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Neither have we included the festivals instituted at a later period of the Jewish history. The feast of Purim, Esth. ix. 28, 29; and of the Dedication, which lasted eight days. John x. 22; 1 Mac. iv. 59. If this time were distributed over every day, the servants would have to themselves nearly one half of each day.
What have we any further need of testimonies? Six hundred such are in the holy text. And in this place, Esth. ix. 31, what can be more plain, than that nighal-naphscham, upon their soul, is put for nghalehem, upon themselves, especially since nghalehem is found to the same purpose, both in ver. 27 and 31. If we will make the text agree well with itself, how can we but take both these for one?
Esther, when she went to supplicate the king her husband for her people, made use neither of her beauty nor relation, nor the privileges of which she might have had temptation to make use of, especially at such a time, and in such exigencies, as then did compass her about; but, I say, she made not use of them to thrust herself into his presence, but knew, and kept her distance, standing in the inward court of his palace until he held out the golden sceptre to her; then Esther drew near, and touched the top thereof; Esth. v. 1, 2.
Neither have we included the festivals instituted at a later period of the Jewish history the feast of Purim, Esth. ix. 28, 29; and of the Dedication, which lasted eight days. John x. 22; 1 Mac. iv. 59. If this time were distributed over every day, the servants would have to themselves nearly one half of each day.
Deut. xxviii. 14; or, do they think us more precise than Mordecai, who would do no reverence to Haman, because he was an Amalekite, Esth. iii. 2, and so not to be countenanced nor honoured by an Israelite? Deut. xxv. 19.
When king Ahasuerus had given forth a decree for the utter extirpation of the Jews, Mordecai feared not to tell Esther, that if she should then hold her peace enlargement and deliverance should arise unto the Jews from another place, but she and her father’s house should be destroyed; whereupon she, after three days’ humiliation and prayer to God, put her very life in hazard by going in to supplicate the king, which was not according to the law, Esth. iv.
And the other word translated ordained, when applied to an assembly by the Septuagint, is used for a judgment of authority, as, "And what was decreed against her," Esth. ii. 1; and so a word derived from it, signifies a decree, Dan. iv. 14, 21.
For they are not called the holidays of Purim, but simply the days of Purim,—“A day of feasting and of sending portions one to another,” Esth. ix. 19, 22. No word of any worship of God in those days.
God rejoices in the opportunity to forgive his erring people and in restoring them again into his partnership. The social condition of the exiles, 2 K. 25:27; Dan. 1:19-21; Is. 60:1; Jer. 29:4-7, Esth., and passages in Eze. The details of each of the three invasions and the captivities as outlined above. See scriptures. The activity and influence of false prophets of this age.
The feast of Belshazzar. The visions of Daniel 7:1-14, 8:1-12, 10:4-6. The four beasts of Daniel and their significance. The oracles against foreign nations, Eze. chs. 25-32. The benefits mentioned above. The lessons mentioned above. Find scripture basis for them. The Restoration. Ezra, Neh., Esth., Hag., Zech. Scripture Analysis.
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