Esther 9:6
In the citadel of Susa, the Jews killed and destroyed five hundred men,
In the citadel of Susa
The phrase "In the citadel of Susa" refers to the fortified palace complex in the ancient city of Susa, which was one of the capitals of the Persian Empire. The Hebrew word for "citadel" is "בְּשׁוּשַׁן" (b'shushan), indicating a place of strength and protection. Susa was a significant location in the narrative of Esther, serving as the backdrop for much of the story. Historically, Susa was a center of power and administration, and its mention here underscores the gravity and reach of the events taking place. The citadel symbolizes the heart of Persian authority, where the Jews, under divine providence, were able to defend themselves against their enemies.

the Jews
The term "the Jews" refers to the descendants of the tribes of Judah, Benjamin, and Levi, who were living in exile in Persia. The Hebrew word "יְהוּדִים" (Yehudim) is used here, emphasizing their identity as God's chosen people, even in a foreign land. This identity is central to the narrative, as it highlights the theme of divine protection and deliverance. The Jews' ability to defend themselves in Susa is a testament to God's faithfulness and the fulfillment of His promises to preserve His people.

killed and destroyed
The words "killed and destroyed" are translated from the Hebrew "וַיַּכּוּ וַיַּשְׁמִידוּ" (vayakku vayashmidu). These terms convey the complete and decisive nature of the Jews' actions against their enemies. The use of both words emphasizes the thoroughness of the victory granted to the Jews. In the context of the narrative, this was not an act of aggression but a divinely sanctioned act of self-defense against those who sought their annihilation. It reflects the biblical principle that God empowers His people to stand against evil and injustice.

five hundred men
The specific number "five hundred men" indicates the scale of the conflict within the citadel of Susa. The Hebrew text uses "חֲמֵשׁ מֵאוֹת אִישׁ" (chamesh me'ot ish), which underscores the significant threat posed by those who sought to harm the Jews. This number also serves to highlight the miraculous nature of the Jews' victory, as they were able to overcome a substantial force. In the broader biblical context, numbers often carry symbolic meaning, and here, the defeat of five hundred men signifies the completeness of God's deliverance and the protection He provides to His people.

Persons / Places / Events
1. The Jews
The Jewish people living in the Persian Empire who were under threat due to Haman's decree but were granted the right to defend themselves by a subsequent decree from King Xerxes, influenced by Queen Esther and Mordecai.

2. The Citadel of Susa
The fortified palace complex in the city of Susa, which was one of the capitals of the Persian Empire. It served as the setting for much of the Book of Esther.

3. The Event of Defense
This verse describes the Jews' defense against their enemies, which was part of a larger event where they were allowed to protect themselves from those who sought to harm them.
Teaching Points
God's Sovereignty in Deliverance
The events in Esther 9:6 highlight God's providential care and deliverance of His people. Even when situations seem dire, God is at work behind the scenes to protect and preserve His people.

The Right to Self-Defense
The Jews' actions in Susa demonstrate the biblical principle of self-defense. While Christians are called to live peaceably, there is a time when defending oneself and one's community is necessary and justified.

The Consequences of Sin
The conflict with Haman, a descendant of the Amalekites, serves as a reminder of the long-term consequences of disobedience to God's commands, as seen in Saul's incomplete obedience.

The Importance of Community
The collective action of the Jews in Susa underscores the strength found in community and unity. Believers are encouraged to stand together in times of trial and opposition.
Bible Study Questions
1. How does the account of Esther 9:6 illustrate the theme of divine justice and protection in the face of adversity?

2. In what ways can the principle of self-defense seen in Esther 9:6 be applied to modern Christian life, while still adhering to the teachings of peace and forgiveness?

3. How does the historical enmity between the Jews and the Amalekites, as seen in Esther 9:6, inform our understanding of spiritual warfare today?

4. What lessons can we learn from the unity and collective action of the Jewish community in Susa, and how can these lessons be applied to strengthen our own faith communities?

5. How does the account of Esther and the events of Esther 9:6 encourage us to trust in God's sovereignty, even when His presence is not immediately visible?
Connections to Other Scriptures
Exodus 17:8-16
This passage recounts the battle against the Amalekites, who were historical enemies of Israel. The connection lies in the theme of God's people defending themselves against their enemies, with divine support.

1 Samuel 15
This chapter describes God's command to Saul to destroy the Amalekites, which he failed to fully execute. The connection is the ongoing conflict with the Amalekites, of whom Haman was a descendant.

Romans 12:19
This verse speaks about leaving vengeance to God. The connection here is the balance between self-defense and trusting in God's justice.
A Reign of TerrorF. Hastings
People
Abihail, Adalia, Ahasuerus, Aridai, Aridatha, Arisai, Aspatha, Dalphon, Esther, Haman, Hammedatha, Mordecai, Parmashta, Parshandatha, Poratha, Vajezatha
Places
Susa
Topics
Capital, Castle, Citadel, Death, Destroyed, Fortress, Hundred, Itself, Jews, Killed, Palace, Shushan, Slain, Slew, Susa
Dictionary of Bible Themes
Esther 9:6

     5254   citadel

Library
Of the Practice of Piety in Holy Feasting.
Holy feasting is a solemn thanksgiving, appointed by authority, to be rendered to God on some special day, for some extraordinary blessings or deliverances received. Such among the Jews was the feast of the Passover (Exod. xii. 15), to remember to praise God for their deliverance out of Egypt's bondage; or the feast of Purim (Esth. ix. 19, 21), to give thanks for their deliverance from Haman's conspiracy. Such amongst us is the fifth of November, to praise God for the deliverance of the king and
Lewis Bayly—The Practice of Piety

Tiberias.
All the Jews declare, almost with one consent, that this was a fortified city from ancient times, even from the days of Joshua, and was the same with Rakkath, of which mention is made, Joshua 19:35. "Rakkath is Tiberias," say the Jerusalem Gemarists. And those of Babylon say the same, and that more largely: "It is clear to us that Rakkath is Tiberias." And when, after a few lines, this of Rabbi Jochanan was objected, "When I was a boy, I said a certain thing, concerning which I asked the elders,
John Lightfoot—From the Talmud and Hebraica

Some Miscellaneous Matters Respecting the Face of the Land.
I. Let us begin with that canon concerning reading the Book of Esther in the feast of Purim. "Towns that were begirt with walls from the days of Joshua read it on the fifteenth day" of the month Adar: "Villages and great cities read it the fourteenth day": "Unless that the villages anticipate it, to the day of the congregation." You see a threefold distinction of cities and towns: 1. Fortifications, or towns girt with walls from the days of Joshua. But whence shall we know them? They are those which
John Lightfoot—From the Talmud and Hebraica

Place of Jesus in the History of the World.
The great event of the History of the world is the revolution by which the noblest portions of humanity have passed from the ancient religions, comprised under the vague name of Paganism, to a religion founded on the Divine Unity, the Trinity, and the Incarnation of the Son of God. It has taken nearly a thousand years to accomplish this conversion. The new religion had itself taken at least three hundred years in its formation. But the origin of the revolution in question with which we have to do
Ernest Renan—The Life of Jesus

Esther
The spirit of the book of Esther is anything but attractive. It is never quoted or referred to by Jesus or His apostles, and it is a satisfaction to think that in very early times, and even among Jewish scholars, its right to a place in the canon was hotly contested. Its aggressive fanaticism and fierce hatred of all that lay outside of Judaism were felt by the finer spirits to be false to the more generous instincts that lay at the heart of the Hebrew religion; but by virtue of its very intensity
John Edgar McFadyen—Introduction to the Old Testament

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