[Today’s English Version A.12; Revised Standard Version 12.1]

There is no transition marking the discourse shift from Mordecai’s dream in 11.2-12 (A.1-11) to the events of 12.1-6 (A.12-17). The time relationship between this verse and the preceding verses is not clear. Now translates the Greek conjunction kai, “and, but,” which does not specify a lapse of time between Mordecai’s dream and the events of 12.1-6. Some translations suggest that there was an unspecified lapse of time. Parola Del Signore: La Bibbia in Lingua Corrente, for example, begins with the words “One day Mordecai…,” and Revised English Bible says “Once, while Mordecai….” Other translations continue without beginning a new paragraph here (so La Bible Pléiade), which suggests that the events of 12.1-6 follow immediately after Mordecai’s dream. If the events of 12.1-6 also occurred in the second year of Artaxerxes’ reign (see 11.2 [A.1]), this contradicts the claim in the Hebrew text that this same event occurred in the seventh year of the king’s reign. Nueva Biblia Española places verses 12.1-6 after 2.23 in the Hebrew text. Since the Greek does not suggest any lapse of time, it seems best not to indicate any passing of time between 11.12 and 12.1 (A.11 and A.12). That is, the events of 12.1-2 (A.12-13) seem to take place the next morning, after Mordecai has awakened from his dream, thought about it all day long, and then gone to bed when evening came. In support of this interpretation it may be noted that 11.12 (A.11) ends in Greek with the words “and in every detail [word] he sought to understand it until evening.” Compare Chouraqui: “with all his might, until evening, he sought to understand it. Mordecai slept in the courtyard of the king with Bagathan and Thares.” Translators should use a transitional word or expression that allows the story to move forward without saying exactly when this next event took place; for example, “one day” (Bible en français courant), “then” (Traduction œcuménique de la Bible), “later,” or “then it happened that….”

Took his rest translates a word that means “to be quiet” or “to be at rest.” The Today’s English Version translation sounds as if Mordecai was temporarily resting in the courtyard. Revised English Bible adds the word “once” at the beginning of this verse, while Bible en français courant says “One day,” thereby marking the beginning of a new episode. However, the meaning may be that this was where Mordecai lodged on a regular basis (so New American Bible: “Mordecai lodged at the court with Bagathan and Thares”; also Biblia Dios Habla Hoy and Nueva Biblia Española).

The courtyard translates a word that may refer to an enclosed space open to the sky, or it may refer to the palace building itself (so New American Bible “the court,” and Biblia Dios Habla Hoy “the palace”), as in 12.5 (Addition A.16) (“at court”; see also 11.3 above [A.2]).

Gabatha and Tharra are the names of the two eunuchs in the Greek, whereas according to the Hebrew text their names were Bigthan and Teresh. The Greek omits the eunuchs’ names in 2.21 (see 1.10 for comments on eunuchs). Some translations such as New American Bible, which follows the Hebrew text while inserting the Greek Additions, harmonize the spelling of these names with the Hebrew form. Other translations such as Revised English Bible and Today’s English Version, which translate the Septuagint text of Esther in its entirety, maintain the form of the names in the Greek text.

Who kept watch means that they were regularly on watch, this was their duty (so New Revised Standard Version and La Sainte Bible: La version Etablie par les moines de Maredsous). It does not mean that they happened to be on guard this one time. That Mordecai was with them means only that he was present in the same place. Mordecai was apparently resting while these two men were on guard duty.

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 subject of this verse is ambiguous. Most interpreters understand the subject to be either Mordecai or Kish. If it refers to Mordecai, then he was over one hundred years old at the time of the story, since the first deportation from Jerusalem took place in 597 B.C. Today’s English Version restructures this verse and makes it clear that Mordecai was the one who was deported. New Jerusalem Bible retains the relative pronoun who in verse 6, but since the word who extends into verse 7 as the person who was rearing Esther, the antecedent of who is clearly Mordecai. ver1 Reina Valera Revisadaver1* (Reina-Valera revisada) is the same as New Jerusalem Bible in construction; that is, Mordecai must be the antecedent of the pronoun who.

It is possible to understand the subject to be Kish, the great-grandfather of Mordecai (according to one interpretation of verse 2.5). New Jerusalem Bible reads “[Kish] had been exiled from Jerusalem…” (so also New Revised Standard Version).

The New International Version study Bible suggests a third possibility. The names “Jair,” “Shimei,” and “Kish” refer not to immediate ancestors of Mordecai, but rather to remote ancestors in the tribe of Benjamin. But since Mordecai himself would have been over one hundred years old, the New International Version note takes this as an elliptical construction in the sense “whose family had been carried into exile.” The note in Traduction œcuménique de la Bible similarly states that Mordecai is a descendent of a family deported at the time of Nebuchadnezzar. Die Bibel im heutigen Deutsch similarly says “Mordecai’s family.”

On both grammatical and exegetical grounds, it is most likely that the antecedent of the pronoun must be Mordecai and not Kish.

Captives: these are prisoners carried away by a victorious army. In Hebrew the words had been carried away and the captives have the same root. A rather literal translation of this verse reads “who had been exiled from Jerusalem in the exile that had been exiled with Jeconiah….” In some languages that construct verbs and nouns from the same word roots, it may be possible to describe the captives as “the carried-away-ones.” In other languages captives may be referred to as “war-prisoners” or even “war-slaves,” or by a paraphrased expression, “the people who were forcibly taken away.” According to 2 Kgs 24.14, ten thousand people were taken into exile by Nebuchadnezzar. The text here in Esther does not indicate whether many or few were taken as captives, but Biblia Dios Habla Hoy makes explicit that Nebuchadnezzar took “many” captives.

At the time of the Babylonian captivity, which began in 597 B.C., Jeconiah was king of Judah. The name of this king is spelled three different ways in the Old Testament: Coniah (Jer 22.24, 28; 37.1), Jeconiah (1 Chr 3.16), and Jehoiachin (2 Kgs 24.6-17; 2 Chr 36.8-9). Some common language translations use the name Jehoiachin in all places where this king is named, following the spelling of the historical books (so Today’s English Version). Other translations that also use Jehoiachin, the better-known name from 2 Kings, indicate in a note that this is a variant of the name Jeconiah in the Hebrew (so New International Version). The translator should base decisions in cases like this on principles established for translation of the entire Old Testament.

Babylon: the region of Babylonia occupied the southern part of Mesopotamia in what is now the country of Iraq. Babylon was the capital city of the Babylonian empire. In the Hebrew Scriptures the name Babylon refers both to the city and to the region.

Septuagint 2.6

The Septuagint omits mention of King Jeconiah. Though the Greek says literally “who was taken captive from Jerusalem, which Nebuchadnezzar king of Babylon had taken captive,” the implication is that Nebuchadnezzar took the people of Jerusalem captive. Revised English Bible translates “from Jerusalem when it was captured.” Many languages will be similar to the Greek in referring to Nebuchadnezzar as the king of Babylon. Today’s English Version makes explicit that he was king of “Babylonia,” rather than simply the city Babylon.

Biblia Dios Habla Hoy makes explicit here, as in its translation of the Hebrew text of this verse, that Nebuchadnezzar took “many Jews” captive.

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.2; Revised Standard Version 13.2]

Here begins the text of the letter itself. The language of Revised Standard Version reflects the formality and the weight of the king’s royal style that is remindful of oratory. Today’s English Version simplifies the vocabulary and the style to conform to common language practice. As has been stated earlier in this Handbook, translators need to pay close attention to language style and level of language. They need to adopt styles that accurately convey to their readers the historical and social context of the book of Esther. This letter is an example of very formal vocabulary and grammatical style.

As the rather literal Revised Standard Version translation indicates, in Greek this verse is a long, complicated sentence. Today’s English Version breaks it up into three sentences and repeats the verb I have determined (“I resolved” and “I determined”). The parenthetical comment proclaiming the king’s humility and noble motivation becomes the second sentence (so also Bible en français courant), while New Revised Standard Version places this in parenthesis. New Jerusalem Bible includes this clause as part of the king’s resolution, that is, “I have resolved never to be carried away by the insolence of power, but always to rule with moderation and clemency.”

Master of the whole world: literally “of the whole inhabited world.” Xerxes did rule over the whole world that was known to him at that time, with the exception of Greece. Inscriptions show that he called himself “King of the whole world.”

Not elated with presumption of authority: this rendering is faithful to the style of the Greek, but it is heavy English. Compare New American Bible: “I determined not to be carried away with the sense of power.”

Reasonably and with kindness: the Greek word rendered reasonably in Revised Standard Version also includes the idea of “fairness,” or “equity.” Compare Revised English Bible: “not in the arrogance of power, but because my rule is equitable and mild.” See also New American Bible: “but always to deal fairly and with clemency.” Kindness may also be rendered “gentleness.”

In lasting tranquillity means a life “permanently free from disturbance” (Revised English Bible). The word tranquillity renders an adjective that means “waveless” or “calm.” It is used here metaphorically.

Peaceable: the king wanted to make his kingdom “tame” or “civilized” (so Today’s English Version, Traduction œcuménique de la Bible).

Open to travel throughout all its extent refers not to the physical condition of the roads but to the element of safety and to the freedom to travel, even in the far reaches of the empire. New Jerusalem Bible emphasizes the latter aspect: “offering … free transit from end to end.” Open to travel is literally “passable” and means “safe for travel” (Today’s English Version, Revised English Bible). This can be restated, for example, as “that one could travel freely” or “where people would be able to travel without fear.”

The peace: the Greek word used here is eirēnē “peace” (see comments on Hebrew shalom in 2.11; 9.30). Although the Greek says literally “the peace desired by all men,” the reference is to “everyone” (Today’s English Version) or “all people” (New Revised Standard Version).

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.10; Revised Standard Version 13.17]

Today’s English Version restructures the verse, making explicit a logical relationship that may be implicit between the first two clauses in the original.

On inheritance see comments on 13.15-16 (C.8-9).

Mourning and feasting refer respectively to “misfortune” and “joy” (Today’s English Version). This prayer will be answered in the reversal of fortune that is described in 9.22.

The last half of this verse states the purpose for which God is asked to show mercy to his people. The two parts of the second half of the verse are parallel in meaning: do not destroy the mouth is another way of saying that we may live, and praise thee is parallel to sing praise to thy name. Some languages may prefer to restate and say simply “to praise you in song.” However, references to the name of God are very important throughout the Old and New Testaments, and it should not be omitted here, if possible.

Do not destroy the mouth: even if translators do not translate these words literally, it may be possible to keep some of the imagery. Parola Del Signore: La Bibbia in Lingua Corrente says, for example, “Do not shut the lips” (similarly Biblia Dios Habla Hoy). However, if it will not be understood that this is a plea not to be killed, then it may be necessary to omit the imagery completely, as in Today’s English Version.

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.14; Revised Standard Version 15.14]

Esther contrasts the king with her first impressions in verses 6-7. Now he is not terrifying but wonderful, his face is not “burning with glory” but is full of grace. Charis, “grace,” here is not used with its New Testament theological meaning but simply in the sense of “kindness,” as in Today’s English Version and New American Bible. The word countenance, which translates the Greek word “face,” is used in reference to a person’s face as an indication of one’s mood or emotions.

A possible translation of this verse is “You are wonderfully good, my master, and your face is showing much kindness.”

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 .

Esther’s response is as dramatic as the king’s questions in verse 5. The first part of her answer (A foe and enemy!) is a reply to the king’s first question: “Who is he?” The second part of her answer (This wicked Haman!) replies to the king’s second question: “Where is he?” If a distinction is intended between the words foe and enemy, it may be that the first suggests one’s conduct and the second suggests one’s attitude. The first may suggest an adversary (so New International Version), the second may refer to hatred. This wicked Haman translates three alliterative Hebrew words that all begin with the syllable ha. In translation it may be necessary to restructure Esther’s answer to conform to grammatical and stylistic requirements of the receptor language (compare Today’s English Version, and New Jerusalem Bible “The adversary and enemy,” replied Esther, “is this evil Haman!”).

In terror: though nearly all interpreters consider the Hebrew word here to mean “be terrified,” some understand it to mean “be taken by surprise” (so Anchor Bible and New English Bible: “dumbfounded”) or “overcome” emotionally (LSR).

Before the king: the Hebrew simply means is “before” or “in front of.” It does not necessarily indicate, as Today’s English Version does, that he was actually facing toward them, only that he was in front of them. Would Haman dare to “face” the king if he was in terror? It may be best to translate as Revised Standard Version has done.

Septuagint 7.6

The Greek is nearly identical to the Hebrew in this verse, except that the Greek omits the word “a foe” at the beginning of the verse. The language is very strong. Haman is identified as a “hated [hateful] man” and a “wicked man.” The Greek word translated as terrified has a wide range of meaning. Its basic meaning is “to be thrown into confusion,” and it occurs a number of times in the Greek text (see Septuagint 3.15). Revised English Bible (“Haman stood dumbfounded”) and Traduction œcuménique de la Bible (“Haman was upset [distressed]”) are also acceptable translations.

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 E.16; Revised Standard Version 16.16]

Sons in its basic meaning is “male human offspring,” but in this context it refers to a close relationship between God and the people he has created to serve him; so it generally means “followers, believers.” Today’s English Version therefore makes explicit that “they worship.” In most translations the biblical image of sons is retained, except that where the specification of “male offspring” has special cultural connotations, the general term “children” may be used (so Bible en français courant).

The God of the Jews is described by two superlatives and one participle. He is the Most High and the most mighty and the living God. He is the “highest,” the “supreme” (Chouraqui), “the one who is above all other gods” (compare Dan 3.26). He is the “most powerful,” the “mightiest” or “the one who is greater than all other gods.” He is also the living God. God is frequently called “the living God” in the Old Testament (Deut 5.26; Josh 3.10; 1 Sam 17.26, 36; Dan 6.20). He is one who lives and acts on behalf of his people. The expression living God stands in sharp contrast with the gods of the nations surrounding Israel, many of whom were described in their myths as dying or being killed. Although to some cultures it seems contradictory to speak about a “living God” (for how can a god be dead?), this is an important Old Testament theme, and it must be clearly expressed. He is the God “who is living, who is alive.” In some cultures it will not be acceptable to state this concept in a negative form such as “he is the God who is not dead” since, in the thought of these belief systems, it is not possible even to introduce the thought that a god could die.

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 .

This verse is full of both lexical and stylistic repetition from earlier verses. First the days are described, then the month. Next, pairs of opposites are cited in parallel clauses to describe what has taken place. Finally, referring back to their first celebrations, it is spelled out how the Jews are to fulfil the obligation placed upon them in verse 21. The verse states very explicitly the theme of reversal that is central to the book of Esther (see introduction, “Translating the Book of Esther,” A-4, page 3), that the Jews’ situation had changed from sorrow into gladness and from mourning into a holiday.

On choice portions see 9.19. Here the detail is added that they are also to send gifts to the poor, that is, to “poor people,” to “people who are in need” or “in want.”

Septuagint 9.22

Enemies: the word here is not adversaries, but the “hated [or, hateful]” ones, the same word that has been applied to Haman (Septuagint 7.6; 9.10).

The Greek inserts the words namely, Adar to make clear which month is being referred to. Today’s English Version omits these words since verse 21 had mentioned the name of the month. The Greek is literally “a time for weddings and gladness” (so Revised English Bible, Traduction œcuménique de la Bible). According to the Greek, gifts are to be sent to [their] friends and to the poor. The poor are “those who are in need.”

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 .