The interpretation timeline

Esth 8:13

How this passage has been read — the sources, oldest to newest.

From the early Church Fathers to now.

1 Jewish · 1 Reformed

Esth 8:13 · Douay-Rheims
“And this was the content of the letter, that it should be notified in all lands and peoples that were subject to the empire of king Assuerus, that the Jews were ready to be revenged of their enemies.”
Scholastic c. 1100 – 1500
1105
A.D.
Rashi Jewish
1040–1105
“The copy an explicit letter.”
666 years pass — nothing from this stretch is hosted yet
Post-Reformation c. 1650 – 1900
1771
A.D.
John Gill Reformed
1697–1771
“And Mordecai went out from the presence of the king,.... And walked or rode about in the city to show himself to his friends: in royal apparel of blue and white; such as the Persian kings wore, and were not allowed to any other, as Xenophon writes (g): and with a great crown of gold; a coronet, such as princes and nobles wear; the latter Targum calls it a great golden chain, and such the eastern kings used to give to their favourites; see Dan 5:29, and with a garment of fine linen and purple; this must be an inner garment, since it is distinct from the royal robe before mentioned; though as the word signifies a wrap, or roll, it may design a turban, which was a roll of linen wrapped about the head; and such was the Persian diadem, according to Curtius (h), which was of a purple colour, mixed with white; and so the Septuagint version is, "and a diadem of fine linen, of a purple colour"; and if so, the crown of gold was not worn on his head, nor is it likely it should be allowed, but was carried before him; see Gill on Est 6:8, and the city of Shushan rejoiced, and was glad; not only the Jews in it, but the native inhabitants of it, that had any sense of humanity, expressed their joy at the sight of Mordecai thus arrayed; that so good a man was advanced at court, and so bad a man as Haman was displaced and put to death; see Pro 29:2. (g) Cyropaedia, l. 8. c. 23. (h) Hist. l. 3. c. 3. & l. 6. c. 6. Vid. Solerium de Pileo, sect. 9.”
Source
Modern · 1953 →

The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.