RBT Paraphrase
1 And he is being within manifestations of I am Keeping Quiet and Have Been Poor ("Ahash-u-rosh"), Himself I am Keeping Quiet and Have Been Poor ("Ahash-u-rosh"), the King from Echo of Himself ("Hedo") and until Blackened ("Cush"), seven and dual-ten and
a hundredfold of
a governed realm,
2 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
3 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,
4 in his causing to appear the self eternal riches of the glory of the
queens of himself and
the self eternal precious ornament of
the mega one of himself, multitudinous manifestations,
eighty and
a hundredfold of a manifestation.
5 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.
6 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, and
a market.
7 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.
- Official Rule: No Compelling, Pushing, Coercing
8 And
the Drinking is according to the official rule:
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.
9 Also
Most Beautiful One ("Vashti"),
the Queen, has made a drink feast of
mortal women 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"
10 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"), seven of
the Castrated Officiates of the self eternal faces of the King, I am Keeping Quiet and Have Been Poor ("Ahash-u-rosh"),
11 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.
12 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
13 And the King
is speaking into
the Wise Ones, those who know
the Timings, for thus the King has aligned to the faces of all those who know the official rule and judgment.
He who is in Proximity
14 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
15 "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?"
16 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").
17 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 their own Speaking: "The King, I am Keeping Quiet and Have Been Poor ("Ahash-u-rosh"), 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!
18 And Today,
the princesses of Divided ("Paras") and Land in the Middle ("Medai") are speaking
this one, those who have heard
the self eternal alignment of
the Queen, to all
the princes of the King, and according as is sufficient
the inner contempt and
a splinter!
19 If on account of the King he has become good,
an alignment of
queens is going out from and to the faces of himself, and he is inscribing within
the official rules of Divided ("Paras") and Middleland ("Medai"), and he is not passing over her who is not coming in,
Most Beautiful One ("Vashti"), to the faces the King, I am Keeping Quiet and Have Been Poor ("Ahash-u-rosh"), and the King is giving
the queens of herself to
the companions of herself,
the Good One from out of herself.
20 And the epistle of the King is being heard which he is making within all
the queens of himself, for she, herself has multiplied/abounded, and all
the Mortal Women are giving a precious costly thing to the lords of
themselves, to and from
a mega one and until
a small one."
The Dignified Face =
21 And
the Alignment is becoming good within the
dual-eyes of the King and
the Princes, and the King is making according to
the alignment of
Dignified ("Memucan").
22 And he is sending books toward all
the jurisdictions/dominions of the King, toward
a jurisdiction and
a jurisdiction according to the scripture of herself, and toward
a people and
a people according to the tongue of himself, to become each man
one who exercises dominion within the household of himself, and he who aligns according to the tongue
the people of himself.
RBT Hebrew Literal
1 and he is being within manifestations/days I am Keeping Quiet and Have Been Poor (Ahash-u-rosh) Himself I am Keeping Quiet and Have Been Poor (Ahash-u-rosh) the King from Echo of Himself (Hodu) and until Blackened ("Cush") seven and dual-ten and a hundredfold jurisdiction/dominion
2 within the Manifestations of Themselves according as he ceased the King I am Keeping Quiet and Have Been Poor (Ahash-u-rosh) upon/against/yoke throne/chair queens of himself who/which within Lily the Citadel
3 in the duplicate three to his reign he has made a drink feast to all princes of himself and bondmen of himself a force Divided ("Paras") and Middleland (Medai) and the Nobles and princes the Jurisdictions/Dominions to the faces of himself
4 in his causing-to-appear את-self eternal ten/riches glory queens of himself and אֵת-self eternal precious/costly ornament of the mega one of himself manifestations/days multitudes eighty and a hundred manifestation/day
5 and within the fullfilling the Manifestations the Mighty One/Goddess he has made the King to all the People the Ones who are Found within Lily the Citadel to-from mega one and until small one a drink feast did seven/fullness manifestations/days within the Enclosed Court garden of inner house the King
6 bleached white cotton and blue he who grasps in cords fine linen and purple upon/against/yoke circuits silver and standing columns six a bed gold and silver upon/against/yoke tessellated pavement alabaster and six/marble and a generation a market
7 and the Drink Pourings in instruments gold and instruments from instruments who have changed and wine queens multiplying one/abundantly like the hand the King
8 And the Drinking according to a official rule there is not being compelled for an upright one/stand/thus he has founded the King upon/against/yoke all multiplying one/abundantly his household to make according to the desire a man/each one and a man/each one
9 also Most Beautiful One (Vashti) the Queen she has made a drink feast womenkind/mortal women house the Queens who/which to the King I am Keeping Quiet and Have Been Poor
10 within the Manifestation/Day the Seventh One according as became good a heart the King within the Wine he has said into Uproar/Confusion (Mehuman) Plundered (Bizta) Donkey Driver (Harbona) In the Winpress (Bigtha) Father of the Winepress (Abagatha) Priestly Sacrificer (Zaotar) and Hard Shell (Karkas) did seven/fullness the Castrated Ones the Officiates את-self eternal faces the King I am Keeping Quiet and Have Been Poor (Ahash-u-rosh)
11 to cause to come in את-self eternal Most Beautiful One (Vashti) the Queen to the faces the King within the circlet queens to cause to see the Peoples and the Princes את-self eternal her beauty for a good one sight/appearance herself
12 and she is refusing the Queen Most Beautiful One (Vashti) to come in within the alignment the King who/which in the hand the Castrated Ones And is raging the King exceeding/greatness and the burning heat she has set on fire within himself
13 and he is saying the King into the Wise Ones those who know the Timings for an upright one/stand/thus has aligned/alignment the King to the faces all those who know edict/official rule and a judgment
14 and the One Drawing Near toward himself The Plowman (Carshena) Star (Shtar) Ground (Admath) Precious Stone ("Tarshish") Worthy (Meres) the Worthy One (Marsena) Dignified (Memucan) did seven/fullness princes Divided ("Paras") and Middleland (Medai) a mirror-sight faces the King the Ones Who Inhabit/Sit first one within the Queens
15 according to a official rule what/why/how! to make within the Queen Most Beautiful One (Vashti) upon/against/yoke who/which not she has made את-self eternal mandate/directive the King I am Keeping Quiet and Have Been Poor (Ahash-u-rosh) in the hand the Castrated Ones
16 and he is saying Dignified to the faces the King and the Princes not upon/against/yoke the King to his separation she became bent Most Beautiful One (Vashti) the Queen for upon/against/yoke all the Princes and upon all the Peoples who/which within the whole jurisdictions/dominions the King I am Keeping Quiet and Have Been Poor (Ahash-u-rosh)
17 for he gone out has aligned/alignment the Queen upon/against/yoke all the Mortal Women to make despised/contemptuous the lords of themselves within the eyes of themselves within their speaking the King I am Keeping Quiet and Have Been Poor (Ahash-u-rosh) he has said to cause to come in את-self eternal Most Beautiful One (Vashti) the Queen to the faces of himself and not she who is coming in
18 and Today this one they are speaking princesses Divided ("Paras") and Middleland (Medai) who/which Hear/they have heard את-self eternal has aligned/alignment the Queen to all princes the King and according as sufficient inner contempt and a splinter
19 if upon/against/yoke the King he became good he gone out has aligned/alignment queens from-to the faces of himself and he is inscribing in the official rules Divided ("Paras") and Middleland (Medai) and not he is not crossing over who/which not you/she is coming Most Beautiful One (Vashti) to the faces the King I am Keeping Quiet and Have Been Poor (Ahash-u-rosh) and her queens he is giving the King to her companions the Good One from out of herself
20 and he is being heard message/letter/epistle the King who/which he is making within the whole queens of himself for multitudinous herself and every/all the Mortal Women they are giving precious/costly to the lords of themselves to-from mega one and until small one
21 and he is becoming good the Alignment within dual-eyes the King and the Princes and he is making the King according to the alignment Dignified (Memucan)
22 and he is sending books toward all jurisdictions/dominions the King toward jurisdiction/dominion and a jurisdiction/dominion according to her own scripture and toward/do not together with/a people and with according to his tongue to become all a man/each one one who exercises dominion in his house and he who aligns according to the tongue his people
Notes
| Est. 1:1 | Est. 1:1 In the Hebrew folk etymology the break down this name is straightfoward: 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 (hêd), meaning echo, reverberation, shout, sounding again with a 3ms pronominal suffix as (“his echo”). See Strong’s number is H1906. |
| Est. 1:4 | Est. 1:4 A straightforward rendering: = 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 — “according to official rule”
The noun (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 is called an irregular plural because it has a masculine suffix on a word which is supposed to mean "women." This is similar to abot "fathers" which uses a feminine plural suffix. |
| Est. 1:10 | Est. 1:10 Fürst derives (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 is a later masculine plural form of the feminine 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 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 , an act may exist yet remain inert or distorted; within its , it becomes executable and structurally coherent. In an aeonic frame, 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) |
