Esther 8 17

Esther 8:17 kjv

And in every province, and in every city, whithersoever the king's commandment and his decree came, the Jews had joy and gladness, a feast and a good day. And many of the people of the land became Jews; for the fear of the Jews fell upon them.

Esther 8:17 nkjv

And in every province and city, wherever the king's command and decree came, the Jews had joy and gladness, a feast and a holiday. Then many of the people of the land became Jews, because fear of the Jews fell upon them.

Esther 8:17 niv

In every province and in every city to which the edict of the king came, there was joy and gladness among the Jews, with feasting and celebrating. And many people of other nationalities became Jews because fear of the Jews had seized them.

Esther 8:17 esv

And in every province and in every city, wherever the king's command and his edict reached, there was gladness and joy among the Jews, a feast and a holiday. And many from the peoples of the country declared themselves Jews, for fear of the Jews had fallen on them.

Esther 8:17 nlt

In every province and city, wherever the king's decree arrived, the Jews rejoiced and had a great celebration and declared a public festival and holiday. And many of the people of the land became Jews themselves, for they feared what the Jews might do to them.

Esther 8 verses

Esther 8 17 Meaning

Esther 8:17 describes the widespread joy among the Jews throughout the Persian Empire following King Ahasuerus's new decree. This edict granted them permission to defend themselves against those who would attack them, effectively reversing the dire threat of the previous decree to annihilate them. The verse highlights the Jewish celebration, marked by happiness, feasts, and designated 'good days.' Crucially, it notes that many non-Jews, seeing this dramatic reversal and sensing the power of God working through His people, adopted Jewish customs and identity, driven by a deep awe or 'fear' that had fallen upon them regarding the Jews. This fear stemmed not from Jewish might, but from recognizing divine protection and favor bestowed upon them, which influenced the political and social landscape.

Esther 8 17 Context

Esther 8:17 is a pivotal verse, marking the complete reversal of fortune for the Jewish people within the book of Esther. Prior to this, the entire Jewish population across the vast Persian Empire was doomed to annihilation by Haman's wicked decree, authorized by King Ahasuerus (Esth 3). Mordecai and Esther's fasting and desperate pleas led to divine intervention. While the king's first decree, by Medo-Persian law, could not be directly revoked (Esth 1:19, 8:8), a new counter-decree was issued through Mordecai and Esther (Esth 8:9-14). This second edict empowered the Jews to defend themselves against any attackers on the appointed day, giving them legal permission to assemble, defend their lives, and destroy those who would attack them. Verse 17 depicts the joyful and confident response of the Jewish people and the widespread impact on the non-Jewish populace, who recognized the shifted divine and political favor. This historical setting showcases the meticulous administration of a vast empire, where royal decrees carried absolute authority, making the counter-decree the only means of salvation.

Esther 8 17 Word analysis

• And in every province, and in every city:

  • Original Hebrew: וּבְכָל־מְדִינָה וּמְדִינָה וּבְכָל־עִיר וָעִיר (u’vekhol-m’dinah u’m’dinah u’vekhol-ir va’ir).
  • The repetition (מְדִינָה וּמְדִינָה, "province and province"; עִיר וָעִיר, "city and city") emphasizes the universal scope of the joy and the decree. It signals that this was not a localized event but affected Jews throughout the entire empire, underscoring the completeness of the reversal.

• whithersoever the king's commandment and his decree came:

  • Original Hebrew: מְקוֹם דְּבַר־הַמֶּלֶךְ וְדָתוֹ מַגִּיעַ (m’qom d’var-hammelekh v’dato maggia`).
  • דְּבַר־הַמֶּלֶךְ (d'var-hammelekh): "the king's word/command."
  • דָתוֹ (dato): "his law/decree." These terms highlight the legal and binding nature of the royal edict throughout the vast Persian dominion. It was official, pervasive, and authoritative.

• the Jews had joy and gladness:

  • Original Hebrew: שׂוֹשׂוֹן וְשׂמְחָה לַיְּהוּדִים (sasôn v’simchah laYhudim).
  • שׂוֹשׂוֹן (sasôn) and שׂמְחָה (simchah) are strong biblical words for rejoicing and cheerfulness. This signifies a profound emotional shift from their previous mourning (Esth 4:3) and fasting to fervent celebration of their salvation. It marks the complete turning of sorrow into joy.

• a feast and a good day:

  • Original Hebrew: מִשְׁתֶּה וְיוֹם טוֹב (mishteh v’yom tov).
  • מִשְׁתֶּה (mishteh): "a drinking party" or "feast." Feasting was a common Jewish practice for celebration and thanksgiving, often observed during festivals.
  • יוֹם טוֹב (yom tov): "a good day" or "holiday." This phrase implies a day designated for enjoyment and celebration, distinct from ordinary working days, often associated with religious observance or deliverance (compare to Passover).

• And many of the people of the land became Jews:

  • Original Hebrew: וְרַבִּים מֵעַמֵּי הָאָרֶץ מִתְיַהֲדִים (v'rabbim me'ammei ha'aretz mityahadim).
  • רַבִּים (rabbim): "many," indicating a significant number of Gentiles.
  • מֵעַמֵּי הָאָרֶץ (me'ammei ha'aretz): "from the peoples of the land," referring to the non-Jewish inhabitants.
  • מִתְיַהֲדִים (mityahadim): A reflexive verb, "judaized themselves" or "became Jews." This unique word appears only here in the Bible. It denotes adopting Jewish customs, religious practices, and possibly identification, often implying proselytization. In this specific context, the motivation ("for the fear...") is highlighted as external, rather than an intrinsic, heart-level conversion to Yahweh as God, which may have happened for some but was not the primary driver for all.

• for the fear of the Jews fell upon them:

  • Original Hebrew: כִּי־נָפַל פַּחַד הַיְּהוּדִים עֲלֵיהֶם (ki-nafal paḥad haY'hudim aleihem).
  • פַּחַד הַיְּהוּדִים (paḥad haY'hudim): "the fear/dread of the Jews." This is crucial. It’s not necessarily fear from the Jews themselves (i.e., of physical harm caused by them), but rather a profound awe or respect for the unseen power that was so clearly working on behalf of the Jews. It's akin to the fear of God that fell on the nations when Israel exited Egypt (Ex 15:16). They recognized that a divine hand was protecting the Jews and turning the political tide, making alliance with them seem prudent or even divinely mandated for self-preservation. This recognition of divine intervention and power, even if not leading to true faith for all, induced a significant social and political shift.

Words-group by words-group analysis:

• "every province... every city... king's commandment and his decree came": This combination highlights the global reach of the Persian Empire's bureaucracy and law. It underlines how deeply rooted Haman's initial threat was, and therefore how sweeping and effective the reversal needed to be, executed with the same authoritative reach.

• "the Jews had joy and gladness, a feast and a good day": This sequence reveals the profound emotional and celebratory response of the Jewish people. From despair to jubilant festivity, it signifies complete psychological liberation. The 'feast and good day' foreshadow the annual Purim celebration (Esther 9:17-22), becoming a lasting testimony to their deliverance.

• "many of the people of the land became Jews; for the fear of the Jews fell upon them": This crucial phrase unpacks the motivation behind the Gentiles "Judaizing themselves." The fear (paḥad) is key. It implies recognizing a higher power (implicitly God) working for the Jews, making affiliation with them politically expedient, socially beneficial, or spiritually advisable. This is not primarily an ideological conversion but a pragmatic one, though for some it might have blossomed into true faith. This outcome shows how God can work through unusual circumstances to increase His people and their influence, even if through mixed motivations. It also shows the practical effect of His divine intervention in a visible, dramatic way that influences even outsiders.

Esther 8 17 Bonus section

The "fear of the Jews" (פַּחַד הַיְּהוּדִים - paḥad haY'hudim) mentioned in Esther 8:17 should be understood primarily as a holy dread or awe towards the power working through the Jews, rather than simply a fear of their military retaliation or dominance. This kind of "fear" of God's people is a recurring motif in the Old Testament, where God uses their existence, protection, and miraculous deliverances to manifest His own power to the surrounding nations (e.g., Rahab's fear in Josh 2:9-11). It validates the reality of the invisible God who works providentially in human affairs, even when His name is not explicitly mentioned, as is the case in Esther.

The term מִתְיַהֲדִים (mityahadim - "became Jews" or "judaized themselves") in this verse is singular to the Hebrew Bible and implies adopting the Jewish religion, customs, or even ethnicity/identification. While this "conversion" was fear-motivated in many cases, it points to a broader historical reality where non-Jews did, at various times, affiliate themselves with the Jewish community due to witnessing God's powerful acts or recognizing the spiritual truth found among them. However, it's distinct from the deep, internal, Spirit-led conversion to faith in God that is a hallmark of the New Covenant (e.g., Ruth's unwavering devotion is a better example of genuine conviction). Nevertheless, it demonstrated God's providential care in such a way that it impacted political allegiances and drew outsiders towards His chosen people.

Esther 8 17 Commentary

Esther 8:17 serves as the climactic point of reversal in the book, showcasing the tangible and widespread impact of God's providence. After enduring a period of intense mourning and dread, the Jewish people universally erupted in celebration. This joy was deeply rooted in their perceived deliverance, authorized and enforced by the very system that had initially condemned them. The inclusion of "a feast and a good day" highlights a communal and formal rejoicing, echoing ancient Israelite customs of celebrating divine interventions. The profound shift, however, extended beyond Jewish ranks. "Many of the people of the land became Jews" signifies a significant influx of converts, driven not by evangelism or spiritual conviction initially, but by a "fear of the Jews." This fear represents a recognition of divine favor upon the Jews and the clear turn of events orchestrated in their favor. It indicates that outsiders acknowledged a potent force protecting the Jews, making alliance with them politically and perhaps even existentially wise. This unique form of conversion underscores God's ability to turn even human malice and political maneuvering into instruments for the blessing and expansion of His people, whether for truly religious reasons or out of perceived advantage, fulfilling His overarching purposes for His covenant people.