Ester 1:13

1:13 The king then inquired of the wise men who were discerners of the times – for it was the royal custom to confer with all those who were proficient in laws and legalities. ¹ 

Ester 3:7-8

3:7 In the first month (that is, the month of Nisan), in the twelfth year ²  of King Ahasuerus’ reign, pur ³  (that is, the lot) was cast before Haman in order to determine a day and a month. ⁴  It turned out to be the twelfth month (that is, the month of Adar). ⁵ 

3:8 Then Haman said to King Ahasuerus, “There is a particular people ⁶  that is dispersed and spread among the inhabitants ⁷  throughout all the provinces of your kingdom whose laws differ from those of all other peoples. Furthermore, they do not observe the king’s laws. It is not appropriate for the king to provide a haven for them. ⁸ 

Ester 9:13

9:13 Esther replied, “If the king is so inclined, let the Jews who are in Susa be permitted to act tomorrow also according to today’s law, and let them hang the ten sons of Haman on the gallows.”

[1:13]  ¹ tn Heb “judgment” (so KJV); NASB, NIV “justice”; NRSV “custom.”

[3:7]  ² sn This year would be ca. 474 b.c. The reference to first month and twelfth month indicate that about a year had elapsed between this determination and the anticipated execution.

[3:7]  ³ tn The term פּוּר (pur, “lot”) is an Akkadian loanword; the narrator therefore explains it for his Hebrew readers (“that is, the lot”). It is from the plural form of this word (i.e., Purim) that the festival celebrating the deliverance of the Jews takes its name (cf. 9:24, 26, 28, 31).

[3:7]  ⁴ tc The LXX adds the following words: “in order to destroy in one day the race of Mordecai, and the lot fell on the fourteenth day of the month.” The LXX reading is included by NAB.

[3:7]  tn Heb “from day to day and from month to month” (so KJV, NASB).

[3:7]  ⁵ tn Since v. 7 seems to interrupt the flow of the narrative, many scholars have suggested that it is a late addition to the text. But there is not enough evidence to warrant such a conclusion. Even though its placement is somewhat awkward, the verse supplies to the reader an important piece of chronological information.

[3:8]  ⁶ tn Heb “one people.” Note the subtle absence at this point of a specific mention of the Jewish people by name.

[3:8]  ⁷ tn Heb “peoples” (so NASB, NIV); NAB “nations”

[3:8]  ⁸ tn Heb “to cause them to rest”; NASB “to let them remain”; NAB, NIV, NRSV “to tolerate them.”