When Mordecai learned: Mordecai did not “learn” something literally as a schoolchild does. He “came to know” or “found out” (FOX) what had happened. The Hebrew is literally “he knew.”

Mordecai rent his clothes: tearing of clothing was a customary way of expressing great emotion such as anger, grief, and humiliation. In this context Mordecai’s emotion is probably “anguish” (Good News Translation) or mourning. It may be necessary to make explicit the reason why he tears his clothes, as Good News Translation has done.

Sackcloth and ashes were symbols of mourning and grief. They occur frequently in the Old Testament, accompanied by various actions. The action may be walking as here; often it is sitting (Jonah 3.6); and occasionally it is lying down (4.3 below). Sackcloth was a coarse cloth made out of goat hair or camel hair that was used for making bags or clothing (see Gen 37.34; 42.25; 2 Sam 3.31). Although it was not always a sack, some translations describe it as “sack-clothing,” that is, clothing made from cloth of sacks. In other languages it may be referred to as “mourning cloth.” Ashes were put on one’s head (see 2 Sam 13.19), and this is made explicit in some translations (Good News Translation, Bible en français courant).

He put on sackcloth and ashes uses the one verb for putting on clothing to refer to two different actions. However, in translation it may be necessary to use two distinct verbs that are appropriate to each gesture. For instance, it may be said, “he dressed [or, wrapped] himself in sackcloth,” and “he sprinkled [or, rubbed] ashes on his head.”

In some societies the meanings of these gestures may not be known. However, instead of making cultural adaptations in the translation, it is preferable to make the meaning clear in the context. For example, it could be said, “he dressed in sackcloth and sprinkled ashes on his head to show that he was sorrowing” or “that he was in great distress.” Another solution may be to use a footnote or a glossary entry to explain these Old Testament practices. In this way as much historical accuracy is retained in the translation as possible.

The midst of the city is not a specific location in the city. It indicates simply that Mordecai walked “through” the city (Good News Translation, New Jerusalem Bible), wailing or lamenting loudly and bitterly, or “with bitterness.” That Mordecai wept “with bitterness” means that he wept because of the intense misery that he experienced. The Hebrew idiom expresses not primarily a sense of anger but rather the sense of undergoing a severely unpleasant experience. In some languages this may be expressed with an idiom like “with sourness in his heart” or “with a darkened liver.” In other languages it may be better to avoid the figurative language of bitterness and say something like “crying loudly and very sadly” (New Century Version) or “crying out loudly with pain” (La Bible du Semeur).

Quoted with permission from Omanson, Roger L. and Noss, Philip A. A Handbook on Esther (The Hebrew Text). (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .

A fifth word is found in this verse relating to commands, pithgam, translated decree in some versions (Revised Standard Version, Traduction œcuménique de la Bible), “proclamation” in others (Good News Translation), and “edict” in still others (New International Version). The important components in this word are that the command is in written form and it is made known as a public pronouncement or proclamation. The verb is proclaimed is literally “will be heard.” In this context a possible model for translating this part of the verse is the following: “When all the people throughout all the land of the king hear the decree that he has made….” Many languages have a special verb for making an official proclamation that can be used in translating this verse. For instance, a decree may be “announced” or “declaimed,” or it may be “cried out.”

In the words vast as it is, the word “it” can refer to the decree, as in Segond (“When people become informed of this decree that is so important”), but nearly all interpreters understand “it” to refer to the size of the kingdom, as in Good News Translation; Revised English Bible has “throughout the length and breadth of the kingdom.”

For women to give honor to their husbands means in this context “to treat her husband with proper respect” (Good News Translation; also New Jerusalem Bible). In this narrative, though, to treat one’s husband with proper respect means more precisely to “bow to the authority of their husbands” (New Jerusalem Bible) or “to show herself to be submissive to her husband” (Bible en français courant). It is the opposite of showing contempt to one’s husband, referred to in verses 17 and 19 above. The translator may need to choose either “honor” or “obey,” depending on which is the more appropriate in the context.

The words high and low, like “great and small” in 1.5, refer primarily to social rank or position and not to age (Biblia Dios Habla Hoy “whatever their social position might be”). The Hebrew words “great” and “small” refer to the husbands (so Good News Translation, Traduction œcuménique de la Bible, Bible en français courant, and most translations). A few translations (Revised English Bible, Die Bibel im heutigen Deutsch) connect these words to the wives of the common people (1.17), that is, the low, and of the nobles (1.18), that is, the high: “all women, high and low alike, will give honour to their husbands.” Revised English Bible and Die Bibel im heutigen Deutsch are not the best models here.

Quoted with permission from Omanson, Roger L. and Noss, Philip A. A Handbook on Esther (The Hebrew Text). (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .

The king’s signet ring was a ring that had the king’s name or personal insignia engraved on it (see Jer 22.24). The ring was pressed into a substance such as wax on the seal of a document or object in order to show the king’s official signature. Such a ring was a sign of power and authority (see verse 12 below and 8.2, 8, 10). Good News Translation omits the words from his hand, since it is normally understood that when a ring is taken “off,” it is taken off the finger on which it is worn.

Translations such as “the king took off his ring” (Bible en français courant) or “the king removed his ring from his finger” (Traduction œcuménique de la Bible) fail to indicate the function of the ring. Even if one makes explicit that the ring was the sign of the king’s authority, its function as a seal may still be lost. Segond says “he removed the seal from his finger,” leaving it implicit that the seal was on a ring.

The enemy of the Jews: Haman’s ancestry was cited earlier (see verse 1 and comments), but here his description as the enemy of the Jews is introduced (see also 8.1; 9.10, 24).

Throughout the Book of Esther there are four different Hebrew words that are translated “enemy” or “foe” in Revised Standard Version: (1) The term here is from the root tsrr, meaning “to be hostile toward [someone],” or “to be in a state of conflict.” This same term occurs in 8.1; 9.10, 24. (2) The second term is related to the first and is from the root tsr, which means “oppressor, adversary, enemy.” This term occurs in 7.6, where Revised Standard Version renders it “a foe.” (3) The third term, from the root ʾyb, also occurs in 7.6 (also in 8.13; 9.1, 5, 16, 22) and means “to be an enemy to [someone].” Revised Standard Version translates this verbal form as “enemy” and “enemies.” (4) The fourth term, from the root snʾ, meaning “to hate,” occurs in 9.1, 5, 16, where Revised Standard Version translates as “foes” and “those who hate.” These different Hebrew terms are more or less synonymous, and translators will discover that there is usually an overlap of meaning in English translations. For example, in 9.1 New American Bible and New Jerusalem Bible translate both ʾyb and snʾ as “enemies.”

Words in the receptor language referring to the concept of “enmity” may include several components that the translator must be aware of. For instance, being enemies may mean hating each other, or it may mean being at war with each other without personally hating each other. It may also mean that a more powerful people is oppressing a weaker people, and therefore the powerful people are the enemies of the weaker people.

In this verse Haman is described as the enemy of the Jews because he was “the one who hated the Jews” or “the one who wanted to destroy the Jews.”

Quoted with permission from Omanson, Roger L. and Noss, Philip A. A Handbook on Esther (The Hebrew Text). (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .

All this refers to the honors that Haman recounts in the preceding verses. These honors do not satisfy him; they are of no use to him as long as Mordecai retains his position. Some versions highlight Haman’s emotions with regard to his riches and honors. They are of no value to him, they mean nothing to him (Good News Translation), or “they give him no pleasure” (Bible en français courant).

The words so long as I see may need to be expressed differently in many languages. The Hebrew text says literally “at every time.” New Jerusalem Bible says “all this means nothing to me every time I see that Jew Mordecai….” Traduction œcuménique de la Bible says “each time that I see….” The Septuagint has also interpreted this to be “whenever I see.” However, the Hebrew word translated “every” may also mean “all, whole” when it is followed by a singular noun, as is the case here. Therefore Revised Standard Version, Good News Translation, Bible en français courant, and others have interpreted this phrase to express duration, so long as. If this meaning is chosen by translators, they may find it necessary to restructure the sentence. A possible model is “the whole time that I am still seeing Mordecai the Jew sitting….” Either of the above interpretations is possible, so translators may choose to follow the interpretation of the base text that they normally follow.

Mordecai the Jew: neither the Hebrew nor the Greek imply the disgust and hatred expressed by the English translation “that Jew” (Good News Translation and Revised English Bible). “Mordecai the Jew” is an expression that occurs a number of times in Esther without this strong negative sense (see 6.10; 8.7; 9.29, 31; 10.3), and the Greek has used the same pattern.

Sitting at the king’s gate probably means that Mordecai had a position in the royal administration (see comment on 2.19). Revised English Bible says “in attendance at the king’s court.”

Quoted with permission from Omanson, Roger L. and Noss, Philip A. A Handbook on Esther (The Hebrew Text). (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .

This verse repeats and expands on 3.15a (see comments on 3.15 and on verse 10 above). However, as made clear by the Revised Standard Version translation, this verse emphasizes the speed with which the messengers carried out their task. New International Version translates “The couriers, riding the royal horses, raced out, spurred on….” Traduction œcuménique de la Bible says the couriers “went out in all haste, in all speed.” Because of the complexity of the sentence, it may be helpful to restructure as Good News Translation has done.

On Susa the capital see comments on 1.2. The Good News Translation translation as “Susa, the capital city” is misleading, since the acropolis is meant here and not the city itself.

Though “also” is not in the Hebrew text, Good News Translation has added it here for the same reason that the Greek translators did (see Septuagint at ESG 8.38[14]).

Quoted with permission from Omanson, Roger L. and Noss, Philip A. A Handbook on Esther (The Hebrew Text). (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .

The Hebrew has no transition word at the beginning of this verse. Some interpreters consider verse 10 to introduce a new episode in the discourse and begin a new paragraph here (Good News Translation, Revised English Bible, Biblia Dios Habla Hoy, Die Bibel im heutigen Deutsch). In order to mark that transition, Good News Translation inserts the word “Now” and then restructures the verse to make it easier to read.

Translators should note that English uses the pluperfect tense in this verse. This makes it clear that the author is explaining what had taken place earlier. There is no indication when Mordecai gave this advice to Esther, but it is important in understanding the development of the story of how Esther became queen and how she saved her people.

Her people or kindred translates two Hebrew words. The first word refers to one’s race or nationality; the second refers to one’s family or parentage. Some interpreters do not believe that a real distinction is made with these two words, but rather consider the point to be that Esther did not reveal that she was Jewish (so Good News Translation and Bible en français courant). However, many translations do maintain the distinction here and in 2.20 between the two Hebrew words: Revised English Bible “her race or family”; New American Bible “her nationality or family”; New Jerusalem Bible “her race or parentage.” For Esther to reveal that she is Jewish would not necessarily be to reveal that she is a relative of Mordecai, so translators may want to maintain the distinction found in the Hebrew.

Had charged translates a Hebrew verb meaning “to give an order,” “to command.” The rendering in Good News Translation, “on the advice of,” does not adequately express the sense that Mordecai had ordered Esther not to tell. Compare Revised English Bible, “because Mordecai had forbidden her to do so.” The writer does not explain why Mordecai instructed Esther to keep her race and relationship to him a secret. However, this secret is an important literary device, since the relationship becomes significant later in the development of the story. If keeping something “secret” has negative connotations, it may be preferable to follow the Hebrew as Revised Standard Version has done. An appropriate synonym may be used, “not to reveal” (New International Version), “not to divulge” (New Jerusalem Bible), or “not to tell” (New Revised Standard Version).

Quoted with permission from Omanson, Roger L. and Noss, Philip A. A Handbook on Esther (The Hebrew Text). (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .

All that had happened to him refers specifically to the difficulties that Mordecai has had with Haman.

The exact sum: the precise amount or quantity (see 3.9). It may be helpful in some languages to restate this expression as Good News Translation has done.

The king’s treasuries: see comments on 3.9.

For the destruction of the Jews: Haman’s promise of payment was for the purpose of bringing about the destruction of the Jews. Traduction œcuménique de la Bible, Biblia Dios Habla Hoy, and Parola Del Signore: La Bibbia in Lingua Corrente say “in exchange for the annihilation of the Jews.” In some languages it will be necessary to express an agent for the destruction of the Jews. This may be an indefinite “they,” or the role of the king may be made explicit: “in order for the king to cause them [or, people] to destroy the Jews” (see also comments on Septuagint in ESG 4.7).

Quoted with permission from Omanson, Roger L. and Noss, Philip A. A Handbook on Esther (The Hebrew Text). (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .

Mordecai returned to the king’s gate probably means that he “returned to court” (Revised English Bible) to carry out his duty. See comments on “sitting in the king’s gate” in 2.19. The honor that had been done to him had been a gesture, not a reward in the form of a promotion (however, note the promotion in 8.1-2). Mordecai returned to his post, while Haman hurried to his home (literally house).

Mourning is a literal translation of the Hebrew, and it is retained by most versions. Traduction œcuménique de la Bible gives this meaning in a note but says “despondent” in the text. Bible en français courant extends the meaning to say “shame,” which is stronger than Good News Translation‘s “embarrassment.” Covering one’s head with a veil (Revised English Bible “with his head veiled”) was a customary way of expressing grief or shame (see 2 Sam 15.30; Jer 14.3-4). New English Bible says he returned home with his head “uncovered,” but linguistic support for such a translation is very weak. Translators should choose how to translate this verse on the basis of the principles they have adopted for their translation. An alternative translation can be given in a footnote.

Quoted with permission from Omanson, Roger L. and Noss, Philip A. A Handbook on Esther (The Hebrew Text). (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .