Esther 1:5 kjv
And when these days were expired, the king made a feast unto all the people that were present in Shushan the palace, both unto great and small, seven days, in the court of the garden of the king's palace;
Esther 1:5 nkjv
And when these days were completed, the king made a feast lasting seven days for all the people who were present in Shushan the citadel, from great to small, in the court of the garden of the king's palace.
Esther 1:5 niv
When these days were over, the king gave a banquet, lasting seven days, in the enclosed garden of the king's palace, for all the people from the least to the greatest who were in the citadel of Susa.
Esther 1:5 esv
And when these days were completed, the king gave for all the people present in Susa the citadel, both great and small, a feast lasting for seven days in the court of the garden of the king's palace.
Esther 1:5 nlt
When it was all over, the king gave a banquet for all the people, from the greatest to the least, who were in the fortress of Susa. It lasted for seven days and was held in the courtyard of the palace garden.
Esther 1 5 Cross References
| Verse | Text | Reference |
|---|---|---|
| Gen 26:30 | So Isaac made them a feast, and they did eat and drink. | Feasts as peace-making/celebration |
| Gen 40:20 | And it came to pass the third day, which was Pharaoh’s birthday, that he made a feast unto all his servants... | Royal celebrations and feasts |
| Judg 14:10 | So Samson’s father went down unto the woman: and Samson made there a feast... | Custom of feasts, sometimes lengthy |
| 1 Sam 9:22 | And Samuel took Saul and his servant, and brought them into the parlour, and made them sit in the chiefest place among them that were bidden, which were about thirty persons. | Feasts with specific seating/importance |
| 1 Kgs 10:4-7 | And when the queen of Sheba had seen all Solomon’s wisdom, and the house that he had built... his food, and the sitting of his servants, and the attendance of his ministers... and his ascent by which he went up unto the house of the LORD; there was no more spirit in her. And she said to the king, It was a true report that I heard in mine own land of thy acts and of thy wisdom... the half was not told me: thy wisdom and prosperity exceedeth the fame which I heard. | Display of kingly splendor |
| Prov 21:1 | The king’s heart is in the hand of the LORD, as the rivers of water: he turneth it whithersoever he will. | Divine sovereignty over kings |
| Prov 23:20-21 | Be not among winebibbers; among riotous eaters of flesh: For the drunkard and the glutton shall come to poverty... | Warnings against gluttony/excess |
| Prov 27:2 | Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips. | Contrast to self-display of the king |
| Isa 5:11-12 | Woe unto them that rise up early in the morning, that they may follow strong drink... the harp, and the viol, the tabret, and pipe, and wine, are in their feasts: but they regard not the work of the LORD, neither consider the operation of his hands. | Warnings against self-indulgent revelry |
| Isa 25:6 | And in this mountain shall the LORD of hosts make unto all people a feast of fat things... | The ultimate divine feast of blessing |
| Dan 4:30 | The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? | Kingly pride and self-exaltation |
| Dan 5:1 | Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. | Grand, revelrous feast preceding judgment |
| Luke 12:16-21 | The parable of the rich fool who stored up wealth for himself and reveled. | Critique of self-indulgent focus on earthly riches |
| Luke 14:12-14 | When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen... but when thou makest a feast, call the poor, the maimed, the lame, the blind... | Principle of inviting the "great and small" with selfless motive |
| Rev 19:5 | And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. | All ranks of people acknowledging God |
| Ezra 1:2 | Thus saith Cyrus king of Persia, The LORD God of heaven hath given me all the kingdoms of the earth... | Persian king's power and divine role |
| Neh 1:1 | The words of Nehemiah... I was in Shushan the palace... | Shushan as a Persian capital |
| Eccl 2:10-11 | Whatsoever mine eyes desired I kept not from them, I withheld not my heart from any joy... Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do: and, behold, all was vanity and vexation of spirit, and there was no profit under the sun. | Pursuit of worldly pleasures ultimately futile |
| Matt 22:2-14 | The parable of the wedding feast and the universal invitation. | Feasts inviting all, though some reject |
| Esther entire book | God's providential working through human actions and seemingly secular events | The theme of God's hidden hand orchestrating human affairs |
Esther 1 verses
Esther 1 5 Meaning
Esther 1:5 details the transition from an extended private exhibition of King Ahasuerus's imperial glory to a distinct, opulent, and highly inclusive seven-day feast. This subsequent banquet was hosted specifically for all inhabitants, "great and small," residing in the royal capital of Shushan, and took place in the splendid setting of the king's palace garden court. It signifies the king's widespread display of wealth, power, and generosity to the common populace after impressing his elite officials.
Esther 1 5 Context
Esther 1:5 follows an initial, exceptionally long feast of 180 days (six months), described in Esther 1:3-4, held for the vast array of King Ahasuerus's princes, officials, and military leaders. This prior feast served to display the king's glorious kingdom and the riches of his excellent majesty to the empire's elite. Verse 5 introduces a separate, shorter, and distinct seven-day feast, this time specifically for all the ordinary people (citizens and residents) of Shushan the palace.
Within the book of Esther, this verse highlights the luxurious and often extravagant nature of the Persian court, setting the stage for the dramatic events that will unfold. The immense wealth and power displayed by King Ahasuerus create a backdrop of human grandeur and worldly affairs, against which God's unseen, sovereign hand will move to preserve His people. Historically, King Ahasuerus is commonly identified with Xerxes I (ruled 486-465 BC), a powerful Achaemenid Persian emperor known for his massive imperial undertakings and lavish displays. Shushan (Susa) was one of the four capital cities of the Persian Empire, a key administrative and royal residence, and known for its opulent palaces and gardens.
Esther 1 5 Word analysis
And when these days were expired: This phrase signals the conclusion of the previous six-month display for the imperial officials, marking a transition to a new phase of the celebration. It implies a deliberate shift in the king's grand program.
the king: Hebrew: ha-melek (המלך). This refers to Ahasuerus (Xerxes I). The definitive article emphasizes his singular, supreme authority within the empire, the focal point of the narrative.
made a feast: Hebrew: ʻasah mishteh (עשה משתה). To "make" or "do" a feast, signifying active planning and execution of a large-scale banquet. Mishteh implies a drinking-party, a public festival, or celebration, often accompanied by much food and revelry, serving as both hospitality and a public display.
unto all the people that were present: Hebrew: lechol-haʻam ha-nimtseʼim (לְכָל-הָעָם הַנִּמְצְאִים). This phrase signifies an invitation to all the inhabitants or residents who happened to be in the capital city at that time, differentiating them from the officials of the preceding banquet. It shows a wider, more inclusive reach of the king's generosity.
in Shushan the palace: Hebrew: bi-shushan ha-birah (בְּשׁוּשַׁן הַבִּירָה). "Shushan" is the city of Susa. "The palace" (ha-birah) refers specifically to the fortified administrative complex or citadel, the seat of royal power, as opposed to the general city. This emphasizes that the feast took place at the very heart of the empire's administrative and royal center.
both unto great and small: Hebrew: le-mi-gadol veʻad-katon (לְמִגָּדוֹל וְעַד-קָטָוּן). A common biblical idiom meaning "from the greatest to the least" or "all ranks." This further emphasizes the comprehensive nature of the invitation, including people of all social strata and ages, truly encompassing the entire citizenry of the capital.
seven days: This specifies the duration of this particular feast. The number seven often denotes completeness or perfection in biblical numerology, but here, in a secular context, it primarily indicates an extended period of celebration and royal largesse. It contrasts with the immense 180-day "showing."
in the court of the garden: Hebrew: bi-ḥatser ginat (בַּחֲצַר גִּנַּת). "Court" (ḥatser) implies an open area or enclosure, while "garden" (ginat) refers to a cultivated space. This indicates a luxurious, aesthetically pleasing outdoor setting within the royal complex. Royal gardens were meticulously planned and costly to maintain, serving as symbols of wealth and pleasure.
of the king's palace: Reinforces the regal and exclusive nature of the venue. It was not merely any garden, but one belonging to the supreme ruler, further enhancing the grandeur and privilege associated with attending the feast.
"made a feast unto all the people that were present in Shushan the palace, both unto great and small": This extended phrase powerfully conveys King Ahasuerus's intent to display his wealth and generosity not only to his officials but also to the general populace within his immediate reach. It speaks of a strategic act designed to impress and garner favor or reinforce his image among all social ranks in the capital.
"seven days, in the court of the garden of the king's palace": This segment describes the scale, duration, and luxurious venue of the second feast. The combination of the specific length (seven days) and the opulent outdoor setting underscores the lavishness and deliberate design of the event to create an unforgettable spectacle of royal power and abundance.
Esther 1 5 Bonus section
- The progression from a 180-day showing (Esth 1:4) to a 7-day feast (Esth 1:5) reveals a calculated political strategy. The longer period was likely a demonstration of military and economic strength to governors and nobles, while the shorter feast for "all the people" was a direct appeal to the loyalty and appreciation of the local populace, fostering a sense of royal munificence.
- The absence of God's name in Esther highlights His providential work through natural means and human actions. The elaborate earthly preparations in Esther 1:5 become part of God's hidden design, demonstrating that even amidst human excess and secular control, divine purposes are being perfectly accomplished.
- The meticulous details about the setting – the garden court, the lavishness – paint a vivid picture of the material wealth and worldly values dominating the Persian Empire, providing a dramatic contrast to the later vulnerability of God's people within this very same grand empire.
Esther 1 5 Commentary
Esther 1:5 marks a pivotal moment in the king's grand demonstration, shifting from a long exhibition for officials to an inclusive seven-day public feast. This banquet in the garden court of the palace showcases Ahasuerus's immense power and riches to all strata of society in Shushan. It establishes a scene of worldly opulence and human pride, creating the backdrop against which God's silent yet sovereign plan for His people will unfold. The excess and detailed description highlight the secular environment and King Ahasuerus's focus on self-glorification, unknowingly preparing the stage for the dramatic interplay of human choice and divine providence that defines the book.