וַיֹּ֨אמֶר הַמֶּ֜לֶךְ לְהָמָ֗ן מַ֠הֵר קַ֣ח אֶת־הַלְּב֤וּשׁ וְאֶת־הַסּוּס֙ כַּאֲשֶׁ֣ר דִּבַּ֔רְתָּ וַֽעֲשֵׂה־כֵן֙ לְמָרְדֳּכַ֣י הַיְּהוּדִ֔י הַיּוֹשֵׁ֖ב בְּשַׁ֣עַר הַמֶּ֑לֶךְ אַל־תַּפֵּ֣ל דָּבָ֔ר מִכֹּ֖ל אֲשֶׁ֥ר דִּבַּֽרְתָּ׃
At sinabi ng hari kay Haman: “Magmadali ka, kunin mo ang kasuotan at ang kabayo, gaya ng iyong sinabi, at gawin mo ito kay Mordecai na Judio, na nakaupo sa pintuang-daan ng hari; huwag mong kaligtaan ang anuman sa lahat ng iyong sinabi.”
Rashbam
אל תמר בו, the word תמר is a derivative of the root המר as in המר ימירנו (Leviticus 27,33) When the same word appears without a dagesh in the letter מ, is derived from the root נמר as in Jeremiah 48,11 וריחו לא נמר, “and his fragrance is unspoiled.” The construction of אל תמר is parallel to the construction of אל תפל, “do not omit,” in Esther 6,10 an imperative in the transitive conjugation hiphil of the root נפל. It does not have anything to do with the “refusal” implied in the root מרה in the sequence מרה מריתי in Lamentations 1,3. If the construction תמר in our verse were related to that root the Torah should have written אל תמרה without the dagesh in the letter מ, just as it did in Joshua I,18 where it does have that meaning and the text reads אל ימרה את פיך, “let no one show disobedience to him,” without the dagesh in the letter מ of the word ימרה.
Ibn Ezra
[Daniel 2:49] v'Daniel bitraʿ malka (וְדָנִיֵּאל בִּתְרַע מַלְכָּא - And Daniel was at the king’s court [lit. gate]): For this is a great status (maʿalah gedolah - מַעֲלָה גְדוֹלָה), because there sat the judges (ha-dayyanin - הַדַּיָּנִין) and the magistrates (v'ha-shoftim - וְהַשֹּׁפְטִים). And likewise: “and Mordecai was sitting at the king’s gate” [Esther 2:19, Esther 2:21; Esther 5:9, Esther 5:13; Esther 6:10, Esther 6:12], as I explained in [my commentary on] the Scroll of Esther.