Est 9:1-10 | KD | STEP | The Jews avenged of their enemies. - Est 9:1. In the twelfth month, on the thirteenth day of the same - the Jews gathered themselves together in their cities, etc. Several parenthetical clauses succeed this definition of time, so that the statement of what then took place does not follow till נקהלוּ, Est 9:2. These parenthetical clauses state not only the meaning of the day just named, but also give a general notice of the conflict between the Jews and their enemies. The first runs: “when the word of the king drew nigh and his decree to be done,” i.e., when the execution of the royal decree approached. The second is: “on the day that the enemies of the Jews hoped to have the mastery of them, and it was changed (i.e., the contrary occurred), that the Jews had the mastery over them that hated them.” בּ שׁלט, to rule, to have the mastery over. נהפוך is infin. abs., used instead of the imperf . הוּא is referred by Bertheau to יום: the day was changed from a day of misfortune to a day of prosperity for the Jews, alluding to ; but it is not a change of the day which is here spoken of, but a change of the hope of the enemies into its opposite; hence we must regard הוּא as neuter: it was changed, i.e., the contrary occurred. The pronoun המּה serves to emphasize the subject; comp. Ewald, §314, a , who in this and similar cases takes הוּא המּה in the sense of ipse, ipsi .

‏ Esther 9:1-10

Est 9:1 The Jews avenged of their enemies. - Est 9:1. In the twelfth month, on the thirteenth day of the same - the Jews gathered themselves together in their cities, etc. Several parenthetical clauses succeed this definition of time, so that the statement of what then took place does not follow till נקהלוּ, Est 9:2. These parenthetical clauses state not only the meaning of the day just named, but also give a general notice of the conflict between the Jews and their enemies. The first runs: “when the word of the king drew nigh and his decree to be done,” i.e., when the execution of the royal decree approached. The second is: “on the day that the enemies of the Jews hoped to have the mastery of them, and it was changed (i.e., the contrary occurred), that the Jews had the mastery over them that hated them.” בּ שׁלט, to rule, to have the mastery over. נהפוך is infin. abs., used instead of the imperf. הוּא is referred by Bertheau to יום: the day was changed from a day of misfortune to a day of prosperity for the Jews, alluding to Est 9:22; but it is not a change of the day which is here spoken of, but a change of the hope of the enemies into its opposite; hence we must regard הוּא as neuter: it was changed, i.e., the contrary occurred. The pronoun המּה serves to emphasize the subject; comp. Ewald, §314, a, who in this and similar cases takes הוּא המּה in the sense of ipse, ipsi. Est 9:2-3 בּעריהם, in their cities, i.e., the cities in which they dwelt in all the dominions of the king. יד לשׁלח, to stretch out the hand (as also in Est 2:21; Est 3:6, for the purpose of killing) against those who sought their hurt, i.e., sought to destroy them. “And no one stood before them (בּפני עמד, like Jos 10:8; Jos 21:42, and elsewhere), because the fear of them fell upon all people (see rem. on Est 8:17). And all the rulers of the provinces, and the satraps and governors (comp. Est 8:9), and those that did the king’s business (המּלאכה עשׁי, see rem. on Est 3:9), supported the Jews (נשּׂא like Ezr 1:4), because the fear of Mordochai fell upon them.” Est 9:4 “For Mordochai was great in the king’s house (was much esteemed by the king), and his fame went through all the provinces (שׁמעו as in Jos 6:27; Jos 9:9; Jer 6:24); for this man Mordochai became continually greater;” comp. 2Ch 17:12, where the partic. גּדל stands instead of the inf. abs. גּדול. Est 9:5

Thus supported, the Jews inflicted defeat upon their enemies with the sword, and with slaughter and destruction. הכּה with בּ, to deal a blow upon or against some one, to cause or bring about upon enemies a defeat; comp. e.g., 2Sa 23:10; 2Sa 24:17; Num 22:6. The notion is strengthened by וגו מכּת־חרב, literally, to strike a stroke of the sword, and of slaughter, and of destruction, in accordance with the decree, Est 8:11. “And did according to their will to those that hated them,” i.e., retaliated upon their enemies at their discretion. Est 9:6

In the citadel of Susa they destroyed (in round numbers) 500 men. Est 9:7-10

Also they slew the ten sons of Haman, whose names are given, Est 9:7-9; ^{▼▼The peculiar position of the names of the sons of Haman in editions of the Bible, grounded as it is upon the ancient mode of writing, must originally have been intended merely to give prominence to the names, and facilitate their computation. The later Rabbis, however, have endeavoured to discover therein some deeper meaning. This mode of writing the names has been said to be signum voti, ut a ruina sua nunquam amplius resurgant, or also a sign quod sicut hi decem filii in linea perpendiculari, unus supra alterum, suspensi fuerint. Comp. Buxtorf, Synagoga jud. pp. 157-159 of the Basle edit. 1580. What is indicated by the smaller forms of the letters ת, שׁ, and ז, in the first, seventh, and tenth names, is not known; the larger ו in the tenth may have been meant to give prominence, by the character employed, to this name as the last.} but on the spoil they laid not their hand, though this was allowed to them, Est 8:11, as it had been commanded to their enemies by Haman’s edict, Est 3:13, ut ostenderent, se non aliud quam vitae suae incolumitatem quaerere; hanc enim perdere volebant ii qui occidebantur. C. a Lapide.