Esther 9 22

Esther 9:22 kjv

As the days wherein the Jews rested from their enemies, and the month which was turned unto them from sorrow to joy, and from mourning into a good day: that they should make them days of feasting and joy, and of sending portions one to another, and gifts to the poor.

Esther 9:22 nkjv

as the days on which the Jews had rest from their enemies, as the month which was turned from sorrow to joy for them, and from mourning to a holiday; that they should make them days of feasting and joy, of sending presents to one another and gifts to the poor.

Esther 9:22 niv

as the time when the Jews got relief from their enemies, and as the month when their sorrow was turned into joy and their mourning into a day of celebration. He wrote them to observe the days as days of feasting and joy and giving presents of food to one another and gifts to the poor.

Esther 9:22 esv

as the days on which the Jews got relief from their enemies, and as the month that had been turned for them from sorrow into gladness and from mourning into a holiday; that they should make them days of feasting and gladness, days for sending gifts of food to one another and gifts to the poor.

Esther 9:22 nlt

He told them to celebrate these days with feasting and gladness and by giving gifts of food to each other and presents to the poor. This would commemorate a time when the Jews gained relief from their enemies, when their sorrow was turned into gladness and their mourning into joy.

Esther 9 verses

Esther 9 22 Meaning

Esther 9:22 encapsulates the essence and purpose of the Feast of Purim. It establishes the commemorative holiday as a perpetual observance, marking the day when the Jewish people found relief from their enemies and experienced a profound divine reversal. Their deep sorrow and anticipated mourning were supernaturally transformed into days of exuberant gladness and celebration. The verse outlines how this transformed joy should be expressed: through joyous feasting, sending shared portions to one another as a sign of communal unity and fellowship, and distributing gifts to the poor as an act of compassion and inclusive gratitude.

Esther 9 22 Context

Esther 9:22 occurs immediately after the intense and violent reversal of Haman's decree. Chapters 7 and 8 detail the exposure and execution of Haman, and the counter-decree issued by King Ahasuerus empowering the Jews to defend themselves. Chapter 9 describes the two days when the Jews throughout the Persian Empire fought and successfully defended themselves against their enemies who sought to destroy them according to Haman's original decree. On the 13th of Adar, they fought and gained victory, and on the 14th of Adar, they rested. In Susa, the capital, they fought an extra day, on the 14th, and rested on the 15th. This verse, alongside verses 20-21, signifies Mordecai's directive, accepted by the Jews, to commemorate these days of salvation as an annual festival. The establishment of Purim serves as a lasting testament to God's hidden providence in protecting His people from utter annihilation and transforming their impending doom into joyous triumph. The feast underscores the profound reversal of fortunes and the Jewish people's determination to remember God's deliverance for future generations.

Esther 9 22 Word analysis

• as the days (Hebrew: ka-yôwmîm): yôwm refers to a specific day or period. The "days" highlight the 14th and 15th of Adar, the precise duration of their rest and celebration, establishing the timeframe for the festival. It emphasizes the exactness of the deliverance.
• wherein the Jews rested (Hebrew: nâchū lâhem hayyəhūdîm): nûach implies not merely a cessation of work, but a deep sense of relief, peace, and security achieved after conflict and struggle. It suggests the establishment of order and safety after chaotic persecution, symbolizing divine rest from oppression.
• from their enemies (Hebrew: mêʾōyḇêhem): ʾōyēḇ refers to an adversary, foe, or one who shows hostility. This highlights the context of the struggle being against specific, malevolent forces intending harm. The "rest" is a deliverance from them.
• and the month (Hebrew: wə-hachōdeš): Referring to the month of Adar. The significance of the specific month emphasizes the calendrical nature of the observance, connecting it directly to the historical events.
• which was turned (Hebrew: še-nehephakh): hâphakh means to overturn, reverse, transform, or turn upside down. This word is critical, signifying a complete and dramatic reversal of fate and fortune. It implies divine agency, even if God's name isn't explicitly mentioned, that an unfavorable situation was fundamentally altered.
• unto them (Hebrew: lāhem): Emphasizes that this transformation was for the Jewish people, a direct benefit and act of providence towards them.
• from sorrow to gladness (Hebrew: miy-yāgôwn lə-śimḥâ): yāgôwn is deep grief, distress, or anguish. śimḥâ is joy, mirth, or rejoicing. This is a foundational theme of Purim: the profound shift from a state of intense apprehension and mourning to one of vibrant, overflowing joy.
• and from mourning into a good day (Hebrew: ū-mêʾēḇel lə-yôwm ṭôwḇ): ʾēḇel refers to mourning, lamentation, or outward signs of grief (e.g., sackcloth and ashes). ṭôwḇ means good, pleasant, prosperous, or fortunate. A "good day" here means a day of blessing, wellbeing, and celebration, contrasting sharply with the solemnity of mourning. The use of "good day" instead of just "gladness" broadens the sense of wellbeing beyond just an emotional state.
• that they should make them days of feasting and gladness (Hebrew: laʿăśôt ʾôṯâm yəmê mišteh wə-śimḥâ):
  • mišhteh: a banquet, drinking feast, usually characterized by enjoyment and celebration. This ritual act of communal dining is a tangible expression of their joy and thankfulness.
  • śimḥâ: reinforces the core emotion to be celebrated – exuberant joy.
• and of sending portions one to another (Hebrew: ū-mišlōaḥ mânôt ʾîš lə-rēʿēhū): mišlōaḥ mânôt literally means "sending portions/gifts." This custom signifies fellowship, mutual solidarity, and an extension of shared joy within the community, ensuring no one is excluded from the celebration. It fosters a sense of unity and shared prosperity.
• and gifts to the poor (Hebrew: ū-mattānōwṯ lāʾeḇyōnîm): mattānōwṯ are gifts, often offerings. ʾeḇyônîm are the needy, the poor, or the destitute. This emphasizes the mandatory charitable aspect of Purim, ensuring that even the most vulnerable in society can partake in the joy and have their needs met. It elevates the celebration beyond personal indulgence to communal responsibility and compassion, recognizing that true gladness is incomplete if not shared with those less fortunate.

Words-group Analysis:

• "from sorrow to gladness, and from mourning into a good day": This powerful parallelism emphasizes the radical nature of the transformation. It is a chiastic structure, "sorrow to gladness" and "mourning to a good day," highlighting not just an emotional shift, but a comprehensive reversal of fate from profound grief and public lament to vibrant, flourishing joy and wellbeing. This reversal is the central miracle of Purim.
• "days of feasting and gladness, and of sending portions one to another, and gifts to the poor": This tripartite structure defines the practical observances of Purim.
  1. Feasting and gladness: Focuses on internal communal celebration, often marked by excess and exuberance.
  2. Sending portions one to another: Highlights interpersonal fellowship and solidarity among equals. It fosters communal bonding.
  3. Gifts to the poor: Underscores social responsibility and justice. This ensures the joy is inclusive and complete, as mandated in other parts of Scripture where festive occasions are tied to caring for the vulnerable (e.g., Deut 16:10-11). It transforms individual gladness into a collective blessing and an act of God-honoring charity. This sequence ensures both spiritual (gratitude, joy) and social (unity, charity) dimensions of the festival are addressed.

Esther 9 22 Bonus section

The establishment of Purim in Esther 9 is notable for several reasons often highlighted by scholars. Unlike most biblical feasts that are explicitly commanded by God in the Torah (e.g., Passover, Sukkot), Purim originates from a human initiative (Mordecai and Esther) in response to a divine act of salvation, then affirmed and adopted by the Jewish people. This demonstrates a flexible yet Spirit-led process of religious observance in the post-exilic period. Furthermore, the absence of God's direct name in the entire Book of Esther is unique, yet His providential hand is evident throughout, particularly in this verse's emphasis on "turning" their fortune. The mandated giving to the poor, known as matanot la'evyonim, is considered a more weighty mitzvah (commandment) than sending food gifts (mishloach manot), underscoring the spiritual importance of acts of mercy and justice even amidst celebration.

Esther 9 22 Commentary

Esther 9:22 succinctly codifies the heart of the Feast of Purim. It reveals the celebration not as an arbitrary invention but as a divinely prompted response to a monumental reversal of fortune engineered by God's providential hand, transforming impending doom into joyful triumph. The "turning" (hephakh) from sorrow to gladness and mourning to a good day is the pivotal message, echoing God's consistent ability to intervene on behalf of His people against overwhelming odds. The stipulated practices—feasting, sending portions, and giving to the poor—are not mere cultural rituals but intentional acts of remembrance and thanksgiving. Feasting fosters communal joy and solidarity, while sharing portions with friends reinforces fellowship. Most significantly, providing gifts for the poor demonstrates that true gratitude for God's deliverance must extend to tangible compassion, ensuring that the marginalized can also partake in and experience the "goodness" of the day. This emphasis on generosity highlights a core biblical principle: our joy is deepened and validated when shared, especially with those in need. Thus, Purim becomes a perpetual object lesson in God's faithfulness and humanity's reciprocal duties of gratitude, community, and charity.