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Commentary Index | Return to PrayerRequest.comKeil and Delitzsch Commentary - Esther 7:1 - 7:1
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The king and Haman came to drink (לִשְׁתֹּות), i.e., to partake of the מִשְׁתֶּה, in the queen's apartment.
Est 7:2-4
At this banquet of wine the king asked again on the second day, as he had done on the first (Est 5:6): What is thy petition, Queen Esther, etc.? Esther then took courage to express her petition. After the usual introductory phrases (Est 7:3 like Est 5:8), she replied: “Let my life be given me at my petition, and my people at my request.” For, she adds as a justification and reason for such a petition, “we are sold, I and my people, to be destroyed, to be slain, and to perish. And if we had been sold for bondmen and bondwomen, I had been silent, for the enemy is not worth the king's damage.” In this request עַמִּי is a short expression for: the life of my people, and the preposition בְ, the so-called בְּ pretii. The request is conceived of as the price which she offers or presents for her life and that of her people. The expression נִמְכַּרְנוּ, we are sold, is used by Esther with reference to the offer of Haman to pay a large sum into the royal treasury for the extermination of the Jews, Est 3:9; Est 4:7. אִלּוּ, contracted after Aramaean usage from לוּ אִם, and occurring also Ecc 6:6, supposes a case, the realization of which is desired, but not to be expected, the matter being represented as already decided by the use of the perfect. The last clause, וגו הַצָּר אֵין כִּי, is by most expositors understood as a reference, on the part of Esther, to the financial loss which the king would incur by the extermination of the Jews. Thus Rambach, e.g., following R. Sal. ben Melech, understands the meaning expressed to be: hostis nullo modo aequare, compensare, resarcire potest pecunia sua damnum, quod rex ex nostro excidio patitur. So also Cler. and others. The confirmatory clause would in this case refer not to הֶחֱרַשְׁתִּי, but to a negative notion needing completion: but I dare not be silent; and such completion is itself open to objection. To this must be added, that שָׁוָה in Kal constructed with בְּ does not signify compensare, to equalize, to make equal, but to be equal; consequently the Piel should be found here to justify the explanation proposed. שָׁוָה in Kal constructed with בְּ signifies to be of equal worth with something, to equal another thing in value. Hence Gesenius translates: the enemy does not equal the damage of the king, i.e., is not in a condition to compensate the damage. But neither when thus viewed does the sentence give any reason for Esther's statement, that she would have been silent, if the Jews had been sold for salves. Hence we are constrained, with Bertheau, to take a different view of the words, and to give up the reference to financial loss. נֵזֶק, in the Targums, means not merely financial, but also bodily, personal damage; e.g., Psa 91:7; Gen 26:11, to do harm, 1Ch 16:22. Hence the phrase may be understood thus: For the enemy is not equal to, is not worth, the damage of the king, i.e., not worthy that I should annoy the king with my petition. Thus Esther says, Est 7:4 : The enemy has determined upon the total destruction of my people. If he only intended to bring upon them grievous oppression, even that most grievous oppression of slavery, I would have been silent, for the enemy is not worthy that I should vex or annoy the king by my accusation.
Est 7:5
The king, whose indignation was excited by what he had just heard, asks with an agitation, shown by the repetition of the וַיֹּאמֶר: “Who is he, and where is he, whose heart hath filled him (whom his heart hath filled) to do so?” Evil thoughts proceed from the heart, and fill the man, and impel him to evil deeds: Isa 44:20; Ecc 8:11; Mat 15:19.
Est 7:6
Esther replies: “The adversary and enemy is this wicked Haman.” Then was Haman afraid before the king and the queen. נִבְעַת as in 1Ch 21:30; Dan 8:17.