The words If it please the king are a standard formula of courtly etiquette both in the Old Testament and in the ancient Near Eastern world (see also 3.9; 5.4, 8; 7.3; 8.5; 9.13). These words serve the function of allowing a subordinate person to suggest something to the king.
In the Hebrew Memucan addresses the king in the third person in verses 19 and 20, as in Revised Standard Version and New American Bible. Since in some languages this gives the impression that Memucan is speaking about the king rather than to the king, many translations shift to the second person here, as in Today’s English Version. Bible en français courant says “If it seems good to you [singular], Majesty, issue a decree forbidding Vashti forever to come before you [singular] ….” If a change is made from the third person to the second person pronoun, it should be the pronoun of respect, which is sometimes the second person plural. Some languages may not use a pronoun of respect but will indicate respect by using a title such as “Sir the Great One” or “Father Great Master,” or in English “Your Majesty” or “His Majesty.”
Let it be written among the laws of the Persians and the Medes: the verb for let it be written is normally translated literally as future tense in English, but it may need to be stated as a third person command in some languages; for example, “it should be written.” The Hebrew does not have an agent here for the verb “to write.” It is not likely that the king himself did the actual writing. No doubt this task was given to one of the “king’s secretaries” (see 3.12) or to some other official. The preposition translated as among in Revised Standard Version may also be translated “in” (New International Version) or “into” (New Jerusalem Bible). New Jerusalem Bible says “incorporated into the laws,” and Revised English Bible says “inscribed among the laws.” The word used for laws here is dat, first used in verse 8 above.
The Persians and the Medes: see comments on 1.3.
So that it may not be altered: in this verse the reader first learns that a royal decree cannot be altered or changed once it has been issued. Whether this was historically true of the Persian legal system is not certain (compare Dan 6.8, 12, 15), but later in the story of Esther this becomes a crucial element, as Haman issues a decree that will lead to the destruction of the Jewish people (chapter 3).
All previous mention of Vashti has referred to her in the Hebrew as “Queen Vashti” (1.9, 11, 15, 17) or “Vashti the queen” (1.11, 16), but from this point on in the narrative, the title of queen is never again used with her name (1.19; 2.1, 4, 17). The omission is no doubt deliberate and should be respected in translation.
To come no more before King Ahasuerus: literally “not [ever] she may come before the King Ahasuerus.” Hebrew has the simple negative “not.” Since the queen had no doubt previously appeared in court before the king, many translations add a word to reflect that assumption: no more (Revised Standard Version), “never again” (New International Version, New Jerusalem Bible), “not again” (Revised English Bible).
King Ahasuerus is advised to give her royal position to another who is better than she. The advice given to the king is that Vashti’s royal position, that is, her official status as the king’s wife, should be taken from her and given to another woman (see comments on 1.9). The king should no longer allow her to hold the rank of queen (Today’s English Version). The Hebrew word translated as better in Revised Standard Version and Today’s English Version is ambiguous and does not indicate how another woman may be better than Vashti, whether in moral qualities or in physical beauty or both. Nueva Biblia Española and Parola Del Signore: La Bibbia in Lingua Corrente omit the word altogether: “granting the title of queen to a woman other than her.” But the idea of comparison should be translated. In the context of this narrative, better appears to mean “more obedient.” Many versions use the words “worthier” (New Jerusalem Bible) or “more worthy” (New Jerusalem Bible, New American Bible), which suggests that the focus is on her behavior rather than her appearance.
In some languages it may be possible to say “someone who is good surpass her” or “someone who surpasses her in good,” without specifying how she will be better than Vashti.
Septuagint 1.19
So that it may not be altered: the four Greek words underlying the New Revised Standard Version translation are difficult to interpret; literally they are “and may it not otherway be made better.” According to New Revised Standard Version, the meaning is the same as in the Hebrew text, that is, the laws cannot be changed once they are written. A more natural translation of the Greek phrase is something similar to Today’s English Version: “There is no other way,” that is, there is no other solution available for the king except to make this law (so also Biblia Dios Habla Hoy). Bible en français courant says “There is no other decision to make” (so also Traduction œcuménique de la Bible).
Interestingly Die Bibel im heutigen Deutsch combines both interpretations, and perhaps this is the better solution: “This must be recorded among the laws of the Medes and Persians, which are irrevocable. Any other decision is excluded.” By this means translators may make explicit that the laws of the Medes and Persians cannot be changed, while at the same time choosing the interpretation found in Today’s English Version, Bible en français courant, and Traduction œcuménique de la Bible, that is, “there is no other choice that the king can make.” The Greek expresses Muchaeus’ recommendations in very formal terms in the third person. The first recommendations are also stated in the passive voice as though in legal terminology. The Greek refers to “the queen” instead of naming her, as the Hebrew does. It is not clear whether Today’s English Version harmonizes with the Hebrew or names the queen for stylistic reasons.
Her royal rank: literally “her kingdom” (or, “her reign”).
Quoted with permission from Omanson, Roger L. and Noss, Philip A. A Handbook on the Book of Esther — Deuterocanon: The Greek Text. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .