English Standard Version
For Mordecai the Jew was second in rank to King Ahasuerus, and he was great among the Jews and popular with the multitude of his brothers, for he sought the welfare of his people and spoke peace to all his people.
King James Bible
For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace to all his seed.
American Standard Version
For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren, seeking the good of his people, and speaking peace to all his seed.
And how Mardochai of the race of the Jews, was next after king Assuerus: and great among the Jews, and acceptable to the people of his brethren, seeking the good of his people, and speaking those things which were for the welfare of his seed.
English Revised Version
For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren; seeking the good of his people, and speaking peace to all his seed.
Webster's Bible Translation
For Mordecai the Jew was next to king Ahasuerus, and great among the Jews, and accepted by the multitude of his brethren, seeking the wealth of his people, and speaking peace to all his seed.
Esther 10:3 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
A second letter from Queen Esther and Mordochai to appoint fasting and lamentation on the days of Purim. Esther 9:29. And Esther the queen and Mordochai the Jew wrote with all strength, that is very forcibly, to appoint this second letter concerning Purim, i.e., to give to the contents of this second letter the force of law. הזּאת refers to what follows, in which the contents of the letter are briefly intimated. The letter is called השּׁנית with reference to the first letter sent by Mordochai, Esther 9:20.
Treasury of Scripture Knowledge
next unto king.
REMARKS ON THE BOOK OF ESTHER.
This Book, which derives its name from the person whose history it chiefly relates, is termed in Hebrew, megillath Esther, the volume of Esther. Concerning its author there are various opinions: some attribute it to Ezra; some to Joachim, the son of Joshua the high priest; others to the men of the great synagogue; and others to Mordecai, which seems the most probable opinion. The events here related probably refer to the time of Artaxerxes Longimanus, who, according to Prideaux, was the Ahasuerus of Esther, agreeably to Josephus, (Ant.
xi. c.6,) the Septuagint version, and the apocryphal additions to this book. The history, therefore, comes in between the sixth and seventh chapters of Ezra, commencing about A.M.
3540, and continuing through a period of twelve years: it relates the royal feast of Ahasuerus; the disgrace of Vashti, (ch. i.;) the elevation of Esther to the Persian throne; the essential service rendered to the king by Mordecai, in detecting a plot against his life, (ch. ii.;) the promotion of Haman, and his purposed destruction of the Jews, (ch. iii.;) the consequent affliction of the Jews, and the measures pursued by them, (ch. iv.;) the defeat of Haman's plot, through the instrumentality of Esther, against Mordecai, (ch. v.-vii.;) and also the defeat of his general plot against the Jews, (ch. viii.; ix.
1-15;) the institution of the feast of Purim to commemorate this deliverance, (ch. ix.
16-32;) and the advancement of Mordecai, (ch. x.;) and though some Christians have hesitated to receive this book into the sacred canon, yet it has always been received by the Jews, not only as perfectly authentic, but also as one of the most excellent of their sacred books. That it is a genuine and faithful description of a real fact, the observation of the feast of Purim, to the present day, is a sufficient evidence; since it is impossible, and in fact inconceivable, that a nation should institute, and afterwards continue to celebrate without interruption, through every generation of that people, in a long succession of ages, in whatever places they may have sojourned, this solemn annual festival, merely because one of their nation had written an agreeable fable or romance. It has been remarked, as an objection to this book, that the name of God no where occurs in it: His superintending providence, however, is frequently illustrated. It is shewn, indeed, in every part of the work; disconcerting evil designs, and producing great events, by means seemingly inadequate. It also presents an interesting description of mortified pride, and of malice baffled to the destruction of its possessors; and exhibits a very lively representation of the vexations and troubles, the anxieties, treachery, and dissimulation of a corrupt court.
And he made him ride in his second chariot. And they called out before him, "Bow the knee!" Thus he set him over all the land of Egypt.
Moreover, Pharaoh said to Joseph, "I am Pharaoh, and without your consent no one shall lift up hand or foot in all the land of Egypt."
But when Sanballat the Horonite and Tobiah the Ammonite servant heard this, it displeased them greatly that someone had come to seek the welfare of the people of Israel.
For the sake of the house of the LORD our God, I will seek your good.
Then this Daniel became distinguished above all the other high officials and satraps, because an excellent spirit was in him. And the king planned to set him over the whole kingdom.
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Jump to NextAccepted Ahasuerus Ahasu-E'rus Descendants Esteem Favor Fellow Good Great Held High Jew Jews Kinsmen Mordecai Mor'decai Multitude Nation Peace Preeminent Rank Second Seed Seeking Sought Speaking Wealth Welfare Whole Worked Xerxes
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.