Because Haman the son of Hammedatha, the Agagite, the enemy
of all the Jews, had devised against the Jews to destroy them, and had cast
Pur, that is, the lot, to consume them, and to destroy them;
But when Esther came before the king, he commanded by letters that
his wicked device, which he devised against the Jews, should return upon
his own head, and that he and his sons should be hanged on the gallows.
Esther 9:24ff (Spoke 17, Cycle 1)
If a single word could be associated with the book of Esther it would be Purim. The entire
book is an explanation of the origin of that feast. It is therefore simply astounding
to see the Pey - Resh root appearing time and again
on Spoke 17. Yet this is but one of the Pey KeyWords governing the structure of Esther.
This table list the most prominent that we will meet as we review this most wonderful book:
|Pey Themes and KeyWords in Esther|
|This KeyWord encompasses the great themes of Spoke 17 - the revelation of the King's Glory - in the natural
in Esther and of God in
The Promise of His Coming and His
Two Theophanies and in the
| Beore the King
|This is a KeyPhrase greatly maximized in Esther, as discussed in
Before the King.|
|Both Vashti and Esther are described as very beautiful, using the root יפה (yaphah, beautiful) [vss. 1.11, 2.7 ]. Pa'ar and its anagram Ehpher (Ashes) appear in
the Spoke 17 article Inner Wheels > Isaiah 61 - Beauty for Ashes.|
|This is a modern Hebrew word that also means Prostitution. Cf.
[Inner Wheels] > Revelation 17 - The Brazen Whore.
It is used in many Rabbinical commentaries as a description of Vashti. This word perfectly expresses the
theme of 2 Peter 2 (cf. Pritzut: Wanton Licentiousness).|
|These are the words Haman used to describe the Jews when he requested the right to
destroy them. They perfectly describe the symmetric triplet
of triplets found on Spokes 15-17 of the Bible Wheel, as well as the condition of the
Jews at the time of Esther.|
|This Pey KeyWord encapsulates the entire story of Esther. It is from the root Pur, (Lot)
because this is the device Haman used to determine the best time to destroy the Jews.|
I will now survey the book from beginning to end.
The King's Glory - The Story Begins
Now it came to pass in the days of Achashverosh, (this is Achashverosh which reigned,
from India even unto Ethiopia, over an hundred and seven and twenty  provinces:) That in those
days, when the king Achashverosh sat on the throne of his kingdom, which was in Shushan the palace,
In 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 (L'Paniv):
When he shewed the riches of his glorious kingdom and the honour of his excellent majesty
many days, even an hundred and fourscore  days.
The numbers presented here are symbolic of King Achashverosh's desire to show off his
כבוד (kavod, glory). This theme manifests throughout Spoke 17, from the completely mundane
exhibitionism of King Achashverosh to the most sublime
theophany of Jesus Christ
when his face (panim) "did shine as the sun"
(see The Transfiguration,
and Genesis 17). The Gematria Reference offers insight into the symbolic meaning of the numbers 127 and 180:
The King of Glory
"The King of Glory" appears on
Spoke 2 of [Inner Cycles] > Psalm 24. The
Number 127 is profoundly integrated with the
Second Commandment which sums to 99 (Amen) x 127.
It links to Spoke 17 and the letter Pey through the identity 127 = 176 = Spoke 17, Cycle 6
(using modular notation).
The word Panim sets the tone for the entire story of Esther. It is used in the
construct L'Pani HaMelek (Before the King) which occurs
in Esther more than any other book, even
the Books of the Kings. The spirit of Achashverosh is plain for all to see - he was showing off
"the riches of his glorious kingdom and the honour of his excellent majesty" in the face of
man and God.
Vashti refuses to come before the King
On the seventh day, when the heart of the king was merry with wine,
he commanded ... the seven chamberlains that served in the presence of Ahasuerus the king
(Et Pani HaMelek), To bring Vashti the queen before the king (L'Pani HaMelek)
with the crown royal,
to shew the people and the princes her beauty: for she was
fair to look on.
But the queen Vashti refused to come at the king's commandment by his chamberlains: therefore was
the king very wroth, and his anger burned in him.
Scripture does not state why Vashti risked her life by refusing the command of her husband and King.
Feminist authors tend to see Vashti as a heroine, being the first time a woman in the
Bible to stand up for herself by refusing to
be displayed as just another possession.
Rabbinical tradition differs markedly (cf. Orthodox Union site >
The Scroll of Esther). It suggests that when
the King said he wanted her to come before him with the royal crown he meant
with only the royal crown, and that
Pritzuth (wanton licentiousness) Vashti would have delighted
to parade naked for the
crowd if not for
some horrible deformity inflicted by God just before the party.
Vashti's refusal caused a great consternation in the King's Court not merely because of the
affront to the King, but because it was seen as a threat to
the order throughout the Kingdom:
And the next unto him was Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan,
the seven princes of Persia and Media, which saw the king's face, and which sat the
first in the kingdom;) What shall we do unto the queen Vashti according to law, because
she hath not performed the commandment of the king Ahasuerus by the chamberlains? And Memucan answered
before the king and the princes, Vashti the queen hath not done wrong to the king only, but also
to all the princes, and to all the people that are in all the provinces of the king Ahasuerus.
For this deed of the queen shall come abroad unto all women, so that they shall
despise their husbands in their eyes, when it shall be reported, The
king Ahasuerus commanded Vashti the queen to be brought in before him, but she came not.
Likewise shall the ladies of Persia and Media say this day unto all the king's princes, which have
heard of the deed of the queen. Thus shall there arise too much contempt and wrath.
The word translated as despise is Bazah (S# H0959), which also is the
root of Bizyon (S# H0963)
translated above as contempt. This
root is very similar to the root Pazar used in the description of the Jews by Hamon, the Pey and Beyt being
interchanged in many words. Bazah also appears with unusual
frequency in Malachi and forms the basis of a very strong theme linking all
three books on Spoke 17 (cf. God's Name Despised).
Given the total power of the King and his great wrath, Vashti gets off light:
If it please the king, let there go a royal commandment from him (milpani - lit. from his face),
and let it be written
among the laws of the Persians and the Medes, that it be not altered, That Vashti come no
more before king Ahasuerus (L'Pani HaMelek Achashverosh);
and let the king give her royal estate unto another that is better than she.
Rabbinical tradition adds to this that Vashti was immediately beheaded.
Esther Hides Her Heritage
Esther had not yet shewed her kindred nor her people;
as Mordecai had charged her: for Esther did the commandment of Mordecai, like as
when she was brought up with him.
The name Esther means "I will hide" as discussed at length in
Unveiling the Hidden. The theme of Hiding and Unveiling are found
throughout. This also is traditionally understood as part of the
reason no explicit reference to God is found herein.
The story continues, establishing the event that God will later use to save the Jews:
In those days, while Mordecai sat in the king's gate, two of the king's chamberlains, Bigthan and
Teresh, of those which kept the door, were wroth, and sought to lay hand on the
king Achashverosh. And the thing was known to Mordecai, who told it unto Esther the
queen; and Esther certified the king thereof in Mordecai's name. And when inquisition
was made of the matter, it was found out; therefore they were both hanged on a
tree: and it was written in the book of the chronicles before the king
There is a very interesting foreshadowing of Haman's fate in this passage. Note the theme
of a thing made known and then told. The highlighted words form
a bwheel KeyLink to Malachi as discussed in
A Book of Remembrance.
The Wicked Haman
After these things did king Ahasuerus promote Haman the son of Hammedatha the
Agagite, and advanced him, and set his seat above all the princes that were with him.
And all the king's servants, that were in the king's gate, bowed, and reverenced Haman:
for the king had so commanded concerning him. But Mordecai bowed not, nor did him reverence.
Then the king’s servants, which were in the king's gate, said unto Mordecai, Why transgressest
thou the king's commandment? Now it came to pass, when they spake daily unto him, and
he hearkened not unto them, that they told Haman, to see whether Mordecai's
matters would stand: for he had told them that he was a Jew. And when Haman saw
that Mordecai bowed not, nor did him reverence, then was Haman full of wrath.
Here we see Mordecai apparently causing the problem by refusing to bow to Haman. The theme of show and tell
continues with the explicit statement that Mordecai "told them that he was a Jew."
Haman is called an Aggagite, presumably identifying his as a descendant of Agag. Agag was the son of Amalek
who was an early enemy of the Jews kept alive against the commandment
of God. He manifests along with Haman on Spoke 17 of the Inner Cycles
of the Psalms (cf. Amalek's Tumult).
The phrase translated as "wrath" is the same used to describe the King when Vashti
refused to appear before him. The similarity is striking. We have here a variation on the theme
of Vashti and the King enacted now between in Mordecai and Haman.
And he thought scorn (bazah) to lay hands on Mordecai
alone; for they had shewed
him the people of Mordecai: wherefore Haman sought to destroy all the Jews that were
throughout the whole kingdom of Ahasuerus, even the people of Mordecai.
Pur Cast Before Haman
In the first month, that is, the month Nisan, in the twelfth year of king
Ahasuerus, they cast Pur, that is, the lot, before Haman (L'Pani Haman)
from day to day, and from month
to month, to the twelfth month, that is, the month Adar. And Haman said unto king Ahasuerus,
There is a certain people scattered (pazar) abroad and
dispersed (parad) among the people in all the
provinces of thy kingdom; and their laws are diverse from all people; neither keep they
the king's laws: therefore it is not for the king's profit to suffer them.
If it please the king, let it be written that they may be destroyed: and I will pay
ten thousand talents of silver to the hands of those that have the charge of the business, to bring
it into the king's treasuries.
The two words used to describe the Jews are Pey KeyWords that express the essence of the
Both of these words describe the quality of books found in Spokes 15 - 17, which consists of the
following symmetric triplet of triplets:
|Epistles to the Scattered:
|Post-Exilic Minor Prophets:
|Post-Exilic OT History:
Destruction decreed for all Jews everywhere
Then were the king's scribes called on the thirteenth day of the
first month, and there was written according to all that Haman had commanded unto the king's lieutenants,
and to the governors that were over every province,
and to the rulers of every people
of every province according to the writing thereof, and
to every people after their language; in the name of king Ahasuerus
was it written, and sealed with the king's ring. And the letters were sent by posts
into all the king's provinces, to destroy, to kill, and to cause to perish,
all Jews, both young and old, little children and women, in one day, even upon the thirteenth
day of the twelfth month, which is the month Adar, and to take the spoil of
them for a prey.
After the declaration "to destroy, to kill, and to cause to perish,
all Jews, both young and old, little children and women" the addendum "to take the spoil of them for a prey"
seems a little anti-climatic. But the evidence shows that God very carefully designed this
verse. The word used here links to the theme that began with
Vashti's Bazah (Contempt) which is cognate with (and spelt with the same letters as)
Bizah (S# H0961) meaning prey, spoil, booty, or rob.
This little word combines
with the word Gorel (Lot, S# H1486) to form an astounding KeyLink with
Isaiah 17 which includes
a barely hidden reference to the very name of Haman, as discussed at length in
God's Lot for His Enemies.
More to come ...