Esther 9 19

Esther 9:19 kjv

Therefore the Jews of the villages, that dwelt in the unwalled towns, made the fourteenth day of the month Adar a day of gladness and feasting, and a good day, and of sending portions one to another.

Esther 9:19 nkjv

Therefore the Jews of the villages who dwelt in the unwalled towns celebrated the fourteenth day of the month of Adar with gladness and feasting, as a holiday, and for sending presents to one another.

Esther 9:19 niv

That is why rural Jews?those living in villages?observe the fourteenth of the month of Adar as a day of joy and feasting, a day for giving presents to each other.

Esther 9:19 esv

Therefore the Jews of the villages, who live in the rural towns, hold the fourteenth day of the month of Adar as a day for gladness and feasting, as a holiday, and as a day on which they send gifts of food to one another.

Esther 9:19 nlt

So to this day, rural Jews living in remote villages celebrate an annual festival and holiday on the appointed day in late winter, when they rejoice and send gifts of food to each other.

Esther 9 verses

Esther 9 19 Meaning

Esther 9:19 explains the practice of the Jewish people residing in unwalled towns, also known as villages, concerning the observance of the newly established feast of Purim. These villagers celebrated on the fourteenth day of the month Adar. This day was observed with gladness, feasting, and the exchange of food gifts among one another, signifying a communal rejoicing in the deliverance granted by God.

Esther 9 19 Context

Esther chapter 9 describes the aftermath of the Jewish people's victory over their enemies on the 13th day of the month Adar. While those in the capital city of Shushan fought for two days (13th and 14th) and rested on the 15th, the Jews in other unwalled towns or villages concluded their conflict on the 13th and therefore rested and celebrated on the 14th. This verse specifically records the distinct custom adopted by these "villagers" (known as 'happerazim') for their annual commemoration. It sets the foundation for Purim, establishing a custom rooted in immediate relief and profound gratitude for divine intervention and deliverance from annihilation, transitioning from fear and mourning to joy and celebration. The subsequent verses confirm and generalize these practices into the annual feast of Purim for all generations.

Esther 9 19 Word analysis

• Therefore (על-כן, 'al-ken): This conjunctive phrase establishes a causal link to the events preceding it, specifically the fighting and resting days described in Esther 9:16-18. It signifies a direct consequence of the miraculous deliverance.

• the Jews of the villages (הפרזים, happerazim): This specific term, derived from prazah (open country, unwalled town), distinguishes this group from the Jews living in fortified or walled cities like Shushan ('iriim). It highlights a historical detail about urban versus rural settlements and how their celebration date was distinct due to their immediate resting after the 13th of Adar. It means "the unwalled ones" or "those who reside in unwalled places."

• who dwell in unwalled towns: This phrase further clarifies happerazim, ensuring the distinction is clear for the reader. It contrasts with the greater military threat and extended fighting experienced by Jews within fortified cities.

• celebrate (עֹשִׂים, 'osim): Literally meaning "they make" or "they do." This active verb implies not just a passive observance but an intentional, tangible practice and enactment of the festival. It reflects a communal performance of the day's traditions.

• the fourteenth day of the month Adar: This is the specific date set for the village Purim. Adar is the twelfth month of the Hebrew calendar, corresponding roughly to February-March. This precision in dating solidifies the holiday's place in the Jewish year.

• as a day of gladness (יוֹם שִׂמְחָה, yom simchah): "Simchah" denotes deep joy, exultation, and cheerfulness, often expressed publicly and exuberantly. It contrasts sharply with the earlier mourning and fasting called for in Esther 4. This signifies a profound emotional transformation.

• and feasting (וּמִשְׁתֶּה, u'mishteh): Refers to a banquet or a drinking feast, emphasizing abundant food and drink as part of the celebratory custom. Feasting in ancient cultures was a common expression of joy and communal solidarity.

• as a holiday (וְיוֹם טוֹב, ve'yom tov): Literally "a good day," a common Hebrew expression for a festive day, a holiday, or a festival, often involving cessation from labor. It designates the day as special and set apart.

• and for sending gifts of food (וּמִשְׁלֹחַ מָנוֹת, u'mishloach manot): "Mishloach manot" refers to sending portions or gifts of food. This practice emphasizes charity, unity, and shared abundance within the community. It ensures that everyone, especially the needy, can partake in the joyous celebration.

• to one another (אִישׁ לְרֵעֵהוּ, ish lere'ehu): This phrase underscores the communal and reciprocal nature of the gift-giving. It promotes social bonding, mutual support, and strengthens the ties within the Jewish community, especially after the period of immense threat and disunity.

• "a day of gladness and feasting, as a holiday, and for sending gifts of food": This collective phrase outlines the core components of the Purim celebration. It moves from internal emotion (gladness) to communal physical acts (feasting and giving), encompassing both private joy and public, interactive observance. The establishment of these customs solidified Purim as an annual festival, transforming a day of terror into one of gratitude and communal generosity.

Esther 9 19 Bonus section

The distinction between the 14th and 15th of Adar for the celebration, based on whether the Jews resided in unwalled or walled cities, forms the basis for the modern Purim observance, often referred to as "Purim proper" and "Shushan Purim" respectively. This detail is significant in establishing the historical variations that became embedded in the festival's structure. The text also highlights the decentralized nature of Jewish life in the Persian Empire, where customs could vary regionally yet maintain a shared core purpose. While the Book of Esther notably does not mention God's name, the establishment of such a specific, enduring, and joy-filled festival, especially given the preceding threats of annihilation, powerfully implies divine intervention as the source of their salvation and subsequent gladness. This annual observance serves as a continuous act of communal praise for a deliverance that was, in all human calculations, impossible.

Esther 9 19 Commentary

Esther 9:19 succinctly encapsulates the core practices observed by the Jews outside of the capital city for their new annual festival, Purim. It establishes the 14th of Adar as a perpetual memorial for these communities, rooted in the swift deliverance they experienced. The prescribed activities—gladness, feasting, and the exchange of food gifts—are not mere happenstance but deliberate components designed to cultivate gratitude, reinforce communal bonds, and perpetuate the memory of God's hidden providence. The transition from sorrow to joy, explicitly commanded here through festive observance, stands as a testament to the magnitude of their salvation. The sharing of gifts, 'mishloach manot,' underscores the responsibility to ensure collective celebration and demonstrate generosity, uniting rich and poor in a shared experience of thanksgiving. This verse highlights the practical, outward expressions of inward rejoicing and solidifies Purim as a lasting Jewish tradition.