Est 3:7-11 | KD | STEP | “In the first month, i.e., Nisan, in the twelfth year of King Ahashverosh, they cast Pur, i.e., the lot, before Haman from day to day, and from month to the twelfth month, i.e., the month Adar.” The subject of הפּיל is left indefinite, because it is self-evident that this was done by some astrologer or magician who was versed in such matters. Bertheau tries unnaturally to make Haman the subject, and to combine the subsequent המן לפני with הגּורל: ”Haman cast Pur, i.e., the lot, before Haman,” which makes Pur signify: the lot before Haman. המן לפני means in the presence of Haman, so that he also might see how the lot fell. פּוּר is an Old-Persian word meaning lot ( sors ); in modern Persian, bâra signifies time, case ( fois , cas ), pâra or pâre , piece ( morceau, pièce ), and behr , behre , and behre , lot, share, fate; comp. Zenker, Turco-Arabic and Persian Lexicon , pp. 162 and 229. The words ”from day to day, from month to the twelfth month,” must not be understood to say, that lots were cast day by day and month by month till the twelfth; but that in the first month lots were at once cast, one after the other, for all the days and months of the year, that a favourable day might be obtained. We do not know the manner in which this was done, “the way of casting lots being unknown to us.” The words: from month to the twelfth month, are remarkable; we should expect from month to month till the twelfth month. Bertheau supposes that the words לחדשׁ ויּ פּל הגּורל על יום שׁלשׁה עשׂר were omitted after וּמחדשׁ through the eye of the transcriber passing on from the first לחדשׁ to the second. The text of the lxx actually contains such words, and the possibility of such an oversight on the part of a transcriber must certainly be admitted. In the book of Esther, however, the lxx translation is no critical authority, and it is just as possible that the author of the Hebrew book here expresses himself briefly and indefinitively, because he was now only concerned to state the month determined by lot for the undertaking, and intended to mention the day subsequently.

‏ Esther 3:7-11

Est 3:7 “In the first month, i.e., Nisan, in the twelfth year of King Ahashverosh, they cast Pur, i.e., the lot, before Haman from day to day, and from month to the twelfth month, i.e., the month Adar.” The subject of הפּיל is left indefinite, because it is self-evident that this was done by some astrologer or magician who was versed in such matters. Bertheau tries unnaturally to make Haman the subject, and to combine the subsequent המן לפני with הגּורל: ”Haman cast Pur, i.e., the lot, before Haman,” which makes Pur signify: the lot before Haman. המן לפני means in the presence of Haman, so that he also might see how the lot fell. פּוּר is an Old-Persian word meaning lot (sors); in modern Persian, bâra signifies time, case (fois , cas), pâra or pâre, piece (morceau, pièce), and behr , behre , and behre , lot, share, fate; comp. Zenker, Turco-Arabic and Persian Lexicon, pp. 162 and 229. The words ”from day to day, from month to the twelfth month,” must not be understood to say, that lots were cast day by day and month by month till the twelfth; but that in the first month lots were at once cast, one after the other, for all the days and months of the year, that a favourable day might be obtained. We do not know the manner in which this was done, “the way of casting lots being unknown to us.” The words: from month to the twelfth month, are remarkable; we should expect from month to month till the twelfth month. Bertheau supposes that the words לחדשׁ ויּ פּל הגּורל על יום שׁלשׁה עשׂר were omitted after וּמחדשׁ through the eye of the transcriber passing on from the first לחדשׁ to the second. The text of the lxx actually contains such words, and the possibility of such an oversight on the part of a transcriber must certainly be admitted. In the book of Esther, however, the lxx translation is no critical authority, and it is just as possible that the author of the Hebrew book here expresses himself briefly and indefinitively, because he was now only concerned to state the month determined by lot for the undertaking, and intended to mention the day subsequently. Est 3:8-9

Haman having by means of the lot fixed upon a favourable day for the execution of the massacre, betook himself to the king to obtain a royal decree for the purpose. He represented to the monarch: “There is a people scattered abroad and dispersed among the peoples in all the provinces of thy kingdom, and their laws are different from all other people (i.e., from the laws of all other people), and they keep not the laws of the king, and it is not fitting for the king to leave them alone. Est 3:9. If it seem good to the king, let it be written (i.e., let a written decree be published) to destroy them; and I will weigh ten thousand talents of silver to those who do the business, that they may bring them into the treasuries of the king.” This proposal was very subtilly calculated. First Haman casts suspicion on the Jews as a nation scattered abroad and dwelling apart, and therefore unsociable, - as refractory, and therefore dangerous to the state; then he promises the king that their extermination will bring into the royal treasury a very considerable sum of money, viz., the property of the slaughtered. Ten thousand talents of silver, reckoned according to the Mosaic shekel, are £3,750,000, according to the civil shekel £1,875,000; see rem. on 1Ch 22:14. המּלאכה עשׁי, those who execute a work, builders in 2Ki 12:12, are here and Est 9:3 the king’s men of business, who carry on the king’s business with respect to receipts and disbursements, the royal financiers. Est 3:10

The king agreed to this proposal. He drew his signet ring from his hand, and delivered it to Haman, that he might prepare the edict in the king’s name, and give it by the impression of the royal seal the authority of an irrevocable decree; see rem. on Est 8:8. “To the enemy of the Jews” is added emphatically. Est 3:11

Lest it should appear as though the king had been induced by the prospect held out of obtaining a sum of money, he awards this to Haman. “The silver be given to thee, and the people to do to them (let it be done to them) as seemeth good to thee.” והעם precedes absolutely: as for the people of the Jews, etc.