Esther 9 29

Esther 9:29 kjv

Then Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote with all authority, to confirm this second letter of Purim.

Esther 9:29 nkjv

Then Queen Esther, the daughter of Abihail, with Mordecai the Jew, wrote with full authority to confirm this second letter about Purim.

Esther 9:29 niv

So Queen Esther, daughter of Abihail, along with Mordecai the Jew, wrote with full authority to confirm this second letter concerning Purim.

Esther 9:29 esv

Then Queen Esther, the daughter of Abihail, and Mordecai the Jew gave full written authority, confirming this second letter about Purim.

Esther 9:29 nlt

Then Queen Esther, the daughter of Abihail, along with Mordecai the Jew, wrote another letter putting the queen's full authority behind Mordecai's letter to establish the Festival of Purim.

Esther 9 verses

Esther 9 29 Meaning

Esther 9:29 establishes the formal and legally binding confirmation of the Feast of Purim. It signifies that Queen Esther, with her unparalleled royal power, and Mordecai, as a high-ranking official and representative of the Jewish people, collaborated to issue a definitive decree. This decree ensured the perpetual observance of Purim as a memorial of God's deliverance of the Jews from annihilation, solidifying its place as an annual event to be faithfully celebrated by future generations. The "second letter" points to a reinforcement or official ratification of the previous instructions for its observance.

Esther 9 29 Context

Esther 9:29 marks the conclusion of the dramatic events of the Book of Esther, specifically focusing on the establishment of the annual festival of Purim. Leading up to this verse, the Jews throughout the Persian Empire, guided by Mordecai's initial decree (Esther 9:20), had celebrated their miraculous deliverance from Haman's plot on the 14th and 15th days of Adar. This verse, coming after the description of their joyous feasting, exchanging of gifts, and charitable acts, serves to officially ratify and perpetuate these initial observances. The "second letter" signifies the transition from a local, celebratory response to a divinely orchestrated deliverance into a universally recognized and formally sanctioned religious holiday throughout the vast Persian Empire, ensuring its observance for generations to come. It highlights the decisive legal action taken by the highest authorities in the kingdom—the Queen and a royal minister—to make this tradition binding and everlasting.

Esther 9 29 Word analysis

• Then: An adverb marking sequence and culmination, indicating that what follows is a decisive step after the initial celebrations and establishment of Purim. It signifies the formal conclusion to the preceding events of deliverance and feasting.

• Queen Esther: The reigning monarch and a Jewish woman of incredible influence. Her participation underscores the supreme royal backing and legal authority for the decree. Her name "Esther" (possibly Persian for "star" or connected to Ishtar) contrasted with her Hebrew name "Hadassah" (myrtle) symbolizes her unique position straddling two worlds.

• daughter of Abihail: Identifies her lineage, reminding the audience of her connection to her Jewish roots and family, grounding her authority within her identity despite her queenly status.

• and Mordecai the Jew: Indicates joint authorship and authority. Mordecai, as the one who first commanded the observance of Purim and as a key figure in the deliverance, is elevated to a co-author of this most solemn decree. "The Jew" emphasizes his national and religious identity, crucial for a festival established to remember the deliverance of his people.

• wrote: The Hebrew verb is katvu (כָּתְבוּ), plural, indicating that both Esther and Mordecai physically authored or commanded the writing of this document. Writing signifies official documentation, permanence, and legal force, as opposed to verbal command.

• with full authority: The Hebrew phrase b'chol-tokef (בְּכָל־תֹּקֶף). B'chol means "with all," and tokef conveys "strength," "power," "authority," "firmness," or "vigor." This emphasizes that the decree was issued with absolute legal sanction and irresistible royal power. It was not a mere suggestion but a binding command, ensuring no one could dispute or undermine its legitimacy. This reflects the absolute power structure of the Persian empire but now used for a divine purpose.

• to confirm: The Hebrew verb is qayyem (קַיֵּם), a causative form meaning "to cause to stand," "to establish," "to ratify," "to uphold," or "to execute." This word signifies making something firm, durable, and officially recognized for continuous observance, not just a one-time event. It carries the weight of official endorsement and perpetual enforcement.

• this second letter: The Hebrew is iggeret ha'shenit (אִגֶּרֶת הַשֵּׁנִית). This differentiates it from Mordecai's initial letter or circular (Esther 9:20), which was more of a preliminary instruction for observance. This "second letter" serves as a superior, definitive, and royally sanctioned document that solidifies the customs described previously, giving them imperial weight and legal permanence across the vast empire.

• about Purim: The name of the new annual festival (פּוּרִים, Purim). This directly names the subject of the decree, associating it irrevocably with the festival. The name derived from pur (the lot cast by Haman) highlights the ironic reversal of Haman's evil intent.

• Words-group Analysis:

  • "Queen Esther... and Mordecai the Jew, wrote": This highlights the unique dual leadership that authorized this significant decree. It’s an unusual partnership of a queen, an outsider by ethnicity but insider by marriage, and her relative, a Jewish leader and royal minister. Their combined authority makes the decree indisputable and divinely orchestrated, even though God's name is not explicitly mentioned. Their individual contributions (Esther's royal power, Mordecai's insight and dedication to his people) synergize to establish the festival.
  • "with full authority, to confirm this second letter about Purim": This phrase encapsulates the core purpose and legal weight of the verse. It's not a mere suggestion but a forceful mandate that permanently integrates Purim into the Jewish calendar and legally enshrines its observance throughout the vast Persian dominion. The term "full authority" (b'chol tokef) indicates absolute, unchallengeable power, reflecting the finality of their action. The emphasis on "confirming" (qayyem) implies making permanent and unalterable, elevating it beyond a temporary custom to an enduring tradition.

Esther 9 29 Bonus section

The act of "writing with full authority" in Esther 9:29 is significant because it highlights a crucial aspect of governance in the ancient Near East—the power of official decree. In the Persian Empire, a written and sealed royal decree (like the one Haman used) was immutable (Dan 6:8, 12). Esther and Mordecai leveraging this system demonstrates an extraordinary, divinely guided counter-strategy. They did not just verbally instruct but formally inscribed the decree for Purim into the empire's legal framework, ensuring its permanence. This official registration and binding force were vital for a diverse empire to adopt and maintain a specific annual practice. The book of Esther, therefore, culminates in not just a victory, but the institutionalization of the memory of that victory, ensuring that the deliverance would not be forgotten. The fact that the story focuses on human actors—Esther, Mordecai—without explicit mention of God's name, serves to highlight human responsibility and faithfulness within the framework of divine sovereignty. They acted decisively with the authority God allowed them, establishing a precedent for thanksgiving and joy.

Esther 9 29 Commentary

Esther 9:29 marks the culmination of the divine providence detailed in the Book of Esther, solidifying the observance of Purim as an annual festival. It showcases the active role of Queen Esther and Mordecai in formally legislating a communal memory of God's deliverance. The "full authority" with which they wrote signifies not merely royal decree but also, implicitly, divine sanction. Though God is not explicitly named in Esther, the extraordinary circumstances of the Jews' salvation and the subsequent establishment of this holiday through such powerful figures point to an underlying divine hand. This "second letter" elevated the festival from a voluntary observance into an enduring, legally binding tradition, ensuring that future generations would remember and celebrate the day their enemies' plot turned into a day of salvation. This verse underscores the responsibility of human leadership in perpetuating spiritual remembrance and identity, transforming a miraculous event into a lasting, sacred ordinance for the Jewish people. It also demonstrates how a secular government, albeit unknowingly, could be instrumental in God's redemptive plans for His people.