Esther 9:22

KJV

As the days wherein the Jews rested from their enemies, and the month which was turned unto them from sorrow to joy, and from mourning into a good day: that they should make them days of feasting and joy, and of sending portions one to another, and gifts to the poor.

KJV (with Strong's)

As the days {H3117} wherein the Jews {H3064} rested {H5117} from their enemies {H341}, and the month {H2320} which was turned {H2015} unto them from sorrow {H3015} to joy {H8057}, and from mourning {H60} into a good {H2896} day {H3117}: that they should make {H6213} them days {H3117} of feasting {H4960} and joy {H8057}, and of sending {H4916} portions {H4490} one {H376} to another {H7453}, and gifts {H4979} to the poor {H34}.

Complete Jewish Bible

[to commemorate] the days on which the Jews obtained rest from their enemies and the month which for them was turned from sorrow into gladness and from mourning into a holiday; they were to make them days of celebrating and rejoicing, sending portions [of food] to each other and giving gifts to the poor.

Berean Standard Bible

as the days on which the Jews gained rest from their enemies and the month in which their sorrow turned to joy and their mourning into a holiday. He wrote that these were to be days of feasting and joy, of sending gifts to one another and to the poor.

American Standard Version

as the days wherein the Jews had rest from their enemies, and the month which was turned unto them from sorrow to gladness, and from mourning into a good day; that they should make them days of feasting and gladness, and of sending portions one to another, and gifts to the poor.

Commentary

### SUMMARY
Esther 9:22 encapsulates the profound divine reversal experienced by the Jewish people within the Persian Empire, transforming a day ordained for their annihilation into an annual celebration of God's miraculous deliverance. This verse formally establishes the festival of Purim, mandating its perpetual observance through communal feasting and joy, alongside specific acts of generous charity, including the sending of food portions to one another and gifts to the poor, thereby memorializing God's providential hand in turning their deepest sorrow into triumphant gladness.

### CONTEXT
* **Literary Context:** Esther 9:22 serves as the culminating statement and formal institution of the Purim festival, immediately following the climactic events of the book. The preceding chapters meticulously detail Haman's genocidal decree against the Jews, the casting of lots (`pur`) to determine the fateful day, and the courageous, divinely-guided actions of Queen Esther and Mordecai. Chapters 8 and 9 then narrate the king's counter-decree, which empowered the Jews to defend themselves, leading to their decisive victory over their enemies on the 13th of Adar. The subsequent days, the 14th and 15th of Adar, became days of rest and celebration, first for those in the provinces and then for those in the capital city of Susa. Verse 22, along with the subsequent verses (Esther 9:23-32), solidifies these historical events into a perpetual, annual festival, meticulously outlining its communal and charitable components, thus transforming a singular act of deliverance into an enduring tradition for future generations.

* **Historical & Cultural Context:** The narrative of Esther unfolds during the reign of Ahasuerus (commonly identified as Xerxes I, 486-465 BC) within the vast and diverse Persian Empire, with Susa serving as its opulent capital. The Jewish people, a dispersed minority living in exile or as descendants of exiles, faced existential threat from Haman's plot, which exploited existing prejudices and the king's absolute, irrevocable decree. Persian law dictated that a royal edict, once sealed, could not be rescinded; thus, the counter-decree had to grant the Jews the right to self-defense rather than directly nullifying the original order. The concept of "feasting and joy" was a customary ancient Near Eastern response to significant victories, deliverances, or communal celebrations, typically involving elaborate banquets and public revelry. The specific practices of "sending portions one to another, and gifts to the poor" reflect deeply ingrained ancient customs of communal solidarity, hospitality, and care for the vulnerable, often integral to religious festivals or times of profound blessing, ensuring that all members of society, regardless of their economic status, could partake in the collective joy and bounty.

* **Key Themes:** This verse powerfully encapsulates several overarching themes central to the book of Esther and broader biblical theology. Foremost is **Divine Providence and Reversal**, illustrating God's unseen yet active hand in orchestrating events to deliver His people from certain destruction, dramatically turning a day of decreed sorrow into one of profound joy. This echoes the theological principle found in passages like [Genesis 50:20](/genesis/50-20 "Genesis 50:20 - God's Purpose in Evil"), where human evil is ultimately repurposed by God for good. Another prominent theme is **Joy and Celebration as a Mandated Response** to God's deliverance. The emphasis on "feasting and joy" underscores that gladness and gratitude are not merely optional emotions but commanded expressions of thanksgiving for divine rescue, transforming a moment of lament into one of exultation. Furthermore, the instructions for "sending portions one to another, and gifts to the poor" highlight **Communal Solidarity and Charity**. This practice emphasizes the importance of sharing blessings within the community and extending compassion to the vulnerable, reflecting a core tenet of biblical justice and mercy, as seen in the Mosaic Law's provisions for the poor and needy (e.g., [Deuteronomy 15:7-11](/deuteronomy/15-7 "Deuteronomy 15:7-11 - Lending to the Poor")). Finally, the establishment of Purim ensures **Remembrance and Commemoration**, guaranteeing that future generations would recall God's faithfulness and the miraculous deliverance, thereby preserving their identity and faith.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Turned (Hebrew, _hâphak'_):** This verb (H2015, הָפַךְ) is a primitive root meaning "to turn about or over." By implication, it signifies a complete and radical change, an overturning or perversion. In Esther 9:22, its usage powerfully conveys that the very essence and purpose of the day—from one of impending doom and lamentation—were entirely inverted by divine providence into a day of exultant joy and celebration. This word emphasizes the dramatic, unexpected, and fundamental nature of God's intervention, transforming the day's character from negative to positive.
* **Feasting (Hebrew, _mishteh'_):** The term (H4960, מִשְׁתֶּה) derives from a root meaning "to drink," and by implication, refers to a drinking party, banquet, or generally, a feast. It denotes a celebratory meal characterized by abundance, merriment, and communal gathering. In the ancient world, feasts were often associated with significant events, victories, or religious observances. Here, "feasting" signifies the joyful, public, and communal expression of gratitude and relief, moving beyond mere survival to a vibrant celebration of life and deliverance.
* **Portions (Hebrew, _mânâh'_), and Gifts to the Poor (Hebrew, _mattânâh'_ to _ʼebyôwn'_):** These two phrases describe specific acts of charity and communal sharing. "Portions" (H4490, מָנוֹת) refers to something weighed out, a division, or specifically a ration of food or goods. "Gifts" (H4979, מַתָּנוֹת) refers to a present or offering, and "poor" (H34, אֶבְיוֹנִים) refers to the destitute, beggars, or needy. Together, "sending portions one to another" and "gifts to the poor" underscore the social and ethical dimensions of the festival. The former fosters solidarity and shared joy among friends and neighbors, while the latter is a direct command for active benevolence towards the needy, ensuring that even the most vulnerable members of society could participate in the celebration and experience the blessing of deliverance. These acts transform individual relief into collective responsibility and generosity.

#### Verse Breakdown
* **"As the days wherein the Jews rested from their enemies":** This clause establishes the historical and temporal basis for the celebration. It refers to the 14th and 15th days of the month of Adar, which immediately followed the successful defense of the Jewish people against their adversaries throughout the Persian Empire. The word "rested" (H5117, _nûwach_) implies a cessation of conflict, a moment of peace, security, and relief after a period of intense struggle and the existential threat of annihilation. It marks the definitive transition from active combat to a state of triumph and profound relief.
* **"and the month which was turned unto them from sorrow to joy":** This phrase highlights the miraculous and divinely orchestrated reversal of fortune. The month of Adar, originally designated by Haman's lot (`pur`) for the destruction of the Jews (H3064, _Yᵉhûwdîy_), was supernaturally transformed. What was intended as a period of deep sorrow (H3015, _yâgôwn_), mourning, and despair became a time of profound gladness and exultation (H8057, _simchâh_), powerfully underscoring God's providential intervention and the complete inversion of their circumstances.
* **"and from mourning into a good day":** This further emphasizes the dramatic shift in the emotional and spiritual state of the Jewish people. "Mourning" (H60, _ʼêbel_) signifies lamentation, grief, and public displays of sorrow, often associated with death or national calamity. This state was replaced by a "good day" (H2896, _ṭôwb_ and H3117, _yôwm_), which implies a day of blessing, prosperity, and well-being, a day filled with goodness and divine favor, signifying complete deliverance, restoration, and flourishing.
* **"that they should make them days of feasting and joy":** This clause sets forth the primary mode of celebration and the mandate for its perpetual observance. The deliverance was not to be merely acknowledged but actively celebrated (H6213, _ʻâsâh_) through communal "feasting" (H4960, _mishteh_), involving banquets and celebratory meals, and overt expressions of "joy" (H8057, _simchâh_). This command institutionalizes the celebratory response, ensuring that the memory of deliverance is perpetually associated with gladness, communal merriment, and thanksgiving.
* **"and of sending portions one to another":** This specifies a key practice of the festival, emphasizing communal solidarity and shared blessing. "Sending portions" (H4916, _mishlôwach_ and H4490, _mânâh_) refers to the exchange of food or other gifts among friends (H7453, _rêaʻ_), family, and neighbors (H376, _ʼîysh_). This act fosters unity, strengthens social bonds, and spreads the joy and bounty of the celebration throughout the community, ensuring that all share in the blessing and acknowledge their interconnectedness.
* **"and gifts to the poor":** This final clause mandates an essential act of charity and compassion. The celebration of deliverance was not to be exclusive but inclusive, extending to the most vulnerable members of society (H34, _ʼebyôwn_). Providing "gifts" (H4979, _mattânâh_) to the poor ensured that those who lacked resources could also partake in the feasting and experience the joy of the occasion, reflecting a deep commitment to justice, mercy, and communal responsibility within the Jewish community.

#### Literary Devices
Esther 9:22 masterfully employs **Juxtaposition** and **Antithesis** to underscore the dramatic reversal at the heart of the Purim narrative. The stark contrasts between "sorrow to joy" and "mourning into a good day" vividly portray the complete transformation of the Jewish people's circumstances. This antithetical pairing powerfully highlights the miraculous nature of their deliverance, emphasizing how God turned their impending doom into a cause for exuberant celebration. Furthermore, the verse utilizes **Commemorative Language**, not only describing the historical event but also prescribing its perpetual observance, thereby establishing a lasting tradition. The repetition of the theme of "feasting and joy" (implied through "good day" and explicitly stated as "days of feasting and joy") serves as a form of **Emphasis**, reinforcing the desired emotional and communal response to God's intervention. The prescribed actions of "sending portions one to another, and gifts to the poor" also function as **Symbolism**, representing the unity, gratitude, and social responsibility that define the festival, transforming a historical event into a living, ethical practice.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Esther 9:22 stands as a profound theological statement on God's active, though often unseen, providence in the affairs of humanity. It underscores the truth that even in moments of extreme peril and human plotting, God can orchestrate a complete reversal, transforming despair into delight. This verse teaches that joy is not merely an emotion but a commanded response to divine deliverance, and that true celebration involves extending generosity and care to others, especially the vulnerable. The establishment of Purim ensures that the memory of God's faithfulness and the community's shared experience of salvation are passed down through generations, fostering a perpetual spirit of gratitude, reliance on divine sovereignty, and communal responsibility.

* [Psalm 30:11](/psalms/30-11 "Psalm 30:11 - Turning Mourning into Dancing")
* [Nehemiah 8:10](/nehemiah/8-10 "Nehemiah 8:10 - The Joy of the Lord is Your Strength")
* [Proverbs 11:25](/proverbs/11-25 "Proverbs 11:25 - The Generous Soul Will Be Prospered")

### REFLECTION AND APPLICATION
Esther 9:22 offers profound insights for believers today, reminding us that God's power is not limited by human circumstances, political decrees, or evil intentions. Just as He dramatically turned the tide for the Jewish people, He can bring about radical transformation in our own lives and in the world around us. This verse calls us to cultivate a spirit of joyful gratitude, even in the aftermath of struggle, recognizing God's sovereign hand in our deliverances. It challenges us to move beyond mere personal relief to communal celebration and active generosity. Our joy should never be insular; rather, it should overflow into tangible acts of compassion and sharing, ensuring that others, particularly those in need, can also experience the goodness of God's provision and the blessing of the community. By intentionally remembering God's past faithfulness, as exemplified by the festival of Purim, we strengthen our hope for future interventions and are empowered to live out our faith with both gladness and practical, sacrificial love.

#### Questions for Reflection
* **In what specific areas of your life have you experienced God turning sorrow into joy, or mourning into a good day?**
* **How can you more intentionally practice "feasting and joy" as a response to God's goodness, both personally and communally, in your daily life?**
* **What practical steps can you take to "send portions" and "give gifts to the poor" as a tangible expression of your gratitude for God's deliverance and your solidarity with others?**
* **How does remembering God's past deliverances, both biblical and personal, strengthen your faith and hope for future challenges and uncertainties?**

### FAQ

**What is the significance of the phrase "turned unto them from sorrow to joy"?**

Answer: This phrase, "turned unto them from sorrow to joy, and from mourning into a good day," is central to the meaning of Esther 9:22. It signifies a complete and miraculous reversal of fortune. The Hebrew word for "turned" (הָפַךְ, _haphakh_) implies a radical transformation, an inversion of circumstances. Originally, the 13th of Adar was designated by Haman's lot (`pur`) as a day of destruction and mourning for the Jewish people (see [Esther 3:7](/esther/3-7 "Esther 3:7 - Haman Casts the Lot for Destruction")). Through God's providential intervention, orchestrated through Esther and Mordecai, this very day became one of victory and deliverance. Thus, the phrase emphasizes that God not only averted disaster but fundamentally changed the nature of the day itself, converting what was intended for evil into a cause for profound celebration and gladness. It highlights the sovereign power of God to bring good out of seemingly hopeless situations, demonstrating His ability to redeem even the most dire circumstances.

### CHRIST-CENTERED FULFILLMENT
Esther 9:22, with its powerful theme of sorrow turned to joy and deliverance through a divinely orchestrated reversal, finds its ultimate and most profound fulfillment in Jesus Christ. The Jewish people's miraculous rescue from Haman's genocidal plot foreshadows humanity's far greater need for salvation from the dominion of sin and death. Just as the Jews were delivered from a decree of annihilation, so too are believers delivered from the curse of the law and the power of sin through Christ's atoning sacrifice on the cross. The "mourning" of humanity under sin's condemnation is definitively "turned into a good day" of redemption and new life through the resurrection of Jesus, who conquered death and opened the way to eternal joy (as promised in [Romans 6:23](/romans/6-23 "Romans 6:23 - The Wages of Sin and the Gift of God")). The "feasting and joy" of Purim anticipate the glorious eschatological banquet, the "marriage supper of the Lamb," where believers will forever celebrate in the presence of their Redeemer (foretold in [Revelation 19:7-9](/revelation/19-7 "Revelation 19:7-9 - The Marriage Supper of the Lamb")). Moreover, the command to send "portions one to another, and gifts to the poor" finds its ultimate expression in Christ's own self-giving, as He, being rich, became poor that we might become rich through His poverty (as described in [2 Corinthians 8:9](/2_corinthians/8-9 "2 Corinthians 8:9 - Christ's Poverty for Our Riches")). This also inspires the new covenant community's call to sacrificial love and generosity, reflecting the very heart of God (demonstrated by the early church in [Acts 2:44-45](/acts/2-44 "Acts 2:44-45 - The Early Church's Generosity")). Thus, Purim's celebration of physical deliverance points forward to the spiritual and eternal deliverance accomplished by the true King, Jesus, who transforms our deepest sorrows into everlasting joy.

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

Psalms 30:11

Thou hast turned for me my mourning into dancing: thou hast put off my sackcloth, and girded me with gladness;

Isaiah 12:1

¶ And in that day thou shalt say, O LORD, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me.

Isaiah 12:2

Behold, God [is] my salvation; I will trust, and not be afraid: for the LORD JEHOVAH [is] my strength and [my] song; he also is become my salvation.

Isaiah 14:3

And it shall come to pass in the day that the LORD shall give thee rest from thy sorrow, and from thy fear, and from the hard bondage wherein thou wast made to serve,

Galatians 2:10

Only [they would] that we should remember the poor; the same which I also was forward to do.

Esther 9:19

Therefore the Jews of the villages, that dwelt in the unwalled towns, made the fourteenth day of the month Adar [a day of] gladness and feasting, and a good day, and of sending portions one to another.

Acts 2:44

And all that believed were together, and had all things common;