TRV
- English
- King James KJV
- Complete Jewish CJB
- World English WEBM
- Berean Standard BSB
- American Standard ASV
- Geneva GNV
- Young's Literal YLT
- Douay-Rheims DRC
- International
- Shqip ALB
- العربية SVD
- বাংলা BN-IRV
- မြန်မာ Judson
- 简体文 CUV-S
- 繁體中文 CUV-T
- Čeština BKR
- Nederlands STVE
- Français LSG
- Deutsch SCH
- Ελληνικά Vamvas
- ગુજરાતી GU-IRV
- Hausa HCB
- עברית Hebrew
- हिन्दी HCV
- Magyar KAROLI
- Bahasa Indonesia INDO-TB
- Italiano Diodati
- 日本語 Kougo
- 한국어 Korean
- മലയാളം MAL
- मराठी MRCV
- Norsk DNB
- فارسی OPV
- Polski BG
- Português Almeida
- Română Cornilescu
- Русский Synodal
- Español RVG
- Kiswahili Neno
- Svenska SV1917
- Tagalog TAG-ADB
- தமிழ் TCV
- తెలుగు TSA
- ภาษาไทย THAI-KJV
- Українська Ohienko
- Tiếng Việt CADMAN
- Yorùbá YCB
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Esther 7:1–6. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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).
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.”
Continue studying Esther 7:5 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Esther 7:5 captures the dramatic and pivotal moment when King Ahasuerus, confronted by Queen Esther's courageous revelation, reacts with profound shock and indignant fury. This verse marks the immediate turning point in the narrative, as the king, previously unaware of the genocidal plot he had unwittingly sanctioned, demands to know the identity of the audacious individual who dared to conceive such a heinous act. This inquiry not only exposes Haman's audacious wickedness but also sets the stage for his swift and irreversible downfall, thereby securing the miraculous deliverance of the Jewish people from imminent annihilation.
Context
Literary Context
This verse serves as the emotional and narrative climax of the Book of Esther's rising action. It immediately follows Queen Esther's poignant and strategic plea in Esther 7:4, where she reveals that she and her people have been "sold to be destroyed, to be slain, and to perish." The king's stunned questions in Esther 7:5 are a direct, visceral response to this horrifying disclosure, indicating his complete ignorance of the true implications of the decree he had signed. This moment pivots the entire story from the escalating tension of Haman's plot and Esther's calculated delays to the swift and decisive judgment that is about to fall upon the antagonist. It meticulously sets the stage for Haman's desperate, futile pleas and the king's ultimate command for his execution, fulfilling the narrative arc of dramatic reversal and divine justice. The subsequent verses (Esther 7:6-10) detail Haman's immediate exposure and execution, demonstrating the rapid consequences of the king's newfound understanding.
Historical & Cultural Context
The events of the Book of Esther are set within the vast Persian Empire during the reign of King Ahasuerus, widely identified as Xerxes I (486-465 BC), with its magnificent capital at Susa. Royal banquets, like the two hosted by Esther, were not merely social gatherings but significant cultural and political events, often serving as venues for displays of imperial power, political maneuvering, and the exercise of royal authority. The Persian monarchy was characterized by the king's absolute power; his word was law, and decrees, once issued and sealed with the royal signet ring, were considered irrevocable, even by the king himself (Esther 8:8). This cultural context profoundly underscores the immense risk Esther took by approaching the king unsummoned (Esther 4:11) and by revealing the plot against her people. It also highlights the king's personal indignation and sense of betrayal when his authority is undermined or his trust violated, especially when the threat directly involves his own queen, as Haman's plot implicitly did.
Key Themes
Esther 7:5 powerfully contributes to several overarching themes within the Book of Esther. Foremost is the theme of Divine Providence, wherein God's unseen hand orchestrates events to protect His people, even when He is not explicitly named. The king's sudden, furious realization is a direct outworking of a divinely guided sequence of events, demonstrating that God works through human agents and circumstances to achieve His purposes. The verse also underscores Justice and Retribution, as Haman's meticulously planned evil is now brought to light, signaling the imminent reversal of his fortunes and the just consequences for his wickedness, a principle echoed throughout Scripture, such as in Psalm 7:15 where the wicked fall into the pit they dug. Furthermore, it highlights the Power of Advocacy and Courage, exemplified by Esther's strategic timing and bold revelation, which ultimately secures deliverance for her people. Finally, the king's outrage against the audacity of the plotter reinforces the theme of the Consequences of Arrogance and Hubris, as Haman's excessive pride and hatred, which led him to devise the genocidal decree, now lead directly to his dramatic downfall, fulfilling the proverb that pride goes before destruction.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to say (used with great latitude)." In this context, "answered" signifies more than a simple reply; it conveys a response born of profound shock, disbelief, and escalating anger. The king's words are not a calm inquiry but an outburst, a demand for immediate information driven by a sudden, horrifying realization. This verb captures the intensity and immediacy of his emotional reaction to Esther's revelation, indicating a shift from passive ignorance to active, furious engagement.
A primitive root meaning "to fill or (intransitively) be full of, in a wide application (literally and figuratively)." In Esther 7:5, the KJV "durst presume" translates a form of this verb, carrying a strong connotation of audacious, insolent, or arrogant daring. It signifies not merely a willingness to "dare," but an impudent boldness, a contemptuous audacity that challenges authority and disregards propriety. The king's use of this word expresses his profound outrage that someone would be so presumptuous as to be "full of" the audacity to conceive and execute such a wicked act, particularly one that directly impacts his queen and indirectly threatens the stability of his kingdom.
Referring to "the heart; also used (figuratively) very widely for the feelings, the will and even the intellect; likewise for the centre of anything." The phrase "in his heart" emphasizes the internal, premeditated nature of the evil. It refers to the seat of thought, intention, and will. The king is not merely asking who committed an act, but who conceived it, planned it, and harbored such malicious intent deep within their being. This highlights the king's understanding that the plot was not a rash impulse but a deeply rooted, calculated wickedness, making the perpetrator's crime all the more heinous and personally offensive to the king.
Verse Breakdown
"Then the king Ahasuerus answered and said unto Esther the queen,"
This opening clause signifies the immediate, visceral, and direct reaction of the king to Esther's shocking revelation. The use of "answered" indicates a response born of profound shock and disbelief, signaling a dramatic shift in the king's awareness. Addressing Esther specifically as "the queen" underscores her royal status and the deeply personal nature of the threat, amplifying the king's indignation that someone would dare to endanger his beloved consort and, by extension, his own household and authority.
"Who is he, and where is he,"
These are two rhetorical questions, not posed to elicit new information from Esther (as she is about to reveal the identity), but rather to express the king's escalating fury, bewilderment, and demand for immediate identification and apprehension. The "who" seeks the identity of the individual, while the "where" implies an immediate call for his presence, or rather, his swift removal and judgment. The repetition of these questions emphasizes the king's utter astonishment and rage, highlighting the audacity of the crime and his desire for swift justice.
"that durst presume in his heart to do so?"
This final clause encapsulates the king's profound indignation at the audacious and premeditated nature of the crime. "Durst presume" conveys the insolent daring and contempt for royal authority inherent in the plot, while "in his heart" points to the malicious intent and calculated planning behind the genocidal scheme. The king is not just angry at the act itself, but at the sheer arrogance, evil intent, and internal wickedness of the one who dared to conceive and execute such a devastating plan, especially one that touched his own family.
Literary Devices
Esther 7:5 is rich in literary devices that heighten the drama and impact of the narrative. Dramatic Irony is paramount, as the audience has known Haman's identity and wicked intentions throughout the story, while the king remains oblivious until this precise moment. His furious questions highlight this gap in knowledge, making his eventual realization all the more impactful and satisfying for the reader. The king's questions themselves are powerful Rhetorical Questions, not posed to elicit new information but to express his overwhelming outrage, disbelief, and demand for immediate action and identification. This verse serves as the Climax of the narrative's rising action, marking the pivotal turning point where the tables are decisively turned on Haman. The king's intense reaction and demand for identification also serve as potent Foreshadowing, signaling Haman's imminent and irreversible downfall, which quickly follows in the subsequent verses, providing a sense of impending justice.
Theological and Thematic Connections
Esther 7:5 stands as a powerful testament to the principle that hidden wickedness, no matter how cunningly concealed, will ultimately be exposed and judged. While the divine name is notably absent from the Book of Esther, God's providential hand is undeniably at work, meticulously orchestrating events to bring Haman's evil scheme to light at the precise moment of maximum impact. The king's righteous indignation, though human, mirrors a divine principle of justice, demonstrating that those who plot evil often fall into the very snare they set for others. This moment of revelation underscores the sovereignty of God, who, even in seemingly secular circumstances and through human agency, works behind the scenes to deliver His people and bring about righteousness. It reminds us that no secret plot, malicious intent, or arrogant presumption can ultimately escape the scrutiny of divine oversight, and that the proud and arrogant will eventually face the just consequences of their actions.
Reflection and Application
Esther 7:5 offers profound and enduring lessons for contemporary believers. It reminds us that even when God seems silent or His presence hidden, His providential hand is actively at work, orchestrating circumstances and moving hearts to bring about His sovereign purposes. This truth should instill in us a deep and abiding trust in His timing and His ultimate justice, even in the face of overwhelming evil, injustice, or seemingly insurmountable challenges. The courageous example of Queen Esther, who dared to speak truth to power and risk her own life for the sake of her people, serves as a powerful model for us. We are called to cultivate a similar boldness to advocate for the vulnerable, to speak against oppression, and to stand for righteousness, even when it is difficult, dangerous, or unpopular. Furthermore, the king's outrage at the one who "durst presume in his heart to do so" serves as a stark warning against the insidious nature of pride, hatred, and malicious plotting. Such attitudes, though they may fester hidden in the heart, inevitably lead to self-destruction and expose the perpetrator to righteous judgment. We are therefore called to diligently examine our own hearts, ensuring that we harbor no such presumptuous evil, and instead to actively cultivate lives characterized by humility, compassion, justice, and unwavering love for God and neighbor.
Questions for Reflection
FAQ
Why was King Ahasuerus so shocked by Esther's revelation?
King Ahasuerus was genuinely shocked because Haman had cunningly deceived him through a masterful manipulation of facts. Haman presented his genocidal decree as a matter of state security and revenue, targeting a "certain people" who were "scattered abroad and dispersed 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" (Esther 3:8). The king, trusting Haman and perhaps not fully grasping the scope of the decree, signed it without realizing that it targeted the Jewish people, and crucially, that his own beloved queen, Esther, was Jewish. His profound shock in Esther 7:5 stems from the sudden, horrifying realization that he had unwittingly authorized the annihilation of his own queen and her entire ethnic group. This was not only a direct affront to his authority and a profound betrayal of his trust, but a deeply personal threat to his own household, igniting his immediate and furious indignation.
Christ-Centered Fulfillment
Esther 7:5, with King Ahasuerus's furious demand for the identity of the one who "durst presume in his heart to do so," powerfully foreshadows the ultimate confrontation with evil accomplished through Jesus Christ. Haman's audacious plot to destroy God's chosen people finds its ultimate parallel in Satan's ceaseless attempts to thwart God's redemptive plan and enslave humanity under the dominion of sin and death. Just as Esther, at great personal risk, interceded for her people before the earthly king, Jesus Christ, our Great High Priest, willingly laid down His life on the cross to advocate for us, His people, before the heavenly Father. The king's righteous indignation against Haman's presumptuous evil points to God's ultimate and perfect judgment against all unrighteousness and sin, which was decisively revealed and enacted through Christ's atoning death and triumphant resurrection. Through His sacrifice, Jesus exposed and decisively defeated the true adversary, the ruler of this world, and secured eternal deliverance for all who believe, a salvation far greater and more encompassing than the physical deliverance of the Jews from Haman's decree. The King of kings, Jesus, is the one who ultimately exposes and triumphs over every presumptuous evil, ensuring that death is swallowed up in victory and that His people are eternally secure.