The Meaning of the Number Three in Scripture—Part 17

Father, Son, and Holy Spirit

Introduction and Review

This is the seventeenth part of a series that examines the number three and how it categorizes themes in Scripture. The previous lesson studied the lives of King Solomon and Rehoboam and how their life events are associated with this number. (Links to all articles in this series are listed at the end of this installment.)

This lesson will explore the lives of Ezra, Nehemiah, and Esther and how the number three highlights certain elements of their lives.

Gustave Doré paints the Biblical scene of Nehemiah approaching the King to request permission to repair the temple.

Ezra and the House of God at Jerusalem

The books of Ezra record the return and resurrection of God's people from seventy years in the Babylonian captivity to rebuild the temple.

The first chapter of Ezra opens the account with seven mentions of Jerusalem (a total of 48 -3x16 times in the entire book), stamped with the number three, as discussed in a previous section. King Cyrus of Persia, the monarch who overthrew Babylon, acknowledged the God of heaven who had placed him in power and decreed the rebuilding of God's house in Jerusalem.

Thus says Cyrus, king of Persia:

All the kingdoms of the earth the Lord God of heaven has given me. And He has commanded me to build Him a house at Jerusalem, which is in Judah. Who is among you of all His people? May his God be with him, and let him go up to Jerusalem which is in Judah, and build the house of the Lord God of Israel (He is God), which is in Jerusalem. And whoever is left in any place where he dwells, let the men of his place help him with silver and gold, with goods and livestock, besides the freewill offerings for the house of God which is in Jerusalem ( three mentions of "house of God" and "Jerusalem").

— Ezra 1:2-4

Notice that the phrase "house of the Lord God," connected explicitly to Jerusalem, is mentioned three times. Three more "Jerusalems" appear in the text, interlaced with the words "spirit" and "raising."

Then the heads of the fathers' houses of Judah and Benjamin, and the priests and the Levites, with all whose spirits God had moved, arose to go up and build the house of the Lord which is in Jerusalem. And all those who were around them encouraged them with articles of silver and gold, with goods and livestock, and with precious things, besides all that was willingly offered.

King Cyrus also brought out the articles of the house of the Lord, which Nebuchadnezzar had taken from Jerusalem and put in the temple of his gods, and Cyrus, king of Persia, brought them out by the hand of Mithredath the treasurer, and counted them out to Sheshbazzar, the prince of Judah. This is the number of them: thirty gold platters, one thousand silver platters, twenty-nine knives, thirty gold basins, four hundred and ten silver basins of a similar kind, and one thousand other articles. All the articles of gold and silver were five thousand four hundred. All these Sheshbazzar took with the captives who were brought from Babylon to Jerusalem.

— Ezra 1:5-11

Remarkably, the thirties are connected with the gold items. Gold images Godliness and Glory, and is mentioned three times in this section. See the Menorah section for more on this. Silver also appears three times, and it represents redemption.

The foundation of this great house was built on three layers of stone.

In the first year of King Cyrus, King Cyrus issued a decree concerning the house of God at Jerusalem: "Let the house be rebuilt, the place where they offered sacrifices; and let the foundations of it be firmly laid, its height sixty (3 x 20) cubits and its width sixty (3 x 20) cubits, with three rows of heavy stones and one row of new timber. Let the expenses be paid from the king's treasury. Also, let the gold and silver articles of the house of God, which Nebuchadnezzar took from the temple which is in Jerusalem and brought to Babylon, be restored and taken back to the temple which is in Jerusalem, each to its place; and deposit them in the house of God."
— Ezra 6:3-5

"House of God' in connection with Jerusalem is once again noted three times.

The remaining text of this chapter continues the pattern of King Cyrus's decree to rebuild the temple/house of God at Jerusalem.

Now therefore,

1. Tattenai, governor of the region beyond the River, and
2. Shethar-Boznai, and your companions, the
3. Persians who are beyond the River,

Keep yourselves far from there. Let the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God on its site. (Three names indicate a spiritual matter)

Moreover, I issue a decree as to what you shall do for the elders of these Jews, for the building of this house of God: Let the cost be paid at the king's expense from taxes on the region beyond the River; this is to be given immediately to these men, so that they are not hindered. And whatever they need—

young bulls,
Rams, and
lambs

for the burnt offerings of the God of heaven, wheat, salt, wine, and oil, according to the request of the priests who are in Jerusalem—let it be given them day by day without fail, that they may offer sacrifices of sweet aroma to the God of heaven, and pray (God's house always connected with prayer - Isaiah 56:7, Matthew 21:3) for the life of the king and his sons. (Three "house of God" mentions in this section overlapping with the God of heaven, Jerusalem, and prayer)

Also, I issue a decree that whoever alters this edict, let a timber be pulled from his house and erected, and let him be hanged on it; and let his house be made a refuse heap because of this. And may the God who causes His name to dwell there destroy any king or people who put their hand to alter it, or to destroy this house of God which is in Jerusalem. (ties the above sections' themes together) I, Darius, issue a decree; let it be done diligently.

— Ezra 6:6-12

We also see a crucifixion here that gives images of what happened in Eden.

For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
— Romans 6:23

God's decrees were altered in the Garden of Eden, a type of house and temple. Adam was appointed to die on a tree. Fast forward to a moment with me.

Christ also suffered for us, leaving us an example, that ye should follow his steps:

Who did no sin, neither was guile found in his mouth:
Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:
Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.

For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.

— 1 Peter 2:21-25

The theme of return is used in this New Testament passage and aligns with the themes of Ezra and Nehemiah. Ezra then records how all of this is related.

Now the temple was finished on the third day ("it is finished uttered from the cross) of the month of Adar, which was in the sixth (3 x 2) year of the reign of King Darius. Then the children of Israel, the priests and the Levites, and the rest of the descendants of the captivity, celebrated the dedication of this house of God with joy. And they offered sacrifices at the dedication of this house of God, one hundred bulls, two hundred rams, four hundred lambs, and as a sin offering for all Israel, twelve male goats, according to the number of the tribes of Israel. They assigned the priests to their divisions and the Levites to their divisions, over the service of God in Jerusalem, as it is written in the Book of Moses. And the descendants of the captivity kept the Passover (another image of the lamb of God who died for us) on the fourteenth day of the first month. For the priests and the Levites had purified themselves; all of them were ritually clean. And they slaughtered the Passover lambs for all the descendants of the captivity, for their brethren the priests, and for themselves. Then the children of Israel who had returned from the captivity ate together with all who had separated themselves from the filth of the nations of the land in order to seek the Lord God of Israel. And they kept the Feast of Unleavened Bread seven days with joy; for the Lord made them joyful, and turned the heart of the king of Assyria toward them, to strengthen their hands in the work of the house of God, the God of Israel. ("house of God" three times used)
— Ezra 6:15-22

Chapter eight of Ezra concerns the temple ministry, fasting, and prayer, all the themes we studied. The first fourteen verses are a genealogy of the following.

... (those) who went up with me (Ezra) from Babylon.
— Ezra 8:1

In verse fifteen, Ezra continues.

Now I gathered them by the river that flows to Ahava, and we camped there three days
— Ezra 8:15

It is discovered that there are no Levites there, so Ezra, for some men of understanding, forms a little chiasm of men of understanding sandwiching "the house of our God."

Then I sent for Eliezer, Ariel, Shemaiah, Elnathan, Jarib, Elnathan, Nathan, Zechariah, and Meshullam, leaders; also for Joiarib and Elnathan, men of understanding. And I gave them a command for Iddo the chief man at the place Casiphia, and I told them what they should say to Iddo and his brethren the Nethinim at the place Casiphia—that they should bring us servants for the house of our God. Then, by the good hand of our God upon us, they brought us a man of understanding, of the sons of Mahli the son of Levi, the son of Israel, namely Sherebiah, with his sons and brothers, eighteen men (3 x 6).
— Ezra 8:16-18

"The good hand of our God" is also an overlapping chiasm with a man of understanding at its center.

Then, by the good hand of our God upon us, they brought us a man of understanding, of the sons of Mahli the son of Levi, the son of Israel, namely Sherebiah, with his sons and brothers, eighteen men (3 x 6); and Hashabiah, and with him Jeshaiah of the sons of Merari, his brothers and their sons, twenty men; also of the Nethinim, whom David and the leaders had appointed for the service of the Levites, two hundred and twenty Nethinim. All of them were designated by name. Then I proclaimed a fast there at the river of Ahava, that we might humble ourselves before our God, to seek from Him the right way for us and our little ones and all our possessions. For I was ashamed to request of the king an escort of soldiers and horsemen to help us against the enemy on the road, because we had spoken to the king, saying, "The hand of our God is upon all those for good who seek Him, but His power and His wrath are against all those who forsake Him." So we fasted and entreated our God for this, and He answered our prayer.
— Ezra 8:18-23

Fasting gets three mentions in the Book of Ezra. The third will be in chapter nine, but let's finish up in chapter eight first.

So the priests and the Levites received the silver and the gold and the articles by weight, to bring them to Jerusalem to the house of our God. Then we departed from the river of Ahava on the twelfth day of the first month, to go to Jerusalem. And the hand of our God was upon us, and He delivered us from the hand of the enemy and from ambush along the road. So we came to Jerusalem, and stayed there three days.
— Ezra 8:30-32

And here is our third mention of "the hand of our God was upon us," along with three mentions of Jerusalem involving a three-day event.

This chapter mentions silver and gold three times. Both metals are strongly associated with Spiritual things, such as worship.

From their silver and gold
They made idols for themselves

— Hosea 8:4

And although this verse says that they were human-made. The idols are connected with spiritual things.

They served their idols,
Which became a snare to them.
They even sacrificed their sons
And their daughters to demons,

— Psalm 106:36-37

The third and final mention of fasting in this book occurs in chapter nine, when it is discovered that people have not separated themselves from the Lord or cleansed themselves. They are mixing and messing with other things once again, so Ezra intercedes.

At the evening sacrifice, I arose from my fasting; and having torn my garment and my robe, I fell on my knees and spread out my hands to the Lord my God. And I said: "O my God, I am too ashamed and humiliated to lift up my face to You, my God; for our iniquities have risen higher than our heads, and our guilt has grown up to the heavens ...
— Ezra 9:5-6

Ezra acknowledges that this is what got them in trouble in the first place, then once again forms a literary sandwich in his prayer.

And now for a little while grace has been shown from the Lord our God, to leave us a remnant to escape, and to give us a peg in His holy place, that our God may enlighten our eyes and give us a measure of revival in our bondage. For we were slaves. Yet our God did not forsake us in our bondage; but He extended mercy to us in the sight of the kings of Persia, to revive us, to repair the house of our God, to rebuild its ruins, and to give us a wall in Judah and Jerusalem.
— Ezra 9:8-9

A Messianic prophecy from the prophet Isaiah details this peg in a sure place, a bit further. Notice the mentions of revival, which is a similar idea to resurrection in the sense of being brought back to life.

'Then it shall be in that day,
That I will call My servant Eliakim, the son of Hilkiah;
I will clothe him with your robe
And strengthen him with your belt;
I will commit your responsibility into his hand.
He shall be a father to the inhabitants of Jerusalem
And to the house of Judah.
The key of the house of David
I will lay on his shoulder;
So he shall open, and no one shall shut;
And he shall shut, and no one shall open.
I will fasten him as a peg in a secure place,
And he will become a glorious throne in his father’s house.

— Isaiah 22:20-23

And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses, having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross. Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it.

— Colossians 2:13-15

Ezra continues into chapter ten with a couple more "three days." The episode opens with the themes of our study when Ezra confronts the people, urging them to separate themselves from the Lord once again.

And they issued a proclamation throughout Judah and Jerusalem to all the descendants of the captivity, that they must gather at Jerusalem, and that whoever would not come within three days, according to the instructions of the leaders and elders, all his property would be confiscated, and he himself would be separated from the assembly of those from the captivity.
So all the men of Judah and Benjamin gathered at Jerusalem within three days. It was the ninth (3 x 3) month, on the twentieth of the month; and all the people sat in the open square of the house of God, trembling because of this matter and because of heavy rain.
— Ezra 10:7-9

Separating the three days is a warning of separation. Also, notice the three mentions of Jerusalem.

Nehemiah

The Book of Nehemiah provides another perspective on the events in the Book of Ezra. Ezra was a scribe and priest, while Nehemiah was a governor. The book opens with all of the themes we have been discussing.

The survivors who are left from the captivity in the province are there in great distress and reproach. The wall of Jerusalem is also broken down, and its gates are burned with fire."
So it was, when I heard these words, that I sat down and wept, and mourned for many days; I was fasting and praying before the God of heaven.
And I said: "I pray, Lord God of heaven, O great and awesome God, You who keep Your covenant and mercy with those who love You and observe Your commandments, please let Your ear be attentive and Your eyes open, that You may hear the prayer of Your servant which I pray before You now, day and night, for the children of Israel Your servants, and confess the sins of the children of Israel which we have sinned against You. Both my father's house and I have sinned.
— Nehemiah 1:4-7 (prayer is mentioned three times within the prayer)

Nehemiah recites God's promise of forgiveness and restoration in the next section.

Remember, I pray, the word that You commanded Your servant Moses, saying ‘If you are unfaithful, I will scatter you among the nations; but if you return to Me, and keep My commandments and do them, though some of you were cast out to the farthest part of the heavens, yet I will gather them from there, and bring them to the place which I have chosen as a dwelling for My name. Now these are Your servants and Your people, whom You have redeemed by Your great power, and by Your strong hand. O Lord, I pray, please let Your ear be attentive to the prayer of Your servant, and to the prayer of Your servants who desire to fear Your name; and let Your servant prosper this day, I pray, and grant him mercy in the sight of this man.
— Nehemiah 1:8-12

In chapter two, Nehemiah is sad before the king and asks to explain his sadness.

"May the king live forever! Why should my face not be sad, when the city, the place of my fathers’ tombs, lies waste, and its gates are burned with fire?"
Then the king said to me, "What do you request?"
So I prayed to the God of heaven. And I said to the king, "If it pleases the king, and if your servant has found favor in your sight, I ask that you send me to Judah, to the city of my fathers' tombs, that I may rebuild it."
— Nehemiah 2:3-5
Then the king said to me (the queen also sitting beside him), "How long will your journey be? And when will you return?" So it pleased the king to send me, and I set him a time.
Furthermore I said to the king, "If it pleases the king, let letters be given to me for the governors of the region beyond the River, that they must permit me to pass through till I come to Judah, and a letter to Asaph the keeper of the king's forest, that he must give me timber to make beams for the gates of the citadel which pertains to

the temple for
the city wall, and for
the house that I will occupy." And the king granted them to me according to the good hand of my God upon me.

— Nehemiah 2:6-8

Nehemiah encounters enemies and resistance.

So I came to Jerusalem and was there three days. Then I arose in the night, I and a few men with me; I told no one what my God had put in my heart to do at Jerusalem.
— Nehemiah 2:11-12

Sandwiched between two Jerusalems is a third day and a resurrection.

He then inspects the damaged gates and walls.

Then I said to them, "You see the distress that we are in, how Jerusalem lies waste, and its gates are burned with fire. Come and let us build the wall of Jerusalem, that we may no longer be a reproach." And I told them of the hand of my God which had been good upon me, and also of the king's words that he had spoken to me. So they said, “Let us rise up and build." Then they set their hands to this good work. But when Sanballat the Horonite, Tobiah the Ammonite official, and Geshem the Arab heard of it, they laughed at us and despised us, and said, "What is this thing that you are doing? Will you rebel against the king?" So I answered them, and said to them, “The God of heaven Himself will prosper us; therefore we His servants will arise and build, but you have no heritage or right or memorial in Jerusalem."
— Nehemiah 2:17-20

Once again, this section mentions Jerusalem three times, along with the concept of "raising" and the phrase "God of heaven."

Chapter three kicks off the very first repair. The gate being repaired concerns the sacrificial animals used in temple worship. Once again, this scene illustrates the Lamb of God, who died for our sins and rose again in three days.

Then Eliashib the high priest rose up with his brethren the priests and built the Sheep Gate.
— Nehemiah 3:1

Ernest Normand's illustration of Queen Esther points out the Evil Haman, who plotted to destroy the Jews.

Esther

The book of Esther, in the third section of "writings" and one of three poetry books of the Jewish Tanakh, showcases a near-death experience for the Jewish people and a resurrection from that evil plan by a Messianic type and shadow named Mordecai.

The Book of Esther opens with three "threes." It was in the third year of Ahaserus' reign, and the text discusses three groups of people. The feast lasted for 180 days (3 x 60).

... in the third year of his (King Ahaserus) reign, he made a feast for (1) all his officials and servants—(2) the powers of Persia and Media, (3) the nobles, and the princes of the provinces being before him. when he showed the riches of his glorious kingdom and the splendor of his excellent majesty for many days, one hundred and eighty days (3 x 60) in all.

— Esther 1:3-4

This series of triplets could symbolize the spiritual application of this story. The book of Esther never overtly mentions God or spiritual matters, but we know all is behind the scenes in full operation.

... we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places

— Ephesians 6:12

Mordecai, Esther's cousin, is brought to the scene in chapter two of the book of Esther and is linked to a "son of a man" named Jair, whose name means "Yah enlightens."

In Shushan the citadel, there was a certain Jew whose name was Mordecai,

the son of Jair,
the son of Shimei,
the son of Kish,

a Benjamite

— Esther 2:5

There is another Jair (9 times in all of Scripture) in the book of Judges. The narrative about him is full of "threes" and their multiples.

After him arose Jair, a Gileadite; and he judged Israel twenty-two (number of books in each wheel of the Bible when rolled into a scroll three times) years. Now he had thirty sons who rode on thirty donkeys; they also had thirty towns, which are called “Havoth Jair (used three times in Scripture).
— Judges 10:3-4

Mordecai, Esther's cousin and a type and Messianic shadow of this story, is brought onto the scene with three uses of the word' carry' to describe why Mordecai was there. After the mention of Jair in verse five of chapter two, the lineage continues as follows.

... the son of Shimei, the son of Kish, a Benjamite; Who had been carried away from Jerusalem with the captivity which had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away.
— Esther 2:6

On with Esther. Haman has concocted an evil plot, as the king's right-hand man, to kill Mordecai and all the Jews because Mordecai won't bow to him. Haman convinces the king to issue a decree that calls for three forms of destruction to three types of Jews.

And the letters were sent by couriers into all the king’s provinces,

to destroy,
to kill, and
to annihilate

all the Jews,

both young and old,
little children
and women,

... in one day, on the thirteenth day of the twelfth month, which is the month of Adar, and to plunder their possessions.

— Esther 3:13

Three forms of destruction are repeated later in chapter 7, when Esther exposes Haman to the king as the wicked culprit.

For we are sold, I and my people,

to be destroyed,
to be slain, and
to perish.

But if we had been sold for bondmen and bondwomen, I had held my tongue, although the enemy could not countervail the king's damage

— Esther 7:4

Mordecai and the Jews grieved in three forms.

When 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;

And came even before the king's gate: for none might enter into the king's gate clothed with sackcloth.

And 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.

— Esther 4:1-3

Prayer is not technically mentioned but implied by the activity of three things: fasting, weeping, and wailing. "Fasting" appears in a total of three verses in Esther. The second of these verses occurs when Mordecai informs Esther of the evil decree to destroy them all.

Esther hesitates to approach the king with this dilemma, considering she could die trying, so Esther tells Mordecai.

Go, 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.
— Esther 4:13
Now it came to pass on the third day, that Esther put on her royal apparel, and stood in the inner court of the king's house, over against the king's house: and the king sat upon his royal throne in the royal house, over against the gate of the house. (Royal is mentioned three times.
— Esther 5:1

The verse following mentions Esther three times.

And it was so, when the king saw Esther the queen standing in the court, that she obtained favor in his sight: and the king held out to Esther the golden scepter that was in his hand. So Esther drew near and touched the top of the scepter.
— Esther 5:2

"Scepter" is used in three verses in Esther, of which the above verse is in the middle. In chapter four, Esther expresses her concern about possibly dying for approaching the king without an invitation to Mordecai because she had not been summoned for 30 days.

All the king's servants, and the people of the king's provinces, do know, that whosoever, whether man or women, 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.
— Esther 4:11

The third and final verse that uses "scepter" expresses a resurrection.

Then the king held out the golden scepter toward Esther. So Esther arose and stood before the king.
— Esther 8:4

After Esther approaches the king, at the risk of her life, she is accepted into his presence. Her request is a banquet. At the banquet, she makes another request. At the second banquet, she reveals the evil plot and her Jewish identity to the king. The king is disturbed and retreats to the garden to consider the problem. The word "Garden" appears three times in the Book of Esther. The first was at the beginning.

... when he showed the riches of his glorious kingdom and the splendor of his excellent majesty for many days, one hundred and eighty days (3 x 60) in all.

And when these days were completed, the king made a feast lasting seven days for all the people who were present in Shushan the citadel, from great to small, in the court of the garden of the king’s palace.
— Esther 1:4-5

The last two garden occurrences mark the end of the story and serve as bookends to a salvation drama that began in a glorious, majestic garden full of splendor. A concocted evil plan unfolds between the two garden episodes, culminating in the defeat of a great enemy who intends to destroy the beloved subjects. One is highly favored. These people were taken captive as a judgment for their crimes against God. This story folds this idea into its scenes.

For we are sold, I and my people, to be destroyed, to be slain, and to perish.
— Esther 7:4

The second occurrence of "garden" involves the resurrection of a king who leaves for a time to a garden.

Then the king arose in his wrath from the banquet of wine and went into the palace garden; but Haman stood before Queen Esther, pleading for his life, for he saw that the king had determined to do him evil.
— Esther 7:7

This scene is somewhat reminiscent of how God would defeat the enemy of His plan and our souls through the twist and reversal of fate through a "King of the Jews," as displayed in Luke's Gospel account of Christ's death. In this account, Jesus is mocked for not saving Himself, let alone them, and it might appear that nothing is happening like the king who arises to retreat to a garden. Jesus reassures the man beside Him, who understands the plan and believes in the promise of Paradise. Paradise was the meaning of the name of the first garden ever mentioned in Scripture.

And Jesus said to him, "Assuredly, I say to you, today you will be with Me in Paradise (Eden in Hebrew).
— Luke 23:43

The third and final occurrence shows the king returning from the garden at just the right moment to mete out justice to this enemy.

When the king returned from the palace garden to the place of the banquet of wine, Haman had fallen across the couch where Esther was. Then the king said, "Will he also assault the queen while I am in the house?"
As the word left the king's mouth, they covered Haman's face. Now Harbonah, one of the eunuchs, said to the king, "Look! The gallows (etz 9 -3 x 3) times in this book), fifty cubits high, which Haman made for Mordecai, who spoke good on the king's behalf, is standing at the house of Haman."
Then the king said, "Hang (talah 9 - 3 x 3 times in this book) him on it!"
So they hanged Haman on the gallows that he had prepared for Mordecai. Then the king's wrath subsided.
— Esther 7:8-10

But it was too late because the decree had gone forth and could not be changed. Instead, the king gave Mordecai and Esther permission to issue new decrees that allowed them to protect themselves from their potential destroyers, which they did in the third month.

Then were the king's scribes called at that time in the third month, that is, the month Sivan, on the three and twentieth day thereof; and it was written according to all that Mordecai commanded unto the Jews, and to the lieutenants, and the deputies and rulers of the provinces which are from India unto Ethiopia, an hundred twenty and seven provinces, unto every province according to the writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language.
— Esther 8:9

"hundred twenty and seven provinces" is a phrase used thrice in Esther. This particular occurrence is bookended between its first occurrence in the first chapter of Esther and its last appearance in Esther's final chapter.

Thus, the Jews smote all their enemies with the stroke of the sword, and slaughter, and destruction, and did what they would unto those that hated them.

And in Shushan, the palace, the Jews slew and destroyed five hundred men.
And Parshandatha, and Dalphon, and Aspatha,
And Poratha, and Adalia, and Aridatha,
And Parmashta, and Arisai, and Aridai, and Vajezatha,
The ten sons of Haman.

— Esther 9:5-10

This list totals 510 people and equals 3 x 170. The next day, the following happened.

For the Jews that were in Shushan gathered themselves together on the fourteenth day also of the month Adar, and slew three hundred men at Shushan
— Esther 9:15

There is then the third round of executions.

But the other Jews that were in the king's provinces gathered themselves together, and stood for their lives, and had rest from their enemies, and slew of their foes seventy and five thousand (3x25,000), but they laid not their hands on the prey.
— Esther 9:16

The theme of resurrection always includes the defeat of God's enemies.

Sources used for all parts of this series can be found in Part 20, the final installment.