Esther 3:8

Esther 3:8 in Multiple Translations

Berean Standard Bible BSB

Then Haman informed King Xerxes, “There is a certain people scattered and dispersed among the peoples of every province of your kingdom. Their laws are different from everyone else’s, and they do not obey the king’s laws. So it is not in the king’s best interest to tolerate them.

King James Version KJV

¶ And Haman said unto king Ahasuerus, There is a certain people scattered abroad and dispersed among the people in all the provinces of thy kingdom; and their laws are diverse from all people; neither keep they the king’s laws: therefore it is not for the king’s profit to suffer them.

American Standard Version ASV

And Haman said unto king Ahasuerus, There is a certain people scattered abroad and dispersed among the peoples in all the provinces of thy kingdom; and their laws are diverse from those of every people; neither keep they the king’s laws: therefore it is not for the king’s profit to suffer them.

Bible in Basic English BBE

And Haman said to King Ahasuerus, There is a certain nation living here and there in small groups among the people in all the divisions of your kingdom; their laws are different from those of any other nation, and they do not keep the king's laws: for this reason it is not right for the king to let them be.

Free Bible Version FBV

Haman went to King Xerxes and said, “There's a particular people living among others in many different places throughout the provinces of your empire who cut themselves off from everybody else. They have their own laws which are different from those of any other people, and what's more, they don't obey the king's laws. So it's not a good idea for Your Majesty to ignore them.

Geneva Bible 1599 GNV

Then Haman said vnto King Ahashuerosh, There is a people scattered, and dispersed among the people in all the prouinces of thy kingdome, and their lawes are diuers from all people, and they doe not obserue the Kings lawes: therefore it is not the Kings profite to suffer them.

Young's Literal Translation YLT

And Haman saith to the king Ahasuerus, 'There is one people scattered and separated among the peoples, in all provinces of thy kingdom, and their laws [are] diverse from all people, and the laws of the king they are not doing, and for the king it is not profitable to suffer them;

World English Bible WEB

Haman said to King Ahasuerus, “There is a certain people scattered abroad and dispersed among the peoples in all the provinces of your kingdom, and their laws are different from other people’s. They don’t keep the king’s laws. Therefore it is not for the king’s profit to allow them to remain.

Noah Webster Bible WBS

And Haman said to king Ahasuerus, There is a certain people scattered abroad and dispersed among the people in all the provinces of thy kingdom; and their laws are diverse from all people; neither keep they the king's laws: therefore it is not for the king's profit to suffer them.

Douay-Rheims 1899 DRV

And Aman said to king Assuerus: There is a people scattered through all the provinces of thy kingdom, and separated one from another, that use new laws and ceremonies, and moreover despise the king’s ordinances: and thou knowest very well that it is not expedient for thy kingdom that they should grow insolent by impunity.

Translation for Translators T4T

Then Haman went to the king and said to him, “Your majesty, there is a certain group of people who live in many areas of your empire whose customs are different from ours. They even refuse to obey your laws. So it would be good for you to get rid of them.

Study Highlights

Key words in the translations above are automatically highlighted. Names of God and Jesus are marked in purple, the Holy Spirit in orange, divine action verbs are underlined, and repeated key words are highlighted in yellow.

Enable Study Highlights

God & Jesus

Holy Spirit

Divine Actions

Repeated Words

Berean Amplified Bible — Esther 3:8

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Esther 3:8 Interlinear (Deep Study)

BIB

HEB וַ/יֹּ֤אמֶר הָמָן֙ לַ/מֶּ֣לֶךְ אֲחַשְׁוֵר֔וֹשׁ יֶשְׁנ֣/וֹ עַם אֶחָ֗ד מְפֻזָּ֤ר וּ/מְפֹרָד֙ בֵּ֣ין הָֽ/עַמִּ֔ים בְּ/כֹ֖ל מְדִינ֣וֹת מַלְכוּתֶ֑/ךָ וְ/דָתֵי/הֶ֞ם שֹׁנ֣וֹת מִ/כָּל עָ֗ם וְ/אֶת דָּתֵ֤י הַ/מֶּ֨לֶךְ֙ אֵינָ֣/ם עֹשִׂ֔ים וְ/לַ/מֶּ֥לֶךְ אֵין שֹׁוֶ֖ה לְ/הַנִּיחָֽ/ם

וַ/יֹּ֤אמֶר ʼâmar H559 to say Conj | V-Qal-ConsecImperf-3ms

הָמָן֙ Hâmân H2001 Haman N-proper

לַ/מֶּ֣לֶךְ melek H4428 King's Prep | N-ms

אֲחַשְׁוֵר֔וֹשׁ ʼĂchashvêrôwsh H325 Ahasuerus N-proper

יֶשְׁנ֣/וֹ yêsh H3426 there Part | Suff

עַם ʻam H5971 Amaw N-ms

אֶחָ֗ד ʼechâd H259 one Adj

מְפֻזָּ֤ר pâzar H6340 to scatter V-Pual-Inf-c

וּ/מְפֹרָד֙ pârad H6504 to separate Conj | V-Pual-Inf-c

בֵּ֣ין bêyn H996 between Prep

הָֽ/עַמִּ֔ים ʻam H5971 Amaw Art | N-mp

בְּ/כֹ֖ל kôl H3605 all Prep | N-ms

מְדִינ֣וֹת mᵉdîynâh H4082 province N-fp

מַלְכוּתֶ֑/ךָ malkûwth H4438 royalty N-fs | Suff

וְ/דָתֵי/הֶ֞ם dâth H1881 law Conj | N-fp | Suff

שֹׁנ֣וֹת shânâh H8138 to change V-Qal

מִ/כָּל kôl H3605 all Prep | N-ms

עָ֗ם ʻam H5971 Amaw N-ms

וְ/אֶת ʼêth H853 Obj. Conj | DirObjM

דָּתֵ֤י dâth H1881 law N-fp

הַ/מֶּ֨לֶךְ֙ melek H4428 King's Art | N-ms

אֵינָ֣/ם ʼayin H369 nothing Part | Suff

עֹשִׂ֔ים ʻâsâh H6213 to make V-Qal

וְ/לַ/מֶּ֥לֶךְ melek H4428 King's Conj | Prep | N-ms

אֵין ʼayin H369 nothing Part

שֹׁוֶ֖ה shâvâh H7737 be like V-Qal

לְ/הַנִּיחָֽ/ם yânach H3240 to rest Prep | V-Hiphil-Inf-a | Suff

Hebrew Word Study

Select any word above to explore its original meaning, root, and usage across Scripture.

Use ← → arrow keys to navigate between words.

Hebrew Word Reference — Esther 3:8

וַ/יֹּ֤אמֶר ʼâmar H559 "to say" Conj | V-Qal-ConsecImperf-3ms

This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.

Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)

Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.

הָמָן֙ Hâmân H2001 "Haman" N-proper

Haman was a powerful Persian official who opposed the Jews, as told in the book of Esther. He was the son of Hammedatha and the enemy of Mordecai, and his story is a significant part of the biblical narrative.

Definition: A man living at the time of Exile and Return, first mentioned at Est.3.1; son of: Hammedatha (H4099); married to Zeresh (H2238); father of: Parshandatha (H6577), Dalphon (H1813), Aspatha (H0630), Poratha (H6334), Adalia (H0118), Aridatha (H0743), Parmashta (H6534), Arisai (H0747), Aridai (H0742), Vaizatha (H2055) § Haman = "magnificent" chief minister of Ahasuerus, enemy of Mordecai and the Jews, who plotted to kill the Jews but, being foiled by Esther, was hanged, with his family, on the gallows he had made for Mordecai

Usage: Occurs in 45 OT verses. KJV: Haman. See also: Esther 3:1; Esther 6:6; Esther 9:24.

לַ/מֶּ֣לֶךְ melek H4428 "King's" Prep | N-ms

This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.

Definition: King's (Valley) (Gen.14.17)

Usage: Occurs in 1919 OT verses. KJV: king, royal. See also: Genesis 14:1; Joshua 10:39; 1 Samuel 16:1.

אֲחַשְׁוֵר֔וֹשׁ ʼĂchashvêrôwsh H325 "Ahasuerus" N-proper

Ahasuerus, also known as Xerxes, was a powerful king of Persia who ruled during the time of the Israelites' exile. He's mentioned in the book of Ezra and is known for his marriage to Vashti and his role in biblical history. Ahasuerus played a significant part in shaping the fate of the Israelites.

Definition: A man living at the time of Exile and Return, first mentioned at Ezr.4.6; married to Vashti (H2060); father of: Darius (H1868H) § Ahasuerus = "I will be silent and poor" title of the king of Persia, probably Xerxes

Usage: Occurs in 30 OT verses. KJV: Ahasuerus. See also: Ezra 4:6; Esther 3:7; Daniel 9:1.

יֶשְׁנ֣/וֹ yêsh H3426 "there" Part | Suff

This Hebrew word means 'there is' or 'there are', used to show existence or being. It appears in various forms, like 'to be' or 'to have'. In the Bible, it's used in Genesis and Psalms to describe God's presence.

Definition: 1) being, existence, substance, there is or are 1a) substance 1b) existence 1c) there is or are Aramaic equivalent: i.tay (אִיתַי "there is" H0383)

Usage: Occurs in 129 OT verses. KJV: (there) are, (he, it, shall, there, there may, there shall, there should) be, thou do, had, hast, (which) hath, (I, shalt, that) have, (he, it, there) is, substance, it (there) was, (there) were, ye will, thou wilt, wouldest. See also: Genesis 18:24; Nehemiah 5:2; Psalms 7:4.

עַם ʻam H5971 "Amaw" N-ms

A people or nation is what this Hebrew word represents, like the nation of Israel in Exodus 33:13. It can also mean a tribe, troops, or attendants, and is used to describe a group of people gathered together. The word is often used to refer to the people of God.

Definition: This name means nation, people

Usage: Occurs in 1655 OT verses. KJV: folk, men, nation, people. See also: Genesis 11:6; Exodus 16:4; Leviticus 17:9.

אֶחָ֗ד ʼechâd H259 "one" Adj

In the Bible, this Hebrew word means one or united, and is used to describe something that is single or unique. It is often translated as one, first, or alone. For example, in Genesis 1:5, God calls the light day and the darkness night, and separates them into one thing from another.

Definition: 1) one (number) 1a) one (number) 1b) each, every 1c) a certain 1d) an (indefinite article) 1e) only, once, once for all 1f) one...another, the one...the other, one after another, one by one 1g) first 1h) eleven (in combination), eleventh (ordinal)

Usage: Occurs in 739 OT verses. KJV: a, alike, alone, altogether, and, any(-thing), apiece, a certain, (dai-) ly, each (one), [phrase] eleven, every, few, first, [phrase] highway, a man, once, one, only, other, some, together, See also: Genesis 1:5; Exodus 36:26; Numbers 7:70.

מְפֻזָּ֤ר pâzar H6340 "to scatter" V-Pual-Inf-c

This word means to scatter or disperse, like throwing seeds in all directions. It can be used to describe either spreading something out in a positive way or forcing people to flee in fear.

Definition: 1) to scatter, disperse 1a) (Qal) 1a1) to scatter 1a2) scattered (participle) 1b) (Niphal) to be scattered 1c) (Piel) to scatter 1d) (Pual) to be scattered

Usage: Occurs in 10 OT verses. KJV: disperse, scatter (abroad). See also: Esther 3:8; Psalms 147:16; Psalms 53:6.

וּ/מְפֹרָד֙ pârad H6504 "to separate" Conj | V-Pual-Inf-c

To separate or divide, as seen in Exodus when God parted the Red Sea. It can also mean to scatter or disperse, like when the Israelites were sent out of Egypt. This verb is used in various forms throughout the Old Testament.

Definition: 1) to separate, divide 1a) (Qal) to divide 1b) (Niphal) 1b1) to divide, separate 1b2) to be divided, be separated 1c) (Piel) to be separated 1d) (Pual) to be divided 1e) (Hiphil) 1e1) to divide, separate 1e2) to make a division, make a separation 1f) (Hithpael) to be divided, be separated, get separated Aramaic equivalent: be.dar (בְּדַר "to scatter" H0921)

Usage: Occurs in 26 OT verses. KJV: disperse, divide, be out of joint, part, scatter (abroad), separate (self), sever self, stretch, sunder. See also: Genesis 2:10; Nehemiah 4:13; Psalms 22:15.

בֵּ֣ין bêyn H996 "between" Prep

Between is the meaning of this preposition, used to show a location or a choice, like either or, as seen in Exodus where it describes the space between two objects.

Definition: : between between, among, in the midst of (with other preps), from between

Usage: Occurs in 248 OT verses. KJV: among, asunder, at, between (-twixt...and), [phrase] from (the widest), [idiom] in, out of, whether (it be...or), within. See also: Genesis 1:4; Joshua 24:7; Psalms 68:14.

הָֽ/עַמִּ֔ים ʻam H5971 "Amaw" Art | N-mp

Definition: This name means nation, people

Usage: Occurs in 1655 OT verses. KJV: folk, men, nation, people. See also: Genesis 11:6; Exodus 16:4; Leviticus 17:9.

בְּ/כֹ֖ל kôl H3605 "all" Prep | N-ms

The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.

Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)

Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.

מְדִינ֣וֹת mᵉdîynâh H4082 "province" N-fp

Means a province or district, referring to a region or jurisdiction, like a judgeship or area ruled by a judge.

Definition: 1) province, district 1a) district 1b) province Aramaic equivalent: me.di.nah (מְדִינָה "province" H4083)

Usage: Occurs in 40 OT verses. KJV: ([idiom] every) province. See also: 1 Kings 20:14; Esther 8:5; Daniel 11:24.

מַלְכוּתֶ֑/ךָ malkûwth H4438 "royalty" N-fs | Suff

Royalty or royal power refers to the authority and dominion of a king or queen, like Solomon's reign in Israel. It can also mean the kingdom or territory ruled by a monarch. The word is used in the Bible to describe sovereign power and authority.

Definition: 1) royalty, royal power, reign, kingdom, sovereign power 1a) royal power, dominion 1b) reign 1c) kingdom, realm Aramaic equivalent: mal.khu (מַלְכוּ "kingdom" H4437)

Usage: Occurs in 82 OT verses. KJV: empire, kingdom, realm, reign, royal. See also: Numbers 24:7; Esther 1:9; Psalms 45:7.

וְ/דָתֵי/הֶ֞ם dâth H1881 "law" Conj | N-fp | Suff

This word means a law or decree, like a royal command, as seen in Esther and Daniel. It can also refer to a custom or tradition, like the laws given to Moses. The word is used to describe the rules and regulations of a kingdom or society.

Definition: 1) decree, law, edict, regulation, usage 1a) decree, edict, commission 1b) law, rule Aramaic equivalent: dat (דָּת "law" H1882)

Usage: Occurs in 21 OT verses. KJV: commandment, commission, decree, law, manner. See also: Deuteronomy 33:2; Esther 3:15; Esther 9:14.

שֹׁנ֣וֹת shânâh H8138 "to change" V-Qal

This Hebrew word means to repeat or do something again, as seen in Exodus when God repeats his command to Moses. It can also imply changing or altering something. In the Bible, it is used to describe actions like repeating a task or changing one's behavior.

Definition: 1) change, alter 1a) (Qal) to change 1b) (Piel) to change, alter 1c) (Pual) to be changed, mollified 1d) (Hithpael) to disguise oneself

Usage: Occurs in 21 OT verses. KJV: do (speak, strike) again, alter, double, (be given to) change, disguise, (be) diverse, pervert, prefer, repeat, return, do the second time. See also: Genesis 41:32; Job 14:20; Psalms 34:1.

מִ/כָּל kôl H3605 "all" Prep | N-ms

Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)

עָ֗ם ʻam H5971 "Amaw" N-ms

Definition: This name means nation, people

Usage: Occurs in 1655 OT verses. KJV: folk, men, nation, people. See also: Genesis 11:6; Exodus 16:4; Leviticus 17:9.

וְ/אֶת ʼêth H853 "Obj." Conj | DirObjM

In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.

Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)

Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.

דָּתֵ֤י dâth H1881 "law" N-fp

Definition: 1) decree, law, edict, regulation, usage 1a) decree, edict, commission 1b) law, rule Aramaic equivalent: dat (דָּת "law" H1882)

Usage: Occurs in 21 OT verses. KJV: commandment, commission, decree, law, manner. See also: Deuteronomy 33:2; Esther 3:15; Esther 9:14.

הַ/מֶּ֨לֶךְ֙ melek H4428 "King's" Art | N-ms

Definition: King's (Valley) (Gen.14.17)

Usage: Occurs in 1919 OT verses. KJV: king, royal. See also: Genesis 14:1; Joshua 10:39; 1 Samuel 16:1.

אֵינָ֣/ם ʼayin H369 "nothing" Part | Suff

This word means nothing or not, often used to indicate the absence of something, as in Genesis 1:2 where the earth was without form. It emphasizes the idea of something lacking or non-existent.

Definition: 1) nothing, not, nought n 1a) nothing, nought neg 1b) not 1c) to have not (of possession) adv 1d) without w/prep 1e) for lack of

Usage: Occurs in 686 OT verses. KJV: else, except, fail, (father-) less, be gone, in(-curable), neither, never, no (where), none, nor, (any, thing), not, nothing, to nought, past, un(-searchable), well-nigh, without. Compare H370 (אַיִן). See also: Genesis 2:5; Deuteronomy 14:27; 1 Kings 15:22.

עֹשִׂ֔ים ʻâsâh H6213 "to make" V-Qal

This verb means to make or do something, and is used over 2,600 times in the Bible. It is first used in Genesis 1:7 to describe God's creation of the world and is also used in Exodus 31:5 to describe the work of skilled craftsmen.

Definition: : make(OBJECT) 1) to do, fashion, accomplish, make 1a) (Qal) 1a1) to do, work, make, produce 1a1a) to do 1a1b) to work 1a1c) to deal (with) 1a1d) to act, act with effect, effect 1a2) to make 1a2a) to make 1a2b) to produce 1a2c) to prepare 1a2d) to make (an offering) 1a2e) to attend to, put in order 1a2f) to observe, celebrate 1a2g) to acquire (property) 1a2h) to appoint, ordain, institute 1a2i) to bring about 1a2j) to use 1a2k) to spend, pass 1b) (Niphal) 1b1) to be done 1b2) to be made 1b3) to be produced 1b4) to be offered 1b5) to be observed 1b6) to be used 1c) (Pual) to be made

Usage: Occurs in 2286 OT verses. KJV: accomplish, advance, appoint, apt, be at, become, bear, bestow, bring forth, bruise, be busy, [idiom] certainly, have the charge of, commit, deal (with), deck, [phrase] displease, do, (ready) dress(-ed), (put in) execute(-ion), exercise, fashion, [phrase] feast, (fight-) ing man, [phrase] finish, fit, fly, follow, fulfill, furnish, gather, get, go about, govern, grant, great, [phrase] hinder, hold (a feast), [idiom] indeed, [phrase] be industrious, [phrase] journey, keep, labour, maintain, make, be meet, observe, be occupied, offer, [phrase] officer, pare, bring (come) to pass, perform, pracise, prepare, procure, provide, put, requite, [idiom] sacrifice, serve, set, shew, [idiom] sin, spend, [idiom] surely, take, [idiom] thoroughly, trim, [idiom] very, [phrase] vex, be (warr-) ior, work(-man), yield, use. See also: Genesis 1:7; Genesis 34:19; Exodus 18:24.

וְ/לַ/מֶּ֥לֶךְ melek H4428 "King's" Conj | Prep | N-ms

Definition: King's (Valley) (Gen.14.17)

Usage: Occurs in 1919 OT verses. KJV: king, royal. See also: Genesis 14:1; Joshua 10:39; 1 Samuel 16:1.

אֵין ʼayin H369 "nothing" Part

This word means nothing or not, often used to indicate the absence of something, as in Genesis 1:2 where the earth was without form. It emphasizes the idea of something lacking or non-existent.

Definition: 1) nothing, not, nought n 1a) nothing, nought neg 1b) not 1c) to have not (of possession) adv 1d) without w/prep 1e) for lack of

שֹׁוֶ֖ה shâvâh H7737 "be like" V-Qal

This word means to set or place something, and it is used to describe the act of leveling or equalizing something. It can also mean to adjust or compare things, and it is used in various contexts in the Bible.

Definition: 1) to agree with, be or become like, level, resemble 1a) (Qal) 1a1) to be like 1a2) equivalent (participle) 1a3) to set, place 1a4) setting (participle) 1b) (Piel) to level, smooth, still 1c) (Hiphil) to make like 1d) (Nithpael) to be alike Aramaic equivalent: she.vah (שְׁוָה "be like" H7739A)

Usage: Occurs in 21 OT verses. KJV: avail, behave, bring forth, compare, countervail, (be, make) equal, lay, be (make, a-) like, make plain, profit, reckon. See also: 2 Samuel 22:34; Psalms 131:2; Psalms 16:8.

לְ/הַנִּיחָֽ/ם yânach H3240 "to rest" Prep | V-Hiphil-Inf-a | Suff

To rest or settle down, implying a sense of calmness or stillness, as described in the Bible.

Definition: 1) to rest 1a) (Qal) 1a1) to rest, settle down and remain 1a2) to repose, have rest, be quiet 1b) (Hiphil) 1b1) to cause to rest, give rest to, make quiet 1b2) to cause to rest, cause to alight, set down 1b3) to lay or set down, deposit, let lie, place 1b4) to let remain, leave 1b5) to leave, depart from 1b6) to abandon 1b7) to permit 1c) (Hophal) 1c1) to obtain rest, be granted rest 1c2) to be left, be placed 1c3) open space (subst)

Usage: Occurs in 73 OT verses. KJV: bestow, cast down, lay (down, up), leave (off), let alone (remain), pacify, place, put, set (down), suffer, withdraw, withhold. (The Hiphil forms with the dagesh are here referred to, in accordance with the older grammarians; but if any distinction of the kind is to be made, these should rather be referred to H5117 (נוּחַ), and the others here.) See also: Genesis 2:15; 1 Kings 13:30; Psalms 17:14.

Study Notes — Esther 3:8

Show Verse Quote Highlights

Context
Cross References
Esther 3:8 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Esther 3:8
Jamieson-Fausset-Brown on Esther 3:8
Matthew Poole's Commentary on Esther 3:8
Trapp's Commentary on Esther 3:8
Ellicott's Commentary on Esther 3:8
Adam Clarke's Commentary on Esther 3:8
Cambridge Bible on Esther 3:8
Whedon's Commentary on Esther 3:8
Sermons on Esther 3:8

Context — Haman’s Plot against the Jews

6And when he learned the identity of Mordecai’s people, he scorned the notion of laying hands on Mordecai alone. Instead, he sought to destroy all of Mordecai’s people, the Jews, throughout the kingdom of Xerxes. 7In the twelfth year of King Xerxes, in the first month, the month of Nisan, the Pur (that is, the lot) was cast before Haman to determine a day and month. And the lot fell on the twelfth month, the month of Adar.

8Then Haman informed King Xerxes, “There is a certain people scattered and dispersed among the peoples of every province of your kingdom. Their laws are different from everyone else’s, and they do not obey the king’s laws. So it is not in the king’s best interest to tolerate them.

9If it pleases the king, let a decree be issued to destroy them, and I will deposit ten thousand talents of silver into the royal treasury to pay those who carry it out.” 10So the king removed the signet ring from his finger and gave it to Haman son of Hammedatha, the Agagite, the enemy of the Jews.

Cross References

	Reference	Text (BSB)
1	Ezra 4:12–15	Let it be known to the king that the Jews who came from you to us have returned to Jerusalem. And they are rebuilding that rebellious and wicked city, restoring its walls, and repairing its foundations. Let it now be known to the king that if that city is rebuilt and its walls are restored, they will not pay tribute, duty, or toll, and the royal treasury will suffer. Now because we are in the service of the palace and it is not fitting for us to allow the king to be dishonored, we have sent to inform the king that a search should be made of the record books of your fathers. In these books you will discover and verify that the city is a rebellious city, harmful to kings and provinces, inciting sedition from ancient times. That is why this city was destroyed.
2	Acts 16:20–21	They brought them to the magistrates and said, “These men are Jews and are throwing our city into turmoil by promoting customs that are unlawful for us Romans to adopt or practice.”
3	Deuteronomy 4:27	Then the LORD will scatter you among the peoples, and only a few of you will survive among the nations to which the LORD will drive you.
4	John 7:35	At this, the Jews said to one another, “Where does He intend to go that we will not find Him? Will He go where the Jews are dispersed among the Greeks, and teach the Greeks?
5	Zechariah 7:14	But I scattered them with a whirlwind among all the nations that they had not known, and the land was left desolate behind them so that no one could come or go. Thus they turned the pleasant land into a desolation.”
6	Leviticus 26:33	But I will scatter you among the nations and will draw out a sword after you as your land becomes desolate and your cities are laid waste.
7	Jeremiah 50:17	Israel is a scattered flock, chased away by lions. The first to devour him was the king of Assyria; the last to crush his bones was Nebuchadnezzar king of Babylon.”
8	Acts 17:6–7	But when they could not find them, they dragged Jason and some other brothers before the city officials, shouting, “These men who have turned the world upside down have now come here, and Jason has welcomed them into his home. They are all defying Caesar’s decrees, saying that there is another king, named Jesus!”
9	Ezekiel 6:8	Yet I will leave a remnant, for some of you will escape the sword when you are scattered among the nations and throughout the lands.
10	Deuteronomy 30:3	then He will restore you from captivity and have compassion on you and gather you from all the nations to which the LORD your God has scattered you.

Esther 3:8 Summary

In this verse, Haman is trying to convince King Xerxes to get rid of the Jewish people because they are different from everyone else and have their own laws. Haman is being dishonest and manipulative, using the Jewish people's uniqueness as a pretext to fuel his own hatred and desire for revenge. As followers of God, we can learn from this verse the importance of loving and accepting those who are different from us, as Jesus teaches in Matthew 22:39, and of being mindful of the potential consequences of our actions, as warned in Galatians 6:7-8. By studying this verse, we can gain a deeper understanding of the dangers of prejudice and the importance of treating others with kindness and respect.

Frequently Asked Questions

What motivated Haman to inform King Xerxes about the Jewish people?

Haman's motivation stemmed from his scorn and desire for revenge against Mordecai, as seen in Esther 3:6, and his own pride and arrogance, similar to the warning in Proverbs 16:18.

What did Haman mean by saying the Jewish people's laws are different from everyone else's?

Haman was referring to the Jewish people's adherence to God's laws, as given in the book of Exodus and other parts of the Bible, which set them apart from the surrounding cultures, much like the distinction made in Romans 2:14-15.

Why did Haman think it was not in the king's best interest to tolerate the Jewish people?

Haman believed that the Jewish people's loyalty to their own laws and customs made them a potential threat to the king's authority, much like the concern expressed in Esther 3:6, and he used this as a pretext to manipulate the king into decreeing their destruction, as seen in Esther 3:9.

How does this verse relate to the broader theme of the book of Esther?

This verse marks a turning point in the book of Esther, as it sets in motion the plot to destroy the Jewish people, which is later reversed through the bravery of Esther and the providence of God, as seen in Esther 4:14 and Esther 7:10.

Reflection Questions

What are some ways in which I, as a follower of God, may be seen as 'different' from those around me, and how can I faithfully live out my convictions in a way that honors God?
How can I discern when someone is trying to manipulate or deceive me, as Haman did with King Xerxes, and what are some biblical principles that can guide me in such situations?
What are some ways in which I can stand in solidarity with those who are persecuted or marginalized, as the Jewish people were in this verse, and how can I use my own influence to advocate for justice and compassion?
What are some potential consequences of allowing pride and arrogance to guide my actions, as Haman did, and how can I cultivate humility and a willingness to listen to others?

Gill's Exposition on Esther 3:8

And Haman said unto King Ahasuerus, Or "had said" (r), as some choose to render it; nor indeed is it likely that Haman should cast lots to know when would be a proper time to destroy the Jews, until

Jamieson-Fausset-Brown on Esther 3:8

And Haman said unto king Ahasuerus, There is a certain people scattered abroad and dispersed among the people in all the provinces of thy kingdom; and their laws are diverse from all people; neither

Matthew Poole's Commentary on Esther 3:8

There is a certain people, mean and contemptible, not worthy to be named. Dispersed among the people; who therefore, if tolerated, may poison all thy subjects with their pernicious principles; and whom thou mayst easily crush without any great noise or difficulty. In all the provinces of thy kingdom; for though many of their brethren were returned to their own land, yet great numbers of them staid behind, either because they preferred their ease and worldly commodities before their spiritual advantages, or because they wanted conveniency or opportunity for a remove, which might happen from divers causes. Their laws are diverse from all people; they have peculiar and fantastical rites, and customs, and religion; and therefore are justly offensive to all thy people, and may either infect them with their conceits, or occasion great dissensions and distractions among them. Neither keep they the kings laws; as is manifest by Mordecai’ s bold contempt of thy late edict concerning me, which being done by him as a Jew, the whole nation are involved in his crime, and are prepared to do so when they have occasion. It is not for the king’ s profit to suffer them to live in his kingdom. I do not seek herein so much my own revenge as thy service.

Trapp's Commentary on Esther 3:8

Esther 3:8 And Haman said unto king Ahasuerus, There is a certain people scattered abroad and dispersed among the people in all the provinces of thy kingdom; and their laws [are] diverse from all people; neither keep they the king’ s laws: therefore it [is] not for the king’ s profit to suffer them.Ver. 8. And Haman said unto king Ahasuerus] After that, by sortilegy (or sorcery, for it is no better, as the very name showeth, and Varro affirmeth), he had light upon a lucky day, wherein to speak to the king, and a black day, wherein to do execution, he taketh the boldness to move the king in it. Now Mr Perkins affirmeth, that, as men do put confidence in lot sorcery, or the like diabolical divinations, or else they cannot attain to any foreknowledge by them; so therein, explicitly or implicitly, they have confederacy with the devil. Oh that this were well considered! There is a certain people] Not worth the naming. Scattered abroad] But was that their fault? was it not their misery rather, that God had threatened them, Deuteronomy 3:2, and were they not, therefore, to be pitied, and not preyed upon? It is said of Queen Elizabeth, that she hated, no less than did Mithridates, such as maliciously persecuted virtue forsaken of fortune (Camd. Eliz. 531). And dispersed among the people] And, therefore, the more dangerous, since every sect strives to spread their opinions, and these, being antimagistratical, may do much harm, and draw many from their obedience, prove seedsmen of sedition. It may very well be that the sect of the Essenes were now beginning among the Jews, who taught that God alone, and no mortal man, was to be acknowledged for Lord and Prince (Joseph. l. 18, c. 2). Hence they were called Esseni, or Hashoni, that is, rebels, and for their sakes the whole nation might be the worse thought of (as if they were all such), like as the Protestants were in France, for the Anabaptists’ sake, in the reign of King Francis (Scultet. An. 454). In all the provinces of thy kingdom] Quarum proventu gaudet, alitur, insolescit. Where they do no good, but devour grain, as vermin, as excrements in human society, and deserve to be knocked on the head, which may easily be done, because they are dejected, and not able to make headway against an adversary. And their laws are diverse from all people] So they were, and better, their enemies themselves being judges, Deuteronomy 4:6-8. Prosper’ s conceit was, that they were called Iudaei , because they received Ius Dei, their laws from God, who might say to them, as once Joseph did to his brethren, Genesis 45:12, Behold, your eyes see, that it is my mouth that speaketh unto you.

Ellicott's Commentary on Esther 3:8

(8) A certain people scattered abroad . . .—A certain part of the nation had returned with Zerub-babel, but (Ezra 2:64) these only amounted to 42,360, so that the great majority of the nation had preferred to stay comfortably where they were in the various districts of the Persian Empire. Neither keep they . . .—The charge of disloyalty has been a favourite weapon in the hands of persecutors. Haman was not the first who had brought this charge against the Jews (see Ezra 4:13; Ezra 4:16). Our Lord’s accusers were those who knew no king but Cæsar. The early Christians found to their cost how deadly was the accusation of disloyalty to the Empire.

Adam Clarke's Commentary on Esther 3:8

Verse 8. Their laws are diverse from all people] Such they certainly were; for they worshipped the true God according to his own laws; and this was not done by any other people then on the face of the earth.

Cambridge Bible on Esther 3:8

8. scattered abroad] better, as marg., separated. peoples] See on Esther 1:11. in all the provinces of thy kingdom] The Jews who availed themselves of Cyrus’s decree permitting their return to Jerusalem (b.c. 538) may have formed only that portion which had no very close ties, commercial or otherwise, with the locality in which they had grown up. Many had acted to the full upon the advice given them by Jeremiah (Jeremiah 29:5 ff.) to make homes for themselves in exile. This passage in Esther points out that they were widely scattered through the Persian dominions, and therefore although, as the tone of Haman’s speech intends to convey, despicable in themselves, nevertheless capable of much mischief. The Book of Tobit (the date of which, though it cannot be fixed with certainty, may at any rate be taken as pre-Maccabean) speaks of settlements of Jews at Rages (in Media) and at Ecbatana (Esther 1:14, Esther 7:1). their laws are diverse from those of every people] The author of the Book may have had in mind Deuteronomy 4:6-8, where this diversity is claimed as a witness to the wisdom of the people.[68] With Haman’s charge here, implying, as it does, an almost necessary disloyalty on the part of the Jews towards the king, we may compare that addressed to the Persian court by Rehum and Shimshai (Ezra 4:12-16) against the Jews of the Return. In neither case was there any substantial basis for the charge. If we were to accept the historical character of the narrative, we might say that dissatisfaction arising from the Persian reverses in the late war smoothed the way for a popular agitation, though altogether unreasonable, of the kind which Haman desired. [68] For the expansion of this verse in the hands of a Jewish commentator, see Additional Note III, p. 72, Targum Shηnξ (2nd extract).for the king’s profit] rather, as marg., meet for the king. to suffer them] to let them alone. SECOND OF THE SECOND TARGUM (TARGUM SHENI) ON ESTHER(on chap. Esther 3:8).

Whedon's Commentary on Esther 3:8

8. A certain people scattered abroad — Emphatically such were the Jews at this time.

Sermons on Esther 3:8

	Sermon	Description
	Studies in Esther - Part 3 by Major Ian Thomas	Major Ian Thomas explores the narrative of Esther, focusing on Haman's plot against the Jews and the significance of divine law versus human law. He emphasizes how Haman's rejectio
	Lecture Xiv. - Measures to Promote Revivals. by Charles Finney	Charles Finney discusses the necessity of adopting new measures to promote revivals in the church, emphasizing that God has not established a fixed system of worship under the gosp
	Daniel 9:1 by Chuck Smith	Chuck Smith emphasizes the significance of Daniel's prayer, rooted in his understanding of God's Word and the fulfillment of God's promises. Daniel's confession of Israel's sins an
	The Rise and Fall of Babylon by John F. Walvoord	John F. Walvoord delves into the early history of Babylon as mentioned in the Bible, tracing its origins from the time of Nimrod to its eventual rise as a center of religious signi
	Life Changing Message!!@! - His and His Alone by K.P. Yohannan	This sermon emphasizes the radical commitment to following Jesus, illustrated through personal stories of persecution, sacrifice, and unwavering faith. It highlights the importance
	"Embarrassment to a Holy God" by Leonard Ravenhill	This sermon challenges the modern Church to reflect on the early Christians who, despite lacking grand resources or platforms, were able to turn the world upside down with their fa
	Immersed in the Holy Ghost by Smith Wigglesworth	In this sermon, the speaker shares a personal experience of being in a room and feeling unable to communicate with others. However, through prayer and the power of God, the speaker