Esth 4:9

“And Hatach came and told Esther the words of Mordecai. Both the case of the Jews, and the cause of it, and what he would have her do at this critical juncture. And Hatach came and told Esther the words of Mordecai. Both the case of the Jews, and the cause of it, and what he would have her do at this critical juncture. Esther 4:10 est 4:10 est 4:10 est 4:10Again Esther spake unto Hatach,.... For there was no other way of corresponding and conversing but by an eunuch; the wives of kings being altogether under their watch and care: and gave him commandment unto Mordecai; to go unto him, and what he should say to him from her, which is as follows.”

“When Hatach brought this information to Esther, she sent word by him to Mordochai, that she might not go in unto the king unsummoned. אל מ תּצוּהוּ, she ordered or commissioned him to Mordochai, viz., to tell him what follows, Est 4:11 : "All the king's servants and the people of the king's provinces (i.e., all the officers and subjects of the king) know, that with respect to every man or woman that shall come in unto the king, into the inner court, that is not called - one (the same) law (is) for him: to put (him) to death, except him to whom the king shall hold out the golden sceptre, that he may live." לואשּׁה כּל־אישׁ precede as nominativi absol.; these are followed by two relative clauses, which are succeeded by the anacoluthic predicate דּתו אחת: one and the same law is for him (דּתו, the law concerning him, the unsummoned appearer, the matter of which is briefly stated by להמית). In the inner court dwelt the king, seated on his throne (comp. Est 5:1). The law, that every one entering unbidden should be put to death, was subject to but one exception: וגו מאשׁר לבד, except him to whom the king stretches out, etc. הושׁיט from ישׁט, appearing only in the present book (Est 5:2; Est 8:4), but frequently in Chaldee and Syriac, signifies to hold out, to extend, with לו, to or towards him. שׁרביט, the Aramaic form for שׁבט, sceptre. Access to the royal presence had been already rendered difficult by an edict issued by Dejokes the Mede, Herod. 1:9; and among the Persians, none, with the exception of a few individuals (Herod. iii. 118), were permitted to approach the king without being previously announced (Herod. iii. 140; Corn. Nepos, Conon, 3). Any one entering unannounced was punished with death, unless the king, according to this passage, gave it to be understood by stretching forth his sceptre that he was to remain unpunished. It is, however, self-evident, and the fact is confirmed by Herod. iii. 140, that any who desired audience were allowed to announce themselves. Esther might, it seems, have done this. Why, then, did she not make the attempt? The answer lies in her further message to Mordochai: "and I have not been called to come in unto the king these thirty days." From these words it appears, that formerly she had been more frequently summoned before the king. Now, however, a whole month had passed without any invitation. Hence she concluded that the king did not much wish to see her, and for this reason dared not go unto him unbidden. Evidently, too, she was unwilling to be announced, because in that case she would have been obliged immediately to make known to the king the cause of her desiring this interview. And this she would not venture to do, fearing that, considering the great favour in which Haman stood with the king, she might, if she did not provoke his displeasure against herself through her intercession for her people, at least meet with a rejection of her petition. To set aside an irrevocable decree sealed with the king's seal, must have appeared to Esther an impossible undertaking. To have asked such a thing of the king would have been indeed a bold venture.”