The king’s question suggests that he made no connection between “a certain people” of Haman’s request (3.8) and the fate about to befall Esther and her people.

The beginning of this verse in Hebrew is literally “Then King Ahasuerus said, and he said to Queen Esther” (so Segond, Reina-Valera revisada). Some interpreters think that a scribe mistakenly repeated the verb, so they translate only one of the two verbs (so Anchor Bible). Others omit one of the verbs for the sake of style in the receptor language (so Good News Translation). Occasionally the repetition is taken as a strengthened form that may be interpreted “demanded” (New Jerusalem Bible). It is also possible that the writer intended to build suspense, as the reader wonders for an instant whether the king was speaking to Esther or to Haman. Since the same repetition of the verb “he said” occurs in the Hebrew of Ezek 10.2, it is unlikely that it is a scribal mistake in this verse in Esther. Apparently this was an emphatic Hebrew idiom, and Good News Translation renders it by an acceptable English idiom. If repetition of the verb is not natural in the receptor language, translators should find an equivalent that is natural, such as the modern versions quoted here.

The king’s questions are very brusk. They are reported in the form of direct quotation, “Who is this and where is this [one] he who his heart has filled him to do thus?” The Hebrew expression “his heart has filled him” means “to dare, to be so bold as to.”

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 was on the thirteenth day refers to the events of verse 16.

They rested translates the same Hebrew verb translated in the preceding verse as “got relief.” Good News Translation makes it explicit that the “relief” was from killing, but it may not be necessary to be this specific. There was no more danger, they were at peace, and they made that a day of feasting and gladness. It may be helpful to restate this as “they dedicated that day to feasting and joy” or “they made [or, cut] that day a day of joy and a day of feasting.”

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 men next to the king apparently belong to the group of “wise men” mentioned in verse 13. Though the words next to him may indicate physical closeness, most versions understand them as meaning that the seven men were close in rank or relationship to the king (“seven counselors” are also mentioned in Ezra 7.14). Of these seven Persian names, only Memucan occurs again (verses 16, 21).

On the identity of Persia and Media, see the comments on 1.3.

The words who saw the king’s face mean that these men had easy access to the king. The same Hebrew expression is found in 2 Sam 14.24, 32, where it is translated “come [or, go] into the king’s presence” (Revised Standard Version). In this verse other versions have “who were in the king’s personal service” (New American Bible); “who had access to the royal presence” (New Jerusalem Bible). Since it was possible for other people to gain access to the king, the New International Version and New Jerusalem Bible translations capture the sense of the text here: “who had special access to the king” (New International Version); “who had privileged access to the royal presence” (New Jerusalem Bible).

That these seven men sat first in the kingdom indicates that they had chairs or thrones on which they sat, beside and in front of the king. Moffatt says “sat next to the royal throne.” The meaning is that these men were leading officials in the Persian Empire. Revised English Bible says that they “occupied the premier positions in the kingdom.”

Good News Translation combines the two phrases who saw the king’s face and sat first in the kingdom into one expression: “who held the highest offices in the kingdom.” Such a translation maintains the basic sense that these were high-ranking officials, but it loses the cultural element that it was only such high officials who had ready access to the king (for the contrast with ordinary people, see 4.11). It may be possible to retain the two ideas expressed in the Hebrew by saying something like “they sat before the king in the highest [or, biggest] places,” or “they were the real big-men who sat before the face of the king.” These models would resolve the problem of explicitly stating kingdom in languages where it may be difficult to speak of an abstract political entity like a kingdom or empire.

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 verse opens with wayyehi, “and it came to pass,” just as the first verse of the book (see comments on 1.1). It is in this verse that the two men are openly placed in opposition to each other.

He would not listen to them means that Mordecai would not do what the others said he should do; he would not give homage to Haman.

To see whether Mordecai’s words would avail: literally “to see if Mordecai’s words would stand [firm]”; this phrase is ambiguous and its relation to the following clause can be taken two different ways. This is because the Hebrew word can be translated words or “actions.” The first interpretation is: would his words be vindicated or would he be destroyed? Parola Del Signore: La Bibbia in Lingua Corrente says “They denounced him to Haman to see if this excuse was valid.” Though Good News Translation is not a literal translation, it seems to follow this same interpretation: “wondering if he would tolerate Mordecai’s conduct.” A second interpretation is that of Bible en français courant and New Jerusalem Bible, and footnotes in Parola Del Signore: La Bibbia in Lingua Corrente and Traduction œcuménique de la Bible: “to see whether he would persist in his conduct.”

The translator may wish to give a footnote to explain alternative interpretations, but explanation within the text should be avoided. “To see whether Mordecai’s words would stand” or “to see whether Mordecai’s words had a basis” may be possible translations of the Hebrew text.

For he had told them that he was a Jew may imply that as a Jew he could bow before no one but God. But in light of verse 1, which identifies Haman as the son of Hammedatha, a descendant of Agag, it is more probable that these words mean that as a Jew Mordecai could not bow down before an Agagite (see comments on 3.1). This is the interpretation of Good News Translation.

In the original text for he had told them that he was a Jew is an explanation that is consistent with the author’s style. It is a report of speech in indirect speech. Good News Translation restates to highlight what would have been the original words in the form of direct quotation.

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 .

As they were drinking wine: most versions faithfully reflect the Hebrew, which says “during the drinking of the wine.” This is interpreted in some versions to mean “at the end of the meal” (so Bible en français courant, Traduction œcuménique de la Bible). Others understand the word drinking to refer to the dinner itself (see comments on 3.15) and translate “at the wine feast” (Chouraqui, New Jerusalem Bible). Since the Hebrew does not indicate precisely who was drinking wine, it is best to use an indefinite they as Revised Standard Version has done, or an expression like Good News Translation‘s “over the wine” that avoids specifying who took part. Esther’s participation should not be made explicit.

From the time the king saw Esther standing in the inner court, he understood her presence to mean that she wished to make a request. In this verse he again asks what it is. His words are poetic in their parallelism. Using near synonyms (petition and request in Revised Standard Version), he twice asks what is her wish, and twice in similar promises, he assures her that it will be granted. The second promise is more emphatic than the first as the king offers up to half his kingdom. The form of the second question and promise is identical with that in verse 3 above, except for the verb fulfilled instead of “given” (Revised Standard Version).

Repetition is found in the poems and songs of most cultures. Parallelism is often found in proverbs and riddles and in dirges. Yet repetition, and especially parallelism, are not easy to translate because they are not always used in the same way from one culture to another. The translator of this verse should try to reflect the poetic nature of the original text as can be seen through Revised Standard Version. Good News Translation offers a model for restructuring. A similar model is the following: “What are you asking? I will give it. Even if it is up to half my kingdom, I will give what you desire.” More extensive restructuring can be as follows: “What you ask, whatever you desire, I will give it to you. I will give even up to the half of my kingdom.”

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 .

You may write: in Hebrew the plural pronoun you stands at the beginning of verse 8. Since Hebrew does not require the use of pronouns with verbs, the presence of the word you and its position at the beginning of the verse indicate that emphasis is intended. This adds to the emphasis expressed in the preceding verse by “Behold.” Anchor Bible brings out the force of the pronoun as follows: “But you yourselves write in the king’s name” (see also New Jerusalem Bible, “You, for your part, write”). Some languages will be able to use an emphatic pronoun, a full form pronoun, or an emphatic marker to achieve the same effect. If the emphasis on you is retained in the translation, it may be preferable not to restructure the verse as Good News Translation has done.

As you please: many languages have idioms similar to the Hebrew, “as is good in your eyes.”

With regard to the Jews: though Good News Translation says “to the Jews,” with regard to seems to be the more natural translation of the Hebrew preposition. Either is possible, however, and translators must choose according to which seems to be the more likely meaning here. See also verse 9, where a different Hebrew preposition is translated as “concerning [the Jews]” in Revised Standard Version and “to [the Jews]” in Good News Translation.

Edict: the Hebrew is literally “a writing, document.” Here it refers to what has been written in the name of the king (see comments on “in the name of” in 2.22) and sealed with the ring (see comments on “signet ring” in 3.10). Such a “writing” cannot be “taken back” (see verse 5 above).

Notice the shift from the informality of the king’s use of the first person pronoun in verse 7 to the formality of the third person pronoun in this verse.

It is not clear whether the second half of verse 8, introduced with the word for, refers to the edict written earlier by Haman (3.12-14) or to the edict being written by Esther and Mordecai (8.8-14). If the former, the meaning is that Esther and Mordecai may write what they want, but they must remember that the edict written by Haman and sealed with the king’s ring still stands as law. By reversing the two parts of verse 8, Good News Translation follows this first interpretation (also Bible en français courant). Yes, Haman is now dead (8.7), “but a proclamation issued in the king’s name and stamped with the royal seal cannot be revoked.” New Jerusalem Bible, by using only a comma before the word “for” follows the second interpretation, that is, the words refer to the edict written by Esther and Mordecai: “Write it in the king’s name and seal it with the king’s signet, for an edict that has been written in the king’s name and sealed with the king’s signet may not be revoked.”

New International Version separates this part of the verse from the first part by a dash, suggesting that these words refer to both edicts: “—for no document written in the king’s name and sealed with his ring can be revoked.” Traduction œcuménique de la Bible makes this part of the verse a separate sentence, stating in a note (édition intégrale) that any of the three interpretations is possible. It may be best to do as either New International Version or Traduction œcuménique de la Bible has done (also Segond), leaving the interpretation open to the reader.

On the closing of the quotation that began in verse 7 above, see the comments on that verse.

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 .

Though both Revised Standard Version and Good News Translation use a passive verb here, Letters were sent, the Hebrew is literally “And he sent letters.” New American Bible takes Mordecai as the subject of this verb and reads “when Mordecai sent documents concerning peace and security.” Most interpreters, however, understand this verb to be an impersonal verb meaning “and one sent.” Some languages will use the indefinite third person plural pronoun “they.”

The hundred and twenty-seven provinces of the kingdom of Ahasuerus: see 1.1.

Both the meaning of in words of peace and truth and what they refer to is disputed. Though most interpreters understand these letters that were sent in words of peace and truth to be those that Esther wrote in verse 29, some understand these to be the letters that Mordecai wrote (so New American Bible, “when Mordecai sent documents concerning peace and security”). In as found in Revised Standard Version seems to mean “with wishes for” (so Good News Translation and New Revised Standard Version). The Hebrew text, however, includes no preposition. Instead these words seem to be appositional to the first part of the verse, suggesting that the letters were “words of peace and security” (so Chouraqui and Traduction œcuménique de la Bible).

Less probable is the interpretation that takes words of peace and truth to be the initial formula of greeting with which the letter by Esther and Mordecai began. According to this interpretation the letter began with the words “sincere greetings of peace,” and then a summary of the letter follows in verse 31.

Peace and truth are two important terms in Old Testament thought. The first occurs three times in the book of Esther (2.11, here, and 10.3), the second occurs only here. Both indicate a distinct difference between the situation of the Jews before and after their deliverance. The first word, shalom, is generally translated “peace,” although it has a more comprehensive meaning, “safety, well-being, success, prosperity.” The second, ʾemeth, means “truth, faithfulness, integrity, uprightness.” This is a complete reversal of the Jews’ situation when Haman was seeking to destroy them.

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 .

And let the maiden: the servants’ advice continues, literally, that “the girl who is pleasing in the eyes of the king” become queen in the place of Vashti. Revised Standard Version uses maiden for the “young woman” (Good News Translation) who will be chosen, because of its positive connotations (see verse 7 below). Hebrew uses the same word throughout. The young woman who is chosen will assume the royal rank formerly held by Vashti.

The words This pleased the king refer to the advice that was given in verses 2-4 by the king’s servants. Moffatt says “This proposal pleased the king.” In the Hebrew there is an interesting parallel pattern, namely, that the expression “pleasing in the eyes of the king” is used first with reference to the young woman who will be chosen, and secondly with reference to the advice given by the servants. The restructuring of Good News Translation significantly modifies the artistic form of this verse.

And he did so: it may be helpful to make explicit, as Good News Translation has done, that the king followed the advice that was given to him.

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 .