Esther 4:11
WEB
“All the king’s servants and the people of the king’s provinces know that whoever, whether man or woman, comes to the king into the inner court without being called, there is one law for him, that he be put to death, except those to whom the king might hold out the golden scepter, that he may live. I have not been called to come in to the king these thirty days.”
BSB
“All the royal officials and the people of the king’s provinces know that one law applies to every man or woman who approaches the king in the inner court without being summoned—that he be put to death. Only if the king extends the gold scepter may that person live. But I have not been summoned to appear before the king for the past thirty days.”
KJV
All the king’s servants, and the people of the king’s provinces, do know, that whosoever, whether man or woman, shall come unto the king into the inner court, who is not called, there is one law of his to put him to death, except such to whom the king shall hold out the golden sceptre, that he may live: but I have not been called to come in unto the king these thirty days.
Matthew Henry
Hebrew interlinear
H3605
n-m — whole, all, any, every
Derivation: or (Jeremiah 33:8) כּוֹל; from 3634;
properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)
KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever).
n.m — the whole
כֹּל once כּוֹל n.m. the whole, all
1. with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
2. Absolutely:
a. without the art., all things, all
b. with the art. הַכֹּל
(a). where the sense is limited by the context to things (or persons) just mentioned
(b). in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
H5650
n-m — servant
Derivation: from 5647;
a servant
KJV: × bondage, bondman, (bond-) servant, (man-) servant.
n.m — slave
עֶ֫בֶד 799 n.m. slave, servant
1. slave, servant of household
2. Subjects, of chief
3. Servants, worshippers of God
4. Servant of י׳, in a special sense
5. Israel as a people is servant of י׳
6. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
7. Phrases
H4428
n-m — king
Derivation: from 4427;
a king
KJV: king, royal.
n.m — king
מֶ֫לֶךְ 2513 n.m. king
H5971
n-m — people, tribe, troops, attendants, flock
Derivation: from 6004;
a people (as a congregated unit); specifically, a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively, a flock
KJV: folk, men, nation, people.
n.[m.] — kinsman
[עַם] n.[m.] kinsman (on father's side)
n.m — people
עַם, עָם 1810 n.m. people
1. a people, nation
2. = smaller units
3. = common people
4. people in gen., persons
5. phrases
H4082
n-f — judgeship, jurisdiction, district, region
Derivation: from 1777;
properly, a judgeship, i.e. jurisdiction; by implication, a district (as ruled by a judge); generally, a region
KJV: (× every) province.
m.f — province
מְדִינָה m.f. province
1. districts of realm of Ahab
2. of the Babylonian empire
3. of the Persian empire
4. provinces in general
H3045
v — know, seeing, observation, care, recognition, instruction, designation, punishment
Derivation: a primitive root;
to know (properly, to ascertain by seeing); used in a great variety of senses, figuratively, literally, euphemistically and inferentially (including observation, care, recognition; and causatively, instruction, designation, punishment, etc.)
KJV: acknowledge, acquaintance(-ted with), advise, answer, appoint, assuredly, be aware, (un-) awares, can(-not), certainly, comprehend, consider, × could they, cunning, declare, be diligent, (can, cause to) discern, discover, endued with, familiar friend, famous, feel, can have, be (ig-) norant, instruct, kinsfolk, kinsman, (cause to let, make) know, (come to give, have, take) knowledge, have (knowledge), (be, make, make to be, make self) known, be learned, lie by man, mark, perceive, privy to, × prognosticator, regard, have respect, skilful, shew, can (man of) skill, be sure, of a surety, teach, (can) tell, understand, have (understanding), × will be, wist, wit, wot.
vb — know
יָדַע 943 vb. know
Qal
1.
a. know, learn to know
b. perceive
c. perceive and see; find out and discern
d. discriminate, distinguish
e. know by experience
f. recognize, admit, acknowledge, confess
g. consider
h. not know = not expect
2. know a person, be acquainted with
3. know a person carnally, of sexual intercourse
4.
a. know how, to do a thing, be able to do it
b. be skilful in
5. abs. have knowledge, be wise
Niph.
1. be made known, be or become known, of things
2. make oneself known of pers.
3. be perceived
4. be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
H834
r — who, which, what, that, when, where, how, because, in order that
Derivation: a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc.
KJV: × after, × alike, as (soon as), because, × every, for, + forasmuch, + from whence, + how(-soever), × if, (so) that ((thing) which, wherein), × though, + until, + whatsoever, when, where (+ -as, -in, -of, -on, -soever, -with), which, whilst, + whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection.
part. of relation — who
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
adv — in which
בַאֲשֶׁר
a. in (that) which
b. adv. in (the place) where
c. conj. in that, inasmuch as
d. on account of whom?
conj — according as
כַּאֲשֶׁר conj. according as, as, when
1. according to that which, according as, as
2. with a causal force, in so far as, since
3. with a temporal force, when
adv — who
מֵאֲשֶׁר
a. from (or than) that which
b. adv. from (the place) where
c. conj. from (the fact) that …, since
H376
n-m — man
Derivation: contracted for 582 (or perhaps rather from an unused root meaning to be extant);
a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)
KJV: also, another, any (man), a certain, champion, consent, each, every (one), fellow, (foot-, husband-) man, (good-, great, mighty) man, he, high (degree), him (that is), husband, man(-kind), none, one, people, person, steward, what (man) soever, whoso(-ever), worthy. Compare 802.
n.m — man
אִישׁ 2166 n.m. man (= vir)
H802
n-f — woman
Derivation: feminine of 376 or 582; irregular plural, נָשִׁים;(used in the same wide sense as 582)
a woman
KJV: (adulter) ess, each, every, female, × many, none, one, together, wife, woman. Often unexpressed in English.
n.f — woman
אִשָּׁה 773 n.f. woman, wife, female
1. woman
2. Wife (woman belonging to a man, usually cstr. or sf.)
3. Female of animals
4. With distrib. & recipr. sense, each woman from her neighbor; each one
H935
v — go, come
Derivation: a primitive root;
to go or come (in a wide variety of applications)
KJV: abide, apply, attain, × be, befall, besiege, bring (forth, in, into, to pass), call, carry, × certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, × doubtless again, eat, employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, follow, get, give, go (down, in, to war), grant, have, × indeed, (in-) vade, lead, lift (up), mention, pull in, put, resort, run (down), send, set, × (well) stricken (in age), × surely, take (in), way.
vb — come in
בּוֹא 2569 vb. come in, come, go in, go
Qal
1. come in
2. come (approach, arrive)
3. go, i.e. walk, associate with
4. go from speaker, but with limit of motion given
Hiph.
1. cause to come in, bring in (conduct, lead, obj. persons and animals)
2. cause to come, bring, bring near, etc. (animate obj.)
Hoph.
a. be brought in (of pers. and things)
b. be brought
c. be introduced, put
H413
prep — near, with, among, to
Derivation: (but only used in the shortened constructive form אֶל ); a primitive particle; properly, denoting motion towards, but occasionally used of a quiescent position, i.e.
near, with or among; often in general, to
KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, × hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in).
prep — motion to
אֶל (nearly always followed by Makkeph), prep. denoting motion to or direction towards (whether physical or mental).
1. of motion to or unto a person or place
2. Where the limit is actually entered, into
3. Of direction towards anything
4. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
5. Unto sometimes acquires from the context the sense of in addition to
6. Metaph. in regard to, concerning, on account of
7. Of rule or standard according to (rare)
8. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
9. Prefixed to other preps. it combines with them the idea of motion or direction to
H2691
n-m — yard, hamlet
Derivation: (masculine and feminine); from 2690 in its original sense;
a yard (as inclosed by a fence); also a hamlet (as similarly surrounded with walls)
KJV: court, tower, village.
n.m — settled abode
[חָצֵר] 46 n.m. settled abode, settlement, village—always pl. abs. חֲצֵרִים
n.m — enclosure
חָצֵר 145 n.m. and (oftener) f. enclosure, court
H6442
a — interior
Derivation: from 6440;
interior
KJV: (with-) in(-ner, -ward).
adj — inner
פְּנִימִי 32 adj. inner
H3808
adv — not, no
Derivation: or לוֹא; or לֹה; (Deuteronomy 3:11), a primitive particle;
not (the simple or abs. negation); by implication, no; often used with other particles
KJV: × before, or else, ere, except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), (× as though...,(can-), for) not (out of), of nought, otherwise, out of, surely, as truly as, of a truth, verily, for want, whether, without.
adv — not
לֹא or לוֹא adv. not
H7121
v — call out to
Derivation: a primitive root (rather identical with 7122 through the idea of accosting a person met);
to call out to (i.e. properly, address by name, but used in a wide variety of applications)
KJV: bewray (self), that are bidden, call (for, forth, self, upon), cry (unto), (be) famous, guest, invite, mention, (give) name, preach, (make) proclaim(-ation), pronounce, publish, read, renowned, say.
vb — call
קָרָא 724 vb. call, proclaim, read
Qal
1.
a. call, cry, utter a loud sound
b. call, cry
2.
a. call unto some one
b. cry for help
3. proclaim
4.
a. read aloud
b. read to oneself
5. summon
6. call = name
Niph.
1. reflex.
2. pass. be called
Pu. be called
H259
a — united, one, first
Derivation: a numeral from 258;
properly, united, i.e. one; or (as an ordinal) first
KJV: a, alike, alone, altogether, and, any(-thing), apiece, a certain, (dai-) ly, each (one), eleven, every, few, first, highway, a man, once, one, only, other, some, together,
adj.num — one
אֶחָד 972 adj.num. one
1. one
2. = each, every
3. = a certain
4. = indef. art.
5. only, & (fem.) once
6. one … another, one … the other
7. as ordinal first
8. in combin.
H1881
n-f — royal edict, statute
Derivation: of uncertain (perhaps foreign) derivation;
a royal edict or statute
KJV: commandment, commission, decree, law, manner.
n.f — decree
דָּת n.f. decree, law, usage, only in Persian period
1. decree, edict, commission of Pers. king
2. law, permanently valid and applicable
H4191
v — die, kill
Derivation: a primitive root;
to die (literally or figuratively); causatively, to kill
KJV: × at all, × crying, (be) dead (body, man, one), (put to, worthy of) death, destroy(-er), (cause to, be like to, must) die, kill, necro(-mancer), × must needs, slay, × surely, × very suddenly, × in (no) wise.
vb — die
מוּת vb. die
Qal
1. die, of natural or other causes
2. die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
1. abs., elsewhere c. acc., subj. man
2. subj. God, by inflicting penalty
3. of animals killing men
4. bring to a premature death
Hoph. be killed, put to death
H905
n-m — separation, part, branch, bar, chief, apart, only, besides
Derivation: from 909;
properly, separation; by implication, a part of the body, branch of a tree, bar for carrying; figuratively, chief of a city; especially (with prepositional prefix) as an adverb, apart, only, besides
KJV: alone, apart, bar, besides, branch, by self, of each alike, except, only, part, staff, strength.
n.m — separation
בַּד, בָּ֑ד n.m. separation, concr. part
1. prop. in a state of separation, alone, by itself
2. concr. part
3. parts, specif. extended from something
H3447
v — extend
Derivation: a primitive root;
to extend
KJV: hold out.
vb — extend
[יָשַׁט] vb. only Hiph. Impf. extend, hold out (late)
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
H8275
n-m — rod of empire
Derivation: for 7626;
a rod of empire
KJV: sceptre.
n.m — sceptre
שַׁרְבִֿיט n.m. sceptre;—only Est
H2091
n-m — gold, something gold-colored, oil, clear sky
Derivation: from an unused root meaning to shimmer;
gold, figuratively, something gold-colored (i.e. yellow), as oil, a clear sky
KJV: gold(-en), fair weather.
n.m — gold
זָהָב 385 n.m. gold
1. = gold-ore, gold in raw state
2. gold as wealth
3. gold as spoil of war
4. gold as merchandise
5. gold as costly gift
6. gold as material
7. gold described by its source
8. gold defined by var. adj. and pts.
9. as measure of weight and value
10. = golden oil, from colour
11. often named with
12. the chief vbs. used
H2421
v — live, revive
Derivation: a primitive root (compare 2331, 2421);
to live, whether literally or figuratively; causatively, to revive
KJV: keep (leave, make) alive, × certainly, give (promise) life, (let, suffer to) live, nourish up, preserve (alive), quicken, recover, repair, restore (to life), revive, (× God) save (alive, life, lives), × surely, be whole.
vb — live
חָיָה 283 vb. live
Qal 203
1. live
2. be quickened, revive
Pi.
1. preserve alive, let live
2. give life
3. quicken, revive, refresh
Hiph.
1. preserve alive, let live
2. quicken, revive
H589
p — I
Derivation: contracted from 595;
I
KJV: I, (as for) me, mine, myself, we, × which, × who.
pron — I
אֲנִי, אָ֑נִי pron. 1s. comm. I
H2088
d — this, that
Derivation: a primitive word;
the masculine demonstrative pronoun, this or that
KJV: he, × hence, × here, it(-self), × now, × of him, the one...the other, × than the other, (× out of) the (self) same, such (a one) that, these, this (hath, man), on this side...on that side, × thus, very, which. Compare 2063, 2090, 2097, 2098.
demonstr.pron — this
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
1. standing alone
2. In appos. to subst.
3. More oft. as pred.
4. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
5. In poetry, as a relative pron. (rare)
6. With prefixes (in special senses)
H7970
n-m — thirty, thirtieth
Derivation: or שְׁלֹשִׁים; multiple of 7969;
thirty; or (ordinal) thirtieth
KJV: thirty, thirtieth. Compare 7991.
n.indecl — thirty
שְׁלֹשִׁים (very seldom שְׁלוֹשִׁים, שְׁלֹשִׁם) 174 n.indecl. thirty
1. bef. n. sg.
2. as ordin.
H3117
n-m — day
Derivation: from an unused root meaning to be hot;
a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)
KJV: age, always, chronicals, continually(-ance), daily, ((birth-), each, to) day, (now a, two) days (agone), elder, × end, evening, (for) ever(-lasting, -more), × full, life, as (so) long as (... live), (even) now, old, outlived, perpetually, presently, remaineth, × required, season, × since, space, then, (process of) time, as at other times, in trouble, weather, (as) when, (a, the, within a) while (that), × whole ( age), (full) year(-ly), younger.
n.m — day
יוֹם 2285 n.m. day
1. day, opp. night
2. Day as division of time
3. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
4. Pl. days of anyone
5. Days
6. יוֹם = time
7. Phrases
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Verses 5–17
Esther 4:5–17
So strictly did the laws of Persia confine the wives, especially the king's wives, that it was not possible for Mordecai to have a conference with Esther about this important affair, but divers messages are here carried between them by Hatach, whom the king had appointed to attend her, and it seems he was one she could confide in.
I. She sent to Mordecai to know more particularly and fully what the trouble was which he was now lamenting (Est 4:5) and why it was that he would not put off his sackcloth. To enquire thus after news, that we may know the better how to direct our griefs and joys, our prayers and praises, well becomes all that love Sion. If we must weep with those that weep, we must know why they weep.
II. Mordecai sent her an authentic account of the whole matter, with a charge to her to intercede with the king in this matter: Mordecai told him all that had happened unto him (Est 4:7), what a pique Haman had against him for now bowing to him, and by what arts he had procured this edict; he sent her also a true copy of the edict, that she might see what imminent danger she and her people were in, and charged her, if she had any respect for him or any kindness for the Jewish nation, that she should appear now on their behalf, rectify the misinformations with which the king was imposed upon, and set the matter in a true light, not doubting but that then he would vacate the decree.
III. She sent her case to Mordecai, that she could not, without peril of her life, address the king, and that therefore he put a great hardship upon her in urging her to it. Gladly would she wait, gladly would she stoop, to do the Jews a kindness; but, if she must run the hazard of being put to death as a malefactor, she might well say, I pray thee have me excused, and find out some other intercessor.
1. The law was express, and all knew it, that whosoever came to the king uncalled should be put to death, unless he was pleased to hold out the golden sceptre to them, and it was extremely doubtful whether she should find him in so good a humour, Est 4:11. This law was made, not so much in prudence, for the greater safety of the king's person, as in pride, that being seldom seen, and not without great difficulty, he might be adored as a little god. A foolish law it was; for, (1.) It made the kings themselves unhappy, confining them to their retirements for fear they should be seen. This made the royal palace little better than a royal prison, and the kings themselves could not but become morose, and perhaps melancholy, and so a terror to others and a burden to themselves. Many have their lives made miserable by their own haughtiness and ill nature. (2.) It was bad for the subjects; for what good had they of a king that they might never have liberty to apply to for the redress of grievances and appeal to from the inferior judges? It is not thus in the court of the King of kings; to the footstool of his throne of grace we may at any time come boldly, and may be sure of an answer of peace to the prayer of faith. We are welcome, not only into the inner court, but even into the holiest, through the blood of Jesus. (3.) It was particularly very uncomfortable for their wives (for there was not a proviso in the law to except them), who were bone of their bone and flesh of their flesh. But perhaps it was wickedly intended as much against them as any other, that the kings might the more freely enjoy their concubines, and Esther knew it. Miserable was the kingdom when the princes framed their laws to serve their lusts.
2. Her case was at present very discouraging. Providence so ordered it that, just at this juncture, she was under a cloud, and the king's affections cooled towards her, for she had been kept from his presence thirty days, that her faith and courage might be the more tried, and that God's goodness in the favour she now found with the king notwithstanding might shine the brighter. It is probable that Haman endeavoured by women, as well as wine, to divert the king from thinking of what he had done, and then Esther was neglected, from whom no doubt he did what he could to alienate the king, knowing her to be averse to him.
IV. Mordecai still insisted upon it that, whatever hazard she might run, she must apply to the king in this great affair, Est 4:13, Est 4:14. No excuse will serve, but she must appear an advocate in this cause; he suggested to her, 1. That it was her own cause, for that the decree to destroy all the Jews did not except here: "Think not therefore that thou shalt escape in the king's house, that the palace will be thy protection, and the crown save thy head: no, thou art a Jewess, and, if the rest be cut off, thou wilt be cut off too." It was certainly her wisdom rather to expose herself to a conditional death from her husband than to a certain death from her enemy. 2. That it was a cause which, one way or other, would certainly be carried, and which therefore she might safely venture in. "If thou shouldst decline the service, enlargement and deliverance will arise to the Jews from another place." This was the language of a strong faith, which staggered not at the promise when the danger was most threatening, but against hope believed in hope. Instruments may fail, but God's covenant will not. 3. That if she deserted her friends now, through cowardice and unbelief, she would have reason to fear that some judgment from heaven would be the ruin of her and her family: "Thou and thy father's house shall be destroyed, when the rest of the families of the Jews shall be preserved." He that by sinful shifts will save his life, and cannot find in his heart to trust God with it in the way of duty, shall lose it in the way of sin. 4. That divine Providence had an eye to this in bringing her to be queen: "Who knows whether thou hast come to the kingdom for such a time as this?" and therefore, (1.) "Thou art bound in gratitude to do this service for God and his church, else thou dost not answer the end of thy elevation." (2.) "Thou needest not fear miscarrying in the enterprise; if God designed thee for it, he will bear thee out and give thee success." Now, [1.] It appeared, by the event, that she did come to the kingdom that she might be an instrument of the Jews' deliverance, so that Mordecai was right in the conjecture. Because the Lord loved his people, therefore he made Esther queen. There is a wise counsel and design in all the providences of God, which is unknown to us till it is accomplished, but it will prove, in the issue, that they are all intended for, and centre in, the good of the church. [2.] The probability of this was a good reason why she should now bestir herself, and do her utmost for her people. We should every one of us consider for what end God has put us in the place where we are, and study to answer that end; and, when any particular opportunity of serving God and our generation offers itself, we must take care that we do not let it slip; for we were entrusted with it that we might improve it. These things Mordecai urges to Esther; and some of the Jewish writers, who are fruitful in invention, add another thing which had happened to him (v. 7) which he desired she might be told, "that going home, the night before, in great heaviness, upon the notice of Haman's plot, he met three Jewish children coming from school, of whom he enquired what they had learned that day; one of them told him his lesson was, Pro 3:25, Pro 3:26, Be not afraid of sudden fear; the second told him his was, Isa 8:10, Take counsel together, and it shall come to nought; the third told him his was Isa 46:4, I have made, and I will bear, even I will carry and will deliver you. 'O the goodness of God,' says Mordecai, 'who out of the mouth of babes and sucklings ordains strength!"'
V. Esther hereupon resolved, whatever it might cost her, to apply to the king, but not till she and her friends had first applied to God. Let them first by fasting and prayer obtain God's favour, and then she should hope to find favour with the king, Est 4:15, Est 4:16. She speaks here,
1. With the piety and devotion that became an Israelite. She had here eye up unto God, in whose hands the hearts of kings are, and on whom she depended to incline this king's heart towards her. She went in peril of her life, but would think herself safe, and would be easy, when she had committed the keeping of her soul to God and had put herself under his protection. She believed that God's favour was to be obtained by prayer, that his people are a praying people, and he a prayer-hearing God. She knew it was the practice of good people, in extraordinary cases, to join fasting with prayer, and many of them to join together in both. She therefore, (1.) Desired that Mordecai would direct the Jews that were in Shushan to sanctify a fast and call a solemn assembly, to meet in the respective synagogues to which they belonged, and to pray for her, and to keep a solemn fast, abstaining from all set meals and all pleasant food for three days, and as much as possible from all food, in token of their humiliation for sin and in a sense of their unworthiness of God's mercy. Those know not how to value the divine favours who grudge thus much labour and self-denial in the pursuit of it. (2.) She promised that she and her family would sanctify this fast in her apartment of the palace, for she might not come to their assemblies; her maids were either Jewesses or so far proselytes that they joined with her in her fasting and praying. Here is a good example of a mistress praying with her maids, and it is worthy to be imitated. Observe also, Those who are confined to privacy may join their prayers with those of the solemn assemblies of God's people; those that are absent in body may be present in spirit. Those who desire, and have, the prayers of others for them, must not think that this will excuse them from praying for themselves.
2. With the courage and resolution that became a queen. "When we have sought God in this matter, I will go unto the king to intercede for my people. I know it is not according to the king's law, but it is according to God's law; and therefore, whatever comes of it, I will venture, and not count my life dear to me, so that I may serve God and his church, and, if I perish, I perish. I cannot lose my life in a better cause. Better do my duty and die for my people than shrink from my duty and die with them." She reasons as the lepers (Kg2 7:4): "If I sit still, I die; if I venture, I may live, and be the life of my people: if the worst come to the worst," as we say, "I shall but die." Nothing venture, nothing win. She said not this in despair or passion, but in a holy resolution to do her duty and trust God with the issue; welcome his holy will. In the apocryphal part of this book (ch. 13 and 14) we have Mordecai's prayer and Esther's upon this occasion, and both of them very particular and pertinent. In the sequel of the story we shall find that God said not to this seed of Jacob, Seek you me in vain.
Cross-references: Esth 4:5 · Esth 4:7 · Esth 4:11 · Esth 4:13 · Esth 4:14 · Prov 3:25 · Prov 3:26 · Isa 8:10 · Isa 46:4 · Esth 4:15 · Esth 4:16 · 2Kgs 7:4