Esther 4:11

Esther 4:11 in Multiple Translations

Berean Standard Bible BSB

“All the royal officials and the people of the king’s provinces know that one law applies to every man or woman who approaches the king in the inner court without being summoned—that he be put to death. Only if the king extends the gold scepter may that person live. But I have not been summoned to appear before the king for the past thirty days.”

King James Version KJV

All 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.

American Standard Version ASV

All 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 for him, that he be put to death, except those 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.

Bible in Basic English BBE

It is common knowledge among all the king's servants and the people of every part of the kingdom, that if anyone, man or woman, comes to the king in his inner room without being sent for, there is only one law for him, that he is to be put to death; only those to whom the king's rod of gold is stretched out may keep their lives: but I have not been sent for to come before the king these thirty days.

Free Bible Version FBV

“All the king's officials, and even the people in the provinces of the king's empire, know that any man or any woman who goes to the king, entering his inner court without being summoned, is sentenced to death—that is the king's one law—unless the king holds out his golden scepter to them so they can live. In my case, I have not been called to go to the king for thirty days.”

Geneva Bible 1599 GNV

All the Kings seruants and the people of the Kings prouinces doe knowe, that whosoeuer, man or woman, that commeth to the King into the inner court, which is not called, there is a law of his, that he shall dye, except him to whom the King holdeth out the golden rodde, that he may liue. Now I haue not bene called to come vnto the King these thirtie dayes.

Young's Literal Translation YLT

'All servants of the king, and people of the provinces of the king, do know that any man and woman, who cometh in unto the king, unto the inner court, who is not called — one law [of] his [is] to put [them] to death, apart from him to whom the king holdeth out the golden sceptre, then he hath lived; and I — I have not been called to come in unto the king these thirty days.'

World English Bible WEB

“All the king’s servants and the people of the king’s provinces know that whoever, whether man or woman, comes to the king into the inner court without being called, there is one law for him, that he be put to death, except those to whom the king might hold out the golden scepter, that he may live. I have not been called to come in to the king these thirty days.”

Noah Webster Bible WBS

All the king's servants, and the people of the king's provinces, do know, that whoever, whether man or woman, shall come to the king into the inner court, who is not called, there is one law of his to put him to death, except him to whom the king shall hold out the golden scepter, that he may live: but I have not been called to come in to the king these thirty days.

Douay-Rheims 1899 DRV

All the king’s servants, and all the provinces that are under his dominion, know, that whosoever, whether man or woman, cometh into the king’s inner court, who is not called for, is immediately to be put to death without any delay: except the king shall hold out the golden sceptre to him, in token of clemency, that so he may live. How then can I go in to the king, who for these thirty days now have not been called unto him?

Translation for Translators T4T

“There is a law about people going to talk to the king. All the king’s officials and all the people in the empire know this law. In that law it states that anyone who goes to the king in his inner court without having been summoned by the king must be executed. Only those to whom the king has extended his scepter/staff will not be executed. And a month has passed since the king has summoned me, so what will happen to me if I try to see him and he doesn’t want to see me?”

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Berean Amplified Bible — Esther 4:11

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 4:11 Interlinear (Deep Study)

BIB

HEB כָּל עַבְדֵ֣י הַ/מֶּ֡לֶךְ וְ/עַם מְדִינ֨וֹת הַ/מֶּ֜לֶךְ יֽוֹדְעִ֗ים אֲשֶׁ֣ר כָּל אִ֣ישׁ וְ/אִשָּׁ֡ה אֲשֶׁ֣ר יָבֽוֹא אֶל הַ/מֶּלֶךְ֩ אֶל הֶ/חָצֵ֨ר הַ/פְּנִימִ֜ית אֲשֶׁ֣ר לֹֽא יִקָּרֵ֗א אַחַ֤ת דָּת/וֹ֙ לְ/הָמִ֔ית לְ֠/בַד מֵ/אֲשֶׁ֨ר יֽוֹשִׁיט ל֥/וֹ הַ/מֶּ֛לֶךְ אֶת שַׁרְבִ֥יט הַ/זָּהָ֖ב וְ/חָיָ֑ה וַ/אֲנִ֗י לֹ֤א נִקְרֵ֨אתי֙ לָ/ב֣וֹא אֶל הַ/מֶּ֔לֶךְ זֶ֖ה שְׁלוֹשִׁ֥ים יֽוֹם

כָּל kôl H3605 all N-ms

עַבְדֵ֣י ʻebed H5650 servant/slave N-mp

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

וְ/עַם ʻam H5971 Amaw Conj | N-ms

מְדִינ֨וֹת mᵉdîynâh H4082 province N-fp

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

יֽוֹדְעִ֗ים yâdaʻ H3045 to know V-Qal

אֲשֶׁ֣ר ʼăsher H834 which Rel

כָּל kôl H3605 all N-ms

אִ֣ישׁ ʼîysh H376 man N-ms

וְ/אִשָּׁ֡ה ʼishshâh H802 woman Conj | N-fs

אֲשֶׁ֣ר ʼăsher H834 which Rel

יָבֽוֹא bôwʼ H935 Lebo V-Qal-Imperf-3ms

אֶל ʼêl H413 to(wards) Prep

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

אֶל ʼêl H413 to(wards) Prep

הֶ/חָצֵ֨ר châtsêr H2691 court Art | N-cs

הַ/פְּנִימִ֜ית pᵉnîymîy H6442 inner Art | Adj

אֲשֶׁ֣ר ʼăsher H834 which Rel

לֹֽא lôʼ H3808 not Part

יִקָּרֵ֗א qârâʼ H7121 to call V-Niphal-Imperf-3ms

אַחַ֤ת ʼechâd H259 one Adj

דָּת/וֹ֙ dâth H1881 law N-fs | Suff

לְ/הָמִ֔ית mûwth H4191 to die Prep | V-Hiphil-Inf-a

לְ֠/בַד bad H905 alone Prep | N-ms

מֵ/אֲשֶׁ֨ר ʼăsher H834 which Prep | Rel

יֽוֹשִׁיט yâshaṭ H3447 to extend V-Hiphil-Imperf-3ms

ל֥/וֹ Prep | Suff

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

אֶת ʼêth H853 Obj. DirObjM

שַׁרְבִ֥יט sharbîyṭ H8275 scepter N-ms

הַ/זָּהָ֖ב zâhâb H2091 gold Art | N-ms

וְ/חָיָ֑ה châyâh H2421 to live Conj | V-Qal-3ms

וַ/אֲנִ֗י ʼănîy H589 I Conj | Pron

לֹ֤א lôʼ H3808 not Part

נִקְרֵ֨אתי֙ qârâʼ H7121 to call V-Niphal-Perf-1cs

לָ/ב֣וֹא bôwʼ H935 Lebo Prep | V-Qal-Inf-a

אֶל ʼêl H413 to(wards) Prep

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

זֶ֖ה zeh H2088 this Pron

שְׁלוֹשִׁ֥ים shᵉlôwshîym H7970 thirty Adj

יֽוֹם yôwm H3117 day N-ms

Hebrew Word Study

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Hebrew Word Reference — Esther 4:11

כָּל kôl H3605 "all" 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.

עַבְדֵ֣י ʻebed H5650 "servant/slave" N-mp

This word refers to a servant or slave, often in the context of serving God or a human master. It can also describe a prophet or Levite. The KJV translates it as bondage, bondman, or servant.

Definition: 1) slave, servant 1a) slave, servant, man-servant 1b) subjects 1c) servants, worshippers (of God) 1d) servant (in special sense as prophets, Levites etc) 1e) servant (of Israel) 1f) servant (as form of address between equals) Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)

Usage: Occurs in 714 OT verses. KJV: [idiom] bondage, bondman, (bond-) servant, (man-) servant. See also: Genesis 9:25; Exodus 11:3; 1 Samuel 8:16.

הַ/מֶּ֡לֶךְ melek H4428 "King's" Art | 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.

וְ/עַם ʻam H5971 "Amaw" Conj | 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.

מְדִינ֨וֹת 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.

הַ/מֶּ֜לֶךְ 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.

יֽוֹדְעִ֗ים yâdaʻ H3045 "to know" V-Qal

The Hebrew word for to know means to ascertain by seeing, and is used in many senses, including to learn, perceive, and recognize, as seen in various KJV translations.

Definition: 1) to know 1a) (Qal) 1a1) to know 1a1a) to know, learn to know 1a1b) to perceive 1a1c) to perceive and see, find out and discern 1a1d) to discriminate, distinguish 1a1e) to know by experience 1a1f) to recognise, admit, acknowledge, confess 1a1g) to consider 1a2) to know, be acquainted with 1a3) to know (a person carnally) 1a4) to know how, be skilful in 1a5) to have knowledge, be wise 1b) (Niphal) 1b1) to be made known, be or become known, be revealed 1b2) to make oneself known 1b3) to be perceived 1b4) to be instructed 1c) (Piel) to cause to know 1d) (Poal) to cause to know 1e) (Pual) 1e1) to be known 1e2) known, one known, acquaintance (participle) 1f) (Hiphil) to make known, declare 1g) (Hophal) to be made known 1h) (Hithpael) to make oneself known, reveal oneself Aramaic equivalent: ye.da (יְדַע "to know" H3046)

Usage: Occurs in 874 OT verses. KJV: acknowledge, acquaintance(-ted with), advise, answer, appoint, assuredly, be aware, (un-) awares, can(-not), certainly, comprehend, consider, [idiom] could they, cunning, declare, be diligent, (can, cause to) discern, discover, endued with, familiar friend, famous, feel, can have, be (ig-) norant, instruct, kinsfolk, kinsman, (cause to let, make) know, (come to give, have, take) knowledge, have (knowledge), (be, make, make to be, make self) known, [phrase] be learned, [phrase] lie by man, mark, perceive, privy to, [idiom] prognosticator, regard, have respect, skilful, shew, can (man of) skill, be sure, of a surety, teach, (can) tell, understand, have (understanding), [idiom] will be, wist, wit, wot. See also: Genesis 3:5; Leviticus 5:4; Judges 21:12.

אֲשֶׁ֣ר ʼăsher H834 "which" Rel

This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.

Definition: A: 1) (relative part.) 1a) which, who 1b) that which 2) (conj) 2a) that (in obj clause) 2b) when 2c) since 2d) as 2e) conditional if B: Beth+ 1) in (that) which 2) (adv) 2a) where 3) (conj) 3a) in that, inasmuch as 3b) on account of C: Mem+ 1) from (or than) that which 2) from (the place) where 3) from (the fact) that, since D: Kaph+ 1) (conj.), according as, as, when 1a) according to that which, according as, as 1b) with a causal force: in so far as, since 1c) with a temporal force: when

Usage: Occurs in 4440 OT verses. KJV: [idiom] after, [idiom] alike, as (soon as), because, [idiom] every, for, [phrase] forasmuch, [phrase] from whence, [phrase] how(-soever), [idiom] if, (so) that ((thing) which, wherein), [idiom] though, [phrase] until, [phrase] whatsoever, when, where ([phrase] -as, -in, -of, -on, -soever, -with), which, whilst, [phrase] whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection. See also: Genesis 1:7; Genesis 20:9; Genesis 31:16.

כָּל kôl H3605 "all" 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)

אִ֣ישׁ ʼîysh H376 "man" N-ms

The Hebrew word for man, referring to a male person or individual, is used in the Bible to describe humans in contrast to God or animals, as seen in Genesis and Psalms. It can also mean husband or servant. In the KJV, it is translated as man or male.

Definition: : man 1) man 1a) man, male (in contrast to woman, female) 1b) husband 1c) human being, person (in contrast to God) 1d) servant 1e) mankind 1f) champion 1g) great man 2) whosoever 3) each (adjective)

Usage: Occurs in 1851 OT verses. KJV: also, another, any (man), a certain, [phrase] champion, consent, each, every (one), fellow, (foot-, husband-) man, (good-, great, mighty) man, he, high (degree), him (that is), husband, man(-kind), [phrase] none, one, people, person, [phrase] steward, what (man) soever, whoso(-ever), worthy. Compare H802 (אִשָּׁה). See also: Genesis 2:23; Genesis 42:25; Exodus 32:23.

וְ/אִשָּׁ֡ה ʼishshâh H802 "woman" Conj | N-fs

The Hebrew word for woman, used to describe a female person, wife, or animal, appears in many biblical passages, including Genesis and Exodus, and is often translated as woman, wife, or female.

Definition: : woman 1) woman, wife, female 1a) woman (opposite of man) 1b) wife (woman married to a man) 1c) female (of animals) 1d) each, every (pronoun)

Usage: Occurs in 686 OT verses. KJV: (adulter) ess, each, every, female, [idiom] many, [phrase] none, one, [phrase] together, wife, woman. Often unexpressed in English. See also: Genesis 2:22; Genesis 34:4; Numbers 5:12.

אֲשֶׁ֣ר ʼăsher H834 "which" Rel

This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.

יָבֽוֹא bôwʼ H935 "Lebo" V-Qal-Imperf-3ms

This verb means to go or come, and is used in many contexts, such as entering a place or approaching someone, as seen in the book of Genesis. It can also mean to abide or apply, and is translated in various ways in the KJV Bible. This term is related to the name Lebo Hamath.

Definition: A shortened name of Lebo Hamath complined withcha.mat (חֲמָת "Hamath" H2574) This name means to go in, enter

Usage: Occurs in 2307 OT verses. KJV: abide, apply, attain, [idiom] be, befall, [phrase] besiege, bring (forth, in, into, to pass), call, carry, [idiom] certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, [idiom] doubtless again, [phrase] eat, [phrase] employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, [phrase] follow, get, give, go (down, in, to war), grant, [phrase] have, [idiom] indeed, (in-) vade, lead, lift (up), mention, pull in, put, resort, run (down), send, set, [idiom] (well) stricken (in age), [idiom] surely, take (in), way. See also: Genesis 2:19; Genesis 32:7; Exodus 1:19.

אֶל ʼêl H413 "to(wards)" Prep

This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.

Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)

Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.

הַ/מֶּלֶךְ֩ 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.

אֶל ʼêl H413 "to(wards)" Prep

הֶ/חָצֵ֨ר châtsêr H2691 "court" Art | N-cs

A village in the Bible is a small settlement surrounded by walls. In Matthew 21:2, Jesus sends his disciples to a village to find a donkey, while in Mark 6:6, Jesus travels from village to village teaching.

Definition: 1) court, enclosure 1a) enclosures 1b) court

Usage: Occurs in 163 OT verses. KJV: court, tower, village. See also: Genesis 25:16; 2 Chronicles 24:21; Psalms 10:8.

הַ/פְּנִימִ֜ית pᵉnîymîy H6442 "inner" Art | Adj

This Hebrew word describes something as inner or interior, like the inner part of a person or a building. It is used in Psalm 51:17 to describe a broken spirit.

Definition: inner

Usage: Occurs in 29 OT verses. KJV: (with-) in(-ner, -ward). See also: 1 Kings 6:27; Ezekiel 40:27; Ezekiel 46:1.

אֲשֶׁ֣ר ʼăsher H834 "which" Rel

This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.

לֹֽא lôʼ H3808 "not" Part

The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.

Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)

Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.

יִקָּרֵ֗א qârâʼ H7121 "to call" V-Niphal-Imperf-3ms

This Hebrew word means to call out to someone or something, often by name. It's used in many situations, like calling for help or reading aloud. In Genesis, God calls out to Adam in the Garden.

Definition: : call_to/invite/entreat 1) to call, call out, recite, read, cry out, proclaim 1a) (Qal) 1a1) to call, cry, utter a loud sound 1a2) to call unto, cry (for help), call (with name of God) 1a3) to proclaim 1a4) to read aloud, read (to oneself), read 1a5) to summon, invite, call for, call and commission, appoint, call and endow 1a6) to call, name, give name to, call by 1b) (Niphal) 1b1) to call oneself 1b2) to be called, be proclaimed, be read aloud, be summoned, be named 1c) (Pual) to be called, be named, be called out, be chosen

Usage: Occurs in 689 OT verses. KJV: bewray (self), that are bidden, call (for, forth, self, upon), cry (unto), (be) famous, guest, invite, mention, (give) name, preach, (make) proclaim(-ation), pronounce, publish, read, renowned, say. See also: Genesis 1:5; Genesis 49:1; Judges 1:26.

אַחַ֤ת 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.

דָּת/וֹ֙ dâth H1881 "law" N-fs | 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.

לְ/הָמִ֔ית mûwth H4191 "to die" Prep | V-Hiphil-Inf-a

In the Bible, this Hebrew word means to die, either literally or as a punishment, and is used in books like Genesis and Exodus. It can also mean to perish or be killed. This concept is seen in the story of Adam and Eve, where death enters the world as a result of sin.

Definition: 1) to die, kill, have one executed 1a)(Qal) 1a1) to die 1a2) to die (as penalty), be put to death 1a3) to die, perish (of a nation) 1a4) to die prematurely (by neglect of wise moral conduct) 1b) (Polel) to kill, put to death, dispatch 1c) (Hiphil) to kill, put to death 1d) (Hophal) 1d1) to be killed, be put to death 1d1a) to die prematurely

Usage: Occurs in 695 OT verses. KJV: [idiom] at all, [idiom] crying, (be) dead (body, man, one), (put to, worthy of) death, destroy(-er), (cause to, be like to, must) die, kill, necro(-mancer), [idiom] must needs, slay, [idiom] surely, [idiom] very suddenly, [idiom] in (no) wise. See also: Genesis 2:17; Exodus 21:18; Numbers 35:21.

לְ֠/בַד bad H905 "alone" Prep | N-ms

The Hebrew word 'bad' can mean alone, apart, or a separate part of something, like a branch or a bar. It's used to describe something that's only or except for something else.

Definition: : pole 1) alone, by itself, besides, a part, separation, being alone 1a) separation, alone, by itself 1a1) only (adv) 1a2) apart from, besides (prep) 1b) part 1c) parts (eg limbs, shoots), bars

Usage: Occurs in 179 OT verses. KJV: alone, apart, bar, besides, branch, by self, of each alike, except, only, part, staff, strength. See also: Genesis 2:18; Judges 20:15; Psalms 51:6.

מֵ/אֲשֶׁ֨ר ʼăsher H834 "which" Prep | Rel

This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.

יֽוֹשִׁיט yâshaṭ H3447 "to extend" V-Hiphil-Imperf-3ms

To extend means to hold out or stretch something, like a hand or an object, as seen in the Bible when people reach out for help or support.

Definition: (Hiphil) to hold out, extend

Usage: Occurs in 3 OT verses. KJV: hold out. See also: Esther 4:11; Esther 5:2; Esther 8:4.

ל֥/וֹ "" Prep | Suff

הַ/מֶּ֛לֶךְ 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.

אֶת ʼêth H853 "Obj." 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.

שַׁרְבִ֥יט sharbîyṭ H8275 "scepter" N-ms

A scepter is a symbol of power and authority, like a rod or staff. In the Bible, it represents a leader's right to rule and command others. The word is used to describe a king's or ruler's power.

Definition: 1) sceptre 2) (TWOT) dart, spear

Usage: Occurs in 3 OT verses. KJV: sceptre. See also: Esther 4:11; Esther 5:2; Esther 8:4.

הַ/זָּהָ֖ב zâhâb H2091 "gold" Art | N-ms

Gold is a valuable metal, also used to describe something yellow or brilliant, like oil or a clear sky. It is often mentioned in the Bible as a precious resource.

Definition: 1) gold 1a) as precious metal 1b) as a measure of weight 1c) of brilliance, splendour (fig.) Aramaic equivalent: de.hav (דְּהַב "gold" H1722)

Usage: Occurs in 336 OT verses. KJV: gold(-en), fair weather. See also: Genesis 2:11; Numbers 7:26; 1 Chronicles 28:17.

וְ/חָיָ֑ה châyâh H2421 "to live" Conj | V-Qal-3ms

To live or have life is the meaning of this Hebrew word, which can also mean to revive or be quickened. It is used in the Bible to describe God's power to sustain life and restore people to health, as seen in the stories of the prophets and Jesus' miracles.

Definition: 1) to live, have life, remain alive, sustain life, live prosperously, live for ever, be quickened, be alive, be restored to life or health 1a) (Qal) 1a1) to live 1a1a) to have life 1a1b) to continue in life, remain alive 1a1c) to sustain life, to live on or upon 1a1d) to live (prosperously) 1a2) to revive, be quickened 1a2a) from sickness 1a2b) from discouragement 1a2c) from faintness 1a2d) from death 1b) (Piel) 1b1) to preserve alive, let live 1b2) to give life 1b3) to quicken, revive, refresh 1b3a) to restore to life 1b3b) to cause to grow 1b3c) to restore 1b3d) to revive 1c) (Hiphil) 1c1) to preserve alive, let live 1c2) to quicken, revive 1c2a) to restore (to health) 1c2b) to revive 1c2c) to restore to life

Usage: Occurs in 239 OT verses. KJV: keep (leave, make) alive, [idiom] certainly, give (promise) life, (let, suffer to) live, nourish up, preserve (alive), quicken, recover, repair, restore (to life), revive, ([idiom] God) save (alive, life, lives), [idiom] surely, be whole. See also: Genesis 5:3; 2 Samuel 16:16; Psalms 22:27.

וַ/אֲנִ֗י ʼănîy H589 "I" Conj | Pron

This Hebrew word is a simple way of saying 'I' or 'me', often used for emphasis. It is used by people like David in the Psalms to express their thoughts and feelings. The word is a basic part of the Hebrew language.

Definition: I (first pers. sing. -usually used for emphasis)

Usage: Occurs in 803 OT verses. KJV: I, (as for) me, mine, myself, we, [idiom] which, [idiom] who. See also: Genesis 6:17; Leviticus 19:36; 1 Samuel 25:24.

לֹ֤א lôʼ H3808 "not" Part

The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.

נִקְרֵ֨אתי֙ qârâʼ H7121 "to call" V-Niphal-Perf-1cs

This Hebrew word means to call out to someone or something, often by name. It's used in many situations, like calling for help or reading aloud. In Genesis, God calls out to Adam in the Garden.

לָ/ב֣וֹא bôwʼ H935 "Lebo" Prep | V-Qal-Inf-a

Definition: A shortened name of Lebo Hamath complined withcha.mat (חֲמָת "Hamath" H2574) This name means to go in, enter

אֶל ʼêl H413 "to(wards)" Prep

הַ/מֶּ֔לֶךְ 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.

זֶ֖ה zeh H2088 "this" Pron

This word is a pronoun meaning this or that, used to point out a specific person or thing. It appears in many contexts, including Genesis and Psalms, to indicate something specific. The KJV translates it as he, here, or it.

Definition: 1) this, this one, here, which, this...that, the one...the other, another, such 1a) (alone) 1a1) this one 1a2) this...that, the one...the other, another 1b) (appos to subst) 1b1) this 1c) (as predicate) 1c1) this, such 1d) (enclitically) 1d1) then 1d2) who, whom 1d3) how now, what now 1d4) what now 1d5) wherefore now 1d6) behold here 1d7) just now 1d8) now, now already 1e) (poetry) 1e1) wherein, which, those who 1f) (with prefixes) 1f1) in this (place) here, then 1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter 1f3) thus and thus 1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus 1f5) from here, hence, on one side...on the other side 1f6) on this account 1f7) in spite of this, which, whence, how

Usage: Occurs in 1061 OT verses. KJV: he, [idiom] hence, [idiom] here, it(-self), [idiom] now, [idiom] of him, the one...the other, [idiom] than the other, ([idiom] out of) the (self) same, such (a one) that, these, this (hath, man), on this side...on that side, [idiom] thus, very, which. Compare H2063 (זֹאת), H2090 (זֹה), H2097 (זוֹ), H2098 (זוּ). See also: Genesis 5:1; Exodus 10:17; Numbers 14:16.

שְׁלוֹשִׁ֥ים shᵉlôwshîym H7970 "thirty" Adj

Thirty is the meaning of this Hebrew word, which can also be used as an ordinal to describe something as thirtieth. It is used to count quantities in the Bible.

Definition: thirty, thirtieth Aramaic equivalent: te.la.tin (תְּלָתִין "thirty" H8533)

Usage: Occurs in 163 OT verses. KJV: thirty, thirtieth. Compare H7991 (שָׁלִישׁ). See also: Genesis 5:3; 1 Samuel 11:8; Jeremiah 38:10.

יֽוֹם yôwm H3117 "day" N-ms

The Hebrew word 'yom' refers to a day, which can be a literal 24-hour period or a figurative space of time. It is used in the Bible to describe a wide range of time periods, from a single day to a year or a lifetime. The word 'yom' is used in many different contexts throughout the Bible.

Definition: : day/when/time/period 1) day, time, year 1a) day (as opposed to night) 1b) day (24 hour period) 1b1) as defined by evening and morning in Genesis 1 1b2) as a division of time 1b2a) a working day, a day's journey 1c) days, lifetime (pl.) 1d) time, period (general) 1e) year 1f) temporal references 1f1) today 1f2) yesterday 1f3) tomorrow

Usage: Occurs in 1930 OT verses. KJV: age, [phrase] always, [phrase] chronicals, continually(-ance), daily, ((birth-), each, to) day, (now a, two) days (agone), [phrase] elder, [idiom] end, [phrase] evening, [phrase] (for) ever(-lasting, -more), [idiom] full, life, as (so) long as (... live), (even) now, [phrase] old, [phrase] outlived, [phrase] perpetually, presently, [phrase] remaineth, [idiom] required, season, [idiom] since, space, then, (process of) time, [phrase] as at other times, [phrase] in trouble, weather, (as) when, (a, the, within a) while (that), [idiom] whole ([phrase] age), (full) year(-ly), [phrase] younger. See also: Genesis 1:5; Genesis 33:13; Exodus 23:15.

Study Notes — Esther 4:11

Show Verse Quote Highlights

Context
Cross References
Esther 4:11 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Esther 4:11
Jamieson-Fausset-Brown on Esther 4:11
Matthew Poole's Commentary on Esther 4:11
Trapp's Commentary on Esther 4:11
Ellicott's Commentary on Esther 4:11
Adam Clarke's Commentary on Esther 4:11
Cambridge Bible on Esther 4:11
Barnes' Notes on Esther 4:11
Whedon's Commentary on Esther 4:11
Sermons on Esther 4:11

Context — Mordecai Appeals to Esther

9So Hathach went back and relayed Mordecai’s response to Esther. 10Then Esther spoke to Hathach and instructed him to tell Mordecai,

11“All the royal officials and the people of the king’s provinces know that one law applies to every man or woman who approaches the king in the inner court without being summoned—that he be put to death. Only if the king extends the gold scepter may that person live. But I have not been summoned to appear before the king for the past thirty days.”

12When Esther’s words were relayed to Mordecai, 13he sent back to her this reply: “Do not imagine that because you are in the king’s palace you alone will escape the fate of all the Jews.

Cross References

	Reference	Text (BSB)
1	Esther 5:1–2	On the third day, Esther put on her royal attire and stood in the inner court of the palace across from the king’s quarters. The king was sitting on his royal throne in the royal courtroom, facing the entrance. As soon as the king saw Queen Esther standing in the court, she found favor in his sight. The king extended the gold scepter in his hand toward Esther, and she approached and touched the tip of the scepter.
2	Esther 8:4	The king extended the gold scepter toward Esther, and she arose and stood before the king.
3	Daniel 2:9	If you do not tell me the dream, there is only one decree for you. You have conspired to speak before me false and fraudulent words, hoping the situation will change. Therefore tell me the dream, and I will know that you can give me its interpretation.”
4	Esther 2:14	She would go there in the evening, and in the morning she would return to a second harem under the care of Shaashgaz, the king’s eunuch in charge of the concubines. She would not return to the king unless he delighted in her and summoned her by name.
5	Esther 6:4	“Who is in the court?” the king asked. Now Haman had just entered the outer court of the palace to ask the king to hang Mordecai on the gallows he had prepared for him.
6	Esther 1:19	So if it pleases the king, let him issue a royal decree, and let it be recorded in the laws of Persia and Media so that it cannot be repealed, that Vashti shall never again enter the presence of King Xerxes, and that her royal position shall be given to a woman better than she.
7	1 Peter 3:7	Husbands, in the same way, treat your wives with consideration as a delicate vessel, and with honor as fellow heirs of the gracious gift of life, so that your prayers will not be hindered.

Esther 4:11 Summary

Esther 4:11 tells us that Esther is afraid to go to the king because she hasn't been summoned, and if she goes without being called, she could be put to death. The only way she can live is if the king extends his gold scepter, showing her mercy. This is like how we need God's mercy and forgiveness, and we can receive it by trusting in Jesus Christ, as described in John 3:16 and Romans 3:24. Esther's situation reminds us to trust in God's sovereignty and providence, even when things seem uncertain or scary, and to seek His guidance and provision, as seen in Proverbs 3:5-6 and Psalm 32:8.

Frequently Asked Questions

What is the significance of the inner court in Esther 4:11?

The inner court was a restricted area where only those summoned by the king were allowed to enter, as seen in Esther 4:11, and to enter without permission was to risk death, unless the king showed mercy by extending his gold scepter, similar to the mercy shown by God to those who approach Him through faith in Jesus Christ, as described in Romans 5:2 and Ephesians 2:18.

Why is Esther afraid to go to the king in Esther 4:11?

Esther is afraid because she has not been summoned by the king for thirty days, and according to the law, anyone who approaches the king without being summoned will be put to death, unless the king extends his gold scepter, as mentioned in Esther 4:11, highlighting the gravity of her situation and the need for divine intervention, as seen in Psalm 121:2.

What does the gold scepter represent in Esther 4:11?

The gold scepter represents the king's power to grant mercy and pardon, as seen in Esther 4:11, and it is a symbol of his authority and willingness to spare the life of someone who has approached him without permission, much like God's mercy and grace are extended to believers through faith in Jesus Christ, as described in Acts 2:21 and Romans 10:13.

How does Esther's situation relate to the broader theme of the book of Esther?

Esther's situation in Esther 4:11 is a pivotal moment in the book, as it sets the stage for her brave decision to approach the king and plead for the lives of the Jewish people, demonstrating her faith and trust in God, as seen in Esther 4:16, and highlighting the themes of providence, courage, and redemption that are woven throughout the book, as seen in Esther 2:20 and Esther 9:1.

Reflection Questions

What are the risks and consequences of taking a stand for what is right, even if it means going against the norms or rules of our surroundings, as Esther considers doing in Esther 4:11?
How can we, like Esther, trust in God's sovereignty and providence, even when we are faced with uncertain or daunting circumstances, as described in Psalm 23:4 and Jeremiah 29:11?
What does Esther's statement about not being summoned by the king for thirty days reveal about her relationship with the king and her sense of security, and how can we relate this to our own relationships and sense of security in Christ, as described in John 15:15 and Hebrews 4:16?
How does Esther's fear and reluctance to approach the king without being summoned reflect our own fears and hesitations when faced with challenges or uncertainties, and how can we overcome these fears and trust in God's guidance and provision, as seen in Isaiah 41:10 and Philippians 4:13?

Gill's Exposition on Esther 4:11

All the king's servants and the people of the king's provinces do know,.... Not only the princes and courtiers, but all the king's subjects, the meanest of them; there is scarce a person throughout

Jamieson-Fausset-Brown on Esther 4:11

All 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

Matthew Poole's Commentary on Esther 4:11

The king’ s servants and the people do know, by common fame, of this received custom and law. Into the inner court, within which the king’ s residence and throne was. There is one law of his to put him to death: this was decreed, partly to maintain both the majesty and the safety of the king’ s person; and partly by the contrivance of the greater officers of state, that few or none might have access to the king but themselves and their friends. And many such severe laws there were in the Persian court, which profane historians relate, as that if any person looked upon one of the king’ s concubines, or wore any of his own clothes, or drink of that water which he had appropriated to himself; and other such-like things, he was punished with death. I have not been called to come in unto the king these thirty days; which gives me just cause to suspect and fear that the king’ s affections are alienated from me, and therefore that neither my person nor petition will be acceptable to him.

Trapp's Commentary on Esther 4:11

Esther 4:11 All 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. Ver. 11. All the king’ s servants] His courtiers and counsellors, who haply were as very slaves to him, as now the greatest lords of the court are to the Great Turk; no man having any power over himself, much less is be master of the house wherein he dwelleth, or of the land which he tilleth, but is in danger of being whipped upon the least displeasure of the tyrant, especially if he be not a natural Turk born. And the people of the king’ s provinces, do know] i.e. All, both far and near: this shows that the law here mentioned was no new law procured by Haman, to prevent Jewish suppliants, as Lyra would have it, but long since made, and known to all the king’ s subjects. That whosoever, whether man or woman] Yea, though she be his dearest consort, who should cohabit with him, and not be sundered for a season but by consent, 1 Corinthians 7:5. Shall come unto the king] The Persians usually hid their king, tanquam aliquod sacrum mysterium, as some precious business, and that for two reasons. First, for state and authority, lest familiarity with their subjects should breed contempt, and make them too cheap. Philip II, King of Spain, was of the same mind and practice. For, after that he had gotten into his hands the kingdom of Portugal, and therewith the wealth of the Indies, inclusit se in Curiali, he shut up and immured himself in his court, and was seldom seen of any, though never so great a man, but upon long suit, and as a singular favour. This made him to be adored as a demi-god. Secondly, for security and safety, lest, if all should be suffered to come that would, the king should be assassinated and made away, as Eglon was by Ehud; Ishbosheth, by Baanah and Rechab; Gedaliah, by Ishmael; and many kings of Israel and emperors of Rome were by their own servants. The Turks at this day allow no stranger to come into the presence of their emperor, but first they search him that he have no weapon; and so, clasping him by the arms, under colour of doing him honour, dissemblingly they bereave him of the use of his hands, lest he should offer him any violence; yet hath he alway, as he sitteth in his throne, lying at hand ready by him, a target, a scimitar, an iron mace, with bow and arrows. - Sors ista tyrannis Muniti ut gladiis vivant, cinctique venenis.

Ellicott's Commentary on Esther 4:11

(11) There is one law of his . . .—Literally, one is his law, that is, there is one unvarying rule for such. No one who had not been summoned might enter the king’s presence under pain of death. The golden sceptre—We are told that in the representations of Persian kings at Persepolis, in every case the monarch holds a long staff or sceptre in his right hand. How forcibly, after reading this verse, the contrast strikes us between the self-styled king of kings, to enter into whose presence even as a suppliant for help and protection was to risk death, and the King of Kings, who has Himself instructed man to say, “Let us go into His tabernacle and fall low on our knees before His footstool.”

Adam Clarke's Commentary on Esther 4:11

Verse 11. Into the inner court] We have already seen that the Persian sovereigns affected the highest degree of majesty, even to the assuming of Divine honours. No man nor woman dared to appear unveiled before them, without hazarding their lives; into the inner chamber of the harem no person ever entered but the king, and the woman he had chosen to call thither. None even of his courtiers or ministers dared to appear there; nor the most beloved of his concubines, except led thither by himself, or ordered to come to him. Here was Esther's difficulty; and that difficulty was now increased by the circumstance of her not having been sent for to the king's bed for thirty days. In the last verse of the preceding chapter we find that the king and Haman sat down to drink. It is very likely that this wicked man had endeavoured to draw the king's attention from the queen, that his affection might be lessened, as he must have known something of the relationship between her and Mordecai; and consequently viewed her as a person who, in all probability, might stand much in the way of the accomplishment of his designs. I cannot but think that he had been the cause why Esther had not seen the king for thirty days.

Cambridge Bible on Esther 4:11

11. Esther points out that it is a matter of common notoriety, not only among the courtiers but throughout the Empire, that death would be the penalty for entering the king’s presence unsummoned, unless he should hold out the golden sceptre. Herodotus puts the rule in a modified form, saying that those who sought the interview had to be announced (Herod. iii. 118, and cp. 140). But Esther might very well have hesitated to make application in this way, from the likelihood to her mind that she was no longer in favour with the king, and that therefore a request for an audience would certainly prove futile, whereas in the method which she actually adopted there was at least a chance of success. Josephus makes the law to have been that none of the king’s own people (that is, members of the royal family) should approach him unsummoned, when he sat on his throne (Ant. xi. 6. 3). there is one law for him] i.e. the law is without exception, the pronoun referring to the law-breaker. The A.V. (‘there is one law of his’) wrongly makes it refer to the king.

Barnes' Notes on Esther 4:11

The golden scepter - In all the numerous representations of Persian kings at Persepolis the monarch holds a long tapering staff (probably the scepter of Esther) in his right hand.

Whedon's Commentary on Esther 4:11

11. The inner court — The court that faced the principal audience hall — the throne chamber — where alone it would be practicable for Esther to see the king on such a business. See on Esther 5:1.

Sermons on Esther 4:11

	Sermon	Description
	夫妻之道 - Husbands and Wives by Paul Washer	In this sermon, the preacher discusses the judgment of God on the nation of Israel and how it manifests itself. He explains that God will remove the supply of bread and water from
	Prayer as a Way of Walking in Love: A Personal Journey by Francis Chan	Francis Chan emphasizes the transformative power of prayer as a means of walking in love, sharing his personal journey of experiencing God's love through answered prayers. He recou
	(The Law of the Holy Spirit) God's House - a Three Story Building by Zac Poonen	Zac Poonen emphasizes the importance of building a godly life, home, and church, illustrating that the foundation of our lives must be rooted in the understanding of God's immense
	Husbands Love Your Wifes! by Keith Daniel	Keith Daniel emphasizes the biblical command for husbands to love their wives, drawing from Matthew 19:5 and Ephesians 5:25. He highlights the importance of 'cleaving' to one's spo
	(A Heavenly Church) 1. Secure in God Our Father by Zac Poonen	In this sermon, the speaker emphasizes the importance of not causing harm to others through our attitudes and words. He highlights the prevalence of insecurity and jealousy among G
	(Godly Home) Part 24 - Godly Men Have Radiant Wives by Denny Kenaston	In this sermon, the preacher discusses the power of love and its importance in marriage. He emphasizes that love is an unexplainable force that cannot be quenched or drowned. The p
	A Reverential Fear of God by Zac Poonen	This sermon emphasizes the importance of reverent fear of God in our lives, highlighting the need to work out our salvation with fear and trembling, to live in obedience and holine