Esther 9:5
Esther 9:5 in Multiple Translations
The Jews put all their enemies to the sword, killing and destroying them, and they did as they pleased to those who hated them.
Thus the Jews smote all their enemies with the stroke of the sword, and slaughter, and destruction, and did what they would unto those that hated them.
And the Jews smote all their enemies with the stroke of the sword, and with slaughter and destruction, and did what they would unto them that hated them.
So the Jews overcame all their attackers with the sword and with death and destruction, and did to their haters whatever they had a desire to do.
The Jews attacked their enemies with swords, killing and destroying them, and they did whatever they wanted to their enemies.
Thus the Iewes smote all their enemies with strokes of the sworde and slaughter, and destruction, and did what they woulde vnto those that hated them.
And the Jews smite among all their enemies — a smiting of the sword, and slaughter, and destruction — and do with those hating them according to their pleasure,
The Jews struck all their enemies with the stroke of the sword, and with slaughter and destruction, and did what they wanted to those who hated them.
Thus the Jews smote all their enemies with the stroke of the sword, and slaughter, and destruction, and did what they would to those that hated them.
So the Jews made a great slaughter of their enemies, and killed them, repaying according to what they had prepared to do to them:
On March 7th, the Jews attacked and killed with their swords all of their enemies. They did whatever they wanted to do, to the people who hated them.
Berean Amplified Bible — Esther 9:5
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 9:5 Interlinear (Deep Study)
BIB
HEB
וַ/יַּכּ֤וּ
הַ/יְּהוּדִים֙
בְּ/כָל
אֹ֣יְבֵי/הֶ֔ם
מַכַּת
חֶ֥רֶב
וְ/הֶ֖רֶג
וְ/אַבְדָ֑ן
וַ/יַּֽעֲשׂ֥וּ
בְ/שֹׂנְאֵי/הֶ֖ם
כִּ/רְצוֹנָֽ/ם
וַ/יַּכּ֤וּ
nâkâh
H5221
to smite
Conj | V-Hiphil-ConsecImperf-3mp
הַ/יְּהוּדִים֙
Yᵉhûwdîy
H3064
of Judah
Art | Ngmpa
בְּ/כָל
kôl
H3605
all
Prep | N-ms
אֹ֣יְבֵי/הֶ֔ם
ʼôyêb
H341
enemy
V-Qal | Suff
מַכַּת
makkâh
H4347
wound
N-fs
חֶ֥רֶב
chereb
H2719
sword
N-fs
וְ/הֶ֖רֶג
hereg
H2027
slaughter
Conj | N-ms
וְ/אַבְדָ֑ן
ʼabdân
H12
destruction
Conj | N-ms
וַ/יַּֽעֲשׂ֥וּ
ʻâsâh
H6213
to make
Conj | V-Qal-ConsecImperf-3mp
בְ/שֹׂנְאֵי/הֶ֖ם
sânêʼ
H8130
to hate
Prep | V-Qal | Suff
כִּ/רְצוֹנָֽ/ם
râtsôwn
H7522
acceptance
Prep | N-ms | Suff
Hebrew Word Study
Select any word above to explore its original meaning, root, and usage across Scripture.
Use ← → arrow keys to navigate between words.
Hebrew Word Reference — Esther 9:5
וַ/יַּכּ֤וּ
nâkâh
H5221
"to smite"
Conj | V-Hiphil-ConsecImperf-3mp
In the Bible, this Hebrew word means to strike or hit something, and it's used in many different ways, like in Exodus when God strikes down the Egyptians. It can also mean to punish or destroy, as seen in Isaiah. The word is used to describe God's judgment.
Definition: 1) to strike, smite, hit, beat, slay, kill 1a)(Niphal) to be stricken or smitten 1b) (Pual) to be stricken or smitten 1c) (Hiphil) 1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust 1c2) to smite, kill, slay (man or beast) 1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage 1c4) to smite, chastise, send judgment upon, punish, destroy 1d) (Hophal) to be smitten 1d1) to receive a blow 1d2) to be wounded 1d3) to be beaten 1d4) to be (fatally) smitten, be killed, be slain 1d5) to be attacked and captured 1d6) to be smitten (with disease) 1d7) to be blighted (of plants)
Usage: Occurs in 461 OT verses. KJV: beat, cast forth, clap, give (wounds), [idiom] go forward, [idiom] indeed, kill, make (slaughter), murderer, punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike, be stricken, (give) stripes, [idiom] surely, wound. See also: Genesis 4:15; Joshua 10:20; 1 Samuel 29:5.
הַ/יְּהוּדִים֙
Yᵉhûwdîy
H3064
"of Judah"
Art | 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.
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.
אֹ֣יְבֵי/הֶ֔ם
ʼôyêb
H341
"enemy"
V-Qal | Suff
This Hebrew word means enemy or adversary, referring to someone who hates or opposes another person or nation. It is used to describe personal or national enemies in the Bible.
Definition: 1) (Qal) enemy 1a) personal 1b) national
Usage: Occurs in 275 OT verses. KJV: enemy, foe. See also: Genesis 22:17; 2 Samuel 22:1; Psalms 3:8.
מַכַּת
makkâh
H4347
"wound"
N-fs
A wound or blow, also referring to carnage, pestilence, or defeat. It can describe physical harm, like a beating, or widespread suffering, like a plague.
Definition: 1) blow, wound, slaughter 1a) blow, stripe 1b) beating, scourging 1c) wound 1d) slaughter 1e) defeat, conquest 1f) plague
Usage: Occurs in 46 OT verses. KJV: beaten, blow, plague, slaughter, smote, [idiom] sore, stripe, stroke, wound(-ed). See also: Leviticus 26:21; 2 Chronicles 22:6; Psalms 64:8.
חֶ֥רֶב
chereb
H2719
"sword"
N-fs
A sword or cutting instrument is what this Hebrew word refers to, including knives and tools for cutting stone. It is used in the Bible to describe weapons and sharp objects.
Definition: 1) sword, knife 1a) sword 1b) knife 1c) tools for cutting stone
Usage: Occurs in 372 OT verses. KJV: axe, dagger, knife, mattock, sword, tool. See also: Genesis 3:24; 2 Samuel 2:16; Psalms 7:13.
וְ/הֶ֖רֶג
hereg
H2027
"slaughter"
Conj | N-ms
Slaughter, referring to the act of killing, is used to describe violent acts in the Bible, such as the slaughter of the Philistines by Samson in Judges 14. It is also used to describe the slaughter of animals for sacrifice.
Definition: a killing, slaughter
Usage: Occurs in 5 OT verses. KJV: be slain, slaughter. See also: Esther 9:5; Isaiah 27:7; Proverbs 24:11.
וְ/אַבְדָ֑ן
ʼabdân
H12
"destruction"
Conj | N-ms
This word means destruction or perishing, describing something that is ruined or lost.
Definition: destruction
Usage: Occurs in 1 OT verses. KJV: destruction. See also: Esther 9:5.
וַ/יַּֽעֲשׂ֥וּ
ʻâsâh
H6213
"to make"
Conj | V-Qal-ConsecImperf-3mp
This verb means to make or do something, and is used over 2,600 times in the Bible. It is first used in Genesis 1:7 to describe God's creation of the world and is also used in Exodus 31:5 to describe the work of skilled craftsmen.
Definition: : make(OBJECT) 1) to do, fashion, accomplish, make 1a) (Qal) 1a1) to do, work, make, produce 1a1a) to do 1a1b) to work 1a1c) to deal (with) 1a1d) to act, act with effect, effect 1a2) to make 1a2a) to make 1a2b) to produce 1a2c) to prepare 1a2d) to make (an offering) 1a2e) to attend to, put in order 1a2f) to observe, celebrate 1a2g) to acquire (property) 1a2h) to appoint, ordain, institute 1a2i) to bring about 1a2j) to use 1a2k) to spend, pass 1b) (Niphal) 1b1) to be done 1b2) to be made 1b3) to be produced 1b4) to be offered 1b5) to be observed 1b6) to be used 1c) (Pual) to be made
Usage: Occurs in 2286 OT verses. KJV: accomplish, advance, appoint, apt, be at, become, bear, bestow, bring forth, bruise, be busy, [idiom] certainly, have the charge of, commit, deal (with), deck, [phrase] displease, do, (ready) dress(-ed), (put in) execute(-ion), exercise, fashion, [phrase] feast, (fight-) ing man, [phrase] finish, fit, fly, follow, fulfill, furnish, gather, get, go about, govern, grant, great, [phrase] hinder, hold (a feast), [idiom] indeed, [phrase] be industrious, [phrase] journey, keep, labour, maintain, make, be meet, observe, be occupied, offer, [phrase] officer, pare, bring (come) to pass, perform, pracise, prepare, procure, provide, put, requite, [idiom] sacrifice, serve, set, shew, [idiom] sin, spend, [idiom] surely, take, [idiom] thoroughly, trim, [idiom] very, [phrase] vex, be (warr-) ior, work(-man), yield, use. See also: Genesis 1:7; Genesis 34:19; Exodus 18:24.
בְ/שֹׂנְאֵי/הֶ֖ם
sânêʼ
H8130
"to hate"
Prep | V-Qal | Suff
To hate means to feel intense dislike or hostility, as seen in the actions of enemies or foes in the Bible. It can also describe God's hatred of sin.
Definition: 1) to hate, be hateful 1a) (Qal) to hate 1a1) of man 1a2) of God 1a3) hater, one hating, enemy (participle) (subst) 1b) (Niphal) to be hated 1c) (Piel) hater (participle) 1c1) of persons, nations, God, wisdom Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
Usage: Occurs in 139 OT verses. KJV: enemy, foe, (be) hate(-ful, -r), odious, [idiom] utterly. See also: Genesis 24:60; Psalms 50:17; Psalms 5:6.
כִּ/רְצוֹנָֽ/ם
râtsôwn
H7522
"acceptance"
Prep | N-ms | Suff
This Hebrew word refers to acceptance or delight, often used to describe God's pleasure or favor. It appears in Psalms and Isaiah, highlighting God's goodwill towards us. This word is about taking pleasure in something.
Definition: 1) pleasure, delight, favour, goodwill, acceptance, will 1a) goodwill, favour 1b) acceptance 1c) will, desire, pleasure, self-will
Usage: Occurs in 56 OT verses. KJV: (be) acceptable(-ance, -ed), delight, desire, favour, (good) pleasure, (own, self, voluntary) will, as...(what) would. See also: Genesis 49:6; Psalms 145:16; Psalms 5:13.
Study Notes — Esther 9:5
Show Verse Quote Highlights
Context — The Jews Destroy Their Enemies
3And 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.
4For Mordecai exercised great power in the palace, and his fame spread throughout the provinces as he became more and more powerful.
5The Jews put all their enemies to the sword, killing and destroying them, and they did as they pleased to those who hated them.
6In the citadel of Susa, the Jews killed and destroyed five hundred men, 7including Parshandatha, Dalphon, Aspatha,Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalms 18:34–40 | He trains my hands for battle; my arms can bend a bow of bronze. You have given me Your shield of salvation; Your right hand upholds me, and Your gentleness exalts me. You broaden the path beneath me so that my ankles do not give way. I pursued my enemies and overtook them; I did not turn back until they were consumed. I crushed them so they could not rise; they have fallen under my feet. You have armed me with strength for battle; You have subdued my foes beneath me. You have made my enemies retreat before me; I put an end to those who hated me. |
| 2 | Psalms 20:7–8 | Some trust in chariots and others in horses, but we trust in the name of the LORD our God. They collapse and fall, but we rise up and stand firm. |
| 3 | Psalms 149:6–9 | May the high praises of God be in their mouths, and a double-edged sword in their hands, to inflict vengeance on the nations and punishment on the peoples, to bind their kings with chains and their nobles with shackles of iron, to execute the judgment written against them. This honor is for all His saints. Hallelujah! |
| 4 | Psalms 18:47–48 | the God who avenges me and subdues nations beneath me, who delivers me from my enemies. You exalt me above my foes; You rescue me from violent men. |
| 5 | Jeremiah 18:21 | Therefore, hand their children over to famine; pour out the power of the sword upon them. Let their wives become childless and widowed; let their husbands be slain by disease, their young men struck down by the sword in battle. |
| 6 | 2 Thessalonians 1:6 | After all, it is only right for God to repay with affliction those who afflict you, |
Esther 9:5 Summary
Esther 9:5 tells us that the Jews defended themselves against their enemies, who hated them and wanted to hurt them, and they were able to overcome them with God's help. This shows that God can use our actions to fulfill His plans, as seen in Esther 8:11 and Exodus 14:13-14. It also reminds us that sometimes, we need to stand up for ourselves and our faith, but always with love and trust in God, as in 1 Corinthians 16:13-14. By trusting in God's sovereignty, we can have confidence that He will work everything out for our good, as in Romans 8:28.
Frequently Asked Questions
Why did the Jews in Esther 9:5 put their enemies to the sword?
The Jews put their enemies to the sword because they were given permission by King Ahasuerus to defend themselves, as seen in Esther 8:11, and they took action to protect themselves from those who hated them, in line with the principle of self-defense found in Exodus 22:2-3.
Is the violence in Esther 9:5 contradictory to the teachings of Jesus?
While Jesus taught us to love our enemies in Matthew 5:44, the context of Esther 9:5 is one of self-defense and protection from persecution, not a call to initiate violence, and it highlights the complexity of applying biblical principles in different situations, such as the difference between Romans 12:19 and Nehemiah 4:14.
What can we learn from the Jews' actions in Esther 9:5?
We can learn that God can use our circumstances to bring about His plans, as seen in Esther 9:5, and that sometimes, standing up for ourselves and our faith is necessary, but always with the guidance of Scripture and the Holy Spirit, as in Proverbs 3:5-6.
How does Esther 9:5 relate to the concept of God's justice?
Esther 9:5 shows how God's justice can be carried out through human means, as the Jews were allowed to defend themselves, illustrating the principle that God can use human actions to fulfill His purposes, as seen in Deuteronomy 32:4 and Psalm 9:16.
Reflection Questions
- In what ways can I, like the Jews in Esther 9:5, stand up for myself and my faith in the face of persecution or opposition?
- How can I balance the need for self-defense with the call to love my enemies, as taught by Jesus in Matthew 5:44?
- What are some ways that God might be working in my life, even in difficult circumstances, to bring about His plans and purposes?
- How can I, like Mordecai and the Jews, trust in God's sovereignty and provision, even when faced with uncertainty or danger, as in Psalm 23:4?
Gill's Exposition on Esther 9:5
Thus the Jews smote all their enemies with the stroke of the sword, and slaughter, and destruction,.... Some with swords, and others with clubs, and staves; as the Targum; and such like slaughtering
Jamieson-Fausset-Brown on Esther 9:5
Thus the Jews smote all their enemies with the stroke of the sword, and slaughter, and destruction, and did what they would unto those that hated them. Thus the Jews smote all their enemies.
Trapp's Commentary on Esther 9:5
Esther 9:5 Thus the Jews smote all their enemies with the stroke of the sword, and slaughter, and destruction, and did what they would unto those that hated them.Ver. 5. Thus the Jews smote all their enemies] It was the Lord’ s work, and therefore to do it negligently, to keep back their swords from blood, had been to incur that curse, Jeremiah 48:10, as Saul did in sparing Agag, 1 Samuel 15:9; Ahab in showing mercy to Benhadad, whom God had destined to destruction, 1 Kings 20:42. These Jews, as so many judges, were set up by God to do to death these desperate enemies; and since there was no hope of curing, to fall to cutting, Immedicabile vulnus ense recidendum est, Incurable wound inflicted by a sword, that others might hear and fear, and do no more so, but see and say with the psalmist, Verily there is a reward for the righteous; verily there is a God that judgeth in the earth. With the strokes of the sword, and slaughter, and destruction] Here then we see what punishments they deserve that are enemies to the Church, and sooner or later they shall be sure of. For as hard weather rotteth not in the air, so neither do the judgments against persecutors. God himself hath against them, and will surely have his pennyworths of them; his hand that is lifted up in threatening, Isaiah 26:11, will not fail to fall down in punishing; and the higher it is lifted the heavier it shall fall. Subito tollitur qui diu toleratur. Suddenly he was destroyed who for a long time was endured. "They shall fall by the sword; they shall be a portion for foxes," Psalms 63:10. The spoiler shall be spoiled, Isaiah 33:1; and he that killeth with the sword must be killed with the sword, Revelation 13:10 2 Thessalonians 1:6.
And did what they would unto those that hated them] Where it is to be hoped, that they furbished the sword of justice with the oil of mercy, that they remembered that of the philosopher, Posse et nolle nobile est, to be able and unwilling is noble, that in some cases a man must not do all that he may do; as there be some, again, wherein severity ought to cast the scale. The Turks’ severity I can by no means like, that will rather cut off two innocent persons than let one guilty man go free. Nor that of the Venetians, who punish with death such as steal from the State but one penny, if it be proved against them. Again, care must be taken that justice be not executed (whether in a civil or military way) with a vindictive mind, but all selfish actions carefully strained out. Private revenge leaveth a stain upon a man some ways innocent, witness Jehu; and puts an innocence upon the greatest offender, witness Abner.
Cambridge Bible on Esther 9:5
Chap. Esther 9:1-10. Overthrow of the Jews’ enemies The story, omitting the intermediate months of preparation, now passes to the date fixed by the decree for the Jews’ overthrow.
Whedon's Commentary on Esther 9:5
5. The Jews smote… with… the sword — Hence we see that they had armed themselves with weapons of war, and were thus prepared, in case of attack, to retaliate with slaughter and destruction.
Sermons on Esther 9:5
| Sermon | Description | |
|---|---|---|
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"We Are in Grave Danger, when..." by Leonard Ravenhill | This sermon emphasizes the danger of placing our confidence in our own accomplishments rather than in Jesus. It warns against the folly of relying on personal achievements, highlig |
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The Word in a Recession by Zac Poonen | In this sermon, the preacher emphasizes the importance of placing our confidence solely in God, rather than in worldly possessions or external factors. He warns against being foole |
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(The Word for Today) Isaiah 31:1 - Part 1 by Chuck Smith | In this sermon, Pastor Chuck Smith discusses the situation in which the people of Jerusalem find themselves. The Assyrian army, known for their cruelty, is conquering cities and mo |
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Five Elements of a Victorious Life by Jim Logan | In this video, the speaker shares his experiences with the Sue Indians and their spiritual beliefs. He recounts a story of a woman who was possessed by a spirit but was eventually |
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Guidelines to Freedom Part 3 - What's in a Name by Alistair Begg | In this sermon, the speaker emphasizes the importance of not divorcing praise and worship from the proclamation of truth. He believes that it is the truth that gives substance to o |
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Pastor Clarifies Position on Gun Debate by Shane Idleman | This sermon addresses the topic of guns and self-defense from a biblical perspective, emphasizing the importance of not worshiping weapons but trusting in God for protection. It ch |
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From Faith to Faith - Part 3 by Lance Lambert | This sermon emphasizes living by faith as the foundational principle for believers, highlighting stories of trusting God for provision, protection, and guidance. It encourages ongo |