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 .

In the story line this verse introduces Queen Vashti in preparation for the conflict that will make Esther queen in her place. The Hebrew version begins with an adverb also that serves a linking function in two ways. First, with respect to syntax it links this sentence to the preceding sentence. Second, with respect to the story it shows that the queen’s banquet is parallel to the king’s banquet. For these reasons Good News Translation sets the verse aside as a separate transitional paragraph and introduces it with a temporal adverb “Meanwhile.”

The Hebrew word for Queen is the feminine form malkah from the masculine melek “king.” It should be translated by a term that makes clear Vashti’s official position as royal wife. It does not mean that she was the queen mother or a queen ruling in her own right. In the Hebrew of this verse, “the queen” occurs in apposition to the name Vashti, or as an epithet: “Vashti, the Queen.” The same pattern occurs in verse 11, while in verse 12 she is referred to by her title, Queen Vashti. This contrast is retained in some versions as “Vashti the queen” and “Queen Vashti” (for instance, Traduction œcuménique de la Bible), while Revised Standard Version and Good News Translation simply translate “Queen Vashti” throughout the book.

The women: the Hebrew word translated women is sometimes used to mean “wife.” Biblia Dios Habla Hoy translates this word as “the wives of those invited”; but since the context does not clearly specify that the women were “wives,” it is better to use a more general term as in Revised Standard Version and Good News Translation.

The palace which belonged to King Ahasuerus: this is literally “the house of the royalty [or, kingdom] which [was] of the king Ahasuerus.” This is a more precise and detailed expression than the one that is often used for “palace,” namely, “the house of the king” (see 2.8, 13). The Good News Translation translation “inside the royal palace” may diminish the intended force of the words which belonged to King Ahasuerus. By stating the simple fact that the palace belonged to the king, the writer may be preparing the reader for the queen’s act of defiance that will follow.

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 came to the knowledge of Mordecai: this that came to the knowledge of Mordecai was literally the davar “the word,” “the affair,” or “the plot” (New American Bible) against the king. The implication that Mordecai happened to learn of the plot may be conveyed by an idiom such as “the news of the plot fell upon [or, into] Mordecai’s ears.”

Queen Esther: the Hebrew text says “Esther the queen.” This is the pattern of the epithet also in 5.3, though there both Revised Standard Version and Good News Translation say “Queen Esther,” which is the normal word order in English style (see comments on the same expression applied to Vashti in 1.9).

In the name of Mordecai: to speak or act in someone’s name was to represent that person and to participate in that person’s authority (see 3.12; 8.8, 10). Good News Translation says simply that Esther “told the king what Mordecai had found out.” But Good News Translation lacks the idea that Esther told the king “for Mordecai” (New American Bible) or “on behalf of Mordecai” (Revised English Bible). New Jerusalem Bible says “on Mordecai’s authority,” and New International Version says “giving credit to Mordecai.” “On behalf of Mordecai” or “in the place of Mordecai” should be made clear in the translation.

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 .

If wayyehi in verse 1 above marks an important event, the occurrence of the same word at the beginning of this verse heightens the drama. Esther has taken it upon herself to face death on behalf of her people, and the author signals the king’s response to her presence by saying wayyehi, “and it is [that] when the king sees Esther…” (Chouraqui).

She found favor in his sight is the same expression as in 2.15 above. Since a ruler’s symbol of authority is often raised in accusation or judgment, or as a sign that an approaching person must stop, it may be necessary here to make it clear that the king is revealing his favor by extending his scepter toward Esther (also in 8.4). She acknowledges his goodwill toward her by approaching the throne and touching the end of the scepter with her finger or with her hand.

On the golden scepter see 4.11 and comments.

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 .

On the golden scepter see 5.2.

For discussion of the verse break, see verse 5 below.

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 beginning of this verse contains both textual and grammatical difficulties. First, the name Esther does not appear in the Hebrew but is thought to be implied, just as the name “Haman” does not appear in the Greek. The textual problem is that, while the Hebrew text has a feminine participle (the word translated as when [Esther] came in Revised Standard Version), the Septuagint has a masculine participle, which refers to Haman. New Jerusalem Bible follows the Septuagint text: “when he went back to the king to ask him to order the hanging of Mordecai.”

Hebrew Old Testament Text Project gives an “A” evaluation to the feminine form of the participle. Those translations that follow the Hebrew text instead of the Septuagint must decide whether the feminine ending of the participle refers to Esther (so Good News Translation, New Revised Standard Version, New American Bible, New Jerusalem Bible) or to the feminine noun plot (so New International Version, “But when the plot came to the king’s attention”; also Revised English Bible, Traduction œcuménique de la Bible). Since Esther was last mentioned in 9.13 and is not otherwise mentioned in this part of the letter, there is strong argument for the reading of New International Version.

Another possibility is that the Hebrew text is a corrupt abbreviation of Hebrew words meaning “when Queen Esther came” (so Anchor Bible), but this does not agree with Hebrew Old Testament Text Project‘s evaluation of the Hebrew text.

He gave orders refers to the king.

The words he and his in the phrase his wicked plot which he had devised refer to Haman and not to the king, though the use of the masculine pronouns in the Revised Standard Version translation may be confusing to some readers. To avoid any ambiguity or confusion, many translations such as Good News Translation and Revised English Bible use the name “Haman” rather than the pronouns.

In this verse the author underscores the irony of Haman’s fate by stating explicitly that what he had planned for the Jews should come upon his own head. The meaning here is not that “it ought to” but that the king gave the command that “it come upon his head.” The translator will need to make clear the king’s command here expressed in the third person. Many languages will have an expression such as “return upon Haman himself,” “fall upon his own head,” “take Haman himself,” or some other similar idiom. Typical of the author’s style, he draws attention to Haman’s fate in a general way and then expands by recalling the specific end of Haman and his sons on the gallows that had been intended for Mordecai.

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 advice is literally “the word” (or, “the thing”); it is the advice that Memucan has been giving to the king and to his officials in verses 16-20 regarding Queen Vashti and the sending out of an official decree. In referring back to what has been said, many languages will prefer to say “That advice” or “That word.”

Pleased is literally “was good in the eyes of.” Translators may use appropriate receptor language idioms; for example, “This word was good to the king’s body” or “This advice seized the king’s heart.”

On the princes see comment on 1.3.

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 intended meaning of the words The money is given to you is not clear. They may mean “Since it is your money, it is your decision to put the money into the royal treasury. That is all right with me,” in which case the king was actually accepting the money. In support of this view, one may note that Esther tells the king in 7.4 that the Jews have been “sold,” though “sold” may mean only “delivered over.” Mordecai apparently believed that the king had accepted the money (see 4.7).

The Septuagint says “Keep the money.” Several translations either follow the text of the Septuagint or interpret the Hebrew text to have that meaning (see New American Bible, “The silver you may keep … but as for this people, do with them whatever you please,” and Revised English Bible, “Keep the money … and deal with the people as you think best”). The translators of Good News Translation apparently considered the money that Haman intended to place in the king’s treasuries to be booty that was to be taken from the Jews who were to be destroyed. In agreement with that interpretation the money is translated as “their money” in Good News Translation (also Die Bibel im heutigen Deutsch, Nova Tradução na Linguagem de Hoje, Contemporary English Version).

The identity of the people should not be made explicit in translation (see 3.8, “a certain people”), since later, when the king honors “Mordecai the Jew” (6.10), he seems not to identify Mordecai with the people who were to be destroyed.

As it seems good to you: many languages will have an idiom similar to the Hebrew, which is literally “as good in your eyes.”

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 .