Esther 9:13

KJV

Then said Esther, If it please the king, let it be granted to the Jews which [are] in Shushan to do to morrow also according unto this day's decree, and let Haman's ten sons be hanged upon the gallows.

KJV (with Strong's)

Then said {H559} Esther {H635}, If it please {H2896} the king {H4428}, let it be granted {H5414} to the Jews {H3064} which are in Shushan {H7800} to do {H6213} to morrow {H4279} also according unto this day's {H3117} decree {H1881}, and let Haman's {H2001} ten {H6235} sons {H1121} be hanged {H8518} upon the gallows {H6086}.

Complete Jewish Bible

Ester replied, "If it pleases the king, let the Jews in Shushan act again tomorrow in accordance with today's decree; also have Haman's ten sons hanged on the gallows."

Berean Standard Bible

Esther replied, “If it pleases the king, may the Jews in Susa also have tomorrow to carry out today’s edict, and may the bodies of Haman’s ten sons be hanged on the gallows.”

American Standard Version

Then said Esther, If it please the king, let it be granted to the Jews that are in Shushan to do to-morrow also according unto this day’s decree, and let Haman’s ten sons be hanged upon the gallows.

Commentary

### SUMMARY
Esther 9:13 records Queen Esther's final, strategic requests to King Ahasuerus following the initial day of the Jewish people's successful self-defense throughout the Persian Empire. Specifically addressing the situation in the capital city of Shushan, Esther petitions for an extension of the royal decree allowing the Jews to continue their defense for another day, and crucially, for the public hanging of Haman's ten sons upon the gallows, even though they had already been slain. This verse marks a definitive moment of triumph and the complete reversal of fortune for the Jewish people, solidifying their victory and publicly shaming their adversaries.

### CONTEXT
* **Literary Context:** Esther 9:13 immediately follows the account of the Jewish people's successful self-defense on the 13th day of Adar, as empowered by the king's counter-decree (Esther 8:11-13). Verse 10 explicitly states that Haman's ten sons were among the 500 enemies slain in Shushan. Esther's request for their public hanging, therefore, is not about execution but about a post-mortem display of justice and humiliation, serving as a powerful deterrent and a visible symbol of the complete reversal of fortune. This request comes directly after King Ahasuerus asks Esther what more she desires, indicating his continued favor and her strategic leverage in securing the Jewish community's safety and vindication. The subsequent verses detail the king's immediate approval and the execution of her request, leading to further Jewish victories and the establishment of the Feast of Purim.
* **Historical & Cultural Context:** The practice of publicly displaying the bodies of executed criminals or enemies was common in the ancient Near East, serving as a stark warning and a symbol of ultimate disgrace. While the exact method of "hanging" (Hebrew: _talah_) could refer to impalement on a stake or suspension, its purpose was to shame the deceased and their lineage, deterring others from similar actions and demonstrating the absolute power of the ruling authority. The Persian Empire, known for its strict laws and decrees, would have understood the profound implications of such a public act. For the Jewish people, this act of justice resonated with their understanding of divine retribution, where the wicked are ensnared by their own devices. The capital city of Shushan, being the seat of imperial power, was particularly significant for such a public demonstration, ensuring maximum impact and broadcasting the king's unwavering support for the Jewish people.
* **Key Themes:** This verse powerfully encapsulates several overarching themes of the Book of Esther. It highlights **divine providence**, subtly revealing God's unseen hand orchestrating events through human agents like Esther and Mordecai to protect His people from annihilation, even though God is not explicitly mentioned in the book. The request for the public display of Haman's sons underscores the theme of **poetic justice and reversal of fortune**, where the very instrument of Haman's intended malice—the gallows he prepared for Mordecai—becomes the means of his family's public disgrace. This dramatic turn of events, from intended genocide to triumphant self-defense and public vindication, is central to the narrative, echoing the biblical principle that "the wicked is snared by the work of his own hands" as seen in [Psalm 9:16](/psalms/9-16 "Psalm 9:16 - The Wicked Ensared by Their Own Hands"). Furthermore, the verse contributes to the theme of **God's covenant faithfulness**, demonstrating His unwavering commitment to His people, even in exile and under threat, ultimately paving the way for the institution of [Purim](/esther/9-21 "Esther 9:21 - The Institution of Purim") as a perpetual memorial of their deliverance. The persistent threat and the need for a second day of defense in the capital also emphasize the theme of **perseverance in the face of adversity**.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Hanged (Hebrew, _tâlâh'_):** From H8518, this primitive root signifies "to suspend," especially "to gibbet." In the context of ancient Near Eastern judicial practices, it often referred to a public display of the executed, not necessarily by neck strangulation, but by suspending the body, often on a pole or tree, after death or as the means of death. Its use here, for sons already slain in battle, emphasizes the extreme humiliation and public disgrace intended for Haman's lineage. It was a visible sign of utter defeat and the king's absolute judgment against those who had sought to harm his loyal subjects.
* **Gallows (Hebrew, _ʻêts'_):** From H6086, this term literally means "tree" or "wood," and by extension, refers to the wooden structure used for hanging or impalement. The use of "tree" or "wood" for an instrument of execution carries a connotation of shame and curse in ancient Israelite thought (cf. [Deuteronomy 21:22-23](/deuteronomy/21-22-23 "Deuteronomy 21:22-23 - Cursed is Everyone Who Hangs on a Tree")). Here, it specifically refers to the very structure Haman had prepared for Mordecai, which ultimately became the instrument of Haman's own demise ([Esther 7:10](/esther/7-10 "Esther 7:10 - Haman Hanged on His Own Gallows")). Its repeated mention underscores the profound **irony** and complete reversal of fortune that defines the book, transforming an intended instrument of Jewish destruction into a monument of their oppressors' downfall.
* **Decree (Hebrew, _dâth'_):** From H1881, this word denotes a "royal edict or statute." It signifies a binding legal pronouncement from the king, carrying the full weight of imperial authority. The mention of "this day's decree" refers to the counter-decree issued by King Ahasuerus (Esther 8:11-13) which empowered the Jews to defend themselves. Esther's request for an extension of this _dâth_ for another day in Shushan highlights the critical importance of royal sanction in the Persian Empire, emphasizing that the Jewish people's actions were not rebellion but legally sanctioned self-defense, ensuring their actions were legitimate and protected by the highest authority.

#### Verse Breakdown
* **"Then said Esther, If it please the king,"**: This opening phrase highlights Esther's continued respect for royal protocol and her strategic wisdom. Even in a position of strength and favor, she approaches the king with deference, ensuring her requests are framed within the bounds of his authority and pleasure. This demonstrates her shrewdness and understanding of court dynamics, recognizing that even a powerful queen must operate within established legal and social norms to secure her objectives effectively.
* **"let it be granted to the Jews which [are] in Shushan to do to morrow also according unto this day's decree,"**: Esther's primary request is for an extension of the self-defense decree specifically for the Jews in Shushan, the capital. This suggests that the threat in Shushan was particularly concentrated, or that Esther sought to ensure a complete and decisive eradication of all remaining enemies within the city, leaving no room for future plots or retaliation. It underscores the severity of the initial threat and the need for thoroughness in securing the Jewish community's safety, ensuring that the victory was comprehensive and lasting in the heart of the empire.
* **"and let Haman's ten sons be hanged upon the gallows."**: This second, highly significant request is for the public display of Haman's ten sons, who had already been killed in battle ([Esther 9:10](/esther/9-10 "Esther 9:10 - The Slain Sons of Haman")). This act was not for their execution but for their post-mortem humiliation and a powerful visual deterrent. It demonstrated to all in the capital the king's absolute judgment against Haman's house and the complete triumph of the Jews over their adversaries. It symbolically cemented the reversal of Haman's evil plot and the vindication of the Jewish people, serving as a stark warning to anyone contemplating similar malice.

#### Literary Devices
The verse is rich with **Irony**, as Haman's ten sons, part of the very lineage intended to annihilate the Jews, are now subjected to the ultimate public disgrace on the type of structure Haman himself prepared for Mordecai. This is a powerful **reversal of fortune**, a central theme in Esther, where the tables are completely turned on the oppressors, and the wicked fall into the pit they dug for others. The repeated mention of "gallows" (or "tree") serves as a potent **symbol** of Haman's ultimate downfall and the triumph of justice, transforming an instrument of intended malice into a monument of divine retribution. The request itself represents a **climax** of the Jewish people's vindication, marking a definitive end to the immediate threat and ensuring the permanence of their victory through a public spectacle of judgment and humiliation for their enemies.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Esther 9:13 powerfully illustrates the biblical principle of divine justice and the ultimate consequences of evil. While God is not explicitly named in the book, His providential hand is undeniably at work, orchestrating events to protect His covenant people. Haman's plot, driven by malice and antisemitism, is utterly thwarted, and his own family suffers a public disgrace that mirrors the humiliation he intended for Mordecai and all Jews. This serves as a profound reminder that those who plot evil against God's people ultimately face the repercussions of their own schemes, often through the very means they devised for others. The complete and public nature of this judgment in Shushan underscores the finality of the victory and the vindication of the innocent, demonstrating that no scheme against God's purposes will ultimately succeed.

* [Esther 3:13](/esther/3-13 "Esther 3:13 - Haman's Malicious Decree to Destroy the Jews")
* [Esther 7:10](/esther/7-10 "Esther 7:10 - Haman Hanged on His Own Gallows")
* [Psalm 9:16](/psalms/9-16 "Psalm 9:16 - The Wicked Ensared by Their Own Hands")
* [Proverbs 26:27](/proverbs/26-27 "Proverbs 26:27 - He Who Digs a Pit Will Fall Into It")

### REFLECTION AND APPLICATION
Esther 9:13 offers a potent lesson on the triumph of justice and the importance of courageous and strategic leadership in the face of injustice. Esther's bold and persistent request, even after the initial victory, demonstrates a profound commitment to ensuring the complete and lasting safety of her people and securing a definitive end to the threat. For believers today, this passage encourages us to stand firm against all forms of evil and oppression, trusting that God is sovereignly at work, even in situations where His presence may not be immediately apparent or explicitly named. It reminds us that while evil may seem to triumph for a season, God's ultimate justice will prevail, and those who seek to harm His purposes or His people will ultimately face the consequences of their actions. We are called to be instruments of God's justice and compassion, speaking truth to power, advocating for the vulnerable, and working for righteousness, knowing that our efforts, empowered by His Spirit, can contribute to His redemptive plan and the establishment of His kingdom on earth.

#### Questions for Reflection
* **How does Esther's persistent and strategic leadership inspire you to act courageously and wisely in the face of injustice today?**
* **In what ways have you seen the principle of "reversal of fortune" or divine justice at work in your own life or in the world around you?**
* **How does the seemingly "secular" narrative of Esther, where God is not explicitly mentioned, strengthen your understanding of His providential care and unseen hand in history?**

### FAQ

**Why did Esther request that Haman's sons be hanged if they were already dead?**

Answer: Esther's request for the public hanging of Haman's ten sons, who had already been slain in battle (as stated in [Esther 9:10](/esther/9-10 "Esther 9:10 - The Slain Sons of Haman")), was not for their execution but for their post-mortem public display. This act served several crucial purposes in the ancient world. Firstly, it was a profound act of public humiliation and disgrace for Haman's lineage, signaling the complete and utter defeat of his house and the absolute failure of his genocidal plot. Secondly, it acted as a powerful deterrent, sending an unmistakable message to any remaining enemies or potential future adversaries in the capital city of Shushan that the king's judgment against those who threatened the Jews was absolute and final. It visually cemented the Jewish victory and the reversal of Haman's evil scheme, ensuring no one would dare challenge the Jewish community again in the immediate future by demonstrating the severe consequences of such actions.

### CHRIST-CENTERED FULFILLMENT
While the Book of Esther does not explicitly mention God, the narrative of unexpected deliverance and the dramatic reversal of fortune finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Haman's plot to annihilate the Jews, and its dramatic reversal through Esther's courage and divine providence, foreshadows the cosmic battle against sin and death, and God's ultimate victory through His Son. Just as Esther secured a decree that allowed the Jews to defend themselves and triumph over their enemies, so Christ, through His death and resurrection, secured a definitive victory over sin, death, and the spiritual powers that held humanity captive. The "gallows" upon which Haman's sons were displayed for public shame—a symbol of curse and defeat—is profoundly transformed by the cross of Christ. On that "tree," Jesus bore the curse of humanity's sin, becoming a public spectacle of suffering, yet through His sacrifice, He disarmed the principalities and powers, making a public spectacle of them, triumphing over them in it ([Colossians 2:14-15](/colossians/2-14-15 "Colossians 2:14-15 - Triumph Over Principalities and Powers")). He destroyed the one who has the power of death, that is, the devil, and delivered all those who through fear of death were subject to lifelong slavery ([Hebrews 2:14-15](/hebrews/2-14-15 "Hebrews 2:14-15 - Christ's Death Destroys the Power of Death")). The public display of Haman's sons symbolized the end of a specific threat; the cross of Christ symbolizes the definitive end of sin's dominion and the ultimate triumph of God's redemptive love, offering eternal deliverance, reconciliation, and life to all who believe. His victory is not just a reversal of fortune, but a complete re-creation and new covenant established for all eternity, as promised in passages like [Jeremiah 31:31-34](/jeremiah/31-31-34 "Jeremiah 31:31-34 - The New Covenant").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Esther 8:11

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,

Deuteronomy 21:23

His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged [is] accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee [for] an inheritance.

Galatians 3:13

Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed [is] every one that hangeth on a tree:

2 Samuel 21:6

Let seven men of his sons be delivered unto us, and we will hang them up unto the LORD in Gibeah of Saul, [whom] the LORD did choose. And the king said, I will give [them].

Esther 9:15

For the Jews that [were] in Shushan gathered themselves together on the fourteenth day also of the month Adar, and slew three hundred men at Shushan; but on the prey they laid not their hand.

2 Samuel 21:9

And he delivered them into the hands of the Gibeonites, and they hanged them in the hill before the LORD: and they fell [all] seven together, and were put to death in the days of harvest, in the first [days], in the beginning of barley harvest.