Esther 9:14
And the king commanded it so to be done: and the decree was given at Shushan; and they hanged Haman's ten sons.
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9:1-19 The enemies of the Jews hoped to have power over them by the former edict. If they had attempted nothing against the people of God, they would not themselves have suffered. The Jews, acting together, strengthened one another. Let us learn to stand fast in one spirit, and with one mind, striving together against the enemies of our souls, who endeavour to rob us of our faith, which is more precious than our lives. The Jews, to the honour of their religion, showed contempt of wordly wealth, that they might make it appear they desired nothing except their own preservation. In every case the people of God should manifest humanity and disinterestedness, frequently refusing advantages which might lawfully be obtained. The Jews celebrated their festival the day after they had finished their work. When we have received great mercies from God, we ought to be speedy in making thankful returns to him.On the spoil laid they not their hand - As they might have done (see the margin reference). 13. let it be granted to the Jews which are in Shushan to do to-morrow also according unto this day's decree—Their enemies adroitly concealing themselves for the first day might have returned on the next, when they imagined that the privilege of the Jews was expired; so that that people would have been surprised and slain. The extension of the decree to another day at the queen's special desire has exposed her to the charge of being actuated by a cruel and vindictive disposition. But her conduct in making this request is capable of full vindication, on the ground (1) that Haman's sons having taken a prominent part in avenging their father's fall, and having been previously slain in the melee, the order for the exposure of their dead bodies on the gallows was only intended to brand them with public infamy for their malice and hatred to the Jews; and (2) the anti-Jewish party having, in all probability, been instigated through the arts or influence of Haman to acts of spiteful and wanton oppression, the existing state of feeling among the natives required some vigorous and decisive measure to prevent the outbreak of future aggressions. The very circumstances of their slaying 800 eight hundred Jews in the immediate vicinity of the court (v. 6, 15) is a proof of the daring energy and deep-rooted malice by which multidues were actuated against the Jews. To order an extension, therefore, of the permissive edict to the Jews to defend themselves, was perhaps no more than affording an opportunity for their enemies to be publicly known. Though it led to so awful a slaughter of seventy-five thousand of their enemies, there is reason to believe that these were chiefly Amalekites, in the fall of whom on this occasion, the prophecies (Ex 17:14, 16; De 25:19) against that doomed race were accomplished. No text from Poole on this verse. And the king commanded it so to be done: and the decree was given at Shushan,.... That the Jews might have leave to seek out and slay the rest of their enemies in Shushan, on the fourteenth day, in like manner as they had on the thirteenth:

and they hanged Haman's ten sons; on the same gallows very probably their father was hanged; the Targum gives us the distance between each person hanged thereon.

And the king commanded it so to be done: and the decree was given at Shushan; and they hanged Haman's ten sons.
Verse 14. - They hanged the ten sons of Haman. Exposure on a cross was regarded as a deep disgrace, and was a punishment often inflicted by the Persians on persons killed in some other way (see Herod., 3:125; 7:238; Xen., 'Anab.,' 3. 1, § 17; Pint., 'Vit. Artax.,' § 17). Also they slew the ten sons of Haman, whose names are given, Esther 9:7-9;

(Note: The peculiar position of the names of the sons of Haman in editions of the Bible, grounded as it is upon the ancient mode of writing, must originally have been intended merely to give prominence to the names, and facilitate their computation. The later Rabbis, however, have endeavoured to discover therein some deeper meaning. This mode of writing the names has been said to be signum voti, ut a ruina sua nunquam amplius resurgant, or also a sign quod sicut hi decem filii in linea perpendiculari, unus supra alterum, suspensi fuerint. Comp. Buxtorf, Synagoga jud. pp. 157-159 of the Basle edit. 1580. What is indicated by the smaller forms of the letters ת, שׁ, and ז, in the first, seventh, and tenth names, is not known; the larger ו in the tenth may have been meant to give prominence, by the character employed, to this name as the last.)

but on the spoil they laid not their hand, though this was allowed to them, Esther 8:11, as it had been commanded to their enemies by Haman's edict, Esther 3:13, ut ostenderent, se non aliud quam vitae suae incolumitatem quaerere; hanc enim perdere volebant ii qui occidebantur. C. a Lapide.

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