Esther 4
Tap any word to open its Greek or Hebrew word and Strong’s lexicon entry right here, and any name to open its Bible Dictionary entry. Read this chapter with JFB commentary · Search the Bible
THY WORD IS TRUTH
The Law
History
Poetry & Wisdom
The Prophets
The Gospels & Acts
The Letters
Prophecy
“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
Esther 4
Mordecai's Mourning
1When Mordecai perceived all that was done, Mordecai rent his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and a bitter cry;
Jamieson-Fausset-Brown
CHAPTER 4
Es 4:1-14. Mordecai and the Jews Mourn.
1-2. When Mordecai perceived all that was done--Relying on the irrevocable nature of a Persian monarch's decree (Da 6:15), Hamman made it known as soon as the royal sanction had been obtained; and Mordecai was, doubtless, among the first to hear of it. On his own account, as well as on that of his countrymen, this astounding decree must have been indescribably distressing. The acts described in this passage are, according to the Oriental fashion, expressive of the most poignant sorrow; and his approach to the gate of the palace, under the impulse of irrepressible emotions, was to make an earnest though vain appeal to the royal mercy. Access, however, to the king's presence was, to a person in his disfigured state, impossible: "for none might enter into the king's gate clothed with sackcloth." But he found means of conveying intelligence of the horrid plot to Queen Esther.
CHAPTER 4
Es 4:1-14. Mordecai and the Jews Mourn.
1-2. When Mordecai perceived all that was done--Relying on the irrevocable nature of a Persian monarch's decree (Da 6:15), Hamman made it known as soon as the royal sanction had been obtained; and Mordecai was, doubtless, among the first to hear of it. On his own account, as well as on that of his countrymen, this astounding decree must have been indescribably distressing. The acts described in this passage are, according to the Oriental fashion, expressive of the most poignant sorrow; and his approach to the gate of the palace, under the impulse of irrepressible emotions, was to make an earnest though vain appeal to the royal mercy. Access, however, to the king's presence was, to a person in his disfigured state, impossible: "for none might enter into the king's gate clothed with sackcloth." But he found means of conveying intelligence of the horrid plot to Queen Esther.
The Pulpit Commentary
Mordecai rent his clothes. Compare Ezr_9:3, Ezr_9:5 with the comment. The meaning of the act was well understood by the Persians. Put on sackcloth with ashes. So Daniel (Dan_9:3), and the king of Nineveh (Jon_3:6). Either act by itself was a sign of deep grief; both combined betokened the deepest grief possible. And went out into the midst of the city. The palace was not to be saddened by private griefs (see the next verse). Mordecai, therefore, having assumed the outward signs of extreme sorrow, quitted the palace, and entered the streets of the town. There, overcome by his feelings, he vented them, as Asiatics are wont to do, in loud and piercing cries (comp. Neh_5:1).
Mordecai rent his clothes. Compare Ezr_9:3, Ezr_9:5 with the comment. The meaning of the act was well understood by the Persians. Put on sackcloth with ashes. So Daniel (Dan_9:3), and the king of Nineveh (Jon_3:6). Either act by itself was a sign of deep grief; both combined betokened the deepest grief possible. And went out into the midst of the city. The palace was not to be saddened by private griefs (see the next verse). Mordecai, therefore, having assumed the outward signs of extreme sorrow, quitted the palace, and entered the streets of the town. There, overcome by his feelings, he vented them, as Asiatics are wont to do, in loud and piercing cries (comp. Neh_5:1).
2And came even before the king’s gate: for none might enter into the king’s gate clothed with sackcloth.
The Pulpit Commentary
And came even before the king's gate. After some aimless wandering Mordecai as returned toward the palace, either his proper place, or with some incipient notion of obtaining Esther's help. He was not allowed, however, to pass the outer gate on account of his garb of woe, and he remained outside (see verse 6).
And came even before the king's gate. After some aimless wandering Mordecai as returned toward the palace, either his proper place, or with some incipient notion of obtaining Esther's help. He was not allowed, however, to pass the outer gate on account of his garb of woe, and he remained outside (see verse 6).
3And in every province, whithersoever the king’s commandment and his decree came, there was great mourning among the Jews, and fasting, and weeping, and wailing; and many lay in sackcloth and ashes.
The Pulpit Commentary
And in every province. As fast as the news spread, as province after province received the decree, the Jews spontaneously did as Mordecai had done—everywhere there was great sorrow, shown commonly by fasting, weeping, and wailing, while in numerous instances the mourners even went the length of putting on sackcloth and ashes. Thus an ever-increasing cloud of grief overshadowed the land.
And in every province. As fast as the news spread, as province after province received the decree, the Jews spontaneously did as Mordecai had done—everywhere there was great sorrow, shown commonly by fasting, weeping, and wailing, while in numerous instances the mourners even went the length of putting on sackcloth and ashes. Thus an ever-increasing cloud of grief overshadowed the land.
Esther Learns of the Decree
4So Esther’s maids and her chamberlains came and told it her. Then was the queen exceedingly grieved; and she sent raiment to clothe Mordecai, and to take away his sackcloth from him: but he received it not.
Jamieson-Fausset-Brown
4. Then was the queen ... grieved; and ... sent raiment to ... Mordecai--Her object in doing so was either to qualify him for resuming his former office, or else, perhaps, of fitting him to come near enough to the palace to inform her of the cause of such sudden and extreme distress.
4. Then was the queen ... grieved; and ... sent raiment to ... Mordecai--Her object in doing so was either to qualify him for resuming his former office, or else, perhaps, of fitting him to come near enough to the palace to inform her of the cause of such sudden and extreme distress.
The Pulpit Commentary
GRIEF OF ESTHER. HER COMMUNICATIONS WITH MORDECAI. SHE CONSENTS TO RISK MAKING AN APPEAL TO THE KING (Est_4:4-17). Esther, in the seclusion of the harem, knew nothing of what the king and Haman had determined on. No one in the palace suspected how vitally she was concerned in the matter, since none knew that she was a Jewess, and state affairs are not commonly discussed between an Oriental monarch and a young wife. It was known, however, that she took an interest in Mordecai; and when that official was seen outside the palace gate in his mourning garb, it was reported to the queen. Not being aware why he grieved, but thinking that perhaps it was some light matter which he took too much to heart, she sent him a change of raiment, and requested him to put off his sackcloth. But Mordecai, without assigning any reason, refused (verse 4). Esther upon this caused inquiry to be made of Mordecai concerning the reason of his mourning, and in this way became acquainted with what had happened (verses 5-9). At the same time she found herself called on by Mordecai to incur a great danger, since he requested her to go at once to the king, and to intercede with him for her people (verse 8). In reply, the queen pointed out the extreme risk which she would run in entering the royal presence uninvited, and the little chance that there was of her receiving a summons, since she had not had one for thirty .days (verse 11). Mordecai, however, was inexorable. He reminded Esther that she herself was threatened by the decree, and was not more likely to escape than any other Jew or Jewess; declared his belief that, if she withheld her aid, deliverance would arise from some other quarter; warned her that neglect of duty was apt to provoke a heavy retribution, and suggested that she might have been raised to her queenly dignity for the express purpose of her being thus able to save her nation (verses 13, 14). The dutiful daughter, the true Jewess, could resist no longer; she only asked that Mordecai and the other Jews in Susa would fast for her three days, while she and her maidens also fasted, and then she would take her life in her hand, and enter the royal presence uninvited, though it was contrary to the law; the risk should be run, and then, as she said with a simple pathos never excelled, "if I perish, I perish" (verse 16). Satisfied with this reply, Mordecai "went his way," and held the three days' fast which Esther had requested (verse 17).
Esther's maids and her chamberlains. A queen consort at an Oriental court is sure to have, besides her train of maids, a numerous body of eunuchs, who are at her entire disposal, and are especially employed in going her errands and maintaining her communications with the outer world. Told her. Esther's interest in Mordecai would be known to the maids and eunuchs by Mordecai's inquiries about her (Est_1:11) and communications with her (ibid. verse 22).
GRIEF OF ESTHER. HER COMMUNICATIONS WITH MORDECAI. SHE CONSENTS TO RISK MAKING AN APPEAL TO THE KING (Est_4:4-17). Esther, in the seclusion of the harem, knew nothing of what the king and Haman had determined on. No one in the palace suspected how vitally she was concerned in the matter, since none knew that she was a Jewess, and state affairs are not commonly discussed between an Oriental monarch and a young wife. It was known, however, that she took an interest in Mordecai; and when that official was seen outside the palace gate in his mourning garb, it was reported to the queen. Not being aware why he grieved, but thinking that perhaps it was some light matter which he took too much to heart, she sent him a change of raiment, and requested him to put off his sackcloth. But Mordecai, without assigning any reason, refused (verse 4). Esther upon this caused inquiry to be made of Mordecai concerning the reason of his mourning, and in this way became acquainted with what had happened (verses 5-9). At the same time she found herself called on by Mordecai to incur a great danger, since he requested her to go at once to the king, and to intercede with him for her people (verse 8). In reply, the queen pointed out the extreme risk which she would run in entering the royal presence uninvited, and the little chance that there was of her receiving a summons, since she had not had one for thirty .days (verse 11). Mordecai, however, was inexorable. He reminded Esther that she herself was threatened by the decree, and was not more likely to escape than any other Jew or Jewess; declared his belief that, if she withheld her aid, deliverance would arise from some other quarter; warned her that neglect of duty was apt to provoke a heavy retribution, and suggested that she might have been raised to her queenly dignity for the express purpose of her being thus able to save her nation (verses 13, 14). The dutiful daughter, the true Jewess, could resist no longer; she only asked that Mordecai and the other Jews in Susa would fast for her three days, while she and her maidens also fasted, and then she would take her life in her hand, and enter the royal presence uninvited, though it was contrary to the law; the risk should be run, and then, as she said with a simple pathos never excelled, "if I perish, I perish" (verse 16). Satisfied with this reply, Mordecai "went his way," and held the three days' fast which Esther had requested (verse 17).
Esther's maids and her chamberlains. A queen consort at an Oriental court is sure to have, besides her train of maids, a numerous body of eunuchs, who are at her entire disposal, and are especially employed in going her errands and maintaining her communications with the outer world. Told her. Esther's interest in Mordecai would be known to the maids and eunuchs by Mordecai's inquiries about her (Est_1:11) and communications with her (ibid. verse 22).
5Then called Esther for Hatach, one of the king’s chamberlains, whom he had appointed to attend upon her, and gave him a commandment to Mordecai, to know what it was, and why it was.
Jamieson-Fausset-Brown
5. Then called Esther for Hatach, one of the king's chamberlains, whom he had appointed to attend upon her--Communication with the women in the harem is very difficult to be obtained, and only through the medium of the keepers. The chief eunuch receives the message from the lips of the queen, conveys it to some inferior office of the seraglio. When the commission is executed, the subaltern communicates it to the superintendent, by whom it is delivered to the queen. This chief eunuch, usually an old man who has recommended himself by a long course of faithful service, is always appointed by the king; but it is his interest, as well as his duty, to ingratiate himself with the queen also. Accordingly, we find Hatach rendering himself very serviceable in carrying on those private communications with Mordecai who was thereby enabled to enlist Esther's powerful influence.
5. Then called Esther for Hatach, one of the king's chamberlains, whom he had appointed to attend upon her--Communication with the women in the harem is very difficult to be obtained, and only through the medium of the keepers. The chief eunuch receives the message from the lips of the queen, conveys it to some inferior office of the seraglio. When the commission is executed, the subaltern communicates it to the superintendent, by whom it is delivered to the queen. This chief eunuch, usually an old man who has recommended himself by a long course of faithful service, is always appointed by the king; but it is his interest, as well as his duty, to ingratiate himself with the queen also. Accordingly, we find Hatach rendering himself very serviceable in carrying on those private communications with Mordecai who was thereby enabled to enlist Esther's powerful influence.
The Pulpit Commentary
To know what it was, and why it was. i.e. "to know what the mourning garb exactly meant, and for what reason he had assumed it."
The street of the city. Rather, "the square."
To know what it was, and why it was. i.e. "to know what the mourning garb exactly meant, and for what reason he had assumed it."
The street of the city. Rather, "the square."
6So Hatach went forth to Mordecai unto the street of the city, which was before the king’s gate.
7And Mordecai told him of all that had happened unto him, and of the sum of the money that Haman had promised to pay to the king’s treasuries for the Jews, to destroy them.
The Pulpit Commentary
The sum of money. Mordecai evidently considered that the money was an important item in the transaction, and had mainly influenced Ahasuerus. This would not have been the case if Ahasuerus had at once given it back (see the comment on Est_3:9).
The sum of money. Mordecai evidently considered that the money was an important item in the transaction, and had mainly influenced Ahasuerus. This would not have been the case if Ahasuerus had at once given it back (see the comment on Est_3:9).
8Also he gave him the copy of the writing of the decree that was given at Shushan to destroy them, to shew it unto Esther, and to declare it unto her, and to charge her that she should go in unto the king, to make supplication unto him, and to make request before him for her people.
Jamieson-Fausset-Brown
8. charge her that she should go in unto the king--This language is exceedingly strong. As it can scarcely be supposed that Mordecai was still using authority over Esther as his adopted daughter, he must be considered as imploring rather than commanding her, in the name of her brethren and in the name of her God, to make a direct appeal to the feelings of her royal husband.
8. charge her that she should go in unto the king--This language is exceedingly strong. As it can scarcely be supposed that Mordecai was still using authority over Esther as his adopted daughter, he must be considered as imploring rather than commanding her, in the name of her brethren and in the name of her God, to make a direct appeal to the feelings of her royal husband.
The Pulpit Commentary
Also he gave him the copy. In the original it is "a copy." Mordecai had had a copy made for the purpose of handing it to Esther. To make request to him for her people. If this was the phrase used by Mordecai to Hatach, Esther's nationality must now have ceased to be a secret, at any rate so far as her immediate attendants were concerned. Probably Mordecai felt that the truth must now be declared. It was only as the compatriots of the queen that he could expect to get the Jews spared.
Also he gave him the copy. In the original it is "a copy." Mordecai had had a copy made for the purpose of handing it to Esther. To make request to him for her people. If this was the phrase used by Mordecai to Hatach, Esther's nationality must now have ceased to be a secret, at any rate so far as her immediate attendants were concerned. Probably Mordecai felt that the truth must now be declared. It was only as the compatriots of the queen that he could expect to get the Jews spared.
9And Hatach came and told Esther the words of Mordecai.
Esther's Hesitation
10Again Esther spake unto Hatach, and gave him commandment unto Mordecai;
11All the king’s servants, and the people of the king’s provinces, do know, that whosoever, whether man or woman, shall come unto the king into the inner court, who is not called, there is one law of his to put him to death, except such to whom the king shall hold out the golden sceptre, that he may live: but I have not been called to come in unto the king these thirty days.
Jamieson-Fausset-Brown
11. whosoever, whether man or woman, shall come unto the king into the inner court, who is not called--The Persian kings surrounded themselves with an almost impassable circle of forms. The law alluded to was first enacted by Deioces, king of Media, and afterwards, when the empires were united, adopted by the Persians, that all business should be transacted and petitions transmitted to the king through his ministers. Although the restriction was not intended, of course, to apply to the queen, yet from the strict and inflexible character of the Persian laws and the extreme desire to exalt the majesty of the sovereign, even his favorite wife had not the privilege of entree, except by special favor and indulgence. Esther was suffering from the severity of this law; and as, from not being admitted for a whole month to the king's presence, she had reason to fear that the royal affections had become alienated from her, she had little hope of serving her country's cause in this awful emergency.
11. whosoever, whether man or woman, shall come unto the king into the inner court, who is not called--The Persian kings surrounded themselves with an almost impassable circle of forms. The law alluded to was first enacted by Deioces, king of Media, and afterwards, when the empires were united, adopted by the Persians, that all business should be transacted and petitions transmitted to the king through his ministers. Although the restriction was not intended, of course, to apply to the queen, yet from the strict and inflexible character of the Persian laws and the extreme desire to exalt the majesty of the sovereign, even his favorite wife had not the privilege of entree, except by special favor and indulgence. Esther was suffering from the severity of this law; and as, from not being admitted for a whole month to the king's presence, she had reason to fear that the royal affections had become alienated from her, she had little hope of serving her country's cause in this awful emergency.
The Pulpit Commentary
All the king's servants seems to mean here "all the court," "all those in the immediate service of the king." The inner court. The palace had, as it would seem, only two courts, the "outward court" of Est_6:4, and the "inner court" of the present passage. There is one law of his to put him to death. Rather, "there is one law for him. 'Whoever he be, there is one and the same law regarding him—he must suffer death. Herodotus excepts six persons from the operation of this law, but in making the exception shows the general rule to have been such as here represented. Except such to whom the king shall hold out the golden sceptre. No other writer tells us of this custom, but it is in perfect harmony with Oriental habits and modes of thought. Some have objected that the king would not always have a golden sceptre by him; but the Persepolitan sculptures uniformly represent him with a long tapering staff in his hand, which is probably the "sceptre" (sharbith) of Esther. I have not been called to come in unto the king these thirty days. The king s passion had cooled, and Esther now, like his other wives, waited her occasional summons to his presence. She had not been called for a whole month, and did not know when a summons might come. It would not do to trust to so mere a chance; and therefore, if she was to interpose on behalf of her nation, she must intrude on the king uninvited, and risk being put to death.
All the king's servants seems to mean here "all the court," "all those in the immediate service of the king." The inner court. The palace had, as it would seem, only two courts, the "outward court" of Est_6:4, and the "inner court" of the present passage. There is one law of his to put him to death. Rather, "there is one law for him. 'Whoever he be, there is one and the same law regarding him—he must suffer death. Herodotus excepts six persons from the operation of this law, but in making the exception shows the general rule to have been such as here represented. Except such to whom the king shall hold out the golden sceptre. No other writer tells us of this custom, but it is in perfect harmony with Oriental habits and modes of thought. Some have objected that the king would not always have a golden sceptre by him; but the Persepolitan sculptures uniformly represent him with a long tapering staff in his hand, which is probably the "sceptre" (sharbith) of Esther. I have not been called to come in unto the king these thirty days. The king s passion had cooled, and Esther now, like his other wives, waited her occasional summons to his presence. She had not been called for a whole month, and did not know when a summons might come. It would not do to trust to so mere a chance; and therefore, if she was to interpose on behalf of her nation, she must intrude on the king uninvited, and risk being put to death.
12And they told to Mordecai Esther’s words.
Mordecai's Appeal: Who Knoweth Whether Thou Art Come to the Kingdom for Such a Time as This?
13Then Mordecai commanded to answer Esther, Think not with thyself that thou shalt escape in the king’s house, more than all the Jews.
Jamieson-Fausset-Brown
13-14. Then Mordecai commanded to answer Esther--His answer was to this effect, that Esther need not indulge the vain hope she would, from her royal connection, escape the general doom of her race--that he (Mordecai) confidently believed God would interpose, and, if not through her, by some other deliverer, save His people; but that the duty evidently devolved on her, as there was great reason to believe that this was the design of Providence in her elevation to the dignity of queen, and therefore that she should go with a courageous heart, not doubting of success.
13-14. Then Mordecai commanded to answer Esther--His answer was to this effect, that Esther need not indulge the vain hope she would, from her royal connection, escape the general doom of her race--that he (Mordecai) confidently believed God would interpose, and, if not through her, by some other deliverer, save His people; but that the duty evidently devolved on her, as there was great reason to believe that this was the design of Providence in her elevation to the dignity of queen, and therefore that she should go with a courageous heart, not doubting of success.
The Pulpit Commentary
Think not with thyself. Literally, "imagine not in thy mind." That thou shalt escape in the king's house. i.e. "that being an inmate of the palace will be any protection to thee ;" it will be no protection—you will no more escape than any other Jew.
Think not with thyself. Literally, "imagine not in thy mind." That thou shalt escape in the king's house. i.e. "that being an inmate of the palace will be any protection to thee ;" it will be no protection—you will no more escape than any other Jew.
14For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place; but thou and thy father’s house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this?
The Pulpit Commentary
Then shall there enlargemt, or respiration (marg. literally, "breath"), and deliverance arise to the Jews from another place. Mordecai is confident that God will not allow the destruction of his people. Without naming his name, he implies a trust in his gracious promises, and a conviction that Haman's purpose will be frustrated; how, he knows not, but certainly in some way or other. If deliverance does not come through Esther, then it will arise from some other quarter. But thou and thy father's house shall be destroyed. A denunciation of Divine vengeance. Though the nation will be saved, it will not benefit you. On you will fall a just judgment—having endeavoured to save your life, you will lose it—and your "father's house will be involved in your ruin. We may gather from this that Esther was not Abihail's only child. Who knoweth, etc. Consider this also. Perhaps (who knows?) God has raised you up to your royal dignity for this very purpose, and none other, that you should be in a position to save your nation in this crisis.
Then shall there enlargemt, or respiration (marg. literally, "breath"), and deliverance arise to the Jews from another place. Mordecai is confident that God will not allow the destruction of his people. Without naming his name, he implies a trust in his gracious promises, and a conviction that Haman's purpose will be frustrated; how, he knows not, but certainly in some way or other. If deliverance does not come through Esther, then it will arise from some other quarter. But thou and thy father's house shall be destroyed. A denunciation of Divine vengeance. Though the nation will be saved, it will not benefit you. On you will fall a just judgment—having endeavoured to save your life, you will lose it—and your "father's house will be involved in your ruin. We may gather from this that Esther was not Abihail's only child. Who knoweth, etc. Consider this also. Perhaps (who knows?) God has raised you up to your royal dignity for this very purpose, and none other, that you should be in a position to save your nation in this crisis.
Esther Resolves: If I Perish, I Perish
15Then Esther bade them return Mordecai this answer,
The Pulpit Commentary
Fast ye for me. Fasting for another is fasting to obtain God's blessing on that other, and is naturally accompanied with earnest prayer to God for the person who is the object of the fast. Thus here again the thought of God underlies the narrative. It has been supposed that Esther could not have meant an absolute fast—complete abstinence from both food and drink—for so long a period as three days; but Oriental abstemiousness would not be very severely taxed by a fast of this length. The time intended—from the evening of the first to the morning of the third day—need not have much exceeded thirty-six hours. I also and my maidens will fast likewise. "Likewise" is to be taken here in its proper sense, as meaning "in like manner." We also will abstain both from meat and drink during the same Period.
Fast ye for me. Fasting for another is fasting to obtain God's blessing on that other, and is naturally accompanied with earnest prayer to God for the person who is the object of the fast. Thus here again the thought of God underlies the narrative. It has been supposed that Esther could not have meant an absolute fast—complete abstinence from both food and drink—for so long a period as three days; but Oriental abstemiousness would not be very severely taxed by a fast of this length. The time intended—from the evening of the first to the morning of the third day—need not have much exceeded thirty-six hours. I also and my maidens will fast likewise. "Likewise" is to be taken here in its proper sense, as meaning "in like manner." We also will abstain both from meat and drink during the same Period.
16Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day: I also and my maidens will fast likewise; and so will I go in unto the king, which is not according to the law: and if I perish, I perish.
Jamieson-Fausset-Brown
16. so will I go in unto the king, which is not according to the law--The appeal of Mordecai was irresistible. Having appointed a solemn fast of three days, she expressed her firm resolution to make an appeal to the king, though she should perish in the attempt.
I ... and my maidens--It is probable that she had surrounded herself with Jewish maidens, or women who were proselytes to that religion.
16. so will I go in unto the king, which is not according to the law--The appeal of Mordecai was irresistible. Having appointed a solemn fast of three days, she expressed her firm resolution to make an appeal to the king, though she should perish in the attempt.
I ... and my maidens--It is probable that she had surrounded herself with Jewish maidens, or women who were proselytes to that religion.
17So Mordecai went his way, and did according to all that Esther had commanded him.
The Pulpit Commentary
Mordecai … did according to all that Esther had commanded. i.e. gathered the Jews together, and proclaimed a three days fast. Though without authority, he would naturally, under the circumstances, have sufficient influence over his countrymen to induce them to do his bidding.
Mordecai … did according to all that Esther had commanded. i.e. gathered the Jews together, and proclaimed a three days fast. Though without authority, he would naturally, under the circumstances, have sufficient influence over his countrymen to induce them to do his bidding.
THE HOLY BIBLE
Esther
Chapter 4
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
HOLY
BIBLE
BIBLE
KING JAMES VERSION
TAP THE BIBLE TO OPEN IT
“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105