Esther 1:14

Est 1:14 And the next unto him [was] Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, [and] Memucan, the seven princes of Persia and Media, which saw the king’s face, [and] which sat the first in the kingdom;)

Ver. 14. And the next unto him was Carshena, &c.] These were his trusty and well-beloved cousins, and counsellors, primi et proximi, first in the kingdom, and next unto the king, without whom he was to have done no business of importance. But it is recorded in story that they had no freedom nor liberty of council: for every one of them had a plate or tile of gold to stand upon in the council house; and if he gave counsel that the king thought well or; the plate of gold was given him for a reward; but if he delivered anything contrary to the king’s mind, flagris caedebatur, he was beaten with stripes. Lo, this was the manner of the Persian monarchs.

The seven princes] See Ezr 7:14.

Which saw the king’s face] That came at pleasure into the presence, as they call it. It was a piece of the silly glory of these kings of Persia to secrete themselves from their subjects. No man might see the king uncalled for on pain of death, cum eius persona sub specie maiestatis occuleretur, saith Justin. Only these seven might ordinarily take the boldness to see his face; which lest Haman should do, they covered his face.

And which sat the first in the kingdom] Xenophon tells us that Cyrus, the first Persian monarch, ordained that the nobles should sit before the king every man according to his degree and dignity. Aben Ezra upon this text saith the same.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Est 1:14. Which saw the king’s face — Who had constant freedom of access to the king, and opportunities of familiar converse with him; which is thus expressed, because the Persian kings were very seldom seen by their subjects. Who sat the first in the kingdom — Who were his chief counsellors and officers.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Which were his chief counselors, that might have always access to him.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 14. And the next unto him - the seven princes] Probably, the privy counsellors of the king. Which saw the king's face - were at all times admitted to the royal presence.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(14) Marsena.—It has been suggested that we may possibly recognise here Mardonius, the commander at Marathon; and in Admatha, Artabanus, the uncle of Xerxes.

The seven princes.—There were seven leading families in Persia, the heads of which were the king’s chief advisers, the “seven counsellors” of Ezr_7:14. Herodotus (iii. 84) speaks of the seven nobles who rose against the Pseudo-Smerdis as chief in the nation.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

14. The names of the seven princes have evidently suffered much in transmission. According to Herodotus (vii. 5–17) Mardonius (Xerxes’ cousin) and Artabanus (his uncle) were the king’s chief advisers in the early part of his reign. These names may be represented in the text by ‘Marsena’ and ‘Admatha.’ The LXX. gives but three names. This may be owing to a scribe (or the original translators) having a partially illegible manuscript to work upon.

the seven princes of Persia and Media] who took rank as members of the king’s council above the other great men of the kingdom. So in Ezra (Ezr_7:14) we find that Artaxerxes had seven special advisers. There were, according to Herodotus (iii. 84), seven great families in Persia, the heads of which had peculiar rights. One of these rights was that of access to the king at all times, unless when he was in the women’s apartments.

which saw the king’s face] i.e. who had the right of access to his presence. Some connect this privilege with the story of the assassination of the Pseudo-Smerdis (b.c. 522) by Darius and six other conspirators. The latter, we are told, made a bargain with their colleague, whose claims to the throne they were championing, to the effect that they should at all times have the right of approach just mentioned (Herod. iii. 84).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the next unto him,.... That sat next to the king, and was the chief in dignity and authority under him:

was Carshena; and so everyone in their rank and order, as next mentioned:

Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan; who, according to the latter Targum, were of different countries; the first of Africa, the second of India, the third of Idumea, the fourth of Egypt, the fifth of Resen, Gen 10:12 which is framed out of Marsena, who is dropped, and the last of Jerusalem, said to be Daniel; though the former Targum makes him to be Haman:

the seven powers of Persia and Media; which custom of having seven counsellors with the kings of Persia arose from the seven princes that slew Smerdis the pretender, and made Darius Hystaspis king, the father of Xerxes:

which saw the king's face; were intimate and familiar with him, often in his presence; yea, might go into it when they pleased, without the ceremony of being introduced; which privilege the above persons reserved to themselves, when they placed Darius on the throne, as Herodotus relates (u):

and which sat the first in the kingdom; next to the king, and were assisting to him in the administration of government, see Ezr 7:14.

(u) lb. (Thalia, sive, l. 3.) c. 84, 118.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

In Marsena we may perhaps recognize the famous Mardonius, and in Admatha, Xerxes’ uncle, Artabanus.

The seven princes - There were seven families of the first rank in Persia, from which alone the king could take his wives. Their chiefs were entitled to have free access to the monarch’s person. See the margin reference note.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Which saw the king’s face; which had constant freedom of access to the king, and familiar converse with him; which is thus expressed, because the Persian kings were very seldom seen by their subjects.

Which sat the first in the kingdom; which were his chief counsellors and officers, and had the precedency from all others.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

14. The seven princes — These seven, whose names are here given, are among the wise men whom he consulted. They were his most intimate counsellors, and the very highest nobles of the empire. See the note on Ezr_7:14. In the name Admatha we may, perhaps, recognise Artabanus, the uncle of Xerxes, (Herod., Est_7:10,) and in Marsena, his famous general Mardonius.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And the next unto him was Carshena, Shethar, etc. The chief native advisers of Xerxes in the early part of his reign appear to have been Mardonius (Pera Marduniya) and Artabanus (Pers, Artapana), who was his uncle (Herod., 7:5-17). It is possible that Mardonius may be here represented by Marsena, and Artabanus by Admatha; but the names could only have taken these shapes by a large amount of corruption. The other form have a general Persian air, but do not admit of even conjectural identification. The seven princes of Persia and Media. Ezra assigns to the Persian monarch seven special counsellors, (Est_7:1-4) and Herodotus says that there were seven leading families in Persia whose heads were specially privileged (3:84). The title, however, "princes of Persia and Media," is not found anywhere but here. Which saw the king"s face. Among the privileges said by Herodotus to have been reserved to the heads of the great families, one of the most valued was that of free access to the monarch at all times, unless he were in the seraglio.

Privileged persons.

princes of Persia and Media, which saw the king"s face, and sat first in the kingdom." It has always been the custom of kings to surround themselves with those who should be able to help or advise, or be the media of transmitting their desires or decrees to the people. These officers of state have been called "wise men," viziers, councillors, ministers. They form the executive. In Persia there was no electoral representation, the government was absolute. Hence the seven men whose names are mentioned were appointed by the king, and his whim could remove them.

So long as they were in favour they were accounted privileged persons. Two things are told of them:

I They had a PRIVILEGED SIGHT.

II They had a PROMINENT POSITION.

I It was the custom of the kings of Persia to seclude themselves as much as possible from their subjects. Only those who were appointed to come near might see his face. This reserve was assumed in order to foster reverence and awe of the great king among the people. When one who had been permitted to approach, and had gained the king"s favour, lost it, the attendants immediately covered his face that he might not look on the king. "As the word went out of the king"s mouth, they covered Haman"s face". (Est_7:8) The seven wise men here mentioned were permitted to see the king"s face at any time. The rulers of Persia assumed the title of "king of kings." That which was assumed by them belongs only to God. Who can see his face? He dwells in light "unapproachable." When Jacob wrestled with the angel of the Lord, he carried a reminder thereof in the limp or lameness, the result of the touch of that supernatural Being. When Moses desired to see the Divine glory he was bidden in a cleft rock; when he communed with God his face glistened so that be had to hide it beneath a veil. When Manoah offered a sacrifice, and the angel whose name was "secret" did wondrously, he feared he would be slain because of the visit from another world. "No man hath seen God at any time." Man could not see the unutterable glory and live. But there is One, "the only begotten Son," who not only saw his face, but rested "in the bosom" of the Divine Father, and "hath declared him." He gives to us this privileged sight also. God was in Christ. The meaning- of the incarnation was this, that men looking at Christ looked on "God manifest in the flesh." Philip wanted a further view of the Father, and Christ told him, "He that hath seen me hath seen the Father." Intercourse was possible under the old dispensation; sight was made possible under the new. Faith in Christ sees God. "The pure in heart see God" not only hereafter, but here. This is a high privilege. The Queen of Sheba said to Solomon, "Happy are thy men, and happy are these thy servants which stand continually before thee and hear thy wisdom." The happiness of the true Christian is to stand ever in the presence of God. This privilege is the gift of God"s grace. None could admit to the sight of his mercy and glory unless he had graciously permitted it. The sight is not for a few, but for all who will come unto him through Christ.

II The PROMINENT POSITION occupied by the "wise men" of Persia may suggest the advance which comes through spiritual character. "To sit first" in the kingdom is not to be the one aim, but it will be given to those for whom it is prepared those who are prepared for it. High spiritual qualities give pre-eminence. This pre-eminence is not to be sought for itself. There must be no ambition, or we are those unfitted for it. Spiritual character must be sought as its own reward, and because it pleases God. James and John made a great mistake when they asked, through their mother, Christ for a promise of prominent position. "The last will be first, and first last." Heaven is no place of pomp, but of discrimination of character. Mere questions of precedence, whether in court, ecclesiastical, or municipal affairs, are generally petty, because based on mere accident and opinion. In heaven character will decide precedence. Those nearest the throne will probably be those who felt themselves the most unworthy; men like Paul, who felt himself "less than the least of all saints." The great thing for us is not to seek pre-eminence, but inner spiritual power; by simple faith, humility, zeal, unselfishness, devoutness, living as in the presence of God, and having every thought and action in harmony with God"s will. As the current of a river sets to the ocean, so the whole "set" of a life may be God-ward. The seven men who "sat first in the kingdom" were in their position that they might advise the king. When we are brought into God"s kingdom it will be to drink in of his wisdom. These men also could be easily removed. Their position depended on the whim of the monarch, and therefore was insecure. When we are once brought into God"s kingdom above we shall be safe for ever. No enemy shall dislodge, no storm trouble, no sin assail, but we shall be safe for ever. We read of Haman being "advanced," and of the king setting "his seat above all the princes that were with him". (Est_3:1) This must have been gall and wormwood to the rest of the princes. No such jealousy will enter the hearts of those who are permitted to behold in heaven the King"s face, and to sit in his kingdom. H.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Saw - Who had constant freedom of access to the king, and familiar converse with him: which is thus expressed, because the Persian kings were very seldom seen by their subjects. Sat - Who were his chief counsellors and officers.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

And the nearest to him to present his words before them were the following: Carshena, Shethar, etc.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.