Where were white, green, and blue, hangings, fastened with cords of fine linen and purple to silver rings and pillars of marble: the beds were of gold and silver, upon a pavement of red, and blue, and white, and black, marble.
Read it in contextXerxes’ Royal Feast
Start reading at Esther 1:1 (Esther 1:1 to Esther 1:8).
An editorial reading unit, not a claim that the surrounding context stops here. Book background below applies to the shared passage; individual verses may need more specific explanation.
This opening unit introduces the chapter’s movement. The change of queen and Mordecai's discovery of a plot establish circumstances important to the later reversal.
1:1Now it came to pass in the days of Ahasuerus, (this is Ahasuerus which reigned, from India even unto Ethiopia, over an hundred and seven and twenty provinces:)
1:2That in those days, when the king Ahasuerus sat on the throne of his kingdom, which was in Shushan the palace,
1:3In the third year of his reign, he made a feast unto all his princes and his servants; the power of Persia and Media, the nobles and princes of the provinces, being before him:
1:4When he shewed the riches of his glorious kingdom and the honour of his excellent majesty many days, even an hundred and fourscore days.
1:5And when these days were expired, the king made a feast unto all the people that were present in Shushan the palace, both unto great and small, seven days, in the court of the garden of the king's palace;
1:6Where were white, green, and blue, hangings, fastened with cords of fine linen and purple to silver rings and pillars of marble: the beds were of gold and silver, upon a pavement of red, and blue, and white, and black, marble.
1:7And they gave them drink in vessels of gold, (the vessels being diverse one from another,) and royal wine in abundance, according to the state of the king.
1:8And the drinking was according to the law; none did compel: for so the king had appointed to all the officers of his house, that they should do according to every man's pleasure.
Study content, not yet reviewed.
Who
Who wrote the book? The final author is unknown. Mordecai is a traditional proposal and wrote letters establishing Purim, but that does not prove he composed the whole book. Biblical references: Esther 9:20; Esther 9:29. book background
Who was present or being addressed in this passage? In the surrounding chapter context (Esther 1:1–1:22): Ahasuerus, Vashti, royal officials, and banquet guests are the participants in the royal feast and the dispute over the queen. stated in the text
Who was the book written to? Jewish communities in the Persian Empire and their descendants, especially those commemorating their deliverance at Purim. Biblical references: Esther 9:20; Esther 9:28. stated in the text
What
What is the topic of this reading unit? Xerxes’ Royal Feast. Read Esther 1:1 through Esther 1:8 as a connected unit. interpretation
How does it contribute to the book? This opening unit introduces the chapter’s movement. The change of queen and Mordecai's discovery of a plot establish circumstances important to the later reversal. interpretation
When
When are the events or message set? The narrative dates events by the reign of Ahasuerus, including the threatened destruction and the days later commemorated as Purim. book background
Where
What is the book’s geographic setting? Shushan's palace and the Persian provinces form the setting; court scenes and provincial events should be distinguished. book background
Where does the context start?
This passage sits in Xerxes’ Royal Feast (Esther 1:1 to Esther 1:8).
Start reading at Esther 1:1. An editorial reading unit, not a claim that the surrounding context stops here. Book background below applies to the shared passage; individual verses may need more specific explanation.
How
How does this book connect with Jesus Christ? The preservation of the Jewish people belongs to the wider history in which the New Testament places Jesus' birth. The book itself does not name Jesus, and detailed typological identifications require argument. See Esther 9:1, Matthew 1:1, Matthew 1:17. interpretation
How should this book guide our response? Consider courage, timely advocacy, and responsibility toward endangered neighbors. A reading of providence is an interpretation of the story's arrangement, rather than an explicit mention of God's name in its verses. interpretation
Cited: Esther 1:1, Esther 1:8, Esther 9:1, Matthew 1:1, Matthew 1:17
Who wrote it, and how we know
Uncertain; traditionally MordecaiFrom early tradition
What Scripture saysThe book does not name its author. It records that Mordecai wrote these things. Esther 9:20
Early traditionJewish tradition has suggested Mordecai.
What is debatedAuthorship is genuinely unknown. The book never names God directly.
Cross references from CrossReferences-org (CC BY 4.0).
Macro-Structure
See how this passage fits the chapter and the book.
Macro-Structure of Esther 1
Prefilled outline, not yet reviewed.
Esther is set in the Persian court and provinces during Ahasuerus' reign. The text does not name its author. God's name is not explicitly used in the Hebrew-book narrative as represented here in the KJV; claims about providence are interpretive conclusions from the story. Local headings and stanza divisions are editorial reading aids adapted from public-domain BSB headings; verse boundaries and Scripture links use the KJV. Connections describe the surrounding book movement.
Connection to the wholeThis opening unit introduces the chapter’s movement. The change of queen and Mordecai's discovery of a plot establish circumstances important to the later reversal.
Connection to the wholeThis unit closes the chapter’s selected reading divisions. The change of queen and Mordecai's discovery of a plot establish circumstances important to the later reversal.
interpretation
Suggested literary divisions. Headings summarize the passage; they are not part of the biblical text.
Macro-Structure of Esther
Prefilled outline, not yet reviewed.
Esther is set in the Persian court and provinces during Ahasuerus' reign. The text does not name its author. God's name is not explicitly used in the Hebrew-book narrative as represented here in the KJV; claims about providence are interpretive conclusions from the story.