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RBT Paraphrase

And he is being within manifestations of I am Keeping Quiet and Have Been Poor ("Ahash-u-rosh"),¹ Himself I am Keeping Quiet and Have Been Poor ("Ahash-u-rosh"), the King from Echo of Himself ("Hedo")² and until Blackened ("Cush"), seven and dual-ten and a hundredfold of a governed realm,
within the Manifestations of Themselves, according as he has ceased, the King 'I am Keeping Quiet and Have Been Poor' ("Ahash-u-rosh") upon the throne of the queens of himself which are within Lily ("Shushan") the Citadel.

Triclinium

Within a doubling of three to the reign of himself he made a drink feast to all the princes of himself and bondmen of himself, the army-force of Divided ("Paras") and Land in the Middle ("Medai"), and the Nobles and princes of the Jurisdictions/Dominions before the faces of himself,
in his causing to appear the self eternal riches of the glory of the queens³ of himself and the self eternal precious ornament of the mega one of himself, multitudinous manifestations, eighty and a hundredfold of a manifestation.
And within the Filling Up of the Manifestations of the Mighty One, the King has made to the Entire People, the Ones who are Found within Lily of the Citadel, to and from a mega one and until a small one, a drink-feast of seven manifestations within the Enclosed Court garden of the inner house of the King.
Bleached white cotton and blue gripped by cords of fine linen and purple upon circuits of silver and six standing columns, a bed of gold and silver upon tessellated pavement of alabaster and marble, and a generation,⁴ and a market.⁵
And the Drink Pourings in prepared instruments of gold and prepared instruments from prepared instruments who have changed, and wine of queens, an abundance according to the hand the King.

דת אין אנס - Official Rule: No Compelling, Pushing, Coercing

And the Drinking is according to the official rule:⁶ there is no compelling, for thus the King laid the foundation upon all the abundance of the household of himself to make according to the delight of each man individually.⁷
Also Most Beautiful One ("Vashti"), the Queen, has made a drink feast of mortal women⁸ of the House of the Queens which are to the King I am Keeping Quiet and Have Been Poor.

The Castrated Seven try to "Bring Her In"

Within the Manifestation of the Seventh One according as the heart of the King became good within the Wine, he has spoken into Uproar-Confusion ("Mehuman"), Plundered ("Bizta"), Donkey Driver ("Harbona"), In the Winepress ("Bigtha"), and Father of the Winepress ("Abagatha"), Star ("Zetar"), and Hard Shell ("Karkas"),⁹ seven of the Castrated Officiates of the self eternal faces of the King, I am Keeping Quiet and Have Been Poor ("Ahash-u-rosh"),
to cause to come in the self eternal Most Beautiful One ("Vashti"), the Queen, to the faces of the King within a circlet of queens to cause the Peoples and the Princes to see the self eternal beautiful one of herself, for a goodness of sight is herself.
And the Queen is refusing, Most Beautiful One ("Vashti"), to come into the alignment of the King which is in the hand of the Castrated Ones. And the King is raging exceedingly and the burning heat, she has set on fire within himself.

The Noble Seven: Princes who Drink For Strength

And the King is speaking into the Wise Ones, those who know the Timings,¹⁰ for thus the King has aligned to the faces of all those who know the official rule and judgment.

He who is in Proximity

And the One Drawing Near toward himself: The Plowman ("Carshena"), Star ("Shtar"), Of The Ground ("Admath"), Precious Jasper ("Tarshish"), Lofty ("Meres"), Worthy One ("Marsena"), Dignified ("Memucan"), seven princes of Divided ("Paras") and Land in the Middle (Medai), a mirror-sight of the faces of the King, the Ones Who Inhabit the first one within the Queens.

Official Rule: There is no Compulsion

"According to the official rule, what to make within the Queen, Most Beautiful One ("Vashti"), on account of which she did not make the self eternal mandate of the King, I am Keeping Quiet and Have Been Poor ("Ahash-u-rosh"), within the hand of the Castrated Ones?"
And Dignified is speaking to the faces of the King and the Princes, "It is not on account of the King that Most Beautiful One (Vashti), the Queen, became bent to the separation of himself, but on account of all the Princes and on account of all the Peoples who are within all the jurisdictions/dominions of the King I am Keeping Quiet and Have Been Poor ("Ahash-u-rosh").

Her eyes : your eyes

For an alignment of the Queen has gone out against all the Mortal Women to make the lords of themselves despised within the dual-eyes of themselves, within the Speaking of themselves: "The King, I am Keeping Quiet and Have Been Poor ("Ahash-u-rosh"), he has spoken to cause to come in the self eternal Most Beautiful One ("Vashti"), the Queen, to the faces of himself and she has not come in.

Notes

Est. 1:1	Est. 1:1 In the Hebrew folk etymology the break down this name is straightfoward: אחש ורוש means I am keeping quiet and have been poor derived from the Hebrew verb chashah (Strong's H2814), meaning "to be silent," "to hold peace," or "to be still" in the first-person imperfect tense (cf. אחשה in Isaiah 65:6 for example). Ve: A simple conjunction meaning "and." Rash: From the root ruwsh (Strong's H7326), signifying "to be poor," "needy," or "impoverished." Ahash and Rush noun: Ahasuerus
Est. 1:1	Est. 1:1 The Hebrew noun הֵד (hêd), meaning echo, reverberation, shout, sounding again with a 3ms pronominal suffix as הדוֹ (“his echo”). See Strong’s number is H1906.
Est. 1:4	Est. 1:4 A straightforward rendering: מלכ = king. Add feminine plural suffix and you have....
Est. 1:6	Est. 1:6 Strong's #1752 דור, דר revolution of time, generation.
Est. 1:6	Est. 1:6 The root of this is סחר meaning traveling around trading, marketing, advertising, peddling, traffic merchandise See Strong's #5506 market: "abundant coastlands are the market [סחרת] of the hand of yourself..." (Eze. 27:15)
Est. 1:8	Est. 1:8 כדת — “according to official rule” The noun דת (dat) in late Biblical Hebrew (attested primarily in Ezra and Esther) denotes not merely “a law”, but an officially promulgated prescription, ordinance, or procedural regulation. Both Fürst and Gesenius agree that the term is a Persian loanword, entering Hebrew during the Achaemenid period and belonging to the administrative–juridical register of imperial governance. Fürst explicitly defines דת as “law; an order made public, an edict,” noting its Persian derivation from forms meaning “to give, command, appoint,” and its semantic field of justice, equity, and legal determination. Gesenius likewise emphasizes that דת is confined to later Hebrew, refers to a royal or state decree, and is not a native Hebrew development of customary law. In the expression והשתיה כדת (Esth. 1:8), the prefixed כ־ (“according to”) signals conformity not to habit or tradition, but to a prescribed protocol—that is, a drinking banquet conducted in accordance with an established and publicly authorized rule. The sense is reinforced contextually by the following clause אין אונס (“there was no coercion”), which clarifies that the regulation itself stipulated non-compulsion. Thus כדת describes regulated procedure.
Est. 1:8	Est. 1:8 The Hebrew phrase אִישׁ וְאִישׁ (“man and man”) is a distributive or idiomatic construction denoting “each individual” or “every man separately.” Depending on context, it can indicate mutual action (Isa. 3:5), personal responsibility or freedom (Est. 1:8), or individual enumeration (2 Sam 10:6; Prov. 20:5; Ps. 87:5). It emphasizes that the action, attribute, or judgment applies to each person distinctly rather than collectively, often highlighting autonomy or reciprocal engagement.
Est. 1:9	Est. 1:9 נשים is called an irregular plural because it has a masculine suffix on a word which is supposed to mean "women." This is similar to אבות abot "fathers" which uses a feminine plural suffix.
Est. 1:10	Est. 1:10 Fürst derives זֶתֶר (Zeter) from Old Iranian zaotar / zōtar (Avestan zaōtar-), meaning “sacrificer, officiating priest.” Strong's calls it "Star" from zetar. In Avestan usage, the zaōtar is the ritual functionary who performs the sacrifice, roughly equivalent to a priestly celebrant. In the Old Iranian/Avestan tradition, a zaotar (cognate with the Vedic hotar) was the high priest—specifically the one who "pours the libation" or performs the sacrifice. He was the "fully qualified priest" responsible for the highest ritual acts. The name Carkas (כַּרְכַּס), the seventh of the eunuchs mentioned in Esther 1:10, likely derives from the Old Iranian root *karka-* (Sanskrit karka), signifying "hardness," "bone," or "shell." While traditionally associated with the Persian karkāsa ("vulture," literally "bone-eater"), the root substantively points to a "hard shell" or "enclosure," suggesting a "stronghold" or "protector of the citadel."
Est. 1:13	Est. 1:13 העתים is a later masculine plural form of the feminine עֵת seasonal time/hour. It does not denote abstract or neutral “times” in a chronological sense, but operative timings—points at which an action, word, or event stands in correct ratio to the whole. An עֵת is not merely a moment that arrives, but a measured activation: a convergence in which conditions are proportioned, readiness is achieved, and efficacy becomes possible. Outside its עֵת, an act may exist yet remain inert or distorted; within its עֵת, it becomes executable and structurally coherent. In an aeonic frame, העתים are therefore not successive moments along a timeline, but calibrated alignments within an enduring order, where becoming occurs according to fitness, measure, and proportion rather than chronology alone. "Happy is the earthly one whose king is a son of pure-born ones, and whose princes within the Seasonal Timing are eating within a heroine, and not within two [שתי]! (Ecclesiastes 10:17 RBT)