Lexical Summary
iggereth: Letter, Epistle
Original Word:אִגְרֶת
Part of Speech:Noun Feminine
Transliteration:iggereth
Pronunciation:ig-eh-reth
Phonetic Spelling:(ig-eh'-reth)
KJV: letter
NASB:letters, letter
Word Origin:[feminine ofH10 (אֲבַדּוֹה - Destruction)4]
1. an epistle
Strong's Exhaustive Concordance
letter
Feminine of'iggra'; an epistle -- letter.
see HEBREW'iggra'
NAS Exhaustive Concordance
Word Originfrom the same as
AgurDefinitiona letter
NASB Translationletter (4), letters (6).
Brown-Driver-Briggs
(late, probably loan-word, Assyrian
egirtu Dl
W) — absolute
Nehemiah 2:8 2t.; construct
Esther 9:29; plural absolute 2 Chronicles 30:1 3t.; construct
Nehemiah 2:9;
Nehemiah 6:17 —
letter, especially royal letter 2 Chronicles 30:1,6;
Nehemiah 2:7,8,9; but also others
Nehemiah 6:5,17,19;
Esther 9:26,29 (""
Esther 9:20;
Esther 9:30; other synonym , q. v.)
see .
see .
, , see .
Topical Lexicon
Definition and Scopeאִגְרֶת (iggereth) denotes a written letter, dispatch, or epistle. In the Old Testament it consistently refers to formal written communication, whether issued by a king, a governor, or royal officials, and whether employed for benevolent or hostile purposes.
Occurrences in Scripture
2 Chronicles 30:1, 6;Nehemiah 2:7-9; 6:5, 17, 19;Esther 9:26, 29. These ten instances cluster in three historical settings: Hezekiah’s reign (circa 715 BC), Nehemiah’s governorship under Artaxerxes (mid-fifth century BC), and the Persian court of Xerxes (early fifth century BC). Together they illustrate the strategic role of written correspondence within covenant life, civil administration, and spiritual warfare.
Letters as Instruments of Religious Reform
In2 Chronicles 30:1, 6 King Hezekiah “wrote letters” inviting all Israel and Judah to celebrate Passover at Jerusalem. His appeal transcended tribal divisions, calling the remnant of the northern kingdom back to covenant fidelity. The written form carried royal authority while extending personal appeal, embodying both law and grace:
“Hezekiah sent word to all Israel and Judah and also wrote letters to Ephraim and Manasseh, inviting them to come to the house of the LORD in Jerusalem to celebrate the Passover to the LORD, the God of Israel.” (2 Chronicles 30:1)
These letters facilitated nationwide repentance and foreshadowed later proclamations of the gospel that summon dispersed people to worship God in unity.
Letters in Governance and Authorization
Nehemiah’s mission to rebuild Jerusalem relied on royal letters. InNehemiah 2:7-9 he requests documentation guaranteeing safe passage and resources:
“May I have letters to the governors of Trans-Euphrates, so that they will grant me safe conduct until I arrive in Judah, and may I have a letter to Asaph, keeper of the king’s forest, so that he will give me timber…” (Nehemiah 2:7-8)
These iggrot secure the cooperation of regional authorities and the supply chain for temple and wall construction. The episode underscores the providence of God in turning the heart of a pagan monarch to advance His redemptive purposes (Proverbs 21:1).
Letters as Tools of Opposition
The same genre can serve malice.Nehemiah 6:5 records Sanballat’s “open letter” accusing Nehemiah of rebellion, intending to intimidate and halt the work. Further,Nehemiah 6:17-19 describes an ongoing exchange of letters between the Jewish nobility and Tobiah, revealing divided loyalties within the community. These antagonistic iggrot illustrate the enemy’s tactic of sowing fear and confusion through rumor and political pressure. The believer’s response mirrors Nehemiah’s: prayerful dependence on God and steadfast continuation of the assigned task (Nehemiah 6:9).
Letters Confirming Covenant Identity and Memory
After deliverance from Haman, Mordecai and Esther issue letters establishing Purim:
“Therefore these days were called Purim from the word pur. Because of all that was written in this letter… the Jews established and imposed upon themselves… to observe these two days.” (Esther 9:26-27, cond.)
“So Queen Esther… along with Mordecai the Jew, wrote with full authority to confirm this second letter concerning Purim.” (Esther 9:29)
The written decree perpetuates collective memory of salvation and formalizes communal rejoicing. Here the iggrot function as covenantal memorials, binding a dispersed people to annual celebration of God’s faithfulness.
Theological and Ministry Reflections
1. Divine Sovereignty and Human Agency: Every occurrence of אִגְרֶת reveals God working through ordinary channels of bureaucratic and diplomatic correspondence to accomplish extraordinary deliverance, restoration, and remembrance.
2. Authority of the Written Word: The pattern anticipates the completed canon of Scripture. Just as ancient letters carried royal authorization, so the inspired writings bear divine authority for doctrine and practice.
3. Spiritual Warfare: Hostile letters expose strategies of intimidation and slander. Faithful leadership must discern content, test motives, and respond with truth and perseverance.
4. Communal Formation: Letters gather the scattered (Hezekiah), protect the vulnerable (Nehemiah), and unite the redeemed in celebration (Esther). Written communication remains vital for teaching, exhortation, and preserving corporate identity.
Foreshadowing New Testament Epistles
The Old Testament iggrot prepare readers for the rich epistolary tradition of the New Testament. As Nehemiah sought resources for rebuilding, Paul later sought prayer support and missionary funding; as Hezekiah summoned worshipers, the apostles call believers to the heavenly Jerusalem; as Mordecai’s decree sealed a perpetual feast, John’s Revelation seals the promise of eternal joy. Each anticipates the climactic dispatch of God: “Grace and peace to you from God our Father and the Lord Jesus Christ.”
Forms and Transliterations
אִגְּר֛וֹת אִגְּר֣וֹת אִגְּרֹ֣תֵיהֶ֔ם אִגְּרוֹת֙ אִגֶּ֧רֶת אגרות אגרת אגרתיהם בָּֽאִגְּר֜וֹת באגרות הָאִגֶּ֣רֶת האגרת וְאִגֶּ֡רֶת וְאִגֶּ֥רֶת ואגרת ’ig·ge·reṯ ’ig·gə·rō·ṯê·hem ’ig·gə·rō·wṯ ’iggereṯ ’iggərōṯêhem ’iggərōwṯ bā’iggərōwṯ bā·’ig·gə·rō·wṯ baiggeRot hā’iggereṯ hā·’ig·ge·reṯ haigGeret igGeret iggerOt iggeRoteiHem veigGeret wə’iggereṯ wə·’ig·ge·reṯ
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