TRV
Translation
King James Version
Then Esther the queen answered and said, If I have found favour in thy sight, O king, and if it please the king, let my life be given me at my petition, and my people at my request:
Complete Jewish Bible
Ester the queen answered, "If I have won your favor, king, and if it pleases the king, then what I ask be given me is my own life and the lives of my people.
Berean Standard Bible
Queen Esther replied, “If I have found favor in your sight, O king, and if it pleases the king, grant me my life as my petition, and the lives of my people as my request.
American Standard Version
Then Esther the queen answered and said, If I have found favor in thy sight, O king, and if it please the king, let my life be given me at my petition, and my people at my request:
World English Bible Messianic
Then Esther the queen answered, “If I have found favor in your sight, O king, and if it please the king, let my life be given me at my petition, and my people at my request.
Geneva Bible (1599)
And Ester the Queene answered, and said, If I haue found fauour in thy sight, O King, and if it please the King, let my life be giuen me at my petition, and my people at my request.
Young's Literal Translation
And Esther the queen answereth and saith, `If I have found grace in thine eyes, O king, and if to the king it be good, let my life be given to me at my petition, and my people at my request;
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In the KJVVerse 12,811 of 31,102
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Commentary on Esther 7 verses 1–6
1 ¶ So the king and Haman came to banquet with Esther the queen.
2 And the king said again unto Esther on the second day at the banquet of wine, What is thy petition, queen Esther? and it shall be granted thee: and what is thy request? and it shall be performed, even to the half of the kingdom.
3 Then Esther the queen answered and said, If I have found favour in thy sight, O king, and if it please the king, let my life be given me at my petition, and my people at my request:
4 For we are sold, I and my people, to be destroyed, to be slain, and to perish. But if we had been sold for bondmen and bondwomen, I had held my tongue, although the enemy could not countervail the king's damage.
5 Then the king Ahasuerus answered and said unto Esther the queen, Who is he, and where is he, that durst presume in his heart to do so?
6 And Esther said, The adversary and enemy is this wicked Haman. Then Haman was afraid before the king and the queen.
I. II. Main points1. 2. Sub-points
The king in humour, and Haman out of humour, meet at Esther's table. Now,
I. The king urged Esther, a third time, to tell him what her request was, for he longed to know, and repeated his promise that it should be granted, Est 7:2. If the king had now forgotten that Esther had an errand to him, and had not again asked what it was, she could scarcely have known how to renew it herself; but he was mindful of it, and now was bound with the threefold cord of a promise thrice made to favour her.
II. Esther, at length, surprises the king with a petition, not for wealth or honour, or the preferment of some of her friends to some high post, which the king expected, but for the preservation of herself and her countrymen from death and destruction, Est 7:3, Est 7:4.
1.Even a stranger, a criminal, shall be permitted to petition for his life; but that a friend, a wife, should have occasion to present such a petition was very affecting: Let my life be given me at my petition, and my people at my request. Two things bespeak lives to be very precious, and fit to be saved, if innocent, at any expense: - (1.) Majesty. If it be a crowned head that is struck at, it is time to stir. Esther's was such: "Let my life be given me. If thou hast any affection for the wife of thy bosom, now is the time to show it; for that is the life that lies at stake." (2.) Multitude. If they be many lives, very many, and those no way forfeited, that are aimed at, no time should be lost nor pains spared to prevent the mischief. "It is not a friend or two, but my people, a whole nation, and a nation dear to me, for the saving of which I now intercede."
2.To move the king the more she suggests, (1.) That she and her people were bought and sold. They had not sold themselves by any offence against the government, but were sold to gratify the pride and revenge of one man. (2.) That it was not their liberty only, but their lives that were sold. "Had we been sold" (she says) "into slavery, I would not have complained; for in time we might have recovered our liberty, thought eh king would have made but a bad bargain of it, and not have increased his wealth by our price. Whatever had been paid for us, the loss of so many industrious hands out of his kingdom would have been more damage to the treasury than the price would countervail." To persecute good people is as impolitic as it is impious, and a manifest wrong to the interests of princes and states; they are weakened and impoverished by it. But this was not the case. We are sold (says she) to be destroyed, to be slain, and to perish; and then it is time to speak. She refers to the words of the decree (Est 3:13), which aimed at nothing short of their destruction; this would touch in a tender part if there were any such in the king's heart, and would bring him to relent.
III. The king stands amazed at the remonstrance, and asks (Est 7:5) "Who is he, and where is he, that durst presume in his heart to do so? What! contrive the murder of the queen and all her friends? Is there such a man, such a monster rather, in nature? Who is he, and where is he, whose heart has filled him to do so?" Or, Who hath filled his heart. He wonders, 1. That any one should be so bad as to think such a thing; Satan certainly filled his heart. 2. That any one should be so bold as to do such a thing, should have his heart so fully set in him to do wickedly, should be so very daring. Note, (1.) It is hard to imagine that there should be such horrid wickedness committed in the world as really there is. Who, where is he, that dares, presumes, to question the being of God and his providence, to banter his oracles, profane his name, persecute his people, and yet bid defiance to his wrath? Such there are, to think of whom is enough to make horror take hold of us, Psa 119:53. (2.) We sometimes startle at the mention of that evil which yet we ourselves are chargeable with. Ahasuerus is amazed at that wickedness which he himself is guilty of; for he consented to that bloody edict against the Jews. Thou art the man, might Esther too truly have said.
IV. Esther plainly charged Haman with it before his face: "Here he is, let him speak for himself, for therefore he is invited: The adversary and enemy is this wicked Haman (Est 7:6); it is he that has designed our murder, and, which is worse, has basely drawn the king in to be particeps criminisa partaker of his crime, ignorantly agreeing to it."
V. Haman is soon apprehensive of his danger: He was afraid before the king and queen; and it was time for him to fear when the queen was his prosecutor, the king his judge, and his own conscience a witness against him; and the surprising operations of Providence against him that same morning could not but increase his fear. Now he has little joy of his being invited to the banquet of wine, but finds himself in straits when he thought himself in the fulness of his sufficiency. He is cast into a net by his own feet.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
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Rabanus MaurusAD 856
Commentary on Esther
Now, notice that Haman is now attending the second day just as he had come before when he was summoned; and yet once Esther lays out her request, he is condemned and goes off to his punishment. This explains the fact that in one place in the Gospels is mentioned a lunch made by a person, and elsewhere a dinner; since the lunch symbolizes the present Church, and the dinner the eternal and final feast. Hence once the sinners have been removed, only the good may rejoice in the sight of their creator.
Because Haman—who was of course the spiritual enemy of the people of God—was not wearing the garment of charity which would have made him worthy of the king’s feast, he realized that the king was angry; and when the king rushed into the garden—that is, when he invited his chosen ones to the delights of paradise—he tried to plead with the queen for his own safety but in vain, since he could not find an opportune moment for this. For once the penalty of vengeance is imminent, it is too late to look for a means of salvation.
So too in the Gospel parable, the foolish virgins ask for oil to refill their lamps when the groom is on his way, but do not receive it. So after the Groom has entered the wedding with the wise virgins, and the door has been closed, the others remain locked out and must look for a point of entry; but there is no way they can be worthy of this, since they no longer find the opportunity for absolution which they had earlier failed to seek out by doing the appropriate deeds.
One may no longer deserve there what he asks from the Lord, if he did not listen here to what he was ordered to do; once he has lost the chance to do the appropriate penance, in vain does he come with his prayers before the door of the kingdom. This is, in fact, the reason why the Lord says through Solomon: “I called and you refused; I stretched out my hand and no one paid attention; you despised all my counsel, and you ignored my reproaches. I too will laugh at your destruction, and I will mock you when that which you fear comes to pass; when sudden disaster overwhelms you, and destruction assails you like a storm. Then they will call on me but I will not listen; they will arise in the morning but will not find me” (Proverbs 1).
Rabanus MaurusAD 856
EXPLANATION ON THE BOOK OF ESTHER 10
The second day of the banquet arrives to which Haman is invited like before. However, after Esther reveals her petition, he is condemned and brought to his place of execution. The gospel mentions this as a noonday meal in one passage and as an evening meal in another. For it designates the noonday meal of the present church but also the eternal supper and final banquet where only the righteous will rejoice before their creator after sinners have been separated out. Therefore Haman, the spiritual enemy of the people of God, realized that the king was angry because he did not have the robe of charity that would make him worthy of the royal banquet. And while he was hurrying to the palace gardens, that is, while he invited his elect to the delights of paradise, he tried to entreat the queen for his salvation. It was to no avail, however, because he was not able to find the right time for this. It is already too late to ask for the remedies of salvation when revenge and punishment are near.In the parable of the gospel concerning the coming bridegroom, the foolish virgins also ask the wise for oil to fill their lamps, but do not receive any. And after the bridegroom has entered the wedding banquet with the wise virgins, the door is closed. And because they are left outside, they ask to be admitted. They are no longer able to incur this favor, however, because the time for mercy which they neglected to ask for previously with their good works is now past.
One who has no desire to hear what the Lord has commanded cannot receive from him what he asks for. And one who has neglected the time for appropriate repentance comes in vain to the door of the kingdom with his prayers. And indeed the Lord says through Solomon, “I called you and you refused. I stretched out my arms and no one heeded. And because you ignored all my counsel and would have none of my reproof, I also will laugh at your calamity; I will mock when panic strikes you like a storm, and your calamity comes like a whirlwind, when distress and anguish come upon you. Then they will call upon me, but I will not answer; they will seek me diligently, but will not find me.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Esther 7:3 marks the dramatic turning point in Queen Esther's meticulously planned strategy, as she finally articulates her urgent and life-altering petition to King Ahasuerus. Following the king's repeated and generous offer to grant her any request, Esther seizes the opportune moment at the second banquet to plead not for material wealth or power, but for the preservation of her own life and the lives of her people, thereby setting the stage for the explosive revelation of Haman's genocidal plot and the subsequent, divinely orchestrated reversal of their fate.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Esther 7:3 is a masterclass in Rhetorical Skill and is imbued with profound Dramatic Irony. Esther's opening, "If I have found favour in thy sight, O king, and if it please the king," is a prime example of Parallelism and subtle Anaphora, using similar phrasing to emphasize her deference and appeal to the king's benevolence. This careful, deferential phrasing also powerfully demonstrates Ethos, as she skillfully establishes her credibility and respectful posture before making an extraordinary and dangerous demand. The entire scene is steeped in Suspense, meticulously built through Esther's delayed revelation and the king's repeated, curious offers, culminating in the profound tension of this verse. There is also a striking element of Juxtaposition between the king's immense, absolute power and Esther's vulnerable position as a woman and a member of a condemned people, which serves to amplify her immense courage. Crucially, the audience's full awareness of Haman's genocidal plot, while the king remains oblivious to its direct implications for his queen, creates a powerful and pervasive sense of Dramatic Irony that heightens the tension until Esther finally names her adversary.
THEOLOGICAL AND THEMATIC CONNECTIONS
Esther's courageous and self-sacrificial petition in this verse resonates deeply with the enduring biblical theme of intercession and the divine use of human agents for redemptive purposes. Her willingness to risk her own life to save her people from certain annihilation exemplifies a profound act of self-sacrificial love and courageous advocacy. Though God's name is conspicuously absent from the book of Esther, His providential hand is undeniably evident in Esther's strategic wisdom, her impeccable timing, and the ultimate success of her appeal, demonstrating that He sovereignly works through ordinary individuals in extraordinary circumstances to accomplish His righteous will. This profound act of intercession powerfully foreshadows the greater intercessory work that is central to God's grand plan of salvation, where a chosen individual stands in the gap for others facing condemnation and death.
REFLECTION AND APPLICATION
Esther's plea in this verse offers profound and timeless lessons for believers today. It powerfully underscores the transformative power of courageous advocacy for justice and the vulnerable, reminding us that there are crucial times when we, like Esther, are called to speak truth to power, even when it involves significant personal risk or requires careful, strategic communication. Her example encourages us to cultivate spiritual wisdom and discernment in our interactions, choosing the right time and the right words to present critical matters that impact others. Furthermore, Esther's profound willingness to identify completely with her condemned people challenges us to step out of our comfort zones and stand in solidarity with those who are marginalized, oppressed, or facing injustice in our own contexts. It is a powerful reminder that God often uses the seemingly weak or overlooked to bring about His mighty purposes, and that our petitions, offered with humility, courage, and strategic wisdom, can have world-changing and eternal implications.
Questions for Reflection
FAQ
Why does Esther ask for her own life first, before mentioning her people?
Answer: Esther's decision to ask for her own life first is a masterful strategic and rhetorical move, designed to appeal directly to King Ahasuerus's personal affection and emotional investment in her. The king has just offered her "whatsoever thy petition, and whatsoever thy request" (Esther 7:2), a remarkably open-ended promise. By personalizing the threat to her own existence, Esther makes the danger immediate, visceral, and deeply relatable to him. It subtly but powerfully implies that her life, which he values, is inextricably intertwined with her people's fate. This initial shock and personalization compel the king to realize the profound gravity of the situation, making the subsequent revelation about her people's impending doom even more impactful, as it directly implicates the queen he loves and cherishes. It is a highly effective rhetorical technique to capture the king's full attention, emotional investment, and sense of responsibility before revealing the full, horrifying scope of Haman's treachery.
CHRIST-CENTERED FULFILLMENT
Esther's courageous intercession for her people, risking her own life to save them from certain death, powerfully foreshadows the ultimate and perfect intercession of Jesus Christ. Just as Esther stood in the gap between the king's decree and her condemned nation, Jesus, the true and eternal King, stood between a holy God and a condemned humanity. Esther's desperate plea for "my life" and "my people" finds its perfect and glorious fulfillment in Christ, who not only risked His life but willingly and perfectly laid it down as the Good Shepherd for His sheep. His sacrifice was not merely a petition but a perfect, atoning work, demonstrating God's immense and unparalleled love for us even while we were still sinners (Romans 5:8). As the one and only mediator between God and mankind, Jesus continually intercedes for His people, ensuring their salvation, justification, and eternal life (Hebrews 7:25). Esther's bravery, strategic wisdom, and self-sacrificial love powerfully point to the divine wisdom, perfect love, and ultimate self-sacrifice of Christ, who secured not just physical deliverance but eternal redemption and reconciliation for all who believe in His name.