[Today’s English Version A.14; Revised Standard Version 12.3]

The Greek says that the king examined the two eunuchs. Some translations have assumed that the king himself did not examine them but rather had his subordinates examine them (so Today’s English Version, Revised English Bible and New American Bible; see comments on the next verse). Parola Del Signore: La Bibbia in Lingua Corrente restates to say that the king “ordered an investigation.”

Confessed means that the eunuchs admitted that Mordecai’s accusation of their plotting was true. It may be necessary in translation to express this more explicitly; for example, “they agreed that they had made a plan to kill the king.”

Led to execution is literally “they were led away,” and some translations say “they were arrested” or “they were imprisoned” (so La Bible Pléiade, Traduction œcuménique de la Bible, Parola Del Signore: La Bibbia in Lingua Corrente). Both Revised Standard Version and Today’s English Version understand the Greek as a euphemism meaning that the two men were taken away and were executed. If a passive construction is difficult to use here, it may be helpful to restate and make the agent explicit, “the king had his men take them away” or “the king caused his men to take and kill them.”

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

Verse 8 picks up the narrative from verse 4 after the interruption of verses 5-7 that introduced Esther and Mordecai. It begins with the Hebrew expression wayyehi (see comments 1.1) that is rendered in Revised Standard Version as So. Moffatt says “Later on.” This Hebrew word signals the important development of Esther’s being brought into the story. Translators will need to indicate this development in the story by using an appropriate conjunction, transition word or expression, or other discourse markers to pick up the story again. In some languages it will be an expression that indicates a new paragraph, “and then it happened” or “so it was that,” or some languages may have special ways of mentioning the main characters again, perhaps for drawing attention to Esther, for example.

The king’s order and his edict: these are literally “word” (see 1.12, “command”) and “law” (1.8), but Revised Standard Version translates according to context, and Today’s English Version restructures the phrase to make the meaning clear without apparent wordiness.

Were proclaimed: literally “when to be heard.” The Hebrew does not state who heard, but the meaning is no doubt that the people in the provinces heard, especially the officers whom the king had appointed (see 2.3).

Many maidens: see comments on verse 2. No specific number of maidens is given, but judging from contemporary historical writings that mention the size of kings’ harems, readers may have understood the number to be several hundred.

Were gathered: literally “when to be gathered.” The Hebrew verb is sometimes intransitive, that is, people simply gather together. Other times it is transitive, that is, someone gathers people together. In light of verse 3, the verb in this context should be understood to be transitive, as in Today’s English Version “were being brought” or “were brought” (New Jerusalem Bible). This may be restated in the active voice with an indefinite pronoun as subject, “they gathered many maidens,” or with a noun, “his officials gathered many maidens.”

On Susa the capital see 1.2.

On Hegai and who had charge of the women, see 2.3.

The king’s palace: this is literally “the house of the king.” (see 1.9, where the word “house” is also used of the king’s palace).

Septuagint 2.8

Where the Hebrew uses a variety of terms to refer to law, decree, or command, the Greek uses mainly one word, nomos (see comments on LXX 1.8, 13). However, for decree in this verse a second term is found, prostagma, “command, ordinance, order.” Today’s English Version restructures the verse and expands slightly, harmonizing with the Hebrew version to make the meaning more clear.

In custody of Gai: the Greek idiom “under the hand of” is the same as the Hebrew idiom, which occurs twice in the Hebrew version of this verse and was seen earlier (see 2.3 above).

Gai: called Hegai in Hebrew. This is the first mention of this eunuch’s name in the Greek text, since his name is not given in verse 3 in Greek. He is identified here as “the guardian of the women” (so Traduction œcuménique de la Bible), which Revised Standard Version renders as who had custody of the women.

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

[Today’s English Version B.4; Revised Standard Version 13.4]

In the Greek this verse and the preceding verse are a single long sentence consistent with the deliberate style of the royal letter. Today’s English Version restructures and expands to make the verse more readable and the meaning clear.

The two charges that are made against the Jews here basically repeat the charges from 3.8, although using different words, but, as in 3.8, the accused are not identified by name.

The Greek text gives no direct indication of the time when Haman told the king and his counselors about these “hostile people.” However, on the basis of the immediate context, and for good style at the opening of this sentence, Today’s English Version adds the word “recently” at the beginning of this verse.

As noted above on 13.1 (B.1), the change to the first person plural verbs in this verse through the end of the king’s proclamation may be a change in style only and not a change in reference. Bible en français courant and Biblia Dios Habla Hoy begin verse 4 this way: “He informed me” (rather than “he informed us”); and they continue in the first person singular through verse 6.

Pointed out translates a Greek verb with a range of meanings such as “to exhibit,” “to display,” “to show,” and “to prove.” Here it does not express the idea that Haman actually displayed or showed an object of some kind. Rather as New American Bible states, he “brought it to our attention.” Translators should use an expression that would be appropriate in the language of the king. Some languages would say, “he reminded us.”

There is scattered a certain hostile people: the meaning is not that a certain people had been scattered or dispersed, but rather that there was a certain people that was “mixed” among them. New Jerusalem Bible translates “mingled among all the tribes of the earth.” The Jews are not referred to here by the term ethnos, “nation,” that had been used before (see 11.7 [A.6] and comments on “nation”). The term laos is used (see comments on “people” in 12.6 [A.17]), and they are said to be hostile, meaning that they are ill-willed toward people not of their own race (Anchor Bible “antagonistic”).

The English word certain translates an indefinite pronoun in Greek. This Greek pronoun is used to refer to someone who is not known or not mentioned by name, whereas the English word certain refers to someone definite. New American Bible captures the sense by stating “throughout the world, there is one people of bad will.”

The laws contrary to those of every nation are the laws (nomos) of Moses, but the ordinances of kings are identified by a different word not previously used in the book (diatagma; see also comments on nomos in LXX 3.8). The Greek does not state that the Jews have laws contrary to those [laws] of every nation. Rather it says that this nation is “opposed in its laws to every nation” (Revised English Bible). The sense is that the laws of the Jews place them in a hostile relationship to other nations, not simply that the laws of the Jews are different from those of other countries. Ordinances comes from a verb meaning “to command” or “to order.” Unlike the word used for the laws of the Jews (nomos), this noun expresses the idea of a law given by command of the king. English translations that express this meaning are “edicts,” “decrees” (New American Bible), “ordinances” (Revised Standard Version, New Revised Standard Version, New Jerusalem Bible) or “commands.”

So that at the end of the verse expresses the result in English (Today’s English Version “as a result”). That is, the words so that introduce the result of the fact that a “hostile people” live scattered among the other peoples of the empire. Because of these people, it is not possible for the king to establish the kind of single administration that he is aiming toward. He implies that he should not be blamed for failure to succeed in his good intentions. However, the Greek words here more likely express purpose. Traduction œcuménique de la Bible provides a good model: “a people who continually reject the royal ordinances in order that the united government that we control with honesty and without reproach may not be established.” In other words the king is claiming that these people deliberately intend to prevent a unified government. That is the purpose of their behavior and not merely the result.

The unifying of the kingdom translates a single Greek noun meaning “joint administration,” or “joint government.” Revised English Bible says “the unified administration of the empire.” The sense seems to be that the king wishes to establish laws and regulations that are accepted and followed in all parts of his empire. Perhaps this phrase may be translated “that the kingdom [or, reign] may be one.”

Honorably renders a word often translated as “blamelessly.” Some languages may say “what we try to do in our good thinking.” Compare New American Bible: “so that the unity of empire blamelessly designed by us cannot be established.” Some translations interpret this phrase to refer to the king’s governing at that time and not to his efforts for the future (New Jerusalem Bible and Traduction œcuménique de la Bible). Bible en français courant reads “they endanger the unity of the power that I exercise correctly for the satisfaction of all.” Translators should choose according to the tradition they have selected for their translation.

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

[Today’s English Version C.12; Revised Standard Version 14.1]

The words And Esther may be translated as “Esther also.” Parola Del Signore: La Bibbia in Lingua Corrente says “Queen Esther … also sought refuge in the Lord” (so also New Jerusalem Bible). Since the preceding verses state that Mordecai prayed to the Lord, translators may want to add the word “also” as in Parola Del Signore: La Bibbia in Lingua Corrente and New Jerusalem Bible. In some languages it will be more natural to introduce this new development in the story with a word like “Then” as New Revised Standard Version does, “Then Queen Esther….”

Deathly anxiety is literally “in the struggle [or, battle] of death.” This may refer to the external threat to Esther. Compare “in the mortal peril that had overtaken her” (New Jerusalem Bible; also Bible en français courant). More likely it refers to the internal agony that she was facing (so Today’s English Version and Traduction œcuménique de la Bible).

Fled to the Lord is not to be understood literally. The word fled is used figuratively to indicate the sense of urgency with which Esther began to pray. Traduction œcuménique de la Bible says that Esther “sought refuge with the Lord” (so also New Jerusalem Bible). The translator may say “she hurried to make supplication before [or, to pray to] the Lord.”

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

[Today’s English Version D.16; Revised Standard Version 15.16]

Returning again to a frequently used expression, the author says that the king was in a state of “confusion” (see verse 13 and comments). The Greek verb translated was agitated in Revised Standard Version has a range of meaning such as “troubled,” “agitated” (New Jerusalem Bible), “distressed” (Revised English Bible), “disturbed,” “confused,” “upset” (see 3.15). The translation “concerned” does not seem to express adequately the sense that the king was in a state of confusion or distress.

The word servants refers to the king’s attendants (Today’s English Version). The Greek uses a different term from that used in Septuagint 2.2, where the role of the servants was more official. The word used here is a collective term referring to “all those waiting on the king, all those attending to the king’s needs.” Some languages may have a technical term like the English term “courtiers” (New Jerusalem Bible) that may be used here.

To comfort her: the Greek word so translated by Revised Standard Version has a wide range of uses in the Septuagint. The context is too general to make clear the precise sense in which the verb is used here. In addition to the translation comfort (Revised Standard Version, New Revised Standard Version, Traduction œcuménique de la Bible), other translations include “revive” (Today’s English Version, New Jerusalem Bible, Bible en français courant, Parola Del Signore: La Bibbia in Lingua Corrente, Parola Del Signore: La Bibbia in Lingua Corrente, Nueva Biblia Española) and “reassure” (Revised English Bible). It is clear that the servants were trying to help Esther, but it is not clear whether the help took primarily the form of giving comfort or the form of trying to revive her after she had fainted. Either sense fits the context; translators may choose either. If so desired the alternative translation may be placed in a footnote.

Those who translate the LXX in its normal order should continue with the text and discussion on page 139.

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

Though the Hebrew word “to fall” may mean to fall unintentionally, it sometimes means to fall intentionally, or “to throw oneself down” (Today’s English Version, Segond). The latter meaning is intended here, so translators should avoid a word that will suggest that Haman fell unintentionally. Throwing oneself down before someone and taking hold of that person’s feet was a common way of pleading to someone (see Est 8.3; 1 Sam 25.24; 2 Kgs 4.27). Perhaps there is even a play on words and a touch of irony, since earlier Haman is warned that “he will surely fall” before Mordecai (see comments on 6.13), and here the author describes him as falling before Esther.

Revised Standard Version says that Haman was falling on the couch where Esther was. Though the Hebrew says only that Esther was on the couch, some translations say “on which Esther lay” (Die Bibel im heutigen Deutsch) or “where she was reclining” (New International Version), since meals were eaten while reclining rather than while sitting (see 1.6). To avoid ambiguities it may be preferable to use a more general expression like Revised Standard Version, which follows the Greek. Compare also Today’s English Version‘s restructuring. Regarding the Hebrew word translated couch, see the comments on this same word (in the plural) in 1.6.

Will he even assault…?: the Hebrew is literally an infinitive phrase, not a complete sentence: “Even to assault the queen with me in the house?” Nearly all translations use a finite verb with a third person masculine subject, as in Revised Standard Version and Today’s English Version. However, the Hebrew may also be translated with a second person singular verb, as in Biblia Dios Habla Hoy “Are you wanting also to dishonor the queen in my presence and in my own house?” (see comments on the Septuagint text of this verse).

The basic meaning of the Hebrew verb assault is “to trample, to tread underfoot.” Its extended meaning is that of conquest, “to subdue, to subject, to conquer.” In this context most interpreters understand it to have connotations of sexual assault. Today’s English Version makes this explicit (so also New Jerusalem Bible, Traduction œcuménique de la Bible), while other versions more closely reflect the basic meaning of the Hebrew verb (Revised Standard Version, LSR). The translator needs to keep in mind the strong language used by the king in his great anger. So even though the Hebrew says literally that the king “said,” it may be better in this context to use a verb such as “cried” (New Jerusalem Bible), “cried out” (Today’s English Version), or “exclaimed” (New International Version, Revised English Bible, Biblia Dios Habla Hoy). The king’s question is not asking for information. Rather the question functions to emphasize the king’s astonishment and anger. Parola Del Signore: La Bibbia in Lingua Corrente therefore turns this question into an exclamation, ending with an exclamation mark: “And he even dares to violate the queen while I am in the house!”

As the words left the mouth of the king is a close translation of the Hebrew. The receptor language may have a similar image, or it may restate as Today’s English Version has done. Although the Hebrew image may be easy to translate, the translator should look for the appropriate expression in the receptor language. The meaning is not that words literally went out of the king’s mouth or that they were a command. The meaning is rather that things happened very quickly. The king had hardly finished exclaiming over Haman’s deed when Haman was already being covered (so Today’s English Version). In some languages it may be expressed as “the king’s mouth had not dried from saying those words when Haman’s head was being covered.”

The meaning of they covered Haman’s face is not entirely clear. Interpreters have proposed a number of different changes in the letters of the Hebrew verb translated they covered in Revised Standard Version. If one accepts the Hebrew text without changes, the meaning is probably that the eunuchs serving the king immediately treated Haman as a man condemned to death by covering his head, just as the head of a man condemned to death may be covered before he is executed (for “eunuchs” see 1.10). Assuming this interpretation, Parola Del Signore: La Bibbia in Lingua Corrente drops the literal description of the action and makes explicit the symbolic meaning of the action by rendering this final sentence as “With this word of the king, Haman was already condemned.”

If translators follow this interpretation, they may wish to include an explanatory footnote, following the model of either Biblia Dios Habla Hoy, Nova Tradução na Linguagem de Hoje, or Parola Del Signore: La Bibbia in Lingua Corrente. The note in Biblia Dios Habla Hoy (similarly in Nova Tradução na Linguagem de Hoje) states “In some countries it was the practice to cover with a veil or hood the head of those condemned to die on the gallows.” With more detail the note in Parola Del Signore: La Bibbia in Lingua Corrente says “Greece and Rome used to cover the head of those condemned to die; it is probable that this was done also in Persia, but we have no knowledge on the matter beyond that of the Bible.”

There are difficulties with this interpretation, however. The Hebrew does not actually say that his head was covered; it says his face was covered. Also, as the note in Parola Del Signore: La Bibbia in Lingua Corrente states, there is no evidence apart from this verse in the Bible that it was Persian custom to cover the head of a person condemned to death.

The Septuagint says that Haman “turned aside his face,” which probably means that he was perplexed or confounded (see Septuagint discussion below); and on the basis of that reading, some interpreters slightly alter the Hebrew verb to read that Haman’s face “grew red” (this is the proposed reading in the textual notes of Biblia Hebraica Stuttgartensia). A note in New Jerusalem Bible suggests that a different change in the Hebrew text makes more sense here. The recommended translation of this interpretation would read “Haman’s face blanched,” that is, his face became white (this also appears in the textual notes of Biblia Hebraica Stuttgartensia). The best solution, however, seems to be to follow the Masoretic Text.

Septuagint 7.8

In the beginning of the verse, the Greek does not make explicit that the king returned to the place where they had been drinking wine, only that he returned from the garden. The Greek adds that Haman was pleading with the queen. Unlike the Hebrew, the king refers to the queen as [my] wife.

Though the Hebrew does not make clear whether the king’s question is a rhetorical exclamation or a question directed to Haman, in Greek the verb is in the second person singular. New Revised Standard Version harmonizes the king’s question with its translation of the Hebrew text, while Today’s English Version (also Traduction œcuménique de la Bible, Bible en français courant, Biblia Dios Habla Hoy, Parola Del Signore: La Bibbia in Lingua Corrente) represents the second person singular form of the Greek verb.

The end of the verse says literally that Haman turned away his face, which is an expression indicating confusion. Today’s English Version and Revised English Bible understand this to mean that he “turned away in despair,” while Traduction œcuménique de la Bible states that he turned away “in confusion.” Most likely the verb in the Greek, “to turn away,” is the result of a misreading of the Hebrew verb “was covered,” since the Hebrew verbs “to cover” and “to be ashamed”

[Today’s English Version E.18; Revised Standard Version 16.18]

The man himself who did these things: the emphatic form of this reference to Haman highlights the irony of the situation. The letters that had been sent out did not need to be obeyed because their author had been executed. The translation should try to make the reversal of the situation clear to the reader.

Has been hanged is literally “has been crucified.” In the context of Esther most translations interpret the verb to refer to hanging (see also comments on “hanged” in LXX 7.9). The hanging took place at the gate of Susa, or “at the entrance to the city” (Bible en français courant). The word gate is plural in Greek. Some translations use the singular (Revised Standard Version, New Revised Standard Version, Revised English Bible), perhaps because archaeological excavations indicate that there was only one huge city gate, thirty-six meters by eighteen meters, leading into the royal city. However, since the writer uses the plural, the plural should be retained in translation.

With all his household: literally “with all [his] house.” Not only was Haman hanged, so also was “his entire family” (Today’s English Version). This is the meaning that should be translated, even though the text only specifically cites the names of his ten sons. It says nothing about other persons who may have been members of his household.

The account of events given here contradicts the account given in the Hebrew version and in the parallel Septuagint version. According to the Hebrew text Haman was hanged at his own home, not at the city gate, and the reference is to Haman alone, not to his household (see 7.9-10). Since this Addition is placed in the Septuagint before chapter 9, it contradicts later events in the story. It is only during the events recorded in 9.1-10 that Haman’s sons are killed. This is on the thirteenth day of Adar, the twelfth month (9.1), which was eleven months after this letter was written in Nisan, the first month. Their hanging is recorded in 9.13-14. Nevertheless, the duty of translators is to translate the text, not to attempt to harmonize apparent discrepancies.

God, who rules over all things: earlier the king had said that he ruled over the entire inhabited earth (13.2 [B.2]), but here he acknowledges that God is the one who “has power [or, who rules] over all things.” Bible en français courant says “God who is the master over everything that exists,” while Traduction œcuménique de la Bible translates “God who is sovereign over all things.” New Jerusalem Bible shortens this to “Master of the universe.”

According to Revised Standard Version and most translations, God did not wait long to punish Haman, and this seems to be the sense of the Greek. Today’s English Version, however, appears to suggest that speedily means that the punishment itself was not long and drawn out. The idea of the verse is “For God … did not let much time pass before he punished Haman as he deserved to be punished.”

The punishment he deserved is a “fitting punishment” (New Jerusalem Bible) or “the punishment that was right for him.”

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

The words of verses 24 and 25 are possibly intended to be part of the letter mentioned in verse 20; Bible en français courant introduces verse 24 with the words “Mordecai recalled this” (so also Traduction œcuménique de la Bible). Parola Del Signore: La Bibbia in Lingua Corrente places 9.24-26a within quotation marks, clearly indicating that these words are part of the letter.

However, it is more likely that verses 24-25 recall the reason that the Jews followed Mordecai’s instructions (so Revised Standard Version, Revised English Bible). Verse 24 in Revised English Bible begins “This they did because Haman….” Today’s English Version presents the verse as a kind of editorial comment by the author.

On the Agagite see 3.1. Whereas elsewhere in the Book of Esther Haman has been called “the enemy of the Jews” (3.10; 8.1; 9.10), here he is called the enemy of all the Jews. Today’s English Version says in all of these verses “the enemy of the Jewish people,” omitting the word “all” in verse 24. Since verses 20 and 30 of chapter 9 state that letters were sent “to all the Jews,” the presence of the word “all” in 9.24 should not be overlooked. On this long designation of Haman, see the comment on 3.1.

On cast Pur, see the comment on 3.7. This clause and the appositional that is the lot is a repetition from 3.7. For purposes of clarity Today’s English Version expands by adding “to determine the day.” In 3.7 Haman himself did not cast lots, but in this verse he does appear to be the one who cast the lots.

Within the verse there is also repetition and expansion for increased emphasis and drama. Revised Standard Version translates to destroy them and to crush and destroy them. The first verb here is the same that was translated in 3.13 as “annihilate.” The verb translated to crush, hamam, is similar to the sound of the name Haman.

Septuagint 9.24

In the Greek, verse 24 reports the content of what Mordecai wrote in verse 20, rather than the reason for his writing.

Instead of the reading “Haman the Agagite, the son of Hammedatha, the enemy of the Jews” the Septuagint reads Haman son of Hammedatha, the Macedonian (compare Septuagint verse 10 above). For Greek-speaking Jews at the time when the Greek text of Esther was written, the name Macedonian was a term of reproach. See also Addition E.10 and comments. Macedonia, a geographical area, was a part of Greece. Haman was therefore “someone from Macedonia,” a “Macedonia-person,” or even “a son of the land of Macedonia.”

Fought against them: although Haman had not physically fought against the Jews, his actions are interpreted in the language of war. The translator will need to use an appropriate expression to convey the meaning without misleading the reader. Today’s English Version expands for the sake of clarity but in so doing loses the brevity and conciseness of the original text.

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