Revised Standard Version and Good News Translation reflect two different styles and, by implication, two different settings. Revised Standard Version presents family and friends offering counsel, while Good News Translation depicts the giving of casual advice. The translator needs to be consistent in the style that is adopted.

On gallows and hanged see comments on 2.23. The gallows that Haman built was fifty cubits high. A cubit is the length from the elbow to the tip of the middle finger, or about forty-five to fifty centimeters (about eighteen inches). The gallows was therefore about twenty-five meters high (seventy-five feet).

Tell the king: the Hebrew says literally “tell the king,” but many versions render it “ask the king” (so Good News Translation, New International Version, New Jerusalem Bible).

In today’s English merrily suggests childish behavior. Other translations express a similar idea: “gaily” (New Jerusalem Bible, Bible en français courant); “without a care in the world” (New Jerusalem Bible). But the basic meaning of the Hebrew word is “joyful, rejoicing, happy.” Haman is an important person and he will accompany the king to a dinner prepared by the queen. He should not be described in frivolous terms. His wife and friends give him advice so that he can go to the dinner “in good spirits” (New Revised Standard Version), “happy” (Good News Translation, New International Version), or “joyful” (Traduction œcuménique de la Bible).

This counsel: literally “the word,” davar. Good News Translation states in idiomatic language “Haman thought this [suggestion] was a good idea.” The contrast between the tragic fate that is being planned for Mordecai and Haman’s selfish joy is very apparent in this verse.

He had the gallows made: literally “he built the gallows.” Since Haman would not have built the gallows with his own hands, Revised Standard Version restructures and uses a causative construction. Other languages may do the same, perhaps specifying that “he caused his servants to build the gallows.”

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 .

It is not clear whether verse 15 introduces a new scene at some indefinite later time, or whether the same scene continues from verse 8. If the latter, all of the material in verses 9-14 is simply a continuation of events surrounding the writing and proclamation of Mordecai’s edict before returning to verse 8 to resume the story from that point. These verses then stand in marked contrast to 3.15b, which describes the scene after the first decree was issued.

Mordecai was dressed in royal robes of blue and white, the same colors as the cotton curtains and the hangings in the royal banquet scene in 1.6. And he wore a mantle of fine linen and purple, words that also remind the reader of the cords of white linen and purple in 1.6. Mordecai’s new position is clearly revealed by the “clothing of royalty” that he wore (compare 5.1). His status is now markedly different from that of the days when he sat at the gate of the palace.

The Hebrew says “clothing of royalty,” and some versions use similar general terms; for example, “a royal garment” (Traduction œcuménique de la Bible), “royal garments” (New International Version), “royal dress” (Bible en français courant). Others like Revised Standard Version and Good News Translation interpret Mordecai’s clothing to be royal robes (compare 5.1). The translator may restate to say “dressed in the great clothes of a king” or “dressed in blue and white clothes like a king.” The second item of clothing is usually understood to be a “cloak,” a mantle (Traduction œcuménique de la Bible, Bible en français courant, Chouraqui). This is a garment that was wrapped around oneself or that hung over one’s shoulders. The translator may wish to use a descriptive phrase.

The great golden crown that Mordecai wore was not the royal crown that the king or the queen wore. The Hebrew word for the royal crown in 1.11; 2.17; 6.8 is different from the word here in verse 15, which refers to the turban worn by high officials. If there is no technical term for a turban, one may describe it as “cloth wrapped around head [of important men]” or “head wrapping.” If it was cloth, it was decorated with gold or it had gold stitching. It was not, of course, a scarf.

The Hebrew says that the city of Susa shouted and rejoiced. This is the opposite of 3.15, where Susa was “thrown into confusion.” Some languages may have to say “the people of the city” rather than “the city.” Restructuring may also be used, such as “the city was filled with happy shouting and rejoicing” or “the city rang with the sounds of happy shouting and rejoicing.” The word “shouting” should be used with care, because in some languages it may have connotations of negative emotions such as fear and anger that are not appropriate in this situation.

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 walked in front of the court of the harem: perhaps Mordecai was some kind of minor official in the royal government.

Walked: Revised Standard Version may seem to suggest that Mordecai walked past the court once each day, but that is not what is meant. The form of the Hebrew verb indicates that Mordecai walked “back and forth” or “walked around.” New Jerusalem Bible says “Every single day Mordecai would walk about in front of the court,” and New Jerusalem Bible says “Mordecai walked up and down in front of the courtyard.” In many languages the form of the verb will indicate the fact that Mordecai did this repeatedly or habitually.

To learn how Esther was and how she fared: the Hebrew says literally “to learn the peace of Esther” or, as Chouraqui translates it, “to know if Esther is in peace.” “Peace” (shalom) here refers to her well-being (see comments on 9.30 and 10.3). And how she fared is more literally, “and what was done [or, made] to her.” Traduction œcuménique de la Bible translates “to know how Esther was faring and how they were treating her.” This may need to be restated; for example, “to learn if Esther was fine and if they were treating her well” or “to hear if Esther was sitting well and what was falling upon her.” Although Good News Translation refers to “what was going to happen to her” in the future, most versions interpret this to refer to Esther’s situation at that time.

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 contains so much information that it may be difficult to state it clearly in one sentence (Revised Standard Version) or even in two sentences (Good News Translation). Translators may need to restructure to make several sentences. The verse recounts both what Mordecai did and what he wanted the messenger to tell Esther to do. Revised Standard Version uses implied speech to indicate the series of deeds that the messenger is to perform, while Good News Translation introduces a verb of speaking, “Mordecai asked him.”

In addition to the numerous acts contained in this verse, there are a number of actors or participants. There are three men, Mordecai, Hathach and the king, plus Esther and her people. The antecedents of the pronouns “he” and “him” in this verse may possibly confuse some readers. Good News Translation makes clear that Esther is to make supplication to the king, not to Hathach, and to entreat the king for her people.

A copy: see comments on 3.14.

Issued in Susa: Good News Translation expands the participle into a relative clause, “that had been issued.” It may be necessary to restate this verb in the active voice, specifying the agent of the action; for example, “that the king had sent out from Susa.”

Their destruction: as Good News Translation makes explicit, the destruction of the Jews is meant (see the end of the previous verse).

It may be surprising that Mordecai instructs Hathach “to order” the queen to go to the king. Good News Translation weakens the force of the verb by saying “have her go.” Traduction œcuménique de la Bible maintains the idea of the Hebrew by saying that he is to “command” Esther to go, and translators in other languages should use an equally strong verb in their language. In fact, in many cultures it would be Mordecai’s right to send an order to Esther because of his social relationship to her.

Esther is to make supplication and entreat the king. The first verb means “to seek [someone’s] active favor,” by which that person will act on behalf of the person making the request. New International Version renders this “beg for mercy.” The second verb is literally “to seek,” but this verb has a wide range of meanings, depending on the context. Here the sense is “to plead with [someone]” (so New International Version), and the two verbs function as synonyms.

For her people: the meaning is not that Esther is to plead in place of her people, that is, to do what they cannot do for themselves. Rather, as Good News Translation makes clear, the meaning is “beg him to have mercy on her people.” It is also possible to say “entreat [or, plead] on behalf of her people.”

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 .

Haman’s friends and his wise men are most likely the same group of people. Good News Translation helps maintain the identity by repeating the word “friends,” that is, “Then she and those wise friends of his.” This interpretation also makes explicit an element of irony. Probably his wise men were advisers similar to those that the king had (1.13). Indeed, Revised English Bible and New Revised Standard Version use the word “advisers” rather than wise men. Most likely these were the same friends mentioned in 5.10, 14. Hebrew Old Testament Text Project gives the reading his wise men a “B” evaluation. Some translations follow the reading “his friends” instead of his wise men. Translators are encouraged to follow the recommendation of Hebrew Old Testament Text Project here, but for translation purposes it may be helpful to follow the model of Good News Translation and insert the word “friends” to help maintain the identity.

Zeresh’s words, If Mordecai, before whom you have begun to fall, is of the Jewish people, you will not prevail …, must be understood against the background of biblical passages that speak of the ultimate victory of the Jews over the Amalekites (see comments on 3.1). Since Haman had already told his wife and friends that Mordecai was a Jew (see 5.13), the word If does not indicate doubt (see Good News Translation). It rather expresses a condition: if this is true, then that is inevitable.

Of the Jewish people means “of Jewish origin” (New International Version). It may be easier and more accurate for the translator to follow the Hebrew, which says “If Mordecai is of the seed [offspring] of the Jews.”

Fall … prevail: these verbs suggest two images, that of physically falling down and that of a contest between persons. Haman is warned that he has already begun to fall before Mordecai, and that he will not be able to do anything against Mordecai (Traduction œcuménique de la Bible), he will not be able “to stand against him” (New International Version). Using very forceful language his wife and his friends state their conclusion that Haman will surely fall before him. This is the Hebrew infinitive absolute that Chouraqui translates with repetition, “Yes, you will fall, you will fall before him.” However, the Hebrew form is similar to a pattern found in many African languages that may be translated “[as for] falling, you will fall before him.”

A literal translation of the words of Haman’s wise men and his wife reads “If from the seed [or, descendants] of the Jews Mordecai whom you began to fall before him, you will not be able against him. Truly to fall you will fall before him.” Good News Translation has restructured considerably, and Revised Standard Version has done so to a lesser degree. Compare also Revised English Bible: “If you have begun to fall before Mordecai, and he is a Jew, you cannot get the better of him; your downfall before him is certain.” Parola Del Signore: La Bibbia in Lingua Corrente restructures as follows: “[This is a] bad sign! With Mordecai you are now losing, and since he is a Hebrew, you will not succeed in winning out. For you, this is the end.” Translators need to be sure that this quotation is expressed in a clear manner in the receptor language.

Good News Translation, as well as some other translations such as New American Bible and Die Bibel im heutigen Deutsch, begins a new section at 6.14. Others begin a new section at the beginning of the next verse, 7.1. For comments on verse 14 see the beginning of the next section.

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 .

Revised Standard Version indicates the relationship of this verse to the preceding verse by translating the Hebrew conjunction as So.

Most translations understand the words the king commanded this to be done to refer to both requests of verse 13 (so apparently Revised Standard Version). It is possible that the word this refers only to the first request (so Anchor Bible: “So the king commanded this to be done: a decree was issued in Susa; and Haman’s ten sons were exposed”).

A decree was issued repeats Esther’s vocabulary of the preceding verse, where she uses dat (see comments above). It may be necessary to change from passive voice to active, perhaps using an indefinite third person plural, “they issued a decree.”

The ten sons of Haman were hanged: lest one think that the ten sons were alive at the time that they were hanged, Good News Translation says “the bodies … were publicly displayed.” This translation conveys the negative connotations associated with hanging, while not specifying how the bodies were displayed.

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 .

To bring: although the king ordered his servants to bring the queen, she was able to refuse to come. Therefore the translator must not use a verb bring that implies force; the servants were not sent to carry her to him. They were sent to “fetch” her, or to “lead her,” or to “escort” her.

With her royal crown: as Good News Translation and New Revised Standard Version make clear, Vashti was to come “wearing” her crown. This royal crown, or “diadem” (New Jerusalem Bible; see Septuagint at ESG 1.28[11]), was probably made of blue and white cloth wrapped around the head in the shape of a modern turban, with jewels inset. Parola Del Signore: La Bibbia in Lingua Corrente correctly says “queenly turban.” Since only the crown is mentioned, ancient Jewish interpreters believed that Vashti was not to wear any clothes except the crown, but the meaning is that she was to appear wearing her royal clothing, including the crown. Translators need to make sure that the translation does not imply that Vashti was to appear naked, wearing only her crown. Some languages have expressions such as “bring [her] including her royal crown.”

Where no word for crown exists, a noun compound may be formed or a descriptive phrase may be used to describe a symbol of royalty worn on the head. The king wanted to exhibit the beauty of the queen to the people at the banquet. He wanted to let them see her, he wanted to show her off because, as the writer explains, she was fair to behold. An equivalent expression may be found that expresses great beauty without being vulgar or improper, such as “she captured everybody’s eyes” or “she stood very womanly.”

The peoples and the princes: regarding peoples see comments on 1.5, and for princes see comments on 1.3. The word rendered princes is rendered “governors” in verse 3b.

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 .