Esther 9 6

Esther 9:6 kjv

And in Shushan the palace the Jews slew and destroyed five hundred men.

Esther 9:6 nkjv

And in Shushan the citadel the Jews killed and destroyed five hundred men.

Esther 9:6 niv

In the citadel of Susa, the Jews killed and destroyed five hundred men.

Esther 9:6 esv

In Susa the citadel itself the Jews killed and destroyed 500 men,

Esther 9:6 nlt

In the fortress of Susa itself, the Jews killed 500 men.

Esther 9 verses

Esther 9 6 Meaning

In Shushan the citadel, the Jewish people successfully defended themselves by striking down and utterly destroying five hundred of their adversaries, reversing the decreed annihilation intended for them.

Esther 9 6 Context

Esther 9:6 immediately follows the culmination of a dramatic reversal of fortunes orchestrated by God's providence. In Esther chapter 3, Haman, a high official, successfully manipulates King Ahasuerus into issuing a decree for the extermination of all Jews throughout the Persian Empire on the thirteenth day of the twelfth month. However, through Esther's courage and Mordecai's wisdom, a counter-decree is issued in Esther chapter 8, allowing the Jews to arm themselves, assemble, and defend their lives by destroying and killing those who would attack them and seize their property. Esther 9 describes the execution of this right to self-defense across the provinces and specifically within Shushan, the capital city. The verse thus recounts the precise, immediate result of the Jews exercising their God-given right to preserve their lives against their predetermined aggressors within the administrative heart of the empire.

Esther 9 6 Word analysis

• In Shushan: (שׁוּשָׁן - Shushan). The capital city of the Achaemenid Persian Empire. Mentioning Shushan specifically underscores the significant nature of these events; this was not merely a provincial incident but occurred at the seat of imperial power. It highlights the vast reach of the initial decree and the powerful vindication that unfolded even within the king's direct purview.
• the citadel: (הַבִּירָה - habbirah). This Hebrew term refers to the fortified complex or palace district within the city of Shushan, which contained the royal palace and government offices. Its inclusion specifies the area where the most prominent adversaries, perhaps those closest to Haman or part of the royal guard, initiated their attack, and were subsequently dealt with. This detail adds gravity and precision to the account, emphasizing the Jews’ ability to defend themselves even in the very center of power.
• the Jews: (הַיְּהוּדִים - hayy'hûḏîm). This refers collectively to the Jewish community residing in Shushan. Their unified action signifies the communal exercise of their legal right to self-defense, highlighting their solidarity and determination in the face of annihilation.
• killed: (הָרַג - harag). A strong verb meaning "to slay," "to kill," "to murder." In this context, it implies direct and lethal action against the attacking adversaries. It emphasizes the active, physical nature of the defensive response.
• and destroyed: (וְאַבֵּד - ve'abed). This verb is stronger than "killed," signifying "to utterly wipe out," "to make perish," "to annihilate," or "to cause to cease." The pairing of "killed and destroyed" highlights the comprehensiveness and finality of the defensive act. It suggests not merely eliminating a threat, but ensuring that threat is utterly incapacitated and removed, resonating with language used for divine judgment against wicked nations.
• five hundred: (חֲמֵשׁ מֵאוֹת - ḥamēsh mê'ōṯ). A precise numerical count, emphasizing the concrete reality and scale of the event. The specificity points to meticulous reporting, which lends credibility and seriousness to the account. This was a substantial number, indicating a significant attack mounted against the Jews and a successful large-scale defense.
• men: (אִישׁ - 'îsh). A general term for "man," "person," or "individual." In this context, it denotes the adversaries—those who rose up to attack the Jewish community on the designated day.

• "killed and destroyed": This powerful double expression (הָרַג וְאַבֵּד - harag ve'abed) emphasizes the complete and decisive nature of the Jewish victory over their aggressors. It signifies not just taking lives but utterly eradicating the threat, ensuring no resurgence. This pairing reflects the legal mandate of Esther 8:11, which also uses this phrase for the Jews' right of defense. The language echoes divine commands for dealing with certain idolatrous or perpetually hostile nations in the Old Testament, where complete eradication was mandated.
• "In Shushan the citadel": This phrase precisely situates the events within the heart of Persian imperial power, underscoring the remarkable turn of events—the king's Jewish subjects, once destined for destruction, now lawfully executing justice within his own domain. It also points to the directness of the conflict, implying the attackers were likely significant figures or royal guards from the inner circle.

Esther 9 6 Bonus section

The careful distinction that the Jews "laid no hand on the spoil" (mentioned in verses 10, 15, and 16 regarding these same actions, including those in Shushan) is a crucial aspect not directly in Esther 9:6 but integral to understanding its full implications. This specific detail sets their actions apart from mere revenge or a typical ancient conquest aimed at plunder. It reinforces that their primary motivation was survival and justice, not material gain. This aligns with a deeper Biblical principle found in specific instances where the spoil of an utterly devoted enemy (e.g., Amalek) was to be eschewed, demonstrating the purely punitive, not predatory, nature of the judgment. Furthermore, the event's precise recording, down to the number of those slain, suggests an official accounting within the Persian administration itself, reinforcing the legitimacy of the Jewish actions as legal rather than illicit rebellion. The mention of this initial action in the capital preceding reports from the provinces underscores Shushan's symbolic importance as the central locus of power and decision-making, where the fate of the Jews was initially sealed and subsequently reversed.

Esther 9 6 Commentary

Esther 9:6 vividly describes the execution of the counter-decree in the capital city. The action taken by the Jews was not an aggressive or unprovoked attack but a divinely permitted and legally sanctioned act of self-defense against those who rose to annihilate them. The phrase "killed and destroyed" emphasizes the thoroughness required to neutralize the existential threat posed by Haman's supporters, reflecting the intensity of the initial genocidal intent. The specific mention of "five hundred men" in "Shushan the citadel" is significant: it highlights the scale of the immediate danger and the magnitude of the Jewish response right at the administrative center of the empire. This precise figure also implies careful accounting, reinforcing the authorized and lawful nature of their actions, distinct from mob violence. This verse marks a pivotal moment where divine providence, though unnamed, becomes unequivocally clear: the evil plot intended for the Jews' destruction recoiled upon their enemies, ensuring the survival of God's chosen people amidst pagan rule. The principle is one of just retaliation, where those who plotted evil faced the very destruction they intended for others.