The interpretation timeline

Esth 9:10

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

From the early Church Fathers to now.

1 Jewish · 1 Methodist · 1 Catholic

Esth 9:10 · Douay-Rheims
“And when they had slain them, they would not touch the spoils of their goods.”
Scholastic c. 1100 – 1500
1105
A.D.
Rashi Jewish
1040–1105
“The ten sons of Haman I saw in Seder Olam (ch. 29): These are the ten who wrote a [false] accusation against Judea and Jerusalem, as it is written in the Book of Ezra (4:6): “And in the reign of Ahasuerus, at the beginning of his reign, they wrote an accusation against the dwellers of Judea and Jerusalem.” Now what was the accusation? To stop those who ascended from the exile during the days of Cyrus, who had commenced to build the Temple, and the Cutheans slandered them and stopped them, and when Cyrus died, and Ahasuerus reigned, and Haman was promoted, he feared that those in Jerusalem would engage in the construction, and they sent in the name of Ahasuerus to the princes of the other side of the river to stop them. but on the spoil they did not lay their hands so that the king should not cast an envious eye on their money.”
Source
727 years pass — nothing from this stretch is hosted yet
Post-Reformation c. 1650 – 1900
1832
A.D.
Adam Clarke Methodist
1762–1832
“The ten sons of Haman - Their names are given above. And it is remarked here, and in Est 9:16, where the account is given of the number slain in the provinces, that the Jews laid no hands on the spoil. They stood for their lives, and gave full proof that they sought their own personal safety, and not the property of their enemies, though the decree in their favor gave them authority to take the property of all those who were their adversaries, Est 8:11.”
Source
1849
A.D.
1774–1849
“Goods, in any place, (Tirinus) that they might not appear to be actuated by the desire of riches, (Calmet) to fall upon the innocent. How often does this fatal cause blind Christian conquerors! The sons of Aman were married, and had separate establishments, chap. viii. 1.”
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.