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10:1–3 In this section, the narrator seems to offer a closing epilogue. Although Esther has dealt with matters important to the Jewish people (see note on 1:1–9), God has never been mentioned and is not mentioned here in the epilogue either.

There are also other difficulties with the Hebrew text of Esther, including gaps in the text and confusing details (see note on 1:13–15; note on 2:19–23; note on 3:2–6). This may explain the circulation of an ancient Greek version of Esther that includes substantial additions mentioning God and other variations. The Hebrew version, which is the basis of most English translations, leaves open the question of where God is when He remains unseen and unmentioned through events like this.

There are reversals throughout the narrative of Esther that are too incredible to have occurred by human will alone (such as the one noted in vv. 2–3). Esther also raises the issue of whether it is more important to keep God’s regulation or to do what is right. Esther, with the encouragement of Mordecai, has broken God’s regulations, but has done so for the purpose of saving the Jewish people. Mordecai is honored for this, as vv. 2–3 notes, while the God who is truly great goes without praise. The narrative may not demand praise of Yahweh because it should be a given after reading the book.

10:1 forced labor It is unclear why the narrator tells us of this decision by the king. This could be the king’s way of recouping the costs of Mordecai’s defense of the Jewish people (9:1–15) or be a restoration of the reprieve granted in 2:18. It could also just be an illustration of the power of the Persian empire, in order to emphasize the powerfulness of the unexpected leader Mordecai.

the land and islands of The Hebrew phrase used here seems to reference the entire known world (Isa 42:4, 10) and is probably intentional hyperbole used to illustrate the reach of the Persian empire at the time and to highlight Mordecai’s role within its governance.

10:2 the scroll of the chronicles of the kings of Media and Persia The narrative claims Mordecai’s actions in Esther 8:9–9:32, and presumably those following this period, are recorded in the official records of the kings of the Persian empire. These are likely the records mentioned in 2:23 and 6:1.

This detail is probably intended to lend credibility to the events of the narrative (compare note on 1:1–9). This detail does not necessitate reading Esther as a historical work—it could act as a bridge between the theological truths of Esther and known world events. Similar epilogues occur at the end of plays that portray true events while taking artistic liberties.

10:3 second-in-command to King Ahasuerus Mordecai assumes the role that once belonged to Haman—the victim has become the victor (3:1; 9:3).

great The Hebrew word used here, gadol, occurs throughout the book of Esther to emphasize significant moments and symbols (2:18; 4:1, 3; 8:15; 9:4); it provides drama and intrigue. Here gadol is used to emphasize the reversal of the narrative.

Mordecai, the Jew who was persecuted, is now given a place of honor. Furthermore, he is well respected because of his advocacy for the wellbeing of the Jewish people, allowing for the Jewish people to live peaceful lives in the Persian empire.

Gadol WSOTDICT

	About Faithlife Study Bible Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.
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