Esther 2:14

KJV

In the evening she went, and on the morrow she returned into the second house of the women, to the custody of Shaashgaz, the king's chamberlain, which kept the concubines: she came in unto the king no more, except the king delighted in her, and that she were called by name.

KJV (with Strong's)

In the evening {H6153} she went {H935}, and on the morrow {H1242} she returned {H7725} into the second {H8145} house {H1004} of the women {H802}, to the custody {H3027} of Shaashgaz {H8190}, the king's {H4428} chamberlain {H5631}, which kept {H8104} the concubines {H6370}: she came in {H935} unto the king {H4428} no more, except the king {H4428} delighted {H2654} in her, and that she were called {H7121} by name {H8034}.

Complete Jewish Bible

She would go in the evening, and on the following day she would return to another part of the harem's house and be under the care of Sha'ashgaz the king's officer in charge of the concubines. She would not go to the king again unless he was especially pleased with her and had her summoned by name.

Berean Standard Bible

She would go there in the evening, and in the morning she would return to a second harem under the care of Shaashgaz, the king’s eunuch in charge of the concubines. She would not return to the king unless he delighted in her and summoned her by name.

American Standard Version

In the evening she went, and on the morrow she returned into the second house of the women, to the custody of Shaashgaz, the king’s chamberlain, who kept the concubines: she came in unto the king no more, except the king delighted in her, and she were called by name.

Commentary

### SUMMARY
Esther 2:14 details the established protocol for the young women who had spent a single night with King Ahasuerus during his search for a new queen. Upon leaving the king's presence in the morning, they were not dismissed but transferred to a "second house," a royal harem, under the perpetual care of Shaashgaz, the king's chamberlain. This verse starkly reveals that, for most, this transition marked the end of any direct contact with the king, their future confined to the status of concubines, unless the king specifically delighted in them and summoned them by name—a rare and exceptional occurrence.

### CONTEXT
* **Literary Context:** This verse is situated within the broader narrative of King Ahasuerus's search for a new queen following the deposition of Vashti in [Esther 1](/esther/1 "Esther 1 - Vashti's Refusal and Deposition"). Chapter 2 describes the vast collection of beautiful virgins from across the empire, brought to Susa and placed under the care of Hegai for a year-long purification and beautification process. Verse 14 specifically follows the description of this preparation and the initial presentation of the women to the king. It establishes the grim reality that most of these women, despite their elaborate preparations, would not become queen but would instead enter the royal harem as concubines, their lives effectively ending in terms of personal freedom and royal ambition. This sets a crucial backdrop for understanding the unique favor and divine orchestration that would later elevate Esther, as described in [Esther 2:17](/esther/2-17 "Esther 2:17 - Esther Finds Favor").
* **Historical & Cultural Context:** The events of Esther unfold in the Persian Empire during the reign of King Ahasuerus, generally identified as Xerxes I (486-465 BC). The Persian court was characterized by absolute monarchical power, where the king's word was law and his whims dictated the fate of his subjects. The system described in this verse reflects the common practice of royal harems in the ancient Near East, where kings maintained large numbers of women—wives, concubines, and servants—as symbols of wealth, power, and prestige. Women, particularly those brought into the royal court, had little to no personal autonomy; their value was often tied to their beauty, their ability to please the king, and their potential to bear royal offspring. Shaashgaz, as the "king's chamberlain" (eunuch), was a trusted official responsible for the administration and custody of the concubines, a position of significant influence within the royal household.
* **Key Themes:** Esther 2:14 contributes significantly to several overarching themes in the book of Esther. It powerfully illustrates the **absolute authority of the king** and the **objectification and loss of autonomy** experienced by women in the Persian court. The women are treated as commodities, their worth determined by a single night's impression, after which most are relegated to a life of indefinite subservience in the harem. This stands in stark contrast to the biblical understanding of human dignity, where every individual is created in the image of God, as articulated in [Genesis 1:27](/genesis/1-27 "Genesis 1:27 - Humanity Created in God's Image"). Furthermore, while painting a bleak picture for most, this verse subtly underscores the theme of **divine sovereignty** by establishing the seemingly insurmountable odds that Esther would overcome. Her eventual elevation, despite being subject to this same dehumanizing system, highlights God's ability to work through human systems and even the arbitrary decisions of powerful rulers to achieve His purposes, a concept echoed in [Proverbs 21:1](/proverbs/21-1 "Proverbs 21:1 - The King's Heart in God's Hand").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **second house of the women (Hebrew, _bêt hannāšîm haššēnî'_):** This phrase refers to the royal harem where the concubines resided, distinct from the first house where virgins were prepared. It signifies a permanent, albeit privileged, confinement for women who had been with the king but were not chosen as queen. This was not a house of dismissal but of indefinite retention, highlighting the king's absolute claim over these women.
* **Shaashgaz (Hebrew, _šaʿašgaz'_):** This is the name of the eunuch specifically entrusted with the custody and care of the concubines in the second house. His role underscores the highly organized and controlled nature of the Persian royal household, where eunuchs often held positions of significant trust and responsibility in managing the king's private affairs and women.
* **called by name (Hebrew, _qārāʾ bəšēm'_):** This idiomatic expression is crucial. It implies a personal, specific, and intentional summons from the king, rather than a general or random selection. For a woman to be "called by name" after her initial night with the king indicated that she had made a uniquely strong and favorable impression, suggesting a potential for further royal favor or even consideration for the queen's position, as was the case with Esther in [Esther 2:17](/esther/2-17 "Esther 2:17 - Esther Finds Favor"). It signifies a rare moment of individual recognition within an otherwise impersonal system.

#### Verse Breakdown
* **"In the evening she went, and on the morrow she returned":** This describes the daily routine of the women presented to the king. Each evening, a different woman would be brought to the king's private chambers, and in the morning, she would depart. This highlights the transactional nature of these encounters and the king's continuous search.
* **"into the second house of the women, to the custody of Shaashgaz, the king's chamberlain, which kept the concubines":** This specifies the destination of the women after their night with the king. They were not sent home but transitioned to a separate part of the royal complex, the harem, overseen by Shaashgaz. This indicates their new status as permanent residents of the court, albeit as concubines rather than potential queens.
* **"she came in unto the king no more, except the king delighted in her, and that she were called by name":** This clause reveals the bleak reality for most of these women. Their single night with the king was typically their last. The only exception was if the king found particular pleasure in her and specifically requested her presence by name. This emphasizes the rarity of such a summons and the absolute power of the king's personal preference in determining a woman's future.

#### Literary Devices
The verse employs several literary devices to convey its meaning and emotional weight. **Contrast** is evident in the stark difference between the elaborate preparations and initial hope of becoming queen, and the eventual relegation to the "second house" as a concubine. There is also a powerful sense of **Irony**, as the women, groomed for a position of ultimate honor, mostly end up in a state of perpetual waiting and diminished status. The "second house" itself functions as a **Symbolism** of lost freedom, individual agency, and unfulfilled potential. Furthermore, the phrase "except the king delighted in her, and that she were called by name" serves as **Foreshadowing** for Esther's unique journey, subtly hinting that her story will deviate from this typical, disheartening pattern, setting the stage for divine intervention.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Esther 2:14 offers a poignant glimpse into a system that fundamentally dehumanized individuals, reducing them to objects of royal pleasure and political expediency. The women's lives were entirely at the whim of an earthly king, their worth determined by fleeting delight rather than intrinsic value. This contrasts sharply with the biblical revelation of God's character and His view of humanity. Our Creator bestows inherent dignity upon every person, creating them in His image and valuing them infinitely, regardless of their status or utility in human systems. The verse subtly underscores the vast chasm between human power structures, which often exploit and control, and God's sovereign plan, which can redeem and elevate even in the most oppressive circumstances. It reminds us that true security and identity are found not in human favor or worldly positions, but in the unchanging love and purpose of God.

* [Psalm 139:13-14](/psalm/139-13-14 "Fearfully and Wonderfully Made")
* [Isaiah 43:1](/isaiah/43-1 "Called by Name, Redeemed by God")
* [Romans 8:28](/romans/8-28 "All Things Work for Good")

### REFLECTION AND APPLICATION
While the specific circumstances of Esther 2:14 are far removed from contemporary life, the underlying themes resonate deeply. The verse prompts us to reflect on where we seek our validation and identity. In a world that often measures worth by appearance, performance, or external approval, this passage serves as a powerful reminder that human systems can be arbitrary, fickle, and ultimately dehumanizing. It challenges us to consider how we treat others, ensuring we uphold their inherent dignity as image-bearers of God, rather than objectifying them for our own purposes. For believers, it offers comfort that even when caught in seemingly hopeless or unjust situations, God is sovereign. Our ultimate "calling by name" comes from our Heavenly King, who delights in us not because of our fleeting beauty or performance, but because of His enduring love and our adoption into His family. This perspective frees us from the relentless pursuit of human approval and allows us to rest in divine affirmation.

#### Questions for Reflection
* **In what ways might modern society, like the Persian court, subtly or overtly objectify individuals based on external qualities or utility?**
* **How does the concept of being "called by name" by God (as in [Isaiah 43:1](/isaiah/43-1 "Isaiah 43:1 - Called by Name, Redeemed by God")) contrast with the conditional "calling by name" in Esther 2:14?**
* **How can we cultivate a deeper sense of self-worth rooted in our identity as God's beloved children, rather than seeking validation from human systems or opinions?**
* **What does this verse teach us about trusting God's sovereignty, even when circumstances appear bleak or unjust?**

### FAQ
**What was the "second house of the women" and its purpose?**

Answer: The "second house of the women" was essentially the royal harem, a distinct part of the Persian palace complex where women who had spent a night with the king but were not chosen as queen were permanently housed. Its purpose was to retain these women as concubines, available to the king should he desire their presence again, but primarily serving as a symbol of his wealth and power. They were not free to leave and lived under the custody of a specific eunuch, Shaashgaz.

**Who was Shaashgaz?**

Answer: Shaashgaz was one of the king's chamberlains, specifically the eunuch responsible for the "second house of the women," meaning he had custody and oversight of the royal concubines. Eunuchs often held positions of great trust and authority in ancient Near Eastern courts, particularly in managing the king's private affairs and the royal household, as they were perceived as less of a threat to the king's lineage or power.

**What did it mean for a woman to be "called by name" by the king?**

Answer: To be "called by name" by the king was a rare and significant honor. It meant that the king had a specific, personal desire to see that particular woman again, rather than simply selecting someone at random. This indicated that she had made a strong, positive impression on him during their initial encounter and held a special place in his memory or affection. For most women in the "second house," this summons never came, making it an exceptional mark of royal favor, as it was for Esther in [Esther 2:17](/esther/2-17 "Esther 2:17 - Esther Finds Favor").

### CHRIST-CENTERED FULFILLMENT
Esther 2:14, with its depiction of women reduced to objects of a king's fleeting delight and confined to a life of waiting, powerfully foreshadows the profound contrast with the nature of Christ's kingship and His relationship with His people. Unlike King Ahasuerus, who sought pleasure and power through the objectification of women, Jesus, the true King, came not to be served but to serve and to give His life as a ransom for many ([Mark 10:45](/mark/10-45 "Mark 10:45 - The Son of Man Came to Serve")). The women in Esther were "called by name" only if the king "delighted in her," a conditional and rare favor. In contrast, Christ knows His sheep by name, and His delight in His people is not based on their performance or fleeting beauty, but on His unconditional love and redemptive work ([John 10:3](/john/10-3 "John 10:3 - The Shepherd Calls His Own Sheep by Name"); [Ephesians 5:25-27](/ephesians/5-25-27 "Ephesians 5:25-27 - Christ Loves the Church")). He does not confine us to a "second house" of perpetual waiting or uncertainty, but invites us into an intimate, eternal relationship as His beloved bride ([Revelation 19:7-9](/revelation/19-7-9 "Revelation 19:7-9 - The Marriage Supper of the Lamb")). Through His sacrifice, we are not merely concubines at the whim of a monarch, but co-heirs with Christ, fully known, fully loved, and eternally secure in His presence ([Romans 8:17](/romans/8-17 "Romans 8:17 - Heirs with Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Esther 4:11

All the king's servants, and the people of the king's provinces, do know, that whosoever, whether man or woman, shall come unto the king into the inner court, who is not called, [there is] one law of his to put [him] to death, except such to whom the king shall hold out the golden sceptre, that he may live: but I have not been called to come in unto the king these thirty days.

Isaiah 45:4

For Jacob my servant's sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me.

Deuteronomy 21:14

And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not make merchandise of her, because thou hast humbled her.

Isaiah 62:4

Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the LORD delighteth in thee, and thy land shall be married.

Isaiah 62:5

For [as] a young man marrieth a virgin, [so] shall thy sons marry thee: and [as] the bridegroom rejoiceth over the bride, [so] shall thy God rejoice over thee.

Genesis 34:19

And the young man deferred not to do the thing, because he had delight in Jacob's daughter: and he [was] more honourable than all the house of his father.

Isaiah 43:1

¶ But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called [thee] by thy name; thou [art] mine.