Esther 9:28

Translation
King James Version
And that these days should be remembered and kept throughout every generation, every family, every province, and every city; and that these days of Purim should not fail from among the Jews, nor the memorial of them perish from their seed.
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KJV (with Strong's)
And that these days H3117 should be remembered H2142 and kept H6213 throughout H1755 every generation H1755, every family H4940, every province H4082, and every city H5892; and that these days H3117 of Purim H6332 should not fail H5674 from among H8432 the Jews H3064, nor the memorial H2143 of them perish H5486 from their seed H2233.
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Complete Jewish Bible
and that these days would be remembered and observed throughout every generation, every family, every province and every city; and that these days of Purim would never cease among the Jews or their memory be lost by their descendants.
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Berean Standard Bible
These days should be remembered and celebrated by every generation, family, province, and city, so that these days of Purim should not fail to be observed among the Jews, nor should the memory of them fade from their descendants.
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American Standard Version
and that these days should be remembered and kept throughout every generation, every family, every province, and every city; and that these days of Purim should not fail from among the Jews, nor the remembrance of them perish from their seed.
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World English Bible Messianic
and that these days should be remembered and kept throughout every generation, every family, every province, and every city; and that these days of Purim should not fail from among the Jews, nor their memory perish from their seed.
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Geneva Bible (1599)
And that these dayes shoulde be remembred, and kept throughout euery generation and euery familie, and euery prouince, and euery citie: euen these daies of Purim should not faile among the Iewes, and the memoriall of them should not perish from their seede.
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Young's Literal Translation
and these days are remembered and kept in every generation and generation, family and family, province and province, and city and city, and these days of Purim do not pass away from the midst of the Jews, and their memorial is not ended from their seed.
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See also
Joshua 4:7Exodus 13:8Exodus 13:9Psalms 78:5Psalms 78:7Psalms 103:2Exodus 12:17
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Susa in the Time of Esther
Susa in the Time of Esther View full PDF
The Persian Empire in the time of Esther
The Persian Empire in the time of Esther View full PDF

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In the KJVVerse 12,863 of 31,102

Study This Verse

SUMMARY

Esther 9:28 serves as a foundational decree for the perpetual observance of Purim, the annual Jewish festival commemorating the miraculous deliverance from Haman's genocidal plot. This verse emphatically mandates that the memory and celebration of this salvation event must endure across all future generations, families, provinces, and cities, ensuring that the profound lessons of divine providence and communal resilience are never forgotten by the Jewish people.

CONTEXT

  • Literary Context: Esther 9:28 stands as the concluding injunction in the detailed account of the establishment of the festival of Purim. It follows the dramatic events of the Jewish people's self-defense and victory over their enemies throughout the Persian Empire, as described in Esther 9:1-19. The preceding verses, Esther 9:20-27, detail Mordecai's initial letters and the Jewish community's acceptance of these days as an annual celebration. Verse 28 serves as a powerful, climactic statement, solidifying the perpetual and universal nature of this new tradition, ensuring its longevity and adherence across all segments of the Jewish population, thereby sealing the decree for all time.
  • Historical & Cultural Context: The events of Esther unfold during the reign of Ahasuerus (Xerxes I, 486-465 BC) over the vast Persian Empire, which stretched from India to Cush. The Jewish people, many of whom remained in the diaspora after the Babylonian exile, were a minority group dispersed across this empire. In such a context, maintaining cultural and religious identity was paramount, often achieved through adherence to unique laws, customs, and festivals. Haman's plot represented an existential threat, not merely to individuals but to the entire Jewish nation, echoing historical persecutions and foreshadowing future attempts at annihilation. The establishment of Purim, therefore, was not just a celebration of a past deliverance but a vital act of communal self-preservation and identity affirmation in a foreign land, solidifying their unique heritage amidst a dominant foreign culture.
  • Key Themes: This verse powerfully underscores several key themes central to the book of Esther and Jewish thought. First is the theme of Perpetual Remembrance, emphasizing the critical role of collective memory in preserving a people's identity, history, and faith. The imperative to "remember and keep" these days highlights that remembrance is not passive recall but active observance through celebration and tradition. Second is Universal Observance, conveyed through the repeated phrases "every generation, every family, every province, and every city," which stresses the widespread and mandatory nature of Purim. This was designed to be a unifying festival for Jews scattered across the vast Persian Empire, transcending geographical and familial boundaries, much like the Passover observance decreed in Exodus 12:14. Finally, while the name of God is famously absent from the book, the underlying theme of Divine Providence is undeniably present. Purim serves as a living testament to God's hidden yet active preservation of His people, turning a decree of destruction into a day of joy and victory, illustrating how God works behind the scenes to fulfill His covenant promises, as seen in the broader narrative of the book of Esther.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Remembered (Hebrew, zâkar', H2142): This verb signifies more than mere mental recall; it implies an active, intentional act of bringing to mind and responding to a past event. In a biblical context, "remembering" often involves ritual observance, storytelling, and the perpetuation of traditions, ensuring that the significance of an event is continually re-enacted and passed down. It's a call to embody the memory, making it a living part of communal identity.
  • Kept (Hebrew, ʻâsâh', H6213): This word translates to "to do," "to make," or "to observe." Paired with "remembered," it underscores the practical, performative aspect of the command. It's not enough to intellectually acknowledge the deliverance; the days must be actively "made" or "done" through specific actions, celebrations, and adherence to the established customs of Purim, thereby ensuring the continuity of the tradition.
  • Fail (Hebrew, ʻâbar', H5674): This word means "to cross over," "to pass away," or "to cease." In this context, it conveys the imperative that the observance of Purim must not be allowed to lapse, diminish, or be forgotten. It speaks to the enduring nature of the decree, warning against any negligence that would lead to its discontinuation or the loss of its memorial among the Jewish people.

Verse Breakdown

  • "And [that] these days [should be] remembered and kept": This opening clause establishes the central command, emphasizing both cognitive recall and active observance. The deliverance from Haman's plot is not to be a fleeting historical note but a living memory, continually brought to mind and celebrated through prescribed actions. The pairing of "remembered" and "kept" highlights the holistic nature of the injunction: internal recognition must lead to external practice, ensuring the event's significance is perpetually reinforced.
  • "throughout every generation, every family, every province, and every city": This highly repetitive and comprehensive phrase underscores the universal and perpetual scope of the command. It ensures that the observance of Purim is not limited by time (every generation) or by geography and social structure (every family, province, and city). This mandate aimed to unify the scattered Jewish diaspora under a common, enduring tradition, reinforcing their shared identity and experience of divine deliverance regardless of their location or lineage.
  • "and [that] these days of Purim should not fail from among the Jews, nor the memorial of them perish from their seed": This powerful double negative serves as an emphatic prohibition against the neglect or discontinuation of the festival. "Not fail" (H5674, ʻâbar) and "not perish" (H5486, çûwph) convey an absolute and unwavering commitment to the longevity of Purim. It is a charge to safeguard the tradition for all future descendants ("their seed," H2233, zeraʻ), ensuring that the lessons and joy of this deliverance remain an integral part of Jewish heritage and faith, passed down through the generations.

Literary Devices

The verse employs several potent literary devices to achieve its emphatic and enduring message. Repetition, particularly the phrase "every generation, every family, every province, and every city," functions as a form of amplification, underscoring the universal and comprehensive nature of the observance. This cumulative effect creates a sense of absolute inclusion, leaving no segment of the Jewish population or future time period excluded from the mandate. Parallelism is evident in the two negative clauses: "should not fail from among the Jews, nor the memorial of them perish from their seed." This synonymous parallelism reinforces the idea of perpetual remembrance, using two slightly different expressions to convey the same strong injunction against forgetting or neglecting the festival. The overall tone is one of profound emphasis and solemn decree, ensuring the reader grasps the critical importance of Purim's perpetual observance.

THEOLOGICAL AND THEMATIC CONNECTIONS

The command in Esther 9:28 resonates deeply with a recurring theological theme throughout the Hebrew Bible: the imperative of remembering God's mighty acts of deliverance and faithfulness. While God's name is conspicuously absent from the book of Esther, the entire narrative, culminating in this decree, is a testament to His hidden yet sovereign hand orchestrating events for the salvation of His people. Purim serves as a perpetual reminder that even in the darkest moments, when human plots seem overwhelming, God is at work, turning evil intentions for good and preserving His covenant people. This act of remembering is not merely historical recall but a spiritual discipline, fostering gratitude, trust, and the perpetuation of faith across generations. It underscores the belief that God's past faithfulness is a guarantee of His future care.

REFLECTION AND APPLICATION

Esther 9:28 offers profound and enduring lessons for believers today, transcending its specific historical context. Just as the Jewish people were commanded to perpetually remember their miraculous deliverance, we are called to cultivate a vibrant, active memory of God's faithfulness in our own lives and in the grand narrative of redemption. This involves intentionally recalling His past mercies, His interventions in moments of despair, and His unwavering presence even when His hand seems hidden. Such remembrance fuels our faith, strengthens our resolve in trials, and deepens our gratitude. Furthermore, the emphasis on "every generation" and "their seed" serves as a powerful call to intergenerational discipleship. We are entrusted with a spiritual heritage—the truths of God's Word, the testimonies of His grace, and the story of salvation—which we are obligated to diligently pass on to those who come after us, ensuring that the "memorial" of God's work does not perish. Finally, Purim's joyous celebration of deliverance encourages us to find ways to acknowledge and celebrate God's victories in our lives, recognizing His sovereignty even in seemingly impossible situations and embracing the joy that follows sorrow.

Questions for Reflection

  • What specific acts of God's faithfulness in your life or in history do you need to intentionally "remember and keep" today?
  • How are you actively passing on your spiritual heritage—your faith, biblical truths, and testimonies of God's goodness—to the next generation?
  • In what areas of your life are you currently seeking deliverance, and how can remembering God's past interventions strengthen your hope and joy?

FAQ

Why is the name of God not mentioned in the book of Esther, even though His providence is clearly evident?

Answer: The absence of God's explicit name in the book of Esther is a unique literary feature that has puzzled scholars for centuries. However, it is precisely this omission that highlights the theme of God's hidden providence. Rather than direct divine intervention or explicit commands, God's hand is seen in the seemingly coincidental events, the timing, and the unfolding circumstances that lead to the deliverance of His people. This narrative style teaches that God is actively at work in the world, even when His presence is not overtly declared or His actions are not miraculous in a supernatural sense. It encourages readers to perceive God's sovereignty in the ordinary, the political, and the seemingly secular aspects of life, much like how Mordecai's discovery of the plot in Esther 2:21-23 or Esther's courage in Esther 4:14 are divinely orchestrated without explicit mention of God.

What is the significance of Purim for Jewish people today, and how is it typically observed?

Answer: For Jewish people today, Purim remains a joyous and highly anticipated festival, fulfilling the command of Esther 9:28. It commemorates the miraculous deliverance of the Jews from annihilation in ancient Persia and serves as a powerful reminder of God's enduring faithfulness to His covenant people. Observances typically include public readings of the Megillah (the Book of Esther), during which the congregation boos and rattles noisemakers at the mention of Haman's name. Other customs include sending food baskets (mishloach manot) to friends and family, giving charity to the poor (matanot la'evyonim), and enjoying festive meals, often accompanied by costumes and general merriment. It is a celebration of survival, resilience, and the turning of sorrow into joy, as detailed in Esther 9:22.

CHRIST-CENTERED FULFILLMENT

While Purim commemorates a specific historical deliverance of the Jewish people, its underlying themes find their ultimate and most profound fulfillment in Jesus Christ. The threat of annihilation faced by the Jews in Esther foreshadows humanity's universal predicament under the dominion of sin and death, a spiritual enemy far more insidious than Haman. Just as a hidden providence orchestrated the salvation of a nation in Esther, God's ultimate plan of redemption was meticulously unfolded through the incarnation, life, death, and resurrection of His Son. Christ is the true and greater deliverer, the Lamb of God who takes away the sin of the world, whose sacrifice on the cross secured not merely physical preservation but eternal salvation from the power of sin and the wrath of God. The joy and feasting of Purim, celebrating the reversal of fortune and the triumph over an enemy, point forward to the eschatological feast of the Lamb in Revelation, where believers celebrate their ultimate deliverance and eternal victory through Christ. His resurrection is the ultimate turning of sorrow into joy, death into life, fulfilling the deepest longings for rescue found in every historical deliverance, ensuring that the "memorial" of His saving work will never perish for those who believe in Him, as promised in John 3:16 and echoing the promise of Matthew 28:20.

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Commentary on Esther 9 verses 20–32

I. II. Main points1. 2. Sub-points(1.) (2.) Details

We may well imagine how much affected Mordecai and Esther were with the triumphs of the Jews over their enemies, and how they saw the issue of that decisive day with a satisfaction proportionable to the care and concern with which they expected it. How were their hearts enlarged with joy in God and his salvation, and what new songs of praise were put into their mouths! But here we are told what course they took to spread the knowledge of it among their people, and to perpetuate the remembrance of it to posterity, for the honour of God and the encouragement of his people to trust in him at all times.

I. The history was written, and copies of it were dispersed among all the Jews in all the provinces of the empire, both nigh and far, Est 9:20. They all knew something of the story, being nearly concerned in it - were by the first edict made sensible of their danger and by the second of their deliverance; but how this amazing turn was given they could not tell. Mordecai therefore wrote all these things. And if this book be the same that he wrote, as many think it is, I cannot but observe what a difference there is between Mordecai's style and Nehemiah's. Nehemiah, at every turn, takes notice of divine Providence and the good hand of his God upon him, which is very proper to stir up devout affections in the minds of his readers; but Mordecai never so much as mentions the name of God in the whole story. Nehemiah wrote his book at Jerusalem, where religion was in fashion and an air of it appeared in men's common conversation; Mordecai wrote his at Shushan the palace, where policy reigned more then piety, and he wrote according to the genius of the place. Even those that have the root of the matter in them are apt to lose the savour of religion, and let their leaf wither, when they converse wholly with those that have little religion. Commend me to Nehemiah's way of writing; that I would imitate, and yet learn from Mordecai's that men may be truly devout though they do not abound in the shows and expressions of devotion, and therefore that we must not judge nor despise our brethren. But, because there is so little of the language of Canaan in this book, many think it was not written by Mordecai, but was an extract out of the journals of the kings of Persia, giving an account of the matter of fact, which the Jews themselves knew how to comment upon.

II. A festival was instituted, to be observed yearly from generation to generation by the Jews, in remembrance of this wonderful work which God wrought for them, that the children who should be born might know it, and declare it to their children, that they might set their hope in God, Psa 78:6, Psa 78:7. It would be for the honour of God as the protector of his people, and the honour of Israel as the care of Heaven, a confirmation of the fidelity of God's covenant, an invitation to strangers to come into the bonds of it, and an encouragement to God's own people cheerfully to depend upon his wisdom, power, and goodness, in the greatest straits. Posterity would reap the benefit of this deliverance, and therefore ought to celebrate the memorial of it. Now concerning this festival we are here told,

1.When it was observed - every year on the fourteenth and fifteenth days of the twelfth month, just a month before the passover, Est 9:21. Thus the first month and the last month of the year kept in remembrance the months that were past, even the days when God preserved them. They kept two days together as thanksgiving days, and did not think them too much to spend in praising God. Let us not be niggardly in our returns of praise to him who bestows his favours so liberally upon us. Observe, They did not keep the day when they fought, but the days when they rested, and on the fifteenth those in Shushan, and both those days they kept. The sabbath was appointed not on the day that God finished his work, but on the day that he rested from it. The modern Jews observe the thirteenth day, the day appointed for their destruction, as a fasting-day, grounding the practice on Est 9:31, the matters of their fastings and cry. But that refers to what was in the day of their distress (Est 4:3, Est 4:16), which was not to be continued when God had turned their fasts into joy and gladness, Zac 8:19.

2.How it was called - The feast of Purim (Est 9:26), from Pur, a Persian word which signified a lot, because Haman had by lot determined this to be the time of the Jews' destruction, but the Lord, at whose disposal the lot is, had determined it to be the time of their triumph. The name of this festival would remind them of the sovereign dominion of the God of Israel, who served his own purposes by the foolish superstitions of the heathen, and outwitted the monthly prognosticators in their own craft (Isa 47:13), frustrating the tokens of the liars and making the diviners mad, Isa 44:25, Isa 44:26.

3.By whom it was instituted and enacted. It was not a divine institution, and therefore it is not called a holy day, but a human appointment, by which it was made a good day, Est 9:19, Est 9:22. (1.) The Jews ordained it, and took it upon themselves (Est 9:27), voluntarily undertook to do as they had begun. Est 9:23. They bound themselves to this by common consent. (2.) Mordecai and Esther confirmed their resolve, that it might be the more binding on posterity, and might come well recommended by those great names. They wrote, [1.] With all authority (Est 9:29), as well they might, Esther being queen and Mordecai prime-minister of state. It is well when those who are in authority use their authority to authorize that which is good. [2.] With words of peace and truth. Though they wrote with authority, they wrote with tenderness, not imperious, not imposing, but in such language as the council at Jerusalem use in their decree (Act 15:29): "If you do so and so, you shall do well. Fare you well." Such was the style of these letters, or such the salutation or valediction of them: Peace and truth be with you.

4.By whom it was to be observed - by all the Jews, and by their seed, and by all such as joined themselves to them, Est 9:27. The observance of this feast was to be both universal and perpetual; the proselytes must observe it, in token of their sincere affection to the Jewish nation and their having united interests with them. A concurrence in joys and praises is one branch of the communion of saints.

5.Why it was to be observed - that the memorial of the great things God had done for his church might never perish from their seed, Est 9:28. God does not work wonders for a day, but to be had in everlasting remembrance. What he does shall be for ever, and therefore should for ever be had in mind, Ecc 3:14. In this affair they would remember, (1.) Haman's bad practices against the church, to his perpetual reproach (Est 9:24): Because he had devised against the Jews to destroy them. Let this be kept in mind, that God's people may never be secure, while they have such malicious enemies, on whom they ought to have a jealous eye. Their enemies aim at no less then their destruction; on God therefore let them depend for salvation. (2.) Esther's good services to the church, to her immortal honour. When Esther, in peril of her life, came before the king, he repealed the edict, Est 9:25. This also must be remembered, that wherever this feast should be kept, and this history read in explication of it, this which she did might be told for a memorial of her. Good deeds done for the Israel of God ought to be remembered, for the encouragement of others to do the like. God will not forget them, and therefore we must not. (3.) Their own prayers, and the answers given to them (Est 9:31): The matters of their fastings and their cry. The more cries we have offered up in our trouble, and the more prayers for deliverance, the more we are obliged to be thankful to God for deliverance. Call upon me in the time of trouble, and then offer to God thanksgiving.

6.How it was to be observed. And of this let us see,

(1.)What was here enjoined, which was very good, that they should make it, [1.] A day of cheerfulness, a day of feasting and joy (Est 9:22), and a feast was made for laughter, Ecc 10:19. When God gives us cause to rejoice why should we not express our joy? [2.] A day of generosity, sending portions one to another, in token of their pleasantness and mutual respect, and their being knit by this and other public common dangers and deliverances so much the closer to each other in love. Friends have their goods in common. [3.] A day of charity, sending gifts to the poor. It is not to our kinsmen and rich neighbours only that we are to send tokens, but to the poor and the maimed, Luk 14:12, Luk 14:13. Those that have received mercy must, in token of their gratitude, show mercy; and there never wants occasion, for the poor we have always with us. Thanksgiving and almsgiving should go together, that, when we are rejoicing and blessing God, the heart of the poor may rejoice with us and their loins may bless us.

(2.)What was added to this, which was much better. They always, at the feast, read the whole story over in the synagogue each day, and put up three prayers to God, in the first of which they praise God for counting them worthy to attend this divine service; in the second they thank him for the miraculous preservation of their ancestors; in the third they praise him that they have lived to observe another festival in memory of it. So bishop Patrick.

(3.)What it has since degenerated to, which is much worse. Their own writers acknowledge that this feast is commonly celebrated among them with gluttony, and drunkenness, and excess of riot. Their Talmud says expressly that, in the feast of Purim, a man should drink till he knows not the difference between Cursed be Haman, and Blessed be Mordecai. See what the corrupt and wicked nature of man often brings that to which was at first well intended: here is a religious feast turned into a carnival, a perfect revel, as wakes are among us. Nothing more purifies the heart and adorns religion than holy joy; nothing more pollutes the heart and reproaches religion than carnal mirth and sensual pleasure. Corruptio optimi est pessima - What is best becomes when corrupted the worst.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 20–32. Public domain.
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Rabanus MaurusAD 856
EXPLANATION ON THE BOOK OF ESTHER 13
The fateful days in which God gives the victory over the enemies to his true confessors must never be forgotten but must be celebrated all over the world by every generation, because the remembrance of the future rest of souls and of the resurrection of the bodies on the day of judgment must be kept alive with firm hope among all the faithful. And no church of Christ in the whole world must be deprived of this religious celebration but, always remembering this truly saving rite, must be ready at any moment and make herself worthy of receiving future blessings so that what she now celebrates in this world with faith and hope she may possess there forever in true reality and eternal blessedness. In the meantime, while we journey as pilgrims, the zeal of the teachers and the admonishment of the church must lead us to follow the example of Esther and Mordecai in doctrine and zeal so that we may be always devout in observing this rite which is to be celebrated and performed.
Rabanus MaurusAD 856
Commentary on Esther
So the days of lots—on which God gives his true followers victory over their enemies—will never fall into oblivion, but will be celebrated throughout the world in every generation since each of the faithful must declare, with firm hope, the coming rest of souls and the resurrection of bodies on the day of judgment; nor should any of the Churches of Christ throughout the world be bereft of this faith, but should be always mindful of this most salutary rite and be prepared at every moment, and should make themselves fit to receive the coming good so that what they celebrate here in this world they may possess there forever in faith and hope, in the truth of the thing itself and in eternal happiness. And for the present, while we are journeying through this life the ingenuity of the teachers, and the Church’s adherence to the precedent of Esther and Mordecai, ought to accomplish this along with us through teaching and exhortation, so that we are always devoted to the celebration and the cultivation of this faith.
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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