Ester 2:20

2:20 Esther was still not divulging her lineage or her people, ¹  just as Mordecai had instructed her. ²  Esther continued to do whatever Mordecai said, just as she had done when he was raising her.

Ester 2:1

Esther Becomes Queen in Vashti’s Place

2:1 When these things had been accomplished ³  and the rage of King Ahasuerus had diminished, he remembered ⁴  Vashti and what she had done and what had been decided ⁵  against her.

Titus 1:13

1:13 Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith

Titus 1:1

Salutation

1:1 From Paul, ⁶  a slave ⁷  of God and apostle of Jesus Christ, to further the faith ⁸  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[2:20]  ¹ sn That Esther was able so effectively to conceal her Jewish heritage suggests that she was not consistently observing Jewish dietary and religious requirements. As C. A. Moore observes, “In order for Esther to have concealed her ethnic and religious identity…in the harem, she must have eaten…, dressed, and lived like a Persian rather than an observant Jewess” (Esther [AB], 28.) In this regard her public behavior stands in contrast to that of Daniel, for example.

[2:20]  ² tc The LXX adds the words “to fear God.”

[2:1]  ³ tn Heb “after these things” (so KJV, NASB, NRSV). The expression is very vague from a temporal standpoint, not indicating precisely just how much time might have elapsed. Cf. v. 21.

[2:1]  ⁴ sn There may be a tinge of regret expressed in the king’s remembrance of Vashti. There is perhaps a hint that he wished for her presence once again, although that was not feasible from a practical standpoint. The suggestions by the king’s attendants concerning a replacement seem to be an effort to overcome this nostalgia. Certainly it was to their advantage to seek the betterment of the king’s outlook. Those around him the most were probably the most likely to suffer the effects of his ire.

[2:1]  ⁵ tn Or “decreed” (so NAB, NASB, NRSV); TEV “and about his proclamation against her.”

[1:1]  ⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁷ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁸ tn Grk “for the faith,” possibly, “in accordance with the faith.”