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place, in distinction from its usual inhabitants; comp. 1Ch 29:17; 2Ch 34:32; Ezr 8:25; and העם does not here signify people in the sense of population, but people who are met in a certain place, and is used both here and Neh 12:38 of an assembly of nobles and princes. קטן ועד למגּדול, moreover, does not mean old and young, but high and low, the greater and lesser servants (עבדים) of the king, and informs us that of those assembled at Susa, both princes and servants participated without exception in the banquet.
This view of Est 1:3-5 is confirmed by the consideration, that if the seven days banquet were a different one from that mentioned in Est 1:3, there could be no reason for naming the latter, which would then be not only entirely unconnected with the narrative, but for which no object at all would be stated; for בּהראתו cannot be translated, as in the Vulgate, by ut ostenderet, because, as Bertheau justly remarks, ב cannot indicate a purpose. From all these reasons it is obvious, that the feast of which further particulars are given in Est 1:5-8 is the same משׁתּה which the king, according to Est 1:3, gave to his שׂרים and עבדים, and that the text, rightly understood, says nothing of two consecutive banquets. The sense of Est 1:3-5 is accordingly as follows: King Ahasuerus gave to his nobles and princes, when he had assembled them before him, and showed them the glorious riches of his kingdom and the magnificence of his greatness for 180 days, after these 180 days, to all assembled before him in the fortress of Susa, a banquet which lasted seven days. The connection of the more particular description of this banquet, by means of the words: when these (the previously named 180) days were over, following upon the accessory clause, Est 1:4, is anacoluthistic, and the anacoluthon has given rise to the misconception, by which Est 1:5 is understood to speak of a second banquet differing from the משׁתּה of Est 1:3. The purpose for which the king assembled the grandees of his kingdom around him in Susa fore a whole half-year is not stated, because this has no connection with the special design of the present book. If, however, we compare the statement of Herod. vii. 8, that Xerxes, after the re-subjection of Egypt, summoned the chief