Esther 2:7
WEB
He brought up Hadassah, that is, Esther, his uncle’s daughter; for she had neither father nor mother. The maiden was fair and beautiful; and when her father and mother were dead, Mordecai took her for his own daughter.
BSB
And Mordecai had brought up Hadassah (that is, Esther), the daughter of his uncle, because she did not have a father or mother. The young woman was lovely in form and appearance, and when her father and mother had died, Mordecai had taken her in as his own daughter.
KJV
And he brought up Hadassah, that is, Esther, his uncle’s daughter: for she had neither father nor mother, and the maid was fair and beautiful; whom Mordecai, when her father and mother were dead, took for his own daughter.
Matthew Henry
Hebrew interlinear
H1961
v — exist, be, become, come to pass
Derivation: a primitive root (compare 1933);
to exist, i.e. be or become, come to pass (always emphatic, and not a mere copula or auxiliary)
KJV: beacon, × altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, follow, happen, × have, last, pertain, quit (one-) self, require, × use.
vb — fall out
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
I.
1.
a. Fall out, happen
b. occur, take place, come about, come to pass
2. esp. & very oft., come about, come to pass
a.
(1). וַיְהִי and it came to pass that, most often (c. 292 t.)
(2). rarely also Pf. c. וְ conj. וְהָיָה
b. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
II. Come into being, become
1.
a. abs., in lively narrative, arise, appear, come
b. sq. prep.
2. become
a. sq. pred. noun (to be viewed as implicit accus.)
b. sq. pred. adj.
c. become like
d. sq. pred. לְ pers.
e. sq. לְ pred.
f. oft. c. לְ pred. לְ pers.
g. with עַל and לְ
h. sts. c. לְ pers. only = became the property of, come into the possession of
III. Be (often with subbordinate idea of becoming)
1. exist, be in existence
2. abide, remain, continue
3. with word of locality, be in or at a place, be situated, stand, lie
4. as copula, joining subj. & pred.
5. periphrastic conjug.
Niph.
1. either be done, be brought about, or occur, come to pass
2. be done, finished, gone
H539
v — build up, support, foster, render, be, firm, trust, permanent, be true
Derivation: a primitive root; (Isaiah 30:21; interchangeable with 541, to go to the right hand)
properly, to build up or support; to foster as a parent or nurse; figuratively to render (or be) firm or faithful, to trust or believe, to be permanent or quiet; morally to be true or certain;
KJV: hence, assurance, believe, bring up, establish, fail, be faithful (of long continuance, stedfast, sure, surely, trusty, verified), nurse, (-ing father), (put), trust, turn to the right.
vb — confirm
[אָמַן] vb. confirm, support
Qal
1. as vb. support, nourish
2. as subst. foster-father
3. foster-mother, nurse
4. pillars, supporters of the door
Niph.
1. carried by nurse
2. made firm, sure, lasting
3. confirmed, established, sure
4. verified, confirmed
5. reliable, faithful, trusty
Hiph.
1. stand firm
2. trust, believe
H853
prt — self, even, namely
Derivation: apparent contracted from 226 in the demonstrative sense of entity;
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
KJV: [as such unrepresented in English].
mark of the accusative
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
H1919
n-pr-f — Hadassah
Derivation: feminine of 1918;
Hadassah (or Esther)
KJV: Hadassah.
H1931
p — he, she, it, self, same, this, that, as, are
Derivation: of which the feminine (beyond the Pentateuch) is הִיא; he a primitive word, the third person pronoun singular;
he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demonstrative) this or that; occasionally (instead of copula) as or are
KJV: he, as for her, him(-self), it, the same, she (herself), such, that (...it), these, they, this, those, which (is), who.
m — he
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
1. an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
2. It resumes the subj. with emph.
3. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
4. It anticipates (as it seems) the subject
5. As an emph. predicate, of God
6. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
7. With the art.: so regularly when joined to a subst. defined itself by the art.
H635
n-pr-f — Ester
Derivation: of Persian derivation;
Ester, the Jewish heroine
KJV: Esther.
n.pr.f — Esther
אֶסְתֵּר n.pr.f. Esther—daughter of Abihail, cousin and adopted daughter of Mordecai, of tribe of Benjamin; made queen in Vashti’s place by Ahasuerus
H1323
n-f — daughter
Derivation: from 1129 (as feminine of 1121);
a daughter (used in the same wide sense as other terms of relationship, literally and figuratively)
KJV: apple (of the eye), branch, company, daughter, × first, × old, owl, town, village.
n.f — daughter
בַּת 587 n.f. daughter
1. daughter, female child
2. young women, women
3. with name of city, land, or people, poet. personif. of that city or inhabitants
4. pl. = villages, after name of city
5. in phrases denoting character, quality, etc.
6. ostrich
7. fig.
8. of vine = branch
9. as n. relat.
H1730
n-m — love, love-token, lover, friend, uncle
Derivation: or (shortened) דֹּד; from an unused root meaning properly, to boil, i.e.
(figuratively) to love; by implication, a love-token, lover, friend; specifically an uncle
KJV: (well-) beloved, father's brother, love, uncle.
n.m — beloved
דּוֹד n.m. beloved, love (pl.), uncle
H3588
conj — relative conjunction
Derivation: a primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent;
(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
KJV: and, (forasmuch, inasmuch, where-) as, assured(-ly), but, certainly, doubtless, else, even, except, for, how, (because, in, so, than) that, nevertheless, now, rightly, seeing, since, surely, then, therefore, (al-) though, till, truly, until, when, whether, while, whom, yea, yet.
conj — that
כִּי conj. that, for, when
1. that
2.
a. Of time, when, of the past
b. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
c. when or if, with a concessive force, i.e. though
3. Because, since
relative conjunction
כִּי אם־
1. each part. retaining its independent force, and relating to a different clause:
a. that if
b. for if
2. (About 140 t.) the two particles being closely conjoined, and relating to the same clause—
a. limiting the prec. clause, except
b. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
c. after an oath, surely
forasmuch as
כִּי עַל כֵּן forasmuch as
H369
np — nonentity
Derivation: as if from a primitive root meaning to be nothing or not exist;
a nonentity; generally used as a negative particle
KJV: else, except, fail, (father-) less, be gone, in(-curable), neither, never, no (where), none, nor, (any, thing), not, nothing, to nought, past, un(-searchable), well-nigh, without. Compare 370.
subst — nothing
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
1. to nothing, as nothing
2. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
3. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
4. in circumst. clauses
5. with inf. and ל׳, it is not to …
6. with prefixes
H1
n-m — father
Derivation: a primitive word;
father, in a literal and immediate, or figurative and remote application
KJV: chief, (fore-) father(-less), × patrimony, principal. Compare names in 'Abi-'.
n.m — father
אָב 1101 n.m. father
1. father of individual
2. of God as father of his people
3. head of household, family or clan
4. ancestor
5. originator or patron of a class, profession, or art
6. fig. of producer, generator
7. fig. of benevolence & protection
8. term of respect & honor
9. specif., ruler, chief (late)
H517
n-f — mother
Derivation: a primitive word;
a mother (as the bond of the family); in a wide sense (both literally and figuratively [like father])
KJV: dam, mother, × parting.
n.f — mother
אֵם 221 n.f. mother
1. lit. (human) mother
2. fig. of Deborah as caring for her people
3. of animals, dam
4. = point of departure or division
H5291
n-f — girl
Derivation: feminine of 5288;
a girl (from infancy to adolescence)
KJV: damsel, maid(-en), young (woman).
n.f — girl
נַעֲרָה n.f. girl, damsel
1. girl, damsel
2. of female attendants, maids
H3303
a — beautiful
Derivation: from 3302;
beautiful (literally or figuratively)
KJV: beautiful, beauty, comely, fair(-est, one), goodly, pleasant, well.
adj — fair
יָפֶה adj. fair, beautiful
H8389
n-m — outline, figure, appearance
Derivation: from 8388;
outline, i.e. figure or appearance
KJV: beautiful, × comely, countenance, fair, × favoured, form, × goodly, × resemble, visage.
n.m — outline
תֹּ֫אַר n.m. outline, form
H2896
a n-m n-f — good
Derivation: from 2895;
good (as an adjective) in the widest sense; used likewise as a noun, both in the masculine and the feminine, the singular and the plural (good, a good or good thing, a good man or woman; the good, goods or good things, good men or women), also as an adverb (well)
KJV: beautiful, best, better, bountiful, cheerful, at ease, × fair (word), (be in) favour, fine, glad, good (deed, -lier, -liest, -ly, -ness, -s), graciously, joyful, kindly, kindness, liketh (best), loving, merry, × most, pleasant, pleaseth, pleasure, precious, prosperity, ready, sweet, wealth, welfare, (be) well(-favoured).
n.m — a good thing
טוֹב n.m. a good thing, benefit, welfare
1. welfare, prosperity, happiness
2. good things
3. good = benefit
4. moral good
adj — pleasant
טוֹב adj. pleasant, agreeable, good
1. pleasant, agreeable to the senses
2. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
3. good, excellent, of its kind
4. good, rich, valuable in estimation
5. good, appropriate, becoming
6. c. מִן compar. = better
7. of man's sensuous nature, glad, happy, prosperous
8. of man's intellectual nature, good understanding
9. good, kind, benign
10. good (ethical), right
n.f — welfare
טוֹבָה n.f. welfare, benefit, good things, good
1. welfare, prosperity, happiness
2. good things
3. bounty, good
H4758
n-m — view, appearance
Derivation: from 7200a;
a view (the act of seeing); also an appearance (the thing seen), whether (real) a shape (especially if handsome, comeliness; often plural the looks), or (mental) a vision
KJV: × apparently, appearance(-reth), × as soon as beautiful(-ly), countenance, fair, favoured, form, goodly, to look (up) on (to), look(-eth), pattern, to see, seem, sight, visage, vision.
n.m — sight
מַרְאֶה 102 n.m. sight, appearance, vision
1.
a. sight, phenomenon, spectacle
b. appearance
c. appearance, sight, vision
2. in gen. what is seen
3. specif. a (supernat.) vision
4. sight, vision = power of seeing (and enjoying), late
H4194
n-m — death, dead, pestilence, ruin
Derivation: from 4191;
death (natural or violent); concretely, the dead, their place or state (hades); figuratively, pestilence, ruin
KJV: (be) dead(-ly), death, die(-d).
n.m — death
מָ֫וֶת 161 n.m. death
1. death, opp. life
2. death by violence
3. state of death or place of death
H3947
v — take
Derivation: a primitive root;
to take (in the widest variety of applications)
KJV: accept, bring, buy, carry away, drawn, fetch, get, infold, × many, mingle, place, receive(-ing), reserve, seize, send for, take (away, -ing, up), use, win.
vb — take
לָקַח 965 vb. take
Qal
1. take, take in hand
2. take and carry along with oneself
3.
a. take from, or out of
b. take, carry away
c. take away from, so as to deprive of
d. esp. take away life
4. take to or for a person
5. take up, upon = put upon
6. = fetch
7. take = lead, conduct (with or without contact)
8. take = capture, seize
9. take = carry off
10. in phr. take vengeance
Niph.
1. be captured, of ark
2. be taken away, removed
3. be taken, brought unto
Pu.
1. be taken from, out of
2. = be stolen from
3. be taken captive
4. be taken away, removed
Hoph.
1. be taken, brought unto
2. be taken out of
3. be taken away from
Hithp. lit. fire taking hold of itself, of lightning
H4782
n-pr-m — Mordecai
Derivation: of foreign derivation;
Mordecai, an Israelite
KJV: Mordecai.
n.pr.m — Mordecai
מָרְדֳּכַי (van d. H מָרְדְּכַי) n.pr.m. Mordecai
1. companion of Zerub.
2. cousin and adoptive father of Esther
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Verses 1–20
Esther 2:1–20
How God put down one that was high and mighty from her seat we read in the chapter before, and are now to be told how he exalted one of low degree, as the virgin Mary observes in her song (Luk 1:52) and Hannah before her, Sa1 2:4-8. Vashti being humbled for her height, Esther is advanced for her humility. Observe,
I. The extravagant course that was taken to please the king with another wife instead of Vashti. Josephus says that when his anger was over he was exceedingly grieved that the matter was carried so far, and would have been reconciled to Vashti but that, by the constitution of the government, the judgment was irrevocable - that therefore, to make him forget her, they contrived how to entertain him first with a great variety of concubines, and then to fix him to the most agreeable of them all for a wife instead of Vashti. The marriages of princes are commonly made by policy and interest, for the enlarging of their dominions and the strengthening of their alliances; but this must be made partly by the agreeableness of the person to the king's fancy, whether she was rich or poor, noble or ignoble. What pains were taken to humour the king! As if his power and wealth were given him for no other end than that he might have all the delights of the sense wound up to the height of pleasurableness, and exquisitely refined, though at the best they are but dross and dregs in comparison with divine and spiritual pleasures. 1. All the provinces of his kingdom must be searched for fair young virgins, and officers appointed to choose them, Est 2:3. 2. A house (a seraglio) was prepared on purpose for them, and a person appointed to have the charge of them, to see that they were well provided for. 3. No less than twelve months was allowed them for their purification, some of them at least who were brought out of the country, that they might be very clean, and perfumed, Est 2:12. Even those who were the masterpieces of nature must yet have all this help from art to recommend them to a vain and carnal mind. 4. After the king had once taken them to his bed, they were made recluses ever after, except the king pleased at any time to send for them (Est 2:14); they were looked upon as secondary wives, were maintained by the king accordingly, and might not marry. We may see, by this instance, to what absurd practices those came who were destitute of divine revelation, and who, as a punishment for their idolatry, were given up to vile affections. Having broken through that law of creation which resulted from God's making man, they broke through another law, which was founded upon his making one man and one woman. See what need there was of the gospel of Christ to purify men from the lusts of the flesh and to reduce them to the original institution. Those that have learned Christ will think it a shame even to speak of such things as these which were done of them, not only in secret, but avowedly, Eph 5:12.
II. The overruling providence of God thus brining Esther to be queen. Had she been recommended to Ahasuerus for a wife, he would have rejected the motion with disdain; but when she came in her turn, after several others, and it was found that though many of them were ingenious and discreet, graceful and agreeable, yet Esther excelled them all, way was made for her, even by her rivals, into the king's affections and the honours consequent thereupon. It is certain, as bishop Patrick says, that those who suggest that she committed a great sin to come at this dignity do not consider the custom of those times and countries. Every one that the king took to his bed was married to him, and was his wife of a lower rank, as Hagar was Abraham's; so that, if Esther had not been made queen, the sons of Jacob need not say that he dealt with their sister as with a harlot. Concerning Esther we must observe,
1. Her original and character. (1.) She was one of the children of the captivity, a Jewess and a sharer with her people in their bondage. Daniel and his fellows were advanced in the land where they were captives; for they were of those whom God sent thither for their good, Jer 24:5. (2.) She was an orphan; her father and mother were both dead (Est 2:7), but, when they had forsaken here, then the Lord took her up, Psa 27:10. When those whose unhappiness it is to be thus deprived of their parents in their childhood yet afterwards come to be eminently pious and prosperous, we ought to take notice of it to the glory of that God, and his grace and providence, who has taken it among the titles of his honour to be a Father of the fatherless. (3.) She was a beauty, fair of form, good of countenance; so it is in the margin, Est 2:7. Her wisdom and virtue were her greatest beauty, but it is an advantage to be a diamond to be well set. (4.) Mordecai, her cousin-german, was her guardian, brought her up, and took her for his own daughter. The Septuagint says that he designed to make her his wife; if that were so, he was to be praised that he opposed not her better preferment. let God be acknowledged in raising up friends for the fatherless and motherless; let it be an encouragement to that pious instance of charity that many who have taken care of the education of orphans have lived to see the good fruit of their care and pains, abundantly to their comfort. Dr. Lightfoot thinks that this Mordecai is the same with that mentioned in Ezr 2:2, who went up to Jerusalem with the first, and helped forward the settlement of his people until the building of the temple was stopped, and then went back to the Persian court, to see what service he could do them there. Mordecai being Esther's guardian or pro-parent, we are told, [1.] How tender he was of her, as if she had been his own child (Est 2:11): he walked before her door every day, to know how she did, and what interest she had. Let those whose relations are thus cast upon them by divine Providence be thus kindly affectioned to them and solicitous for them. [2.] How respectful she was to him. Though in relation she was his equal, yet, being in age and dependence his inferior, she honoured him as her father - did his commandment, Est 2:20. This is an example to orphans; if they fall into the hands of those who love them and take care of them, let them make suitable returns of duty and affection. The less obliged their guardians were in duty to provide for them the more obliged they are in gratitude to honour and obey their guardians. Here is an instance of Esther's obsequiousness t Mordecai, that she did not show her people of her kindred, because Mordecai had charged her that she should not, Est 2:10. he did not bid her deny her country, nor tell a lie to conceal her parentage; if he had told her to do so, she must not have done it. But he only told her not to proclaim her country. All truths are not to be spoken at all times, though an untruth is not to be spoken at any time. She being born in Shushan, and her parents being dead, all took her to be of Persian extraction, and she was not bound to undeceive them.
2. Her preferment. Who would have thought that a Jewess, a captive, and orphan, was born to be a queen, an empress! Yet so it proved. Providence sometimes raiseth up the poor out of the dust, to set them among princes, Sa1 2:8. (1.) The king's chamberlain honoured her (Est 2:9), and was ready to serve her. Wisdom and virtue will gain respect. Those that make sure of God's favour shall find favour with man too as far as it is good for them. All that looked upon Esther admired her (Est 2:15) and concluded that she was the lady that would win the prize, and she did win it. (2.) The king himself fell in love with her. She was not solicitous, as the rest of the maidens were, to set herself off with artificial beauty; she required nothing but just what was appointed for her (Est 2:15) and yet she was most acceptable. The more natural beauty is the more agreeable. The king loved Esther above all the women, v. 17. Now he needed not to make any further trials, or take time to deliberate; he is soon determined to set the royal crown upon her head, and make her queen, v. 17. This was done in his seventh year (v. 16) and Vashti was divorced in his third year (Est 1:3); so that he was four years without a queen. Notice is taken, [1.] Of the honours the king put upon Esther. He graced the solemnity of her coronation with a royal feast (Est 2:18), at which perhaps Esther, in compliance with the king, made a public appearance, which Vashti had refused to do, that she might have the praise of obedience in the same instance in which the other incurred the blot of disobedience. He also granted a release to the provinces, either a remittance of the taxes in arrear or an act of grace for criminals; as Pilate, at the feast, released a prisoner. This was to add t the joy. [2.] Of the deference Esther continued to pay to her former guardian. She still did the commandment of Mordecai, as when she was brought up with him, Est 2:20. Mordecai say in the king's gate; that was the height of his preferment: he was one of the porters or door-keepers of the court. Whether he had this place before, or whether Esther obtained it for him, we are not told; but there he sat contentedly, and aimed no higher; and yet Esther who was advanced to the throne was observant of him. This was an evidence of a humble and grateful disposition, that she had a sense of his former kindnesses and his continued wisdom. It is a great ornament to those that are advanced, and much to their praise, to remember their benefactors, to retain the impressions of their good education, to be diffident of themselves, willing to take advice, and thankful for it.
Cross-references: Luke 1:52 · 1Sam 2:4 · Esth 2:3 · Esth 2:12 · Esth 2:14 · Eph 5:12 · Jer 24:5 · Esth 2:7 · Ps 27:10 · Ezra 2:2 · Esth 2:11 · Esth 2:20 · Esth 2:10 · 1Sam 2:8 · Esth 2:9 · Esth 2:15 · Esth 1:3 · Esth 2:18