Esther 2:14 · Bible study
Esther 2:14 Commentary: Called by Name
Hebrew · 7 what the commentators say
Meaning in one sentence
What does the harem procedure reveal about status? How does 'called by name' foreshadow God's election? Explore the text with commentary and study questions.
Research Summary
- Meaning: The verse describes the transfer of the virgins to the concubines' quarters after one night with the king, with no return unless the king personally calls her by name.
- Key words: 'Second house' (shênî, ordinal or 'again'), 'delighted' (chafetz), 'called by name' (qara be-shem).
- Main debate: Whether 'second' refers to a separate physical house (most commentators) or a 'second time' (Aben Ezra, Targum, per Gill).
- Theological theme: God's sovereign election and personal calling, foreshadowed by the king's summons.
- Best use: A passage for teaching about God's grace in choosing the powerless and the personal, covenantal nature of His call.
Translation Comparison
BSB Berean Standard Bible 2020
She would go there in the evening, and in the morning she would return to a second harem under the care of Shaashgaz, the king’s eunuch in charge of the concubines. She would not return to the king unless he delighted in her and summoned her by name.
WEB World English Bible 2000
In the evening she went, and on the next day she returned into the second women’s house, to the custody of Shaashgaz, the king’s eunuch, who kept the concubines. She came in to the king no more, unless the king delighted in her, and she was called by name.
KJV King James Version 1769
In the evening she went, and on the morrow she returned into the second house of the women, to the custody of Shaashgaz, the king’s chamberlain, which kept the concubines: she came in unto the king no more, except the king delighted in her, and that she were called by name.
ASV American Standard Version 1901
In the evening she went, and on the morrow she returned into the second house of the women, to the custody of Shaashgaz, the king’s chamberlain, who kept the concubines: she came in unto the king no more, except the king delighted in her, and she were called by name.
YLT Young's Literal Translation 1898
in the evening she hath gone in, and in the morning she hath turned back unto the second house of the women, unto the hand of Shaashgaz eunuch of the king, keeper of the concubines; she cometh not in any more unto the king except the king hath delighted in her, and she hath been called by name.
Darby Darby Bible 1890
In the evening she went, and on the morrow she returned into the second house of the women, unto the custody of Shaashgaz, the king's chamberlain, keeper of the concubines. She came in to the king no more, unless the king delighted in her, and she were called by name.
Douay-Rheims Douay-Rheims Bible 1899
And she that went in at evening, came out in the morning, and from thence she was conducted to the second house, that was under the hand of Susagaz the eunuch, who had the charge over the king's concubines: neither could she return any more to the king, unless the king desired it, and had ordered her by name to come.
Translations in other languages (10 available)
Ella venía á la tarde, y á la mañana se volvía á la casa segunda de las mujeres, al cargo de Saasgaz eunuco del rey, guarda de las concubinas: no venía más al rey, salvo si el rey la quería, y era llamada por nombre.
Ela vinha à tarde, e pela manhã voltava à segunda casa das mulheres, ao cuidado de Saasgaz eunuco do rei, vigilante das concubinas; ela não voltava mais ao rei, a não ser se o rei a desejasse, e fosse chamada por nome.
Elle y allait le soir; et le lendemain matin elle passait dans la seconde maison des femmes, sous la surveillance de Schaaschgaz, eunuque du roi et gardien des concubines. Elle ne retournait plus vers le roi, à moins que le roi n’ en eût le désir et qu’ elle ne fût appelée par son nom.
Und wenn eine des Abends hineinkam, die ging des Morgens von ihm in das andere Frauenhaus unter die Hand des Saasgas, des Königs Kämmerers, des Hüters der Kebsweiber Und sie durfte nicht wieder zum König kommen, es lüstete denn den König und er ließ sie mit Namen rufen.
Des avonds ging zij daarin, en des morgens ging zij weder naar het tweede huis der vrouwen, onder de hand van Saasgaz, den kamerling des konings, bewaarder der bijwijven, zij kwam niet weder tot den koning, ten ware de koning lust tot haar had, en zij bij name geroepen werd.
V’andava la sera, e la mattina dipoi passava nella seconda casa delle donne, sotto la sorveglianza di Shaashgaz, eunuco del re, guardiano delle concubine. Ella non tornava più dal re, a meno che il re la desiderasse ed ella fosse chiamata nominatamente.
W wieczór wchadzała, a rano się zaś wracała do drugiego domu białogłowskiego pod straż Saasgazy, komornika królewskiego, stróża założnic; nie wchadzała więcej do króla, ale jeźli się upodobała królowi, przyzywano jej z imienia.
Вечером она входила и утром возвращалась в другой дом женский под надзор Шаазгаза, царского евнуха, стража наложниц; и уже не входила к царю, разве только царь пожелал бы ее, и она призывалась бы по имени.
晚上 進去，次日 回 到 女子 第二 院，交給 掌管 妃嬪 的太監 沙甲；除非 王 喜愛 她，再提名 召她，就不 再 進去 見 王。
In the evening she went, and on the day after she came back to the second house of the women, into the keeping of Shaashgaz, one of the king's unsexed servants who had the care of the king's wives: only if the king had delight in her and sent for her by name did she go in to him again.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Esther 2:14
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse marks a transition in the women's status. After one night with the king, each virgin moved from the first house of women (under Hegai) to a second house under Shaashgaz, the keeper of concubines. Barnes notes that this was a separate part of the harem. Gill explains that these women could not marry another man and remained confined, seeing the king's face again only if he specifically delighted in her and summoned her by name. Keil and Delitzsch emphasize that this procedure applied to all the maidens without exception. The consensus is clear: the verse describes a system that stripped the women of autonomy and placed their futures entirely at the king's whim. The condition 'she came in to the king no more, unless the king delighted in her, and she was called by name' highlights the finality of their relegation and the slim chance of recall.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Straight historical reading: Describes the harem procedure without theological allegory; based on the literal sense and Persian cultural background from the commentaries.
- Theological foreshadowing: Points to God's elective grace; the phrases 'delighted in her' and 'called by name' echo covenantal language (cf. Isaiah 62:4-5, 43:1).
- Sociological critique: Highlights the oppression of women in Achaemenid Persia and the arbitrary power of the king, as seen in the marginalization of the concubines.
What is clear: The women were permanently assigned to the second harem as concubines unless the king chose to call them again by name, illustrating their complete dependence on royal favor and the finality of the system.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Status of the women after the night | They were moved to a separate facility for concubines, with no prospect of marriage or normal life unless called again by the king. | Some commentators see a permanent relegation; others allow that a later summons remained possible, especially for Esther. |
| Meaning of 'second' (shênî) | The women returned to the women's house, but to a different section or building. | Most take 'second' as an ordinal referring to a distinct house; Aben Ezra and the Targum interpret it as 'a second time,' i.e., she returned again. |
| Theological use of 'delighted in her' | The king's pleasure was the sole criterion for a woman's recall, highlighting his absolute authority. | Some Christian readers see a parallel to God's elective delight (cf. Isaiah 62:4-5); others limit the phrase strictly to the historical Persian context. |
| Significance of 'called by name' | Being summoned by name was a personal mark of favor from the king, ensuring the woman could return. | Readers differ on whether this phrase foreshadows God's calling of His people (Isaiah 43:1) or simply describes a specific royal procedure. |
Historical & Cultural Context
The Persian court at Susa maintained a large harem, with various quarters for women of different status. After a virgin spent the night with King Ahasuerus, she was moved to a 'second house', a separate building or wing under the authority of Shaashgaz, the eunuch responsible for concubines. As Clarke notes, this second house was where women who had slept with the king but were not elevated to queen were kept. They lived there in guarded seclusion, their lives restricted. They could not marry another man (Gill). The only path back to the king was if he 'delighted in her' and called her by name, a rare occurrence. The purification process described in verse 12 (twelve months of oils and spices) was likely necessary for hygiene in the hot climate (Poole). The name Shaashgaz probably means 'beardless' or 'weak loins,' typical for eunuchs (Clarke). This background sets the stage for Esther's story: she enters this system as a powerless Jewish orphan, yet God works through the very procedures that dehumanize to elevate His chosen queen.
Textual Notes
The supplied sources note no significant textual variants for this verse. The Hebrew text is stable across manuscripts, and translations agree on the key details of the procedure and the king's condition. The word 'second' (shênî) appears in the masculine form, which is unusual for a feminine noun ('house' is feminine), but this does not affect the meaning.
Reception History
This verse has received varied attention in church history. Jewish tradition, reflected in the Targum (cited by Gill), interpreted 'second house' as 'a second time,' emphasizing the return. Early Christian commentators like Matthew Henry saw the condition 'unless the king delighted' as a picture of the soul's dependence on Christ's grace. The phrase 'called by name' has often been connected to Isaiah 43:1 and 45:4 in preaching on God's personal knowledge of believers. More recent historical-critical work focuses on the social realities of the Persian harem and the dynamics of power and gender in the Achaemenid empire. The verse is also used in studies of providence, as it sets up the contrast between human arbitrariness and God's faithful calling.
Preaching This Verse
Three-point outline
- One night changes everything. The women came to the king in the evening and returned by morning to the second house, permanently relegated to concubine status unless called again. Their future hung on a single encounter.
- The king's delight is the only door. The condition 'unless the king delighted in her, and she was called by name' shows the absolute, unilateral power of the monarch. No woman could initiate a return. She was entirely passive, waiting on his pleasure.
- Grace breaks the pattern. Esther, unlike any other, obtained favor (v.17). The system that confined others became the means of her exaltation. This points to God's sovereignty: He works through flawed human structures to accomplish His purpose.
Five-point outline
- The structure of the harem. First house (virgins under Hegai), second house (concubines under Shaashgaz). A clear hierarchy.
- The finality of the procedure. She came in no more unless called. The word 'no more' carries a sense of permanence.
- The king's discretion. 'Delighted in her', the Hebrew chafetz implies strong pleasure. Yet it is the king's pleasure alone, not the woman's worth, that determines her future.
- The call by name. Being summoned personally was a mark of favor. The Greek translation (the Septuagint) heightens this: the king 'remembers' the woman. Calling by name signals relationship.
- God's elective grace foreshadowed. Isaiah 43:1, 'I have called you by your name; you are mine.' God delights in His people and calls them. Esther's story demonstrates that human systems cannot thwart God's choice.
Illustration hooks
- The waiting room. Imagine a job interview where the candidate is sent to a holding area and told they will never be contacted again unless the boss specifically requests them. All hope rests on being remembered by name.
- The one who got a second chance. In a highly competitive school system, a student is placed on a waiting list, not admitted unless a spot opens and the principal personally recalls their application. Everyone else stays on the list indefinitely.
Questions your congregation is asking
- Was Esther complicit in a system that used women? The text does not moralize. It records the reality of the Persian court and shows God preserving His people through a courageous woman within that system.
- Does this passage degrade women? It describes a degrading reality, but the narrative as a whole elevates Esther as a hero. God's work through her affirms the dignity and agency of those who are powerless.
Leading a Discussion
This verse shows the precarious position of women in the Persian court, but it also sets up the grace by which Esther is remembered. The phrases 'delighted in her' and 'called by name' echo the language God uses for His covenant people in Isaiah. As you read, consider how the human king's arbitrary power contrasts with God's faithful, gracious call.
Discussion questions
- What happens to the virgins after their night with the king? What does their new location and keeper tell you about their status?
- The king's delight determines a woman's future. What does this say about the power dynamics in the court of Ahasuerus?
- How does this setup make Esther's eventual selection as queen (v.17) more remarkable? What does it reveal about God's work?
- Read Isaiah 43:1 and 45:4. What does 'called by name' mean in those passages? How does that meaning contrast with the king's call in Esther 2:14?
- In what ways does God show delight in His people (Isaiah 62:4-5)? How does this differ from the king's delight?
- This passage describes a system that dehumanizes women. How can Christians today speak for those who have no voice or power?
- Esther's story invites us to trust God in situations where we feel powerless. How can we see God's hidden hand in our own circumstances?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 34:19 | The young man didn’t wait to do this thing, because he had delight in Jacob’s daughter, and he was honored above all the house of his father. |
| Deuteronomy 21:14 | It shall be, if you have no delight in her, then you shall let her go where she desires; but you shall not sell her at all for money. You shall not deal with her as a slave, because you have humbled her. |
| Esther 4:11 | “All the king’s servants and the people of the king’s provinces know that whoever, whether man or woman, comes to the king into the inner court without being called, there is one law for him, that he be put to death, except those to whom the king might hold out the golden scepter, that he may live. I have not been called to come in to the king these thirty days.” |
| Isaiah 43:1 | But now Yahweh who created you, Jacob, and he who formed you, Israel, says: “Don’t be afraid, for I have redeemed you. I have called you by your name. You are mine. |
| Isaiah 45:4 | For Jacob my servant’s sake, and Israel my chosen, I have called you by your name. I have given you a title, though you have not known me. |
| Isaiah 62:4 | You will not be called Forsaken any more, nor will your land be called Desolate any more; but you will be called Hephzibah, and your land Beulah; for Yahweh delights in you, and your land will be married. |
| Isaiah 62:5 | For as a young man marries a virgin, so your sons will marry you. As a bridegroom rejoices over his bride, so your God will rejoice over you. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that the name Shaashgaz describes the eunuch’s physical condition (beardless or weak loins). He explains such names reveal why those in charge assigned them to the royal harem.
Barnes' Notes on the Bible Protestant 1832
Barnes notes Esther moved to a separate building for women under a different supervisor. This change showed she was no longer part of the queen’s inner circle.
Geneva Bible Notes Reformed 1599
The Geneva Notes point out how strict and final the king's system was. After a woman spent one night with him, she was moved to a separate house for concubines under a different eunuch. She could never return to the king unless he personally called her by name.
Gill's Exposition of the Bible Baptist 1748
Gill notes that after her initial appearance the woman was confined to a separate area of the women’s house under the supervision of the king’s chamberlain. She could not meet the king again unless he chose her by name and remained isolated with no chance of marriage.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch stresses the twelve-month purification process and that Esther took only what Hegai appointed, showing her modesty. They also note the puzzling four-year gap between Vashti's dismissal and Esther's elevation, explaining it as the likely interval of Xerxes' Greek campaign.
Lange's Commentary Reformed 1857
Lange notes that the Hebrew pronoun "she" in verse 14 is emphatic, highlighting each individual virgin's isolated experience. Each girl went to the king once, then was permanently housed with the concubines, never to be summoned again unless the king specifically delighted in her and called her by name.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that the king ordered virgins gathered to replace Vashti as queen. He also explains that Mordecai raised Esther after her parents died and told her not to reveal her Jewish background.