The Additions to the Book of Esther

with a translation of the entire Greek text of Esther

(THE GREEK VERSION CONTAINING ADDITIONAL CHAPTERS)

Name and Canonical Status

The Greek version of Esther is a second- or first-century bce translation of the canonical Hebrew book of Esther (that is, the one included in the “Hebrew Bible” portion of this edition, pages 715–27) for Greek-speaking Jews. The earliest indication that the story was titled “Esther” after its Jewish heroine appears in connection with this Greek translation. The translator—very likely the Lysimachus of Jerusalem mentioned in 11.1—produced a systematic but relatively free translation of the Hebrew. Besides numerous small but often significant omissions and additions (see annotations that follow), the Greek version includes six extra sections with more than a hundred verses that have no counterparts in any Hebrew manuscript.

In the early centuries ce, Judaism accepted as canonical the Hebrew version of Esther, rejecting the Greek translation of Esther, including its additional verses, along with all other Jewish texts written in Greek. By contrast the early Church adopted into its canon a number of Jewish writings in Greek, among them the longer Greek Esther. Protestants follow the Jewish model and exclude the additional verses from their canon, while Roman Catholic and Orthodox Christians accept them. (Most editions of this Bible include these disputed Greek/Jewish texts in the Apocryphal/Deuterocanonical section.)

Authorship, Date, and Literary History

The evidence from both Hebrew and Greek manuscripts suggests a complicated evolution of the Esther story. Additions A, C, D, and F were probably composed in either Hebrew or Aramaic, and if so may have already been part of the text from which the Greek translator worked. By contrast, distinctive rhetorical phraseology in B and E indicates that they must have been composed in Greek. It is impossible to say who authored either the Semitic (A, C, D, F) or Greek (B, E) Additions. Additions B and E may have been composed in a sophisticated Greek-speaking Jewish community, such as Alexandria in Egypt (cf. Sir Prologue), but a Judean provenance for the others is likely.

The additions were composed at different times. The latest possible date for B, C, D, and E is 93 ce, when the historian Josephus paraphrased them in his Jewish Antiquities. Addition F includes both the interpretation of Mordecai's dream and the colophon that names the translator Lysimachus (11.1); hence Addition A, which narrates Mordecai's dream, as well as its interpretation in F were presumably part of the Semitic text when Lysimachus translated Esther into Greek in the late second or first century bce. All the Additions are clearly intrusive and secondary, contradicting the older Hebrew text at a number of points. The Hellenistic author(s) of these extra portions of the story felt called upon to resolve perceived narrative, theological, and moral ambiguities in Jewish scripture; this is similar to later rabbinic midrash, which, however, resolved such issues by writing commentary that supplemented the text, rather than new additions to the text. While the additions sometimes make the characters and events more vivid or dramatic, their main purpose is to transform the comparatively subtle and enigmatic Hebrew story of Esther into a more conventional tale of divine intervention and exemplary Jewish piety.

Contents

The Greek Additions to the book of Esther comprise 105 verses. Their contents are as follows:

• Addition A: Mordecai's dream (11.2–12) and his discovery of a plot against the king (12.1–6)
• Addition B: The royal edict dictated by Haman, announcing a pogrom (a persecution to the death) against the Jews (13.1–7)
• Addition C: The prayers of Mordecai (13.8–18) and Esther (14.1–19)
• Addition D: Esther's appearance, unsummoned, before the king (15.4–19)
• Addition E: The royal edict dictated by Mordecai, counteracting the edict sent by Haman (16.1–24)
• Addition F: The interpretation of Mordecai's dream (10.4–13) and the colophon (descriptive note at the end of a manuscript) to the Greek version (11.1)

Besides the Additions, the translators also made many minor changes as they rendered the Hebrew text; these are mentioned in the annotations. It is also likely that the base text used by the early translators was not identical to the one preserved within later Judaism.

Interpretation

Besides giving the story a more explicit religious character, the additions as they are arranged within the narrative create new emphases. A and F, which frame the story, graft onto it an apocalyptic perspective of cosmic struggle between good and evil. The juxtaposition of C's extensive praise of God with specific terms and phrases applied to Ahasuerus in D makes explicit the Greek version's intent throughout the story to contrast the capricious earthly king with God the faithful heavenly king. Similarly, the royal decrees in B and E highlight the theme of human commandments versus the divinely given Jewish law to which Esther also alludes when she prays in C.

The original Hebrew narrative never mentions God. This is rectified in the Greek Additions, where the terms “Lord” or “God” appear more than fifty times. Occasionally the Greek translation inserts references to God into verses that correspond to the original Hebrew text, as when Mordecai instructs Esther prior to her becoming queen that she should “fear God and keep his laws” (2.20) and then later urges her to “call upon the Lord” (4.8). In 6.1 according to the Greek text, “That night the Lord took sleep from the king,” whereas the Hebrew gives no reason for Ahasuerus's insomnia. Likewise in the Greek version, Haman's wife and his friends caution Haman that if Mordecai is Jewish, then “the living God is with him” (contrast the Heb at 6.13).

The additions provide their authors with an opportunity to express their own particular theological views. Composed by the same author, Addition A (Mordecai's dream) and F (its interpretation) introduce apocalyptic motifs to emphasize God's providential care for the people of Israel in a universally hostile world. Addition C attests to the efficacy of prayer and expresses Queen Esther's abhorrence at being married to a Gentile, her loathing of all things worldly and courtly, and her strict observance of Jewish dietary laws—none of which are so much as hinted at in the Hebrew. Thanks largely to Addition D, the climax of the Greek version is reached when God miraculously changes to “gentleness” the king's “fierce anger” at Esther's unannounced entrance, a motif lacking in the Hebrew. Taken together, the six additions deemphasize the establishment of Purim and express a deep distrust of Gentiles.

[For a full introduction to the book of Esther, see pp. 715–16.]

Mary Joan Winn Leith

                 

ADDITION A

11a 2In the second year of the reign of Artaxerxes the Great, on the first day of Nisan, Mordecai son of Jair son of Shimeib son of Kish, of the tribe of Benjamin, had a dream. 3He was a Jew living in the city of Susa, a great man, serving in the court of the king. 4He was one of the captives whom King Nebuchadnezzar of Babylon had brought from Jerusalem with King Jeconiah of Judea. And this was his dream: 5Noisesc and confusion, thunders and earthquake, tumult on the earth! 6Then two great dragons came forward, both ready to fight, and they roared terribly. 7At their roaring every nation prepared for war, to fight against the righteous nation. 8It was a day of darkness and gloom, of tribulation and distress, affliction and great tumult on the earth! 9And the whole righteous nation was troubled; they feared the evils that threatened them,d and were ready to perish. 10Then they cried out to God; and at their outcry, as though from a tiny spring, there came a great river, with abundant water; 11light came, and the sun rose, and the lowly were exalted and devoured those held in honor.

12Mordecai saw in this dream what God had determined to do, and after he awoke he had it on his mind, seeking all day to understand it in every detail.

12

Now Mordecai took his rest in the courtyard with Gabatha and Tharra, the two eunuchs of the king who kept watch in the courtyard. 2He overheard their conversation and inquired into their purposes, and learned that they were preparing to lay hands on King Artaxerxes; and he informed the king concerning them. 3Then the king examined the two eunuchs, and after they had confessed it, they were led away to execution. 4The king made a permanent record of these things, and Mordecai wrote an account of them. 5And the king ordered Mordecai to serve in the court, and rewarded him for these things. 6But Haman son of Hammedatha, a Bougean, who was in great honor with the king, determined to injure Mordecai and his people because of the two eunuchs of the king.

                 

END OF ADDITION A

1 It was after this that the following things happened in the days of Artaxerxes, the same Artaxerxes who ruled over one hundred twenty-seven provinces from India to Ethiopia.a 2In those days, when King Artaxerxes was enthroned in the city of Susa, 3in the third year of his reign, he gave a banquet for his Friends and other persons of various nations, the Persians and Median nobles, and the governors of the provinces. 4After this, when he had displayed to them the riches of his kingdom and the splendor of his bountiful celebration during the course of one hundred eighty days, 5at the end of the festivityb the king gave a drinking party for the people of various nations who lived in the city. This was held for six days in the courtyard of the royal palace, 6which was adorned with curtains of fine linen and cotton, held by cords of purple linen attached to gold and silver blocks on pillars of marble and other stones. Gold and silver couches were placed on a mosaic floor of emerald, mother-of-pearl, and marble. There were coverings of gauze, embroidered in various colors, with roses arranged around them. 7The cups were of gold and silver, and a miniature cup was displayed, made of ruby, worth thirty thousand talents. There was abundant sweet wine, such as the king himself drank. 8The drinking was not according to a fixed rule; but the king wished to have it so, and he commanded his stewards to comply with his pleasure and with that of the guests.

9Meanwhile, Queen Vashtic gave a drinking party for the women in the palace where King Artaxerxes was.

10On the seventh day, when the king was in good humor, he told Haman, Bazan, Tharra, Boraze, Zatholtha, Abataza, and Tharaba, the seven eunuchs who served King Artaxerxes, 11to escort the queen to him in order to proclaim her as queen and to place the diadem on her head, and to have her display her beauty to all the governors and the people of various nations, for she was indeed a beautiful woman. 12But Queen Vashtic refused to obey him and would not come with the eunuchs. This offended the king and he became furious. 13He said to his Friends, “This is how Vashtia has answered me.b Give therefore your ruling and judgment on this matter.” 14Arkesaeus, Sarsathaeus, and Malesear, then the governors of the Persians and Medes who were closest to the king—Arkesaeus, Sarsathaeus, and Malesear, who sat beside him in the chief seats—came to him 15and told him what must be done to Queen Vashtia for not obeying the order that the king had sent her by the eunuchs. 16Then Muchaeus said to the king and the governors, “Queen Vashtia has insulted not only the king but also all the king's governors and officials” 17(for he had reported to them what the queen had said and how she had defied the king). “And just as she defied King Artaxerxes, 18so now the other ladies who are wives of the Persian and Median governors, on hearing what she has said to the king, will likewise dare to insult their husbands. 19If therefore it pleases the king, let him issue a royal decree, inscribed in accordance with the laws of the Medes and Persians so that it may not be altered, that the queen may no longer come into his presence; but let the king give her royal rank to a woman better than she. 20Let whatever law the king enacts be proclaimed in his kingdom, and thus all women will give honor to their husbands, rich and poor alike.” 21This speech pleased the king and the governors, and the king did as Muchaeus had recommended. 22The king sent the decree into all his kingdom, to every province in its own language, so that in every house respect would be shown to every husband.

2

After these things, the king's anger abated, and he no longer was concerned about Vashtia or remembered what he had said and how he had condemned her. 2Then the king's servants said, “Let beautiful and virtuous girls be sought out for the king. 3The king shall appoint officers in all the provinces of his kingdom, and they shall select beautiful young virgins to be brought to the harem in Susa, the capital. Let them be entrusted to the king's eunuch who is in charge of the women, and let ointments and whatever else they need be given them. 4And the woman who pleases the king shall be queen instead of Vashti.”a This pleased the king, and he did so.

5Now there was a Jew in Susa the capital whose name was Mordecai son of Jair son of Shimeic son of Kish, of the tribe of Benjamin; 6he had been taken captive from Jerusalem among those whom King Nebuchadnezzar of Babylon had captured. 7And he had a foster child, the daughter of his father's brother, Aminadab, and her name was Esther. When her parents died, he brought her up to womanhood as his own. The girl was beautiful in appearance. 8So, when the decree of the king was proclaimed, and many girls were gathered in Susa the capital in custody of Gai, Esther also was brought to Gai, who had custody of the women. 9The girl pleased him and won his favor, and he quickly provided her with ointments and her portion of food,a as well as seven maids chosen from the palace; he treated her and her maids with special favor in the harem. 10Now Esther had not disclosed her people or country, for Mordecai had commanded her not to make it known. 11And every day Mordecai walked in the courtyard of the harem, to see what would happen to Esther.

12Now the period after which a girl was to go to the king was twelve months. During this time the days of beautification are completed—six months while they are anointing themselves with oil of myrrh, and six months with spices and ointments for women. 13Then she goes in to the king; she is handed to the person appointed, and goes with him from the harem to the king's palace. 14In the evening she enters and in the morning she departs to the second harem, where Gai the king's eunuch is in charge of the women; and she does not go in to the king again unless she is summoned by name.

15When the time was fulfilled for Esther daughter of Aminadab, the brother of Mordecai's father, to go in to the king, she neglected none of the things that Gai, the eunuch in charge of the women, had commanded. Now Esther found favor in the eyes of all who saw her. 16So Esther went in to King Artaxerxes in the twelfth month, which is Adar, in the seventh year of his reign. 17And the king loved Esther and she found favor beyond all the other virgins, so he put on her the queen's diadem. 18Then the king gave a banquet lasting seven days for all his Friends and the officers to celebrate his marriage to Esther; and he granted a remission of taxes to those who were under his rule.

19Meanwhile Mordecai was serving in the courtyard. 20Esther had not disclosed her country—such were the instructions of Mordecai; but she was to fear God and keep his laws, just as she had done when she was with him. So Esther did not change her mode of life.

21Now the king's eunuchs, who were chief bodyguards, were angry because of Mordecai's advancement, and they plotted to kill King Artaxerxes. 22The matter became known to Mordecai, and he warned Esther, who in turn revealed the plot to the king. 23He investigated the two eunuchs and hanged them. Then the king ordered a memorandum to be deposited in the royal library in praise of the goodwill shown by Mordecai.

3

After these events King Artaxerxes promoted Haman son of Hammedatha, a Bougean, advancing him and granting him precedence over all the king'sa Friends. 2So all who were at court used to do obeisance to Haman,b for so the king had commanded to be done. Mordecai, however, did not do obeisance. 3Then the king's courtiers said to Mordecai, “Mordecai, why do you disobey the king's command?” 4Day after day they spoke to him, but he would not listen to them. Then they informed Haman that Mordecai was resisting the king's command. Mordecai had told them that he was a Jew. 5So when Haman learned that Mordecai was not doing obeisance to him, he became furiously angry, 6and plotted to destroy all the Jews under Artaxerxes’ rule.

7In the twelfth year of King Artaxerxes Hamanc came to a decision by casting lots, taking the days and the months one by one, to fix on one day to destroy the whole race of Mordecai. The lot fell on the fourteenthd day of the month of Adar.

8Then Hamanc said to King Artaxerxes, “There is a certain nation scattered among the other nations in all your kingdom; their laws are different from those of every other nation, and they do not keep the laws of the king. It is not expedient for the king to tolerate them. 9If it pleases the king, let it be decreed that they are to be destroyed, and I will pay ten thousand talents of silver into the king's treasury.” 10So the king took off his signet ring and gave it to Haman to seal the decreee that was to be written against the Jews. 11The king told Haman, “Keep the money, and do whatever you want with that nation.”

12So on the thirteenth day of the first month the king's secretaries were summoned, and in accordance with Haman's instructions they wrote in the name of King Artaxerxes to the magistrates and the governors in every province from India to Ethiopia. There were one hundred twenty-seven provinces in all, and the governors were addressed each in his own language. 13Instructions were sent by couriers throughout all the empire of Artaxerxes to destroy the Jewish people on a given day of the twelfth month, which is Adar, and to plunder their goods.

                 

ADDITION B

13f This is a copy of the letter: “The Great King, Artaxerxes, writes the following to the governors of the hundred twenty-seven provinces from India to Ethiopia and to the officials under them:

2“Having become ruler of many nations and master of the whole world (not elated with presumption of authority but always acting reasonably and with kindness), I have determined to settle the lives of my subjects in lasting tranquility and, in order to make my kingdom peaceable and open to travel throughout all its extent, to restore the peace desired by all people.

3“When I asked my counselors how this might be accomplished, Haman—who excels among us in sound judgment, and is distinguished for his unchanging goodwill and steadfast fidelity, and has attained the second place in the kingdom—4pointed out to us that among all the nations in the world there is scattered a certain hostile people, who have laws contrary to those of every nation and continually disregard the ordinances of kings, so that the unifying of the kingdom that we honorably intend cannot be brought about. 5We understand that this people, and it alone, stands constantly in opposition to every nation, perversely following a strange manner of life and laws, and is ill-disposed to our government, doing all the harm they can so that our kingdom may not attain stability.

6“Therefore we have decreed that those indicated to you in the letters written by Haman, who is in charge of affairs and is our second father, shall all—wives and children included—be utterly destroyed by the swords of their enemies, without pity or restraint, on the fourteenth day of the twelfth month, Adar, of this present year, 7so that those who have long been hostile and remain so may in a single day go down in violence to Hades, and leave our government completely secure and untroubled hereafter.”

                 

END OF ADDITION B

3

Copies of the document were posted in every province, and all the nations were ordered to be prepared for that day. 15The matter was expedited also in Susa. And while the king and Haman caroused together, the city of Susaa was thrown into confusion.

4

When Mordecai learned of all that had been done, he tore his clothes, put on sackcloth, and sprinkled himself with ashes; then he rushed through the street of the city, shouting loudly: “An innocent nation is being destroyed!” 2He got as far as the king's gate, and there he stopped, because no one was allowed to enter the courtyard clothed in sackcloth and ashes. 3And in every province where the king's proclamation had been posted there was a loud cry of mourning and lamentation among the Jews, and they put on sackcloth and ashes. 4When the queen'sb maids and eunuchs came and told her, she was deeply troubled by what she heard had happened, and sent some clothes to Mordecai to put on instead of sackcloth; but he would not consent. 5Then Esther summoned Hachratheus, the eunuch who attended her, and ordered him to get accurate information for her from Mordecai.c

7So Mordecai told him what had happened and how Haman had promised to pay ten thousand talents into the royal treasury to bring about the destruction of the Jews. 8He also gave him a copy of what had been posted in Susa for their destruction, to show to Esther; and he told him to charge her to go in to the king and plead for his favor in behalf of the people. “Remember,” he said, “the days when you were an ordinary person, being brought up under my care—for Haman, who stands next to the king, has spoken against us and demands our death. Call upon the Lord; then speak to the king in our behalf, and save us from death.”

9Hachratheus went in and told Esther all these things. 10And she said to him, “Go to Mordecai and say, 11‘All nations of the empire know that if any man or woman goes to the king inside the inner court without being called, there is no escape for that person. Only the one to whom the king stretches out the golden scepter is safe—and it is now thirty days since I was called to go to the king.’”

12When Hachratheus delivered her entire message to Mordecai, 13Mordecai told him to go back and say to her, “Esther, do not say to yourself that you alone among all the Jews will escape alive. 14For if you keep quiet at such a time as this, help and protection will come to the Jews from another quarter, but you and your father's family will perish. Yet, who knows whether it was not for such a time as this that you were made queen?” 15Then Esther gave the messenger this answer to take back to Mordecai: 16“Go and gather all the Jews who are in Susa and fast on my behalf; for three days and nights do not eat or drink, and my maids and I will also go without food. After that I will go to the king, contrary to the law, even if I must die.”17So Mordecai went away and did what Esther had told him to do.

                 

ADDITION C

138aThen Mordecaib prayed to the Lord, calling to remembrance all the works of the Lord.

9He said, “O Lord, Lord, you rule as King over all things, for the universe is in your power and there is no one who can oppose you when it is your will to save Israel, 10for you have made heaven and earth and every wonderful thing under heaven. 11You are Lord of all, and there is no one who can resist you, the Lord. 12You know all things; you know, O Lord, that it was not in insolence or pride or for any love of glory that I did this, and refused to bow down to this proud Haman; 13for I would have been willing to kiss the soles of his feet to save Israel! 14But I did this so that I might not set human glory above the glory of God, and I will not bow down to anyone but you, who are my Lord; and I will not do these things in pride. 15And now, O Lord God and King, God of Abraham, spare your people; for the eyes of our foes are upon usc to annihilate us, and they desire to destroy the inheritance that has been yours from the beginning. 16Do not neglect your portion, which you redeemed for yourself out of the land of Egypt. 17Hear my prayer, and have mercy upon your inheritance; turn our mourning into feasting that we may live and sing praise to your name, O Lord; do not destroy the lipsd of those who praise you.”

18And all Israel cried out mightily, for their death was before their eyes.

14

Then Queen Esther, seized with deadly anxiety, fled to the Lord. 2She took off her splendid apparel and put on the garments of distress and mourning, and instead of costly perfumes she covered her head with ashes and dung, and she utterly humbled her body; every part that she loved to adorn she covered with her tangled hair. 3She prayed to the Lord God of Israel, and said: “O my Lord, you only are our king; help me, who am alone and have no helper but you, 4for my danger is in my hand. 5Ever since I was born I have heard in the tribe of my family that you, O Lord, took Israel out of all the nations, and our ancestors from among all their forebears, for an everlasting inheritance, and that you did for them all that you promised. 6And now we have sinned before you, and you have handed us over to our enemies 7because we glorified their gods. You are righteous, O Lord! 8And now they are not satisfied that we are in bitter slavery, but they have covenanted with their idols 9to abolish what your mouth has ordained, and to destroy your inheritance, to stop the mouths of those who praise you and to quench your altar and the glory of your house, 10to open the mouths of the nations for the praise of vain idols, and to magnify forever a mortal king.

11“O Lord, do not surrender your scepter to what has no being; and do not let them laugh at our downfall; but turn their plan against them, and make an example of him who began this against us. 12Remember, O Lord; make yourself known in this time of our affliction, and give me courage, O King of the gods and Master of all dominion! 13Put eloquent speech in my mouth before the lion, and turn his heart to hate the man who is fighting against us, so that there may be an end of him and those who agree with him. 14But save us by your hand, and help me, who am alone and have no helper but you, O Lord. 15You have knowledge of all things, and you know that I hate the splendor of the wicked and abhor the bed of the uncircumcised and of any alien. 16You know my necessity—that I abhor the sign of my proud position, which is upon my head on days when I appear in public. I abhor it like a filthy rag, and I do not wear it on the days when I am at leisure. 17And your servant has not eaten at Haman's table, and I have not honored the king's feast or drunk the wine of libations. 18Your servant has had no joy since the day that I was brought here until now, except in you, O Lord God of Abraham. 19O God, whose might is over all, hear the voice of the despairing, and save us from the hands of evildoers. And save me from my fear!”

                 

END OF ADDITION C

                 

ADDITION D

15 On the third day, when she ended her prayer, she took off the garments in which she had worshiped, and arrayed herself in splendid attire. 2Then, majestically adorned, after invoking the aid of the all-seeing God and Savior, she took two maids with her; 3on one she leaned gently for support, 4while the other followed, carrying her train. 5She was radiant with perfect beauty, and she looked happy, as if beloved, but her heart was frozen with fear. 6When she had gone through all the doors, she stood before the king. He was seated on his royal throne, clothed in the full array of his majesty, all covered with gold and precious stones. He was most terrifying.

7Lifting his face, flushed with splendor, he looked at her in fierce anger. The queen faltered, and turned pale and faint, and collapsed on the head of the maid who went in front of her. 8Then God changed the spirit of the king to gentleness, and in alarm he sprang from his throne and took her in his arms until she came to herself. He comforted her with soothing words, and said to her, 9“What is it, Esther? I am your husband.a Take courage; 10You shall not die, for our law applies only to our subjects.b Come near.”

11Then he raised the golden scepter and touched her neck with it; 12he embraced her, and said, “Speak to me.” 13She said to him, “I saw you, my lord, like an angel of God, and my heart was shaken with fear at your glory. 14For you are wonderful, my lord, and your countenance is full of grace.” 15And while she was speaking, she fainted and fell. 16Then the king was agitated, and all his servants tried to comfort her.

                 

END OF ADDITION D

5

c 3The king said to her, “What do you wish, Esther? What is your request? It shall be given you, even to half of my kingdom.” 4And Esther said, “Today is a special day for me. If it pleases the king, let him and Haman come to the dinner that I shall prepare today.” 5Then the king said, “Bring Haman quickly, so that we may do as Esther desires.” So they both came to the dinner that Esther had spoken about. 6While they were drinking wine, the king said to Esther, “What is it, Queen Esther? It shall be granted you.” 7She said, “My petition and request is: 8if I have found favor in the sight of the king, let the king and Haman come to the dinner that I shall prepare them, and tomorrow I will do as I have done today.”

9So Haman went out from the king joyful and glad of heart. But when he saw Mordecai the Jew in the courtyard, he was filled with anger. 10Nevertheless, he went home and summoned his friends and his wife Zosara. 11And he told them about his riches and the honor that the king had bestowed on him, and how he had advanced him to be the first in the kingdom. 12And Haman said, “The queen did not invite anyone to the dinner with the king except me; and I am invited again tomorrow. 13But these things give me no pleasure as long as I see Mordecai the Jew in the courtyard.” 14His wife Zosara and his friends said to him, “Let a gallows be made, fifty cubits high, and in the morning tell the king to have Mordecai hanged on it. Then, go merrily with the king to the dinner.” This advice pleased Haman, and so the gallows was prepared.

6

That night the Lord took sleep from the king, so he gave orders to his secretary to bring the book of daily records, and to read to him. 2He found the words written about Mordecai, how he had told the king about the two royal eunuchs who were on guard and sought to lay hands on King Artaxerxes. 3The king said, “What honor or dignity did we bestow on Mordecai?” The king's servants said, “You have not done anything for him.” 4While the king was inquiring about the goodwill shown by Mordecai, Haman was in the courtyard. The king asked, “Who is in the courtyard?” Now Haman had come to speak to the king about hanging Mordecai on the gallows that he had prepared. 5The servants of the king answered, “Haman is standing in the courtyard.” And the king said, “Summon him.” 6Then the king said to Haman, “What shall I do for the person whom I wish to honor?” And Haman said to himself, “Whom would the king wish to honor more than me?” 7So he said to the king, “For a person whom the king wishes to honor, 8let the king's servants bring out the fine linen robe that the king has worn, and the horse on which the king rides, 9and let both be given to one of the king's honored Friends, and let him robe the person whom the king loves and mount him on the horse, and let it be proclaimed through the open square of the city, saying, ‘Thus shall it be done to everyone whom the king honors.’” 10Then the king said to Haman, “You have made an excellent suggestion! Do just as you have said for Mordecai the Jew, who is on duty in the courtyard. And let nothing be omitted from what you have proposed.”11So Haman got the robe and the horse; he put the robe on Mordecai and made him ride through the open square of the city, proclaiming, “Thus shall it be done to everyone whom the king wishes to honor.” 12Then Mordecai returned to the courtyard, and Haman hurried back to his house, mourning and with his head covered. 13Haman told his wife Zosara and his friends what had befallen him. His friends and his wife said to him, “If Mordecai is of the Jewish people, and you have begun to be humiliated before him, you will surely fall. You will not be able to defend yourself, because the living God is with him.”

14While they were still talking, the eunuchs arrived and hurriedly brought Haman to the banquet that Esther had prepared.

7

1So the king and Haman went in to drink with the queen. 2And the second day, as they were drinking wine, the king said, “What is it, Queen Esther? What is your petition and what is your request? It shall be granted to you, even to half of my kingdom.” 3She answered and said, “If I have found favor with the king, let my life be granted me at my petition, and my people at my request. 4For we have been sold, I and my people, to be destroyed, plundered, and made slaves—we and our children—male and female slaves. This has come to my knowledge. Our antagonist brings shame ona the king's court.” 5Then the king said, “Who is the person that would dare to do this thing?” 6Esther said, “Our enemy is this evil man Haman!” At this, Haman was terrified in the presence of the king and queen.

7The king rose from the banquet and went into the garden, and Haman began to beg for his life from the queen, for he saw that he was in serious trouble. 8When the king returned from the garden, Haman had thrown himself on the couch, pleading with the queen. The king said, “Will he dare even assault my wife in my own house?” Haman, when he heard, turned away his face. 9Then Bugathan, one of the eunuchs, said to the king, “Look, Haman has even prepared a gallows for Mordecai, who gave information of concern to the king; it is standing at Haman's house, a gallows fifty cubits high.” So the king said, “Let Haman be hanged on that.” 10So Haman was hanged on the gallows he had prepared for Mordecai. With that the anger of the king abated.

8

On that very day King Artaxerxes granted to Esther all the property of the persecutora Haman. Mordecai was summoned by the king, for Esther had told the kingb that he was related to her. 2The king took the ring that had been taken from Haman, and gave it to Mordecai; and Esther set Mordecai over everything that had been Haman's.

3Then she spoke once again to the king and, falling at his feet, she asked him to avert all the evil that Haman had planned against the Jews. 4The king extended his golden scepter to Esther, and she rose and stood before the king. 5Esther said, “If it pleases you, and if I have found favor, let an order be sent rescinding the letters that Haman wrote and sent to destroy the Jews in your kingdom. 6How can I look on the ruin of my people? How can I be safe if my ancestral nationc is destroyed?” 7The king said to Esther, “Now that Id have granted all of Haman's property to you and have hanged him on a tree because he acted against the Jews, what else do you request? 8Write in my name what you think best and seal it with my ring; for whatever is written at the king's command and sealed with my ring cannot be contravened.”

9The secretaries were summoned on the twenty-third day of the first month, that is, Nisan, in the same year; and all that he commanded with respect to the Jews was given in writing to the administrators and governors of the provinces from India to Ethiopia, one hundred twenty-seven provinces, to each province in its own language. 10The edict was writtene with the king's authority and sealed with his ring, and sent out by couriers. 11He ordered the Jews in every city to observe their own laws, to defend themselves, and to act as they wished against their opponents and enemies 12on a certain day, the thirteenth of the twelfth month, which is Adar, throughout all the kingdom of Artaxerxes.

                 

ADDITION E

16a The following is a copy of this letter: “The Great King, Artaxerxes, to the governors of the provinces from India to Ethiopia, one hundred twenty-seven provinces, and to those who are loyal to our government, greetings.

2“Many people, the more they are honored with the most generous kindness of their benefactors, the more proud do they become, 3and not only seek to injure our subjects, but in their inability to stand prosperity, they even undertake to scheme against their own benefactors. 4They not only take away thankfulness from others, but, carried away by the boasts of those who know nothing of goodness, they even assume that they will escape the evil-hating justice of God, who always sees everything. 5And often many of those who are set in places of authority have been made in part responsible for the shedding of innocent blood, and have been involved in irremediable calamities, by the persuasion of friends who have been entrusted with the administration of public affairs, 6when these persons by the false trickery of their evil natures beguile the sincere goodwill of their sovereigns.

7“What has been wickedly accomplished through the pestilent behavior of those who exercise authority unworthily can be seen, not so much from the more ancient records that we hand on, as from investigation of matters close at hand.b 8In the future we will take care to render our kingdom quiet and peaceable for all, 9by changing our methods and always judging what comes before our eyes with more equitable consideration. 10For Haman son of Hammedatha, a Macedonian (really an alien to the Persian blood, and quite devoid of our kindliness), having become our guest, 11enjoyed so fully the goodwill that we have for every nation that he was called our father and was continually bowed down to by all as the person second to the royal throne. 12But, unable to restrain his arrogance, he undertook to deprive us of our kingdom and our life,c 13and with intricate craft and deceit asked for the destruction of Mordecai, our savior and perpetual benefactor, and of Esther, the blameless partner of our kingdom, together with their whole nation. 14He thought that by these methods he would catch us undefended and would transfer the kingdom of the Persians to the Macedonians.

15“But we find that the Jews, who were consigned to annihilation by this thrice-accursed man, are not evildoers, but are governed by most righteous laws 16and are children of the living God, most high, most mighty,d who has directed the kingdom both for us and for our ancestors in the most excellent order.

17“You will therefore do well not to put in execution the letters sent by Haman son of Hammedatha, 18since he, the one who did these things, has been hanged at the gate of Susa with all his household—for God, who rules over all things, has speedily inflicted on him the punishment that he deserved.

19“Therefore post a copy of this letter publicly in every place, and permit the Jews to live under their own laws. 20And give them reinforcements, so that on the thirteenth day of the twelfth month, Adar, on that very day, they may defend themselves against those who attack them at the time of oppression. 21For God, who rules over all things, has made this day to be a joy for his chosen people instead of a day of destruction for them.

22“Therefore you shall observe this with all good cheer as a notable day among your commemorative festivals, 23so that both now and hereafter it may represent deliverance for youa and the loyal Persians, but that it may be a reminder of destruction for those who plot against us.

24“Every city and country, without exception, that does not act accordingly shall be destroyed in wrath with spear and fire. It shall be made not only impassable for human beings, but also most hateful to wild animals and birds for all time.

                 

END OF ADDITION E

813“Let copies of the decree be posted conspicuously in all the kingdom, and let all the Jews be ready on that day to fight against their enemies.”

14So the messengers on horseback set out with all speed to perform what the king had commanded; and the decree was published also in Susa. 15Mordecai went out dressed in the royal robe and wearing a gold crown and a turban of purple linen. The people in Susa rejoiced on seeing him. 16And the Jews had light and gladness 17in every city and province wherever the decree was published; wherever the proclamation was made, the Jews had joy and gladness, a banquet and a holiday. And many of the Gentiles were circumcised and became Jews out of fear of the Jews.

9

Now on the thirteenth day of the twelfth month, which is Adar, the decree written by the king arrived. 2On that same day the enemies of the Jews perished; no one resisted, because they feared them. 3The chief provincial governors, the princes, and the royal secretaries were paying honor to the Jews, because fear of Mordecai weighed upon them. 4The king's decree required that Mordecai's name be held in honor throughout the kingdom.b 6Now in the city of Susa the Jews killed five hundred people, 7including Pharsannestain, Delphon, Phasga, 8Pharadatha, Barea, Sarbacha, 9Marmasima, Aruphaeus, Arsaeus, Zabutheus, 10the ten sons of Haman son of Hammedatha, the Bougean, the enemy of the Jews—and they indulgedc themselves in plunder.

11That very day the number of those killed in Susa was reported to the king. 12The king said to Esther, “In Susa, the capital, the Jews have destroyed five hundred people. What do you suppose they have done in the surrounding countryside? Whatever more you ask will be done for you.” 13And Esther said to the king, “Let the Jews be allowed to do the same tomorrow. Also, hang up the bodies of Haman's ten sons.” 14So he permitted this to be done, and handed over to the Jews of the city the bodies of Haman's sons to hang up. 15The Jews who were in Susa gathered on the fourteenth and killed three hundred people, but took no plunder.

16Now the other Jews in the kingdom gathered to defend themselves, and got relief from their enemies. They destroyed fifteen thousand of them, but did not engage in plunder. 17On the fourteenth day they rested and made that same day a day of rest, celebrating it with joy and gladness. 18The Jews who were in Susa, the capital, came together also on the fourteenth, but did not rest. They celebrated the fifteenth with joy and gladness. 19On this account then the Jews who are scattered around the country outside Susa keep the fourteenth of Adar as a joyful holiday, and send presents of food to one another, while those who live in the large cities keep the fifteenth day of Adar as their joyful holiday, also sending presents to one another.

20Mordecai recorded these things in a book, and sent it to the Jews in the kingdom of Artaxerxes both near and far, 21telling them that they should keep the fourteenth and fifteenth days of Adar, 22for on these days the Jews got relief from their enemies. The whole month (namely, Adar), in which their condition had been changed from sorrow into gladness and from a time of distress to a holiday, was to be celebrated as a time for feastinga and gladness and for sending presents of food to their friends and to the poor.

23So the Jews accepted what Mordecai had written to them 24—how Haman son of Hammedatha, the Macedonian,b fought against them, how he made a decree and cast lotsc to destroy them, 25and how he went in to the king, telling him to hang Mordecai; but the wicked plot he had devised against the Jews came back upon himself, and he and his sons were hanged. 26Therefore these days were called “Purim,” because of the lots (for in their language this is the word that means “lots”). And so, because of what was written in this letter, and because of what they had experienced in this affair and what had befallen them, Mordecai established this festival,d 27and the Jews took upon themselves, upon their descendants, and upon all who would join them, to observe it without fail.e These days of Purim should be a memorial and kept from generation to generation, in every city, family, and country. 28These days of Purim were to be observed for all time, and the commemoration of them was never to cease among their descendants.

29Then Queen Esther daughter of Aminadab along with Mordecai the Jew wrote down what they had done, and gave full authority to the letter about Purim.f 31And Mordecai and Queen Esther established this decision on their own responsibility, pledging their own well-being to the plan.e32Esther established it by a decree forever, and it was written for a memorial.

10

The king levied a tax upon his kingdom both by land and sea. 2And as for his power and bravery, and the wealth and glory of his kingdom, they were recorded in the annals of the kings of the Persians and the Medes. 3Mordecai acted with authority on behalf of King Artaxerxes and was great in the kingdom, as well as honored by the Jews. His way of life was such as to make him beloved to his whole nation.

                 

ADDITION F

4aAnd Mordecai said, “These things have come from God; 5for I remember the dream that I had concerning these matters, and none of them has failed to be fulfilled. 6There was the little spring that became a river, and there was light and sun and abundant water—the river is Esther, whom the king married and made queen. 7The two dragons are Haman and myself. 8The nations are those that gathered to destroy the name of the Jews. 9And my nation, this is Israel, who cried out to God and was saved. The Lord has saved his people; the Lord has rescued us from all these evils; God has done great signs and wonders, wonders that have never happened among the nations. 10For this purpose he made two lots, one for the people of God and one for all the nations, 11and these two lots came to the hour and moment and day of decision before God and among all the nations. 12And God remembered his people and vindicated his inheritance. 13So they will observe these days in the month of Adar, on the fourteenth and fifteenthb of that month, with an assembly and joy and gladness before God, from generation to generation forever among his people Israel.”

11

In the fourth year of the reign of Ptolemy and Cleopatra, Dositheus, who said that he was a priest and a Levite,c and his son Ptolemy brought to Egyptd the preceding Letter about Purim, which they said was authentic and had been translated by Lysimachus son of Ptolemy, one of the residents of Jerusalem.

                 

END OF ADDITION F

Addition A  
11.2–12: Mordecai's prophetic dream of impending danger to the Jews. 11: The odd chapter numbers derive from Jerome's Latin translation of Esther in which the “extra” Greek portions were grouped together following the chapters that corresponded to the Hebrew narrative. Thus Addition A became Esther 11.1, right after Esther 10.3 Artaxerxes, a mistranslation of the Heb “Ahasuerus,” that is, Xerxes I (486–465 bce); the second year would be 485. Month names in Esther are Babylonian; Nisan, March-April, is the first month of the new year. Thus, Mordecai's dream comes on New Year's Day. By beginning the story with Mordecai, Greek Esther reframes the narrative to give Mordecai greater prominence. Addition F, by the same author, brings Greek Esther to its close with the interpretation of the dream. Mordecai's name derives from the name of the Babylonian god Marduk, whose creation of the world was reenacted every new year in Babylon. Mordecai's genealogy connecting him with King Saul (1 Sam 9.1; 2 Sam 16.5–18) is repeated in 2.5 where it is located in Hebrew Esther. 3: Jew (Heb “yehudi”), originally meaning someone from the kingdom of Judah (2 Kings 16.6), is used here in its later sense of an adherent to Judaism. Susa, westernmost of the three capital cities of the Persian empire in northwestern Iran. In contrast to Heb Esther, Mordecai is already an important royal official. 4: Mordecai would be well over one hundred years old by 485 bce if he, along with Judah's last king Jeconiah (Jehoiachin), had been exiled by Nebuchadnezzar in 597 (2 Kings 24.8–16). As in other historical romances, the author takes liberties with actual chronology. 5: Noises … tumult on the earth, the language of cosmic chaos is typical of apocalyptic texts (see Isa 24.17–20; Dan 12.1,4). 6: Two great dragons, Mordecai and Haman (see Addition F 10.7). Based on earlier Canaanite models, God defeats the chaos dragon (a sea monster) at the time of creation (Pss 74.13; 89.10; Isa 27.1; 51.9–10; Job 26.12–13); imagery from this primordial battle frequently appears in apocalyptic literature (Dan 7; Rev 12.3; 13.2; 20.2). Two dragons (see 2 Esd 6.49–52) are unusual and may reflect Persian influence. 7: Righteous nation, the Jews (see Dan 7.27). Unlike the Heb, Gk Esther perceives the entire Gentile (non-Jewish) world as a danger to the Jews. 10: Cried out (Ex 3.7; Jdt 4.9,12,15). Tiny spring and great river refer to Esther (10.6). 11: Light and morning, symbolizing joy, salvation, and new life (Pss 30.5; 46.5; 112.4; Isa 33.2). Lowly were exalted, 1 Sam 2.4–9. One held in honor is Haman (12.6). 12: What God had determined to do, in contrast to the Heb, all events in Gk Esther are foreordained by God, although Mordecai does not yet fully understand the dream's symbolism (10.4–9).
12.1–6: Mordecai saves the king's life. It is unclear whether this conspiracy is the same as the one in Esth 2.19–23 of the Heb text or an earlier intrigue. 5: The king rewarded Mordecai immediately. This conflicts with 6.1–3, and suggests that this section is a secondary addition. 6: The Gk text suggests (in contrast to the Heb) that Haman took part in the eunuchs’ foiled plot and thus provides a motivation for Mordecai's and Haman's subsequent actions. Bougean (see also 3.1) likely reflecting the Heb word “Agagite,” which connects Haman to the Amalekite king Agag, Saul's vanquished enemy (see 1 Sam 15.8). Mordecai and Haman share an ancestral enmity (Ex 17.8–16; Num 24.7).
1.1–9: Artaxerxes's banquet. 1: Artaxerxes see 11.2n. Ethiopia (Heb “Cush”), in the Bible this term refers to the territory of modern Sudan and Ethiopia. 3–4: Greek writers mention fabulous feasts given by Persian kings; Ahasuerus's banquet, with its exaggerated length of one hundred eighty days (cf. Jdt 1.16), is the first of several that occur at key points in the story. Friends, a special class of courtiers. 5: Festivity, or marriage feast (see textual note b), which would clarify the behavior of the king and Vashti (see 1.11). Six days, 1.10 (and Heb 1.5,10) says the party lasted seven days. 6–7: The description, which emphasizes power and wealth, is more extravagant than in the Heb version. 8: According to a fixed rule, ancient sources suggest that the king set the pace for drinking (Hist. 1.33), and all guests drank when he drank. 9: There are no ancient references to Vashti, whose name means “beloved”; Xerxes I's queen was Amestris (Hist. 7.61). Queen Vashti gave a drinking party for the women, emphasizes the separate gendered spheres of king and queen, a factor in Esther's later bravery.
1.10–22: Queen Vashti's downfall. 10: Eunuchs were castrated males who served in the Persian court. The list of their names lends the story an air of authenticity. 11: Proclaim her as queen, in contrast to the Heb, Vashti is summoned for her official coronation as well as for display. 12: The circumstances will be reversed when Esther approaches the king without having been summoned (4.11,16,15). 13–14: Three governors rather than the seven officials named in the Heb. 16–18: The fear of a feminine insurrection against patriarchal order lies just below the surface of many ancient myths and legends. Contrary to Muchaeus's dire imaginings, the real danger will come in the form of a conspiracy by palace bodyguards (2.21). 19: There is no historical evidence that the laws of the Medes and the Persians (Esth 8.8; Dan 6.9,13) were unalterable. The phrase sets up a narrative tension between rigid legalism and the requirements of true justice. 20: By issuing an absurdly unenforceable decree, the foolish king draws attention to his failure at ruling his own wife. 22: The first of several decrees in the book (see 2.8; 3.12,13; 8.9–11; 9.20–22,29–32). Persian royal edicts were issued both in Aramaic, the official language of Persian diplomacy, and in the languages of subject peoples (see Ezra 6.3–5).
2.1–18: Esther becomes queen. 2.1–4: The king agrees to seek a new queen. 1: Here the search for a replacement occurs after the king forgets Vashti, while in the Heb the search begins because the king remembers Vashti's act. 2: Cf. 1 Kings 1.1–3. Consistent with its concern for moral rectitude, the Gk version adds that the winning girl must be virtuous as well as beautiful. 3: In patriarchal societies, a virgin bride ensures the paternity of children within the marriage; here it may also be a convention of historical romance. Contrary to the story here, Persian law apparently required kings to marry only women from certain noble Persian families (Hist. 3.84).
2.5–7: Mordecai and Esther. 5–6: For a second time, the Gk introduces Mordecai (see 11.2–4n.). 7: The name Esther derives from Ishtar, the Babylonian goddess of sexuality and war (the deities Marduk and Ishtar were cousins), or from the Persian word for “star,” or both. The Gk fails to mention Esther's Heb name, Hadassah (see 2.7 in the Heb). Aminadab, in the Heb (2.15) Esther's father is Abihail. 8: By beginning the book (11.2–12) with Mordecai's prophetic dream, the Gk version suggests that Esther arrives at court according to divine plan (see 10.4–6). Neither the Heb nor the Gk mentions Esther's feelings when she was brought to Susa. This is contradicted later in one of the Gk additions (14.15–18)—another indication that these indeed were additions rather than an original part of the book. 9: In winning the favor of Gai (foreshadowing 2.15,17; 5.8; 7.3), Esther resembles Joseph in the house of Potiphar (Gen 39.2–6) and Daniel at the Babylonian court (Dan 1.9). 10: Esther's silence about her Jewish identity (reiterated in v. 20) demonstrates her submissive nature while heightening narrative suspense.
2.12–18: Esther becomes queen. 14: The impossibility of seeing the king again unless summoned by name foreshadows Esther's dilemma in 4.11–16 and 15.1–6. 16: Adar, February-March. The Heb gives a different month, Tebeth (December-January). In the seventh year of his reign, Ahasuerus has been testing queen candidates now for about four years. 18: Another in the series of banquets (see 1.3n.) that will climax with the feast of Purim. Remission of taxes, the Gk correctly interprets the Hebrew term “holiday” in economic terms.
2.19–23: Mordecai and Esther save the king's life. This may be a second version of the plot in 12.1–6 or a different episode altogether. 20: Mode of life, in contrast to the Heb, which never notes Esther's religious observance. 21: Unlike the Heb, the conspirators in the Gk are motivated by jealousy of Mordecai (see Dan 6.3–5). 23: Hanged, impaled, not strangled with a rope, foreshadowing 5.14; 7.9–10; 9.13–14. The royal library, an official archive of royal decrees (cf. 10.2; 1 Kings 14.19,29; 2 Chr 25.26; 32.32).
3.1–13: Haman plots to annihilate the Jews. 1: Bougean, see 12.6n. 2: The reasons for Mordecai's refusal to do obeisance are unclear but possibly explained in the Gk by Mordecai's prayer (13.14) or by the fact that Jews and Agagites were traditionally enemies; see 12.6n. 4: Day after day, wording reminiscent of Joseph's resistance to the blandishments of Potiphar's wife (Gen 39.10). 7: The twelfth year, Esther has been queen for five years. The Heb word for lot, “pur” (pl. “purim”), is borrowed from Akkadian. Haman resorts to this common form of divination (Hist. 3.128) known also to the Israelites (1 Sam 14.42). Adar, February-March. Instead of the fourteenth day, 8.12 of the Gk and Heb rightly cite the thirteenth. 8: Haman's manipulation of the pliable king (see 1.16–20) begins with the truth: the Jews were indeed scattered (Zech 7.14), and like other subject peoples in the Persian empire, their laws were different (Deut 4.5–6). He slides into falsehood in asserting that Jews do not keep the laws of the king. 9: Ten thousand talents of silver, equal in value to more than a hundred million US dollars. 10: The king's signet ring gave Haman unlimited power to sign documents in the king's name (8.2,8; cf. Gen 41.41–42; 1 Kings 21.8–9). 12: In his own language, see 1.22n. 13: Couriers, the Persian empire's communication system was renowned (Hist. 8.98). A given day, the thirteenth (see 8.12, Gk and Heb). Adar, February-March.
Addition B  
13.1–7: The text of the king's letter authorizing the slaughter of the Jews. This addition to the Gk version of Esther was composed in Gk by the same author as 16.1–24 (Addition E). The florid Gk style as well as the arrangement of rhetorical motifs resembles 3 Macc 2.12–29 (first century bce). The letter's grandiloquent rhetoric further illustrates Haman's guile (cf. 3.12), while its wordiness slows down the story, heightening dramatic tension. This horrific edict is resoundingly reversed in Addition E. 6: Fourteenth day, a correction of the Gk's “thirteenth” (see the Hebrew text 3.13; 8.12; 9.1; cf. Gk 16.20; 8.12). Adar, February-March. 7: Hades, the underworld and abode of the dead (Heb “Sheol”).
3.14–15: Haman and the king celebrate the publication of the decree.  
4.1–17: Mordecai persuades Esther to risk her life to save her people. 1: Sackcloth and ashes and torn clothing were traditional signs of mourning and repentance (2 Sam 3.31; Job 42.6; Jon 3.5; Dan 9.3). 2: By remaining outside the king's gate Mordecai signals that his Jewish identity outweighs his privileged status as an official in the Persian court (cf. 2.19). 4: Esther has obeyed Mordecai and kept her Jewish identity a secret; she is unaware of the edict. 11: Like other biblical heroes called upon to save their people (Ex 3.11; 4.10; 10.28; Judg 6.15; Jer 1.6; Lk 1.34), Esther initially objects. Since I was called to go to the king, see 2.14. 14: From another quarter, divine providence according to Gk 10.4–5; the phrase is ambiguous in Heb Esther. Who knows? Often precedes an expression of hope for divine mercy (2 Sam 12.22; Joel 2.14; Jon 3.9). 16–17: Resolving to act contrary to the law (see 4.11) on behalf of her people, Esther takes charge (anticipating 9.29). Communal or individual fasting was a rite of repentance believed to influence the deity (Lev 16.29–31; Judg 20.26; 2 Sam 12.16; 1 Kings 21.27; Jon 3.5,8; Ezra 8.21–23; Joel 1.14; 2.12,15; 1 Macc 3.47).
Addition C  
13.8–14.19: The prayers of Mordecai and Esther give the book an explicitly religious tone. Both contain themes common to late national laments (Neh 9; Dan 9; Jdt 9:7–14).
13.8–18: Mordecai's prayer and the people's response. 12–14: Mordecai justifies his refusal to bow down to Haman (3.2) on religious grounds (cf. Dan 3.12,16–18). 16: Mordecai is confident in the god who liberated the Israelites, God's portion (Deut 32.9), from enslavement in Egypt (Ex 1–14).
14.1–19: Esther humbly petitions God. Her long prayer (see especially Jdt 9) resembles Mordecai's shorter one in its sincere, if conventional, piety and concern for religious self-justification. 2: Humble garments, filth, and disarray are appropriate to penitential prayer (2 Kings 19.1; Neh 1.4; Dan 9.3–4; Jdt 9.1). 6: We have sinned explains the exile as divine punishment (Jer 25; Ezek 9:8–10). 8: Bitter slavery interprets the exile and Diaspora in terms evocative of bondage in Egypt (Ex 1–14). 9: To abolish what your mouth has ordained invokes God's eternal covenant with Israel (contrast Persian law in 1.19; Dan 6.7,8,12). Your altar and your house refer to the ruined Temple in Jerusalem (2 Macc 14.33; 3 Macc 5.43), a subject absent in the Heb. 13: Despite her plea for eloquent speech, in 15.5 it is her beauty which initially preserves Esther. Lion, Artaxerxes (see Prov 19.12; 20.2). 15: Abhor the bed of the uncircumcised, reflecting prohibition of mixed marriage (Deut 7.3; Ezra 10.2; Neh 13.23–27; contrast Ruth 4.10–13). Wicked, uncircumcised, alien, non-Jews. Unlike the Heb text, Gk Esther generally takes a negative view of Gentiles. 16: The sign upon Esther's head is the crown that she abhors as a filthy rag (lit., a rag soaked in menstrual blood; see Lev 15.19–24; Isa 64.6; contrast Deut 6.9). 17: Esther observes the Jewish dietary laws (Lev 11; see Dan 1.8, 13 15; Jdt 12.1–2). The wine of libations, wine dedicated to other gods.
Addition D  
15.1–16: Esther approaches the king. Although contiguous with Addition C, Addition D's dramatic narrative content differs from the conventional language of prayer contained in Addition C. This chapter expands 5.1–2 in the Heb text, heightening the suspense with added details and, consistent with the Gk version's theological perspective, crediting Esther's success to God's intervention. Although God is the hero of this episode, Esther here becomes more definitively the hero of the story. 1: Esther's preparations call to mind an epic hero arming for battle (see Iliad 19.338–39; 360–91; 1 Sam 17.5–7,38–39; see also Jdt 10.3; 12.15). 7–8: This episode, absent in the Heb, portrays an Esther undone by feminine weakness and dependent upon God. God changed the spirit of the king, see 1 Sam 10.9. 9: Husband, Gk “brother” denoting intimacy and affection. 13: Like an angel of God, see 2 Sam 14.20. The phrase (not found in the Heb) implies wisdom and absence of evil intent. 15: Fainted, see 15.7n.
5.3–8: Esther invites the king and Haman to dinner. 3: Half of my kingdom, a common folktale motif (see Mk 6.22–23). 4: Esther frames her invitation in self-effacing terms. Dinner, see 1.3n. Food, reassuring and nurturing, often figures in stories of women confronting powerful men alone (Judg 5.25; 2 Sam 13.6–10; Jdt 10.5; 12.1,17–20).; Esther works indirectly to achieve her goal.
5.9–14: Haman's happiness is spoiled. 11–12: Haman's boasting sets him up as an arrogant fool ripe for a fall, a theme also found in wisdom literature (Prov 11.28; 13.3; 16.5,18; 27.1; 29.20). Zosara (Heb “Zeresh”), Esther's negative counterpart. 14: Zosara is an exemplary son-bearing wife (9.7–10) and loyal counsellor to her husband (Prov. 31.11). Gallows (also 9.13–14), see 2.23n. Fifty cubits, ca. 72 ft (22m), an exaggerated height. Only the king can order an execution.
6.1–13: Mordecai's triumph. 1: The Lord took sleep from the king, unlike the Heb, the Gk ascribes the events of the Esther story to divine intervention (11.1–12; 10.4–12; 4.14n.; 15.1–16). A sleepless king appears in numerous folktales (Dan 6.18; 1 Esd 3.3). 3: Herodotus (Hist. 8.85,90) notes that Persian kings kept records of courtiers’ noble deeds. You have not done anything for him, in contrast to Mordecai's royal reward for reporting the earlier plot in Gk Addition A (see 12.5). 8: A robe and a horse were gestures of favor (Gen 37.3; 41.42; 1 Sam 18.4; 1 Kings 1.33). 12: Haman covered his head as a sign of grief (2 Sam 15.30; 19.4; Jer 14.4), foreshadowing his own demise, as his wife and friends recognize (v.13). 13: Because the living God is with him (lacking in the Heb text), an example of Gentile respect for the Jewish God, Zosara and Haman's friends make explicit the story's theme of divine retribution and Jewish triumph (11.1–12; 15.1–16; 6.1; 10.4–12; 4.14n.; see Josh 2.6–14; Jdt 5.20–21; 3 Macc 3.8–10,31).
6.14–7.10: Esther's second banquet and Haman's fall. 7.2: Half of my kingdom, see 5.3n. 4: Sold, probably an allusion to Haman's bribe in 3.11 (see 4.7; but note the metaphorical use of the verb in Deut 32.30; Judg 2.14; 3.8; 4.2,9; 10.7). Shame on the king's court, the king would be shamed if his queen were dishonored. 6: Like Esther before the king in 15.5, now Haman is terrified in the presence of the king and queen. 8: Assault my wife, Artaxerxes misinterprets Haman's gesture as a sexual assault on the queen, an unpardonable affront to both male and royal honor and, as such, a capital offense. 9–10: Bugathan, Heb “Harbona.” Gallows, see 2.23n., an ironic reversal of the death Haman intended for Mordecai.
8.1–12: The king shows favor to Esther, Mordecai, and the Jews. 1: In 3.9, Haman offered the king much silver; now the king gives Haman's wealth to Esther. 2: Haman's position as grand vizier (3.10) becomes Mordecai's with the transfer of the king's signet ring (see v. 8; 3.10n.), another ironic inversion of the two figures. 5: That Haman wrote, Esther diplomatically dissociates the king from the edict that condemned the Jews. 8: The king's earlier edict cannot be contravened (1.19n.), but a new edict can neutralize the former's intent. 9: First month … Nisan (March-April), Heb “third month … Sivan” (May-June). In its own language, see 1.22n. 11: This explicit permission for the Jews … to observe their own laws (see 3.8n.; 13.4–5), which is a distinctly religious concern, is lacking in the Heb. 12: The date of the intended extermination (3.7,13) becomes a day of triumph and validates the Purim festival (see 9.21). Adar, February-March.
Addition E  
16.1–24: The king's second letter. Denunciation of Haman, praise of Mordecai and Esther, and direction to his subjects to help the Jews. Addition E to the Gk version of Esther provides a counterpoint to Addition B (13.1–17). Not only the distinctive Greek style of Additions B and E, but also the fact that E reverses the king's command and commendation of Haman in B, suggest that both come from the same author. The Gentile king refers in the most positive terms to the Jews and their God (cf. Ex 9.27; 18.10–11; Num 22–24; 2 Kings 5.15; Dan 2.47; 3.29; 4.1–3,34–37; 6.26–27; Jdt 5.5–21). 2: Benefactors, a reference to the king. 10: Depicting Haman as a Macedonian scheming to overthrow Persian rule (v. 14; cf. 12.6) is a plot twist not found in the Heb. This may be an allusion to the conquest of Persia by the Macedonian Alexander the Great in 333 bce, an event already in the past when Addition E was composed. 11: Our father, 13.6. Second to the royal throne, 13.3 (2 Chr 28.7; 1 Esd 3.7). 17: Letters sent by Haman, see 8.8n. 18: The Gk's reference to the death of Haman's family contradicts 7.9 and 9.7–10,13–14. 19: Their own laws (absent in the Heb), see vv. 15–16; 8.11n. 21: Chosen people, Deut 7.6; 1 Kings 3.8; 1 Chr 16.13; Ps 105.6; Isa 43.20 (see Esth 13.15–17). 22–23: These verses, addressed to all the king's subjects, may hint at a non-Jewish origin for the Purim festival.
8.13–17: Dispatch of the king's decree. 14: See 3.13n. 17: Gentiles were circumcised and became Jews, the Gk here interprets literally the ambiguous wording of the Heb.
9.1–19: The Jews triumph over their enemies. 2: No one resisted, contradicts the Heb (“no one could withstand them”), and vv. 11,16. 10: The death of the ten sons of Haman agrees with the Heb but contradicts 16.18 (see note). Indulged themselves in plunder contradicted by both the Heb and Gk 9:15–16. 12–15: Notice of the extra day for observing the king's edict is probably included to explain why the city Jews of Susa celebrated Purim on the fifteenth of Adar and rural Jews on the fourteenth (see 9.18–19). Plunder, see v.10n. 16: Destroyed fifteen thousand, Heb “seventy-five thousand.”
18–19: Differences in Purim dates are explained (see vv. 12–15n.). Jews today continue to observe Purim with feasting and presents of food.
9.20–32: The inauguration of the feast of Purim. The emphasis here upon the written word, a particular concern in postexilic Judaism, was probably intended to legitimize a festival not mentioned in the Torah (cf. the origin of Hanukkah in 1 Macc 4.56–59; 2 Macc 1.1–2.28; 10.1–8). 21: See 9.12–15n. 22: Purim commemorates not the day of the Jews’ military triumph, but the day they obtained their relief. Sorrow into gladness, see Isa 61.3; Jer 31.13. 24–26: This plot summary, which does not mention Esther, differs slightly from the Heb version. The festival came to be called “Purim” for the lot, Heb “pur” (pl. “purim”), which Haman cast (see 3.7n.). 32: Esther established it, Queen Esther is the only woman in the Bible credited with establishing a religious observance.
10.1–3: The greatness of Artaxerxes and Mordecai. 1: This seemingly irrelevant comment may imply that the king prospered with Mordecai's assistance (see Gen 47.1–26). 2: Recorded in the annals, a standard formula for historical reports in Kings and Chronicles (1 Kings 14.19,29; 2 Chr 25.26; 32.32).
Addition F  
10.4–13: Epilogue: Mordecai's dream explained. This addition rounds out the Gk version of Esther by interpreting Mordecai's dream in Addition A with which the book began and which was written by the same author (11.2–12n.). 4: These things have come from God, the theme of Gk Esther (11.12; 4.14; 15.8; 6.1,13; 16.4; see Gen 45.5–8; Ps 118.23). 6: Light and sun, 11.11n.; 8.16. 8: Name, in ancient times, the essence of one's identity resided in one's name. 10: Two lots, not mentioned in 11.2–12. This verse may represent an alternative derivation for Purim. It assumes a different context for the “lots” that give Purim its name (9.23; 3.7n.), understanding them as symbols of destiny (Dan 12.13; Isa 17.14; Jer 13.25). A similar concept appears in the Dead Sea Scrolls (1QS 2.2,5; 3.1–4.26). 13: So they will observe these days, see 9.20–22.
11.1: The colophon to Gk Esther provides a probable date reference for the Gk translation. Ptolemy and Cleopatra, because three kings of Egypt named Ptolemy had wives named Cleopatra, the fourth year could be 114–113, 78–77, or 49–48 bce. Dositheus, a common Hellenistic name (2 Macc 12.19,35; 3 Macc 1.3); presumably a copyist, he affirms the text's authenticity and his own religious authority. Letter about Purim, probably the entire book of Esther. Lysimachus, a Greek name (cf. 2 Macc 4.29), likely the translator of Heb Esther into Gk (cf. the Greek translator's prologue to Sirach).
a Chapters 11.2—12.6 correspond to chapter A 1-17 in some translations.
b Gk Semeios
c Or Voices
d Gk their own evils
a Other ancient authorities lack to Ethiopia
b Gk marriage feast
c Gk Astin
a Gk Astin
b Gk Astin has said thus and so
c Gk Semeios
a Gk lacks of food
a Gk all his
b Gk him
c Gk he
d Other ancient witnesses read thirteenth; see 8.12
e Gk lacks the decree
f Chapter 13.1-7 corresponds to chapter B 1-7 in some translations.
a Gk the city
b Gk When her
c Other ancient witnesses add 6So Hachratheus went out to Mordecai in the street of the city opposite the city gate.
a Chapters 13.8—15.16 correspond to chapters C 1-30 and D 1-16 in some translations.
b Gk he
c Gk for they are eying us
d Gk mouth
a Gk brother
b Meaning of Gk uncertain
c In Greek, Chapter D replaces verses 1 and 2 in Hebrew.
a Gk is not worthy of
a Gk slanderer
b Gk him
c Gk country
d Gk If I
e Gk It was written
a Chapter 16.1-24 corresponds to chapter E 1-24 in some translations.
b Gk matters beside (your) feet
c Gk our spirit
d Gk greatest
a Other ancient authorities read for us
b Meaning of Gk uncertain. Some ancient authorities add verse 5, So the Jews struck down all their enemies with the sword, killing and destroying them, and they did as they pleased to those who hated them.
c Other ancient authorities read did not indulge
a Gk of weddings
b Other ancient witnesses read the Bougean
c Gk a lot
d Gk he established (it)
e Meaning of Gk uncertain
f Verse 30 in Heb is lacking in Gk: Letters were sent to all the Jews, to the one hundred twenty-seven provinces of the kingdom of Ahasuerus, in words of peace and truth.
a Chapter 10.4-13 and 11.1 correspond to chapter F 1-11 in some translations.
b Other ancient authorities lack and fifteenth
c Or priest, and Levitas
d Cn: Gk brought in