Esther 9:15

KJV

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.

KJV (with Strong's)

For the Jews {H3064} that were in Shushan {H7800} gathered themselves together {H6950} on the fourteenth {H702}{H6240} day {H3117} also of the month {H2320} Adar {H143}, and slew {H2026} three {H7969} hundred {H3967} men {H376} at Shushan {H7800}; but on the prey {H961} they laid {H7971} not their hand {H3027}.

Complete Jewish Bible

So the Jews in Shushan assembled also on the fourteenth day of the month of Adar and killed 300 men in Shushan, but they did not touch the spoil.

Berean Standard Bible

On the fourteenth day of the month of Adar, the Jews in Susa came together again and put to death three hundred men there, but they did not lay a hand on the plunder.

American Standard Version

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

Commentary

### SUMMARY
Esther 9:15 details the continued self-defense of the Jewish people in the Persian capital of Shushan on the fourteenth day of the month Adar. This verse recounts their decisive victory over those who sought their destruction, with an additional three hundred men slain, and emphatically reiterates their remarkable integrity by stating that they abstained from taking any plunder. It underscores the thoroughness of their preservation and the moral purity of their actions, setting the stage for the establishment of the festival of Purim.

### CONTEXT
* **Literary Context:** Esther 9:15 follows directly from Queen Esther's bold request to King Ahasuerus for an additional day of self-defense for the Jews in Shushan, and for the hanging of Haman's ten sons on the gallows prepared for Mordecai, as detailed in [Esther 9:13](/esther/9-13 "Esther 9:13 - Esther's Request for a Second Day"). The previous day, the thirteenth of Adar, had seen the Jews throughout the 127 provinces successfully defend themselves, slaying 75,000 of their enemies and 500 in Shushan, notably without taking plunder, as recounted in [Esther 9:5-10](/esther/9-5-10 "Esther 9:5-10 - The Jews' Victory and Restraint"). Verse 15 thus provides the specific outcome of Esther's granted request for the capital city, detailing the continued eradication of the threat and reinforcing a crucial detail about their conduct, which is then reiterated for the provinces in [Esther 9:16](/esther/9-16 "Esther 9:16 - The Jews in the Provinces"). This sequence highlights the unique intensity of the threat in Shushan and the complete nature of their deliverance, ensuring no remnant of the enemy remained.
* **Historical & Cultural Context:** The events of Esther take place during the Persian Empire, specifically during the reign of Xerxes I (Ahasuerus), likely in the 5th century BCE. The capital city, Shushan (Susa), was a significant administrative and royal center, making the threat to the Jewish community there particularly acute and any victory highly symbolic. The practice of taking "prey" or "plunder" from defeated enemies was a common ancient Near Eastern custom, often a primary motivation for warfare and a sign of complete victory and subjugation. The repeated emphasis in Esther 9 that the Jews "laid not their hand on the prey" is therefore highly significant. It distinguishes their actions from typical warfare driven by greed or revenge, aligning them instead with a defensive, divinely sanctioned act of justice. This restraint would have been understood by contemporary audiences as a remarkable display of moral discipline, signaling that their actions were solely for self-preservation, not for personal enrichment or the accumulation of spoils.
* **Key Themes:** This verse powerfully contributes to several overarching themes within the book of Esther. Firstly, it underscores the theme of **Divine Providence**, even though God is not explicitly named. The Jews' continued success, even on a second day, demonstrates a guiding hand ensuring their complete deliverance from annihilation, a reversal of fortune orchestrated by God through human agents like Esther and Mordecai. Secondly, the repeated phrase "but on the prey they laid not their hand" emphasizes the theme of **Moral Integrity and Purity of Motive**. This restraint distinguishes the Jews' defensive actions from acts of vengeful retribution or opportunistic plunder, reinforcing that their fight was for survival and justice, not personal gain. This moral purity is crucial for understanding the legitimacy of their actions in the eyes of both human and divine law. Finally, the events of the 14th of Adar in Shushan, alongside the 13th, are foundational to the establishment of the **Festival of Purim**, a lasting commemoration of God's miraculous deliverance and the Jewish people's triumph over their adversaries, as detailed in [Esther 9:20-22](/esther/9-20-22 "Esther 9:20-22 - The Establishment of Purim"). The thoroughness of the victory in the capital, leading to the subsequent celebration, solidifies the historical basis for this enduring feast.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Slew (Hebrew, _hârag_):** This verb signifies "to smite with deadly intent," "to kill," or "to murder." In this context, it denotes a decisive and lethal act of self-defense. The number "three hundred" indicates a significant and continued threat within the capital that required further action beyond the initial day. The use of _hârag_ here is not about wanton destruction but about the necessary elimination of those who actively sought to destroy the Jewish people, validating the king's counter-decree which permitted such defensive action.
* **Prey (Hebrew, _bizzâh_):** This noun refers to "booty," "spoil," or "plunder" taken from a defeated enemy. It encompasses goods, possessions, and wealth. The repeated mention of the Jews not laying their hand on the _bizzâh_ is a crucial detail, differentiating their actions from typical ancient warfare where plunder was a common incentive and reward. This abstinence highlights their moral high ground and the defensive, rather than acquisitive, nature of their engagement.
* **Hand (Hebrew, _yâd_):** This primitive word refers literally to "the hand," often indicating power, means, or direction. In the idiomatic phrase "laid not their hand" (literally, "did not send forth a hand" or "did not stretch out a hand"), it directly refers to their deliberate refusal to take the spoils of war. This repeated negative assertion (also in [Esther 9:10](/esther/9-10 "Esther 9:10 - No Plunder Taken") and [Esther 9:16](/esther/9-16 "Esther 9:16 - No Plunder Taken in Provinces")) is a powerful statement of their integrity and purity of motive. It underscores that their actions were solely for preservation and justice, not for personal gain or revenge, aligning with the spirit of the king's decree that permitted self-defense, not conquest.

#### Verse Breakdown
* **"For the Jews that [were] in Shushan gathered themselves together on the fourteenth day also of the month Adar,"**: This clause establishes the specific setting and timing of the continued defensive actions. The phrase "gathered themselves together" implies organized, unified action, not random acts of violence, demonstrating a strategic response to the ongoing threat. The inclusion of "the fourteenth day also" explicitly links this day's events to the previous day's successful defense, indicating an extension of the conflict specifically within the capital, as requested by Esther. This highlights the concentrated and persistent nature of the threat in Shushan, requiring an additional day to neutralize it completely.
* **"and slew three hundred men at Shushan;"**: This specifies the precise outcome of the extended conflict in the capital. The number "three hundred" is significant, indicating that a substantial number of enemies still posed a threat and were decisively eliminated. This act signifies the thoroughness of the Jewish people's self-preservation efforts, ensuring that all those who sought their destruction were fully dealt with within the heart of the empire, leaving no remaining hostile elements.
* **"but on the prey they laid not their hand."**: This final, crucial clause reiterates a key moral distinction. Despite the ample opportunity and the prevalent cultural norm to take plunder from defeated enemies, the Jews deliberately chose not to. This act of remarkable restraint underscores their righteous motives, demonstrating unequivocally that their actions were purely defensive and for the sake of survival, not for personal enrichment, vengeful retribution, or territorial conquest. It sets them apart and reinforces the integrity and moral purity of their cause, aligning their conduct with a higher ethical standard.

#### Literary Devices
The most prominent literary device in Esther 9:15 is **Repetition**, specifically the phrase "but on the prey they laid not their hand." This phrase appears three times in chapter 9 ([Esther 9:10](/esther/9-10 "Esther 9:10 - The Jews' Restraint"), [Esther 9:15](/esther/9-15 "Esther 9:15 - No Plunder in Shushan"), and [Esther 9:16](/esther/9-16 "Esther 9:16 - No Plunder in the Provinces")). This deliberate **Emphasis** serves to highlight the moral purity and integrity of the Jewish people's actions. It is not merely a descriptive detail but a profound thematic statement, distinguishing their divinely sanctioned self-defense from acts of conquest or greed. The repetition creates a powerful **Contrast** between the Jews' righteous conduct and the typical motivations for warfare in the ancient world, reinforcing the unique nature of their deliverance and the justice of their cause. Furthermore, the narrative employs **Foreshadowing**, as this specific detail of restraint sets the stage for the establishment of Purim as a feast of joy and remembrance, untainted by the spoils of war.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Esther 9:15 profoundly illustrates the themes of divine justice and the integrity of God's people, even when facing existential threats. While God is not explicitly mentioned in Esther, His providential hand is evident in the complete reversal of fortune and the thoroughness of the Jewish people's deliverance. Their refusal to take plunder, a repeated motif, elevates their actions beyond mere vengeance or self-interest, signifying a commitment to righteous conduct even in the midst of conflict. This moral restraint reflects a deeper theological principle: that God's people are called to act justly and with pure motives, even when given license to defend themselves. Their victory is not just physical but also moral, demonstrating a character consistent with their covenant relationship with God, and distinguishing them from their adversaries who sought only destruction and gain.

* [Deuteronomy 20:10-14](/deuteronomy/20-10-14 "Deuteronomy 20:10-14 - Laws of Warfare and Plunder")
* [Psalm 7:16](/psalms/7-16 "Psalm 7:16 - The Wicked's Own Trap")
* [Proverbs 16:32](/proverbs/16-32 "Proverbs 16:32 - Self-Control is Better Than Conquest")

### REFLECTION AND APPLICATION
Esther 9:15 offers profound lessons for believers today. In a world where self-interest often dictates action, the Jews' refusal to take plunder stands as a powerful testament to integrity and purity of motive. It challenges us to examine our own motivations, even when we believe our cause is just or we are defending what is right. Are our actions driven by a desire for personal gain, revenge, or material acquisition, or are they rooted in a commitment to justice, preservation, and God-honoring conduct? This verse reminds us that true victory is not merely about overcoming opposition, but about doing so in a way that honors God and reflects His character. It calls us to exercise moral restraint and to maintain our ethical compass, even when circumstances might tempt us to compromise. Furthermore, it highlights the importance of decisive, unified action in the face of spiritual or moral threats, coupled with an unwavering commitment to righteous principles. We are called to stand firm, trusting in God's providential care, while ensuring our conduct remains above reproach, demonstrating the transformative power of a life lived for God's glory rather than personal gain.

#### Questions for Reflection
* **In what areas of my life might I be tempted to seek personal gain or "plunder" rather than acting with pure motives?**
* **How does the Jews' restraint in Esther 9:15 challenge my understanding of victory and success?**
* **What "threats" (spiritual, moral, relational) am I facing today, and how can I respond with both decisive action and unwavering integrity?**
* **How can I ensure that my defense of truth or justice is driven by love and righteousness, rather than by anger or self-interest?**

### FAQ
**Why was it so important that the Jews "laid not their hand on the prey"?**

Answer: The repeated emphasis that the Jews "laid not their hand on the prey" is crucial for several reasons. First, it distinguishes their actions as purely defensive and a matter of survival, rather than an act of conquest, revenge, or personal enrichment. In ancient warfare, taking plunder was common practice and often a primary motivation. By abstaining, the Jews demonstrated that their intent was not to enrich themselves or to exact vengeful retribution beyond what was necessary for self-preservation. This moral restraint underscored the legitimacy of their cause, aligning their actions with the king's counter-decree that permitted self-defense, not a general war of aggression. It also reflects a deeper theological principle of acting with integrity and pure motives, even in dire circumstances, which would have resonated with the moral standards found in the Law (e.g., [Deuteronomy 20:10-14](/deuteronomy/20-10-14 "Deuteronomy 20:10-14 - Laws of Warfare")). This ethical stance elevates the narrative from a mere account of survival to a testament of God's people maintaining their character even amidst chaos, demonstrating that their deliverance was a divine act of justice, not a human act of greed.

### CHRIST-CENTERED FULFILLMENT
The events of Esther 9:15, particularly the Jews' deliverance and their refusal to take plunder, foreshadow profound aspects of Christ's work and the nature of His kingdom. The complete and decisive victory over their enemies, orchestrated by God's hidden hand, points to the ultimate triumph of Christ over sin, death, and the powers of darkness, as powerfully declared in [Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's Triumph Over Powers"). Just as the Jews were saved from annihilation, humanity finds its ultimate salvation and deliverance in Jesus, the true King who conquers not with the sword for plunder, but through self-sacrifice on the cross, drawing all people to Himself as foretold in [John 12:31-32](/john/12-31-32 "John 12:31-32 - Jesus Draws All People"). Moreover, the Jews' remarkable integrity in refusing to take "prey" speaks to the purity of motive and spiritual nature of the victory Christ achieved. His kingdom is "not of this world" ([John 18:36](/john/18-36 "John 18:36 - Jesus' Kingdom Not of This World")), and His victory was not for earthly gain or material spoils, but for the spiritual redemption of humanity, making us righteous through Him as revealed in [2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us"). The purity of their actions foreshadows the perfect righteousness of Christ, who, though given all authority in heaven and on earth, came not to be served, but to serve, and to give His life as a ransom for many, as He Himself stated in [Mark 10:45](/mark/10-45 "Mark 10:45 - The Son of Man Came to Serve"). The deliverance in Esther, culminating in celebration, points to the eternal joy and peace found in Christ's completed work, where believers are freed from the bondage of sin and death, not through their own power or plunder, but through His perfect, selfless sacrifice.

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 9:10

The ten sons of Haman the son of Hammedatha, the enemy of the Jews, slew they; but on the spoil laid they not their hand.

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,

Psalms 118:7

The LORD taketh my part with them that help me: therefore shall I see [my desire] upon them that hate me.

Psalms 118:12

They compassed me about like bees; they are quenched as the fire of thorns: for in the name of the LORD I will destroy them.

Esther 9:2

The Jews gathered themselves together in their cities throughout all the provinces of the king Ahasuerus, to lay hand on such as sought their hurt: and no man could withstand them; for the fear of them fell upon all people.

Esther 9:16

But the other Jews that [were] in the king's provinces gathered themselves together, and stood for their lives, and had rest from their enemies, and slew of their foes seventy and five thousand, but they laid not their hands on the prey,

Hebrews 13:5

[Let your] conversation [be] without covetousness; [and be] content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.