Esther 2 14

Esther 2:14 kjv

In the evening she went, and on the morrow she returned into the second house of the women, to the custody of Shaashgaz, the king's chamberlain, which kept the concubines: she came in unto the king no more, except the king delighted in her, and that she were called by name.

Esther 2:14 nkjv

In the evening she went, and in the morning she returned to the second house of the women, to the custody of Shaashgaz, the king's eunuch who kept the concubines. She would not go in to the king again unless the king delighted in her and called for her by name.

Esther 2:14 niv

In the evening she would go there and in the morning return to another part of the harem to the care of Shaashgaz, the king's eunuch who was in charge of the concubines. She would not return to the king unless he was pleased with her and summoned her by name.

Esther 2:14 esv

In the evening she would go in, and in the morning she would return to the second harem in custody of Shaashgaz, the king's eunuch, who was in charge of the concubines. She would not go in to the king again, unless the king delighted in her and she was summoned by name.

Esther 2:14 nlt

That evening she was taken to the king's private rooms, and the next morning she was brought to the second harem, where the king's wives lived. There she would be under the care of Shaashgaz, the king's eunuch in charge of the concubines. She would never go to the king again unless he had especially enjoyed her and requested her by name.

Esther 2 verses

Esther 2 14 Meaning

Esther 2:14 describes the fate of the young women presented to King Ahasuerus for a single night, particularly those not immediately chosen as queen. Upon returning from the king's private chambers, they would no longer live in the house of virgins but be transferred to a separate part of the harem. Here, under the ongoing supervision of Hegai, the royal eunuch, they would become part of the king's vast collection of concubines. Their only hope of a further encounter with the king rested entirely on his personal pleasure or "delight" and his specific, named summons.

Esther 2 14 Context

Esther 2:14 is situated within the narrative of King Ahasuerus' search for a new queen, following the dismissal of Vashti in Esther 1. The immediate context of Esther 2 describes the vast "beauty contest" orchestrated by the king's servants, where eligible virgins from across the Persian Empire are gathered into the royal harem at Susa. They undergo a lengthy twelve-month beautification process, a ritual purification with oils and spices (Est 2:12), before each spending a single night with the king. This verse describes the designated future for those women who, after their solitary night with Ahasuerus, did not "please the king" enough to be immediately chosen as queen. They transition from potential royalty to permanent secondary status within the palace system, reflecting the highly centralized power of the monarch and the constrained agency of women in this culture. The broader context of Esther reveals God's providential hand guiding circumstances in a pagan empire to preserve His chosen people, often through unusual and seemingly secular means like the king's arbitrary choices and human beauty contests.

Esther 2 14 Word analysis

• In the evening she went: This specifies the time of the single private encounter with the king. It was a time typically reserved for intimate meetings, reflecting the secret and singular nature of her visit.

• and in the morning she returned: Signifies the one-night duration of the visit. It underscores that the encounter was for assessment rather than continuous companionship or immediate selection as queen.

• to the second house of the women: (Hebrew: Beth nashim sheni, בֵּית נָשִׁים שֵׁנִי) This indicates a distinct part of the harem, different from the "house of virgins" (Est 2:3, 9) where the women lived before meeting the king. Moving to this "second house" implies a demotion or change in status from a candidate to a settled concubine. They are no longer available for public presentation or a standard life outside the palace.

• to the care of Hegai, the king's eunuch, (Hebrew: biyad Hegay saris hammelech, בְּיַד הֶגַי סָרִיס הַמֶּלֶךְ): Hegai remains in charge, demonstrating the king's continuous ownership and the women's permanent inclusion in the royal establishment. A eunuch (saris) was a trusted royal official, often castrated, ensuring no unauthorized claims of paternity to the king's children or potential rivals.

• who was in charge of the concubines. (Hebrew: sho'eret hapilagshemim, שֹׁמֶרֶת הַפִּילַגְשִׁים): This explicitly states their new status. Pilagshemim (concubines) were women in a recognized, subordinate, permanent relationship with the king, enjoying royal provision but without the full legal and social standing of principal wives or queens.

• She would not go in to the king again, (Hebrew: welo' tashuv lavo' el hammelech, וְלֹא תָשׁוּב לָבוֹא אֶל־הַמֶּלֶךְ): This clause firmly establishes the finality of their one-time meeting unless extraordinary circumstances intervened. It highlights their diminished status and lack of direct access or choice.

• unless the king delighted in her (Hebrew: ki im chafetz ba hammelech, כִּי אִם־חָפֵץ בָּהּ הַמֶּלֶךְ): This phrase reveals the arbitrary nature of royal favor. The king's "delight" (chafetz – implying pleasure, desire, favor) was the sole determinant for future contact. It was based on his personal preference rather than merit or prior relationship, highlighting the transactional nature of the interaction.

• and she was called by name. (Hebrew: wenaqre'ah bishmah, וְנִקְרְאָה בְשֵׁמָהּ): Being "called by name" indicates a specific, personal summons. It elevates one from the general population of concubines, implying a special notice or preference by the king. This concept holds significant theological weight throughout Scripture, where God "calls by name" those He chooses for special purposes (e.g., Isa 43:1, John 10:3), standing in stark contrast to human calling based on fleeting desire. For Esther, this detail is particularly poignant as her own subsequent visits were explicitly due to the king "calling her by name."

• "In the evening she went, and in the morning she returned...": This phrase signifies a completed, time-limited, one-off encounter. It indicates a system designed for a fleeting evaluation rather than the beginning of a relationship for most. The women are reduced to objects of inspection.

• "...returned to the second house of the women, to the care of Hegai...who was in charge of the concubines.": This grouping of clauses establishes a permanent change in living quarters and social status. They are no longer prospects for queen but have moved into a designated pool of royal possessions, managed by a trusted eunuch, ensuring their subservience and confinement.

• "She would not go in to the king again, unless the king delighted in her and she was called by name.": This crucial section highlights the total lack of agency for these women. Their future interaction with the supreme authority rests entirely on the king's capricious desire ("delight") and his specific, personal summons ("called by name"). It underscores their objectification and the immense power disparity, painting a vivid picture of human vulnerability and divine sovereignty that transcends circumstances.

Esther 2 14 Bonus section

• The practice of eunuchs overseeing harems was common in ancient Near Eastern empires, as their physical condition often made them trusted, non-threatening guardians of royal women, ensuring undisputed royal lineage.
• The "calling by name" motif in the Bible is powerful, symbolizing intimate knowledge, personal selection, and divine purpose (e.g., God calling Abraham, Moses, Israel, His sheep). In Esther, this human "calling by name" based on a king's fleeting desire is contrasted with God's ultimate and purposeful calling, highlighting the sovereign power behind seemingly arbitrary human events. Esther herself will eventually be called by name, a divine echo in a human context.
• The vast number of women mentioned in the royal context (Est 2:3, 9) and the meticulous year-long preparation process highlight the sheer scale and luxury of the Persian court, but also the pervasive subservience and the stark reality of women being used for the monarch's political and personal desires.

Esther 2 14 Commentary

Esther 2:14 succinctly details the disempowering fate of most women presented to Ahasuerus for the queen selection. After their one-night interview, they are relegated to the status of permanent concubines, becoming part of the royal harem, signifying their loss of freedom and identity. Their initial brief encounter did not secure the supreme position, and they are now reduced to existing solely within the confines of the palace's secondary residences, their only hope for any further royal interaction tied to the king's spontaneous "delight" and an explicit, individual summons "by name." This system highlights the objectification of women, seen as commodities for the king's pleasure or status, devoid of personal agency or choice. The emphasis on the king's arbitrary favor sets the stage for Esther's exceptional situation, where divine providence works through the unlikely means of the king's eventual "delight" and his summoning her by name, allowing her to ultimately intervene for her people.