Esther 2 5

Esther 2:5 kjv

Now in Shushan the palace there was a certain Jew, whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite;

Esther 2:5 nkjv

In Shushan the citadel there was a certain Jew whose name was Mordecai the son of Jair, the son of Shimei, the son of Kish, a Benjamite.

Esther 2:5 niv

Now there was in the citadel of Susa a Jew of the tribe of Benjamin, named Mordecai son of Jair, the son of Shimei, the son of Kish,

Esther 2:5 esv

Now there was a Jew in Susa the citadel whose name was Mordecai, the son of Jair, son of Shimei, son of Kish, a Benjaminite,

Esther 2:5 nlt

At that time there was a Jewish man in the fortress of Susa whose name was Mordecai son of Jair. He was from the tribe of Benjamin and was a descendant of Kish and Shimei.

Esther 2 verses

Esther 2 5 Meaning

Esther 2:5 introduces Mordecai, a significant figure in the narrative, identifying him by his residence in Shushan the citadel, his Jewish ethnicity, and his precise ancestral lineage back through Jair, Shimei, and Kish, revealing him as a Benjamite. This verse establishes his background, which becomes crucial to understanding the unfolding events and ancient animosities that shape the book.

Esther 2 5 Context

Esther chapter 2 opens after King Ahasuerus's dethronement of Queen Vashti. The king is advised to gather beautiful virgins from across his vast empire to find a new queen. This administrative action sets the stage for Esther's entry into the narrative. Verse 5 specifically introduces Mordecai as a resident in the heart of the Persian capital, indicating the presence of Jewish people living within the empire and their potential roles in its affairs. The mention of his Jewish identity and particularly his lineage, "a Benjamite," foreshadows significant future developments. Historically, this places the events within the Achaemenid Persian Empire, during the reign of Xerxes I (Ahasuerus in Hebrew), roughly 483-473 BC. Shushan, the ancient capital of Elam, served as one of the royal cities of Persia. Jews, descendants of the Babylonian exiles, lived throughout the empire, demonstrating a degree of integration while often maintaining their distinct cultural and religious identities.

Esther 2 5 Word analysis

• Now (וְ, wə-, "And, Now"): A connective, often introducing a new, significant subject or turn in the narrative.
• in Shushan (בְּשׁוּשַׁן, bə-Šūšān, "in Shushan"): Shushan was one of the capital cities of the Persian Empire (alongside Ecbatana, Persepolis, and Babylon). Located in modern-day Iran, it was an ancient Elamite city conquered by Persia. Its name likely derives from the Hebrew/Persian word for "lily" or "lotus." This location emphasizes the scope of Persian rule and where many Jewish exiles lived.
• the citadel (הַבִּירָה, hab-bîrāh, "the fortress/palace/acropolis"): This refers not merely to the city but specifically to the fortified administrative complex or royal district within Shushan, where the king's palace and key governmental buildings were located. This signifies a place of power, authority, and often danger or opportunity.
• there was (הָיָה, hâyāh, "there was"): Establishes the existence and presence of the subject.
• a certain (אִישׁ, ’îš, "a man"): Implies a specific individual being introduced.
• Jew (יְהוּדִי, yəhûḏî, "a Jew"): Denotes an ethnic and religious identity. After the Babylonian exile, this term became the general designation for a member of the people of Israel, descendants of the kingdom of Judah. It highlights Mordecai's distinct identity amidst a pagan empire, an identity crucial to the narrative's central conflict.
• whose name was Mordecai (שְׁמוֹ מָרְדֳּכַי, šəmwō Mārədŏḵay, "his name Mordecai"): Introduction of a main character. The name "Mordecai" is often understood as derived from the Babylonian god Marduk. This could signify a degree of assimilation or reflect a common practice in the diaspora where Jews sometimes bore foreign names, without necessarily abandoning their faith. This name provides subtle anti-pagan undertones through Mordecai's eventual devotion to his people over foreign authority.
• the son of Jair (בֶּן־יָאִיר, ben-Yā’îr, "son of Jair"): Part of a genealogical line. "Jair" means "he enlightens" or "he gives light."
• the son of Shimei (בֶּן־שִׁמְעִי, ben-Šim‘î, "son of Shimei"): Another link in the lineage. "Shimei" means "my renown" or "my name." Notably, there was a prominent Benjamite Shimei who cursed King David, indicating potential long-standing family traditions or tribal characteristics.
• the son of Kish (בֶּן־קִישׁ, ben-Qîš, "son of Kish"): This is a highly significant ancestral reference. "Kish" was the name of the father of King Saul, the first king of Israel (1 Sam 9:1-2). This direct link to the lineage of Saul is pivotal for the underlying conflict in Esther.
• a Benjamite (אִישׁ יְמִינִי, ’îš Yəmînî, "a man of Benjamin/a Benjamite"): Explicitly states Mordecai's tribal affiliation. The tribe of Benjamin was significant, known for its fierce warriors and for producing Israel's first king, Saul. This designation becomes profoundly important because Saul, also a Benjamite, was commanded by God to utterly destroy the Amalekites, led by King Agag (1 Sam 15). The villain of Esther, Haman, is later identified as an "Agagite" (Esth 3:1), establishing a renewed, ancient ethnic conflict rooted in this very lineage, providing deep historical and theological resonance.

Words-Group analysis:

• in Shushan the citadel: This phrase pinpoints Mordecai's location, not just in the city, but specifically within the center of imperial power. It sets the scene within the foreign, powerful, and potentially hostile environment of the Persian court, yet also implies a place where influential Jews could reside.
• a certain Jew whose name was Mordecai: This grouping immediately identifies him by both his individual name and his collective ethnic identity. The "Jew" aspect underscores his membership in God's chosen people, placing him within the biblical covenant story despite his foreign name.
• the son of Jair, the son of Shimei, the son of Kish, a Benjamite: This detailed genealogy serves several critical purposes. It grounds Mordecai's identity within Israel's history, providing specific family connections. More importantly, linking him to "Kish" and specifying him as "a Benjamite" is a direct foreshadowing device. It immediately connects Mordecai to the ancient mandate against the Amalekites (of whom Haman, the Agagite, is a descendant), establishing a deep, ancestral dimension to the upcoming conflict that readers familiar with the Hebrew Scriptures would readily grasp. It signals that this is not just a personal struggle but one deeply rooted in the historical-theological drama of Israel's past.

Esther 2 5 Bonus section

The seemingly common details in Esther 2:5 carry hidden theological depth. The book of Esther famously does not mention God's name, but the meticulous genealogical record in this verse serves as a quiet witness to His behind-the-scenes work. By linking Mordecai to Kish, father of King Saul, and specifying him as a Benjamite, the text subtly prepares the reader for the appearance of Haman the Agagite. This connection transforms a political crisis into a continuation of the divine directive to blot out Amalek (Deut 25:17-19; Exod 17:14), emphasizing that God's covenant purposes persist even when seemingly silent. It reinforces the theme of God's hidden providence, where human agency and ancient historical tensions align with His sovereign plan for His people.

Esther 2 5 Commentary

Esther 2:5 concisely provides crucial biographical details for Mordecai, serving as an important character introduction. By placing him in "Shushan the citadel," the narrative grounds him physically within the empire's power hub, setting the stage for future interactions with royal authority. His designation as "a certain Jew" highlights his distinct identity as a member of God's covenant people amidst a Gentile nation. The detailed genealogy, extending through Jair, Shimei, and most critically to "Kish, a Benjamite," carries profound historical weight. For the original Hebrew audience, this lineage immediately conjures memories of King Saul (whose father was also Kish and who was a Benjamite). Saul’s failure to fully eradicate the Amalekites, including their king Agag, as commanded by God (1 Sam 15), sets up an ancient, unresolved conflict. Given that Haman, the antagonist, is later revealed as an "Agagite," Mordecai's ancestry as a Benjamite of Kish’s line transforms the ensuing personal conflict into a theological continuation of a generations-old spiritual warfare, fulfilling or rectifying the historical failures of the past through God’s providential, albeit hidden, hand. This verse is a masterstroke in laying the groundwork for the deeper spiritual implications behind the court intrigue.