Esther 9 23

Esther 9:23 kjv

And the Jews undertook to do as they had begun, and as Mordecai had written unto them;

Esther 9:23 nkjv

So the Jews accepted the custom which they had begun, as Mordecai had written to them,

Esther 9:23 niv

So the Jews agreed to continue the celebration they had begun, doing what Mordecai had written to them.

Esther 9:23 esv

So the Jews accepted what they had started to do, and what Mordecai had written to them.

Esther 9:23 nlt

So the Jews accepted Mordecai's proposal and adopted this annual custom.

Esther 9 verses

Esther 9 23 Meaning

Esther 9:23 states that the Jewish people formally committed to celebrating Purim annually, aligning with their initial spontaneous joy and the authoritative directive sent to them by Mordecai. This verse solidifies the custom's foundation through both popular acceptance and leadership endorsement.

Esther 9 23 Context

Esther chapter 9 describes the outcome of the royal decree that allowed the Jews to defend themselves against their enemies. Following their victory on the 13th day of the twelfth month (Adar) and a day of rest and feasting on the 14th (and 15th for those in Shushan), Mordecai initiated the establishment of a new annual celebration. He sent letters to all the Jewish provinces, instructing them to observe these two days as Purim, a time of feasting, joy, and exchanging gifts, commemorating their deliverance from annihilation. Verse 23 details the crucial response: the Jewish people formally adopted and committed to this new custom. Historically, this event took place during the Persian period, sometime after the Jewish exiles had returned to Judah but while a significant Jewish population remained dispersed throughout the Persian Empire. This period is notable for God's providential working through human instruments without direct divine speech or miraculous displays, highlighting His sovereignty over seemingly secular events.

Esther 9 23 Word analysis

• And (וְ - ve-): A conjunction, serving to connect this verse to the preceding narrative. It implies continuity, showing this action as a direct consequence or next step after Mordecai's letters in Est 9:20. It bridges the initial suggestion or directive with the subsequent collective action.
• the Jews (הַיְּהוּדִים - ha-yehudim): Literally "the Judeans" or "the people of Judah." This term underscores their ethnic and religious identity, emphasizing their unified response as a distinct people. Their collective decision held significant weight for establishing a new religious practice across the vast Persian Empire.
• undertook (קִבְּלוּ - kibbelu): Derived from the Hebrew root קבל (qabal), meaning "to receive," "to accept," or "to take upon oneself." In this context, it signifies a formal, deliberate, and willing acceptance or commitment. It's not passive reception but an active engagement and agreement to abide by the proposition. This word denotes their formal pledge.
• to do (לַעֲשׂוֹת - la'asot): From the verb עשה ('asah), "to do," "to make," "to perform," "to keep." This infinitive signifies the practical execution or implementation of the proposed celebration. It highlights that their acceptance was followed by tangible action.
• as they had begun (כַּאֲשֶׁר הֵחֵלּוּ - ka'asher heheilu): "According as they had begun." The verb הֵחֵלּוּ (hehelu) from חלל (halal) means "to start" or "to initiate." This phrase is crucial as it reveals that the celebration was not entirely a top-down mandate but had roots in the people's spontaneous actions after their victory. They had already observed a day of rest and feasting, suggesting an innate inclination towards thanksgiving.
• and as (וְכַאֲשֶׁר - veka'asher): A connecting phrase indicating a second, parallel basis for their undertaking. This links the people's internal initiative with external authority.
• Mordecai (מָרְדְּכַי - Mordekai): The leading figure in the post-Haman triumph, Queen Esther's cousin and protector, and now the second in command to King Ahasuerus. His name here denotes the authority and legitimacy of the instruction. His writing served to formalize and spread the custom.
• had written (כָּתַב - katav): From כתב (katav), "to write." The act of writing here indicates formal communication, legal documentation, and the permanence intended for the decree. What is written establishes a record for posterity and carries official weight.
• to them (אֲלֵיהֶם - aleihem): The direct recipients, the collective body of Jews across the kingdom, emphasizing the broad and unified reach of both the message and their subsequent undertaking.

Words-group Analysis:

• "And the Jews undertook to do": This phrase emphasizes the voluntary and active commitment of the entire Jewish community. It highlights their agency and shared purpose in establishing this new observance, underscoring collective agreement and unified resolve. This commitment extends beyond mere passive listening to active performance.
• "as they had begun, and as Mordecai had written to them": This dual phrasing is significant. It portrays Purim's establishment as originating from two converging streams: the organic, spontaneous celebratory actions of the people ("as they had begun") and the official, authoritative direction from Mordecai ("as Mordecai had written"). This blend of popular initiation and legitimate institutionalization provided strong legitimacy and ensured the widespread and lasting adoption of the festival, highlighting a divine orchestrating hand working through both popular impulse and structured leadership. It points to a deep spiritual resonance among the people that Mordecai formalized.

Esther 9 23 Bonus section

• The term kibbelu (undertook) in Esther 9:23 also has a significant later Rabbinic usage, referring to the "acceptance of the Torah" by Israel at Mount Sinai, implying a binding covenantal commitment. While this direct parallel might be anachronistic for the book of Esther itself, it speaks to the depth of meaning attached to this word concerning national-level, self-imposed obligations within Jewish thought. In the context of Purim, it reinforces the idea of a voluntary but serious commitment.
• The unique origin of Purim—not from direct Mosaic command but from a post-exilic deliverance—highlights God's continuous engagement with His people even in new circumstances. The establishment of this feast, accepted by the whole nation and perpetuated through generations, testifies to God's ongoing faithfulness to His covenant people, even when His name is not explicitly mentioned in the text.
• The institution of Purim, sanctioned by both popular will and authoritative decree, reflects a profound recognition that God, in His sovereignty, uses human means, written words, and the corporate response of His people to preserve and record His salvific acts for future generations. This blend of spontaneity and structure makes the observance resilient and widely adopted.

Esther 9 23 Commentary

Esther 9:23 is the linchpin verse solidifying Purim as an established, perpetual custom within Jewish tradition. It details the Jewish people's collective and deliberate decision (kibbelu – "undertook") to observe this annual festival. This was not a passive reception but an active and formal commitment to action. Crucially, the verse acknowledges two origins for this undertaking: the spontaneous celebration that naturally followed their deliverance ("as they had begun") and the authoritative letters from Mordecai, which served to formalize and propagate the practice ("as Mordecai had written"). This dual legitimacy, born from both the heartfelt, grateful response of the people and the directive of divinely-appointed leadership, provided an unshakeable foundation for Purim. The verse thereby captures a critical moment of national assent, securing the remembrance of God's hidden but mighty providence in their salvation from Haman's plot, establishing a joyous yearly celebration, and illustrating a powerful harmony between human initiative and divine ordering through appointed servants.