Est 8:15-17 | KD | STEP | After transacting with the king this measure so favourable to the Jews, Mordochai went out from the king in a garment of deep blue and white material (comp. ), and with a great crown of gold, and a mantle of byssus and purple. תּכריך, ἁπ. λεγ., in the Aramaean תּכריכא, a wide mantle or covering. The meaning is not, as Bertheau remarks, that he left the king in the garment which had been, according to Est 6:8., presented to him, nor that he left him with fresh tokens of his favour, clothed in a garment, crown, and mantle just bestowed on him, but that he left him in a magnificent state garment, and otherwise festally apparelled, that he might thus show, even by his external appearance, the happiness of his heart. Of these remarks, the first and last are quite correct; the second, however, can by no means be so, because it affords no answer to the question how Mordochai had obtained crown and mantle during his stay with the king and in the royal palace. The garments in which Mordochai left the king are evidently the state garments of the first minister, which Mordochai received at his installation to his office, and, as such, no fresh token of royal favour, but only his actual induction in his new dignity, and a sign of this induction to all who saw him issue from the palace so adorned. “The city of Susa rejoiced and was glad,” i.e., rejoiced for gladness. The city, i.e., its inhabitants on the whole.

‏ Esther 8:15-17

After transacting with the king this measure so favourable to the Jews, Mordochai went out from the king in a garment of deep blue and white material (comp. Est 1:6), and with a great crown of gold, and a mantle of byssus and purple. תּכריך, ἁπ. λεγ., in the Aramaean תּכריכא, a wide mantle or covering. The meaning is not, as Bertheau remarks, that he left the king in the garment which had been, according to Est 6:8., presented to him, nor that he left him with fresh tokens of his favour, clothed in a garment, crown, and mantle just bestowed on him, but that he left him in a magnificent state garment, and otherwise festally apparelled, that he might thus show, even by his external appearance, the happiness of his heart. Of these remarks, the first and last are quite correct; the second, however, can by no means be so, because it affords no answer to the question how Mordochai had obtained crown and mantle during his stay with the king and in the royal palace. The garments in which Mordochai left the king are evidently the state garments of the first minister, which Mordochai received at his installation to his office, and, as such, no fresh token of royal favour, but only his actual induction in his new dignity, and a sign of this induction to all who saw him issue from the palace so adorned. “The city of Susa rejoiced and was glad,” i.e., rejoiced for gladness. The city, i.e., its inhabitants on the whole. Est 8:16

The Jews (i.e., in Susa, for those out of the city are not spoken of till Est 8:17) had light and gladness, and delight and honour.” אורה (this form occurs only here and Psa 109:12), light, is a figurative expression for prosperity. יקר, honour - in the joy manifested by the inhabitants of Susa at the prevention of the threatened destruction. Est 8:17

And in every province and city ... there was joy and a glad day, a feast day, comp. Est 9:19, Est 9:22, while Haman’s edict had caused grief and lamentation, Est 4:3. “And many of the people of the land (i.e., of the heathen inhabitants of the Persian empire) became Jews, for the fear of the Jews fell upon them.” מתיהדים, to confess oneself a Jew, to become a Jew, a denominative formed from יהוּדי, occurs only here. On the confirmatory clause, comp. Exo 15:16; Deu 11:25. This conversion of many of the heathen to Judaism must not be explained only, as by Clericus and Grotius, of a change of religion on the part of the heathen, ut sibi hoc modo securitatem et reginae favorem pararent, metuentes potentiam Mardechaei. This may have been the inducement with some of the inhabitants of Susa. But the majority certainly acted from more honourable motives, viz., a conviction, forced upon them by the unexpected turn of affairs in favour of the Jews, of the truth of the Jewish religion; and the power of that faith and trust in God manifested by the Jews, and so evidently justified by the fall of Haman and the promotion of Mordochai, contrasted with the vanity and misery of polytheism, to which even the heathen themselves were not blind. When we consider that the same motives in subsequent times, when the Jews as a nation were in a state of deepest humiliation, attracted the more earnest-minded of the heathen to the Jewish religion, and induced them to become proselytes, the fact here related will not appear surprising. The Jews Avenged of Their Enemies. The Feast of Purim Instituted - Esther 9

On the day appointed by both edicts, the Jews assembled in the towns and provinces of the kingdom to slay all who sought their hurt, and being supported by the royal officials, inflicted a great defeat upon their enemies (Est 9:1-10). At the queen’s desire, the king granted permission to the Jews in Susa to fight against their enemies on the following day also (Est 9:11-15), while in the other towns and districts of the kingdom they fought for their lives only on the 13th of Adar; so that in these places they rested on the 14th, but in Susa not till the 15th, and consequently kept in the latter the one day, in the former the other, as a day of feasting and rejoicing (Est 9:16-19). The observance of this day of resting as a festival, under the name of Purim, by all the Jews in the Persian monarchy, was then instituted by Esther and Mordochai (Est 9:20-32).