Esther 8:10

Est 8:10 And he wrote in the king Ahasuerus’ name, and sealed [it] with the king’s ring, and sent letters by posts on horseback, [and] riders on mules, camels, [and] young dromedaries:

Ver. 10. And he wrote in the king Ahasuerus’s name] For he knew that "where the word of a king is, there is power: and who may say unto him, What doest thou?" Ecc 8:4; see Dan 5:19. Mordecai, as he was careful not to abuse his authority, so he spareth not to improve it to the utmost for the Church’s good. We may also lawfully and comfortably improve the benefits and privileges granted us by princes and other benefactors. Constantine’s donation and Peter’s patrimony is much boasted of by that antichrist of Rome. A mere fiction, as various learned men of their own side have proved (Cusanus, Ficinus, Volater, Otho Frising). But if it were never so true, what power had Constantine to give away and alienate such a considerable part of the empire (might he not well have been therefore called Pupillus, as he was in scorn by some heathen historians for his bounty to poor Christians)? or with what conscience could the bishop of Rome have accepted of such a gift, and left it to his successors. But it was neither so nor so. Not Constantine, but Pepin, enlarged the pope’s territories; as not Peter, but Phocas, is the right craggy rock upon which is founded the pope’s supremacy.

And sealed it with the king’s ring] See Est 3:12, and observe what a strange turn of things here was all on the sudden. Merlin from this clause gathereth, that the king perused and approved whatsoever the scribes wrote by the appointment of Mordecai, he saw it, and signed it.

And sent letters by posts] See Est 3:15. That was a witty speech of him, who said of secretaries that pretend much to Scripture: they were like posts, that bring truth in their letters and lies in their mouths. And of another, that they do angariare, make posts of the Holy Scriptures; compelling them to go two miles, which of themselves would go but one.

And riders on mules] Which are counted swifter than horses, and yet a horse is so swift a creature, that the Argives consecrated a horse to the sun, as the swiftest beast to the swiftest planet, Equitantes in equis angariis riding on the public couriers horse (Tremel.), O ταχιστος τω ταχυτατω.

Camels] These were large strong beasts, that could endure long and hard travel. It is said of them, that they do drink, in praesens et in posterum, for the present and the future, and can hold out travelling three days together without food.

And young dromedaries] These were also swift beasts, Jer 2:23, and therefore it is by antiphrasis that among us a slow person is called a dromedary, Ut lucus a non lucendo, bellum quasi minime bellum.

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 8:10. And he wrote in King Ahasuerus’s name — Josephus has given us a true copy, as he says, of this decree; or, as he terms it, of the letters which Artaxerxes sent to all nations which lie between India and Ethiopia; wherein he represents the abuse which favourites are wont to make of their power and credit with their prince, by insulting their inferiors, by flying in the face of those who raised them, and, to gratify their resentments, calumniating the innocent, and putting honest men in danger of their lives, &c. And sent letters by posts, and riders on mules, &c. — Which were not employed in the sending of the former letters; but these, coming later, required more care and speed, that the Jews might be eased from their present fears, and have time to provide for their own defence.

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

Or, mules.

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

sent . . . by posts . . . and riders on . . . camels, and young dromedaries--The business being very urgent, the swiftest kind of camel would be employed, and so the word in the original denotes the wind-camel. Young dromedaries also are used to carry expresses, being remarkable for the nimbleness and ease of their movements. Animals of this description could convey the new rescript of Ahasuerus over the length and breadth of the Persian empire in time to relieve the unhappy Jews from the ban under which they lay.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 10. On mules, camels, and young dromedaries] What these beasts were is difficult to say. The word רכש rechesh, which we translate mules, signifies a swift chariot horse.

The strange word אחשתרנים achashteranim is probably a Persian word, but perhaps incurably corrupted. The most likely derivation is that of Bochart, from the Persian [Persian] akhash, huge, large, rough, and [Persian] aster, a mule; large mules.

The words בני הרמכים beney harammachim, the sons of mares, which we translate dromedaries, are supposed to signify mules, produced between the he ass and the mare, to distinguish them from those produced between the stallion and the ass, But there is really so much confusion about these matters, and so little consent among learned men as to the signification of these words, and even the true knowledge of them is of such little importance, that we may well rest contented with such names as our modern translations have given us. They were, no doubt, the swiftest and hardiest beasts that the city or country could produce.

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

(10) Posts.—The posts. Literally, the runners. (See Note on Est_1:22.)

Riders on mules.—Rather, on horses of great speed; the “swift beast “of Mic_1:13.

Camels, and young dromedaries.—The words thus translated occur only here, and there is much doubt as to the meaning. It may suffice to mention two renderings :—(1) “Mules, the offspring of royal mares “—so Gesenius; or (2) we may connect the former word with the Persian word meaning royal—so Canon Rawlinson, who translates the whole clause, riders upon coursers of the king’s stud, offspring of high-bred steeds.”

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

10. riding on swift steeds] As time was an object, it was important that the messengers should be well mounted. Both Herodotus (viii. 98) and Xenophon (Cyrop. viii. 6. 17) speak of horses only as being used in Persia to carry despatches.

that were used in the king’s service] This corresponds to but one word in the original, which occurs only in this passage, and is a Hebraised form adapted from the Persian khshatra, lordship, realm, or khshatram, a crown, which is also the source of kether, a crown (Est_1:11, Est_2:17, Est_6:8), and of the Greek κίδαρις.

bred of the stud] perhaps literally, sons of the (royal) mares. The word rendered ‘stud’ occurs here only in the Bible. In later Hebrew it means a mule born of a mare and he-ass. The LXX. and Vulgate, probably having no clue to the meaning of the words, much abbreviate the latter part of this verse, having merely, they sent the letters (Vulg. the letters were sent) by couriers.

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.

Wherein the king granted the Jews which were in every city to gather themselves together,.... In some part of the city they should choose, and remain in a body, being sufficiently armed:

and to stand for their life; to defend themselves, and fight for their life, should any attack them, or attempt to take it away; in such case they might act offensively:

so as to destroy, to slay, and to cause to perish, all the power of the people and province that would assault them; every army of them, or as many as should join in a body to attack them, any mighty or powerful mob; and not men only:

but both little ones and women, and to take the spoil of them for a prey; the same words are used, and the same power is given them as were to their enemies, Est 3:13, not that they made use of it to the utmost extremity, it is certain they did not in one point, in taking the spoil, Est 9:10, and, since they spared that, it is highly probable they spared women and children.

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

Riders on mules, camels and young dromedaries - Most moderns translate “riders upon coursers and mules, the offspring of mares;” but the words translated “mules” and “mares,” are of very doubtful signification, since they scarcely occur elsewhere. The real meaning of the clause must remain doubtful; perhaps the true translation is, “riders upon coursers of the king’s stud, offspring of high-bred steeds.” So Est 8:14.

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

Posts, who had a right to make use of any person’s horse, &c. (Menochius) --- Who. Protestants, "on horseback, and riders on mules, camels, and young dromedaries." (Haydock) --- The original terms greatly embarrass interpreters. (Calmet) --- Septuagint have simply, "he sent the writings by letter-carriers, ordering them to follow their own laws in every city, to help themselves, and treat their adversaries and opponents as they pleased, on one day....the 13th....of Adar. This is a copy," &c., chap. xvi. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Which were not employed in the sending of the former letter; but this coming later required more care and speed, that the Jews might be eased from the torment of their present fears, and have time to furnish themselves with necessaries for their own defence.

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

10. Posts on horseback — See notes on Est_1:22; Est_3:13.

Riders on mules — Rather, on swift coursers. See note on 1Ki_4:28. The word is here a collective.

Camels — The word אחשׁתרנים is of Persian origin, and means royal, or pertaining to the government. The most probable meaning is royal steeds. The word occurs only here and in Est_8:14.

Young dromedaries — Hebrews sons of the rammachim. The word רמכים is found only here, and is of doubtful meaning. According to Gesenius and Furst, it means mares. But, as it has the masculine termination, others understand it to mean stallions. Rawlinson gives it the more general sense of highbred steeds. Perhaps the best version of all the words would be, riders of the swift coursers, the royal steeds, offspring of the thoroughbreds.

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

He wrote in the king"s name. As Haman had done. (Est_2:12) And riders on mules, camels, and young dromedaries. There is no "and" before "riders" in the original, and the clause is clearly exegetical of the preceding, Neither "mules," nor "camels," nor "young dromedaries" are mentioned in it, and the best translation would seem to be riders on coursers of the royal stud, the offspring of thoroughbreds." It is noticeable that both Herodotus (8:98) and Xenophon ("Cyrop.," 8:6, speak of horses as alone employed in carrying the Persian despatches.

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

Riders - Which were not employed in sending the former letter: but this coming later required more care and speed, that the Jews might be eased from their present fears, and have time to provide for their own defense.

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

wrote in the name of King Ahasuerus

Writing something in the king's name represents writing it with his authority, or writing it as his representative. (See: Metonymy)

signet ring

See how you translated this phrase in Esther 8:2

couriers

people who carry messages

bred from the royal stud

The royal stud was the king's best male horse. The horses that were used in the king's service were its offspring. AT: "the offspring of the king's best horse" (See: Assumed Knowledge and Implicit Information)

gave to the Jews ... permission to gather

"told the Jews ... that he was allowing them to gather"

make a stand

This is a metaphor for fighting back and not running away. AT: "fight back" (See: Metaphor)

the thirteenth day of the twelfth month, which is the month of Adar

See how you translated this in Esther 3:13

translationWords

seal

people group

possess

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

by the couriers the horsemen, whom the king commanded to hasten (lit. to run).

the camels Heb. הָאֲחַשְּׁתְּרָנִים. a type of camel that runs swiftly.

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.