TRV
Translation
King James Version
Write ye also for the Jews, as it liketh you, in the king's name, and seal it with the king's ring: for the writing which is written in the king's name, and sealed with the king's ring, may no man reverse.
KJV (with Strong's)
Write H3789 ye also for the Jews H3064, as it liketh H2896 you H5869, in the king's H4428 name H8034, and seal H2856 it with the king's H4428 ring H2885: for the writing H3791 which is written H3789 in the king's H4428 name H8034, and sealed H2856 with the king's H4428 ring H2885, may no man reverse H7725.
Complete Jewish Bible
You should issue a decree in the king's name for whatever you want concerning the Jews, and seal it with the king's signet ring; because a decree written in the king's name and sealed with the king's ring can't be rescinded by anyone."
Berean Standard Bible
Now you may write in the king’s name as you please regarding the Jews, and seal it with the royal signet ring. For a decree that is written in the name of the king and sealed with the royal signet ring cannot be revoked.”
American Standard Version
Write ye also to the Jews, as it pleaseth you, in the king’s name, and seal it with the king’s ring; for the writing which is written in the king’s name, and sealed with the king’s ring, may no man reverse.
World English Bible Messianic
Write also to the Jews, as it pleases you, in the king’s name, and seal it with the king’s ring; for the writing which is written in the king’s name, and sealed with the king’s ring, may not be reversed by any man.”
Geneva Bible (1599)
Write yee also for the Iewes, as it liketh you in the Kinges name, and seale it with the Kings ring (for the writings written in the Kings name, and sealed with the Kings ring, may no man reuoke)
Young's Literal Translation
and ye, write ye for the Jews, as it is good in your eyes, in the name of the king, and seal with the signet of the king--for the writing that is written in the name of the king, and sealed with the signet of the king, there is none to turn back.'
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In the KJVVerse 12,826 of 31,102
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Commentary on Esther 8 verses 3–14
3 ¶ And Esther spake yet again before the king, and fell down at his feet, and besought him with tears to put away the mischief of Haman the Agagite, and his device that he had devised against the Jews.
4 Then the king held out the golden sceptre toward Esther. So Esther arose, and stood before the king,
5 And said, If it please the king, and if I have found favour in his sight, and the thing seem right before the king, and I be pleasing in his eyes, let it be written to reverse the letters devised by Haman the son of Hammedatha the Agagite, which he wrote to destroy the Jews which are in all the king's provinces:
6 For how can I endure to see the evil that shall come unto my people? or how can I endure to see the destruction of my kindred?
7 Then the king Ahasuerus said unto Esther the queen and to Mordecai the Jew, Behold, I have given Esther the house of Haman, and him they have hanged upon the gallows, because he laid his hand upon the Jews.
8 Write ye also for the Jews, as it liketh you, in the king's name, and seal it with the king's ring: for the writing which is written in the king's name, and sealed with the king's ring, may no man reverse.
9 Then were the king's scribes called at that time in the third month, that is, the month Sivan, on the three and twentieth day thereof; and it was written according to all that Mordecai commanded unto the Jews, and to the lieutenants, and the deputies and rulers of the provinces which are from India unto Ethiopia, an hundred twenty and seven provinces, unto every province according to the writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language.
10 And he wrote in the king Ahasuerus' name, and sealed it with the king's ring, and sent letters by posts on horseback, and riders on mules, camels, and young dromedaries:
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,
12 Upon one day in all the provinces of king Ahasuerus, namely, upon the thirteenth day of the twelfth month, which is the month Adar.
13 The copy of the writing for a commandment to be given in every province was published unto all people, and that the Jews should be ready against that day to avenge themselves on their enemies.
14 So the posts that rode upon mules and camels went out, being hastened and pressed on by the king's commandment. And the decree was given at Shushan the palace.
Haman, the chief enemy of the Jews, was hanged, Mordecai and Esther, their chief friends, were sufficiently protected; but many others there were in the king's dominions that hated the Jews and desired their ruin, and to their rage and malice all the rest of that people lay exposed; for the edict against them was still in force, and, in pursuance of it, their enemies would on the day appointed fall upon them, and they would be deemed as rebels against the king and his government if they should offer to resist and take up arms in their own defence. For the preventing of this,
I. The queen here makes intercession with much affection and importunity. She came, a second time, uncalled into the king's presence (Est 8:3), and was as before encouraged to present her petition, by the king's holding out the golden sceptre to her, Est 8:4. Her petition is that the king, having put away Haman, would put away the mischief of Haman and his device against the Jews, that that might not take place now that he was taken off. Many a man's mischief survives him, and the wickedness he devised operates when he is gone. What men project and write may, after their death, be either very profitable or very pernicious. It was therefore requisite in this case that, for the defeating of Haman's plot, they should apply to the king for a further act of grace, that by another edict he would reverse the letters devised by Haman, and which he wrote (she does not say which the king consented to and confirmed with his own seal; she leaves it to his own conscience to say that), by which he took an effectual course to destroy the Jews in all the king's provinces, Est 8:5. If the king were indeed, as he seemed to be, troubled that such a decree was made, he could not do less than revoke it; for what is repentance, but undoing, to the utmost of our power, what we have done amiss? 1. This petition Esther presents with much affection: She fell down at the king's feet and besought him with tears (Est 8:3), every tear as precious as any of the pearls with which she was adorned. It was time to be earnest when the church of God lay at stake. Let none be so great as to be unwilling to stoop, none so merry as to be unwilling to weep, when thereby they may do any service to God's church and people. Esther, though safe herself, fell down, and begged with tears for the deliverance of her people. 2. She expresses it with great submission, and a profound deference to the king and his wisdom and will (Est 8:5): If it please the king and if I have found favour in his sightand again, "If the thing itself seem right and reasonable before the king, and if I that ask it be pleasing in his eyes, let the decree be reversed." Even when we have the utmost reason and justice on our side, and have the clearest cause to plead, yet it becomes us to speak to our superiors with humility and modesty, and all possible expressions of respect, and not to talk like demandants when we are supplicants. There is nothing lost be decency and good breeding. As soft answers turn away wrath, so soft askings obtain favour. 3. She enforces her petition with a pathetic plea: "For how can I endure to see the evil that shall come upon my people? Little comfort can I have of my own life if I cannot prevail for theirs: as good share in the evil myself as see it come upon them; for how can I endure to see the destruction of my kindred, that are dear to me?" Esther, a queen, owns her poor kindred, and speaks of them with a very tender concern. Now it was that she mingled her tears with her words, that she wept and made supplication; we read of no tears when she begged for her own life, but, now that she was sure of that, she wept for her people. Tears of pity and tenderness are the most Christ-like. Those that are truly concerned for the public would rather die in the last ditch than live to see the desolations of the church of God and the ruin of their country. Tender spirits cannot bear to think of the destruction of their people and kindred, and therefore dare not omit any opportunity of giving them relief.
II. The king here takes a course for the preventing of the mischief that Haman had designed. 1. The king knew, and informed the queen, that, according to the constitution of the Persian government, the former edict could not be revoked (Est 8:8): What is written in the king's name, and sealed with the king's ring, may not, under any pretence whatsoever, be reversed. This was a fundamental article of their magna charta, that no law or decree, when once it had passed the royal assent, could be repealed or recalled, no judgment vacated, no attainder reversed, Dan 6:15. This is so far from bespeaking the wisdom and honour of the Medes and Persians that really it bespeaks their pride and folly, and consequently their shame. It is ridiculous in itself for any man, or company of men, to pretend to such an infallibility of wisdom as to foresee all the consequences of what they decree; and therefore it is unjust, and injurious to mankind, to claim such a supremacy of power as to make their decrees irrevocable, whether the consequences prove good or bad. This savours of that old presumption which ruined us all: We will be as gods. Much more prudent is that proviso of our constitution, that no law can, by any words or sanctions whatsoever, be made unrepealable, any more than any estate unalienable. Cujus est instruere, ejus est destruere - the right to enact implies the right to repeal. It is God's prerogative not to repent, and to say what can never be altered or unsaid. 2. Yet he found an expedient to undo the devices of Haman, and defeat his design, by signing and publishing another decree to authorize the Jews to stand upon their defence, vim vi repellere, et invasorem occidere - to oppose force to force, and destroy the assailant. This would be their effectual security. The king shows them that he had done enough already to convince them that he had a concern for the Jewish nation, for he had ordered his favourite to be hanged because he laid his hand upon the Jews (Est 8:7), and he therefore would d the utmost he could to protect them; and he leaves it as fully with Esther and Mordecai to use his name and power for their deliverance as before he had left it with Haman to use his name and power for their destruction: "Write for the Jews as it liketh you (Est 8:8), saving only the honour of our constitution. Let the mischief be put away as effectually as may be without reversing the letters." The secretaries of state were ordered to attend to draw up this edict on the twenty-third day of the third month (Est 8:9), about two months after the promulgation of the former, but nine months before the time set for its execution: it was to be drawn up and published in the respective languages of all the provinces. Shall the subjects of an earthly prince have his decrees in a language they understand? and shall God's oracles and laws be locked up from his servants in an unknown tongue? It was to be directed to the proper officers of every province, both to the justices of peace and to the deputy-lieutenants. It was to be carefully dispersed throughout all the king's dominions, and true copies sent by expresses to all the provinces. The purport of this decree was to commission the Jews, upon the day which was appointed for their destruction, to draw together in a body for their own defence. And, (1.) To stand for their life, that, whoever assaulted them, it might be at their peril. (2.) They might not only act defensively, but might destroy, and slay, and cause to perish, all the power of the people that would assault them, men, women, and children (Est 8:11), and thus to avenge themselves on their enemies (Est 8:13), and, if they pleased, to enrich themselves by their enemies, for they were empowered to take the spoil of them for a prey. Now, [1.] This showed his kindness to the Jews, and sufficiently provided for their safety; for he latter decree would be looked upon as a tacit revocation of the former, though not in expression. But, [2.] It shows the absurdity of that branch of their constitution that none of the king's edicts might be repealed; for it laid the king here under a necessity of enacting a civil war in his own dominions, between the Jews and their enemies, so that both sides took up arms by his authority, and yet against his authority. No better could come of men's pretending to be wise above what is given them. Great expedition was used in dispersing this decree, the king himself being in pain lest it should come too late and any mischief should be done to the Jews by virtue of the former decree before the notice of this arrived. It was therefore by the king's commandment, as well as Mordecai's, that the messengers were hastened and pressed on (Est 8:14), and had swift beasts provided them, Est 8:10. It was not a time to trifle when so many lives were in danger.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 3–14. Public domain.
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Rabanus MaurusAD 856
EXPLANATION ON THE BOOK OF ESTHER 11
The fact that Esther falls at the feet of the king and entreats him for the salvation of the people plainly symbolizes the holy church that humbly implores the almighty Lord every day for the rescue of her children through the faith and the mystery of the incarnation of the only begotten Son, so that the arrogance of her enemies may be restrained by the (Lord’s) grace, and the innocence of the faithful may be freed from the clutches of the (wicked). The heavenly king holds out his golden scepter to the pleading queen because he abundantly bestows the clemency of his mercy upon her. She asks that the old decree of the most wicked Haman may be changed into a new decree. Indeed this is the interest of the true queen, namely that any sect that is in error, any hostile plot which the ancient enemy prepares through his ministers for the extinction of the people of God, may be repelled and destroyed through the saving documents of the gospel.
Rabanus MaurusAD 856
Commentary on Esther
So when Esther falls at the feet of the king and beseeches him for the sake of her people, this must refer to the fact that every day the holy Church humbly petitions the Lord Almighty—through the faith and mysteries of the incarnate, only-born Son of God—to free her children so that through his grace, the arrogance of the enemy might be crushed and the innocence of the faithful be freed from their hands. The supreme king holds out his golden scepter toward the queen as she pleads with him, because he is lavishing on her the mercy of his righteousness. She asks that the earlier letters of the wicked Haman be replaced with new instructions, because it is the fervent wish of the new queen that the followers of every error in doctrine, and all the hostile machinations with which the ancient enemy tried through its agents to exterminate the people of God, should be rejected and destroyed by the thoroughly salutary writings of the Gospels. The letters themselves are written in the name of the king and then sealed with his ring, because the teaching of the Gospels—which are preached throughout the world in the name of Christ—are declared everywhere to be confirmed by the seal of the Holy Spirit, since the preachers themselves, who are filled with its gift, seem to everyone to be undefeatable in their unflagging strength and to remain ever glorious and triumphant over their enemies.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Esther 8:8 marks the critical turning point in the Book of Esther, as King Ahasuerus grants Queen Esther and Mordecai unprecedented authority to issue a counter-decree on behalf of the Jewish people. This verse articulates the immutable nature of Persian law, explaining that any royal edict, once written in the king's name and sealed with his ring, cannot be reversed. Consequently, the only viable solution to Haman's genocidal decree was not its annulment, but the issuance of a new, equally binding edict that would empower the Jews to defend themselves, thereby demonstrating divine providence orchestrating human agency for deliverance.
CONTEXT
Literary Context: Esther 8:8 is situated at the climax of the narrative's dramatic reversal of fortunes. Haman, the antagonist, has been executed, and Mordecai has been elevated to his former position, inheriting Haman's property and the king's signet ring. Queen Esther, demonstrating immense courage, has again risked her life by approaching the king unsummoned, pleading for the lives of her people. The king, though deeply sympathetic to Esther's plea, faces a significant legal impediment: the irrevocability of the initial decree (as established in Esther 3:12). This verse, therefore, provides the ingenious legal and practical solution to an otherwise insurmountable problem. Since the king cannot revoke the first decree, he authorizes a new one that effectively nullifies its destructive power by granting the Jews the right to self-defense. It meticulously sets the stage for the writing and widespread dissemination of this counter-edict, detailed in the subsequent verses (Esther 8:9-14), which ultimately leads to the Jewish people's deliverance and the establishment of the Feast of Purim.
Historical & Cultural Context: The Achaemenid Persian Empire (c. 550-330 BCE) was renowned for its vastness, sophisticated administration, and, most notably, the perceived immutability of its laws. The principle that "a writing which is written in the king's name, and sealed with the king's ring, may no man reverse" was a foundational tenet of Persian jurisprudence. This legal rigidity is corroborated by other biblical texts, such as Daniel 6:8, 12, 15, concerning the decree against Daniel's prayer. This unyielding legal framework meant that even the king himself could not simply cancel a decree once it was formally issued and authenticated. This cultural context significantly elevates the tension in the narrative, as the king's hands are legally tied, necessitating a creative and equally binding legal workaround. The king's ring, a signet ring, served as the ultimate symbol of royal authority, imprinting the king's personal seal onto documents, thereby rendering them official, binding, and unalterable throughout the empire's 127 provinces (as mentioned in Esther 8:9).
Key Themes: This verse powerfully contributes to several overarching themes within the Book of Esther. Firstly, it underscores the Irrevocability of Persian Law, which is not merely a plot device but a central legal constraint that necessitates both divine intervention and human ingenuity. The very rigidity of the law becomes the catalyst for a creative solution. Secondly, it highlights Divine Reversal and Providence, where God, though never explicitly named in the book, orchestrates events behind the scenes to turn a seemingly inescapable death sentence into a path for deliverance. The legal mechanism initially intended for destruction becomes the very means of salvation. This echoes the broader biblical theme of God's sovereignty over human institutions and plans, often turning evil intentions for good, as seen in Genesis 50:20. Thirdly, it emphasizes Empowerment and Agency, as Mordecai and Esther, once vulnerable subjects facing annihilation, are now entrusted with supreme royal authority to legislate on behalf of their people. This demonstrates their crucial and courageous role in God's redemptive plan. The king's grant of authority to "write ye also for the Jews, as it liketh you" underscores the immense trust and power delegated to them, allowing them to craft a decree that would enable the Jews to "gather themselves together, and to stand for their life" (Esther 8:11).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several impactful literary devices that deepen its meaning and underscore the narrative's central themes. Repetition is prominently featured in the phrase "in the king's name, and sealed with the king's ring," which appears twice. This emphatic repetition underscores the paramount source of authority and the precise mechanism by which both the initial destructive decree and the new counter-edict become binding and irreversible. This serves to reinforce the legal basis for the counter-edict's immense power. Irony is powerfully present, as the very legal principle that Haman exploited to secure the destruction of the Jews (the irrevocability of Persian law) is now meticulously adhered to by the king, Mordecai, and Esther to secure their salvation. This dramatic reversal highlights God's sovereignty, turning the enemy's weapon into an instrument of deliverance. Furthermore, the verse contributes significantly to the narrative's rising action and tension, as the solution presented is not a simple cancellation but a complex legal maneuver, emphasizing the gravity of the situation and the ingenuity required for the Jewish people's salvation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Esther 8:8 powerfully illustrates the theme of divine providence, even in a book where God's name is conspicuously absent. The seemingly insurmountable obstacle of an unchangeable law is overcome not by direct divine intervention in the form of overt miracles, but through the strategic use of human agency and the very legal framework of the empire. This demonstrates God's sovereignty over earthly rulers and their laws, orchestrating events behind the scenes to protect His covenant people. The reversal of fortune, where the condemned are empowered to defend themselves, speaks to God's faithfulness to His promises and His ability to turn desperate situations into triumphs, ensuring that His purposes for Israel cannot be thwarted. This passage serves as a powerful reminder that God's plans are unshakeable, even when human laws or circumstances seem to dictate otherwise.
REFLECTION AND APPLICATION
Esther 8:8 offers profound encouragement for believers facing seemingly irreversible circumstances. Just as the Persian law appeared to seal the fate of the Jews, we often encounter situations—personal, societal, or spiritual—that feel unchangeable and beyond hope. This verse reminds us that God's wisdom and power transcend human limitations and legalistic constraints. He can orchestrate a "counter-decree" in our lives, turning what was meant for harm into a path for deliverance and victory. It calls us to trust in His sovereign hand, even when His methods are indirect or involve working through unexpected human instruments. We are also reminded of the importance of courageous and wise action, like that of Esther and Mordecai, who leveraged their positions and discretion to bring about salvation. Our faithfulness and discernment, combined with God's overarching plan, can lead to remarkable reversals and the triumph of justice, demonstrating that no human decree or circumstance can ultimately thwart the purposes of God.
Questions for Reflection
FAQ
Why couldn't King Ahasuerus simply cancel Haman's original decree?
Answer: The text explicitly states, "for the writing which is written in the king's name, and sealed with the king's ring, may no man reverse." This was a fundamental and rigid principle of Achaemenid Persian law. Once a decree was formally issued and authenticated with the king's personal seal, it became immutable and could not be rescinded or annulled, not even by the king himself. This legal inflexibility is also seen in the book of Daniel regarding the decree against Daniel (Daniel 6:8, 12, 15). Therefore, the only legal recourse was to issue a new decree that would counteract the effects of the first one, rather than directly revoke it. This new decree, also sealed with the king's ring, would carry equal, irreversible authority throughout the empire.
What power did "the king's ring" signify?
Answer: The king's ring was a signet ring, an essential tool for authenticating royal decrees and documents. When a document was sealed with the king's ring, it meant that the decree originated directly from the king himself and carried his absolute, unquestionable authority. It transformed a mere written word into an official, binding law throughout the vast Persian Empire. Giving Mordecai the king's ring (Esther 8:2) and authorizing him and Esther to seal the new decree with it (Esther 8:8) was the ultimate transfer of royal authority, ensuring the new edict would be universally recognized and enforced with the full backing of the imperial government.
CHRIST-CENTERED FULFILLMENT
Esther 8:8, with its theme of an unchangeable decree overcome by a divinely sanctioned counter-decree, powerfully foreshadows the ultimate divine reversal accomplished through Jesus Christ. Humanity was born under a binding "decree" of sin and death, a spiritual law that no human effort or good deed could reverse or annul (Romans 5:12; Romans 6:23). Yet, God, in His infinite wisdom, love, and sovereign power, issued a "counter-decree" through the sacrificial death and glorious resurrection of His Son. Just as the Persian king could not abolish the first decree but issued a new one of equal authority, God did not abolish His righteous law that demands justice for sin. Instead, He provided a new covenant, a new way of salvation, sealed not with a royal ring, but with the precious, atoning blood of Christ (Hebrews 9:15-22). Through Christ, the "writing" of our condemnation, the certificate of debt against us, is effectively overturned and nailed to the cross (Colossians 2:13-14). This grants us the right to "stand for our life" against the power of sin and death, securing our eternal deliverance. Furthermore, the "seal" of the Holy Spirit now marks believers, guaranteeing their inheritance and sealing them for the day of redemption, an irreversible act of divine grace and ownership (Ephesians 1:13-14; Ephesians 4:30). Thus, Esther 8:8, though set in an ancient court, echoes the profound truth of God's sovereign plan to deliver His people from an irreversible fate through a divinely orchestrated, ultimate counter-decree in Christ.