Esther 4:16
לֵךְ֩ כְּנֹ֨וס אֶת־כָּל־הַיְּהוּדִ֜ים הַֽנִּמְצְאִ֣ים בְּשׁוּשָׁ֗ן וְצ֣וּמוּ עָ֠לַי וְאַל־תֹּאכְל֨וּ וְאַל־תִּשְׁתּ֜וּ שְׁלֹ֤שֶׁת יָמִים֙ לַ֣יְלָה וָיֹ֔ום גַּם־אֲנִ֥י וְנַעֲרֹתַ֖י אָצ֣וּם כֵּ֑ן וּבְכֵ֞ן אָבֹ֤וא אֶל־הַמֶּ֨לֶךְ֙ אֲשֶׁ֣ר לֹֽא־כַדָּ֔ת וְכַאֲשֶׁ֥ר אָבַ֖דְתִּי אָבָֽדְתִּי׃
Imperative Sequence: לֵךְ כְּנֹוס
לֵךְ and כְּנֹוס are masculine singular imperatives. לֵךְ (“Go!”) comes from י־ל־ךְ and כְּנֹוס (“Gather!”) from כ־נ־ס. These commands are direct and urgent, addressed to Mordekhai. The sequential imperatives stress immediate action and communal mobilization.
Participle Clause: הַנִּמְצְאִים
הַנִּמְצְאִים is a Niphal participle masculine plural from מ־צ־א (“to be found”). The definite article and relative clause form (“who are found”) modify הַיְּהוּדִים — “the Jews who are in Shushan.” This passive form emphasizes location and existence under threat.
Jussive and Volitional Verbs: וְצ֣וּמוּ עָ֠לַי
צ֣וּמוּ is a Qal imperative 2mp of צ־ו־ם (“to fast”), meaning “Fast!” The phrase צ֣וּמוּ עָ֠לַי (“fast for me”) uses עָלַי (“on me, for me”) to express intercessory motivation. The repeated jussive-style negations אַל־תֹּאכְלוּ and אַל־תִּשְׁתּוּ (2mp imperfects with negation אַל) prohibit eating and drinking — forms used for strong negative commands.
Temporal Expression: שְׁלֹשֶׁת יָמִים לַיְלָה וָיוֹם
This phrase, “three days, night and day,” reverses expected order (day/night) for emphasis. Hebrew idiom typically places “day” first, so this reversal intensifies the hardship of continuous fasting — day and night without relief.
First Person Cohortative: אָצ֣וּם
אָצ֣וּם (“I will fast”) is a Qal cohortative 1cs, a volitional verb indicating intentional action. Esther aligns herself with the community, not as queen but as one of them: “I too will fast.” The cohortative reflects resolved willingness.
Clause of Risk: וּבְכֵן אָבֹ֤וא… אֲשֶׁר לֹא־כַדָּ֔ת
אָבֹ֤וא (“I will go”) is another cohortative 1cs from ב־ו־א. The clause אֲשֶׁר לֹא־כַדָּת (“which is not according to the law”) uses a relative phrase (אֲשֶׁר) and the negated prepositional phrase לֹא־כַדָּת to express risk — approaching the king unbidden, contrary to law.
Repetition and Finality: כַּאֲשֶׁ֥ר אָבַ֖דְתִּי אָבָֽדְתִּי
The climactic line uses perfect verb repetition from א־ב־ד (“to perish”). אָבַ֖דְתִּי — “I have perished” — is echoed in אָבָֽדְתִּי — “I will perish.” This repetition conveys total resolve: if the outcome is death, it is accepted. It forms an emotional, poetic parallel of submission and courage.
Parsing Table: Key Forms in Esther 4:16
| Hebrew Word | Root | Form | Function |
|---|---|---|---|
| לֵךְ | י־ל־ךְ | Qal imperative (2ms) | “Go!” — command to initiate action |
| כְּנֹוס | כ־נ־ס | Qal imperative (2ms) | “Gather!” — mobilizing command |
| צ֣וּמוּ | צ־ו־ם | Qal imperative (2mp) | “Fast!” — urgent intercession |
| אָצ֣וּם | צ־ו־ם | Qal cohortative (1cs) | “I will fast” — volitional intent |
| אָבֹ֤וא | ב־ו־א | Qal cohortative (1cs) | “I will go” — brave determination |
| אָבַדְתִּי / אָבָדְתִּי | א־ב־ד | Qal perfect (1cs) | “I have perished / I shall perish” — rhetorical resolve |
The Grammar of Resolve
Esther’s speech is a crescendo of Hebrew verbal power — imperatives, cohortatives, participles, and perfects woven into a moment of profound risk and faith. The grammar mirrors her resolve: urgent commands, personal volition, and poetic finality. As words move from command to action, from private fasting to public confrontation, Biblical Hebrew becomes the vessel of courage and destiny.
