Esther 10:3
in Esther 10For Mordecai the Jew was second only to King Xerxes, preeminent among the Jews and highly favored by his many kinsmen, seeking the good of his people and speaking peace to all his countrymen.
BSB
The same verse in ASV and KJV ▾
ASV
For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren, seeking the good of his people, and speaking peace to all his seed.
KJV
For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace to all his seed.
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This verse in Esther 10
Commentary
10 notes on this verseA commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
Mordecai ... was next unto king Ahasuerus - See Est 2:5 note. Artabanus (Est 1:14 note) was favorite toward the end of Xerxes’ reign, i. e. in his 20th and 21st years.
This site's exposition
Now King Xerxes imposed tribute
on Esther 10:1-3
Mordecai's deeds are referred to "the Book of the Chronicles of the Kings of Media and Persia". The last verse names him "seeking the good of his people and speaking peace to all his countrymen". The war with Agag of 1 Samuel 15 closes in an archive.
This site's exposition
For Mordecai the Jew was second
The Hebrew book ends here, with Mordecai second to the king. Clarke notes that the Greek and the Vulgate add ten verses and six chapters, now among the Apocrypha. Henry reads speaking peace as a courtesy that made good deeds more welcome to his countrymen.
The record, by era
The Medieval Church2 voices
What does the text mean when it says that King Ahasuerus made all lands and all islands of the sea subject to his tributes? Since the historical king of the Persians and Medes did not have all lands under his rule, nor was he able …
That King Ahasuerus exacted tribute from all the islands, which is where the Hebrew version of the story of Esther comes to an end... Why are we told that King Ahasuerus exacted tribute from every land, and from all the islands of the sea? Because …
The Puritans and the Awakening3 voices
3 For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace to all his seed. How great and powerful king Ahasuerus was.
quarantine:scripture (2026-07-29) — scripture-overlap:90%@v1-3
For Mordecai the Jew was next unto Ahasuerus,....
(3.) He not only did good, but he did it in a humble condescending way, was easy of access, courteous and affable in his behaviour, and spoke peace to all that made their application to him. Doing good works is the best and chief thing expected from those that have wealth and power; but giving good words is also commendable, and makes the good deed the more acceptable.
2 more voices on this verse
The Nineteenth Century2 voices
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
Viewed in this light, the providence of God is plainly traceable in all the steps that led to his unexpected advancement. This providential interposition is all the more remarkable, that, as in the analogous case of Joseph, it was displayed in making the ordinary and natural course of things lead to the most marvellous results.
Was next unto king Ahasuerus - He was his prime minister; and, under him, was the governor of the whole empire. The Targum is extravagant in its encomiums upon Mordecai: “All the kings of the earth feared and trembled before him: he was as resplendent as the evening star among the stars; and was as bright as Aurora beaming forth in the morning; and he was chief of the kings.” Seeking the wealth of his people - Studying to promote the Jewish interest to the utmost of his power. Speaking peace to all his seed - Endeavoring to settle their prosperity upon such a basis, that it might be for ever permanent. Here the Hebrew text ends; but in the ancient Vulgate, and in the Greek, ten verses are added to this chapter, and six whole chapters besides, so that the number of chapters in Esther amounts to sixteen. A translation of these may be found in the Apocrypha, bound up with the sacred text, in most of our larger English Bibles. On any part of this work it is not my province to add any comment. This is the last of the historical books of the Old Testament, for from this time to the birth of Christ they had no inspired writers; and the interval of their history must be sought among the apocryphal writers and other historians who have written on Jewish affairs. The most complete supplement to this history will be found in that most excellent work of Dean Prideaux, entitled The Old and New Testaments connected, in the History of the Jews and Neighbouring Nations, from the Declension of the Kingdoms of Israel and Judah to the time of Christ, 4 vols. 8vo. 1725. The editions prior to this date are not so complete. We have already seen what the Feast of Purim means, and why it was instituted; if the reader is desirous of farther information on this subject, he may find it in the works of Buxtorf, Leusden, Stehlin, and Calmet’s Dictionary, article Pur.
How the passage was read
What the Jewish commentators add
By most of his brethren. By not by all his brethren, this teaches us that part of the Sanhedrin separated from him because he became close to the monarchy and neglected his studies. 1 Maseches Megillah 16b and see Rashi there.
This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.
Texts and citation data: Sefaria; each excerpt follows its version’s licence. 3 further sources are cited on this chapter that carry no English text this site may quote or only restate the verse.
The words behind it
18 Hebrew wordsEvery Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Hebrew | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| כִּ֣י׀ | ki | for | H3588 → | 4482 times |
| מָרְדֳּכַ֣י | maredokhai | Mordecai | H4782 → | 60 times |
| הַיְּהוּדִ֗י | haiyehudi | the Jew | H3064 → | 75 times |
| מִשְׁנֶה֙ | mishneh | [was] second | H4932 → | |
| לַמֶּ֣לֶךְ | lamelekh | to the king | H4428 → | 2525 times |
| אֲחַשְׁוֵר֔וֹשׁ | ʾachashveroosh | Ahasuerus | H325 → | 31 times |
| וְגָדוֹל֙ | vegadol | and [was] great | H1419 → | 526 times |
| לַיְּהוּדִ֔ים | laiyehudim | to the Jews | H3064 → | 75 times |
| וְרָצ֖וּי | veratzui | and was acceptable | H7521 → | |
| לְרֹ֣ב | lero | to [the] multitude of | H7230 → | |
| אֶחָ֑יו | ʾechav | brothers his | H251 → | |
| דֹּרֵ֥שׁ | doresh | seeking | H1875 → | |
| טוֹב֙ | tov | good | H2896 → | 538 times |
| לְעַמּ֔וֹ | leamo | for people his | H5971 → | 1873 times |
| וְדֹבֵ֥ר | vedover | and speaking | H1696 → | 1141 times |
| שָׁל֖וֹם | shalom | peace | H7965 → | 236 times |
| לְכָל־ | lekhol | to all | H3605 → | 5413 times |
| זַרְעֽוֹ׃ | zaro | offspring his | H2233 → | 229 times |
כִּ֣י׀for
kiH3588 →4482 times
מָרְדֳּכַ֣יMordecai
maredokhaiH4782 →60 times
הַיְּהוּדִ֗יthe Jew
haiyehudiH3064 →75 times
מִשְׁנֶה֙[was] second
mishnehH4932 →
לַמֶּ֣לֶךְto the king
lamelekhH4428 →2525 times
אֲחַשְׁוֵר֔וֹשׁAhasuerus
ʾachashverooshH325 →31 times
וְגָדוֹל֙and [was] great
vegadolH1419 →526 times
לַיְּהוּדִ֔יםto the Jews
laiyehudimH3064 →75 times
וְרָצ֖וּיand was acceptable
veratzuiH7521 →
לְרֹ֣בto [the] multitude of
leroH7230 →
אֶחָ֑יוbrothers his
ʾechavH251 →
דֹּרֵ֥שׁseeking
doreshH1875 →
טוֹב֙good
tovH2896 →538 times
לְעַמּ֔וֹfor people his
leamoH5971 →1873 times
וְדֹבֵ֥רand speaking
vedoverH1696 →1141 times
שָׁל֖וֹםpeace
shalomH7965 →236 times
לְכָל־to all
lekholH3605 →5413 times
זַרְעֽוֹ׃offspring his
zaroH2233 →229 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Romans 14:18For whoever serves Christ in this way is pleasing to God and approved by men.
it leads to
- 2 Corinthians 8:21
For we are taking great care to do what is right, not only in the eyes of the Lord, but also in the eyes of men.
- 1 Peter 2:20
How is it to your credit if you are beaten for doing wrong and you endure it? But if you suffer for doing good and you endure it, this is commendable before God.
- 1 Peter 2:5
you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ.
- 2 Corinthians 8:21
Through
Romans 10:1Brothers, my heart’s desire and prayer to God for the Israelites is for their salvation.
it leads to
- 1 Corinthians 9:20–22
To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), to win…
- John 5:34
Even though I do not accept human testimony, I say these things so that you may be saved.
- Romans 9:1–3
I speak the truth in Christ; I am not lying, as confirmed by my conscience in the Holy Spirit.
- 1 Corinthians 9:20–22
Through
Nehemiah 2:10But when Sanballat the Horonite and Tobiah the Ammonite official heard about this, they were deeply disturbed that someone had come to seek the well-being of the Israelites.
it leads to
- Nehemiah 2:19
But when Sanballat the Horonite, Tobiah the Ammonite official, and Geshem the Arab heard about this, they mocked us and ridiculed us, saying, “What is this you are doing? Are you rebelling against the…
- Nehemiah 4:7
When Sanballat and Tobiah, together with the Arabs, Ammonites, and Ashdodites, heard that the repair to the walls of Jerusalem was progressing and that the gaps were being closed, they were furious,
- Nehemiah 2:19
About Esther
Who and where
1 name in this verse with a page on the site.
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the Old Testament (1748-1763); Keil, The Books of Ezra, Nehemiah, and Esther; Matthew Henry, Commentary on the Whole Bible; Rabanus Maurus, EXPLANATION ON THE BOOK OF ESTHER 14 and Rabanus Maurus, Commentary on Esther.