Esther 8 11

Esther 8:11 kjv

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,

Esther 8:11 nkjv

By these letters the king permitted the Jews who were in every city to gather together and protect their lives?to destroy, kill, and annihilate all the forces of any people or province that would assault them, both little children and women, and to plunder their possessions,

Esther 8:11 niv

The king's edict granted the Jews in every city the right to assemble and protect themselves; to destroy, kill and annihilate the armed men of any nationality or province who might attack them and their women and children, and to plunder the property of their enemies.

Esther 8:11 esv

saying that the king allowed the Jews who were in every city to gather and defend their lives, to destroy, to kill, and to annihilate any armed force of any people or province that might attack them, children and women included, and to plunder their goods,

Esther 8:11 nlt

The king's decree gave the Jews in every city authority to unite to defend their lives. They were allowed to kill, slaughter, and annihilate anyone of any nationality or province who might attack them or their children and wives, and to take the property of their enemies.

Esther 8 verses

Esther 8 11 Meaning

Esther 8:11 details the specific provisions of the new decree issued by King Xerxes to counteract Haman's earlier edict. This royal decree granted the Jews throughout the Persian Empire the unequivocal right to gather, defend themselves, and use lethal force to destroy, kill, and annihilate any armed force from any nationality or province that might attack them, including their women and children. Furthermore, it authorized them to seize the property of those who were their enemies. This verse marks the official turning point, legally enabling the Jewish people to resist the impending destruction and secure their survival, effectively reversing their impending doom.

Esther 8 11 Context

This verse is situated in Esther chapter 8, immediately following Esther’s successful plea to King Xerxes regarding Haman's genocidal decree. Mordecai has been elevated to Haman's former position, but the initial decree, sealed with the king's signet ring, could not be revoked due to the immutable law of the Medes and Persians (Esth 1:19, Dan 6:8). The problem then became how to legally avert the disaster. Esther 8:11 is the crucial resolution: instead of revoking the decree, the king issued a counter-decree, equally valid and authoritative, granting the Jewish people the necessary legal right to defend themselves. This turn of events demonstrates God’s providential hand working within the specific legal and cultural parameters of the Persian Empire to secure the deliverance of His people. Historically, this event took place in the Achaemenid Persian Empire under King Xerxes I (circa 483-473 BC), an era where the word of the king, once inscribed, was absolute, necessitating this complex legal solution to protect the Jews. The specific language of destruction, death, and annihilation directly mirrors the terms of Haman's initial edict, emphasizing a direct reversal of fate for the Jews.

Esther 8 11 Word analysis

• In these letters: Refers to the official dispatches written by Mordecai and sealed with King Xerxes' ring, dispatched quickly throughout the vast empire. This highlights the widespread, legally sanctioned, and urgent nature of the new decree, demonstrating its authority and the intent for universal application to counter the previous one.
• the king granted: Signifies the exercise of royal authority and legal permission, ensuring the decree's legitimacy and enforceability across all 127 provinces. This permission was absolute, coming directly from the highest power in the empire.
• the Jews: The target of Haman's plot, now the beneficiaries of the king's protective decree. This underscores God's focus on the survival and preservation of His chosen people.
• in every city: Emphasizes the comprehensive nature of the protection, ensuring no Jewish community, regardless of location within the empire, was excluded from the provisions of self-defense. This mirrors the previous decree's universal scope against them.
• the right to assemble (קהל - qahal): The Hebrew word qahal implies a communal gathering, often with a purpose. It indicates authorization for collective action and organization among the Jews for their defense, rather than being isolated and vulnerable targets. It is a fundamental term for a congregation or assembly of people, especially in a spiritual or national sense.
• and protect themselves (לַעֲמֹד עַל נַפְשָׁם - la'amod al nafsham): Literally "to stand up for their lives/souls." This is a strong expression for proactive self-preservation and active resistance against aggressors. It conveys a legal authorization for a vigorous defense, rather than merely passive survival.
• to destroy (לְהַשְׁמִיד - lehashmid): To cause to perish, wipe out, exterminate.
• kill (וְלַהֲרֹג - velaharog): To slay, put to death.
• and annihilate (וּלְאַבֵּד - ul'abbed): To cause to perish, eradicate utterly.
  • Word-group Analysis: "to destroy, kill and annihilate": This three-fold repetition is incredibly powerful, echoing the precise, destructive language of Haman's original decree (Esth 3:13). The deliberate use of these same strong verbs highlights the absolute reversal of fate—the very measure intended for the Jews was now sanctioned against those who would attack them. This serves as a stark example of divine retribution and justice, where the wicked fall into the pit they dug for others.
• any armed force: Specifically limits the counter-action to those who initiated violent attacks or formed forces against the Jews. This clarifies that it was not an open license for unprovoked aggression, but a defensive response against active military threats.
• of any nationality or province that might attack them: Reaffirms the defensive nature of the decree. The targets were not entire populations or specific nationalities simply for being non-Jewish, but only those groups, regardless of their origin, who chose to participate in or lead the attack against the Jews. This specificity avoids general massacre and ensures the justice of the act.
• and their women and children: Crucially included, as Haman's decree explicitly targeted the entire Jewish population, including the most vulnerable. This emphasizes the comprehensive protection granted to preserve the entirety of the Jewish families.
• and to plunder (וּשְׁלָלָם - u'shelalam): To seize the spoils of war.
• the property of their enemies:
  • Word-group Analysis: "and to plunder the property of their enemies": This provision reflects common ancient Near Eastern warfare practices, where the spoils of war were a significant component of victory. More than just material gain, it symbolizes complete triumph over their adversaries and restoration for the Jewish people who would have lost all their property under Haman's decree. It turns the intended loss into a form of restorative justice and disincentivizes future attacks, as potential attackers knew their own assets would be forfeit.

Esther 8 11 Bonus section

• Irrevocable Law as a Device: The Persian law of irrevocability, while initially appearing to be an obstacle, paradoxically became a device through which God demonstrated His ultimate authority. It necessitated a counter-decree that was just as binding and widespread, thereby amplifying the king's absolute endorsement of Jewish self-defense. This situation highlights how God can work within existing legal or societal frameworks to achieve His purposes, even complex ones, rather than simply overturning them.
• Preparation for Purim: The legal permission granted in this verse directly sets the stage for the actual defensive actions taken by the Jews in chapter 9, culminating in the establishment of the feast of Purim. It underscores the profound shift from a people condemned to be annihilated to a people empowered to defend themselves victoriously, leading to great joy and celebration.
• Lessons in Resilience and Providence: This verse, and the events it describes, provide enduring lessons for believers about resilience in the face of grave threats and the assurance of God's providential care. It affirms that God is sovereign over human rulers and circumstances, able to orchestrate events, even those arising from malevolent intentions, for the good and preservation of His people.

Esther 8 11 Commentary

Esther 8:11 is the linchpin of the Book of Esther’s narrative of deliverance. It masterfully demonstrates the principle of divine reversal, even in the absence of an explicit mention of God's name. God, through Esther and Mordecai’s bold actions and His sovereignty over King Xerxes, transformed an irreversible death sentence into a legal mandate for self-preservation and righteous defense. The deliberate mirroring of the harsh language ("destroy, kill, annihilate") from Haman's original decree (Esth 3:13) powerfully illustrates poetic justice—the enemy's own plan of destruction is turned back upon them. This decree not only permitted the Jews to fight but also legitimized their actions within the very legal system that had sealed their doom, showcasing God's ability to work through established human governments and laws. The specific allowance for plunder also points to a complete victory and an aspect of restorative justice, enabling the Jews to recoup the losses that would have been incurred by Haman's plot. The entire chapter, crowned by this verse, ultimately serves as a powerful testament to God's unfailing protection of His covenant people and His power to turn evil intentions into an opportunity for His glory and His people's salvation.