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 .

The Hebrew sentence structure in verses 13-15 is somewhat complicated. Verse 13 begins by stating that the king spoke to the wise men who knew the times, but what he said to them is not stated until verse 15. Some translations indicate the parenthetical nature of 13b and 14 by the use of dashes (Revised Standard Version, An American Translation) or parentheses (New Jerusalem Bible), while other versions restructure the sentence and introduce verse 15 with the words “He said to these men” (Good News Translation, Bible en français courant).

No specific indication of time is given in verse 13. Some versions say Then the king said (Revised Standard Version, New Jerusalem Bible), while other versions begin this verse with no time reference: “He conferred with the wise men…” (New American Bible, Revised English Bible). Verse 18 (“This very day”) may be interpreted to mean that the king consulted the wise men the very same day that Queen Vashti refused to come, but the Hebrew text itself in fact uses that expression to indicate how soon the evil result of Vashti’s action will take effect.

The wise men who knew the times probably refers to court astrologers (New International Version Study Bible). Gordis translates “his wise counsellors, who were expert in astrology.” Traduction œcuménique de la Bible transposes these words to the beginning of verse 15 for greater clarity and translates “Then the king said to the astrologers.” Possibly they knew the times in that they knew past events and how past events had been resolved according to the law. Compare Revised English Bible, “versed in precedents.”

Some interpreters, however, think that the Hebrew text here should be changed slightly to read “the laws” (so New Revised Standard Version) instead of “the times.” Astrologers, they argue, were not considered as versed in law and judgment. Additionally, the answer in verses 16-20 does not depend on a knowledge of astrological matters. Translations that follow this suggested change in the text read as follows: “He conferred with the wise men versed in the law” (New American Bible, New Jerusalem Bible). Some translations avoid the specific reference either to “those who knew the times” or to “those who knew the law,” and use a more general term such as “advisers” (Good News Translation) or “experts” (Bible en français courant).

The textual scholars who prepared Hebrew Old Testament Text Project have not accepted conjectures, that is, readings with no support by any biblical manuscripts, so the recommendation of Hebrew Old Testament Text Project is that translators accept the reading “who knew the times.” Hebrew Old Testament Text Project gives an “A” evaluation to the Hebrew text, indicating a very high probability that this is the correct text to be translated.

In some languages it may be appropriate to say that “they knew the times,” while in others the idea of seeing or divining may be brought out. However, it should not be implied that they were magicians or that they practiced witchcraft.

Though some interpreters see two different groups of specialists in verse 13, the wise men who knew the times and those who were versed in law and judgment, most understand the two groups to be identical. Law, a word that first occurred in 1.8 above, may be translated here with a formal or technical term representing laws in the legal sense. Judgment, din, the third legal term to be used in the book, is closely associated with “law” and may be translated as “justice” (New International Version) or “custom” (New Revised Standard Version).

Revised Standard Version follows the Hebrew text fairly closely, while Good News Translation restates it to make clear the explanation given in this verse that the king was following normal procedure in seeking the advice of his councilors. This continuity with precedent may be expressed by saying that he acted “according to the way,” in accord with “practice,” or in line with “tradition.”

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 .

Since Mordecai was himself included among the king’s officials, Good News Translation adds the word “other,” to show that Mordecai was one of the officials (so also Bible en français courant, Parola Del Signore: La Bibbia in Lingua Corrente, Nova Tradução na Linguagem de Hoje).

On the king’s gate see 2.19.

The question asked by the king’s servants is cited in direct quotation. This may be more forceful and dramatic than the indirect speech of Good News Translation. The question is posed in the affirmative, but some languages may choose to use a negative construction, “Why do you not obey the king’s command?”

The king’s command was the command to bow down before Haman, mentioned in the previous verse. Here a sixth word, mitswah, is used in the series of Hebrew words for a command.

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 story continues quickly, and both Revised Standard Version and Good News Translation translate the conjunction waw with the adverb Then to show the progression of the action. The king acts to comply with Esther’s wish. He does not reply directly to her, but instead he gives a command that is presumably addressed to his courtiers. The Hebrew does not indicate who is to bring Haman. Good News Translation gives the impression that the king spoke directly to Haman and ordered him to come quickly. More probably the king sent messengers to Haman (see 6.14). Revised English Bible may reflect the correct meaning: “the king gave orders for Haman to be brought with all speed.”

That we may do as Esther desires is literally “to do the word of Esther.” Good News Translation fails to express correctly why the king and Haman went quickly. It was not so that they could “be Esther’s guests.” Rather they went quickly in order to “do Esther’s bidding” (New Jerusalem Bible). Good News Translation changes the focus to the role of the king and Haman as guests, but the Hebrew states their desire to do what Esther had requested. Revised English Bible says “to meet Esther’s wishes.” and Traduction œcuménique de la Bible says “so that we may obey Esther’s invitation.”

Came to the dinner: the Hebrew verb does not distinguish whether the guests “came to dinner” or “went to dinner” (see comments on 4.2). Some versions use the verb “come” as Revised Standard Version has done. This implies that the reader sees the king and Haman “coming” to Esther’s dinner. Other versions like Good News Translation use the verb “go” to suggest that the reader sees them “going” to her dinner.

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 .

Since Mordecai is not mentioned in verses 3-6 as being present with the queen, it is possible that this scene continues from the scene that began in verse 1 (so Anchor Bible). Or, if verse 3 does begin a new scene, then one must assume that Mordecai entered the throne room with Queen Esther.

King Xerxes begins to speak in verse 7. For translations that use quotation marks, the quotation begins with the word Behold. It is not so clear where the quotation ends. Nearly all translations continue the direct quotation through the end of verse 8. New American Bible and Biblia Dios Habla Hoy, however, end the quotation in verse 8 after the words “and seal the letter with the royal signet ring.” The final sentence of verse 8 (“for an edict written in the name of the king and sealed with the king’s ring cannot be revoked”) in New American Bible and Biblia Dios Habla Hoy is not a part of the quotation of Xerxes, but is rather an editorial comment to the reader of the Book of Esther. Biblia Dios Habla Hoy places this final sentence within parentheses. Though it is true that Esther knew that an edict of the king could not be revoked, and that the king knew that Esther knew it, these words nevertheless should probably be considered part of Xerxes’ words. The author was concerned with developing the narrative plot; and in that regard, Xerxes’ words are addressed more to the reader than to Esther.

The author refers to each of the participants in a formal way, the king and queen by title, and Mordecai by the usual epithet, but the tone of the quotation itself is almost informal. The king’s remarks are prefaced by the emphatic hinneh, Behold. He announces what he has already done by referring to himself in the first person. Possibly his words indicate that he has done enough to help Esther and Mordecai already, but more likely he is reminding them of his goodwill and desire to help them.

On the house of Haman see 8.1.

They have hanged him on the gallows is translated as “he has been impaled on the stake” by New Jerusalem Bible. See comment on 2.23.

Because he would lay hands on … means “he wanted to kill the Jews” or “he wanted to have them killed” (see comments on “lay hands on” in 2.21). In this context some versions use a verb with a more general range of meaning; for instance, “because Haman attacked the Jews” (New International Version), and “because he was endangering the lives of the Jews” (Bible en français courant). Good News Translation restates to say “for his plot against the Jews.” Compare also New Jerusalem Bible‘s “for scheming against 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 .

That these days should be remembered and kept throughout every generation: most translations, including Revised Standard Version and Good News Translation, render these words as if they refer to future commemoration of “these days,” continuing the time perspective of verse 27, that of people living immediately after the events described in Esther. The Hebrew verbs may, however, be translated to refer to the time when Esther was written, which may have been many years after the events (so New Jerusalem Bible: “Consequently, these days are recalled and observed in every generation”; see also Traduction œcuménique de la Bible and Parola Del Signore: La Bibbia in Lingua Corrente). According to this latter interpretation, the writer of Esther appears to have lived several generations after the events narrated in this book. Either interpretation is possible, and translators may choose the more widely accepted interpretation in their context.

In every family is translated as “by every clan” in New American Bible. It may be appropriate to say “in every door,” “in every house,” or “in every concession,” where this refers to households and therefore to families in the large sense.

The style of the verse is again that of near synonyms, repetition, and shift of perspective. Using the feature of parallelism, the author establishes two balanced structures, the first positive, the second negative. The first includes two verbs: days should be remembered and kept. The second includes two clauses: these days … should never fall into disuse and nor should the commemoration of these days cease. Good News Translation restructures to achieve more natural English style, but in doing so it significantly changes the author’s style.

Descendants is literally “seed,” which is often used figuratively in Hebrew to mean the generations that will live after contemporary times.

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 .

Let the king appoint officers: in Hebrew the word officers comes from the same root as the verb appoint. These officers were appointed or commissioned for this task. New American Bible calls them “commissaries,” that is, someone delegated by a superior to perform a duty. In some languages the expression “let the king place people” will express the meaning “appoint,” since the specific task for which they are placed is stated.

The provinces: see comments on 1.1.

To gather all the beautiful young virgins to the harem: on virgins see comments on verse 2. It is not clear whether these young virgins, including Esther, were forced to participate in this beauty contest, or whether they did so by choice. A verb should be used for “gather” or “assemble” that does not connote the use of force.

The word harem of Revised Standard Version as well as Good News Translation translates the Hebrew expression “house [of] the women.” If a special term corresponding to harem exists, it may be used; otherwise an expression similar to the Hebrew, or “dwelling place of the women,” may be used. For the status of the women who lived in the harem, see the comments on 2.14 below.

Susa the capital is “the citadel of Susa” (New Revised Standard Version) as in 1.2.

Under custody of Hegai: according to the Hebrew version the virgins were to be placed “into [or, under] the hand of Hegai.” Traduction œcuménique de la Bible says they were to be placed “under the authority of Hegai,” while New International Version says “in the care of Hegai.” It may be possible to find an idiom similar to the Hebrew that includes the two components of care and authority.

Hegai the king’s eunuch: see comments on 1.10 concerning the translation of eunuch. The precise relationship between the words king and eunuch is not specified in Hebrew. Since this verse states that Hegai was in charge of the women, it does not appear that Hegai’s relationship to the king was that of a personal servant to the king himself. He was the eunuch who was in charge of the women in the king’s harem and was therefore called the king’s eunuch. Some translations call him “the royal eunuch” (New American Bible, Nueva Biblia Española).

Let their ointments be given them: this passive construction may need to be restated; for example, “tell Hegai to give their ointments to them.”

The ointments translates a word whose root meaning is “to rub” or “to polish.” The ointments were used during the year-long preparation before the women were taken to the king (see 2.12). The meaning in English is perhaps captured better in Good News Translation (“beauty treatment”) and in New Revised Standard Version (“cosmetic treatments”). Perhaps a translation such as “rubbing oils [ointments, fats]” or “oils for rubbing on oneself” may be used to imply a beauty treatment for women (see also 2.9, 12).

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 copy of the document: this may be restated as Good News Translation has done, to specify “the contents of the proclamation.” The word translated copy is a Persian word (see introduction, “Translating the Book of Esther,” B-4, pages 7 and following).

Document: a synonym for “letters” in verse 13 above is used here. It is again what was written, and it contains the decree dat, the “law [edict]” that is being proclaimed throughout the empire, in every province (literally “in every province and province”).

Issued as a decree: the meaning is that this document was to become a law to be obeyed. New International Version says “was to be issued as law.” Good News Translation seems to lack this part of the meaning in this verse.

By proclamation renders a verb whose basic meaning is “to be open,” or “to uncover.” Usually this involves both seeing and hearing. The translation “to be publicly displayed” (Revised English Bible) expresses the element of seeing but fails to indicate the hearing element. Other translations use a general term such as “communicated to all the peoples” (Traduction œcuménique de la Bible) or “made known” (New Century Version), without indicating the form of the communication. Translators should, however, attempt to express that this decree will be seen and heard, that is, “a copy of the document was to be read and publicly displayed as a decree in every single province to all the peoples….” Or “The text of the document was to be issued as a law. It was to be read aloud in every single province, and it was to be publicly displayed to all the peoples so that they may read it and be ready when that day came.” Languages that have a special verb for announcing official decrees or messages should use that verb for the public reading that is referred to here.

The people were to be ready for that day, that is, the thirteenth of Adar (see verse 13 above). It may be necessary to make explicit what the people were to be ready for as specified in the preceding verse. Some languages may use an idiom, “they were to fix themselves” or “they were to be on their feet,” meaning they were to be ready.

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 .