EST (Esther)
EST.1 • EST.2 • EST.3 • EST.4 • EST.5 • EST.6 • EST.7 • EST.8 • EST.9 • EST.10
EST.1
[EST.1.1] And it happened in the days of Ahasuerus, he is Ahasuerus the reigning from India and to Cush, seven and twenty and one hundred provinces. [§]
Va-yhi bi-y'mei achashverosh, hu achashverosh ha-molech me-hodu ve-ad-kush, shiva ve-esrim u-meah medinah.
This verse introduces King Ahasuerus and describes the extent of his kingdom. "Va-yhi" means "and it happened". "Bi-y'mei" means "in the days of". "Hu" simply means "he" or "it is". "Ha-molech" means "the reigning". "Me-hodu ve-ad-kush" means "from India even to Cush". "Shiva ve-esrim u-meah" means "seven and twenty and one hundred", or 127. "Medinah" means "province".
[EST.1.2] In those days, when the king Achashveroosh sat upon the throne of his kingdom, which was in Shushan the capital. [§]
bayamim hahem kesheb hammelech achashveroosh al kisse malchuto asher beshushan habirah
This verse introduces a setting in time. 'bayamim hahem' means 'in those days'. 'kesheb' means 'when sat'. 'hammelech achashveroosh' is 'the king Achashveroosh'. 'al kisse malchuto' means 'upon the throne of his kingdom'. 'asher' means 'which'. 'beshushan habirah' means 'in Shushan the capital'.
[EST.1.3] In the third year of his reign, he made a feast for all his officials and servants, displaying the power of Persia and Media, the Persians, and the officials of the provinces before him. [§]
bishnat sholosh lemalkho asa mishte lekol sarav uvadav heyl paras uMadai haperteemim usarey hamedinot lifanav.
This verse describes a feast held by a king in the third year of his reign. 'Bishnat sholosh lemalkho' means 'in the year three to his kingdom' or 'in the third year of his reign'. 'Asa mishte' means 'he made a feast'. 'Lekol sarav uvadav' means 'to all his officials and servants'. 'Heyl paras uMadai' refers to the power of Persia and Media. 'Haperteemim' means 'the Persians'. 'Usarei hamedinot' means 'and the officials of the provinces'. 'Lifanav' means 'before him'.
[EST.1.4] He showed me wealth, the glory of His kingdom, and the splendor of the beauty of His greatness, many days—eighty and one hundred days. [§]
Behar'oto et-osher kebode malchuto ve'et-yekar tif'eret gedullato yamim rabim shmonim u'meat yom.
This verse describes a vision of great wealth and glory lasting for many days. Let's break down the names of God that may appear: There are none in this verse. 'Osher' means wealth, 'Kebode' means glory, 'Malchuto' means His kingdom, 'Yekar' means splendor, 'Tif'eret' means beauty, and 'Gedullato' means His greatness. 'Yamim' means days, 'Rabim' means many, 'Shmonim' means eighty, 'u'meat' means and one hundred, and 'Yom' means day.
[EST.1.5] And when these days were completed, the king made a feast for all the people who were found in Shushan the capital, from the greatest to the smallest, a feast of seven days in the courtyard of the garden of the king’s palace. [§]
oo-vee-mee-loh-at hah-yah-meem hah-ay-leh ah-sah hah-meh-lech le-kohl hah-ahm nee-mets-ah-eem beh-shoo-shan hah-beer-ah le-mee-gah-dol veh-ad-kah-tahn mish-teh shiv-ah-t yah-meem bah-hah-tzar gin-nat bee-tahn hah-meh-lech.
This verse describes a feast made by the king for all the people found in the capital city of Shushan. It emphasizes the inclusiveness of the feast, extending to both great and small. The feast lasted for seven days and was held in the garden courtyard of the king’s palace.
[EST.1.6] White linen, cotton, and blue are held together by ropes of mud and purple, on rolls of silver and pillars of fine linen. Beds of gold and silver are on a floor of beaten and fine linen, where people tread and merchants trade. [§]
khur karpas utehelet akhuz bekhavlei boots veargaman al-glilei kesef veammudei shesh mitot zahav vakesef al ritzfat baht-vashesh vedar vesokheret.
This verse describes luxurious materials and furnishings. 'Khur' likely refers to white linen. 'Karpas' is cotton. 'Tekhelet' is a blue dye, often from a shellfish. 'Akhuz' describes something grasped or held together. 'Khavlei boots' means ropes of mud or slime. 'Argaman' is purple dye. 'Glilei kesef' are silver rolls or cylinders. 'Ammudei shesh' are pillars of fine linen. 'Mitot zahav vakesef' are beds of gold and silver. 'Ritzfat baht-vashesh' is a floor of beaten and fine linen. 'Dar' means to tread or walk. 'Sokheret' means merchant or trader.
[EST.1.7] And they would drink with vessels of gold, and vessels from different vessels, and wine of kingship abundant as the hand of the king. [§]
ve-has-koht bi-kh-lei zah-hav ve-khe-leem mi-khe-leem sho-neem ve-yeyn mal-khoot rav ke-yad ha-me-lekh.
This verse describes drinking vessels. 've-has-koht' means 'and they would drink'. 'bi-kh-lei zah-hav' means 'with vessels of gold'. 've-khe-leem mi-khe-leem sho-neem' means 'and vessels from vessels different'. 've-yeyn mal-khoot rav' means 'and wine of kingship abundant'. 'ke-yad ha-me-lekh' means 'as the hand of the king'. The 'hand of the king' is a metaphor for the king’s capacity or provision.
[EST.1.8] And the practice as law is that there is no compulsion, because thus the king established over all the master of his house to do as is the desire of each man. [§]
ve-hashtiyah kadat ein ones ki-ken yissad ha-melech al kol-rav beitoh la’asot kir’tson ish-va-ish.
This verse describes a king establishing a law allowing each man to do as he pleases with his wife. "ve-hashtiyah" means "and the drink", but here refers to the right or practice related to women. "kadat" means "law". "ein ones" means "there is no compulsion". "ki-ken" means "because thus". "yissad ha-melech" means "the king established". "al kol-rav beitoh" means "over all the master of his house". "la’asot kir’tson ish-va-ish" means "to do as is the desire of man and man".
[EST.1.9] And also Queen Vashti made a banquet for women in the house of the kingdom which belonged to King Ahasuerus. [§]
Gam vashti hamalkah asah mishte nashim beit hamalkhut asher lamelech achashveroosh.
This verse describes Queen Vashti hosting a banquet for women in the royal palace of King Ahasuerus. "Gam" means also or even. "Vashti" is the name of the queen. "Hamalkah" means the queen. "Asah" means she made or she did. "Mishte" means a banquet or a feast. "Nashim" means women. "Beit hamalkhut" means the house of the kingdom, or the royal palace. "Asher" means which or that. "Lamelech" means to the king. "Achashveroosh" is the name of the king.
[EST.1.10] On the seventh day, when the heart of the king was good because of wine, he said to Mehuman, "Bring Bizta, Harbona, Bigta, Avagta, Zetar, and Charchas, the seven eunuchs who minister before the face of King Achashveroosh." [§]
bayom hashevii ketov lev-hamelech bayayin amar limehuman bizta harbona bigta vaavagta zetar vecharchas shiv'at hassarisim hamshar'tim et pnei hamelech achashveroosh.
This verse describes a request made by the king while he was feeling good due to wine. He asks for certain officials to be brought to him. "bizta", "harbona", "bigta", "avagta", "zetar" and "charchas" are names of officials. "shiva't hassarisim" translates to 'seven eunuchs'. "hamshar'tim et pnei hamelech" means 'who minister before the face of the king'. "achashveroosh" is the name of the king.
[EST.1.11] To bring Queen Vashti before the king with a royal crown, to show the peoples and the officials her beauty, for she is good to look upon. [§]
lehavia et-vashti hamalkah lifnei hamelech beketer malkhut lehar’ot ha’amim vehassarim et-yafya’h ki-tovat ma’areh hi.
This verse instructs to bring Queen Vashti before the king with a royal crown, in order to show the peoples and the officials her beauty, for she is of good appearance.
[EST.1.12] And the queen Vashti refused to come at the word of the king, which was in the hand of the eunuchs. And the king became very angry, and his wrath burned within him. [§]
va-teh-mah-en ha-mal-kah veshti la-vo bi-devar ha-melech asher be-yad ha-sarisim va-yik-tzof ha-melech me-od va-cha-mah-to ba-ah-rah vo.
This verse describes Queen Vashti’s refusal to obey the king’s command. 'Va-teh-mah-en' means 'and she refused.' 'Ha-mal-kah veshti' is 'the queen Vashti.' 'La-vo' is 'to come.' 'Bi-devar ha-melech' is 'by the word of the king.' 'Asher be-yad ha-sarisim' means 'which was in the hand of the eunuchs.' 'Va-yik-tzof ha-melech' is 'and the king became very angry.' 'Me-od' means 'very.' 'Va-cha-mah-to ba-ah-rah vo' means 'and his wrath burned in him.'
[EST.1.13] And the king said to the wise ones, those who know the times, thus is the matter of the king before all who know law and judgment. [§]
va-yo-mer ha-me-lech la-cha-cha-mim yo-de-ei ha-itim ki-chen de-var ha-me-lech lif-nei kol-yo-de-ei dat va-din.
This verse describes a king speaking to wise men who know the times. He is conveying a matter to all who know law and judgment. Each word is translated literally. 'Ha-melech' means 'the king'. 'Cha-cha-mim' means 'wise ones'. 'Yo-de-ei' means 'those who know'. 'Ha-itim' means 'the times'. 'Ki-chen' means 'thus'. 'De-var' means 'word' or 'matter'. 'Lif-nei' means 'before'. 'Kol' means 'all'. 'Dat' means 'law'. 'Va-din' means 'and judgment'.
[EST.1.14] And the one close to him was Kershna Setar, from the land of Tarshish. Meres Marsna Memukan, seven officials of Persia and Media, who see the face of the king and sit first in the kingdom. [§]
vehaqarov elav kershna setar admata tarshish meres marsna memukan shiv'at sarei paras umadai ro'ei pnei hamelch hayoshvim rishona bammalchut.
This verse lists the officials who are closest to the king. It details their names and positions. 'vehaqarov elav' means 'and the one close to him'. 'kershna setar' is likely a single official's name. 'admata tarshish' specifies their origin or a related location. The verse continues listing several officials, and describes them as 'seeing the face of the king' – meaning they are in his direct service and have access to him. Finally, it states they ‘sit first in the kingdom’, meaning they are the highest-ranking officials.
[EST.1.15] According to the decree, what is to be done with Queen Vashti because she did not do the word of King Ahasuerus by the hand of the eunuchs? [§]
kə-dat mah-lah-aśot bam-mal-kah va-šti ʿal ʾă-šer lo-ʿāśtah ʾet-maʾmar ha-me-lech ʾă-ḥaś-ve-roš bə-yad ha-sa-ri-sim.
This verse details a decree being made concerning Queen Vashti for not obeying King Ahasuerus’ command, delivered by the eunuchs. 'kə-dat' means 'according to the decree'. 'mah-lā‘ăśôt' means ‘what to do’. ‘bam-mal-kah’ means ‘with the queen’. ‘va-šti’ is the name of the queen. ‘ʿal ʾă-šer’ means ‘because’. ‘lo-ʿāśtah’ means ‘she did not do’. ‘ʾet-maʾmar’ means ‘the word of’. ‘ha-me-lech’ means ‘the king’. ‘ʾă-ḥaś-ve-roš’ is the name of the king. ‘bə-yad’ means ‘by the hand of’. ‘ha-sa-ri-sim’ means ‘the eunuchs’.
[EST.1.16] And Memukan said before the king and the officials, "It is not only against the king that Vashti the queen has acted wrongly, but against all the officials and against all the peoples who are in all the provinces of King Ahasuerus’ kingdom." [§]
Va-yomer memukan lifnei ha-melech ve-ha-sarim lo al ha-melech levado avta vashti ha-malka ki al kol ha-sarim ve-al kol ha-amim asher be-kol medinot ha-melech achashverosh.
This verse is from the Book of Esther. Memukan is speaking before the king and his officials. He states that Vashti the queen has not only disobeyed the king, but she has also disobeyed all the officials and all the people in all the provinces of King Ahasuerus’ kingdom. It’s a statement about the wide-reaching implications of the queen’s actions, portraying it as a challenge to the entire authority structure.
[EST.1.17] For a word of the queen went out to all women, to dishonor their husbands in their eyes, saying, "The king, Achashverosh, said to bring the queen Vashti before him, and she did not come." [§]
ki-yeit-zeh d’var-ha-mal-kah al-kol-ha-nash-im le-hav-zot ba-alei-hem be-ei-nei-hem be-om-ram ha-me-lech a-chas-veh-rosh a-mar le-ha-vi-at et-vashti ha-mal-kah le-fa-nav ve-lo-vah
This verse describes a decree issued by the queen, concerning all women, to dishonor their husbands in their eyes, by stating that King Achashverosh commanded bringing Queen Vashti before him, and she did not come.
[EST.1.18] And on this day, the maids of Persia and Media will report what the queen said to all the king's officials, and it will be understood as humiliation and wrath. [§]
vehayom hazeh toamarnah sarot parass-umadai asher sham'u et devar hamalkah lechol sarei hammelech ukhday bizayon vakatzef.
This verse describes a situation where the maids of Persia and Media report the words of the queen to all the king's officials. The reporting is done in a way that is understood as humiliation and wrath. 'Vehayom hazeh' means 'and this day'. 'Toamarnah' means 'they will say' or 'they will report'. 'Sarot' means 'maids' or 'servants', feminine plural. 'Parass-umadai' refers to 'Persia and Media'. 'Asher' means 'who' or 'which'. 'Sham'u' means 'they heard'. 'Et' is a particle marking the direct object. 'Devar hamalkah' means 'the word of the queen'. 'Lechol sarei hammelech' means 'to all the king's officials'. 'Ukhday bizayon vakatzef' means 'and it is understood as humiliation and wrath'.
[EST.1.19] If it is pleasing to the king, let a decree go forth from before him, and may it be written in the laws of Persia and Media, so that it may not pass that Vashti may not come before the king Achashverosh, and the king may give his kingdom to a companion who is better than her. [§]
Im-al-ham-me-lech tov ye-tzeh de-var-mal-chut mil-le-fa-nav ve-yi-ka-teiv be-da-tei par-as-u-ma-dai ve-lo ya-a-vor a-sher lo-ta-vo vashti lif-nei ha-me-lech a-cha-shve-rosh u-mal-chu-tah yit-ten ha-me-lech li-re-u-tah ha-to-vah mim-me-nah.
This verse details a request for a royal decree. 'Im' introduces a conditional statement. 'Al' means 'upon' or 'regarding'. 'Ham-me-lech' is 'the king'. 'Tov' means 'good' or 'pleasing'. 'Ye-tzeh' means 'may it go forth'. 'De-var-mal-chut' means 'word of the kingdom' or 'decree'. 'Mil-le-fa-nav' means 'from before him'. 'Ve-yi-ka-teiv' means 'and may it be written'. 'Be-da-tei' means 'in the laws of'. 'Par-as-u-ma-dai' refers to the laws of Persia and Media. 'Ve-lo ya-a-vor' means 'and may it not pass'. 'A-sher' means 'that'. 'Lo-ta-vo' means 'she may not come'. 'Vashti' is a name. 'Lif-nei' means 'before'. 'Ha-me-lech' means 'the king'. 'A-cha-shve-rosh' is a name. 'U-mal-chu-tah' means 'and his kingdom'. 'Yit-ten' means 'may he give'. 'Li-re-u-tah' means 'to a companion'. 'Ha-to-vah' means 'the good'. 'Mim-me-nah' means 'than her'.
[EST.1.20] And we will hear the proclamation of the king that he will do in all his kingdom, because it is great. And all the women will give honor to their husbands, from the important to the unimportant. [§]
ve-nish-mah pit-gam ha-me-lech a-sher ya-a-seh be-chol mal-chu-to ki ra-bah hee ve-chol ha-na-shim yit-nu ye-kar le-va-lei-hem le-mi-gad-dol ve-ad ka-tan
This verse discusses obedience to the king's decree and the respect wives should give their husbands. 'Pitgam' means 'proclamation' or 'decree'. 'Ha-melech' means 'the king'. 'Malchuto' means 'his kingdom'. 'Ra-bah' means 'great'. 'Ha-nashim' means 'the women'. 'Ba-lei-hem' means 'their husbands'. 'Mi-gadol ve-ad katan' means 'from great to small', meaning everyone.
[EST.1.21] And the thing pleased the king and the officials. And the king did according to the word of Memuchan. [§]
va-yitav ha-davar be-einei ha-melech ve-ha-sarim va-yaas ha-melech kid'var memuchan
This verse describes a situation where something pleased the king and his officials, and as a result, the king acted according to the word of Memuchan. "Va-yitav" means 'and it was good' or 'and it pleased'. "Ha-davar" means 'the thing' or 'the matter'. "Be-einei" means 'in the eyes of', an idiom meaning 'to' or 'with'. "Ha-melech" means 'the king'. "Ve-ha-sarim" means 'and the officials'. "Va-yaas" means 'and he did'. "Kid'var" means 'according to the word of'. "Memuchan" is a proper noun, a person’s name.
[EST.1.22] And he sent letters to all the provinces of the king, to province and province according to its writing, and to people and people according to their language, so that every person would be ruler in his house and speak in the language of his people. [§]
Va-yish-lach se-fa-rim el kol me-di-not ha-me-lech, el me-di-na u-me-di-na ki-ch-ta-vah, ve-el am va-am ki-lshono, li-hyot kol ish soreir be-beyto, u-medaber kilshon ammo.
This verse describes the sending of letters by a king to all the provinces of his kingdom, to each province and people in their own language. The purpose of the letters is to allow each person to rule in their own house and speak in the language of their people.
EST.2
[EST.2.1] After these things, when the wrath of the king Ahasuerus subsided, he remembered Vashti and what she did, and what had been decreed upon her. [§]
akhkhar ha-devarim ha-elleh keshokh khamat ha-melekh akhashverosh zakhar et-vashti ve-et asher-asah ve-et asher-nigzar alayha
This verse describes the king Ahasuerus remembering Vashti and what she did, and what was decreed upon her. 'Akhkhar' means 'after'. 'Ha-devarim ha-elleh' means 'these words' or 'these things'. 'Keshokh' means 'when'. 'Khamat' means 'wrath' or 'anger'. 'Ha-melekh' means 'the king'. 'Akhashverosh' is the king's name. 'Zakhar' means 'remembered'. 'Et' is a grammatical particle. 'Vashti' is the queen's name. 'Asher' means 'that' or 'what'. 'Asah' means 'did'. 'Nigzar' means 'was decreed'. 'Alayha' means 'upon her'.
[EST.2.2] And the king’s young men, his servants, said, "Let us seek for the king young women who are good in appearance." [§]
vayomeru naarei-hammelech meshartev yevakshu lamelech ne'arot betulot tovot mar'eh
This verse describes the king's servants seeking beautiful virgin girls for the king. 'Vayomeru' means 'and they said'. 'Naarei-hammelech' means 'the king's young men', 'meshartev' means 'his servants'. 'Yevakshu' means 'they will seek'. 'Lamelech' means 'for the king'. 'Ne'arot' means 'young women'. 'Betulot' means 'virgins'. 'Tovot' means 'good/beautiful'. 'Mar'eh' means 'appearance/sight'.
[EST.2.3] And the king commanded officials throughout the provinces of his kingdom to gather every virgin girl who was beautiful in appearance to Shushan the capital, to the house of the women, into the hand of Hegai the eunuch of the king, who was in charge of the women, and they would give them their cosmetics. [§]
ve-yaf-kayd ha-me-lech pe-kee-deem be-chol me-dee-notee mal-choo-toh ve-yeek-bet-soo et kol na-a-rah be-too-lah to-vat mar-eh el shoo-shan ha-bee-rah el beit ha-na-sheem el yad he-geh ser-ees ha-me-lech sho-mer ha-na-sheem ve-na-ton tam-roo-kei-hen
This verse describes a king ordering officials to gather all beautiful virgin girls to the capital city, Shushan, and deliver them to Hegai, the king's eunuch who is in charge of the women. They will receive cosmetic treatments.
[EST.2.4] And the young woman who is good in the eyes of the king will reign in place of Vashti, and the matter was good in the eyes of the king, and he did so. [§]
veha na'arah asher titav be'einei hamelech timlok tachat vashti vayitav hadavar be'einei hamelech vaya'as ken.
This verse describes a situation where a new queen will be chosen to replace Vashti. It states that the young woman who pleases the king's eye will reign in Vashti's place, and that this idea was pleasing to the king, so he did as suggested.
[EST.2.5] There was a Judean man in Shushan the capital, and his name was Mordechai, son of Jair, son of Shimei, son of Kish, a man of the tribe of Benjamin. [§]
ish yehudi haya beshushan habirah ushemo mordechai ben yair ben shimei ben kish ish yemini.
This verse introduces Mordechai. "Ish" means man. "Yehudi" means Judean or Jew. "Haya" means was. "Besushan habirah" means in Shushan the capital. "Ushemo" means and his name. "Mordechai" is a proper name. "Ben" means son. "Yair", "Shimei", and "Kish" are ancestral names. "Ish yemini" means a man of the tribe of Benjamin.
[EST.2.6] Who God exiled from Jerusalem with the exile that God exiled with Jeconiah, king of Judah, who God exiled, Nebuchadnezzar, king of Babylon. [§]
asher haglah miYerushalayim im-ha-golah asher hagleta im Yechanyahu melech-Yehudah asher hegle Nevuchadnetzar melech Bavel.
This verse describes those who were exiled from Jerusalem with the exile that Nebuchadnezzar, king of Babylon, exiled, specifically with Jeconiah, king of Judah. 'Asher' means 'who' or 'which'. 'Haglah' is the verb 'to exile'. 'Yerushalayim' is Jerusalem. 'Im' means 'with'. 'Ha-golah' means 'the exile'. 'Melech' means 'king'. 'Yehudah' is Judah. 'Nevuchadnetzar' is the name Nebuchadnezzar. 'Bavel' is Babylon.
[EST.2.7] And it happened that he nurtured Hadassah, she is Esther, daughter of his uncle, because she had no father and no mother. And the young woman was beautiful in form and good to look at. And upon the death of her father and her mother, Mordechai took her to himself as a daughter. [§]
Va-yhi omen et-ha-dasah hi ester bat-dodo ki ein lah av va-em ve-ha-na'arah yefat-to'ar ve-tovat mar'eh u-ve-mot avihah ve-imah lekachah mardochai lo le-vat.
This verse describes Mordechai taking in his cousin Hadassah, who is also known as Esther, after her parents died. 'Va-yhi' means 'and it was'. 'Omen' means 'to nurture' or 'to raise'. 'Et' is a grammatical particle. 'Ha-dasah' is Hadassah's name, meaning 'myrtle'. 'Hi ester' means 'she is Esther'. 'Bat-dodo' means 'daughter of his uncle'. 'Ki ein lah av va-em' means 'because she has no father and no mother'. 'Ve-ha-na'arah' means 'and the young woman'. 'Yefat-to'ar' means 'beautiful in form'. 'Ve-tovat mar'eh' means 'and good to look at'. 'U-ve-mot avihah ve-imah' means 'and upon the death of her father and her mother'. 'Lekachah mardochai lo le-vat' means 'Mordechai took her to him as a daughter'.
[EST.2.8] And it happened when the word of the king and his law were heard, and when many young women were gathered to Shushan the capital, into the hand of Hegai, then Esther was taken to the king’s house, into the hand of Hegai, guardian of the women. [§]
Va-yhi b'hishama' d'var-ha-melech v'dato, u'v'hikavez ne'arot rabot el-Shushan ha-bira el-yad Hegai, va-tilaka' Ester el-beit ha-melech el-yad Hegai shomer ha-nashim.
This verse describes the beginning of Esther's selection as queen. It states that when the king's decree and law were heard, and many young women were gathered to Shushan the capital, into the hand of Hegai, then Esther was taken to the king's house, into the hand of Hegai, guardian of the women.
[EST.2.9] And the young woman was pleasing in his eyes, and she carried grace before him. And he hastened to bestow her dowry and her offerings to give to her, and the seven maidens suitable to give to her from the house of the king. And he provided for her and her maidens for the comfort of the house of women. [§]
Va-tee-tav ha-na-a-rah be-ay-nav, va-tee-sah che-sed le-fanav. Va-ye-va-hel et tam-roo-kay-ha ve-et ma-no-teh-ha la-tet la. Ve-et she-va ha-na-a-rot ha-re-uy-ot la-tet la mi-beit ha-me-lech. Va-ye-sha-neh-ha ve-et na-a-ro-tei-ha le-tov beit ha-nash-im.
This verse describes the favorable impression a young woman makes on a king and the gifts and attendants he bestows upon her. It details preparations for her comfort within the royal household. 'Va' means 'and', 'tav' means 'good/pleasant', 'na'arah' means 'young woman', 'be'einav' means 'in his eyes', 'tisah' means 'carry/bestow', 'chesed' means 'grace/kindness', 'le-fanav' means 'before him', 'yivhael' means 'he hastened/bestowed', 'tamrukeiha' means 'her dowry/gifts', 'manoteha' means 'her offerings', 'latet' means 'to give', 'sheva' means 'seven', 'ha-nearot' means 'the maidens', 'ha-re-uyot' means 'suitable/worthy', 'mi-beit' means 'from the house', 'ha-melech' means 'the king', 've-et' is a conjunction meaning 'and', 'naaroteiha' means 'her maidens', 'le-tov' means 'for good/for comfort', 'beit ha-nashim' means 'the house of women/the harem'.
[EST.2.10] Esther did not tell of her people, and of her place of birth, for Mordechai had commanded her that she should not tell. [§]
lo higidah Esther et ammah ve'et moladetah ki Marduchai tsivah alav ash'r lo tagid.
This verse states that Esther did not reveal her people or her birthplace. The reason given is that Mordechai commanded her not to tell.
[EST.2.11] And in each day and day, Mordechai walked before the courtyard of the house of the women, to know the peace of Esther, and what will be done with her. [§]
oo-ve-chol-yohm vah-yohm mar-do-khai mee-teh-hah-lek leef-nay khah-tzar bayt-han-nah-sheem lah-da-at et-shlohm es-tehr oo-mah-yeh-ah-seh bah
This verse describes Mordechai walking regularly near the courtyard of the women's quarters to learn about Esther's well-being and what is happening with her. Each word is translated literally, and the sentence structure aims for proper English grammar based on that literal translation.
[EST.2.12] And when the turn of a young woman and a young woman came to go to King Ahasuerus, after it had been for her according to the custom of the women, twelve months, because thus would be filled the days of their beautification: six months with the oil of myrrh and six months with the perfumes and with the cosmetics of the women. [§]
uv'veha'gi'a tor na'arah v'na'arah lavo el-hamelech achashveroosh miketz heiyot lah k'dat hannashim sh'naim asar chodesh ki ken yimle'u yemei merukeihen shisha chodashim b'shemen hamor v'shisha chodashim babesamim u'v'tamrukhei hannashim.
This verse describes the process a young woman underwent before being brought to King Ahasuerus. It details a year-long beautification process involving oil of myrrh and perfumes. ‘Tor’ seems to refer to the turn or time when a young woman was eligible to go to the king, and ‘merukeihen’ means their polishing or beautification.
[EST.2.13] And in this, the young woman came to the king. All that she says will be granted to her to come with her from the house of women until the house of the king. [§]
oo-vah-zeh hah-nah-ah-rah bah-ah el-hah-meh-lech et kol-ah-sher toe-mahr yee-nah-tehn lah-uh lah-voh im-mah mee-beit hah-nah-sheem ad-beit hah-meh-lech.
This verse describes a young woman approaching the king, and states that whatever she requests will be granted to her, allowing her to come from the women's quarters to the king's house. 'Oo-vah-zeh' means 'and in this.' 'Hah-nah-ah-rah' means 'the young woman.' 'Bah-ah' means 'came.' 'El-hah-meh-lech' means 'to the king.' 'Et' is a grammatical marker. 'Kol-ah-sher' means 'all that.' 'Toe-mahr' means 'she says.' 'Yee-nah-tehn' means 'will be given.' 'Lah-uh' means 'to her.' 'Lah-voh' means 'to come.' 'Im-mah' means 'with her.' 'Mee-beit hah-nah-sheem' means 'from the house of women.' 'Ad-beit hah-meh-lech' means 'until the house of the king.'
[EST.2.14] In the evening she came, and in the morning she returned to the house of the women, to the hand of Sha'ashgaz, the eunuch of the king, guardian of the concubines. She shall not come again to the king unless the king desires her and she is called by name. [§]
ba'erev hi va'ah u'va'boker hi shavah el-beit ha'nashim sheni el-yad sha'ashgaz saris ha'melech shomer ha'pilagshim lo-tavo od el-ha'melech ki im-chafez bah ha'melech ve'nikre'ah be'shem.
This verse describes a woman who visits the king at evening and returns to the house of the women in the morning, under the care of a eunuch who guards the king's concubines. She will not return to the king unless the king desires her, and she will then be called by name.
[EST.2.15] And when the month of Esther, daughter of Abihail, uncle of Mordechai, arrived, the one he had taken as his daughter to come to the king, she requested nothing except what Hegai, the king’s eunuch, keeper of the women, would say. And Esther found favor in the eyes of all who saw her. [§]
Uv'veha-gi-a tor-es-ter bat-avihayil dod mar-do-khay asher la-kah-lo levat le-vo el-ha-me-lekh lo vish-a davar ki im et asher yo-mar he-gay se-ris-ha-me-lekh sho-mer ha-nash-im va-te-hi es-ter no-set khen be-ei-nei kol-roe-ha.
This verse describes Esther being brought to the king. It details that she did not request anything except what Hegai, the king’s eunuch, instructed. It concludes by stating that Esther found favor in the eyes of all who saw her. The names are transliterated as they appear. 'Tor' means 'month', 'es-ter' is the proper name Esther, 'avihayil' is the proper name Abihail, 'mar-do-khay' is the proper name Mordechai, 'he-gay' is the proper name Hegai. 'ha-me-lekh' is 'the king', 'ha-nash-im' is 'the women'.
[EST.2.16] And Esther was taken to the king Ahasuerus, to the house of his kingdom, in the tenth month, which is the month Tebet, in the seventh year of his kingdom. [§]
va-tee-la-kah es-ter el-ha-meh-lech a-cha-shve-rosh el-beit mal-koo-toh ba-choh-desh ha-ah-shir-ee hoo-choh-desh te-vet bish-nat she-vah le-mal-koo-toh.
This verse describes Esther being taken to the king Ahasuerus. 'Va-tee-la-kah' means 'and was taken'. 'Es-ter' is the name Esther. 'El-ha-meh-lech' means 'to the king'. 'A-cha-shve-rosh' is the name Ahasuerus. 'El-beit mal-koo-toh' means 'to the house of his kingdom'. 'Ba-choh-desh ha-ah-shir-ee' means 'in the tenth month'. 'Hoo-choh-desh te-vet' means 'it is the month Tebet'. 'Bish-nat she-vah le-mal-koo-toh' means 'in the seventh year of his kingdom'.
[EST.2.17] And the king loved Esther above all the women, and she found favor and kindness before his eyes above all the young women, and he placed a royal crown upon her head, and he made her queen in place of Vashti. [§]
Va-ye-eh-hav ha-me-lech et-Es-ter mi-kol-ha-nash-im va-ti-sa-chen ve-che-sed le-fa-nav mi-kol-ha-bet-u-lot va-ya-sem ke-ter-mal-chut be-ro-sha, va-ya-mal-che-ha ta-chat Vashti.
This verse describes the king loving Esther more than any other woman. She found favor and kindness in his eyes above all the other young women. The king placed the royal crown upon her head and made her queen in place of Vashti.
[EST.2.18] And the king made a great feast for all his officials and servants, the feast of Esther. And he granted rest to the provinces, and he gave a portion as the king willed. [§]
va-ya-as ha-me-lech mish-teh ga-dol le-chol-sa-rav-av u-av-adav et mish-teh es-ter va-ha-na-chah la-me-di-not a-sah va-yit-ten mas-et ke-yad ha-me-lech.
This verse describes a feast made by the king. 'Va-ya-as' means 'and he made'. 'Ha-me-lech' means 'the king'. 'Mish-teh' means 'a feast'. 'Ga-dol' means 'great'. 'Le-chol-sa-rav-av u-av-adav' means 'for all his officials and servants'. 'Et mish-teh es-ter' means 'the feast of Esther'. 'Va-ha-na-chah la-me-di-not' means 'and he granted rest to the provinces'. 'A-sah' means 'he did' or 'he made'. 'Va-yit-ten' means 'and he gave'. 'Mas-et' means 'gift' or 'portion'. 'Ke-yad ha-me-lech' means 'according to the king's hand' or 'as the king willed'.
[EST.2.19] And in gathering young women a second time, and Mordechai is sitting at the gate of the king. [§]
u-ve-hi-ka-vetz be-tu-lot she-neet u-mar-do-khai yo-shev be-sha-ar-ha-me-lech
This verse describes a gathering of young women, a second gathering, and notes that Mordechai is sitting at the king’s gate. The words are relatively straightforward in meaning. “Be-tu-lot” means young women, “she-neet” means second, “yo-shev” means sitting, “be-sha-ar” means at the gate, and “ha-me-lech” means the king. The prefixes 'u-' and 've-' indicate 'and'.
[EST.2.20] Esther did not reveal her origin or her people, as Mordechai commanded her, and Esther did what Mordechai said, as she had been doing in trusting him. [§]
Ain Esther maggetet moladetah ve'et ammah ka'asher tzivah aleha Mordechai ve'et ma'amar Mordechai Esther osah ka'asher hayetah be'emnah itto.
This verse describes Esther concealing her birth and her people, as Mordechai commanded her. Esther consistently obeyed Mordechai’s instructions, acting as she had previously done when trusting him.
[EST.2.21] In those days, Mordechai was sitting at the king’s gate. Bigthan and Teresh, two of the king’s eunuchs who were gatekeepers, became angry, and they sought to lay a hand upon King Ahasuerus. [§]
bayamim hahem uMardokhay yoshev besha'ar-hammelech, qatzav Bigtan vateresh shnei sarisei hammelech mishomrei hassaf vayvakshu lishloch yad bammelach Achashverosh.
This verse describes a time when Mordechai was sitting at the king’s gate, and Bigthan and Teresh, two of the king’s eunuchs who were gatekeepers, became angry and plotted to lay hands on King Ahasuerus.
[EST.2.22] And the matter was known to Mordechai, and he told Queen Esther. And Esther said to the king in the name of Mordechai. [§]
vayyoda' haddavar lemardokay vayaged le'ester hammalkah vatomer ester lamelech beshem mardokay
This verse describes the communication of a matter to Mordechai, who then relays it to Queen Esther. Esther then speaks to the king on behalf of Mordechai. Each name is translated literally. 'Haddavar' means 'the matter' or 'the word'. 'Hammalkah' means 'the queen'. 'Beshem' means 'in the name of'.
[EST.2.23] And the word was sought, and it was found, and they hanged two upon a tree, and it was written in the book of the days before the king. [§]
va-yebukash ha-davar va-yimatzai va-yitalu shneheim al-etz va-yikatev be-sefer dibrei ha-yamim lifnei ha-melech.
This verse describes a search for something, its discovery, the hanging of two people on a tree, and the recording of these events in the chronicles before the king. Let's break down each name: 'ha-davar' means 'the word' or 'the thing', 'ha-yamim' means 'the days', 'ha-melech' means 'the king'. There are no names of God directly in this verse.
EST.3
[EST.3.1] After these things, King Ahasuerus elevated Haman, son of Hamdata the Agagite, and he raised him up. He then set his seat above all the officials who were with him. [§]
akhah'r had'varim ha'eleh gidal hammelekh akhashvero'sh et-haman ben-ham'data ha'agagi vaynas'ehu vayase'm et-kise'o me'al kol-hasarim asher ito.
This verse details the rise in power of Haman. "Akhah'r had'varim ha'eleh" means 'after these things'. "Gidal hammelekh akhashvero'sh" means 'King Ahasuerus elevated'. "Et-haman ben-ham'data ha'agagi" is 'Haman son of Hamdata the Agagite'. "Vaynas'ehu" means 'and he raised him up'. "Vayase'm et-kise'o me'al kol-hasarim asher ito" means 'and he set his seat above all the officials who were with him'.
[EST.3.2] And all the servants of the king who were at the gate of the king were bowing and prostrating to Haman, because thus the king had commanded him. And Mardokhai did not bow, nor did he prostrate. [§]
vekhol avdei hamelech asher beshaar hamelech koreim umishtachavim lehaman ki khen tsivah lo hamelech umardokhai lo yikra ve lo yishtachaveh.
This verse describes the court of a king, and the actions of its people and one particular individual. 'Avdei hamelech' means 'servants of the king.' 'Beshaar hamelech' means 'at the gate of the king.' 'Koreim' means 'bowing.' 'Mishtachavim' means 'prostrating.' 'Lehaman' means 'to Haman.' 'Ki khen tsivah lo hamelech' means 'because thus the king commanded him.' 'Mardokhai' is a proper name. 'Lo yikra' means 'he did not bow.' 'Ve lo yishtachaveh' means 'and he did not prostrate.'
[EST.3.3] And the servants of the king, who were at the gate of the king, said to Mordechai, "Why do you transgress the command of the king?" [§]
Va-yom-ru av-dei ha-me-lech a-sher be-sha-ar ha-me-lech le-Mar-do-khai ma-du-a at-ta o-ver et mitz-vat ha-me-lech.
This verse describes the servants of the king speaking to Mordechai. 'Va-yom-ru' means 'and they said'. 'Av-dei ha-me-lech' means 'servants of the king'. 'A-sher be-sha-ar ha-me-lech' means 'who are at the gate of the king'. 'Le-Mar-do-khai' means 'to Mordechai'. 'Ma-du-a' means 'why'. 'At-ta' means 'you'. 'O-ver' means 'transgress'. 'Et' is a grammatical particle with no direct translation but denotes a direct object. 'Mitz-vat ha-me-lech' means 'command of the king'.
[EST.3.4] And it happened, as they spoke to him day after day, and he did not listen to them, they told Haman, to see if the words of Mordechai would stand, because they had informed them that he is a Jew. [§]
Va-yi-hi be-om-ram el-av yom va-yom ve-lo sha-ma av-lei-hem va-ya-gi-du le-ha-man li-re-ot ha-ya-am-du di-vrei mar-do-chai ki-hig-gid la-hem asher-hu-a ye-hu-di.
This verse describes people repeatedly telling someone something, and that person not listening. They then report this to Haman, wanting to know if the words of Mordechai will stand, as they have informed them that he is a Jew.
[EST.3.5] And Haman saw that Mordechai was not bowing and prostrating himself to him, and Haman was filled with wrath. [§]
Va-yar ha-man ki-ein Mar-do-khai kore-a u-mishtakhaveh lo, va-yi-ma-leh ha-man khe-mah.
This verse describes Haman's reaction to Mordechai's refusal to bow down to him. ‘Va-yar’ means ‘and he saw’. ‘Ha-man’ is the name ‘Haman’. ‘Ki-ein’ means ‘that there is not’. ‘Mar-do-khai’ is the name ‘Mordechai’. ‘Kore-a’ means ‘bowing’. ‘U-mishtakhaveh’ means ‘and prostrating himself’. ‘Lo’ means ‘to him’. ‘Va-yi-ma-leh’ means ‘and was filled’. ‘Khe-mah’ means ‘wrath’.
[EST.3.6] And he despised in his eyes to harm Mordechai alone, because they told him of the people of Mordechai, and Haman sought to destroy all the Jews who are in all the kingdom of Achashverosh, the people of Mordechai. [§]
Va-yivez be-ayinav li-shloch yad be-Marduchay le-vado ki-higidu lo et am Marduchay va-yevakesh Haman le-hashmid et kol ha-Yehudim asher be-kol malchut Achashverosh am Marduchay.
This verse describes Haman's disdain for Mordechai and his plan to annihilate all the Jews. 'Va-yivez' means 'and he despised.' 'Be-ayinav' means 'in his eyes.' 'Li-shloch yad' is an idiom meaning 'to lay hands on' or 'to harm.' 'Le-vado' means 'alone' or 'by himself.' 'Ki-higidu lo' means 'because they told him.' 'Et am Marduchay' means 'the people of Mordechai.' 'Va-yevakesh Haman' means 'and Haman sought.' 'Le-hashmid' means 'to destroy.' 'Et kol ha-Yehudim' means 'all the Jews.' 'Asher be-kol malchut Achashverosh' means 'who are in all the kingdom of Achashverosh.' 'Am Marduchay' refers again to the people of Mordechai.
[EST.3.7] In the first month, that is the month of Nisan, in the twelfth year of King Achashveroosh’s reign, Pur, that is the lot, was cast before Haman from day to day and from month to month, twelve months, that is the month of Adar. [§]
Ba-hodesh ha-rishon hu-hodesh Nisan, bi-shnat sh’teim esreh la-melech Achashveroosh, hipil pur hu ha-goral lifnei ha-man miyom l’yom u’me-hodesh l’hodesh sh’neiim asar hu-hodesh Adar.
This verse describes the casting of lots (Pur) to determine a day for carrying out a plan. It specifies the date as occurring in the twelfth year of King Achashveroosh’s reign, within the months of Nisan and then Adar.
[EST.3.8] And Haman said to King Ahasuerus, "There is a people, one nation, scattered and separated among all the peoples in all the provinces of your kingdom, and their laws are different from all other people, and they do not follow the laws of the king. And it is not worth it to the king to let them continue." [§]
Va-yo-mer ha-man la-me-lech a-chash-veh-rosh yesh-no am-eh-chad me-foo-zar oo-me-fo-rad bein ha-am-im be-chol me-dee-not mal-choo-tech-ah ve-da-tei-hem sho-not mi-kol am ve-et da-tei ha-me-lech ei-nam o-seem ve-la-me-lech ein shav-eh le-ha-neech-am.
This verse is from the Book of Esther. Haman is speaking to King Ahasuerus, attempting to convince him to issue a decree to destroy the Jewish people. He describes them as a dispersed and separate people, with laws different from all other peoples, and who do not follow the king's laws. He argues that it is not worth allowing them to continue.
[EST.3.9] If it is good in the king’s eyes, let it be written to destroy them, and ten thousand talents of silver I will weigh out by the hands of those who do the work, to bring it to the king’s treasury. [§]
im-al-ham-me-lech tov yee-kah-tev le-av-dam va-ah-seh-ret ah-lah-pheem kee-kar-kes-sef esh-kol al-yeh-day o-seh-ee ham-meh-lah-khah le-hav-ee el-gin-zei ham-me-lech.
This verse discusses a proposal to the king. It suggests writing an order to destroy people, and offering ten thousand talents of silver to those who carry out the work, bringing it to the king's treasury.
[EST.3.10] And the king removed his ring from upon his hand, and he gave it to Haman, son of Hamedatha the Agagi, enemy of the Jews. [§]
va-ya-sar ha-me-lech et-ta-va-at-o me-al ya-do va-yit-neh le-ha-man ben-ha-me-da-ta ha-a-ga-gi tzo-rer ha-ye-hu-dim
This verse describes the king taking off his signet ring and giving it to Haman. 'Va-ya-sar' means 'and the king removed'. 'Ha-me-lech' is 'the king'. 'Et-ta-va-at-o' is 'his ring'. 'Me-al ya-do' means 'from upon his hand'. 'Va-yit-neh' means 'and he gave'. 'Le-ha-man' is 'to Haman'. 'Ben-ha-me-da-ta' means 'son of Hamedatha'. 'Ha-a-ga-gi' means 'the Agagi'. 'Tzo-rer' means 'enemy'. 'Ha-ye-hu-dim' means 'of the Jews'.
[EST.3.11] And the king said to Haman, "The silver is given to you, and the people to do with it as is good in your eyes." [§]
Va-yo-mer ha-me-lech le-ha-man ha-kesef na-tun la-ch ve-ha-am la-a-sot bo ka-tov be-ei-nech
This verse comes from the Book of Esther. It details the King's permission granted to Haman. 'Va-yo-mer' means 'and he said'. 'Ha-me-lech' means 'the king'. 'Le-ha-man' means 'to Haman'. 'Ha-kesef' means 'the silver'. 'Na-tun' means 'is given'. 'La-ch' means 'to you'. 'Ve-ha-am' means 'and the people'. 'La-a-sot' means 'to do'. 'Bo' means 'with it'. 'Ka-tov' means 'as good'. 'Be-ei-nech' means 'in your eyes'.
[EST.3.12] And the scribes of the king were called in the first month, on the thirteenth day of the month, and it was written according to all that Haman commanded to the satraps of the king and to the governors over each province, to the officials of the people and each province, according to the language of each people. The writing was in the name of King Ahasuerus, and it was sealed with the signet ring of the king. [§]
Va-yee-kar-u sof-rei ha-me-lech ba-chodesh ha-ree-shon beesh-lo-sha-ah a-sar yom bo va-yee-kah-tev kee-chol a-sher tzee-vah ha-mahn el a-chas-dar-pen-ei ha-me-lech ve-el ha-pah-chot a-sher al me-dee-nah oo-me-dee-nah ve-el sa-rei am va-am me-dee-nah oo-me-dee-nah kee-te-vah oo-am va-am kee-leesh-o-no be-shem ha-me-lech a-chas-vei-rosh neech-tahv ve-nech-tahm be-tah-bah-at ha-me-lech.
This verse describes the writing and sealing of a decree by the king. The scribes of the king wrote a letter according to all that Haman commanded to the king’s satraps and governors over each province, to the officials of the people and each province, according to the language of each people. The letter was written in the name of King Ahasuerus and sealed with the king’s signet ring.
[EST.3.13] And we will send letters by the hand of the runners to all the provinces of the king, to destroy, to kill, and to annihilate all the Jews, from youth to old age, infant and women, on one day – the thirteenth of the month of twelve, that is the month of Adar – and their possessions for plunder. [§]
ve-nish-lo-ach se-fa-rim be-yad ha-ra-tzim el kol me-di-not ha-me-lech le-hash-mid la-ha-rog u-le-ab-bed et kol ha-ye-hu-dim mi-na-ar ve-ad za-ken taf ve-nash-im be-yom ech-ad bi-sh-lo-sha-ah a-sar le-chodesh sh-nei-im a-sar hu-chodesh a-dar u-shla-lam la-voz.
This verse details a dispatch of letters by messengers to all the provinces of the king, instructing the destruction, killing, and annihilation of all Jews, from young to old, infants and women, on a single day – the thirteenth of the twelfth month, which is the month of Adar. Their possessions are to be plundered.
[EST.3.14] The writing is opened to give law in every land and nation, revealed to all peoples, to be prepared for this day. [§]
Patshagen hakhtav lehinaten dat bekhal-medinah umedinah galui lekhall-ha'ammim lihyot atidim layyom hazzeh.
This verse describes the writing being opened to give law in every land and nation, revealed to all peoples, to be prepared for this day. 'Patshagen' implies an opening or revealing of something written. 'Hakhtav' is 'the writing.' 'Lehinaten' means 'to give.' 'Dat' means 'law.' 'Bekhal-medinah umedinah' means 'in every land and nation'. 'Galui' means 'revealed' or 'manifest'. 'Lekhall-ha'ammim' means 'to all peoples.' 'Lihyot' means 'to be.' 'Atidim' means 'prepared' or 'ready.' 'Layyom hazzeh' means 'for this day.'
[EST.3.15] The runners went forth, pushed along by the word of the king, and the law was given in Shushan the capital. And the king and Haman sat down to drink, and the city of Shushan was troubled. [§]
ha-ratsim yatsu dekhufim bidvar ha-melekh vehadat nitnah be-shushan habirah veha-melekh vehaman yashvu lishtot vehair shushan navokhah.
This verse describes messengers being urgently sent at the king's command, a decree being issued in the capital city of Shushan, and the king and Haman sitting down to drink, while the city of Shushan was disturbed.
EST.4
[EST.4.1] And Mordechai knew all that was done, and Mordechai tore his clothes and put on sackcloth and ashes. And he went out into the midst of the city and cried out a great and bitter cry. [§]
oomardokhay yada et kol asher naasah vayikra mardokhay et begadav vayilbash sak vaefer vayetzea betokh ha'ir vayizak ze'akah gedolah umarah.
This verse describes Mordechai's reaction to Haman's decree. 'Mordechai knew all that was done' indicates he became aware of the order to destroy the Jews. 'He tore his clothes and put on sackcloth and ashes' were traditional signs of mourning and grief. 'He went out into the midst of the city and cried out a great and bitter cry' demonstrates his public expression of sorrow and anguish.
[EST.4.2] And he came until before the gate of the king, for there is no entering the gate of the king in clothing of sackcloth. [§]
Va-vo bo ad lifnei sha'ar ha-melech ki ein lavo el sha'ar ha-melech bilvush saq.
This verse describes someone approaching the king's gate. The key point is that one is not permitted to approach the king's gate while wearing sackcloth, which signifies mourning or penitence. 'Va-vo' indicates he came. 'Ad lifnei' means 'until before' or 'up to before'. 'Sha'ar' means gate. 'Ha-melech' means 'the king'. 'Ki' means 'for' or 'because'. 'Ein lavo' means 'there is no entering'. 'Bilvush' means 'in clothing'. 'Saq' means 'sackcloth'.
[EST.4.3] And in every province and province, a place where the word of the king and his law arrive, great mourning is for the Jews, and fasting and weeping and wailing, sackcloth and ashes are spread among many. [§]
uvekhal-medinah umedinah mekom asher devar-hamelech vedato magi'a evel gadol layehudim vetzom uvekhi umisphed sak va'efer yutzat laravim.
This verse describes a widespread decree affecting the Jews. 'Medinah' means province or region. 'Devar-hamelech vedato' means 'the word of the king and his law'. 'Evel gadol' is 'great mourning'. 'Tzom uvekhi umisphed' is 'fasting, weeping, and wailing'. 'Sak va'efer' refers to wearing sackcloth and sitting in ashes as signs of mourning. 'Yutzat laravim' means 'is spread among many'.
[EST.4.4] And young women of Esther and her attendants came and told her, and the queen was greatly agitated. And she sent garments to dress Mordechai and to remove his sackcloth from upon him, but he did not accept. [§]
Va-vo-ee-na na-a-rot Es-ter ve-sa-ree-say-ha va-ya-gee-du la-h va-tee-chal-chal ha-mal-ka-h me-od va-tee-shlach beg-a-deem le-hal-bish et Mar-do-chai u-le-has-eer sak-ko mee-a-lav ve-lo kee-bel.
This verse describes the reaction of Queen Esther to news brought to her by young women and her attendants. The news causes her great distress. She then sends clothing to dress Mordechai and remove his sackcloth, but he refuses to accept it.
[EST.4.5] And Esther called to the eunuch of the king’s servants who was stationed before her, and she commanded him concerning Mordecai, to learn what this was and for what this was. [§]
va-tee-krah es-tehr lah-ha-takh mee-sah-ree-say ha-meh-lekh ah-shehr heh-eh-meed leef-ah-vah va-teh-tsa-veh-hu al-mar-doh-khai lah-dah-aht mah-zeh ve-al-mah-zeh.
This verse describes Esther requesting information from one of the king’s eunuchs regarding Mordecai. She asks him to find out what is happening and why. The words are fairly straightforward descriptions of action and request.
[EST.4.6] And Hatách went to Mordechai, to the square of the city, which is before the king's gate. [§]
Va yetze hatach el marduchai el rechov ha'ir asher lifnei sha'ar hamelech.
This verse describes Hatách going to Mordechai in the city square before the king's gate. 'Va yetze' means 'and he went out'. 'Hatách' is a proper noun, a person's name. 'El' means 'to'. 'Marduchai' is another proper noun, a person's name. 'Rechov' means 'street' or 'square'. 'Ha'ir' means 'the city'. 'Asher' means 'that' or 'which'. 'Lifnei' means 'before'. 'Sha'ar' means 'gate'. 'Hamelech' means 'the king'.
[EST.4.7] And Mordecai told her all that had happened to him, and the account of the money that Haman had said he would weigh out against the treasures of the king concerning the Jewish people to destroy them. [§]
vayaged-lo mardokay et kol-asher karahu ve’et parashat hakesef asher amar ha-man lishkol al-ginzei ha-melech bayehudim le’avdam
This verse details Mordecai informing someone (likely Esther) about events that have transpired. Specifically, he relays the story of Haman’s plot to collect money from the Jewish people with the intention of destroying them.
[EST.4.8] And concerning the copy of the writing of the decree that was given in Shushan to destroy them, he gave it to him, to show Esther and to tell her, and to command upon her to come to the king to plead with him and to request before him on behalf of her people. [§]
ve'et-patshagen ketav-hadat asher nitan be'shushan lehashmidam natan lo lehara'ot et-ester ulehagid lah ul'tzavot aleiha lavo el-hammelech lehitchanen-lo ul'vakeish mil'fanav al-ammah.
This verse describes Mordecai being given a copy of the decree to destroy the Jews. He then shows it to Esther and instructs her to approach the king, plead with him, and request favor on behalf of her people.
[EST.4.9] And Hathach came and told Esther the words of Mordechai. [§]
vayavo hatach vayaged le'ester et dibrei marduchai
This verse describes that Hathach came and told Esther the words of Mordechai. Each word is fairly straightforward in its meaning. 'Vayavo' is a verb meaning 'he came'. 'Hatach' is a proper noun, a man’s name. 'Vayaged' is a verb meaning 'he told'. 'Le'ester' means 'to Esther'. 'Et' is a grammatical particle. 'Dibrei' means 'words of'. 'Marduchai' is a proper noun, a man’s name.
[EST.4.10] And Esther said to Hataq, and she commanded him to Mardukay. [§]
va-to-mer es-ter la-ha-tach va-te-tza-veh-hu el-mar-do-khay
This verse recounts Esther speaking to Hataq and commanding him concerning Mardukay. 'Va-to-mer' means 'and she said'. 'Es-ter' is the name Esther. 'La-ha-tach' is 'to Hataq'. 'Va-te-tza-veh-hu' means 'and she commanded him'. 'El-mar-do-khay' means 'to Mardukay'.
[EST.4.11] All the servants of the king and the people of the king’s provinces know that every man and every woman who comes to the inner court without being summoned – that is, not called – has a single decree of death, except that if the king extends to him the golden scepter, he shall live. And I have not been summoned to come to this king for thirty days. [§]
kal 'avdei hammelech ve'am medinot hammelech yode'im asher kol 'ish ve'isha asher yavo el hammelech el hechatsaer happnimit asher lo yikkare achat dato lehamit levad me'asher yoshit lo hammelech et sharvit hazahav vechaya va'ani lo nikre'iti lavo el hammelech zeh shloshim yom.
This verse describes a decree of the king. Anyone, male or female, who approaches the inner court without being summoned faces death, unless the king extends a golden scepter to them, allowing them to live. The speaker states they have not been summoned to the king for thirty days.
[EST.4.12] And they told Mordechai the words of Esther. [§]
vayagidu lemardukhay et divrey ester
This verse recounts that someone told Mordechai what Esther had said. 'Vayagidu' means 'and they told'. 'Lemardukhay' means 'to Mordechai'. 'Et' is a particle marking the direct object. 'Divrey' means 'words of'. 'Ester' is the name Esther.
[EST.4.13] And Mordechai said to reply to Esther, do not imagine in yourself to escape the house of the king from all the Judeans. [§]
Va-yo-mer mar-do-chai le-ha-shiv el es-ter al-te-da-mee be-naf-shech le-hee-mah-let beet-ha-me-lech mi-kol ha-ye-hu-deem.
This verse comes from the Book of Esther. It details Mordechai speaking to Esther. "Va-yo-mer" means "and he said". "Mar-do-chai" is Mordechai's name. "Le-ha-shiv" means "to return" or "to reply". "El" means "to". "Es-ter" is Esther's name. "Al-te-da-mee" means "do not imagine". "Be-naf-shech" means "in your soul" or "to yourself". "Le-hee-mah-let" means "to escape". "Beet-ha-me-lech" means "the house of the king". "Mi-kol" means "from all". "Ha-ye-hu-deem" means "the Judeans".
[EST.4.14] But if you remain silent at this time, relief and deliverance will arise for the Jewish people from another place, and you and your father's house will perish. And who knows if you have attained royal status for such a time as this? [§]
ki im-hacharesh tacharishi ba'et hazot, revach vehatzalah ya'mod layehudim mimakom acher, ve'at uveit-avich to'avedu, umi yode'a im-le'et kazot higa'at lamalkhut.
This verse comes from the Book of Esther. It details Mordecai informing Esther that if she remains silent at this time, relief and deliverance will arise for the Jewish people from another place, but she and her father's house will perish. It questions whether she reached royal status for such a time as this.
[EST.4.15] And Esther said to reply to Mordecai. [§]
va-to-mer es-ter le-ha-shiv el-mar-do-chai
This verse is from the Book of Esther. 'Va-to-mer' means 'and she said'. 'Es-ter' is the name Esther. 'Le-ha-shiv' means 'to return' or 'to reply'. 'El' means 'to'. 'Mar-do-chai' is the name Mordecai.
[EST.4.16] Go, assemble all the Jews who are found in Shushan, and fast for me, and do not eat and do not drink for three days, night and day. Also, I and my attendants will fast in the same way. And then I will go to the king, which is not according to the custom. And if I perish, I perish. [§]
lech k'nos et-kol-ha-yehudeem ha-nimtza'eem b'shushaan v'tzumu alay v'al-tochlu v'al-tishtu shloshet yamim laylah va-yom gam-ani v'na'arotay atzoom ken u'v'chen avo el-ha-melech asher lo-k'dat v'k'asher avadti avadti.
This verse is a command from Esther to the Jews of Shushan. She instructs them to gather together, fast for three days and nights, and she and her attendants will do the same. She then intends to approach the king, even though it is against the law, and accepts that doing so may result in her death.
[EST.4.17] And Mordechai went and did all that Esther commanded him. [§]
Va-ya-avor Mar-do-chai va-ya-as k'chol asher-tiv-ta alav Ester.
This verse describes Mordechai acting according to all that Esther commanded him. 'Va-ya-avor' means 'and he passed' or 'and he went'. 'Mar-do-chai' is a proper noun, the name Mordechai. 'Va-ya-as' means 'and he did'. 'K'chol' means 'all'. 'Asher-tiv-ta' means 'that she commanded'. 'Alav' means 'upon him'. 'Ester' is the proper noun, the name Esther.
EST.5
[EST.5.1] And it came to pass on the third day that Esther put on her royalty and stood in the courtyard of the king's house, the inner one, opposite the king's house, and the king sat on his throne of royalty in the house of royalty, opposite the entrance of the house. [§]
va-yhi | ba-yom ha-shlishi va-tilbash ester malkhut va-ta'amod ba-chatzar beit-ha-melech ha-penimit nochach beit ha-melech ve-ha-melech yoshev al-kisse malkhuto be-beit ha-malkhut nochach petach ha-bayit.
This verse describes Esther dressing in her royal robes and standing in the inner court of the king's palace, opposite the king's hall. The king is seated on his throne in the royal hall, opposite the entrance to the hall.
[EST.5.2] And it happened, when the king saw Queen Esther standing in the courtyard, that she found favor in his eyes. And the king extended to Esther the golden scepter which was in his hand. And Esther approached and touched the top of the scepter. [§]
Va-y'hi ki-re'ot ha-melech et-Esther ha-malkah omedet be-chatzer nasa chein be-einav va-yoshet ha-melech le-Esther et-sharvit ha-zahav asher be-yado va-tikrav Esther va-tiga be-rosh ha-sharvit.
This verse describes the king seeing Queen Esther and being pleased with her. He extends his golden scepter to her, and she approaches and touches the top of the scepter. This is a significant gesture, offering her favor and potentially saving her life.
[EST.5.3] And he said to her, the king, "What do you desire, Esther the queen, and what is your request, up to half the kingdom, and it will be given to you?" [§]
va-yo-mer lah ha-meh-lech mah-lach es-tehr ha-mal-kah oo-mah-va-ka-shah-tech ad-chatz-i ha-mal-koo-t ve-yee-nah-teh lahch.
This verse is from the book of Esther. It depicts the king asking Esther what she desires. 'Vayomer' means 'and he said'. 'Lah' means 'to her'. 'Hamelech' means 'the king'. 'Mah lach' is a phrase meaning 'what to you?' or 'what do you desire?'. 'Esther hamalkah' is 'Esther the queen'. 'Oo-mah-va-ka-shah-tech' means 'and what is your request?'. 'Ad chatzi hamalkut' means 'up to half the kingdom'. 'Ve yinateh lahch' means 'and it will be given to you'.
[EST.5.4] And Esther said, “If it is good to the king, may the king and Haman come today to the feast which I made for him.” [§]
Va-to-mer Ester im-al-ha-melech tov ya-vo ha-melech ve-ha-man ha-yom el-ha-mishte ash-er-asi-ti lo.
This verse comes from the Book of Esther. It records Esther speaking to her servants, requesting that she may speak to the king. ‘Va-to-mer’ means ‘and she said’. ‘Ester’ is the name Esther. ‘Im-al-ha-melech’ means ‘if to the king’. ‘Tov’ means ‘good’. ‘Ya-vo’ means ‘may come’. ‘Ha-melech’ means ‘the king’. ‘Ve-ha-man’ means ‘and Haman’. ‘Ha-yom’ means ‘today’. ‘El-ha-mishte’ means ‘to the feast’. ‘Ash-er-asi-ti lo’ means ‘which I made for him.’
[EST.5.5] And the king said, "Hurry Haman to do the word of Esther." And the king and Haman came to the banquet that she made. [§]
Va-yo-mer ha-me-lech mah-heru et-ha-man la-a-sot et-de-var Es-ter. Va-ya-vo ha-me-lech ve-ha-man el-ha-mishteh asher-asah Es-ter.
This verse describes the king ordering Haman to fulfill Esther’s request, and then the king and Haman attending the banquet Esther prepared. "Va-yo-mer" means 'and he said'. "Ha-me-lech" means 'the king'. "Mah-heru" means 'hurry'. "Et-ha-man" means 'Haman'. "La-a-sot" means 'to do'. "Et-de-var" means 'the word of'. "Es-ter" is the name Esther. "Va-ya-vo" means 'and he came'. "Ve-ha-man" means 'and Haman'. "El-ha-mishteh" means 'to the banquet'. "Asher-asah" means 'that she made'.
[EST.5.6] And the king said to Esther at the wine feast, "What is your request, and it will be given to you? And what is your desire, even up to half the kingdom, and it will be done." [§]
Va-yo-mer ha-me-lech le-es-ter be-mis-teh ha-yayin ma-she-e-la-tech ve-yi-na-ten lach u-ma-ba-ka-sha-tech ad-chatsi ha-mal-chut ve-te-e-sah.
This verse describes the king speaking to Esther during a wine feast. He asks her what she requests and promises to grant it, even up to half of the kingdom, and that it will be done. ‘Ha-melech’ is ‘the king’. ‘Le-es-ter’ is ‘to Esther’. ‘Be-mis-teh ha-yayin’ is ‘at the feast of the wine’. ‘Ma-she-e-la-tech’ is ‘what is your request’. ‘Ve-yi-na-ten lach’ is ‘and it will be given to you’. ‘U-ma-ba-ka-sha-tech’ is ‘and what is your desire’. ‘Ad-chatsi ha-mal-chut’ is ‘up to half the kingdom’. ‘Ve-te-e-sah’ is ‘and it will be done.’
[EST.5.7] And Esther answered and said, "My asking and my request." [§]
va-ta-an es-ter va-to-mar sh'e-la-ti u-va-ka-sha-ti
This verse comes from the Book of Esther. 'Va-ta-an' means 'and answered'. 'Es-ter' is the name Esther. 'Va-to-mar' means 'and she said'. 'Sh'e-la-ti' means 'my asking'. 'U-va-ka-sha-ti' means 'and my request'. The verse details Esther responding, stating what she is asking for and requesting.
[EST.5.8] If I have found favor in the eyes of the king, and if it is good to the king to grant my request and to do my petition, let the king and Haman come to the banquet that I will make for them, and tomorrow I will do according to the word of the king. [§]
Im-matzati khen be-einei ha-melech ve-im al ha-melech tov latet et-she'elati u-la'asot et-bakashati yavo ha-melech ve-haman el-ha-mishteh asher e'ese lahem u-machar e'ese kidvar ha-melech.
This verse is from the Book of Esther. It details Esther’s request to the king to attend a banquet she will prepare for him and Haman. The language is formal and polite, typical of requests made to royalty. The words represent a delicate situation as Esther is attempting to reveal a danger to her people. ‘Khen’ signifies favor or grace, while ‘bakashati’ is a request or petition. ‘Kidvar’ means ‘according to the word’.
[EST.5.9] And Haman went out on that day rejoicing and with a good heart. And when Haman saw Mordechai at the king’s gate, and he did not rise or tremble before him, Haman was filled with rage against Mordechai. [§]
Va yetze ha man bayom hahu sameach vetov lev vechir'ot ha man et marduchai besha'ar hamelech velo kam velo za' mimenu vayimale ha man al marduchai chemah.
This verse describes Haman's reaction to Mordechai. Haman went out rejoicing and in good spirits. However, when Haman saw Mordechai at the king's gate and Mordechai did not rise or tremble before him, Haman was filled with rage against Mordechai.
[EST.5.10] And Haman was dismayed, and he went to his house, and he sent for and brought his friends and Zeresh his wife. [§]
va-yit-ap-pak ha-man va-yo-vo el-bay-to-v va-yish-lakh va-ya-ve-a et-oh-hav-av ve-et-ze-resh ish-to
This verse describes Haman's reaction to Mordecai's refusal to bow down to him. 'Va-yit-ap-pak' means 'and he was dismayed'. 'Ha-man' is the name Haman. 'Va-yo-vo el-bay-to-v' means 'and he went to his house'. 'Va-yish-lakh' means 'and he sent for'. 'Va-ya-ve-a' means 'and he brought'. 'Et-oh-hav-av' means 'his friends'. 'Ve-et-ze-resh ish-to' means 'and Zeresh his wife'.
[EST.5.11] And he told them of the glory of his wealth and the multitude of his sons, and of all that the king had magnified him, and of what was lifted him up over the leaders and the servants of the king. [§]
vayesaper lahem haman et kevod ashero urob banav ve’et kol asher gidlo hammelech ve’et asher nissa’o al hasarim uve’avdei hammelech
This verse describes Haman telling those with him about his wealth, many sons, and the honors the king bestowed upon him. ‘Vayesaper’ means ‘and he told’. ‘Lahem’ means ‘to them’. ‘Haman’ is a proper noun, the name Haman. ‘Et’ is a particle indicating the direct object. ‘Kevod ashero’ means ‘the glory of his wealth’. ‘Urob banav’ means ‘and the multitude of his sons’. ‘Ve’et kol asher gidlo hammelech’ means ‘and all that the king magnified him’. ‘Ve’et asher nissa’o’ means ‘and what was lifted him up’. ‘Al hasarim uve’avdei hammelech’ means ‘over the leaders and the servants of the king’.
[EST.5.12] And Haman said, "Indeed, Queen Esther has not brought the king with her to the banquet that she prepared, but only me. And also tomorrow am I called with the king to her." [§]
Va-yo-mer Haman, af lo he-vi-a Esther ha-mal-kah im-ha-me-lech el ha-mishteh asher-asah-ta ki im oti ve-gam le-ma-char ani karu lah im-ha-melech.
This verse is from the Book of Esther. Haman is speaking and expressing his displeasure that Queen Esther has not yet brought the king with her to the banquet she prepared, but has only invited him. He also states he is invited with the king tomorrow.
[EST.5.13] And all of this is not worth anything to me at any time that I see Mordechai the Jew sitting at the gate of the king. [§]
vekhol-zeh einennu shaveh li bekhol-et asher ani ro’eh et-Mordechai ha-Yehudi yoshev besha’ar ha-melech.
This verse is from the Book of Esther. It details Haman’s frustration with Mordechai. 'vekhol-zeh' means 'and all this', referring to Haman’s wealth and status. 'einennu shaveh li' means 'is not worth to me'. 'bekhol-et' means 'at all times' or 'ever'. 'asher ani ro’eh' means 'that I see'. 'et-Mordechai ha-Yehudi' means 'Mordechai the Jew'. 'yoshev besha’ar ha-melech' means 'sitting at the gate of the king'.
[EST.5.14] And Zeresh, his wife, said to him, and all his lovers: "Make a tree, tall, fifty cubits. And in the morning, say to the king: let him hang Mordecai upon it. And come with the king to the banquet, rejoicing." And the matter was good in Haman’s eyes, and he made the tree. [§]
Va-to-mer lo Ze-resh ish-to ve-chol o-ha-vav ya-a-su etz ga-voh chamish-shim ama u-va-bokker emor la-melech ve-yitlu et Mar-do-chai a-lav u-vo im ha-melech el ha-mishteh sameach va-yitav ha-davar lifnei ha-man va-ya-as ha-etz.
This verse details a suggestion from Zeresh, Haman’s wife, to her husband. She advises him to build a tall gallows, fifty cubits high, and ask the king to hang Mordecai on it. She wants Haman to accompany the king to the celebratory banquet. The verse concludes that the suggestion pleased Haman and he proceeded to construct the gallows.
EST.6
[EST.6.1] That night, the king’s sleep was disturbed, and he said, "Bring the book of records, the words of the days," and they were read before the king. [§]
bal-lah-hah-hoo-ah nad-dah sh-nat ha-meh-lek vay-yo-mer le-hav-ee-ah et-se-fer ha-zik-ro-not div-rei ha-ya-mim vay-hee-yu nik-ra-eem lif-nei ha-meh-lek.
This verse describes the king being unable to sleep and requesting that the chronicles be brought to him and read aloud. Each word is fairly straightforward in terms of its literal meaning, though the grammatical structure is characteristic of Biblical Hebrew, which differs significantly from English.
[EST.6.2] And a writing was found which Mordechai had revealed concerning Bigthana and Teresh, two eunuchs of the king, who were among the doorkeepers, who had sought to lay a hand upon King Ahasuerus. [§]
Va-yim-tza kha-toov asher hig-eed Mar-do-khai al-Big-ta-na va-te-resh shnei sa-ri-sei ha-me-lech mish-mer-ei ha-saf ash-er bi-kshu li-shlach yad ba-me-lech A-chas-ve-rosh.
This verse describes a written record being found detailing a plot against King Ahasuerus revealed by Mordechai. Bigthana and Teresh, two of the king's eunuchs who were doorkeepers, were the ones who sought to lay hands on the king.
[EST.6.3] And the king said, "What has been done to honor Mordechai for this?" And the king’s young men, his servants, said, "Nothing has been done with him." [§]
vaYomer haMelech ma naasah yekar ugdullah leMardukhay al zeh vaYomru naarei haMelech meshartav lo naasah immo davar.
This verse describes the king asking what had been done to honor Mordechai. The king’s servants respond that nothing had been done.
[EST.6.4] And the king said, "Who is in the court?" And Haman came to the outer court of the house of the king to say to the king, to hang Mordechai on the tree which he had prepared for him. [§]
Va-yo-mer ha-me-lech mi be-cha-tzer ve-ha-man ba le-cha-tzer beit-ha-me-lech ha-chi-tzo-na le-e-mor la-me-lech lit-lot et-Mar-do-chai al-ha-etz asher-he-chin lo.
This verse describes Haman requesting permission from the king to hang Mordechai. 'Va-yo-mer' means 'and he said'. 'Ha-me-lech' is 'the king'. 'Mi be-cha-tzer' means 'who is in the court?'. 'Ve-ha-man' means 'and Haman'. 'Ba le-cha-tzer' means 'came to the court'. 'Beit-ha-me-lech' is 'house of the king'. 'Ha-chi-tzo-na' is 'the outer'. 'Le-e-mor' means 'to say'. 'Lit-lot' means 'to hang'. 'Et-Mar-do-chai' is 'Mordechai'. 'Al-ha-etz' means 'on the tree'. 'Asher-he-chin lo' means 'which he prepared for him'.
[EST.6.5] And the king's young men said to him, "Behold, Haman stands in the court." And the king said, "Let him come in." [§]
Va-yomru na'arei ha-melech elav, hine ha-man omed be-chatzar. Va-yomer ha-melech yavo.
This verse describes the king's servants informing him that Haman is waiting in the court. The king then instructs Haman to enter.
[EST.6.6] And Haman came and said to the king, "What should be done for the man whom the king desires to honor?" And Haman said in his heart, "To whom would the king want to give greater honor than to me?" [§]
Va-yo-vo ha-man va-yo-mer lo ha-me-lech ma-la-a-sot ba-ish asher ha-me-lech cha-fetz bi-kar-o va-yo-mer ha-man be-liv-o le-mi yach-potz ha-me-lech la-a-sot ye-kar yo-ter mi-me-ni.
This verse describes Haman approaching the king and being asked what should be done for the man whom the king desires to honor. Haman internally considers to whom the king would want to give more honor than to himself.
[EST.6.7] And Haman said to the king, “A man whom the king desires honor for…” [§]
Va-yo-mer ha-man el-ha-me-lech, ish asher ha-me-lech cha-fetz bi-ka-ro.
This verse is from the Book of Esther. 'Va-yo-mer' means 'and said'. 'Ha-man' is the name Haman. 'El-ha-me-lech' means 'to the king'. 'Ish' means 'man'. 'Asher' means 'who' or 'that'. 'Ha-me-lech' again means 'the king'. 'Chafetz' means 'desires' or 'is pleased with'. 'Bi-karo' means 'in his honor'. The verse speaks of Haman asking the King about a man who the King desires honor for.
[EST.6.8] They shall bring garments of royalty that the king wore in them, and a horse that the king rode upon, and a crown of royalty that was given on his head. [§]
ya-vee-oo le-voosh mal-khoot a-sher la-vash-vo ha-me-lech ve-soos a-sher ra-khav a-layv ha-me-lech va-a-sher nee-tan ke-ter mal-khoot be-ro-sho
This verse describes bringing royal garments and a horse for a king. ‘Yavee-oo’ means ‘they shall bring.’ ‘Levoosh’ means ‘garment.’ ‘Malkhoot’ means ‘kingdom’ or ‘royalty’ and is used here to describe royal garments. ‘Asher’ means ‘that’ or ‘which.’ ‘Lavash-vo’ means ‘he wore in it.’ ‘Hamelech’ means ‘the king.’ ‘Ve’ means ‘and.’ ‘Soos’ means ‘horse.’ ‘Rakhav’ means ‘he rode.’ ‘Alayv’ means ‘on him.’ ‘Nee-tan’ means ‘was given.’ ‘Ke-ter’ means ‘crown.’ ‘Be-ro-sho’ means ‘on his head.’
[EST.6.9] And the garment and the horse were given into the hand of a man from among the king’s officials, the Parthians, and they dressed the man whom the king desired to honor. And they caused him to ride upon the horse through the streets of the city, and they proclaimed before him, “Thus it shall be done for the man whom the king desires to honor.” [§]
ve-na-ton hal-voosh ve-ha-soos al-yad-eesh mee-sa-rei ha-me-lech ha-par-te-meem ve-heel-bish-oo et ha-eesh a-sher ha-me-lech cha-fetz bee-ka-ro ve-heer-kee-voo al ha-soos beer-chov ha-eer ve-ka-roo le-fa-nav ka-kah yeh-eh-seh le-eesh a-sher ha-me-lech cha-peh bee-ka-ro.
This verse describes the honor bestowed upon a man favored by the king. It details how he is given fine clothing and a horse, dressed by officials, and paraded through the city, with a proclamation announcing the honor given to those the king favors.
[EST.6.10] And the king said to Haman, "Quickly take the robe and the horse as you spoke of, and do so to Mordechai the Jew, who sits at the king's gate. Do not omit anything from all that you spoke." [§]
Va-yo-mer ha-me-lech le-ha-man ma-her kah-ch et-ha-levush ve-et ha-sus ka-asher di-bar-ta va-aseh-ken le-mar-do-chai ha-ye-hu-di ha-yo-shev be-sha-ar ha-me-lech al-ta-pel da-var mi-kol asher di-bar-ta.
This verse details the king's command to Haman. The king instructs Haman to quickly take the robe and the horse, as he previously described, and to act in that manner towards Mordechai the Jew, who sits at the king's gate. The king further instructs Haman not to omit anything from all that he had spoken.
[EST.6.11] And Haman took the clothing and the horse, and he clothed Mordechai, and he caused him to ride in the street of the city, and he proclaimed before him, “Thus shall it be done to the man whose honor the king desires.” [§]
Va-yikach ha-haman et-ha-levush ve-et-ha-sus va-yalbesh et-Mardukay va-yarkivehu bi-rechov ha-ir va-yiqra le-fanav kacha ye’aseh la-ish asher ha-melech chafetz bi-ikaro.
This verse describes Haman dressing Mordechai in royal garments and parading him through the city streets, proclaiming his honor. ‘Va-yikach’ means ‘and he took’. ‘Ha-haman’ is ‘the Haman’. ‘Et-ha-levush’ means ‘the clothing’. ‘Ve-et-ha-sus’ means ‘and the horse’. ‘Va-yalbesh’ means ‘and he clothed’. ‘Et-Mardukay’ means ‘Mordechai’. ‘Va-yarkivehu’ means ‘and he caused him to ride’. ‘Bi-rechov ha-ir’ means ‘in the street of the city’. ‘Va-yiqra le-fanav’ means ‘and he proclaimed before him’. ‘Kacha ye’aseh la-ish’ means ‘thus shall it be done to the man’. ‘Asher ha-melech chafetz bi-ikaro’ means ‘whose honor the king desires.’
[EST.6.12] And Mordechai returned to the gate of the king, and Haman was driven to his house, mourning and having his head covered. [§]
Va-ya-shav Mar-do-khay el-sha-ar ha-me-lech ve-ha-man nid-khaf el-bay-toh av-el ve-khaf-foo rosh.
This verse describes what happened immediately after Haman's request to hang Mordechai on the gallows was denied by the king. Mordechai returned to the king's gate, while Haman went to his house, dejected and with his head covered (a sign of mourning). Each word is translated directly. 'Va-ya-shav' means 'and he returned'. 'Mar-do-khay' is a proper name. 'El-sha-ar' means 'to the gate'. 'Ha-me-lech' means 'the king'. 'Ve-ha-man' means 'and Haman'. 'Nid-khaf' means 'was pushed/driven'. 'El-bay-toh' means 'to his house'. 'Av-el' means 'mourning/grieving'. 'Ve-khaf-foo' means 'and covered'. 'Rosh' means 'head'.
[EST.6.13] And Haman recounted to Zeresh his wife and to all his friends all that had happened to him. And they said to him, his wise men and Zeresh his wife, “If Mordechai is from the seed of the Jews, before whom you have begun to fall, you will not be able to overcome him, for you yourself will fall before him.” [§]
Va-ye-sa-per Ha-man le-ze-resh ish-to u-le-chol oh-a-vav et kol a-sher ka-ra-hu va-yo-meru lo cha-cha-mav u-ze-resh ish-to im mi-ze-ra ha-ye-hu-dim mar-do-chai a-sher ha-chi-lo-ta li-n-fol le-fa-nav lo-tu-chal lo ki-na-fol ti-pol le-fa-nav.
This verse details Haman recounting to his wife Zeresh and his friends everything that had happened to him. They advise him that if Mordechai is descended from the Jews, to whom he has begun to fall, he will not be able to overcome him, and he himself will fall before Mordechai.
[EST.6.14] They were still speaking with him when the eunuchs of the king arrived, and they hurried to bring Haman to the feast that Esther had prepared. [§]
Odam medaberim imo vesarisei hammelech higiu vayavhilu lehavi et-haman el-hamishte asher-aseta Esther.
This verse describes the moment when the king’s eunuchs arrive while people are still speaking with Haman. The eunuchs are hurried to bring Haman to the feast that Esther had made.
EST.7
[EST.7.1] And the king and Haman came to drink with Queen Esther. [§]
va-yo-vo ha-me-lech ve-ha-man li-shtot im-es-ter ha-mal-kah
This verse describes the king and Haman going to drink with Queen Esther. Each word is translated literally. 'Va-yo-vo' means 'and came'. 'Ha-me-lech' means 'the king'. 'Ve' means 'and'. 'Ha-man' is 'Haman'. 'Li-shtot' means 'to drink'. 'Im' means 'with'. 'Es-ter' is 'Esther'. 'Ha-mal-kah' means 'the queen'.
[EST.7.2] And the king said to Esther, also on the second day at the wine feast, "What is your request, Esther the queen, and it shall be given to you? And what is your request, up to half the kingdom, and it shall be done?" [§]
Va-yo-mer ha-me-lech le-es-ter gam ba-yom ha-she-nee be-mis-teh ha-yayin ma-she-e-latech es-ter ha-mal-kah ve-ti-na-teh lahch oo-ma-ba-ka-sha-tech ad-chatz-ee ha-mal-chut ve-teh-ahsh.
This verse recounts the king asking Queen Esther what her request is, offering her up to half of his kingdom. The word 'ha-melech' means 'the king'. 'Es-ter' is the name Esther. 'Ba-yom ha-she-nee' means 'on the second day'. 'Mis-teh ha-yayin' means 'the wine feast'. 'Ma-she-e-latech' means 'what is your request'. 'Ha-mal-kah' means 'the queen'. 'Ve-ti-na-teh lahch' means 'and it shall be given to you'. 'Oo-ma-ba-ka-sha-tech' means 'and what is your request'. 'Ad-chatz-ee ha-mal-chut' means 'up to half the kingdom'. 'Ve-teh-ahsh' means 'and it shall be done'.
[EST.7.3] And Queen Esther answered and said, "If I have found favor in your eyes, the king, and if it is good to the king, let my life be granted to me by my request, and my people by my asking." [§]
va-ta-an es-ter ha-mal-kah va-to-mar im-ma-tsa-ti khen be-ei-ne-kha ha-me-lekh ve-im-al ha-me-lekh tov ti-na-ten-li naf-shi bi-she-a-la-ti ve-a-mi be-va-ka-sha-ti.
This verse is from Esther 7:3. It depicts Queen Esther responding to King Ahasuerus. She asks for her life and the lives of her people. 'Khen' refers to grace or favor. 'Sha'alat' refers to a request. 'Baka-sha-ti' refers to my asking.
[EST.7.4] For we have been sold, I and my people, for destruction, to kill, and to perish. But if we had been sold as slaves and handmaids, I would have remained silent, for the harm caused by an adversary is not equal to the damage to the king. [§]
ki nimkar-nu ani ve-ami le-hashmid le-harog u-le-abed ve-ilu la-avadim ve-lishfachot nimkar-nu he-chresh-ti ki ein ha-tzar shavah be-nezek ha-melech.
This verse describes a situation where the speaker and their people have been sold for destruction, killing, and annihilation. The speaker acknowledges that if they had been sold as slaves, they would have remained silent, reasoning that the harm to the king from rebellious slaves is less than the total destruction of a people. 'Nimkar' means 'sold'. 'Hashmid' means 'to destroy'. 'Harog' means 'to kill'. 'Abed' means 'to perish'. 'Avadim' means 'slaves'. 'Lishfachot' means 'handmaids'. 'Hechreshti' means 'I would have been silent'. 'Tzar' refers to an adversary or oppressor. 'Shavah' means 'equal' or 'worth'. 'Nezek' refers to damage or harm. 'Melech' means 'king'.
[EST.7.5] And the king Ahasuerus said, and he said to Esther the queen, "Who is this one, and which one is he, who has filled his heart to do thus?" [§]
va-yo-mer ha-me-lech a-cha-shve-rosh va-yo-mer le-es-ter ha-mal-kah mee hoo zeh ve-ei-zeh hoo a-sher me-la-o lib-bo la-a-sot ken.
This verse comes from the Book of Esther. It describes King Ahasuerus asking Queen Esther who is the one who proposed to do something (presumably hang Haman). "Ha-melech" means "the king". "A-cha-shve-rosh" is the king’s name, Ahasuerus. "Le-es-ter ha-mal-kah" means "to Esther the queen". "Mee hoo zeh" means "who is this one". "Ve-ei-zeh hoo" means "and which one is he". "A-sher me-la-o lib-bo la-a-sot ken" means "who has filled his heart to do thus".
[EST.7.6] And Esther said, "This man, a distress and an enemy, is Haman the wicked one." And Haman was terrified before the king and the queen. [§]
va-to-mer Es-ter ish tsar ve-oyev ha-man ha-ra ha-zeh ve-ha-man niv-at mil-lif-nei ha-me-lech ve-ha-mal-kah
This verse comes from the Book of Esther. It describes Esther identifying Haman as a wicked enemy. 'Ish' means man, 'tsar' means distress or enemy, 'oyev' means enemy, 'haman' is Haman’s name, 'ha-ra' means the wicked, 'ha-zeh' means this, 'niv-at' means he was terrified or dismayed, 'mil-lif-nei' means before, 'ha-me-lech' means the king, and 'ha-mal-kah' means the queen.
[EST.7.7] And the king rose in his wrath from the wine feast to the garden of the pavilion, and Haman stood to request his life from Queen Esther, for he saw that evil was completed for him from the king. [§]
vehammelech kam bachamatoo mimishteh hayayin el-ginat habitan vehaman amad livakeish al-nafsho me’ester hamma’lecha ki ra’ah ki kal’tah elav harah’ah me’et hammelech.
This verse describes the king rising in his wrath from the wine feast to the garden of the pavilion, and Haman standing to ask for his life from Queen Esther, because he saw that evil was completed for him from the king.
[EST.7.8] And the king returned from the garden of the pavilion to the house of the wine drinking, and Haman fell upon the couch upon which Esther was. And the king said, "Is it also to subdue the queen with me in the house?" The matter came forth from the mouth of the king, and the face of Haman covered itself. [§]
vehammelech shav miginnat habitan el-beit mishte hayayin vehaman nofel al-hamitta asher ester aleha vayomer hammelech hagam likbosh et-hamalka imi babayit hadavar yatsa mipi hammelech ufeney haman chafu.
This verse describes Haman falling upon the couch where Esther was reclining while the king was asking if Haman intended to assault the queen within the king's home. The king is posing this as a question, and Haman's face falls in fear.
[EST.7.9] And Harbonah, one of the eunuchs, said before the king, "Also, behold, the tree that Haman made for Mordechai, who spoke well concerning the king, is standing in Haman’s house, tall fifty cubits." And the king said, "Hang him upon it!" [§]
Va-yo-mer char-vo-nah echad min-ha-sa-ris-im lif-nei ha-me-lech, gam hin-neh ha-etz asher asah ha-man le-mar-do-chi asher di-ber-tov al-ha-me-lech o-med be-beit ha-man, ga-bo-ah cha-mish-shim a-mah. Va-yo-mer ha-me-lech te-lu-hu a-lav.
This verse describes Harbonah, one of the eunuchs, informing the king about a gallows that Haman had made for Mordechai. The gallows stood in Haman’s courtyard and was fifty cubits high. The king then ordered that Haman be hanged upon it.
[EST.7.10] And they hung Haman on the tree which he had prepared for Mordechai. And the king’s wrath subsided. [§]
Va-yit-lu et-ha-man al-ha-etz a-sher he-chin le-mar-do-khai. Va-cha-mat ha-me-lech sha-kha-kha.
This verse describes the hanging of Haman on the tree he had prepared for Mordechai. It also states that the king's wrath subsided. 'Va' means 'and'. 'Yitlu' means 'they hung'. 'Et' is a grammatical particle. 'Haman' is a proper noun, a name. 'Al' means 'on'. 'Ha-etz' means 'the tree'. 'A-sher' means 'which/that'. 'He-chin' means 'he prepared'. 'Le' means 'to/for'. 'Mar-do-khai' is a proper noun, a name. 'Va' means 'and'. 'Cha-mat' means 'wrath/anger'. 'Ha-me-lech' means 'the king'. 'Sha-kha-kha' means 'subsided/was quieted'.
EST.8
[EST.8.1] On that day, the king Ahasuerus gave to Esther the queen the house of Haman, the tormentor of the Judeans. And Mordechai came before the king, for Esther had informed him what was for her. [§]
bayom hahu natan hamelech achashveroesh le'ester hamalkah et-beit haman tzorer hayehudiim umardochai ba lifnei hamelech ki-higidah ester mah hu-lah.
This verse describes a day when King Ahasuerus gave Esther, the queen, the house of Haman, who was an enemy of the Judeans. Then, Mordechai came before the king, because Esther had told him what was for her.
[EST.8.2] And the king removed his signet ring, which he had transferred from Haman, and he gave it to Mordechai. And Esther placed Mordechai over the house of Haman. [§]
va-ya-sar ha-me-lech et-ta-va-at-o a-sher he-evir me-ha-man va-yit-neh le-mar-do-chai va-ta-sem es-ter et-mar-do-chai al-beit ha-man.
This verse describes the king taking his signet ring from Haman and giving it to Mordechai, and then Esther appointing Mordechai over the house of Haman. 'Va-ya-sar' means 'and the king removed'. 'Ha-me-lech' is 'the king'. 'Et-ta-va-at-o' is 'his signet ring'. 'A-sher he-evir' means 'which he had transferred'. 'Me-ha-man' means 'from Haman'. 'Va-yit-neh' means 'and he gave'. 'Le-mar-do-chai' means 'to Mordechai'. 'Va-ta-sem' means 'and she placed'. 'Es-ter' is 'Esther'. 'Al-beit ha-man' means 'over the house of Haman'.
[EST.8.3] And Esther added and spoke before the king, and she fell before his feet, and she wept and pleaded with him to turn away the evil of Haman the Agagite and his plan which he thought upon the Judeans. [§]
Va-tossef Esther va-tedaber lifnei ha-melech va-tipol lifnei raglav va-tevkech va-titchanen-lo leha'avir et ra'at ha-haman ha-agagi ve-et machashavto asher chashav al-hayehudim.
This verse describes Esther continuing to speak to the king, falling at his feet, weeping, and pleading with him to turn away the evil of Haman the Agagite and his plan against the Judeans. Each name is translated literally.
[EST.8.4] And the king extended the golden scepter to Esther, and Esther rose and stood before the king. [§]
vayoshet hammelech le’ester et sharvit hazahav vatakam ester vatamon lifnei hammelech
This verse describes the king extending his golden scepter to Esther. 'Vayoshet' means 'and he extended'. 'Hammelech' means 'the king'. 'Le’ester' means 'to Esther'. 'Et sharvit hazahav' means 'the golden scepter'. 'Vatakam ester' means 'and Esther rose'. 'Vatamon lifnei hammelech' means 'and she stood before the king'.
[EST.8.5] And she said, "If it pleases the king, and if I have found favor in his eyes, and if the matter is proper before the king, and if I am favorable in his eyes, let it be written to return the letters – the plan of Haman, son of Hamedata the Agagite, who wrote to destroy the Jews who are in all the provinces of the king." [§]
Va-to-mer im-al-ha-melech tov ve-im-matzati khen le-fanav ve-kasher ha-davar lifnei ha-melech ve-tovah ani be-einav yikatev le-hashiv et ha-sefarim machashevet Haman ben Hamedata ha-Agagi asher kataw le-avad et ha-Yehudim asher be-chol medinot ha-melech.
This verse is from the book of Esther. It details Esther asking Mordecai to write a letter to the king in the king's name. She is asking if the king would find it acceptable, and if she has found favor in his eyes, to reverse Haman’s plan to destroy the Jews. The verse specifically asks for a written decree to counter Haman’s original decree.
[EST.8.6] For how can I endure, and see the evil that will come upon my people? And how can I endure, and see in the destruction of my homeland? [§]
ki eikhakha ukhal vera'iti bara'ah asher yimtsa et ammi ve'eikhakha ukhal vera'iti be'avdan moladti.
This verse expresses a lamenting question about how the speaker can endure witnessing the suffering of their people and the destruction of their homeland. "Ki" means "for" or "because". "Eikhakha" means "how". "Ukhal" means "can I". "Vera'iti" means "and see". "Bara'ah" means "evil" or "badness". "Asher" means "that" or "which". "Yimtsa" means "will find" or "will come upon". "Et" is a grammatical particle. "Ammi" means "my people". "Ve" means "and". "Be'avdan" means "in the destruction". "Moladti" means "my homeland".
[EST.8.7] And the king Ahasuerus said to Queen Esther and to Mordechai the Jew: Behold, the house of Haman I have given to Esther, and him they hanged on the tree because he stretched out his hand against the Jews. [§]
Va-yomer ha-melech Achashverosh le-Esther ha-malcha u-le-Mordechai ha-Yehudi: Hinei beit-ha-Haman natati le-Esther ve-oto talu al-ha-etz al asher-shalach yado ba-Yehudiim.
This verse recounts King Ahasuerus giving Haman's house to Esther and stating that Haman was hanged on a tree because he stretched out his hand against the Jewish people. 'Va-yomer' means 'and he said'. 'Ha-melech' means 'the king'. 'Achashverosh' is the name Ahasuerus. 'Le-Esther ha-malcha' means 'to Esther the queen'. 'U-le-Mordechai ha-Yehudi' means 'and to Mordechai the Jew'. 'Hinei' means 'behold'. 'Beit-ha-Haman' means 'the house of Haman'. 'Natati' means 'I have given'. 'Ve-oto' means 'and him'. 'Talu' means 'they hanged'. 'Al-ha-etz' means 'on the tree'. 'Al asher-shalach yado' means 'because he stretched out his hand'. 'Ba-Yehudiim' means 'against the Jews'.
[EST.8.8] And you, write to the Jews as is good in your eyes, in the name of the king and seal it with the signet ring of the king, for any writing that is written in the name of the king and sealed with the signet ring of the king should not be reversed. [§]
ve-atem kitvu al-ha-yehudim ka-tov be-eineichem be-shem ha-melech ve-chitemu be-tavaat ha-melech ki-ktav asher-nichtav be-shem-ha-melech ve-nachteem be-tavaat ha-melech ein le-hashiv.
This verse comes from the Book of Esther. It instructs the recipients to write letters to the Jews, allowing them to act as is good in their eyes, in the name of the king and sealed with the king’s signet ring. Any letter written in the king’s name and sealed with the king’s ring should not be revoked.
[EST.8.9] And the scribes of the king wrote at that time, in the third month, that is, the month of Sivan, on the twenty-third day of it. And it was written according to all that Mar-do-chai had commanded to the Judeans, and to the satraps and the governors and the princes of the provinces, from India to Cush, one hundred and twenty-seven provinces, province by province, to each people in their language. And to the Judeans, according to their writing and in their language. [§]
Va-yik-ra-u sof-rei ha-me-lech ba-et ha-hi-ah ba-chodesh ha-shli-shi hu-chodesh Si-van bi-shlo-shah ve-es-rim bo va-yi-ka-tev ke-chol a-sher tzi-vah Mar-do-chai el ha-Yehu-dim ve-el ha-achash-dar-pe-nim ve-ha-pa-chot ve-sa-rei ha-me-di-not a-sher mei-ho-du ve-ad kush she-va ve-es-rim u-me-ah me-di-nah me-di-nah u-me-di-nah ki-ch-ta-vah ve-am va-am ki-lshono ve-el ha-Yehu-dim ki-ch-ta-vam ve-chilshonam.
This verse describes the writing and dispatch of a decree. "Sofrei ha-melech" means "the scribes of the king". "Ba-et ha-hi-ah" means "at that time". "Chodesh ha-shli-shi" means "the third month". "Chodesh Si-van" is the name of the third month. "Mar-do-chai" is a proper name. "Ha-Yehu-dim" means "the Judeans". "Ha-achash-dar-pe-nim" refers to satraps. "Ha-pa-chot" refers to governors. "Sa-rei ha-me-di-not" means "princes of the provinces". "Mei-ho-du ve-ad kush" means "from India to Cush". The number "she-va ve-es-rim u-me-ah" is 127.
[EST.8.10] And he wrote in the name of King Ahasuerus, and he sealed it with the signet ring of the king, and he sent letters by the hand of the messengers on horses, riders of the swift, the Ahashtaranim, sons of the Ramachim. [§]
Va-yik-toav be-shem ha-me-lech A-chas-ve-rosh, va-yach-tom be-ta-va-at ha-me-lech, va-yish-lach se-fa-rim be-yad ha-ra-tzim ba-su-sim roch-vei ha-re-kesh ha-ach-ash-te-ra-nim be-nei ha-ra-ma-chim.
This verse describes the writing and sending of letters by King Ahasuerus. "Va-yik-toav" means "and he wrote." "Be-shem" means "in the name of." "Ha-me-lech" means "the king." "A-chas-ve-rosh" is the name of the king. "Va-yach-tom" means "and he sealed." "Be-ta-va-at" means "with the signet ring of." "Va-yish-lach" means "and he sent." "Se-fa-rim" means "letters." "Be-yad" means "by the hand of." "Ha-ra-tzim" means "the messengers." "Ba-su-sim" means "on horses." "Roch-vei" means "riders of." "Ha-re-kesh" means "the swift." "Ha-ach-ash-te-ra-nim" are a type of horse/rider, implying speed. "Be-nei" means "sons of." "Ha-ra-ma-chim" are a people/group associated with the messengers.
[EST.8.11] Who gave the king to the Jews, who in every city and city to assemble and to stand for their lives, to destroy and to kill and to annihilate all the power of people and nation, those who oppress them, infants and women, and their possessions to plunder. [§]
asher natan hamelech layehudim asher bechol ir va'ir lehikahal vel'amod al nafsham lehashmid velaharog ule'abed et kol cheil am umedina hatzarim otam taf venashim ushlalam lavoz.
This verse details a decree given by the king allowing the Jewish people to gather and defend themselves, specifically to destroy, kill, and plunder those who oppose them, including children and women. 'Asher' means 'who' or 'which'. 'Natan' means 'gave'. 'Hamelech' means 'the king'. 'Layehudim' means 'to the Jews'. 'Bechol ir va'ir' means 'in every city and city' (meaning throughout all cities). 'Lehikahal' means 'to assemble'. 'Vel'amod al nafsham' means 'and to stand for their lives'. 'Lehashmid' means 'to destroy'. 'Velaharog' means 'and to kill'. 'Ule'abed' means 'and to annihilate'. 'Et kol cheil am umedina' means 'all the power of people and nation'. 'Hatzarim otam' means 'those who oppress them'. 'Taf venashim' means 'infants and women'. 'Ushlalam lavoz' means 'and their possessions to plunder'.
[EST.8.12] On one day, in all the provinces of King Ahasuerus, on the thirteenth of the twelfth month, which is the month of Adar. [§]
bəyōm ʾeḥād bəḵāl-məḏīnôt hammeleḵ ʾăḥaśvērōš bišəlōšāh ʿāśāŕ ləḥōḏeš šənayim-ʿāśār hūʾ-ḥōḏeš ʾăḏār.
This verse describes a specific day in the kingdom of King Ahasuerus. It states it was the thirteenth day of the twelfth month, which is the month of Adar. The words are fairly straightforward descriptions of time and place.
[EST.8.13] The opening of the writing is to give law in every province and nation, revealed to all peoples, and for the Jews to be prepared for this day to take vengeance on their enemies. [§]
Pat-sheh-gen hak-tav leh-hee-nah-ten dat beh-chol-meh-dee-nah oo-meh-dee-nah gah-loo-ee leh-chol-ha-ahm-eem veh-lee-hee-yot ha-yeh-oo-deem ah-tee-deem lay-yom ha-zeh leh-hee-nah-kem may-oy-vay-hem.
This verse discusses a decree being opened, a law being given in every province and nation, being made known to all peoples, and the Jews being prepared for this day to take vengeance on their enemies. The words represent a legal document or proclamation being revealed. 'Pat-sheh-gen' indicates 'opening'. 'Hak-tav' means 'the writing'. 'Leh-hee-nah-ten' means 'to give'. 'Dat' means 'law'. 'Beh-chol-meh-dee-nah' means 'in every province'. 'Gah-loo-ee' means 'revealed' or 'made known'. 'Ha-yeh-oo-deem' is 'the Jews'. 'Ah-tee-deem' means 'prepared'. 'May-oy-vay-hem' means 'their enemies'.
[EST.8.14] The runners, riders of chariots, and those riding camels went forth, panicked and hurried, because of the word of the king, and the decree was given in Shushan the capital. [§]
ha-rotzim rokhevay ha-rekesh ha-akhashtranim yatzoo mevohalim u-dchufim bi-devar ha-melech ve-ha-dat nitnah be-shushan ha-birah.
This verse describes messengers, chariot riders, and those riding camels rushing forth, agitated and hurried, at the king’s command. It states that a decree was given in the capital city of Shushan.
[EST.8.15] And Mordechai went out from before the king in clothing of royalty, blue and white, and a large gold crown, and fine linen crimson and purple. And the city of Susa rejoiced and was glad. [§]
oo-mar-do-kai ya-tza mee-lif-nei ha-meh-lech bil-voosh mal-khoot tech-e-let va-choor va-a-te-ret za-hav ged-o-la ve-tach-rich booz ve-ar-ga-man ve-ha-eer shoo-shan tza-ha-la ve-sa-me-cha
This verse describes Mordechai exiting the presence of the king dressed in royal garments. 'Mordechai' is a proper noun and remains unchanged. 'Yatza' means 'he went out'. 'Lifnei' means 'before' or 'in the presence of'. 'Ha-melech' means 'the king'. 'Bilvush' means 'clothing' or 'garments'. 'Malchut' means 'royalty' or 'kingdom'. 'Techalet' refers to a blue dye, often translated as 'blue'. 'Choor' refers to white. 'Ataret' means 'crown'. 'Zahav' means 'gold'. 'Gedola' means 'large'. 'Tachrich' refers to fine linen. 'Booz' refers to crimson. 'Argaman' refers to purple. 'Ha-eer' means 'the city'. 'Shooshan' is the name of the city, Susa. 'Tzahala' means 'rejoiced'. 'Samecha' means 'was glad'.
[EST.8.16] To the Jewish people was light and joy and gladness and honor. [§]
lah-yeh-hoo-deem hah-yeh-tah oh-rah veh-sim-khah veh-sah-sohn veh-ee-kar
This verse refers to the Jewish people. "lah-yeh-hoo-deem" means 'to the Jewish people'. "hah-yeh-tah" means 'was'. "oh-rah" means 'light'. "veh-sim-khah" means 'and joy'. "veh-sah-sohn" means 'and gladness'. "veh-ee-kar" means 'and honor'.
[EST.8.17] And in every province and province, and in every city and city, wherever the word of the king and his law arrive, there is joy and gladness for the Jewish people, a feast and a good day. And many of the peoples of the land become Jewish, for the fear of the Jewish people falls upon them. [§]
u'vechol-medinah u'medinah u'vechol-ir va'ir mekom asher devar-hamelech vedato magia simchah vesason layehudim mishteh v'yom tov veravim me'amei ha'aretz mit'yahadim ki-nafal pachad-hayehudim aleihem.
This verse describes a time of rejoicing and conversion among the Jewish people and others following a decree from the king. 'Medinah' means province or region, and is repeated for emphasis. 'Ir' means city. 'Devar-hamelech vedato' refers to the king's word and law. 'Mit'yahadim' means 'become Jewish' or 'convert'. 'Pachad-hayehudim' refers to the fear of the Jewish people, indicating a shift in power dynamics.
EST.9
[EST.9.1] And in the twelfth month, which is the month of Adar, on the thirteenth day of it, the thing arrived – the word of the king and his law to be done on the day when the enemies of the Jews thought to dominate them, and it was reversed, that the Jews themselves would dominate their haters. [§]
u-vish-nay-eem a-sar hodesh hu-hodesh a-dar bish-lo-sha-ah a-sar yom bo, a-sher hig-gee-ah d'var-ha-me-lech v'da-to le-hey-ah-sot bay-yom a-sher siv-roo oy-vay ha-yeh-oo-deem lish-lot ba-hem v'na-ha-fokh hu a-sher yish-lot ha-yeh-oo-deem he-ma b'so-nay-ehem.
This verse describes a specific date – the thirteenth day of the twelfth month, Adar – when a royal decree was to be carried out. It explains that the decree was intended to allow the enemies of the Jews to dominate them, but instead, the outcome would be reversed, and the Jews would dominate their enemies.
[EST.9.2] The Jews assembled in their cities in every province of King Ahasuerus, to lay hands on those who sought their harm. And no one stood against them, for their fear fell upon all the peoples. [§]
nikh'halu hay'hudim b'arehem b'khal-medinot hammelech okhashvero'sh lish'lokh yad bimvak'shei ra'atam v'ish lo-amad lif'neihem ki-nafal pach'dam al-khal-ha'ammim.
This verse describes the gathering of the Jews in their cities throughout the kingdom of King Ahasuerus, to defend themselves against those who sought to harm them. The text notes that no one dared to stand against them, because fear of the Jews fell upon all the peoples.
[EST.9.3] And all the officials of the provinces, the satraps, the governors, and those who perform the work of the king, raised up the Jews, for the fear of Mordechai fell upon them. [§]
vekhol-sarei hamedinot vehahashdarpenim vehapachot veosei hamelacha asher lammelech menassiim et hayehudim ki-naphal pachad mardochai aleihem.
This verse describes how all the officials of the provinces, the satraps, the governors, and those who do the king’s work, elevated the Jews. This occurred because the fear of Mordechai fell upon them.
[EST.9.4] For Mordechai was great in the king’s house, and his name was going forth in all the provinces, for the man Mordechai was going and becoming great. [§]
ki-gadol mardokhay bevayt hammelech vesham’o holech bechol hamm’dinot ki ha’ish mardokhay holech v’gadol.
This verse describes the growing influence of Mordechai within the king's house and throughout the provinces. 'Gadol' means 'great' or 'large'. 'Mardokhay' is the proper name Mordechai. 'Bevayt hammelech' translates to 'in the house of the king'. 'Sham’o' means 'his name' or 'his hearing', and 'holech' means 'walks' or 'goes'. 'Bechol hamm’dinot' means 'in all the provinces'. 'Ha’ish' means 'the man'. The verse essentially states that Mordechai’s reputation and influence were increasing.
[EST.9.5] And the Jews struck all their enemies with a blow of the sword, and with slaughter and destruction, and they did to those who hated them according to their will. [§]
vayaku hayehudim bekhal oyveihem makat-herev vehereg veavdan vayasu besoneihem kirzonam
This verse describes the Jews striking down all their enemies with the sword, slaughter, and destruction, and doing as they pleased with those who hated them. Let's break down the names of God/deity. There are none explicitly in this verse. We'll translate the nouns literally.
[EST.9.6] And in Shushan the capital, the Judeans killed and destroyed five hundred people. [§]
oo-v'shoo-shan hab-bee-rah har-goo hay-hoo-deem v'ah-bed chah-mesh may-ot eesh
This verse describes the killing of people in the city of Shushan. 'Shushan' is a place name. 'Hab-bee-rah' means 'the capital'. 'Har-goo' means 'they killed'. 'Hay-hoo-deem' means 'the Judeans' or 'the Jews'. 'V'ah-bed' means 'and they destroyed'. 'Chah-mesh may-ot' means 'five hundred'. 'Eesh' means 'man' or 'person'.
[EST.9.7] And Parshandata, and Dalfon, and Aspata. [§]
ve’et parshandata ve’et dalfon ve’et aspata
This verse consists of the conjunction ‘ve’et’ (and) repeated before three proper nouns: parshandata, dalfon, and aspata. These are names of officials or satraps in the book of Ezra. The ‘ve’et’ construction indicates these names are the direct objects of an unstated verb, likely ‘remember’ or ‘mention’ from the preceding context. They are being listed as individuals.
[EST.9.8] And Poratah and Adalyah and Aridatah. [§]
veh-et poh-rah-tah veh-et ah-dah-lee-ah veh-et ah-ree-dah-tah
This verse consists of the conjunction 'and' (veh), followed by the preposition 'et' (a particle marking the direct object), and three proper names. The names are likely locations or people's names. 'Et' does not have a direct translation but signals the following word is the object of the preceding verb (which is not present in this snippet). The names are transliterated as closely as possible to the original.
[EST.9.9] And the livestock, and the fields, and the herds, and the wealth. [§]
ve’et parmashtah ve’et arisai ve’et ariday ve’et vayzata
This verse lists possessions. 'Ve’et' means 'and' followed by a direct object marker. 'parmashtah' likely refers to livestock. 'arisai' refers to fields, 'ariday' refers to herds and 'vayzata' refers to wealth. The verse is a list of possessions.
[EST.9.10] Ten sons of Haman, son of Hamdata, tormentor of the Judeans, they killed, and in the plunder they did not send out their hand. [§]
Asheret benei Haman ben Hamdata tsoreir hayehudim haragu ubabizah lo shalachu et yadam.
This verse describes the killing of Haman's ten sons. 'Asheret' means ten. 'Benei' means sons of. 'Haman' is a proper noun. 'Ben Hamdata' means son of Hamdata. 'Tsoreir' means enemy or tormentor. 'Hayehudim' means the Judeans or the Jews. 'Haragu' means they killed. 'Ubabizah' means and in the plunder. 'Lo shalachu' means they did not send. 'Et yadam' means their hand.
[EST.9.11] On that day, the number of those killed in Shushan the capital came before the king. [§]
bayom hahu ba mispar haharugim beshushan habirah lifnei hammelech.
This verse describes the report of the number of those killed in the city of Shushan being brought before the king on that day. Each word is fairly straightforward in its meaning. 'Bayom' means 'on the day'. 'Hahu' means 'that'. 'Ba' means 'came'. 'Mispar' means 'number'. 'Haharugim' means 'of those killed'. 'Besushan' means 'in Shushan'. 'Habirah' means 'the capital'. 'Lifnei' means 'before'. 'Hammelech' means 'the king'.
[EST.9.12] And the king said to Esther the queen in Shushan the capital, "They shall kill the Jews and destroy five hundred men and the ten sons of Haman in the other provinces of the king. What did they do? And what is your request, and it shall be given to you? And what is your additional request, and it shall be done?" [§]
Va-yo-mer ha-me-lech le-es-ter ha-mal-kah be-shu-shan ha-bi-rah har-gu ha-ye-hu-dim ve-a-bed cha-mesh me-ot ish ve-et a-seret benei-ha-man bi-shear me-di-not ha-me-lech meh as-u u-mah sh’e-la-tech ve-yi-na-ten lach u-mah ba-ka-sha-tech od ve-te-e-sah.
This verse comes from the Book of Esther. It describes the king asking Queen Esther what she requests after the Jews were permitted to defend themselves. The king asks what else she desires, beyond the permission to kill those who would harm them. 'Ha-melech' means 'the king.' 'Le-es-ter ha-mal-kah' means 'to Esther the queen.' 'Har-gu' means 'they shall kill.' 'Ha-ye-hu-dim' means 'the Jews.' 'Ve-a-bed' means 'and destroy'. 'Cha-mesh me-ot ish' means 'five hundred men.' 'Ve-et a-seret benei-ha-man' means 'and the ten sons of Haman.' 'Bi-shear me-di-not ha-me-lech' means 'in the other provinces of the king'. 'Meh as-u' means 'what did they do?' 'U-mah sh’e-la-tech' means 'and what is your request?' 'Ve-yi-na-ten lach' means 'and it shall be given to you'. 'U-mah ba-ka-sha-tech od' means 'and what is your additional request?' and 'Ve-te-e-sah' means 'and it shall be done.'
[EST.9.13] And Esther said, "If it is good to the king, let it also be granted to the Jews who are in Shushan to do according to the law of this day, and let the ten sons of Haman be hanged upon the tree." [§]
Va-to-mer Ester im-al-ha-melech tov yi-na-ten gam-machar la-yehudeem asher be-shushan la-asot ke-dat ha-yom ve-et aseret bnei-haman yitlu al-ha-etz.
This verse is from the book of Esther. It records Esther requesting the king to allow the Jews to continue acting according to their law for one more day, and also to hang the ten sons of Haman on the tree. 'Va-to-mer' means 'and she said'. 'Ester' is the name Esther. 'Im-al-ha-melech' means 'if to the king'. 'Tov' means 'good'. 'Yi-na-ten' means 'be given'. 'Gam-machar' means 'also tomorrow'. 'La-yehudeem' means 'to the Jews'. 'Asher' means 'which/that'. 'Be-shushan' means 'in Shushan'. 'La-asot' means 'to do'. 'Ke-dat' means 'according to the law'. 'Ha-yom' means 'of the day'. 'Ve-et' is a conjunction meaning 'and'. 'Aseret' means 'ten'. 'Bnei-haman' means 'sons of Haman'. 'Yitlu' means 'be hanged'. 'Al-ha-etz' means 'upon the tree'.
[EST.9.14] And the king said to do so, and a law was given in Shushan, and the ten sons of Haman they hanged. [§]
vayomer hammelech lehe'esot ken vatinnaten dat beshushan ve'et aseret benei-haman talu.
This verse describes the king's command and the resulting decree in Shushan, as well as the execution of Haman's ten sons. 'Hammelech' means 'the king'. 'Lehe'esot' means 'to do'. 'Dat' means 'law' or 'decree'. 'Beshushan' is 'in Shushan', a city. 'Aseret benei-haman' means 'ten sons of Haman'. 'Talu' means 'they hanged'.
[EST.9.15] The Jews who were in Shushan gathered, also on the fourteenth day of the month Adar, and they killed three hundred men in Shushan. And they did not extend their hand to the plunder. [§]
vayikahalu hayehudim asher beshushan gam beyom arba'ah asar lechodesh adar vayahrgu beshushan shlosh me'ot ish ubabazah lo shalachu et yadam.
This verse describes the Jews gathering in Shushan on the fourteenth day of the month Adar and killing three hundred men in the city. They did not take any plunder.
[EST.9.16] And the rest of the Jews who were in the provinces of the king assembled and stood up for their lives, and found rest from their enemies, and killed their haters, five and seventy thousand. And they did not lay their hand on the spoil. [§]
u-sh'ar ha-yeh-oo-deem asher bee-meh-dee-not ha-meh-lech neek-ha-loo ve-ah-mod al-naf-shah-vem ve-no-ach may-oy-vay-hem ve-harog bee-so-ne-ei-hem cham-ish-shah ve-shiv-ah-eem a-lef u-bah-biz-zah lo shach-loo et-ya-dahm.
This verse describes the Jews in the king's provinces gathering to defend themselves, finding rest from their enemies, and killing their haters. They did not lay their hand on the plunder.
[EST.9.17] On the thirteenth day of the month Adar, and there will be rest on the fourteenth day of it, and make that day a day of feasting and joy. [§]
b'yom sh'loshah asar l'chodesh adar v'noch b'arba'ah asar bo v'asah oto yom mishteh v'simchah
This verse describes a day of feasting and joy to be observed on the thirteenth day of the month Adar, and also a rest on the fourteenth. The verse literally states 'on the thirteenth day of the month Adar, and rest on the fourteenth in it, and make it a day of feasting and joy.'
[EST.9.18] And the Jews who were in Shushan gathered on the thirteenth of it, and on the fourteenth of it, and they rested on the fifteenth of it, and they made that day a feast and joy. [§]
veha'yehudim asher beshushan nikhalu bishloshah asar bo uve'arbeah asar bo venoach bachamishah asar bo ve'asah oto yom mishteh vesimchah
This verse describes the days on which the Jews gathered in Shushan, and the day they rested, celebrating with a feast and joy. 've' - and, 'ha' - the, 'yehudim' - Jews, 'asher' - who, 'beshushan' - in Shushan, 'nikhalu' - they gathered, 'bishloshah asar' - on the thirteenth, 'bo' - of it, 'uve'arbeah asar' - and on the fourteenth, 'venoach' - and they rested, 'bachamishah asar' - on the fifteenth, 've'asah' - and they made, 'oto' - it, 'yom' - day, 'mishteh' - feast, 'vesimchah' - and joy.
[EST.9.19] Therefore, the Jews who lived in unwalled towns made the fourteenth day of the month Adar a time of joy and a feast, a good day, and the sending of portions each man to his neighbor. [§]
al-ken ha-yehudeem ha-parozeem ha-yosheveem be-arei ha-parozot osseem et yohm arba-ah asar le-hodesh adar simchah oo-mishteh ve-yohm tov oo-mishloach manot eesh le-re'ehu.
This verse describes how the Jewish people who lived in unwalled towns observed the festival of Purim. It details their celebration with joy, feasting, a good day, and the sending of portions to one another. ‘Al-ken’ means ‘therefore’ or ‘for this reason’. ‘Ha-yehudeem’ means ‘the Jews’. ‘Ha-parozeem’ refers to those living in unwalled towns. ‘Ha-yosheveem’ means ‘those dwelling’. ‘Be-arei ha-parozot’ means ‘in the cities of the unwalled towns’. ‘Osseem et yohm’ means ‘make the day’. ‘Arba-ah asar’ means ‘fourteenth’. ‘Le-hodesh adar’ means ‘of the month Adar’. ‘Simchah oo-mishteh’ means ‘joy and a feast’. ‘Ve-yohm tov’ means ‘and a good day’. ‘Oo-mishloach manot’ means ‘and sending of portions’. ‘Eesh le-re'ehu’ means ‘each man to his neighbor.’
[EST.9.20] And Mordechai wrote these things, and he sent letters to all the Jews who were in all the provinces of King Ahasuerus, those who were near and those who were far. [§]
vayikhtov mardokhai et-ha-dvarim ha-eleh vayishlach sefarim el kol ha-yehudim asher bekhal medinot hammelekh akhashveroosh hakrovim veharkhokim
This verse describes Mordechai writing down certain things and sending letters to all the Jews throughout the provinces of King Ahasuerus, both those near and those far away. Each word is fairly straightforward in terms of literal meaning, focusing on action (writing, sending) and location (all the provinces, near/far). The term 'ha' before 'dvarim' and 'yehudim' indicates 'the'. 'Et' is a particle marking the direct object. 'Bekhal' means 'in all'.
[EST.9.21] To establish for them to be doing the fourteenth day of the month Adar, and the fifteenth day in it, in every year and year. [§]
l’kayem aleihem lihiyot osim et yom arba’ah asar l’hodesh adar v’et yom hamishah asar bo b’chol shanah v’shanah.
This verse describes establishing the observance of days. ‘L’kayem’ means ‘to establish’. ‘Aleihem’ means ‘upon them’ or ‘for them’. ‘Lihiyot’ means ‘to be’. ‘Osim’ means ‘doing’ or ‘makers’. ‘Et’ is a grammatical marker indicating the direct object. ‘Yom arba’ah asar’ means ‘the fourteenth day’. ‘L’hodesh adar’ means ‘of the month Adar’. ‘V’et yom hamishah asar’ means ‘and the fifteenth day’. ‘Bo’ means ‘in it’. ‘B’chol shanah v’shanah’ means ‘in every year and year’ which emphasizes consistently, every year.
[EST.9.22] As were the days in which the Jews rested from their enemies, and the month that was turned for them from sorrow to joy, and from mourning to a good day, to make them days of feasting and joy, and sending portions man to his fellow, and gifts to the poor. [§]
kayamim asher nachu baham hayehudim meoyveihem vehachodesh asher nehpaq lahem miyagon lesimcha umei'evel leyom tov la'asot otam yemey mishte vesimcha umishloch manot ish lere'ehu umatatanot la'evyonim.
This verse describes the transformation of a time of sorrow for the Jews into a time of joy and celebration. It details the customs associated with this transformed time, including feasting, rejoicing, exchanging gifts, and giving to the poor. The verse emphasizes a complete reversal of fortune, from grief to a good day. 'Kayamim' means 'as the days'. 'Nachu' means 'rested'. 'Baham' means 'in them'. 'Hayehudim' means 'the Jews'. 'Meoyveihem' means 'from their enemies'. 'Vehachodesh' means 'and the month'. 'Nehpaq' means 'was turned'. 'Lahem' means 'for them'. 'Miyagon' means 'from sorrow'. 'Lesimcha' means 'to joy'. 'Umei'evel' means 'and from mourning'. 'Leyom tov' means 'to a good day'. 'La'asot otam' means 'to make them'. 'Yemey mishte' means 'days of feasting'. 'Vesimcha' means 'and joy'. 'Umishloch manot' means 'and sending portions'. 'Ish lere'ehu' means 'man to his fellow'. 'Umatatanot la'evyonim' means 'and gifts to the poor'.
[EST.9.23] And the Jews accepted what they had begun to do, and what Mordechai had written to them. [§]
vekibel hayehudim et asher hechelu la'asot ve'et asher kata mardochai alehem.
This verse describes the Jewish people accepting what they had begun to do and what Mordechai had written to them. 'Vekibel' means 'and accepted'. 'Hayehudim' is 'the Jews'. 'Et Asher' is a construction meaning 'what' or 'that which'. 'Hechelu la'asot' means 'they began to do'. 'Ve'et asher kata' means 'and what was written'. 'Mardochai' is the name Mordechai. 'Alehem' means 'to them'.
[EST.9.24] For Haman, son of Hamdata, the Agagite, enemy of all the Jews, thought about the Jews to destroy them, and he cast pur, it the lot, to destroy them and to destroy them. [§]
Ki Haman ben Hamdata haAgagi tsorer kol haYehudim chashav al haYehudim le'avdam vehipil pur hu ha'goral lehumam ule'avdam.
This verse describes Haman’s plan to destroy the Jews. 'Ki' means 'for' or 'because'. 'Haman' is a proper name. 'ben Hamdata' means 'son of Hamdata'. 'haAgagi' means 'the Agagite'. 'tsorer' means 'enemy'. 'kol haYehudim' means 'all the Jews'. 'chashav al haYehudim' means 'thought about the Jews'. 'le'avdam' means 'to destroy them'. 'vehipil pur' means 'and he cast pur'. 'hu ha'goral' means 'it the lot'. 'lehumam' means 'to destroy them'. 'ule'avdam' means 'and to destroy them'. 'Pur' refers to the lots cast to determine a date.
[EST.9.25] And when she came before the king, it was said that with the scroll would return the evil thought which he thought against the Jews upon his head, and they hanged him and his sons upon the tree. [§]
oo-veh-vo-ah-ah-lee-peh-nei ha-meh-lech, ah-mar im-ha-seh-fer ya-shuv ma-cha-shav-to ha-ra-ah ah-sher-cha-shav al-ha-yeh-oo-deem al-rosh-o, veh-tah-loo o-toh veh-et-bah-nav al-ha-etz.
This verse describes Haman’s plot against the Jews and his subsequent execution. It states that when Haman came before the king, it was declared that his evil plan which he had conceived against the Jews would return upon his own head, and that he and his sons would be hanged on a tree.
[EST.9.26] Therefore, they called these days Purim, because of the lot. Therefore, concerning all the words of this letter, and what they saw concerning this, and what reached them. [§]
al-ken kar-u la-ya-mim ha-ei-leh pu-rim al-shem ha-pur al-ken al-kol-div-rei ha-i-ger-et ha-zot u-mah-ra-u al-ka-cha u-mah hig-gi-a a-lei-hem.
This verse explains the origin of the name 'Purim'. 'Al-ken' means 'therefore'. 'Kar-u' means 'they called'. 'La-ya-mim ha-ei-leh' means 'these days'. 'Purim' is the name itself. 'Al-shem ha-pur' means 'because of the lot'. 'Al-kol divrei ha-igeret hazot' means 'concerning all the words of this letter'. 'U-mah-ra-u al-ka-cha' means 'and what they saw concerning this'. 'U-mah higgia aleihem' means 'and what reached them'. The verse establishes that the days are named Purim because of the 'pur' – the lot – and refers to the contents of a letter detailing events that occurred.
[EST.9.27] The Jewish people established and accepted upon themselves, and upon their offspring, and upon all who join with them, that they would not fail to perform these two days according to what is written and according to their appointed time in every year and year. [§]
kee-moo vee-keeb-loo hay-hoo-deem a-lay-hem vee-al-zar-ahm vee-al kol-hanil-veem a-lay-hem vee-lo ya-avor li-hyot o-seem et shnei hay-ah-meem ha-ay-leh keek-tah-vam vee-kiz-mah-nahm bee-kol-shah-nah vee-shah-nah.
This verse details an agreement or commitment made by the Jewish people. It establishes an ongoing obligation related to performing certain actions on two specified days, and it is to be observed annually. ‘Hay-hoo-deem’ refers to the Jewish people, 'zar-ahm' means their offspring or seed, and ‘hanil-veem’ refers to those who join or associate with them. The verse emphasizes consistent observance ‘bee-kol-shah-nah vee-shah-nah’ (in every year and year).
[EST.9.28] And these days will be remembered and observed in every generation and generation, family and family, nation and nation, city and city. And these days of Purim will not pass from among the Jewish people, and their remembrance will not cease from their offspring. [§]
vehayamim haeleh nizkarim venaasim bekhal dor vador mishpachah umishpachah medinah umedinah ir va'ir vimmei hapurim haeleh lo ya'avru mitoch hayehudim vezikram lo yasuf mizar'am.
This verse speaks about the remembrance of specific days – the days of Purim – and how that remembrance will continue throughout all generations, within families, nations, and cities, and will not be forgotten by the descendants of the Jewish people. It details a continuous, unbroken remembrance.
[EST.9.29] And Esther the queen, daughter of Abihail, and Mordecai the Jew wrote with all force to uphold this second letter of Purim. [§]
va-tik-toh es-tehr ha-mal-kah bat-a-vee-chai-eel oo-mar-doo-chai ha-yeh-oo-dee et-kol-toh-kef le-kai-eem et ig-geret ha-poo-rim ha-zoht ha-sheh-neeht.
This verse describes Esther the queen, daughter of Abihail, and Mordecai the Jew, writing a second decree confirming the previous one about Purim. ‘tiktoh’ means ‘she wrote’. ‘es’ is a grammatical marker indicating a definite direct object. ‘ha-mal-kah’ means ‘the queen’. ‘bat-a-vee-chai-eel’ means ‘daughter of Abihail’. ‘oo’ means ‘and’. ‘ha-yeh-oo-dee’ means ‘the Jew’. ‘et-kol-toh-kef’ means ‘all the strength/force’. ‘le-kai-eem’ means ‘to uphold/fulfill’. ‘ig-geret’ means ‘letter/decree’. ‘ha-poo-rim’ means ‘of Purim’. ‘ha-zoht’ means ‘this’. ‘ha-sheh-neeht’ means ‘the second’.
[EST.9.30] And he sent letters to all the Jews, to seven and twenty and one hundred provinces of the kingdom of Ahasuerus, words of peace and truth. [§]
va-yish-lakh se-fa-rim el-kol-ha-ye-hu-dim el-she-va ve-es-rim u-me-ah me-di-nah mal-khut a-khash-ve-rosh di-vrei sha-lom ve-e-met.
This verse describes the sending of letters. "vayishlach" means "and he sent." "sefarim" means "letters." "el kol hayehudim" means "to all the Jews." "el sheva ve'esrim u'meah medinah" means "to seven and twenty and one hundred provinces." "malchut achashverosh" means "the kingdom of Ahasuerus." "divrei shalom ve'emet" means "words of peace and truth."
[EST.9.31] To fulfill the days of Purim these, in their times, as fulfilled upon them Mordecai the Jew and Esther the queen, and as they fulfilled upon their lives and upon their seed, the words of the fasts and their outcry. [§]
l’kayem et-y’mei hapurim ha’eleh biz’manehem ka’asher kiyam aleihem mard’khai hay’hudi v’ester hamalkah v’ka’asher kiy’mu al-nafsham v’al-zara’am divrei hatzomot v’za’akatam.
This verse discusses the observance of the days of Purim. It states that these days should be kept according to the times established by Mordecai the Jew and Queen Esther, as they kept them for themselves and their offspring, including the practices of fasting and crying out.
[EST.9.32] And the declaration of Esther established the matters of these Purims, and it was written in the book. [§]
oo-mah-mar ess-ter kee-yam dee-vrei hah-poo-rim hah-eh-leh veh-neekh-tahb bah-seh-fer.
This verse describes Esther’s declaration establishing the matters of these Purim, and that it was written in the book. 'Mahmar' means 'statement' or 'declaration.' 'Esther' is the name Esther. 'Kayam' means 'establish.' 'Divrei' means 'words' or 'matters.' 'Hapuurim' means 'of the Purims.' 'Ha-eleh' means 'these.' 'Nikhtav' means 'was written.' 'Ba-sefer' means 'in the book.'
EST.10
[EST.10.1] And the king imposed a tax upon the land and the islands of the sea. [§]
va-ya-sem ha-me-lech a-cha-sher-osh mas al-ha-aretz ve-ei-ei ha-yam
This verse describes a king imposing a tax. 'Va-ya-sem' means 'and he put' or 'and he imposed'. 'Ha-melech' means 'the king'. 'Acha-sher-osh' is a proper name, assumed to be a person's name, and is left as is. 'Mas' means 'tax' or 'tribute'. 'Al-ha-aretz' means 'upon the land'. 'Ve-ei-ei ha-yam' means 'and the islands of the sea'.
[EST.10.2] And all the work of the seal and his strength, and the account of the greatness of Mordechai, whom the king fostered, are they not written on the book of the chronicles of the kings of Media and Persia? [§]
vekhol ma'aseh takpoo ugevuratho uparasat gedullat marduchay asher gidlo ha melekh halo hem ketuvim al sefer divrei hayamim lemalchei maday uparas.
This verse discusses the recording of events concerning Mordechai's greatness and the king's favor towards him. It states that these deeds are written in the book of the chronicles of the kings of Media and Persia. 'Takpoo' refers to the seal or authority under which things are done, signifying the full extent of the matter. 'Gevuratho' represents his strength or power. 'Parasat gedullat' signifies the account or declaration of his greatness. 'Gidlo ha melekh' indicates that the king raised or fostered him.
[EST.10.3] For Mordechai the Jew was second to King Achashverosh, and great among the Jews, and pleasing to many of his people, seeking good for his people, and speaking peace to all his offspring. [§]
ki mardokay ha-yehudi mishneh la-melech achashverosh ve-gadol la-yehudiym ve-ratzuy le-rov echav doreysh tov le-amo ve-dover shalom le-kol zar'o
This verse describes Mordechai's position and character. 'Mardokay' is a proper name. 'ha-Yehudi' means 'the Jew.' 'mishneh la-melech' means 'second to the king.' 'Achashverosh' is another proper name, the king's name. 've-gadol la-Yehudiym' means 'and great among the Jews.' 've-ratzuy le-rov echav' means 'and pleasing to many of his people.' 'doreysh tov le-amo' means 'seeking good for his people.' 've-dover shalom le-kol zar'o' means 'and speaking peace to all his offspring.'