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Selected Verse: Esther 6:1 - Strong Concordance

Verse	Translation	Text
Es 6:1	Strong Concordance	On that night [03915] could not [05074] the king [04428] sleep [08142], and he commanded [0559] to bring [0935] the book [05612] of records [02146] of the chronicles [01697] [03117]; and they were read [07121] before [06440] the king [04428].
	King James	On that night could not the king sleep, and he commanded to bring the book of records of the chronicles; and they were read before the king.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
AHASUERUS REWARDS MORDECAI FOR FORMER SERVICE. (Est 6:1-14) the king . . . commanded to bring the book of records of the chronicles--In Eastern courts, there are scribes or officers whose duty it is to keep a journal of every occurrence worthy of notice. A book of this kind, abounding with anecdotes, is full of interest. It has been a custom with Eastern kings, in all ages, frequently to cause the annals of the kingdom to be read to them. It is resorted to, not merely as a pastime to while away the tedium of an hour, but as a source of instruction to the monarch, by reviewing the important incidents of his own life, as well as those of his ancestors. There was, therefore, nothing uncommon in this Persian monarch calling for the court journal. But, in his being unable to sleep at that particular juncture, in his ordering the book then to be read to him, and in his attention having been specially directed to the important and as yet unrewarded services of Mordecai, the immediate interposition of Providence is distinctly visible.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

AHASUERUS REWARDS MORDECAI FOR FORMER SERVICE. (Est 6:1-14)

the king . . . commanded to bring the book of records of the chronicles--In Eastern courts, there are scribes or officers whose duty it is to keep a journal of every occurrence worthy of notice. A book of this kind, abounding with anecdotes, is full of interest. It has been a custom with Eastern kings, in all ages, frequently to cause the annals of the kingdom to be read to them. It is resorted to, not merely as a pastime to while away the tedium of an hour, but as a source of instruction to the monarch, by reviewing the important incidents of his own life, as well as those of his ancestors. There was, therefore, nothing uncommon in this Persian monarch calling for the court journal. But, in his being unable to sleep at that particular juncture, in his ordering the book then to be read to him, and in his attention having been specially directed to the important and as yet unrewarded services of Mordecai, the immediate interposition of Providence is distinctly visible.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
An unexpected turn of affairs. Est 6:1. On that night between Esther's first and second banquet, the king's sleep fled, and he commanded to bring the book of records of the chronicles and to read therefrom. On הזּכרנות ספר, comp. Ezr 4:15. The title is here more particularly stated than in Est 2:23, where the book is briefly called: The book of the chronicles. נקראים ויּהיוּ, and they (the chronicles) were read before the king. The participle denotes the long continuance of this reading. Est 6:2 And it was found written therein among other matters, that Mordochai had given information concerning the two courtiers who were plotting against the king's life. This is the conspiracy related Est 2:21-23. The name Bigthana is in Est 2:21 written Bigthan. Est 6:3 On this occasion the king asked: What honour and greatness hath been done to Mordochai for this? על־זה, for giving this information. And the king's servants answered: Nothing has been shown him. עם עשׂה, to show any one something, e.g., favour; comp. Sa2 2:6; Sa2 3:8, and elsewhere. גּדוּלה, greatness, i.e., promotion to honour. Est 6:4 To repair this deficiency, and to do honour to the man who had done good service to the king - as the Persian monarchs were accustomed, comp. Brisson, de reg. Pers. princ. i. c. 135 - he asked, "who is in the court?" i.e., whether some minister or state functionary were there with whom he might consult concerning the honour due to Mordochai. Those who desired an audience with the king were accustomed to appear and wait in the outer court, until they were summoned into the inner court to present themselves before the monarch. From this question of the king it appears that it was already morning. And Haman, it is parenthetically remarked, was come into the outer court to speak to the king, to hang Mordochai on the tree which he had prepared. Est 6:5 The attendants inform the king that Haman is in the court; whereupon the king commands: יבוא, let him come in. Est 6:6-9 As soon as he enters the king asks: What is to be done to the man in whose honour the king delighteth? i.e., whom he delights to honour. And Haman, thinking (בּלבּו אמר, to say in one's heart, i.e., to think) to whom will the king delight to show honour more than to me (ממּבּי יותר, projecting before me, surpassing me, hence adverbially, beyond me, e.g., Ecc 12:12, comp. Ecc 2:15; Ecc 7:11, Ecc 7:16)? votes immediately for the greatest possible mark of honour, and says, Est 6:7.: "As for the man in whose honour the king delighteth, let them bring the royal apparel with which the king has been clothed, and a horse on which the king has ridden, and the king's crown upon his head, and let them deliver this apparel and horse to one of the chief princes of the king, and let them array (i.e., with the royal apparel) the man in whose honour the king delighteth, and cause him to ride upon the horse through the streets of the city, and proclaim before him: Thus shall it be done to the man in whose honour the king delighteth." וגו אשׁר אישׁ, Est 6:7, precedes absolutely, and the predicate does not follow till והלבּישׁוּ, Est 6:9, where the preceding subject is now by an anacoluthon taken up in the accusative (את־האישׁ). Several clauses are inserted between, for the purpose of enumerating beforehand all that appertains to such a token of honour: a royal garment, a royal steed, a crown on the head, and one of the chief princes for the carrying out of the honour awarded. The royal garment is not only, as Bertheau justly remarks, such a one as the king is accustomed to wear, but, as is shown by the perf. לבשׁ, one which the king has himself already put on or worn. Hence it is not an ordinary state-robe, the so-called Median apparel which the king himself, the chief princes among the Persians, and those on whom the king bestowed such raiment were wont to appear in (Herod. 3.84, 7.116; Xenoph. Cyrop. 8.3.1, comp. with the note of Baehr on Her. 3.84), but a costly garment, the property of the sovereign himself. This was the highest mark of honour that could be shown to a subject. So too was the riding upon a horse on which the king had ridden, and whose head was adorned with a royal crown. נתּן is perf. Niph., not 1st pers. pl. imperf. Kal, as Maurer insists; and בּראשׁו אשׁר refers to the head of the horse, not to the head of the man to be honoured, as Clericus, Rambach, and most ancient expositors explain the words, in opposition to the natural sense of - בּראשׁו נתּן אשׁר. We do not indeed find among classical writers any testimony to such an adornment of the royal steed; but the circumstance is not at all improbable, and seems to be corroborated by ancient remains, certain Assyrian and ancient Persian sculptures, representing the horses of the king, and apparently those of princes, with ornaments on their heads terminating in three points, which may be regarded as a kind of crown. The infin. absol. ונתון is a continuation of the preceding jussive יביאוּ: and they shall give, let them give the garment - to the hand of a man, i.e., hand or deliver to him. The garment and horse are to be delivered to one of the noblest princes, that he may bring them to the individual to be honoured, may array him in the garment, set him on the horse, and proclaim before him as he rides through the city, etc. On הפּרתּמים, comp. Est 1:4, and on the matter itself, Gen 41:43. רחוב is either an open square, the place of public assemblage, the forum, or a collective signifying the wide streets of the city. יעשׂה כּכה as in Deu 25:9 and elsewhere. Est 6:10-11 This honour, then, the haughty Haman was now compelled to pay to the hated Jew. The king commanded him: "Make haste, take the apparel and the horse, as thou hast said," i.e., in the manner proposed by thee, "and do even so to Mordochai the Jew, that sitteth at the king's gate; let nothing fail of all that thou hast spoken," i.e., carry out your proposal exactly. How the king knew that Mordochai was a Jew, and that he sat in the king's gate, is not indeed expressly stated, but may easily be supplied from the conversation of the king with his servants concerning Mordochai's discovery of the conspiracy, Est 6:1-3. On this occasion the servants of the king would certainly give him particulars concerning Mordochai, who by daily frequenting the king's gate, Est 2:19; Est 5:9, would certainly have attracted the attention of all the king's suite. Nor can doubt be case upon the historical truth of the fact related in this verse by the question: whether the king had forgotten that all Jews were doomed to destruction, and that he had delivered them up to Haman for that purpose (J. D. Mich.). Such forgetfulness in the case of such a monarch as Xerxes cannot surprise us.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

An unexpected turn of affairs. Est 6:1. On that night between Esther's first and second banquet, the king's sleep fled, and he commanded to bring the book of records of the chronicles and to read therefrom. On הזּכרנות ספר, comp. Ezr 4:15. The title is here more particularly stated than in Est 2:23, where the book is briefly called: The book of the chronicles. נקראים ויּהיוּ, and they (the chronicles) were read before the king. The participle denotes the long continuance of this reading.

Est 6:2

And it was found written therein among other matters, that Mordochai had given information concerning the two courtiers who were plotting against the king's life. This is the conspiracy related Est 2:21-23. The name Bigthana is in Est 2:21 written Bigthan.

Est 6:3

On this occasion the king asked: What honour and greatness hath been done to Mordochai for this? על־זה, for giving this information. And the king's servants answered: Nothing has been shown him. עם עשׂה, to show any one something, e.g., favour; comp. Sa2 2:6; Sa2 3:8, and elsewhere. גּדוּלה, greatness, i.e., promotion to honour.

Est 6:4

To repair this deficiency, and to do honour to the man who had done good service to the king - as the Persian monarchs were accustomed, comp. Brisson, de reg. Pers. princ. i. c. 135 - he asked, "who is in the court?" i.e., whether some minister or state functionary were there with whom he might consult concerning the honour due to Mordochai. Those who desired an audience with the king were accustomed to appear and wait in the outer court, until they were summoned into the inner court to present themselves before the monarch. From this question of the king it appears that it was already morning. And Haman, it is parenthetically remarked, was come into the outer court to speak to the king, to hang Mordochai on the tree which he had prepared.

Est 6:5

The attendants inform the king that Haman is in the court; whereupon the king commands: יבוא, let him come in.

Est 6:6-9

As soon as he enters the king asks: What is to be done to the man in whose honour the king delighteth? i.e., whom he delights to honour. And Haman, thinking (בּלבּו אמר, to say in one's heart, i.e., to think) to whom will the king delight to show honour more than to me (ממּבּי יותר, projecting before me, surpassing me, hence adverbially, beyond me, e.g., Ecc 12:12, comp. Ecc 2:15; Ecc 7:11, Ecc 7:16)? votes immediately for the greatest possible mark of honour, and says, Est 6:7.: "As for the man in whose honour the king delighteth, let them bring the royal apparel with which the king has been clothed, and a horse on which the king has ridden, and the king's crown upon his head, and let them deliver this apparel and horse to one of the chief princes of the king, and let them array (i.e., with the royal apparel) the man in whose honour the king delighteth, and cause him to ride upon the horse through the streets of the city, and proclaim before him: Thus shall it be done to the man in whose honour the king delighteth." וגו אשׁר אישׁ, Est 6:7, precedes absolutely, and the predicate does not follow till והלבּישׁוּ, Est 6:9, where the preceding subject is now by an anacoluthon taken up in the accusative (את־האישׁ). Several clauses are inserted between, for the purpose of enumerating beforehand all that appertains to such a token of honour: a royal garment, a royal steed, a crown on the head, and one of the chief princes for the carrying out of the honour awarded. The royal garment is not only, as Bertheau justly remarks, such a one as the king is accustomed to wear, but, as is shown by the perf. לבשׁ, one which the king has himself already put on or worn. Hence it is not an ordinary state-robe, the so-called Median apparel which the king himself, the chief princes among the Persians, and those on whom the king bestowed such raiment were wont to appear in (Herod. 3.84, 7.116; Xenoph. Cyrop. 8.3.1, comp. with the note of Baehr on Her. 3.84), but a costly garment, the property of the sovereign himself. This was the highest mark of honour that could be shown to a subject. So too was the riding upon a horse on which the king had ridden, and whose head was adorned with a royal crown. נתּן is perf. Niph., not 1st pers. pl. imperf. Kal, as Maurer insists; and בּראשׁו אשׁר refers to the head of the horse, not to the head of the man to be honoured, as Clericus, Rambach, and most ancient expositors explain the words, in opposition to the natural sense of - בּראשׁו נתּן אשׁר. We do not indeed find among classical writers any testimony to such an adornment of the royal steed; but the circumstance is not at all improbable, and seems to be corroborated by ancient remains, certain Assyrian and ancient Persian sculptures, representing the horses of the king, and apparently those of princes, with ornaments on their heads terminating in three points, which may be regarded as a kind of crown. The infin. absol. ונתון is a continuation of the preceding jussive יביאוּ: and they shall give, let them give the garment - to the hand of a man, i.e., hand or deliver to him. The garment and horse are to be delivered to one of the noblest princes, that he may bring them to the individual to be honoured, may array him in the garment, set him on the horse, and proclaim before him as he rides through the city, etc. On הפּרתּמים, comp. Est 1:4, and on the matter itself, Gen 41:43. רחוב is either an open square, the place of public assemblage, the forum, or a collective signifying the wide streets of the city. יעשׂה כּכה as in Deu 25:9 and elsewhere.

Est 6:10-11

This honour, then, the haughty Haman was now compelled to pay to the hated Jew. The king commanded him: "Make haste, take the apparel and the horse, as thou hast said," i.e., in the manner proposed by thee, "and do even so to Mordochai the Jew, that sitteth at the king's gate; let nothing fail of all that thou hast spoken," i.e., carry out your proposal exactly. How the king knew that Mordochai was a Jew, and that he sat in the king's gate, is not indeed expressly stated, but may easily be supplied from the conversation of the king with his servants concerning Mordochai's discovery of the conspiracy, Est 6:1-3. On this occasion the servants of the king would certainly give him particulars concerning Mordochai, who by daily frequenting the king's gate, Est 2:19; Est 5:9, would certainly have attracted the attention of all the king's suite. Nor can doubt be case upon the historical truth of the fact related in this verse by the question: whether the king had forgotten that all Jews were doomed to destruction, and that he had delivered them up to Haman for that purpose (J. D. Mich.). Such forgetfulness in the case of such a monarch as Xerxes cannot surprise us.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Sleep - How vain are all the contrivances of foolish man against the wise and omnipotent God, who hath the hearts and hands of kings and all men perfectly at his disposal, and can by such trivial accidents (as they are accounted) change their minds, and produce such terrible effects. Were read - His mind being troubled he knew not how, nor why, he chuses this for a diversion, God putting this thought into him, for otherwise he might have diverted himself, as he used to do, with his wives or concubines, or voices and instruments of musick, which were far more agreeable to his temper.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
On that night could not the king sleep - The Targum says the king had a dream, which was as follows: - "And the king saw one in the similitude of a man who spoke these words to him: Haman desireth to slay thee, and to make himself king in thy stead. Behold, he will come unto thee early in the morning, to ask from thee the man who rescued thee from death, that he may slay him: but say thou unto Haman, What shall be done for the man whose honor the king studieth? And thou wilt find that he will ask nothing less from thee than the royal vestments, the regal crown, and the horse on which the king is wont to ride." The records of the chronicles - It may be well asked, Why should the king, in such a perturbed state of mind, wish such a dry detail, as chronicles afford, to be read to him? But the truth is, as chronicles were composed among the Persians, he could not have brought before him any work more instructive, and more entertaining; because they were all written in verse, and were generally the work of the most eminent poets in the empire. They are written in this way to the present time; and the famous epic poem of the finest Persian poet, Ferdusi, the Homer of India, is nothing else than a collection of chronicles brought down from the creation to the reign of Mohammed Ghezny, in the beginning of the tenth century. After thirty years' labor, he finished this poem, which contained one hundred and twenty thousand lines, and presented it to the Sultan Mahmoud, who had promised to give him a dinar (eight shillings and sixpence) for every line. The poem was finished a.d. 984; and was formed out of compositions of a similar nature made by former poets. This chronological poem is written in all the harmony, strength, and elegance of the most beautiful and harmonious language in the universe; and what adds greatly to its worth is, that it has few Arabic words, with which the beautiful Persian tongue was loaded, and in my opinion corrupted, after the conquest of the major part of Asia by the Mohammedans. The pedants of Hindoostan, whether they speak or write, in prose or in verse, affect this commixture of Arabic words; which, though they subjugate them to Persian rules, are producing a ruggedness in a language, which in Ferdusi, flows deep and strong like a river of oil over every kind of channel. Such, I suppose, was the chronicle that was read to Ahasuerus, when his distractions prevented his sleep, and his troubled mind required that soothing repose which the gentle though powerful hand of poetry is alone, in such circumstances, capable of affording. Even our rough English ancestors had their poetic chronicles; and, among many, the chronicle of Robert of Gloucester is proof in point. I need not add, that all that is real in Ossian is of the same complexion.

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¹ On that night [03915] could not [05074] the king [04428] sleep [08142], and he commanded [0559] to bring [0935] the book [05612] of records [02146] of the chronicles [01697] [03117]; and they were read [07121] before [06440] the king [04428].
² And it was found [04672] written [03789], that Mordecai [04782] had told [05046] of Bigthana [0904] and Teresh [08657], two [08147] of the king's [04428] chamberlains [05631], the keepers [08104] of the door [05592], who sought [01245] to lay [07971] hand [03027] on the king [04428] Ahasuerus [0325].
³ And the king [04428] said [0559], What honour [03366] and dignity [01420] hath been done [06213] to Mordecai [04782] for this? Then said [0559] the king's [04428] servants [05288] that ministered [08334] unto him, There is nothing [01697] done [06213] for him.
⁴ And the king [04428] said [0559], Who is in the court [02691]? Now Haman [02001] was come [0935] into the outward [02435] court [02691] of the king's [04428] house [01004], to speak [0559] unto the king [04428] to hang [08518] Mordecai [04782] on the gallows [06086] that he had prepared [03559] for him.
⁵ And the king's [04428] servants [05288] said [0559] unto him, Behold, Haman [02001] standeth [05975] in the court [02691]. And the king [04428] said [0559], Let him come in [0935].
⁶ So Haman [02001] came in [0935]. And the king [04428] said [0559] unto him, What shall be done [06213] unto the man [0376] whom the king [04428] delighteth [02654] to honour [03366]? Now Haman [02001] thought [0559] in his heart [03820], To whom would the king [04428] delight [02654] to do [06213] honour [03366] more [03148] than to myself?
⁷ And Haman [02001] answered [0559] the king [04428], For the man [0376] whom the king [04428] delighteth [02654] to honour [03366],
⁸ Let the royal [04438] apparel [03830] be brought [0935] which the king [04428] useth to wear [03847], and the horse [05483] that the king [04428] rideth [07392] upon, and the crown [03804] royal [04438] which is set [05414] upon his head [07218]:
⁹ And let this apparel [03830] and horse [05483] be delivered [05414] to the hand [03027] of one [0376] of the king's [04428] most noble [06579] princes [08269], that they may array [03847] the man [0376] withal whom the king [04428] delighteth [02654] to honour [03366], and bring [07392] him on horseback [05483] through the street [07339] of the city [05892], and proclaim [07121] before [06440] him, Thus shall it be done [06213] to the man [0376] whom the king [04428] delighteth [02654] to honour [03366].
¹⁰ Then the king [04428] said [0559] to Haman [02001], Make haste [04116], and take [03947] the apparel [03830] and the horse [05483], as thou hast said [01696], and do [06213] even so to Mordecai [04782] the Jew [03064], that sitteth [03427] at the king's [04428] gate [08179]: let nothing [01697] fail [05307] of all that thou hast spoken [01696].
¹¹ Then took [03947] Haman [02001] the apparel [03830] and the horse [05483], and arrayed [03847] Mordecai [04782], and brought him on horseback [07392] through the street [07339] of the city [05892], and proclaimed [07121] before [06440] him, Thus shall it be done [06213] unto the man [0376] whom the king [04428] delighteth [02654] to honour [03366].
¹² And Mordecai [04782] came again [07725] to the king's [04428] gate [08179]. But Haman [02001] hasted [01765] to his house [01004] mourning [057], and having his head [07218] covered [02645].
¹³ And Haman [02001] told [05608] Zeresh [02238] his wife [0802] and all his friends [0157] every thing that had befallen [07136] him. Then said [0559] his wise men [02450] and Zeresh [02238] his wife [0802] unto him, If Mordecai [04782] be of the seed [02233] of the Jews [03064], before [06440] whom thou hast begun [02490] to fall [05307], thou shalt not prevail [03201] against him, but shalt surely [05307] fall [05307] before [06440] him.
¹⁴ And while they were yet talking [01696] with him, came [05060] the king's [04428] chamberlains [05631], and hasted [0926] to bring [0935] Haman [02001] unto the banquet [04960] that Esther [0635] had prepared [06213].

⁹ Then went [03318] Haman [02001] forth [03318] that day [03117] joyful [08056] and with a glad [02896] heart [03820]: but when Haman [02001] saw [07200] Mordecai [04782] in the king's [04428] gate [08179], that he stood not up [06965], nor moved [02111] for him, he [02001] was full [04390] of indignation [02534] against Mordecai [04782].

¹⁹ And when the virgins [01330] were gathered together [06908] the second time [08145], then Mordecai [04782] sat [03427] in the king's [04428] gate [08179].

¹⁰ Then the king [04428] said [0559] to Haman [02001], Make haste [04116], and take [03947] the apparel [03830] and the horse [05483], as thou hast said [01696], and do [06213] even so to Mordecai [04782] the Jew [03064], that sitteth [03427] at the king's [04428] gate [08179]: let nothing [01697] fail [05307] of all that thou hast spoken [01696].
¹¹ Then took [03947] Haman [02001] the apparel [03830] and the horse [05483], and arrayed [03847] Mordecai [04782], and brought him on horseback [07392] through the street [07339] of the city [05892], and proclaimed [07121] before [06440] him, Thus shall it be done [06213] unto the man [0376] whom the king [04428] delighteth [02654] to honour [03366].

⁹ Then shall his brother's wife [02994] come [05066] unto him in the presence [05869] of the elders [02205], and loose [02502] his shoe [05275] from off his foot [07272], and spit [03417] in his face [06440], and shall answer [06030] and say [0559], So shall it be done [06213] unto that man [0376] that will not build up [01129] his brother's [0251] house [01004].

⁴³ And he made him to ride [07392] in the second [04932] chariot [04818] which he had; and they cried [07121] before him [06440], Bow the knee [086]: and he made [05414] him ruler over all the land [0776] of Egypt [04714].

⁴ When he shewed [07200] the riches [06239] of his glorious [03519] kingdom [04438] and the honour [03366] of his excellent [08597] majesty [01420] many [07227] days [03117], even an hundred [03967] and fourscore [08084] days [03117].

⁹ And let this apparel [03830] and horse [05483] be delivered [05414] to the hand [03027] of one [0376] of the king's [04428] most noble [06579] princes [08269], that they may array [03847] the man [0376] withal whom the king [04428] delighteth [02654] to honour [03366], and bring [07392] him on horseback [05483] through the street [07339] of the city [05892], and proclaim [07121] before [06440] him, Thus shall it be done [06213] to the man [0376] whom the king [04428] delighteth [02654] to honour [03366].

⁷ And Haman [02001] answered [0559] the king [04428], For the man [0376] whom the king [04428] delighteth [02654] to honour [03366],

¹⁶ Be not righteous [06662] over much [07235]; neither make thyself over [03148] wise [02449]: why shouldest thou destroy [08074] thyself?

¹¹ Wisdom [02451] is good [02896] with an inheritance [05159]: and by it there is profit [03148] to them that see [07200] the sun [08121].

¹⁵ Then [0227] said [0559] I in my heart [03820], As it happeneth [04745] to the fool [03684], so it happeneth [07136] even to me [01571]; and why was I then more [03148] wise [02449]? Then I said [01696] in my heart [03820], that this also is vanity [01892].

¹² And further [03148], by these [01992], my son [01121], be admonished [02094]: of making [06213] many [07235] books [05612] there is no end [07093]; and much [07235] study [03854] is a weariness [03024] of the flesh [01320].

⁶ So Haman [02001] came in [0935]. And the king [04428] said [0559] unto him, What shall be done [06213] unto the man [0376] whom the king [04428] delighteth [02654] to honour [03366]? Now Haman [02001] thought [0559] in his heart [03820], To whom would the king [04428] delight [02654] to do [06213] honour [03366] more [03148] than to myself?
⁷ And Haman [02001] answered [0559] the king [04428], For the man [0376] whom the king [04428] delighteth [02654] to honour [03366],
⁸ Let the royal [04438] apparel [03830] be brought [0935] which the king [04428] useth to wear [03847], and the horse [05483] that the king [04428] rideth [07392] upon, and the crown [03804] royal [04438] which is set [05414] upon his head [07218]:
⁹ And let this apparel [03830] and horse [05483] be delivered [05414] to the hand [03027] of one [0376] of the king's [04428] most noble [06579] princes [08269], that they may array [03847] the man [0376] withal whom the king [04428] delighteth [02654] to honour [03366], and bring [07392] him on horseback [05483] through the street [07339] of the city [05892], and proclaim [07121] before [06440] him, Thus shall it be done [06213] to the man [0376] whom the king [04428] delighteth [02654] to honour [03366].

⁵ And the king's [04428] servants [05288] said [0559] unto him, Behold, Haman [02001] standeth [05975] in the court [02691]. And the king [04428] said [0559], Let him come in [0935].

⁴ And the king [04428] said [0559], Who is in the court [02691]? Now Haman [02001] was come [0935] into the outward [02435] court [02691] of the king's [04428] house [01004], to speak [0559] unto the king [04428] to hang [08518] Mordecai [04782] on the gallows [06086] that he had prepared [03559] for him.

⁸ Then was Abner [074] very [03966] wroth [02734] for the words [01697] of Ishbosheth [0378], and said [0559], Am I a dog's [03611] head [07218], which against Judah [03063] do shew [06213] kindness [02617] this day [03117] unto the house [01004] of Saul [07586] thy father [01], to his brethren [0251], and to his friends [04828], and have not delivered [04672] thee into the hand [03027] of David [01732], that thou chargest [06485] me to day [03117] with a fault [05771] concerning this woman [0802]?

⁶ And now the LORD [03068] shew [06213] kindness [02617] and truth [0571] unto you: and I also will requite [06213] you this kindness [02896], because ye have done [06213] this thing [01697].

³ And the king [04428] said [0559], What honour [03366] and dignity [01420] hath been done [06213] to Mordecai [04782] for this? Then said [0559] the king's [04428] servants [05288] that ministered [08334] unto him, There is nothing [01697] done [06213] for him.

²¹ In those days [03117], while Mordecai [04782] sat [03427] in the king's [04428] gate [08179], two [08147] of the king's [04428] chamberlains [05631], Bigthan [0904] and Teresh [08657], of those which kept [08104] the door [05592], were wroth [07107], and sought [01245] to lay [07971] hand [03027] on the king [04428] Ahasuerus [0325].
²² And the thing [01697] was known [03045] to Mordecai [04782], who told [05046] it unto Esther [0635] the queen [04436]; and Esther [0635] certified [0559] the king [04428] thereof in Mordecai's [04782] name [08034].
²³ And when inquisition [01245] was made of the matter [01697], it was found out [04672]; therefore they were both [08147] hanged [08518] on a tree [06086]: and it was written [03789] in the book [05612] of the chronicles [01697] [03117] before [06440] the king [04428].

² And it was found [04672] written [03789], that Mordecai [04782] had told [05046] of Bigthana [0904] and Teresh [08657], two [08147] of the king's [04428] chamberlains [05631], the keepers [08104] of the door [05592], who sought [01245] to lay [07971] hand [03027] on the king [04428] Ahasuerus [0325].

²³ And when inquisition [01245] was made of the matter [01697], it was found out [04672]; therefore they were both [08147] hanged [08518] on a tree [06086]: and it was written [03789] in the book [05612] of the chronicles [01697] [03117] before [06440] the king [04428].

¹⁵ That search [01240] may be made in the book [05609] of the records [01799] of thy fathers [02]: so shalt thou find [07912] in the book [05609] of the records [01799], and know [03046] that this [01791] city [07149] is a rebellious [04779] city [07149], and hurtful [05142] unto kings [04430] and provinces [04083], and that they have moved [05648] sedition [0849] within the same [01459] of [04481] old [05957] time [03118]: for [05922] which [01836] cause was this [01791] city [07149] destroyed [02718].