Esther, the meticulously composed woman (Verbs continued)

Last post we took a look at some verbs that described king Xerxes and Mordecai in the book of Esther. Today we take a look at some of the defining verbs that describe and record Esther's actions in some of her most desperate moments. 

Esther as depicted in the 1981 cartoon Superbook Season 1 episode 25

Esther's Verbs

The namesake of the book has a great many verbs closely associated with her. When the king's beauty pageant began Esther was brought (לָקַח lāqaḥ which means "to take" or "to lead" or "to capture" or "to carry off") to the king's house (2:8). We are told Esther pleased her new managers in 2:9 (יָטַב yāṭaḇ which means "to be good" or "to be pleasing" or "to be well with"). This leads to Esther receiving exceptional and speedy service from her new managers. 

We're told that Esther did not let her family lineage be known (נָגַד 2:10 which means "to make known" or "to be conspicuous"). This is a fascinating concept in the midst of all the preparation and beautification she went through. One the one hand she was being prepared so that way in every inch of her body she might be pleasing for Xerxes. In all who she was she was to be delightful to the king. She was the culmination of a symphony of attraction. She was to be the chorus of a song of pleasure for Xerxes. On the other hand, while she had been meticulously composed, there was something about her that no one knew. For all the parts of her that had to submit to inspection, she had something about her which no one would inspect or know about: her family lineage. Here was a beauty beyond all compare demanding the attention of anyone with eyes to see, and yet there was a secret which none in the king's house knew. This is the first repeated verb in relationship to Esther. We're told that she kept her lineage unknown, and then it is again restated because Mordecai had instructed her not to make her lineage known. 

In the build up and execution of her petition to king Xerxes, Esther's verbs give us insight into her character. In Esther 7 and 8 we're given a distinguishable difference in verbs that reveal Esther's desires. 

In chapter 7 the second of Esther's banquets is recorded. Esther had prepared a special feast for Haman and Xerxes. The verb that is used in 7:1 is שָׁתָה šāṯâ. This verb means "to drink" or "to feast". This particular verb only occurs three times in the book of Esther. The first occurrence is in 3:15 in reference to Haman and Xerxes "drinking" or "feasting" after signing into law the edict to destroy the Jews. The second use is in 4:16 when Esther instructs Mordecai to gather all the Jews in Susa, and she declares a fast, an abstinence from שָׁתָה šāṯâ. The final instance is of course in 7:1 in that dramatic scene wherein Haman is denounced an as an enemy and adversary, and his life ends as a result of his wicked, murderous, genocidal plot. While Haman and Xerxes indulged in שָׁתָה šāṯâ, Esther abstained. While Haman and Xerxes give lavish feasts and celebrations for their friends and subjects, Esther called for a fast. Esther's only associated with שָׁתָה šāṯâ because of her labor and efforts to serve her people by securing Xerxes' favor. 

At the second banquet is where we're told about Esther's passionate plea before Xerxes. Esther leads her request with a very formal petition:

Then Queen Esther answered, “If I have found favor with you, Your Majesty, and if it pleases you, grant me my life—this is my petition. And spare my people—this is my request. (7:3 NIV)

The verb used here that is rendered as "pleases you" by the NIV is טוֹב ṭôḇ which means "to be pleasing" or "to be pleasant" or "to be glad". This verb is used 8 times throughout Esther. 5 of those 8 uses this word is spoken by Esther with Xerxes as focus. All five times that Esther uses this word it is in the form of a phrase to win the favor of Xerxes. In this way we see this word is used as a personal one between Esther and Xerxes. She is one who desires to please the king. 1/8 of these uses of  טוֹב ṭôḇ is by Haman. He uses a similar phrase when seeking the king's permission to destroy the Jews (3:9). Whenever this phrase is directed towards Xerxes, he responds affirmatively. 

This is a key part of Esther's approach to her marriage with Xerxes. She knows that it is her expected role to please Xerxes, and so she presents her requests with Xerxes' pleasure as the focal point:

• In 5:4 when Esther takes a massive risk to approach the king without previously being summoned, she invites him to a banquet with טוֹב ṭôḇ as the reason "if it pleases the king". 
• In 5:8 when Xerxes asks Esther at her first banquet what her desire and request is, she again invites Xerxes to a banquet, again with  טוֹב ṭôḇ as the reason "if it pleases the king". 
• In 7:3 Esther begs for her life and for the life of her people. Her petition is presented as something that hopes to please the king. 
• In the aftermath of Haman's execution, Esther seeks to rectify the legacy of Haman in the royal decree to destroy the Jews. In 8:5 Esther extends her request to Xerxes that a new law might be passed "if it pleases the king". 
• After the new edict was written by Mordecai and Esther in chapter 9, Esther seeks to fulfill the destruction of Haman's house. In 9:13 she once again uses  טוֹב ṭôḇ in her petition; "if it pleases the king". 

Lest we doubt the sincerity and earnestness of Esther, let's remember a few things. 

1. Esther had risked her life in approaching the king the first time (Esther 5).
2. Esther then risked her own life AGAIN in approaching the king a second time (8:3-4)
3. Esther not only sought her own immediate safety, she also sought the safety of her family (Mordecai) and her people (the Jews). 

She pleaded with Xerxes at her second banquet (Esther 7) and she again pleaded before Xerxes after Haman's execution. At the end of Esther 7 the story may have come to a conclusion. Haman was carried off and executed, nothing left for us to learn, and nothing left for us to take away right? wrong! Haman's legacy still remained and God's promise from Exodus 17:16 to destroy Amalek remained. Esther continued to advocate for her people and pursue the hard work of protecting her people even after the immediate threatening person was removed. 

In Esther 8:3 we are told that Esther got even more earnest in her pleading and begging before Xerxes! There are more verbs used to describe Esther's posture and demeanor in Esther 8 than in Esther 7. In 8:3 we read the following:

Esther again pleaded with the king, falling at his feet and weeping. She begged him to put an end to the evil plan of Haman the Agagite, which he had devised against the Jews. (8:3 NIV)

Let's look at these one at a time. First, we once again see the Hebrew verb used for speaking: דָּבַר dāḇar. Often this verb is contextually translated. In the broadest sense it conveys someone speaking. It can be used for someone asking something, someone declaring something, or someone simply replying in conversation. We will see why this is rendered as "pleaded" in many translations in a moment. 

The second verb in 8:3 is נָפַל nāp̄al means "to fall" or "to fall down" or "to lie down" or "to prostrate oneself". We see the desperation of Esther and the love of Esther all wrapped up into this moment. The woman who was meticulously composed for the pleasure of Xerxes, became intentionally unhinged in the presence of Xerxes for the sake of her people. This verb is the same word used to describe Haman when he fell at the feet of Esther to beg for his life in 7:8. Esther's courageous and daring show of her passion for her people is embodied in the very posture that she takes before Xerxes. 

The third verb we see in 8:3 is בָּכָה bāḵâ which means "to weep" or "to shed tears". We are never told that Esther was anything other than pleasing for Xerxes, except in this moment. We are led to believe by the author that she was the object of smiles for Xerxes, and here the tension is measurable as the source of Xerxes pleasure is in anguish. Esther, who had exceptional self control (think back to her intentional fasting and double feasts she threw for Haman and Xerxes) gave herself fully to this moment. If her words could not persuade her royal husband, perhaps her tears could. 

The fourth verb in 8:3 is חָנַן ḥānan which means several things depending on the form the word is written in. The form in which the word appears in 8:3 gives a sense of seeking favor or imploring someone to show favor in a situation. The English words "begged" or "besought" or "implored" all give a sense of this verb. In this way we can see this verb as a summary verb of Esther's activity in regards to Haman's evil decree. She had spoken (דָּבַר dāḇar), she had gotten down on her knees (נָפַל nāp̄al), and she had poured out her tears (בָּכָה bāḵâ) before Xerxes. Implored or begged are two wonderful summarizing words to describe all the efforts Esther went through to seek the protection and preservation of her people along with the permanent end of Haman's legacy. With all these verbs in play, it's no wonder why the broad verb for speaking (דָּבַר dāḇar) is translated here as "pleaded"! 

A few concluding notes regarding Esther as a person can be made based on Esther's verbs:

1. Esther was a woman who spoke with power. Her words brought life to her immediate and extended family.
2. Esther was a woman who observed with wisdom the opportunities and challenges that beset her. 
3. Esther was a woman who pursued her goals. Her ambition was matched by her desire to learn. 
4. Esther was a woman who led her people well. Her leadership is a rousing success, especially when contrasted with Xerxes selfish, uncaring rule, and Haman's hate filled genocidal motives.