה֙ 1 This expression means “to people in every province.” Alternate translation: “the scribes wrote to the people in each province”
8:9 j4r7 rc://*/ta/man/translate/figs-idiom וְעַ֥ם וָעָ֖ם 1 This expression means “every people group.” Alternate translation: “and to each ethnic group”
8:9 j4r9 rc://*/ta/man/translate/figs-metonymy כִּלְשֹׁנ֑וֹ 1 Here, **tongue** means the language spoken by a person or a group of people. Alternate translation: “in its own language”
8:9 j5r1 וְאֶ֨ל־הַיְּהוּדִ֔ים כִּכְתָבָ֖ם וְכִלְשׁוֹנָֽם 1 The Jews would have been included among all the people groups in the empire in the phrase “people by people.” So this seems to be saying, “and especially to the Jews.” Verse 11 explains that it was particularly important for the Jews to read the letter because it gave them the right to defend themselves. Alternate translation: “they wrote especially to the Jews in their own script and in their own language”
8:10 acg5 וַיִּכְתֹּ֗ב & וַיַּחְתֹּ֖ם 1 **He** refers to Mordecai. If it would be helpful in your language, you can use his name here.
8:10 ijp2 rc://*/ta/man/translate/figs-metaphor בְּשֵׁם֙ הַמֶּ֣לֶךְ אֲחַשְׁוֵרֹ֔שׁ 1 Here, **name** is a metaphor meaning authority. Alternate translation: “Mordecai wrote with the authority of King Ahasuerus”
8:10 jf31 rc://*/ta/man/translate/figs-explicit וַיַּחְתֹּ֖ם בְּטַבַּ֣עַת הַמֶּ֑לֶךְ 1 This means that Mordecai sealed the letters with this ring. If it would be helpful in your language, you could say that explicitly. Alternate translation: “and he sealed the letters with the ring that had the king’s official seal on it”
8:10 yt4j rc://*/ta/man/translate/figs-metaphor בְּיַד֩ הָרָצִ֨ים בַּסּוּסִ֜ים 1 As in [3:13](../03/13.md), **hand** could mean two different things. (1) It could literally mean “hand,” meaning that the runners carried the letters in their hands. (2) It could also be a metaphor for power, control, or authority, meaning that runners were the ones who delivered the letters to all the provinces throughout the empire. Alternate translation: “couriers on horseback delivered the letters”
8:10 acg6 רֹכְבֵ֤י הָרֶ֨כֶשׁ֙ הָֽאֲחַשְׁתְּרָנִ֔ים בְּנֵ֖י הָֽרַמָּכִֽים 1 Alternate translation: “They rose fast horses that were used in the king’s service. These horses had been bred in the king’s stables.”
8:10 p9uc rc://*/ta/man/translate/figs-metonymy בְּנֵ֖י הָֽרַמָּכִֽים 1 Here, **sons** is a metonym meaning the offspring of royal livestock. Alternate translation: “the offspring of the king’s horses”
8:11 j5r5 rc://*/ta/man/translate/figs-idiom בְּכָל־עִיר־וָעִ֗יר 1 This expression means “in each and every city.” It is possibly referring to the entire empire by naming one part of it, its cities. The story says in [9:19](../09/19.md) that not just Jews living in cities but Jews living in rural areas also defended themselves. It is likely that the messengers only published the news in the cities and not the entire countryside, but the news was certainly intended for everyone, not only people living in the cities. Alternate translation: “throughout the empire” or “in each and every city” or “in every single city”
8:11 e1mj rc://*/ta/man/translate/figs-metaphor לְהִקָּהֵל֮ וְלַעֲמֹ֣ד עַל־נַפְשָׁם֒ 1 Here, **to stand** is a metaphor meaning to defend oneself and fight back instead of running away from an enemy. Alternate translation: “to join together and fight for their lives” or “to join together and fight back”
8:11 j5r7 rc://*/ta/man/translate/figs-doublet לְהַשְׁמִיד֩ וְלַהֲרֹ֨ג וּלְאַבֵּ֜ד 1 These words mean the same thing and are used together to emphasize the completeness of the destruction that is being described. See how you translated this in [3:13](../03/13.md) and [7:4](../07/04.md). Alternate translation: “completely destroy” (A “doublet” can involve the use of more than two words.)
8:11 acg7 rc://*/ta/man/translate/figs-metonymy כָּל־חֵ֨יל עַ֧ם וּמְדִינָ֛ה הַצָּרִ֥ים אֹתָ֖ם 1 **Strength** is a figurative way of referring to an army or to a person carrying weaponry. Alternate translation: “the army of any people or province that attacked them”
8:11 acg8 טַ֣ף וְנָשִׁ֑ים 1 Alternate translation: “they could also kill the wives and children of the armed men”
8:11 acg9 וּשְׁלָלָ֖ם לָבֽוֹז 1 See how you translated this expression in [3:13](../03/13.md). Alternate translation: “and take everything that belonged to them”
8:12 ach0 rc://*/ta/man/translate/figs-explicit בְּי֣וֹם אֶחָ֔ד 1 This was the day that Haman had set for destroying the Jews in [3:13](../03/13.md). If it would be helpful in your language, you could make this explicit. Alternate translation: “on the same day that Haman had set for destroying the Jews”
8:12 j6r3 rc://*/ta/man/translate/translate-ordinal בִּשְׁלוֹשָׁ֥ה עָשָׂ֛ר 1 Alternate translation: “on day 13” or “on the thirteenth day”
8:12 hi2y rc://*/ta/man/translate/translate-ordinal לְחֹ֥דֶשׁ שְׁנֵים־עָשָׂ֖ר 1 Alternate translation: “of month 12” or “of the twelfth month”
8:12 ach2 rc://*/ta/man/translate/figs-explicit לְחֹ֥דֶשׁ שְׁנֵים־עָשָׂ֖ר 1 Implicitly, this means “the twelfth month of that same year.” If it would be helpful in your language, you could say that explicitly.
8:12 j6r4 rc://*/ta/man/translate/translate-hebrewmonths הוּא־חֹ֥דֶשׁ אֲדָֽר 1 This is the name of the twelfth and last month of the Hebrew calendar. See how you translated this in [3:7](../03/07.md) and [3:13](../03/13.md).
8:13 j6r5 rc://*/ta/man/translate/figs-activepassive פַּתְשֶׁ֣גֶן הַכְּתָ֗ב לְהִנָּ֤תֵֽן דָּת֙ 1 You can say this with an active form. Alternate translation: “the letter told the officials to proclaim this as a law”
8:13 j6r7 rc://*/ta/man/translate/figs-idiom בְּכָל־מְדִינָ֣ה וּמְדִינָ֔ה 1 This expression means “in each and every province.” Alternate translation: “in every single province”
8:13 ach4 rc://*/ta/man/translate/figs-activepassive גָּל֖וּי לְכָל־הָעַמִּ֑ים 1 You can say this with an active form. Alternate translation: “the letter told the officials in every single province to post copies where everyone could see them”
8:13 ach5 וְלִהְי֨וֹת הַיְּהוּדִ֤ים עֲתִידִים֙ לַיּ֣וֹם הַזֶּ֔ה 1 Alternate translation: “that way the Jews would get ready to do what the letter said when the day came”
8:13 qk1d rc://*/ta/man/translate/figs-idiom לְהִנָּקֵ֖ם מֵאֹיְבֵיהֶֽם 1 This expression, “to take revenge from” another person, means to correct a wrong they have done. In this context, the phrase means to correct the wrong of the original law that gave people permission to kill the Jews. Alternate translation: “and fight back against their enemies”
8:14 ach7 הָרָצִ֞ים רֹכְבֵ֤י הָרֶ֨כֶשׁ֙ הָֽאֲחַשְׁתְּרָנִ֔ים 1 See how you translated this in [8:10](../08/10.md). Alternate translation: “messengers riding on fast horses that were used for the king’s business”
8:14 ach6 rc://*/ta/man/translate/figs-activepassive מְבֹהָלִ֥ים וּדְחוּפִ֖ים בִּדְבַ֣ר הַמֶּ֑לֶךְ 1 You can say this with an active form. Alternate translation: “the king commanded the couriers to deliver the letters as quickly as possible”
8:14 b69j rc://*/ta/man/translate/figs-doublet מְבֹהָלִ֥ים וּדְחוּפִ֖ים 1 These two terms mean almost the same thing and are used together to emphasize the fact that the couriers were told to deliver the letters as quickly as possible. Alternate translation: “they went immediately” or “as quickly as possible”
8:14 ach8 rc://*/ta/man/translate/figs-events הָרָצִ֞ים רֹכְבֵ֤י הָרֶ֨כֶשׁ֙ הָֽאֲחַשְׁתְּרָנִ֔ים 1 To present the events in chronological order, you can put this after the king’s command, as in the UST.
8:14 j6r9 rc://*/ta/man/translate/figs-activepassive וְהַדָּ֥ת נִתְּנָ֖ה 1 You can say this with an active form. Alternate translation: “the king’s officials also posted and read copies of the letter”
8:15 j7r3 rc://*/ta/man/translate/writing-newevent וּמָרְדֳּכַ֞י יָצָ֣א 1 This introduces a new event in the story. Use a way that is natural in your language to indicate this.
8:15 j7r5 rc://*/ta/man/translate/figs-metonymy מִלִּפְנֵ֣י הַמֶּ֗לֶךְ 1 Here, **face** represents the presence of a person. This phrase means that Mordecai had been in the presence of King Ahasuerus and was now leaving in order to fulfill his duties as a high official in the Persian government. Alternate translation: “from the palace”
8:15 ach9 rc://*/ta/man/translate/figs-explicit בִּלְב֤וּשׁ מַלְכוּת֙ תְּכֵ֣לֶת וָח֔וּר וַעֲטֶ֤רֶת זָהָב֙ גְּדוֹלָ֔ה וְתַכְרִ֥יךְ בּ֖וּץ וְאַרְגָּמָ֑ן 1 The implication is that the king gave Mordecai these special things to wear to show that he was now his highest officer. If it would be helpful in your language, you could say that explicitly. To put these events in chronological order, you could place this information before the report that Mordecai left the king’s presence to fulfill his duties.
8:15 eqc4 rc://*/ta/man/translate/figs-metonymy וְהָעִ֣יר שׁוּשָׁ֔ן צָהֲלָ֖ה וְשָׂמֵֽחָה 1 Here, **the city** represents the people living in it. Alternate translation: “the people of Susa”
8:15 i1ec rc://*/ta/man/translate/figs-hendiadys צָהֲלָ֖ה וְשָׂמֵֽחָה 1 This phrase expresses a single idea by using two words connected with “and.” The word **rejoiced** tells how they cheered. If it would be helpful in your language, you could express the meaning by saying something like “shouted joyfully.” Alternate translation: “cheered and were happy”
8:15 aci3 rc://*/ta/man/translate/figs-explicit צָהֲלָ֖ה וְשָׂמֵֽחָה 1 The implication is that the people did this when they saw Mordecai. If it would be helpful in your language, you could say this explicitly.
8:16 aci4 rc://*/ta/man/translate/figs-doublet הָֽיְתָ֥ה אוֹרָ֖ה וְשִׂמְחָ֑ה 1 The terms **light** and **joy** refer to the same thing here. They are used together to emphasize the extreme happiness that the Jews felt. Alternate translation: “the Jews felt very happy”
8:16 j8r1 rc://*/ta/man/translate/figs-doublet וְשָׂשֹׂ֖ן וִיקָֽר 1 These terms have similar meaning and are used together with the previous doublet to emphasize again the great happiness and joy that the Jews felt.
8:16 n94u rc://*/ta/man/translate/figs-explicit וִיקָֽר 1 Here, **honor** might have two possible meanings. (1) Other people honored the Jews. Alternate translation: “other people honored them” (2) The Jews themselves felt honor instead of shame. Alternate translation: “they felt honored”
8:17 k1eh rc://*/ta/man/translate/figs-idiom וּבְכָל־מְדִינָ֨ה וּמְדִינָ֜ה 1 This expression means “each and every province.” Alternate translation: “in every single province”
8:17 j8r3 rc://*/ta/man/translate/figs-idiom וּבְכָל־עִ֣יר וָעִ֗יר 1 This expression means “each and every city.” Alternate translation: “in every single city”
8:17 va7t rc://*/ta/man/translate/figs-personification מְקוֹם֙ אֲשֶׁ֨ר דְּבַר־הַמֶּ֤לֶךְ וְדָתוֹ֙ מַגִּ֔יעַ 1 This expression describes the king’s message as if it were a person that could travel to a particular place. This phrase refers to all the places that received the king’s letter. Alternate translation: “wherever the king’s couriers took his decree” or “wherever the couriers read the letter announcing the king’s decree”
8:17 j8r5 rc://*/ta/man/translate/figs-doublet שִׂמְחָ֤ה וְשָׂשׂוֹן֙ לַיְּהוּדִ֔ים 1 The terms **joy** and **rejoicing** have similar meaning and are used together to emphasize the great happiness and joy that the Jews felt. Alternate translation: “the Jews rejoiced greatly”
8:17 p89m rc://*/ta/man/translate/figs-doublet מִשְׁתֶּ֖ה וְי֣וֹם ט֑וֹב 1 These two terms mean something similar and are used together to emphasize the great happiness and joy that the Jews felt. Alternate translation: “and had festive celebrations”
8:17 aci5 rc://*/ta/man/translate/figs-idiom וְי֣וֹם ט֑וֹב 1 This expression generally means a day of happiness or celebration. Alternate translation: “and a holiday”
8:17 aci6 rc://*/ta/man/translate/figs-explicit וְרַבִּ֞ים מֵֽעַמֵּ֤י הָאָ֨רֶץ֙ מִֽתְיַהֲדִ֔ים 1 The implication is that they did this because they thought that the Jews might attack them when the Jews fought back against their enemies. If it would be helpful in your language, you could say this explicitly.
8:17 aci8 rc://*/ta/man/translate/figs-idiom מֵֽעַמֵּ֤י הָאָ֨רֶץ֙ 1 The **peoples of the land** were the non-Jewish people groups within the empire.
8:17 r3qf rc://*/ta/man/translate/figs-metaphor נָפַ֥ל פַּֽחַד־הַיְּהוּדִ֖ים עֲלֵיהֶֽם 1 Here, **falling** is a metaphor meaning to affect someone. Alternate translation: “they had become very afraid of the Jews”
8:17 aci9 rc://*/ta/man/translate/figs-events נָפַ֥ל פַּֽחַד־הַיְּהוּדִ֖ים עֲלֵיהֶֽם 1 To present the events in chronological order, you can say this before saying that the people from the other groups became Jews themselves.
9:intro yty1 0 # Esther 9 General Notes\n\n## Religious and Cultural Concepts in This Chapter\n\n### Purim\n\nThe events of this chapter were so significant, the Jews celebrated these events every year after this. It is known as “Purim.”\n\n## Translation Issues in This Chapter\n\n### Ironic Situation\n\nThe day that was supposed to bring great victory to the enemies of the Jews became a day of great victory for the Jews. This is a type of irony.\n\n### Opening Summary\n\nVerse 1 of chapter 9 provides a summary of everything that happens in this chapter. If using an opening summary is not normally used in your language, be sure to mark this as a summary either in the text or in a footnote. An opening summary like this is a characteristic device of Hebrew storytelling. So even though it describes the final outcome, we do not recommend that you move it to the end of the chapter unless it is very confusing to leave it here. To make it clear that verse 1 is only a summary and not the entire story, you could say something like this at the end of the verse: “This is what happened” or “Here are more details about what happened.”
9:1 j8r7 rc://*/ta/man/translate/writing-newevent וּבִשְׁנֵים֩ עָשָׂ֨ר חֹ֜דֶשׁ 1 This introduces a new event. Use a natural way in your language to indicate a new event.
9:1 acj0 rc://*/ta/man/translate/figs-explicit וּבִשְׁנֵים֩ עָשָׂ֨ר חֹ֜דֶשׁ הוּא־חֹ֣דֶשׁ אֲדָ֗ר בִּשְׁלוֹשָׁ֨ה עָשָׂ֥ר יוֹם֙ בּ֔וֹ 1 The implication is that this happened in the twelfth month of the same year that the letters were sent out. If it would be helpful in your language, you could say that explicitly. Alternate translation: “on the thirteenth day of the twelfth month of that year, the month of Adar”
9:1 j8r9 rc://*/ta/man/translate/translate-ordinal וּבִשְׁנֵים֩ עָשָׂ֨ר חֹ֜דֶשׁ 1 Alternate translation: “now in the twelfth month”
9:1 t9yc rc://*/ta/man/translate/translate-hebrewmonths הוּא־חֹ֣דֶשׁ אֲדָ֗ר 1 **Adar** is the name of the twelfth and last month of the Hebrew calendar. See how you translated this in [3:7](../03/07.md), [3:13](../03/13.md), and [8:12](../08/12.md).
9:1 j9r1 rc://*/ta/man/translate/translate-ordinal בִּשְׁלוֹשָׁ֨ה עָשָׂ֥ר יוֹם֙ בּ֔וֹ 1 Alternate translation: “on the thirteenth day of the month”
9:1 wh56 rc://*/ta/man/translate/figs-personification אֲשֶׁ֨ר הִגִּ֧יעַ דְּבַר־הַמֶּ֛לֶךְ וְדָת֖וֹ לְהֵעָשׂ֑וֹת 1 This expression describes the king’s decree as if it had traveled through time (as a person travels through space) and reached this particular day. This phrase means that it was time for people to obey the decree. Alternate translation: “when the time came for people to obey the king’s law and decree” or “when it was the day established in the king’s letters for people to carry out the king’s law”
9:1 acj2 בַּיּ֗וֹם אֲשֶׁ֨ר שִׂבְּר֜וּ אֹיְבֵ֤י הַיְּהוּדִים֙ לִשְׁל֣וֹט בָּהֶ֔ם 1 Alternate translation: “the enemies of the Jews had expected to defeat the Jews on that day”
9:1 ect2 rc://*/ta/man/translate/figs-idiom לִשְׁל֣וֹט 1 This word usually means “to rule over,” but here it means “to have power over, to be able to destroy.”
9:1 lq9y rc://*/ta/man/translate/figs-metaphor וְנַהֲפ֣וֹךְ 1 Saying that a situation was turned over is a figurative way of saying that what happened was the opposite of what was expected. Alternate translation: “the situation was reversed” or “the opposite happened”
9:1 acj3 ה֔וּא אֲשֶׁ֨ר יִשְׁלְט֧וּ הַיְּהוּדִ֛ים הֵ֖מָּה בְּשֹׂנְאֵיהֶֽם 1 Alternate translation: “Instead, it was the Jews themselves who destroyed their enemies”
9:1 acj4 rc://*/ta/man/translate/figs-idiom בְּשֹׂנְאֵיהֶֽם 1 This is an idiom that describes enemies
9:2 tj62 rc://*/ta/man/translate/figs-idiom לִשְׁלֹ֣חַ יָ֔ד 1 Here the expression **to stretch out a hand** means to cause someone physical harm with the intention of killing him. Alternate translation: “to defend themselves” or “to fight”
9:2 d44x rc://*/ta/man/translate/figs-abstractnouns בִּמְבַקְשֵׁ֖י רָֽעָתָ֑ם 1 Here the abstract noun **evil** likely means “harm,” as in [7:7](../07/07.md) and [8:6](../08/06.md). In this context, the term can be expressed with a verb. Alternate translation: “who were trying to destroy them”
9:2 acj6 rc://*/ta/man/translate/figs-idiom וְאִישׁ֙ לֹא־עָמַ֣ד לִפְנֵיהֶ֔ם 1 Alternate translation: “no one stood against them” or “no one was able to defeat them”
9:2 x8s3 rc://*/ta/man/translate/figs-metaphor וְאִישׁ֙ לֹא־עָמַ֣ד לִפְנֵיהֶ֔ם 1 Here, **standing** is a metaphor meaning to defend oneself and to fight back instead of running away from an enemy. Alternate translation: “was able to fight back”
9:2 j9r3 rc://*/ta/man/translate/figs-metonymy לִפְנֵיהֶ֔ם 1 Here, **face** stands for the presence of a person, so here it means “when faced with them.” Alternate translation: “against them”
9:2 h7jh rc://*/ta/man/translate/figs-metaphor נָפַ֥ל פַּחְדָּ֖ם עַל־כָּל־הָעַמִּֽים 1 Here, **falling** is a metaphor meaning to affect someone. Alternate translation: “all the peoples suddenly became very afraid”
9:2 acj7 rc://*/ta/man/translate/figs-explicit נָפַ֥ל פַּחְדָּ֖ם עַל־כָּל־הָעַמִּֽים 1 The implication is that as a result, no one helped anyone who attacked the Jews. If it would be helpful in your language, you could say this explicitly.
9:3 acj8 שָׂרֵ֨י הַמְּדִינ֜וֹת וְהָאֲחַשְׁדַּרְפְּנִ֣ים וְהַפַּח֗וֹת 1 See how you translated these terms in [3:12](../03/12.md) and [8:9](../08/09.md). Alternate translation: “the government leaders in each province”
9:3 acj9 וְעֹשֵׂ֤י הַמְּלָאכָה֙ אֲשֶׁ֣ר לַמֶּ֔לֶךְ 1 Alternate translation: “anyone the king had trusted with his affairs”
9:3 ack0 rc://*/ta/man/translate/figs-metaphor מְנַשְּׂאִ֖ים אֶת־הַיְּהוּדִ֑ים 1 Here, **lifting up** is a figurative way of saying “helping.” The picture is likely of someone helping a tired or injured person to stand or walk by holding them up. Alternate translation: “helped the Jews”
9:3 q2ue rc://*/ta/man/translate/figs-metaphor נָפַ֥ל פַּֽחַד־מָרְדֳּכַ֖י עֲלֵיהֶֽם 1 Here, **falling** is a metaphor meaning to affect someone. Alternate translation: “they were afraid of Mordecai”
9:4 j9r5 rc://*/ta/man/translate/grammar-connect-logic-result כִּֽי 1 This term introduces the reason why the officials and satraps and governors were becoming afraid of Mordecai.
9:4 xd49 rc://*/ta/man/translate/figs-explicit גָ֤דוֹל מָרְדֳּכַי֙ בְּבֵ֣ית הַמֶּ֔לֶךְ 1 The implication is that this is why all the other officials were afraid of Mordecai. If it would be helpful in your language, you could say this explicitly. Alternate translation, add: “They were afraid of him because”
9:4 ack1 rc://*/ta/man/translate/figs-metonymy גָ֤דוֹל מָרְדֳּכַי֙ בְּבֵ֣ית הַמֶּ֔לֶךְ 1 **The palace of the king** is a figurative way of describing the king’s administration by referring to the place where it was headquartered. Alternate translation: “was very important in the king’s government”
9:4 ack2 גָ֤דוֹל מָרְדֳּכַי֙ בְּבֵ֣ית הַמֶּ֔לֶךְ 1 **Great** here is the same term that, as a verb, describes promotion within the king’s service in [3:1](../03/01.md) and [5:11](../05/11.md). Alternate translation: “Mordecai was a very important royal official”
9:4 mr66 rc://*/ta/man/translate/figs-personification וְשָׁמְע֖וֹ הוֹלֵ֣ךְ בְּכָל־הַמְּדִינ֑וֹת 1 Here the story speaks of the news of Mordecai’s greatness as if it were a living thing that could travel throughout the empire. Alternate translation: “throughout the empire, everyone was hearing the news of his greatness”
9:4 j9r9 rc://*/ta/man/translate/figs-idiom מָרְדֳּכַ֖י הוֹלֵ֥ךְ וְגָדֽוֹל 1 This expression means that Mordecai continued to become more powerful and influential. Alternate translation: “Mordecai was becoming more famous because the king was giving him more and more power”
9:5 ack3 וַיַּכּ֤וּ הַיְּהוּדִים֙ בְּכָל־אֹ֣יְבֵיהֶ֔ם מַכַּת־חֶ֥רֶב 1 After the information about Mordecai, the story now returns to tell what happened on the appointed day. You could add a phrase to show this. Alternate translation, add: “on the day when they were allowed to defend themselves”
9:5 ack4 rc://*/ta/man/translate/figs-idiom וַיַּכּ֤וּ הַיְּהוּדִים֙ בְּכָל־אֹ֣יְבֵיהֶ֔ם מַכַּת־חֶ֥רֶב 1 This expression means that the Jews defended themselves against their enemies, even to the point of killing people who attacked them. Alternate translation: “the Jews attacked all of their enemies and killed them with their swords”
9:5 j11d rc://*/ta/man/translate/figs-synecdoche מַכַּת־חֶ֥רֶב 1 Swords were not necessarily the only weapons the Jews had and used. The sword is used to represent all of their weaponry. If it would be helpful in your language, you could express this more general meaning. Alternate translation: “the Jews took up their weapons and used them against their enemies”
9:5 j13d rc://*/ta/man/translate/figs-doublet וְהֶ֖רֶג וְאַבְדָ֑ן 1 These two words have the same meaning and are used together for emphasis. Alternate translation: “they destroyed them completely”
9:5 j15d rc://*/ta/man/translate/figs-idiom וַיַּֽעֲשׂ֥וּ בְשֹׂנְאֵיהֶ֖ם כִּרְצוֹנָֽם 1 This expression does not mean that the Jews felt pleasure when they killed their enemies. Rather, it means that the Jews were able to defend themselves against their enemies and were not hindered in any way. Alternate translation: “they were able to do everything they wanted to do against their enemies”
9:5 ack5 rc://*/ta/man/translate/figs-idiom בְשֹׂנְאֵיהֶ֖ם 1 This is an idiom that describes enemies.
9:6 j17d rc://*/ta/man/translate/figs-doublet הָרְג֤וּ & וְאַבֵּ֔ד 1 These two words have the same meaning and are used together for emphasis. Alternate translation: “killed”
9:7 ack6 rc://*/ta/man/translate/figs-explicit פַּרְשַׁנְדָּ֛תָא & דַּֽלְפ֖וֹן & אַסְפָּֽתָא 1 The story lists the names of Haman’s sons before explaining that they were his sons and that the Jews killed them. To be clear who these people are, you can add this information from verse 10 explicitly here. Alternate translation, add: “rhe Jews killed the ten sons of their enemy Haman son of Hammedatha. The names of his sons were …”
9:10 xt5b rc://*/ta/man/translate/figs-distinguish צֹרֵ֥ר הַיְּהוּדִ֖ים 1 This phrase gives clarifying information about Haman. Alternate translation: “the enemy of the Jews”
9:10 j19d rc://*/ta/man/translate/figs-idiom לֹ֥א שָׁלְח֖וּ אֶת־יָדָֽם 1 Here the expression **to stretch out a hand** means to take something from another person. Alternate translation: “they did not take”
9:11 j21d rc://*/ta/man/translate/figs-personification בָּ֣א מִסְפַּ֧ר & לִפְנֵ֥י הַמֶּֽלֶךְ 1 Here the story speaks about the report as if it were a living thing that could come into the king’s presence. Alternate translation: “one of the king’s servants told the king the number of”
9:11 acl0 rc://*/ta/man/translate/figs-metonymy לִפְנֵ֥י הַמֶּֽלֶךְ 1 Here, **face** represents the presence of a person. This phrase likely means that someone came into the king’s presence in order to deliver this report. Alternate translation: “someone came in and reported to the king”
9:11 j22d rc://*/ta/man/translate/figs-activepassive מִסְפַּ֧ר הַֽהֲרוּגִ֛ים 1 You can say this with an active form, and you can say who did the action. Alternate translation: “how many people the Jews had killed”
9:12 j33d rc://*/ta/man/translate/figs-doublet הָרְגוּ֩ & וְאַבֵּ֜ד 1 These terms mean the same thing and are used together for emphasis. Alternate translation: “killed”
9:12 vh5l rc://*/ta/man/translate/figs-rquestion בִּשְׁאָ֛ר מְדִינ֥וֹת הַמֶּ֖לֶךְ מֶ֣ה עָשׂ֑וּ 1 The king is making a statement, but he uses a question form to show that he is very convinced that the Jews must have also killed many people in the other provinces. Alternate translation: “what they must have done in the rest of the king’s provinces” or “they must have killed many more in the rest of the king’s provinces”
9:12 s3sr rc://*/ta/man/translate/figs-parallelism וּמַה־שְּׁאֵֽלָתֵךְ֙ וְיִנָּ֣תֵֽן לָ֔ךְ וּמַה־בַּקָּשָׁתֵ֥ךְ ע֖וֹד וְתֵעָֽשׂ 1 These two statements mean basically the same thing. Ahasuerus says the same thing twice to show that he is truly disposed to give Esther what she wants. If it would be confusing, you do not need to repeat both phrases in your translation. Alternate translation: “is there anything more that you want? Tell me, and I will do it for you”
9:12 n3ua rc://*/ta/man/translate/figs-activepassive וְיִנָּ֣תֵֽן לָ֔ךְ & וְתֵעָֽשׂ 1 You can capture these parallel passive statements with one statement using an active form. You can also say who will do the action. Alternate translation: “I will do it for you”
9:12 ly4g rc://*/ta/man/translate/figs-abstractnouns שְּׁאֵֽלָתֵךְ֙ & בַּקָּשָׁתֵ֥ךְ 1 The two abstract nouns **petition** and **request** can be expressed with a single phrase using the verb “want.” Alternate translation: “anything more that you want”
9:13 acl2 rc://*/ta/man/translate/figs-idiom אִם־עַל־הַמֶּ֣לֶךְ ט֔וֹב 1 This is an idiom that has been used many times in the story. Alternate translation: “if it seems like a good idea to you, O king”
9:13 acl3 rc://*/ta/man/translate/figs-activepassive יִנָּתֵ֣ן 1 You can say this with an active form, and you can indicate that Esther is asking the king to do it. Alternate translation: “please allow”
9:13 nz41 גַּם־מָחָ֗ר לַיְּהוּדִים֙ אֲשֶׁ֣ר בְּשׁוּשָׁ֔ן לַעֲשׂ֖וֹת כְּדָ֣ת הַיּ֑וֹם 1 Alternate translation: “all the Jews who live in Susa to obey today’s decree tomorrow also” or “to do tomorrow also what was decreed that they should do today”
9:13 j43d בְּשׁוּשָׁ֔ן 1 Alternate translation: “in the capital city of Susa”
9:13 acl4 עֲשֶׂ֥רֶת בְּנֵֽי־הָמָ֖ן יִתְל֥וּ 1 The request is not for the king to allow the bodies to be impaled (or hanged), but instead, for the king to order this. Alternate translation: “and have the bodies of Haman’s ten sons hanged [or impaled]”
9:13 acl5 rc://*/ta/man/translate/translate-symaction עֲשֶׂ֥רֶת בְּנֵֽי־הָמָ֖ן יִתְל֥וּ 1 The purpose of this would not be to kill the sons, since they are already dead, but to demonstrate publicly that the enemies of the Jews had been completely defeated.
9:13 acl6 rc://*/ta/man/translate/figs-explicit עֲשֶׂ֥רֶת בְּנֵֽי־הָמָ֖ן יִתְל֥וּ 1 It is implicit that since Haman’s sons are already dead, what Esther is actually asking for is for their bodies to be impaled or hanged. If it would be helpful in your language, you could say this explicitly. Alternate translation: “the bodies of Haman’s ten sons”
9:13 qyu8 rc://*/ta/man/translate/translate-unknown הָעֵֽץ 1 See how you translated this in [2:23](../02/23.md). Review the note there if that would be helpful.
9:14 acl7 rc://*/ta/man/translate/figs-activepassive וַיֹּ֤אמֶר הַמֶּ֨לֶךְ֙ לְהֵֽעָשׂ֣וֹת כֵּ֔ן 1 You can say this with an active form. Alternate translation: “the king granted both of Esther’s requests”
9:14 acl8 rc://*/ta/man/translate/figs-explicit וַתִּנָּתֵ֥ן דָּ֖ת בְּשׁוּשָׁ֑ן 1 This phrase, “in Susa,” seems to indicate that this refers to Esther’s first request. If it would be helpful in your language, you could say that explicitly. Alternate translation: “he issued a decree allowing the Jews in Susa to fight against their enemies again the next day”
9:14 j47d rc://*/ta/man/translate/figs-activepassive וַתִּנָּתֵ֥ן דָּ֖ת בְּשׁוּשָׁ֑ן 1 This can be stated in active form as in the UST.
9:14 acl9 rc://*/ta/man/translate/figs-explicit תָּלֽוּ 1 This was Esther’s second request. You can say who did the action. Alternate translation: “he ordered his servants to hang [or impale] the bodies of Haman’s ten sons”
9:15 j57d rc://*/ta/man/translate/translate-hebrewmonths לְחֹ֣דֶשׁ אֲדָ֔ר 1 **Adar** is the name of the twelfth and last month of the Hebrew calendar. See how you translated this in [3:7](../03/07.md), [3:13](../03/13.md), [8:12](../08/12.md), and [9:1](../09/01.md).
9:15 lp12 rc://*/ta/man/translate/figs-idiom וּבַ֨בִּזָּ֔ה לֹ֥א שָׁלְח֖וּ אֶת־יָדָֽם 1 Here, the expression **to stretch out a hand** means to take something from another person. Alternate translation: “they did not take the things that belonged to them”
9:16 j65d rc://*/ta/man/translate/figs-metaphor נִקְהֲל֣וּ ׀ וְעָמֹ֣ד עַל־נַפְשָׁ֗ם 1 Here, **standing** is a metaphor meaning to defend oneself and to fight back instead of running away from an enemy. See how you translated this in [8:11](../08/11.md). Alternate translation: “joined together to fight back against their enemies”
9:16 acm2 rc://*/ta/man/translate/figs-explicit נִקְהֲל֣וּ ׀ וְעָמֹ֣ד עַל־נַפְשָׁ֗ם 1 It’s implicit here, and stated explicitly in the next verse, that these other Jews fought their enemies only on the thirteenth day. If it would be helpful in your language, you could say that explicitly here. Alternate translation, add: “on the thirteenth day of the month of Adar”
9:16 acm3 rc://*/ta/man/translate/figs-metaphor וְנ֨וֹחַ֙ מֵאֹ֣יְבֵיהֶ֔ם 1 Here, **resting** is a figurative way of saying that they no longer needed to fight against their enemies because they had won the battle. Alternate translation: “they had no more trouble from their enemies”
9:16 m2cx לֹ֥א שָֽׁלְח֖וּ אֶת־יָדָֽם 1 Alternate translation: “they did not take the things that belonged to them” or “they did not take the valuable things” or “the did not take their possessions”
9:17 j67d rc://*/ta/man/translate/translate-hebrewmonths לְחֹ֣דֶשׁ אֲדָ֑ר 1 **Adar** is the name of the twelfth and last month of the Hebrew calendar. See how you translated this in [3:7](../03/07.md), [3:13](../03/13.md), [8:12](../08/12.md), [9:1](../09/01.md), and [9:15](../09/15.md).
9:17 acm5 בְּאַרְבָּעָ֤ה עָשָׂר֙ בּ֔וֹ וְעָשֹׂ֣ה אֹת֔וֹ י֖וֹם מִשְׁתֶּ֥ה וְשִׂמְחָֽה 1 Alternate translation: “they devoted the next day, the fourteenth day of the month of Adar, to joyful celebration” or “they feasted joyfully the next day, the fourteenth day of the month of Adar”
9:17 j69d rc://*/ta/man/translate/figs-hendiadys מִשְׁתֶּ֥ה וְשִׂמְחָֽה 1 This phrase expresses a single idea by using two words connected with “and.” The word **rejoicing** tells how they celebrated. Alternate translation: “joyful celebration”
9:17 acm6 rc://*/ta/man/translate/figs-synecdoche מִשְׁתֶּ֥ה 1 This is a figure of speech in which a part of something is used to mean the whole thing. The celebrations must have included more than just eating special meals together, but the story uses those meals to refer to the entire celebrations.
9:18 acm7 rc://*/ta/man/translate/figs-explicit נִקְהֲלוּ֙ 1 The implication is that they did this to fight against their enemies. This can be stated explicitly. Alternate translation: “the Jews who lived in Susa joined together to fight against their enemies”
9:18 acm8 rc://*/ta/man/translate/figs-explicit בִּשְׁלֹשָׁ֤ה עָשָׂר֙ בּ֔וֹ וּבְאַרְבָּעָ֥ה עָשָׂ֖ר בּ֑וֹ 1 If it would be helpful in your language, you could say which month this is. Alternate translation: “on the thirteenth and fourteenth days of the month of Adar”
9:18 j75d rc://*/ta/man/translate/translate-ordinal וּבְאַרְבָּעָ֥ה עָשָׂ֖ר בּ֑וֹ 1 Alternate translation: “and on day 14”
9:18 acm9 rc://*/ta/man/translate/figs-metaphor וְנ֗וֹחַ בַּחֲמִשָּׁ֤ה עָשָׂר֙ בּ֔וֹ וְעָשֹׂ֣ה אֹת֔וֹ י֖וֹם מִשְׁתֶּ֥ה וְשִׂמְחָֽה 1 **Resting** is a figurative way of saying that they no longer needed to fight against their enemies because they had won the battle. Alternate translation: “they defeated them, and there was no fighting on the fifteenth day. They devoted that day to joyful celebration”
9:18 j79d rc://*/ta/man/translate/figs-hendiadys מִשְׁתֶּ֥ה וְשִׂמְחָֽה 1 This phrase means the same thing as in the previous verse. Alternate translation: “for feasting joyfully”
9:19 j81d rc://*/ta/man/translate/grammar-connect-logic-result עַל־כֵּ֞ן 1 This term introduces the result of the events that were described in the previous verse. Alternate translation: “for that reason” or “that is why”
9:19 acn0 rc://*/ta/man/translate/figs-parallelism הַיְּהוּדִ֣ים הַפְּרָזִ֗ים הַיֹּשְׁבִים֮ בְּעָרֵ֣י הַפְּרָזוֹת֒ 1 These two phrases mean similar things. They are used together to make the identification of this group clear. The first phrase means that they lived in rural areas. The second phrase means they lived in settlements that did not have walls around them, that is, in villages. You can combine these phrases. Alternate translation: “the Jews who live in villages in the countryside”
9:19 acn1 rc://*/ta/man/translate/figs-explicit עֹשִׂ֗ים אֵ֠ת י֣וֹם אַרְבָּעָ֤ה עָשָׂר֙ & וְי֣וֹם ט֑וֹב 1 The implication is that this explanation is being offered for the benefit of city-dwelling Jews who might wonder why rural Jews celebrate this holiday on a different day. If it would be helpful in your language, you could say this explicitly. Alternate translation, add: “rather than on the fifteenth day.”
9:19 j85d rc://*/ta/man/translate/translate-hebrewmonths לְחֹ֣דֶשׁ אֲדָ֔ר 1 **Adar** is the name of the twelfth and last month of the Hebrew calendar. See how you translated this in [3:7](../03/07.md), [3:13](../03/13.md), [8:12](../08/12.md), [9:1](../09/01.md), [9:15](../09/15.md) and [9:17](../09/17.md).
9:19 j87d rc://*/ta/man/translate/figs-hendiadys שִׂמְחָ֥ה וּמִשְׁתֶּ֖ה 1 As in verses 17 and 18, this means “by celebrating joyfully”
9:19 j89d rc://*/ta/man/translate/figs-idiom וְי֣וֹם ט֑וֹב 1 This expression generally means a day of happiness or celebration.
9:19 acn3 rc://*/ta/man/translate/translate-symaction וּמִשְׁל֥וֹחַ מָנ֖וֹת אִ֥ישׁ לְרֵעֵֽהוּ 1 Giving gifts, in this culture as in many cultures, was a way of acknowledging a special occasion. Alternate translation: “and by giving gifts to one another”
9:19 j91d rc://*/ta/man/translate/figs-idiom אִ֥ישׁ לְרֵעֵֽהוּ 1 Here, **a man** means “a person.” The term **friend** would include family members and neighbors as well as social friends. Alternate translation: “to one another”
9:20 j95d rc://*/ta/man/translate/figs-merism הַקְּרוֹבִ֖ים וְהָרְחוֹקִֽים 1 This is a figurative way of referring to something by speaking of two extreme parts of it in order to include everything in between. This expression means the Jews who lived in or near Susa, those who lived far away, and all Jews in between. Alternate translation: “everywhere they lived”
9:21 acn6 rc://*/ta/man/translate/figs-idiom לְקַיֵּם֮ עֲלֵיהֶם֒ לִהְי֣וֹת עֹשִׂ֗ים 1 Here, **to set up** means to establish, and to **make** a day means to observe it as a holiday. Alternate translation: “to establish … as a holiday”
9:21 j99d rc://*/ta/man/translate/translate-hebrewmonths לְחֹ֣דֶשׁ אֲדָ֔ר 1 **Adar** is the name of the twelfth and last month of the Hebrew calendar. See how you translated this in [3:7](../03/07.md), [3:13](../03/13.md), [8:12](../08/12.md), [9:1](../09/01.md), [9:15](../09/15.md), [9:17](../09/17.md), and [9:19](../09/19.md).
9:21 n4v9 rc://*/ta/man/translate/figs-idiom בְּכָל־שָׁנָ֖ה וְשָׁנָֽה 1 This expression means “every year.” Alternation translation: “each year”
9:22 acn7 rc://*/ta/man/translate/grammar-connect-logic-result כַּיָּמִ֗ים אֲשֶׁר 1 This verse gives the reason for what Mordecai told the Jews to do in the previous verse. Alternate translation: “because those were the days when”
9:22 acn8 rc://*/ta/man/translate/figs-metaphor נָ֨חוּ בָהֶ֤ם הַיְּהוּדִים֙ מֵא֣וֹיְבֵיהֶ֔ם 1 As in verses 16, 17, and 18, **resting** here is a figurative way of saying that they no longer needed to fight against their enemies because they had won the battle. Alternate translation: “the Jews stopped fighting because they had defeated their enemies”
9:22 aco1 rc://*/ta/man/translate/figs-parallelism נֶהְפַּ֨ךְ לָהֶ֤ם מִיָּגוֹן֙ לְשִׂמְחָ֔ה וּמֵאֵ֖בֶל לְי֣וֹם ט֑וֹב 1 These two phrases mean similar things. The repetition is used to emphasize how dramatic and wonderful the change was. If it would be helpful in your language, you could combine these phrases and say something like “after being very sad, they became very happy.” Alternate translation: “they changed from being very sorrowful and crying to being very joyful and celebrating”
9:22 aco3 rc://*/ta/man/translate/figs-explicit נֶהְפַּ֨ךְ לָהֶ֤ם מִיָּגוֹן֙ לְשִׂמְחָ֔ה וּמֵאֵ֖בֶל לְי֣וֹם ט֑וֹב 1 It is implicit that the Jews were deeply distressed because they were being threatened with destruction, and they became very happy once they were safe from all their enemies. If it would be helpful in your language, you could say that here. Alternate translation: “everything had changed for them. They had been deeply distressed because they were threatened with destruction. But they became very happy once they were safe from all their enemies”
9:22 nch1 rc://*/ta/man/translate/figs-metaphor נֶהְפַּ֨ךְ לָהֶ֤ם מִיָּגוֹן֙ לְשִׂמְחָ֔ה 1 **Turning** represents changing. Alternate translation: “they changed from being very sad to being joyful”
9:22 aco4 rc://*/ta/man/translate/figs-abstractnouns מִיָּגוֹן֙ לְשִׂמְחָ֔ה 1 The abstract nouns **sorrow** and **joy** can be expressed with adjectives such as “distressed” and “happy.”
9:22 j113 rc://*/ta/man/translate/figs-explicit לַעֲשׂ֣וֹת אוֹתָ֗ם יְמֵי֙ 1 These are things that Mordecai is telling the Jews to do in his letters. If it would be helpful in your language, you could say that here. Alternate translation: “so Mordecai told them to observe those days with”
9:22 j115 rc://*/ta/man/translate/figs-hendiadys מִשְׁתֶּ֣ה וְשִׂמְחָ֔ה 1 As in verses 17, 18, and 19, this phrase expresses a single idea by using two words connected with “and.” The word “rejoicing” tells how the celebrating was to be done. Alternate translation: “joyful celebration” or “feasting joyfully”
9:22 aco5 וּמִשְׁל֤וֹחַ מָנוֹת֙ אִ֣ישׁ לְרֵעֵ֔הוּ 1 See how you translated this in verse 19. Review the notes there if that would be helpful. Alternate translation: “and by giving gifts to one another”
9:22 j117 rc://*/ta/man/translate/figs-idiom אִ֣ישׁ לְרֵעֵ֔הוּ 1 Here, **a man** means “a person.” The term **friend** would include family members and neighbors as well as social friends. Alternate translation: “to one another”
9:22 aco6 rc://*/ta/man/translate/translate-symaction וּמַתָּנ֖וֹת לָֽאֶבְיוֹנִֽים 1 In this culture as in many others, helping the poor was also a way of acknowledging a special occasion. The idea was that no one should miss out on the benefits of the wonderful thing that God had done. Alternate translation: “Mordecai also told them that they should help the poor on those days”
9:22 z1vl rc://*/ta/man/translate/figs-explicit וּמַתָּנ֖וֹת לָֽאֶבְיוֹנִֽים 1 This is also something that Mordecai is telling the Jews to do in his letters. If it would be helpful in your language, you could say that here. Alternate translation: “Mordecai also told them that they should give gifts to the poor on those days”
9:23 aco7 rc://*/ta/man/translate/figs-explicit וְקִבֵּל֙ & אֲשֶׁר־כָּתַ֥ב מָרְדֳּכַ֖י אֲלֵיהֶֽם 1 The implication seems to be that the Jews were glad to do what Mordecai had instructed, because they had already been doing it. You can add a word such as “readily” to indicate this.
9:23 ib25 rc://*/ta/man/translate/figs-events אֲשֶׁר־הֵחֵ֖לּוּ לַעֲשׂ֑וֹת 1 You can put this information first, to present the events in logical and chronological order. Alternate translation: “the Jews were already celebrating those days that way”
9:24 j119 rc://*/ta/man/translate/grammar-connect-logic-result כִּי֩ 1 This introduces the reason for the events previously described. The story will now summarize everything that happened previously. The Jews were to celebrate because they were able to fight back when Haman plotted to destroy all of them. Alternate translation: “they would celebrate these days to remember”
9:24 kqf6 rc://*/ta/man/translate/figs-explicit כִּי֩ 1 If it would be helpful in your language, you could say here what this reason is explaining. Alternate translation: “they would establish those days as a holiday in order to remember how”
9:24 j125 rc://*/ta/man/translate/figs-distinguish צֹרֵר֙ כָּל־הַיְּהוּדִ֔ים 1 This phrase gives clarifying information about Haman. Alternate translation: “the enemy of all the Jews”
9:24 xz7s rc://*/ta/man/translate/figs-explicit וְהִפִּ֥יל פּוּר֙ ה֣וּא הַגּוֹרָ֔ל 1 You can say explicitly why Haman did this. Alternate translation: “he threw Pur (that is, he threw lots) to find out what would be the best day”
9:24 bcy2 rc://*/ta/man/translate/translate-names פּוּר֙ ה֣וּא הַגּוֹרָ֔ל 1 As in 3:7, the storyteller is giving both the Persian and the Hebrew name because this is the story behind the Festival of Purim, which takes its name from “Pur.” So this is not repetition for emphasis. You can put in the Persian name and then the name for “lot” in your own language to show that the storyteller is doing this. Alternate translation: “a Pur (that is, a lot)”
9:24 j127 rc://*/ta/man/translate/figs-hendiadys לְהֻמָּ֖ם וּֽלְאַבְּדָֽם 1 The terms **vex** and **destroy** mean basically the same thing. They are used together to emphasize the degree to which Haman’s deadly plans were distressing to the Jews. If it would be helpful in your language, you could combine the terms and express the emphasis with a word like “completely.” Alternate translation: “and completely destroy them”
9:25 m8x3 rc://*/ta/man/translate/figs-explicit וּבְבֹאָהּ֮ לִפְנֵ֣י הַמֶּלֶךְ֒ 1 In this summary, many details are communicated implicitly. **She** means Esther. Also, this verse continues the account of what this celebration is commemorating. If it would be helpful in your language, you could make these things explicit. Alternate translation: “the celebration also commemorated how Esther dared to come into the king’s presence without being summoned, and she won his favor”
9:25 j128 rc://*/ta/man/translate/figs-metonymy לִפְנֵ֣י הַמֶּלֶךְ֒ 1 Here, **face** is a metonym meaning the presence of a person. This phrase means that Esther came into the king’s presence. Alternate translation: “into the king’s presence” or “before the king”
9:25 acp1 rc://*/ta/man/translate/figs-explicit אָמַ֣ר עִם־הַסֵּ֔פֶר 1 Once again, there is much information that is implicit here. If it would be helpful in your language, you could make it explicit. Alternate translation: “the king gave Mordecai the authority to send a letter throughout the empire saying that the Jews could defend themselves against their enemies”
9:25 y57b rc://*/ta/man/translate/figs-idiom יָשׁ֞וּב מַחֲשַׁבְתּ֧וֹ הָרָעָ֛ה אֲשֶׁר־חָשַׁ֥ב עַל־הַיְּהוּדִ֖ים עַל־רֹאשׁ֑וֹ 1 **His**, **he**, and **him** in this sentence refer to Haman. **Return on his head** is an idiom that means that what a person was planning to do to someone else happened to that person instead. Use an idiom with that meaning in your language. Alternate translation: “the wicked plan that Haman developed against the Jews will be done to him”
9:25 acp2 rc://*/ta/man/translate/figs-personification וְתָל֥וּ אֹת֛וֹ וְאֶת־בָּנָ֖יו עַל־הָעֵֽץ 1 The letter itself did not say this. The story is summarizing the events in compressed form. It is speaking of the letter as if it were a person who could take action and give commands like this, but it was the king who gave the command. Alternate translation: “the king also ordered his servants to hang [or impale] Haman on a wooden pole [or hang Haman on a gallows]. When the Jews in Susa killed his ten sons, the king had their bodies hanged [or impaled] as well”
9:25 j129 rc://*/ta/man/translate/translate-unknown הָעֵֽץ 1 See how you translated this in [2:23](../02/23.md). Review the note there if that would be helpful.
9:26 j131 rc://*/ta/man/translate/grammar-connect-logic-result עַל־כֵּ֡ן 1 This introduces the reason why the Jews gave the name “Purim” to this celebration. Alternate translation: “for that reason” or “that is why”
9:26 acp3 rc://*/ta/man/translate/figs-explicit קָֽרְאוּ֩ לַיָּמִ֨ים הָאֵ֤לֶּה פוּרִים֙ 1 **They** means the Jews. Alternate translation: “the Jews called these days Purim, like the word Pur”
9:26 c1gi rc://*/ta/man/translate/translate-names פוּרִים֙ 1 This is the name of the festival that commemorates the salvation of the Jewish people in ancient Persia from Haman’s plot to destroy and kill all the Jews in a single day.
9:26 buf1 rc://*/ta/man/translate/writing-background עַל־שֵׁ֣ם הַפּ֔וּר 1 This is information that the original audience needed to understand how this celebration got its name. You can put this first in the verse because it explains what comes next. Alternate translation: “the Persian word for ‘lot’ is ‘Pur’”
9:26 yq8m rc://*/ta/man/translate/figs-explicit שֵׁ֣ם הַפּ֔וּר 1 It can be stated clearly what “Pur” means. Alternate translation: “the word Pur, which means ‘lot’”
9:26 j133 rc://*/ta/man/translate/grammar-connect-logic-result עַל־כֵּ֕ן 1 The story has just given the reason why the holiday is called Purim. Now it is going to give another reason. It will be explaining why the Jews added this holiday to their calendar, in addition to the festivals that were commanded in the Law of Moses. The next verse describes them adding the holiday. This verse gives the reasons why they did that. Alternate translation: “because”
9:26 acp4 עַל־כָּל־דִּבְרֵ֖י הָאִגֶּ֣רֶת הַזֹּ֑את 1 This is a reference to the letter that Mordecai wrote, as described in verses 20–22. Alternate translation: “because Mordecai wrote to them to tell them to observe this holiday”
9:26 acp5 rc://*/ta/man/translate/figs-parallelism וּמָֽה־רָא֣וּ עַל־כָּ֔כָה וּמָ֥ה הִגִּ֖יעַ אֲלֵיהֶֽם 1 These two phrases mean similar things. The repetition is used to emphasize what a vivid experience it was to live through the events that this story describes. If it would be helpful in your language, you could combine the phrases and express the emphasis with a word like “amazing.” Alternate translation: “the amazing things that had happened to them”
9:26 acp6 rc://*/ta/man/translate/figs-explicit וּמָֽה־רָא֣וּ עַל־כָּ֔כָה וּמָ֥ה הִגִּ֖יעַ אֲלֵיהֶֽם 1 These phrases say generally “this” and “what,” but they are referring to the specific events the story has related. If it would be helpful in your language, you could describe these things specifically. Alternate translation: “because the Jews had been able to destroy the enemies who had wanted to destroy them”
9:26 acp7 rc://*/ta/man/translate/figs-events וּמָֽה־רָא֣וּ עַל־כָּ֔כָה וּמָ֥ה הִגִּ֖יעַ אֲלֵיהֶֽם 1 You can put this first, before the information about Mordecai’s letter, because it happened first. You can say “then” when you tell about the letter.
9:26 j135 rc://*/ta/man/translate/figs-idiom וּמָ֥ה הִגִּ֖יעַ אֲלֵיהֶֽם 1 This expression means “what had happened to them.”
9:27 acp8 קִיְּמ֣וּ וְקִבְּל֣וּ הַיְּהוּדִים֩ ׀ עֲלֵיהֶ֨ם ׀ וְעַל־זַרְעָ֜ם וְעַ֨ל כָּל־הַנִּלְוִ֤ים עֲלֵיהֶם֙ & לִהְי֣וֹת עֹשִׂ֗ים אֵ֣ת שְׁנֵ֤י הַיָּמִים֙ הָאֵ֔לֶּה 1 Alternate translation: “the Jews said that they would tell their descendants and those people who became Jews to be certain to celebrate this festival”
9:27 acp9 rc://*/ta/man/translate/figs-doublet קִיְּמ֣וּ וְקִבְּל֣וּ הַיְּהוּדִים֩ 1 “Set up” and “accepted” mean basically the same thing. The repetition is used to emphasize that the Jews definitely agreed to do this. If it would be helpful in your language, you could combine these words. Alternate translation: “agreed to establish”
9:27 j137 rc://*/ta/man/translate/figs-idiom וְעַל־זַרְעָ֜ם 1 As in [6:13](../06/13.md), **seed** means “descendants.” Alternate translation: “and for their descendants”
9:27 j141 rc://*/ta/man/translate/figs-idiom וְלֹ֣א יַעֲב֔וֹר 1 This expression means that the Jews would never stop celebrating the feast of Purim every year. you could put this last since it applies to the whole verse. Alternate translation: “always” or “forever”
9:27 acq0 rc://*/ta/man/translate/figs-events לִהְי֣וֹת עֹשִׂ֗ים אֵ֣ת שְׁנֵ֤י הַיָּמִים֙ הָאֵ֔לֶּה 1 To present things in chronological order, you can put this before the reference to Jewish descendants and converts to Judaism. Alternate translation: “to establish those two days as holidays and to observe them”
9:27 acq1 כִּכְתָבָ֖ם 1 Alternate translation: “in the way that Mordecai had told them to do in the letter”
9:27 acq2 וְכִזְמַנָּ֑ם 1 This means the fourteenth and fifteenth days of the month of Adar, as specified in [9:21](../09/21.md). Alternate translation: “on those exact days of the month of Adar”
9:27 j143 rc://*/ta/man/translate/figs-idiom בְּכָל־שָׁנָ֖ה וְשָׁנָֽה 1 This expression means “each and every year.” Alternate translation: “every single year”
9:28 acq3 rc://*/ta/man/translate/grammar-connect-logic-result וְהַיָּמִ֣ים הָ֠אֵלֶּה נִזְכָּרִ֨ים וְנַעֲשִׂ֜ים 1 This gives the result of the reasons described in verses 26 and 27. Alternate translation: “therefore” or “that is why”
9:28 acq4 rc://*/ta/man/translate/figs-doublet וְהַיָּמִ֣ים הָ֠אֵלֶּה נִזְכָּרִ֨ים וְנַעֲשִׂ֜ים 1 **Remembered** and **made** mean basically the same thing here. The repetition is used to emphasize that the Jews have been faithful in doing this. If it would be helpful in your language, you could express the general meaning by saying something like “So the Jews have celebrated these days.” Alternate translation: “therefore they said that they would remember and celebrate on those two days”
9:28 hc8s rc://*/ta/man/translate/figs-activepassive וְהַיָּמִ֣ים הָ֠אֵלֶּה נִזְכָּרִ֨ים וְנַעֲשִׂ֜ים 1 This expression uses two passive forms, but you could say the same thing using active forms. Alternate translation: “so the Jews have celebrated and observed these days”
9:28 j145 rc://*/ta/man/translate/figs-idiom בְּכָל־דּ֣וֹר וָד֗וֹר 1 This expression means “in each and every generation.” Alternate translation: “in every single generation”
9:28 j147 rc://*/ta/man/translate/figs-idiom מִשְׁפָּחָה֙ וּמִשְׁפָּחָ֔ה 1 This expression means “every family.” Alternate translation: “every Jewish family”
9:28 acq5 rc://*/ta/man/translate/figs-merism מְדִינָ֥ה וּמְדִינָ֖ה וְעִ֣יר וָעִ֑יר 1 This could be a figure of speech that refers to something by speaking of two extreme parts of it in order to include everything in between those parts. Generally speaking, a province would be the largest division of the empire that would identify a person’s location, and a city would be the smallest. Particularly, since the Jews would continue to celebrate Purim after the Persian empire and its provinces no longer exist, you might choose to express the meaning of this figure of speech in a more general way. Alternate translation: “everywhere they have lived”
9:28 j149 rc://*/ta/man/translate/figs-idiom מְדִינָ֥ה וּמְדִינָ֖ה 1 This expression means “every province.” Alternate translation: “in every single province”
9:28 j151 rc://*/ta/man/translate/figs-idiom וְעִ֣יר וָעִ֑יר 1 This expression means “every city.” Alternate translation: “in every single city”
9:28 acq6 rc://*/ta/man/translate/figs-doublenegatives וִימֵ֞י הַפּוּרִ֣ים הָאֵ֗לֶּה לֹ֤א יַֽעַבְרוּ֙ מִתּ֣וֹךְ הַיְּהוּדִ֔ים וְזִכְרָ֖ם לֹא־יָס֥וּף מִזַּרְעָֽם 1 As in verse 27, this expression means that the Jews will never stop celebrating the feast of Purim. You can say this positively. Alternate translation: “will always observe the Festival of Purim faithfully”
9:28 m5o8 rc://*/ta/man/translate/figs-parallelism וִימֵ֞י הַפּוּרִ֣ים הָאֵ֗לֶּה לֹ֤א יַֽעַבְרוּ֙ מִתּ֣וֹךְ הַיְּהוּדִ֔ים וְזִכְרָ֖ם לֹא־יָס֥וּף מִזַּרְעָֽם 1 These two phrases mean similar things. The repetition is used to emphasize that the Jews will definitely not stop celebrating Purim each year. If it would be helpful in your language, you could combine the phrases and express the emphasis with a word like “definitely” or “certainly” or “always.” Alternate translation: “the Jews and their descendants will certainly always continue to celebrate this festival of Purim”
9:28 j155 rc://*/ta/man/translate/figs-metaphor מִזַּרְעָֽם 1 As in verse 27, **seed** means “descendants.” Alternate translation: “and for their descendants”
9:29 je8e rc://*/ta/man/translate/figs-distinguish בַת־אֲבִיחַ֛יִל 1 This information reminds the reader who Esther was.
9:29 cm8c rc://*/ta/man/translate/translate-names אֲבִיחַ֛יִל 1 This man was Esther’s father and Mordecai’s uncle. See how you translated his name in [2:15](../02/15.md).
9:29 oc4c וּמָרְדֳּכַ֥י 1 Since the Hebrew verb wrote is feminine singular, it means that the letter was from Esther. The mention of **Mordecai** here probably means that Mordecai helped her to write the letter. Alternate translation: “with Mordecai”
9:29 ku7d rc://*/ta/man/translate/translate-numbers לְקַיֵּ֗ם אֵ֣ת אִגֶּ֧רֶת הַפּוּרִ֛ים הַזֹּ֖את הַשֵּׁנִֽית 1 **This second letter of Purim** could refer to: (1) this letter that Esther is writing, which is the second letter that the Jews will receive about the festival of Purim. Alternate translation: “an additional letter about Purim with her authority” or (2) the second letter that Mordecai wrote (See: verses 20–22), creating the festival of Purim. Alternate translation: “to confirm what Mordecai had written about Purim in his second letter” In either case, this letter from Esther is to add her royal authority to what Mordecai had already written.
9:30 acr1 rc://*/ta/man/translate/figs-gendernotations וַיִּשְׁלַ֨ח סְפָרִ֜ים 1 While this says “**he**,” in context it refers to the letter that Esther wrote with Mordecai’s help. Alternate translation: “they sent copies of this second letter” or “Mordecai ordered messengers to take copies of the letter”
9:30 acr2 rc://*/ta/man/translate/figs-parallelism אֶל־כָּל־הַיְּהוּדִ֗ים אֶל־שֶׁ֨בַע וְעֶשְׂרִ֤ים וּמֵאָה֙ מְדִינָ֔ה מַלְכ֖וּת אֲחַשְׁוֵר֑וֹשׁ 1 These three phrases all mean the same thing. The repetition emphasizes that Esther and Mordecai sent this second letter out comprehensively throughout the empire. Alternate translation: “to all the Jews throughout the entire empire of Ahasuerus”
9:30 acr3 rc://*/ta/man/translate/figs-metonymy שֶׁ֨בַע וְעֶשְׂרִ֤ים וּמֵאָה֙ מְדִינָ֔ה 1 The letter was not sent to the provinces as geographical territories, but to the Jews who lived in them. The Jews are being described by something associated with them, the places where they lived.
9:30 iaf7 rc://*/ta/man/translate/figs-abstractnouns דִּבְרֵ֥י שָׁל֖וֹם וֶאֱמֶֽת 1 The abstract nouns **peace** and **truth** can be expressed in other ways. Alternate translation: “encouraging the Jews that they are now safe and can live peacefully”
9:30 mpse דִּבְרֵ֥י שָׁל֖וֹם וֶאֱמֶֽת 1 The Hebrew word translated as **truth** here also refers to things that are “sure” or “secure.” When “peace” and “truth” are paired together, they can refer to a peaceful, stable political environment, as in 2 Kings 20:19 and Jeremiah 33:6. Alternate translation: “with a message that assured them of their peaceful and stable situation”
9:31 acr4 לְקַיֵּ֡ם אֵת־יְמֵי֩ הַפֻּרִ֨ים הָאֵ֜לֶּה בִּזְמַנֵּיהֶ֗ם כַּאֲשֶׁר֩ קִיַּ֨ם עֲלֵיהֶ֜ם מָרְדֳּכַ֤י הַיְּהוּדִי֙ וְאֶסְתֵּ֣ר הַמַּלְכָּ֔ה 1 Alternate translation: “in this second letter, Mordecai the Jew and Queen Esther confirmed that Purim should be celebrated on the fourteenth and fifteenth days of the month of Adar”
9:31 acr5 וְכַאֲשֶׁ֛ר קִיְּמ֥וּ עַל־נַפְשָׁ֖ם וְעַל־זַרְעָ֑ם דִּבְרֵ֥י הַצֹּמ֖וֹת וְזַעֲקָתָֽם 1 This is referring to background information that the original audience would have known. They would have known what the fasting was about. It could be either: (1) fasting as a part of Purim. We know that some Jews fasted on the 13th day of the month of Adar to commemorate the day that Haman intended to destroy them, or (2) other times of fasting. Ever since the destruction of Jerusalem, the Jews had been fasting and mourning in the fifth month of the year to show their sorrow over what had happened. (The story refers to the Babylonian conquest of Jerusalem in [2:6](../02/06.md).) You could put this information in a footnote if it would help your readers to understand this.
9:31 rl2s rc://*/ta/man/translate/figs-idiom וְעַל־זַרְעָ֑ם 1 Here, **seed** is a metaphor meaning the offspring or descendants of the Jews. Alternate translation: “and for their descendants” or “and for their offspring”
9:32 acr7 rc://*/ta/man/translate/figs-activepassive וְנִכְתָּ֖ב בַּסֵּֽפֶר 1 You can say this with an active form, and you can say who did the action. Alternate translation: “and the royal scribes made an official record of it”
10:intro h4m4 0 # Esther 10 General Notes\n\n## Religious and Cultural Concepts in This Chapter\n\n### Mordecai’s new position\n\nThrough the power of Yahweh, Mordecai was given a new position in the Persian Empire. Mordecai was now the second in command in the kingdom of Persia and he used his position to help other Jews.
10:1 j157 rc://*/ta/man/translate/writing-newevent וַיָּשֶׂם֩ הַמֶּ֨לֶךְ אֲחַשְׁוֵר֧וֹשׁ 1 This introduces a new event in the story. Use a natural way to introduce a new event in your language.
10:1 acr8 rc://*/ta/man/translate/figs-merism עַל־הָאָ֖רֶץ וְאִיֵּ֥י הַיָּֽם 1 The purpose of this chapter is to describe the greatness of Mordecai. It does that by showing that he was second in command to a very powerful emperor. Referring to both the land and the sea is a way to include everything that lives in a very large area of the earth. If it would be helpful in your language, you could express the general meaning by saying something like “everyone throughout his empire.” Alternate translation: “on all the people in the empire … even the people who lived on the islands in the Mediterranean Sea” or “on everyone throughout the land and even the far-away islands”
10:1 twn8 rc://*/ta/man/translate/figs-explicit וְאִיֵּ֥י הַיָּֽם 1 The phrase **the islands of the sea** likely refers to the fact that the Persian kings had conquered territories reaching all the way to the Mediterranean Sea. If it would be helpful in your language, you could say that explicitly. Alternate translation: “which reached all the way to the Mediterranean Sea.”
10:1 acr9 rc://*/ta/man/translate/figs-metonymy עַל־הָאָ֖רֶץ וְאִיֵּ֥י הַיָּֽם 1 These geographic features were not expected to pay the tax. The land and coastlands represent the people living there. The story is describing those people by reference to something associated with them, the places where they live.
10:2 acs1 rc://*/ta/man/translate/figs-doublet וְכָל־מַעֲשֵׂ֤ה תָקְפּוֹ֙ וּגְב֣וּרָת֔וֹ 1 **Power** and **might** mean essentially the same thing. They are used together to emphasize how powerful King Ahasuerus was. If it is more natural in your language, you can use one word with that meaning, with another word that gives it emphasis. Alternate translation: “all that he achieved because of how very powerful he was” or “all the great things that he did because of his great power”
10:2 p98n rc://*/ta/man/translate/figs-abstractnouns תָקְפּוֹ֙ וּגְב֣וּרָת֔וֹ 1 The abstract nouns **power** and **might** can be translated with an adjective. See the UST.
10:2 k7tc וּפָרָשַׁת֙ 1 Alternate translation: “They also wrote a full account”
10:2 acs2 גְּדֻלַּ֣ת מָרְדֳּכַ֔י 1 Alternate translation: “of how important Mordecai was” or “of how the king had honored Mordecai for the great things he had done”
10:2 acs3 גִּדְּל֖וֹ 1 See how you translated this phrase in 3:1 and 5:11. Alternate translation: “had promoted him”
10:2 acs4 rc://*/ta/man/translate/figs-rquestion הֲלוֹא־הֵ֣ם כְּתוּבִ֗ים עַל־סֵ֨פֶר֙ דִּבְרֵ֣י הַיָּמִ֔ים לְמַלְכֵ֖י מָדַ֥י וּפָרָֽס 1 This is actually a statement. The question form is used to emphasize the certainty of the statement. If questions are not used this way in your language, then use a statement instead, as in the UST.
10:2 acs5 rc://*/ta/man/translate/figs-activepassive הֲלוֹא־הֵ֣ם כְּתוּבִ֗ים 1 You can say this with an active form, and you can say who did the action. Alternate translation: “The king’s scribes made a record …”
10:2 acs7 rc://*/ta/man/translate/figs-idiom סֵ֨פֶר֙ דִּבְרֵ֣י הַיָּמִ֔ים לְמַלְכֵ֖י מָדַ֥י וּפָרָֽס 1 See how you translated this in [2:23](../02/23.md). Alternate translation: “the royal record books of Media and Persia”
10:3 j159 rc://*/ta/man/translate/grammar-connect-logic-result כִּ֣י 1 This word indicates that this verse will give the reason why the scribes made a record about Mordecai.
10:3 acs8 rc://*/ta/man/translate/figs-distinguish הַיְּהוּדִ֗י 1 This phrase gives clarifying information about Mordecai.
10:3 iui7 rc://*/ta/man/translate/figs-gendernotations אֶחָ֑יו 1 Here, **brothers** is a figurative way of describing fellow members of the same people group. Alternate translation: “fellow Jews”
10:3 act2 rc://*/ta/man/translate/figs-parallelism דֹּרֵ֥שׁ טוֹב֙ לְעַמּ֔וֹ וְדֹבֵ֥ר שָׁל֖וֹם לְכָל־זַרְעֽוֹ 1 These two phrases basically mean the same thing. The repetition is used to emphasize how hard Mordecai worked for the good of his people. If it would be helpful in your language, you could combine these phrases and say something like, “He worked hard so his people and their descendants would prosper.”
10:3 act3 rc://*/ta/man/translate/figs-abstractnouns דֹּרֵ֥שׁ טוֹב֙ לְעַמּ֔וֹ וְדֹבֵ֥ר שָׁל֖וֹם לְכָל־זַרְעֽוֹ 1 The abstract nouns **good** and **peace** refer in this context to prosperity and security. You could translate these ideas with verbs, for example, you could say, “He worked hard to make sure that his people would prosper and their descendants would be secure.”
10:3 wte9 rc://*/ta/man/translate/figs-metaphor דֹּרֵ֥שׁ טוֹב֙ לְעַמּ֔וֹ 1 **Seeking** is a figurative way to describe actively trying to do something or work hard for something.
10:3 s8f8 rc://*/ta/man/translate/figs-idiom וְדֹבֵ֥ר שָׁל֖וֹם לְכָל־זַרְעֽוֹ 1 **Speaking peace** is a figurative way of describing actions that benefit the general welfare of others.
10:3 j161 rc://*/ta/man/translate/figs-metaphor לְכָל־זַרְעֽוֹ 1 As in verses 27 and 28, **seed** means “descendants.” **seed** means “descendants.” Even if you combine the two parallel phrases, you can still convey the idea of “down through the generations” with a word such as “always.” Alternate translation: “to all of their descendants”
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