Esther 8:11
Esther 8:11 in Multiple Translations
By these letters the king permitted the Jews in each and every city the right to assemble and defend themselves, to destroy, kill, and annihilate all the forces of any people or province hostile to them, including women and children, and to plunder their possessions.
Wherein the king granted the Jews which were in every city to gather themselves together, and to stand for their life, to destroy, to slay, and to cause to perish, all the power of the people and province that would assault them, both little ones and women, and to take the spoil of them for a prey,
wherein the king granted the Jews that were in every city to gather themselves together, and to stand for their life, to destroy, to slay, and to cause to perish, all the power of the people and province that would assault them, their little ones and women, and to take the spoil of them for a prey,
In these letters the king gave authority to the Jews in every town to come together and make a fight for their lives, and to send death and destruction on the power of any people in any part of the kingdom attacking them or their children or their women, and to take their goods from them by force,
The letters from the king authorized the Jews in every city to gather together in self-defense, and to destroy, kill, and annihilate any armed group of a people or province that might attack them, including women and children, and to confiscate their possessions.
Wherein the King graunted the Iewes (in what cities so euer they were) to gather theselues together, and to stand for their life, and to roote out, to slay and to destroy al the power of the people and of the prouince that vexed them, both children and women, and to spoyle their goods:
that the king hath given to the Jews who [are] in every city and city, to be assembled, and to stand for their life, to cut off, to slay, and to destroy the whole force of the people and province who are distressing them, infants and women, and their spoil to seize.
In those letters, the king granted the Jews who were in every city to gather themselves together and to defend their lives—to destroy, to kill, and to cause to perish all the power of the people and province that would assault them, their little ones and women, and to plunder their possessions,
In which the king granted the Jews who were in every city to assemble, and to stand for their life, to destroy, to slay, and to cause to perish, all the power of the people and province that would assault them, both little ones and women, and to take the spoil of them for a prey,
And the king gave orders to them, to speak to the Jews in every city, and to command them to gather themselves together, and to stand for their lives, and to kill and destroy all their enemies with their wives and children and all their houses, and to take their spoil.
Berean Amplified Bible — Esther 8:11
BAB
Word Study
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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 8:11 Interlinear (Deep Study)
BIB
HEB
אֲשֶׁר֩
נָתַ֨ן
הַ/מֶּ֜לֶךְ
לַ/יְּהוּדִ֣ים
אֲשֶׁ֣ר
בְּ/כָל
עִיר
וָ/עִ֗יר
לְ/הִקָּהֵל֮
וְ/לַ/עֲמֹ֣ד
עַל
נַפְשָׁ/ם֒
לְ/הַשְׁמִיד֩
וְ/לַ/הֲרֹ֨ג
וּ/לְ/אַבֵּ֜ד
אֶת
כָּל
חֵ֨יל
עַ֧ם
וּ/מְדִינָ֛ה
הַ/צָּרִ֥ים
אֹתָ֖/ם
טַ֣ף
וְ/נָשִׁ֑ים
וּ/שְׁלָלָ֖/ם
לָ/בֽוֹז
אֲשֶׁר֩
ʼăsher
H834
which
Rel
נָתַ֨ן
nâthan
H5414
to give
V-Qal-Perf-3ms
הַ/מֶּ֜לֶךְ
melek
H4428
King's
Art | N-ms
לַ/יְּהוּדִ֣ים
Yᵉhûwdîy
H3064
of Judah
Prep | Ngmpa
אֲשֶׁ֣ר
ʼăsher
H834
which
Rel
בְּ/כָל
kôl
H3605
all
Prep | N-ms
עִיר
ʻîyr
H5892
excitement
N-fs
וָ/עִ֗יר
ʻîyr
H5892
excitement
Conj | N-fs
לְ/הִקָּהֵל֮
qâhal
H6950
to gather
Prep | V-Niphal-Inf-a
וְ/לַ/עֲמֹ֣ד
ʻâmad
H5975
to stand
Conj | Prep | V-Qal-Inf-a
עַל
ʻal
H5921
upon
Prep
נַפְשָׁ/ם֒
nephesh
H5315
soul
N-cs | Suff
לְ/הַשְׁמִיד֩
shâmad
H8045
to destroy
Prep | V-Hiphil-Inf-a
וְ/לַ/הֲרֹ֨ג
hârag
H2026
to kill
Conj | Prep | V-Qal-Inf-a
וּ/לְ/אַבֵּ֜ד
ʼâbad
H6
to perish
Conj | Prep | V-Piel-Inf-a
אֶת
ʼêth
H853
Obj.
DirObjM
כָּל
kôl
H3605
all
N-ms
חֵ֨יל
chayil
H2428
Helech
N-ms
עַ֧ם
ʻam
H5971
Amaw
N-ms
וּ/מְדִינָ֛ה
mᵉdîynâh
H4082
province
Conj | N-fs
הַ/צָּרִ֥ים
tsûwr
H6696
to confine
Art | V-Qal
אֹתָ֖/ם
ʼêth
H853
Obj.
DirObjM | Suff
טַ֣ף
ṭaph
H2945
child
N-ms
וְ/נָשִׁ֑ים
ʼishshâh
H802
woman
Conj | N-fp
וּ/שְׁלָלָ֖/ם
shâlâl
H7998
spoil
Conj | N-ms | Suff
לָ/בֽוֹז
bâzaz
H962
to plunder
Prep | V-Qal-Inf-a
Hebrew Word Study
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Hebrew Word Reference — Esther 8:11
אֲשֶׁר֩
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.
נָתַ֨ן
nâthan
H5414
"to give"
V-Qal-Perf-3ms
This word means to give, put, or set something, with a wide range of applications. It appears in many books, including Genesis and Exodus, describing God's actions and human interactions. The word is used to convey giving, selling, or exchanging something.
Definition: : give/deliver/send/produce 1) to give, put, set 1a) (Qal) 1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend 1a2) to put, set, put on, put upon, set, appoint, assign, designate 1a3) to make, constitute 1b) (Niphal) 1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned 1b2) to be set, be put, be made, be inflicted 1c) (Hophal) 1c1) to be given, be bestowed, be given up, be delivered up 1c2) to be put upon
Usage: Occurs in 1816 OT verses. KJV: add, apply, appoint, ascribe, assign, [idiom] avenge, [idiom] be (healed), bestow, bring (forth, hither), cast, cause, charge, come, commit, consider, count, [phrase] cry, deliver (up), direct, distribute, do, [idiom] doubtless, [idiom] without fail, fasten, frame, [idiom] get, give (forth, over, up), grant, hang (up), [idiom] have, [idiom] indeed, lay (unto charge, up), (give) leave, lend, let (out), [phrase] lie, lift up, make, [phrase] O that, occupy, offer, ordain, pay, perform, place, pour, print, [idiom] pull, put (forth), recompense, render, requite, restore, send (out), set (forth), shew, shoot forth (up), [phrase] sing, [phrase] slander, strike, (sub-) mit, suffer, [idiom] surely, [idiom] take, thrust, trade, turn, utter, [phrase] weep, [phrase] willingly, [phrase] withdraw, [phrase] would (to) God, yield. See also: Genesis 1:17; Genesis 40:21; Exodus 30:12.
הַ/מֶּ֜לֶךְ
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.
לַ/יְּהוּדִ֣ים
Yᵉhûwdîy
H3064
"of Judah"
Prep | Ngmpa
This term refers to people from the tribe of Judah, including Judah himself, who was the son of Israel and Leah. It is used to describe the descendants of Judah, who are also known as Jews.
Definition: People descended from Judah, living at the time of the Patriarchs, first mentioned at Gen.29.35; son of: Israel (H3478) and Leah (H3812); brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783); half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559); father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I) Group of ye.hu.dah (יְהוּדָה "Judah" H3063) § Jew
Usage: Occurs in 69 OT verses. KJV: Jew. See also: 2 Kings 16:6; Esther 8:17; Jeremiah 32:12.
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.
בְּ/כָל
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.
עִיר
ʻîyr
H5892
"excitement"
N-fs
In the Bible, this word refers to a city or town, often a place with a wall or a watchman. It is used to describe a settlement or encampment, like the city of Ai, which is mentioned in the book of Joshua. The word is used to identify specific locations in the Bible.
Definition: 1) excitement, anguish 1a) of terror
Usage: Occurs in 936 OT verses. KJV: Ai (from margin), city, court (from margin), town. See also: Genesis 4:17; Deuteronomy 3:6; Joshua 14:12.
וָ/עִ֗יר
ʻîyr
H5892
"excitement"
Conj | N-fs
In the Bible, this word refers to a city or town, often a place with a wall or a watchman. It is used to describe a settlement or encampment, like the city of Ai, which is mentioned in the book of Joshua. The word is used to identify specific locations in the Bible.
Definition: 1) excitement, anguish 1a) of terror
Usage: Occurs in 936 OT verses. KJV: Ai (from margin), city, court (from margin), town. See also: Genesis 4:17; Deuteronomy 3:6; Joshua 14:12.
לְ/הִקָּהֵל֮
qâhal
H6950
"to gather"
Prep | V-Niphal-Inf-a
To gather people together, often for a special purpose like worship or war, as seen in Exodus and Numbers.
Definition: 1) to assemble, gather 1a) (Niphal) to assemble 1a1) for religious reasons 1a2) for political reasons 1b) (Hiphil) to summon an assembly 1b1) for war, judgment 1b2) for religious purposes Also means: qa.lah (קָלַהּ "to gather" H7035)
Usage: Occurs in 39 OT verses. KJV: assemble (selves) (together), gather (selves) (together). See also: Exodus 32:1; 2 Samuel 20:14; Jeremiah 26:9.
וְ/לַ/עֲמֹ֣ד
ʻâmad
H5975
"to stand"
Conj | Prep | V-Qal-Inf-a
Means 'to stand' in a strong sense, like in Exodus 17:12 where Moses stood with his arms up to help Israel win a battle.
Definition: : stand/stop/establish 1) to stand, remain, endure, take one's stand 1a) (Qal) 1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of 1a2) to stand still, stop (moving or doing), cease 1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast 1a4) to make a stand, hold one's ground 1a5) to stand upright, remain standing, stand up, rise, be erect, be upright 1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against 1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid 1b) (Hiphil) 1b1) to station, set 1b2) to cause to stand firm, maintain 1b3) to cause to stand up, cause to set up, erect 1b4) to present (one) before (king) 1b5) to appoint, ordain, establish 1c) (Hophal) to be presented, be caused to stand, be stood before
Usage: Occurs in 497 OT verses. KJV: abide (behind), appoint, arise, cease, confirm, continue, dwell, be employed, endure, establish, leave, make, ordain, be (over), place, (be) present (self), raise up, remain, repair, [phrase] serve, set (forth, over, -tle, up), (make to, make to be at a, with-) stand (by, fast, firm, still, up), (be at a) stay (up), tarry. See also: Genesis 18:8; Joshua 21:44; 1 Chronicles 6:17.
עַל
ʻal
H5921
"upon"
Prep
This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.
Definition: prep 1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against 1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards 1b) above, beyond, over (of excess) 1c) above, over (of elevation or pre-eminence) 1d) upon, to, over to, unto, in addition to, together with, with (of addition) 1e) over (of suspension or extension) 1f) by, adjoining, next, at, over, around (of contiguity or proximity) 1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion) 1h) to (as a dative)
Usage: Occurs in 4493 OT verses. KJV: above, according to(-ly), after, (as) against, among, and, [idiom] as, at, because of, beside (the rest of), between, beyond the time, [idiom] both and, by (reason of), [idiom] had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through(-out), to, touching, [idiom] with. See also: Genesis 1:2; Genesis 24:13; Genesis 41:33.
נַפְשָׁ/ם֒
nephesh
H5315
"soul"
N-cs | Suff
The Hebrew word for soul or living being, used in the Bible to describe the essence of a person or animal. It encompasses the ideas of life, breath, and vitality, and is translated as 'soul' or 'creature' in the KJV. This word is central to biblical concepts of humanity and existence.
Definition: 1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion 1a) that which breathes, the breathing substance or being, soul, the inner being of man 1b) living being 1c) living being (with life in the blood) 1d) the man himself, self, person or individual 1e) seat of the appetites 1f) seat of emotions and passions 1g) activity of mind 1g1) uncertain 1h) activity of the will 1h1) uncertain 1i) activity of the character 1i1) uncertain
Usage: Occurs in 683 OT verses. KJV: any, appetite, beast, body, breath, creature, [idiom] dead(-ly), desire, [idiom] (dis-) contented, [idiom] fish, ghost, [phrase] greedy, he, heart(-y), (hath, [idiom] jeopardy of) life ([idiom] in jeopardy), lust, man, me, mind, mortally, one, own, person, pleasure, (her-, him-, my-, thy-) self, them (your) -selves, [phrase] slay, soul, [phrase] tablet, they, thing, ([idiom] she) will, [idiom] would have it. See also: Genesis 1:20; Leviticus 26:43; Judges 18:25.
לְ/הַשְׁמִיד֩
shâmad
H8045
"to destroy"
Prep | V-Hiphil-Inf-a
The Hebrew word shâmad means to destroy or desolate something, used to describe annihilation or devastation. It is used in the Bible to describe the destruction of cities or nations, such as in the book of Isaiah.
Definition: 1) to destroy, exterminate, be destroyed, be exterminated 1a) (Niphal) 1a1) to be annihilated, be exterminated 1a2) to be destroyed, be devastated 1b) (Hiphil) 1b1) to annihilate, exterminate 1b2) to destroy Aramaic equivalent: she.mad (שְׁמַד "to destroy" H8046)
Usage: Occurs in 86 OT verses. KJV: destory(-uction), bring to nought, overthrow, perish, pluck down, [idiom] utterly. See also: Genesis 34:30; 2 Samuel 22:38; Psalms 37:38.
וְ/לַ/הֲרֹ֨ג
hârag
H2026
"to kill"
Conj | Prep | V-Qal-Inf-a
To kill or slay with intent, as seen in the Bible when God instructs the Israelites to destroy certain nations. This word is used in various forms, including to murder or destroy. It appears in books like Exodus and Deuteronomy.
Definition: 1) to kill, slay, murder, destroy, murderer, slayer, out of hand 1a) (Qal) 1a1) to kill, slay 1a2) to destroy, ruin 1b) (Niphal) to be killed 1c) (Pual) to be killed, be slain
Usage: Occurs in 158 OT verses. KJV: destroy, out of hand, kill, murder(-er), put to (death), make (slaughter), slay(-er), [idiom] surely. See also: Genesis 4:8; 2 Kings 8:12; Psalms 10:8.
וּ/לְ/אַבֵּ֜ד
ʼâbad
H6
"to perish"
Conj | Prep | V-Piel-Inf-a
To perish means to be destroyed or lost, whether it's a person, animal, or thing, like the destruction of Sodom and Gomorrah in Genesis 19.
Definition: 1) perish, vanish, go astray, be destroyed 1a) (Qal) 1a1) perish, die, be exterminated 1a2) perish, vanish (fig.) 1a3) be lost, strayed 1b) (Piel) 1b1) to destroy, kill, cause to perish, to give up (as lost), exterminate 1b2) to blot out, do away with, cause to vanish, (fig.) 1b3) cause to stray, lose 1c) (Hiphil) 1c1) to destroy, put to death 1c1a) of divine judgment 1c2) object name of kings (fig.) Aramaic equivalent: a.vad (אֲבַד "to destroy" H0007)
Usage: Occurs in 174 OT verses. KJV: break, destroy(-uction), [phrase] not escape, fail, lose, (cause to, make) perish, spend, [idiom] and surely, take, be undone, [idiom] utterly, be void of, have no way to flee. See also: Exodus 10:7; Psalms 112:10; Psalms 1:6.
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.
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.
חֵ֨יל
chayil
H2428
"Helech"
N-ms
This word represents strength, might, or power, whether physical, financial, or military. In the Bible, it's used to describe the strength of God or the wealth of a nation, as seen in Deuteronomy 8:17-18.
Definition: § Helech = "your army" a place near Arvad and Gammad
Usage: Occurs in 221 OT verses. KJV: able, activity, ([phrase]) army, band of men (soldiers), company, (great) forces, goods, host, might, power, riches, strength, strong, substance, train, ([phrase]) valiant(-ly), valour, virtuous(-ly), war, worthy(-ily). See also: Genesis 34:29; 2 Chronicles 13:3; Psalms 18:33.
עַ֧ם
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.
וּ/מְדִינָ֛ה
mᵉdîynâh
H4082
"province"
Conj | N-fs
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/צָּרִ֥ים
tsûwr
H6696
"to confine"
Art | V-Qal
To form or shape something, like a potter molds clay, as in Isaiah 29:16.
Definition: 1) to bind, besiege, confine, cramp 1a) (Qal) 1a1) to confine, secure 1a2) to shut in, beseige 1a3) to shut up, enclose
Usage: Occurs in 36 OT verses. KJV: adversary, assault, beset, besiege, bind (up), cast, distress, fashion, fortify, inclose, lay siege, put up in bags. See also: Exodus 23:22; 2 Kings 18:9; Psalms 139:5.
אֹתָ֖/ם
ʼêth
H853
"Obj."
DirObjM | Suff
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.
טַ֣ף
ṭaph
H2945
"child"
N-ms
In the Bible, this Hebrew word refers to a child or a group of children, often used to describe little ones or families. It appears in passages like Matthew 18:10 and Mark 10:13-16, where Jesus teaches about children. Jesus loves them.
Definition: children, little children, little ones
Usage: Occurs in 42 OT verses. KJV: (little) children (ones), families. See also: Genesis 34:29; Deuteronomy 1:39; Jeremiah 40:7.
וְ/נָשִׁ֑ים
ʼishshâh
H802
"woman"
Conj | N-fp
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.
וּ/שְׁלָלָ֖/ם
shâlâl
H7998
"spoil"
Conj | N-ms | Suff
Shâlâl refers to the spoils of war, or the booty taken from enemies. It is used in the Bible to describe the plunder or prey taken in battle. In the KJV, it is translated as 'prey' or 'spoil'.
Definition: 1) prey, plunder, spoil, booty 1a) prey 1b) booty, spoil, plunder (of war) 1c) plunder (private) 1d) gain (meaning uncertain)
Usage: Occurs in 64 OT verses. KJV: prey, spoil. See also: Genesis 49:27; 2 Chronicles 15:11; Psalms 68:13.
לָ/בֽוֹז
bâzaz
H962
"to plunder"
Prep | V-Qal-Inf-a
This verb means to violently take something, like plundering or seizing, often used to describe war and conquest in books like Joshua and Ezekiel. It can also mean to be robbed or taken advantage of.
Definition: 1) to spoil, plunder, prey upon, seize 1a) (Qal) to spoil, plunder, despoil 1b) (Niphal) to be spoiled, plundered 1c) (Pual) to be taken as spoil
Usage: Occurs in 39 OT verses. KJV: catch, gather, (take) for a prey, rob(-ber), spoil, take (away, spoil), [idiom] utterly. See also: Genesis 34:27; Psalms 109:11; Isaiah 10:2.
Study Notes — Esther 8:11
Show Verse Quote Highlights
- Context
- Cross References
- Esther 8:11 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Esther 8:11
- Jamieson-Fausset-Brown on Esther 8:11
- Matthew Poole's Commentary on Esther 8:11
- Trapp's Commentary on Esther 8:11
- Ellicott's Commentary on Esther 8:11
- Adam Clarke's Commentary on Esther 8:11
- Cambridge Bible on Esther 8:11
- Barnes' Notes on Esther 8:11
- Whedon's Commentary on Esther 8:11
- Sermons on Esther 8:11
Context — The Decree of Xerxes
9At once the royal scribes were summoned, and on the twenty-third day of the third month (the month of Sivan ), they recorded all of Mordecai’s orders to the Jews and to the satraps, governors, and princes of the 127 provinces from India to Cush —writing to each province in its own script, to every people in their own language, and to the Jews in their own script and language.
10Mordecai wrote in the name of King Xerxes and sealed it with the royal signet ring. He sent the documents by mounted couriers riding on swift horses bred from the royal mares.
11By these letters the king permitted the Jews in each and every city the right to assemble and defend themselves, to destroy, kill, and annihilate all the forces of any people or province hostile to them, including women and children, and to plunder their possessions.
12The single day appointed throughout all the provinces of King Xerxes was the thirteenth day of the twelfth month, the month of Adar. 13A copy of the text of the edict was to be issued in every province and published to all the people, so that the Jews would be ready on that day to avenge themselves on their enemies.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Esther 3:13 | And the letters were sent by couriers to each of the royal provinces with the order to destroy, kill, and annihilate all the Jews—young and old, women and children—and to plunder their possessions on a single day, the thirteenth day of Adar, the twelfth month. |
| 2 | Psalms 37:14–15 | The wicked have drawn the sword and bent the bow to bring down the poor and needy, to slay those whose ways are upright. But their swords will pierce their own hearts, and their bows will be broken. |
| 3 | Psalms 146:6–9 | the Maker of heaven and earth, the sea, and everything in them. He remains faithful forever. He executes justice for the oppressed and gives food to the hungry. The LORD sets the prisoners free, the LORD opens the eyes of the blind, the LORD lifts those who are weighed down, the LORD loves the righteous. The LORD protects foreigners; He sustains the fatherless and the widow, but the ways of the wicked He frustrates. |
| 4 | Ezekiel 39:10 | They will not gather wood from the countryside or cut it from the forests, for they will use the weapons for fuel. They will loot those who looted them and plunder those who plundered them, declares the Lord GOD. |
| 5 | Esther 9:2–16 | In each of the provinces of King Xerxes, the Jews assembled in their cities to attack those who sought to harm them. No man could withstand them, because the fear of them had fallen upon all peoples. And all the officials of the provinces, the satraps, the governors, and the king’s administrators helped the Jews, because the fear of Mordecai had fallen upon them. For Mordecai exercised great power in the palace, and his fame spread throughout the provinces as he became more and more powerful. The Jews put all their enemies to the sword, killing and destroying them, and they did as they pleased to those who hated them. In the citadel of Susa, the Jews killed and destroyed five hundred men, including Parshandatha, Dalphon, Aspatha, Poratha, Adalia, Aridatha, Parmashta, Arisai, Aridai, and Vaizatha. They killed these ten sons of Haman son of Hammedatha, the enemy of the Jews, but they did not lay a hand on the plunder. On that day the number of those killed in the citadel of Susa was reported to the king, who said to Queen Esther, “In the citadel of Susa the Jews have killed and destroyed five hundred men, including Haman’s ten sons. What have they done in the rest of the royal provinces? Now what is your petition? It will be given to you. And what further do you request? It will be fulfilled.” Esther replied, “If it pleases the king, may the Jews in Susa also have tomorrow to carry out today’s edict, and may the bodies of Haman’s ten sons be hanged on the gallows.” So the king commanded that this be done. An edict was issued in Susa, and they hanged the ten sons of Haman. On the fourteenth day of the month of Adar, the Jews in Susa came together again and put to death three hundred men there, but they did not lay a hand on the plunder. The rest of the Jews in the royal provinces also assembled to defend themselves and rid themselves of their enemies. They killed 75,000 who hated them, but they did not lay a hand on the plunder. |
| 6 | Psalms 137:8 | O Daughter of Babylon, doomed to destruction, blessed is he who repays you as you have done to us. |
| 7 | Psalms 68:3 | But the righteous will be glad and rejoice before God; they will celebrate with joy. |
| 8 | Isaiah 10:6 | I will send him against a godless nation; I will dispatch him against a people destined for My rage, to take spoils and seize plunder, and to trample them down like clay in the streets. |
Esther 8:11 Summary
[Esther 8:11 shows us that God is a God of justice and that He will ultimately avenge His people, as seen in this verse where the king permits the Jews to defend themselves against their enemies. This verse teaches us about the importance of standing up for what is right, even if it means going against previous decisions or societal norms. In plain terms, this means that we should trust in God's sovereignty and justice, and that we should be willing to take a stand for what is right, even if it's difficult. As stated in Psalm 37:39, God is our salvation and refuge, and we can trust in Him to deliver us from harm.]
Frequently Asked Questions
Why did King Xerxes permit the Jews to defend themselves against their enemies?
King Xerxes permitted the Jews to defend themselves because he had been deceived by Haman, but after learning the truth, he wanted to protect the Jewish people, as seen in Esther 8:11, and this decision was in line with God's plan to preserve His people, as stated in Jeremiah 31:35-37.
Was it right for the Jews to destroy, kill, and annihilate their enemies, including women and children?
In the context of Esther 8:11, the Jews were given permission to defend themselves against those who sought to destroy them, and this was a matter of self-preservation, as stated in Exodus 22:2-3, where self-defense is permitted in certain circumstances.
How does this verse relate to the concept of God's justice?
Esther 8:11 illustrates God's justice, where He permits the Jews to defend themselves against their enemies, demonstrating that God is a God of justice, as stated in Deuteronomy 32:4, and that He will ultimately avenge His people, as seen in Romans 12:19.
What can we learn from the king's decision to allow the Jews to defend themselves?
The king's decision teaches us about the importance of standing up for what is right, even if it means going against previous decisions or societal norms, as seen in Esther 8:11, and this is in line with the biblical principle of doing what is right in God's eyes, as stated in Proverbs 21:3.
Reflection Questions
- How can I apply the principle of self-defense to my own life, and what are the limits of this principle?
- In what ways can I trust in God's justice and sovereignty, even when faced with persecution or opposition?
- How can I balance the need to defend myself with the command to love my enemies, as stated in Matthew 5:44?
- What are some ways that I can stand up for what is right, even if it means going against the crowd, and what role does faith play in this process?
Gill's Exposition on Esther 8:11
Wherein the king granted the Jews which were in every city to gather themselves together,.... In some part of the city they should choose, and remain in a body, being sufficiently armed: and to stand
Jamieson-Fausset-Brown on Esther 8:11
Wherein the king granted the Jews which were in every city to gather themselves together, and to stand for their life, to destroy, to slay, and to cause to perish, all the power of the people and
Matthew Poole's Commentary on Esther 8:11
To stand for their life; to stand up and fight for the de fence of their lives against all that should seek to destroy them. All the power of the people; either governors or governed, without any exception, either of age, dignity, or sex, as it follows. Both little ones and women; which is here added, because it was put into the former decree; and to strike the greater terror into their enemies; and according to the laws and customs of this kingdom, whereby children were punished for their parents’ offences; which also in some cases was allowed and practised in sacred story. Yet we read nothing in the execution of this decree of the slaughter of women or children, nor is it probable that they would kill their innocent children, who were so indulgent to their families, as not to meddle with the spoil.
Trapp's Commentary on Esther 8:11
Esther 8:11 Wherein the king granted the Jews which [were] in every city to gather themselves together, and to stand for their life, to destroy, to slay, and to cause to perish, all the power of the people and province that would assault them, [both] little ones and women, and [to take] the spoil of them for a prey,Ver. 11. Wherein the king granted the Jews] The slaughter, therefore, that they made of their enemies was not unlawful; because, 1. They were armed with authority. 2. In their own necessary defence. To gather themselves together] Which till now they might not do, lest it should seem a riot or rebellion. Conquerors use to disarm and disperse those whom they have vanquished, ut sit Una salus victis, nullam spirare salutem, that they may not make headway and shake off the yoke. And to stand for their life] Life is a precious mercy, such as all creatures make much of, from the highest angel to the lowest worm. See the sweetness of it, 1 Kings 20:32 Jeremiah 39:18; Jeremiah 45:5; Ecclesiastes 9:4; Job 2:4. Quis vitam non vult? Who does not wish life? saith Austin.
Joseph is yet alive, saith Jacob, Genesis 45:26. This was more joy to him than all his honour. A man is bound to sacrifice all he hath to the service of his life, and to die in the defence of it; to kill another rather than to be killed by another. If it be the defence of a man’ s own life which the king himself attempteth, violently and iniuriously, to take away, in such a case ordinarily it shall be lawful for a subject to defend himself, although the death of the prince follow thereupon, saith Suarez. In the defence of himself and his friends, it may be lawful for a private person to lay hands upon his lawful prince that setteth upon him without cause, saith another casuist. Only such an act as this must not proceed out of hatred or desire of revenge, but out of right self-love and pure necessity; adhibita magna inculpatae tutelae moderatione, as the lawyers call it, using great moderation of harmless defence. To destroy, and to slay, and to cause to perish] Mordecai maketh use of the selfsame terms that Haman had done, Esther 3:13, that all men might know that his commission was altogether as large as the others, and that they would vim vi repellere, force to repell force, stand upon their guard, slay all such as should seek their lives, and fight stoutly, pro aris et soris. for the altars and their limbs. This, saith Cicero, is: Lex non scripta sed nata; ad quam non docti, sed facti; non iustituti, sed imbuti sumus, &c., Law is not written but born, at someone, not taught, but done, not established but absorbed, that which uncorrupted nature teacheth every man (Cic. pro Milone).
Ellicott's Commentary on Esther 8:11
(11) To stand for their life.—It will be noticed that, so far at any rate as the edict authorises, the Jews are not permitted to take the initiative, but merely to stand on the defensive. As it was, it was risking civil war in all the cities of the empire, though the results were considerably lessened by numbers of people taking the hint obviously presented by the second edict. “Many of the people of the land became Jews, for the fear of the Jews came upon them.” Take the spoil of them.—We find that when the storm actually came, the Jews declined to take advantage of this part of the edict.
Adam Clarke's Commentary on Esther 8:11
Verse 11. To destroy, to slay, and to cause to perish] The same words as in Haman's decree: therefore the Jews had as much authority to slay their enemies, as their enemies had to slay them. Little ones and women] This was the ordinary custom, to destroy the whole family of those convicted of great crimes; and whether this was right or wrong, it was the custom of the people, and according to the laws. Besides, as this edict was to give the Jews the same power against their enemies as they had by the former decree against them, and the women and children were there included; consequently they must be included here.
Cambridge Bible on Esther 8:11
11. The LXX. express the permission in much gentler form, viz. ‘to defend themselves and to treat their adversaries and foes as they please.’ But the author of the Book evidently means to bring out forcibly the fact that the parts which by the first decree had been assigned respectively to the Jews and their foes are now reversed.
Barnes' Notes on Esther 8:11
This fresh decree allowed the Jews to stand on their defense, and to kill all who attacked them.
Whedon's Commentary on Esther 8:11
11. The king granted the Jews… to stand for their life — But would not the Jews have defended themselves without any such order from the king?
Sermons on Esther 8:11
| Sermon | Description | |
|---|---|---|
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It Ends With Me! Breaking Bloodline Curses by Vlad Savchuk | Vlad Savchuk delivers a powerful message on breaking generational curses, emphasizing that many struggles stem from ancestral demons that are passed down through family lines. He p |
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The Journey From Prayer to Obedience by Carter Conlon | In this sermon, the speaker discusses the introduction of a new law in the book of Esther that gave the enemies of God's people the power to kill, steal, and destroy. The response |
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Willing in the Day of Power by Carter Conlon | This sermon emphasizes the importance of being willing in the day of God's power, calling for a readiness to step out in faith and experience freedom, healing, and vision from God. |
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The Secret of Gladness by J.R. Miller | J.R. Miller emphasizes the secret of gladness in the Christian life, asserting that true joy is not dependent on circumstances but is rooted in God's love and grace. He explains th |
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Shining Bright in Our Trials by David Wilkerson | David Wilkerson emphasizes the importance of serving the Lord with joy and gladness, rooted in the assurance of His protection over His children. He illustrates how biblical figure |
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Serving the Lord With Gladness by David Wilkerson | David Wilkerson emphasizes that God desires His people to serve Him with joy and gladness, rooted in the understanding of His tender love and ongoing work in their lives. He warns |