[Esther 1.18]

This very day: these words stand at the beginning of the verse in Hebrew and express the urgency of the situation. By restructuring into more natural English word order, Today’s English Version seems to have lost something of this urgency.

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

The ladies of Persia and Media in the Hebrew refers to the noblewomen (Today’s English Version “the wives of the royal officials”; New Revised Standard Version “the noble ladies”) and not to women in the Persian Empire in general as in 1.17, where Gordis translates “all the ordinary womenfolk.” Though some versions translate these words rather literally as “the ladies of Persia and Media” (New Jerusalem Bible; New American Bible), most versions make clear that they are “wives of the Persian and Median officers-of-state” (New Jerusalem Bible; so also Bible en français courant, Traduction œcuménique de la Bible).

This verse is difficult for interpreters, since the verb “they shall say” (will be telling) has no direct object. The Hebrew word order is literally “This very day they will say the ladies of Persia and Media who have heard of the conduct of the Queen to all the king’s princes….” Revised English Bible is quite literal here, since it gives no direct object for the verb “to quote”: “The great ladies of Persia and Media, who have heard what the queen has said, will quote this day to all the king’s officers….” While the Revised English Bible translation is literal, it is not good English; the verb “quote” normally requires an object to specify what is quoted.

Because of this grammatical difficulty, some interpreters change the Hebrew verb “they shall say” by omitting one letter so that the verb becomes “they shall rebel against [all the king’s princes]” (see New American Bible, New Revised Standard Version, and Anchor Bible). However, most versions consider the object of “they will say” to be what the wives will have heard of the Queen’s behavior (Today’s English Version). Following this last interpretation, Revised Standard Version, New Jerusalem Bible and An American Translation supply the word it, referring to the Queen’s behavior, after the verb will be telling.

The contempt will be directed against the husbands by the wives, and the wrath will be directed against the wives by the husbands. Today’s English Version makes explicit the agents of these two words: “Wives everywhere will have no respect for their husbands, and husbands will be angry with their wives” (see also Bible en français courant and Traduction œcuménique de la Bible). Other interpretations are also possible: (1) New American Bible reads that the wives “will rebel against all the royal officials, with corresponding disdain and rancor.” This suggests either that both “disdain” and “rancor” are descriptive of the husbands’ attitudes, or that there will be general discord between husbands and wives (so the New English Bible]: “and there will be endless disrespect and insolence!”); (2) Moffatt understands both nouns to refer to the attitudes of the wives only, who are “talking proudly and petulantly.”

Septuagint 1.18

For discussion of this verse see 1.17 above.

Ladies is used here to express the meaning of the Greek term that designates these women as being women of high rank, and New Revised Standard Version makes explicit that these women are the wives of governors or important officials in the empire (see also Bible en français courant).

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 .

Haman saw: the text as reflected by Revised Standard Version expresses a simple fact, whereas Today’s English Version interprets potentiality. Bible en français courant adopts a halfway position, saying “Haman observed that Mordecai was in fact refusing to…” (compare New Jerusalem Bible: “Haman could see for himself that Mordecai did not bow down or prostrate himself in his presence”).

Though the Hebrew does not state explicitly when or where Mordecai did not bow down, the sense apparently is that he did not bow down before Haman whenever Haman passed by. Some translations make this explicit: “in his [Haman’s] presence” (New Jerusalem Bible) or “in his passing by” (Parola Del Signore: La Bibbia in Lingua Corrente).

Though the Hebrew says literally that “rage filled Haman,” some languages find it more natural to use an adjective as in Today’s English Version (“Haman was furious”), or a verbal construction as in New Revised Standard Version (“Haman was infuriated”). The final two Hebrew words may be an intentional play on words, since the Hebrew is literally “then was filled Haman [with] rage”: Haman hemah.

Septuagint 3.5

The Greek has only one verb for what Mordecai refused to do, “to bow down to,” whereas the Hebrew has two verbs. Parola Del Signore: La Bibbia in Lingua Corrente adds the words “in his passing by” as it does also in the translation of the Hebrew 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 .

Continuing the plural from verse 12, Revised Standard Version here says Esther told them. In the Hebrew the messengers are not even alluded to by pronoun reference. The Hebrew is literally “And Esther said to send to Mordecai” (see verse 13 above).

Septuagint 4.15

Today’s English Version perhaps shortens this too much. The Greek is literally “And Esther sent away to Mardochaeus the one having come to her, saying.”

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 .

For someone to be mounted on the king’s own horse and to be wearing the king’s royal robes constitutes a symbolic act: this person is to receive the respect and honor that the king himself receives.

One of the king’s most noble princes: the Hebrew here uses two of the terms found earlier that refer to high-ranking officials and nobility (see comments on “princes” and “nobles” in 1.3). In this context both terms refer to one person. While some versions interpret the use of the two near synonyms, “princes” and “nobles [chief men],” as expressing a superlative idea (Revised Standard Version and Today’s English Version; also New English Bible), other versions are less emphatic. Bible en français courant says “one of your leading functionaries,” while Traduction œcuménique de la Bible says “one of the king’s noble ministers.” LSR stays closer to the original text: “one of the king’s ministers, a dignitary” (also Chouraqui).

The Hebrew verbs array, conduct, and proclaiming are all plural in this verse. However, since the subject of these verbs seems to be singular (one of the noble princes), many translations follow the example of the Septuagint and change the verbs to singular (so Today’s English Version, Revised English Bible, New Jerusalem Bible). If the plural forms are kept, they may be understood as impersonal (so Traduction œcuménique de la Bible). New Jerusalem Bible translates the first two verbs as impersonal, and the third as a true plural: “And let the man … be attired and paraded … while they proclaim before him.”

Let him conduct the man on horseback through the open square of the city, proclaiming before him: the word translated as conduct in Revised Standard Version and “lead” in Today’s English Version is almost universally understood as a verb that may express either horizontal or vertical motion, depending on the context. Translations almost always indicate horizontal motion here and in verse 11. The image is one of Haman walking a few steps ahead of the horse ridden by Mordecai. A few interpreters, however, argue that usually this Hebrew verb means “to mount upon something,” that is, it indicates vertical direction. If this interpretation is followed, the image is of Mordecai mounted upon the king’s horse in the town square, with Haman standing in front of the horse holding the bridle, and no motion is indicated. According to this second interpretation, the Hebrew preposition translated as through in Revised Standard Version will be translated “in,” that is, “Let him mount the man on horseback in the open square of the city.” The translator should follow the majority of the versions, which suggest a kind of parade through the city (so also New Jerusalem Bible).

Open square of the city: this is not the square before the king’s palace (compare 4.6), but rather the city center. Some versions translate “the [big] street of the city” (King James Version, Traduction œcuménique de la Bible); New International Version says “the city streets.”

Proclaiming: “calling out, announcing.” The scene is one of an official pronouncement such as that made by the king’s herald or by a town crier. Appropriate language needs to be used to express the announcement that is to be made. In the story the announcement is quoted as direct quotation within direct quotation. Some languages may prefer to use indirect quotation within direct quotation. However, the translator must take care not to lose the impact of the direct quotation as conveyed by the original Hebrew text.

Thus shall it be done: nearly all translations render the verb here in a manner that indicates that anyone whom the king wishes to honor may expect to be treated as Mordecai is being treated (see the Septuagint). The Hebrew verb may be translated, however, as a simple present tense with reference solely to Mordecai: “This is being done to a man whom the king wishes to honor” (Gordis).

Septuagint 6.9

The Greek has singular imperative verbs in the third person here, that is, “let him robe … let him mount him … and let him proclaim….” The agent for these verbs who is referred to by the pronoun him is “one of the friends of the king.”

On the meaning of the king’s … Friends, see comment on LXX 1.3. These friends are described by the adjective honored or “esteemed.”

The person who is to be honored is the one whom the king loves.

Greek adds the word “every” to the proclamation at the end of the verse: “Thus shall it be [done] to [for] every man whom the king honors.”

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.6; Revised Standard Version 16.6]

The theme of deception is prominent in this verse. By the deception of evil ways, these untrue friends mislead the pure kindness of heart of those holding power. The king no doubt has in mind Haman’s deception mentioned in 3.8.

False trickery of their evil natures: literally “lying deception of [their] bad disposition.” The Greek is redundant, since deception by nature involves lying. The presence of the word “lying” simply adds emphasis to the notion of deception. “Bad disposition” refers to their “malice,” their natural desire to cause harm. Nature may sometimes be translated “way of being.”

Good will: literally, “uncontaminated considerateness” or “pure kindness of heart” is the opposite of what has just been described. The rulers by their nature try to show kindness without guile or trickery.

Sovereigns are literally those who are “ruling over [them].”

In order to make the meaning clear, the verse will need to be restructured (compare Today’s English Version). New Jerusalem Bible renders it “the right intentions of rulers having been misled by false arguments of the evilly disposed.”

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 .

And the king said introduces a new development in the narrative. It may be appropriate to indicate this by a major discourse marker in the receptor language; for example, “and then it happened that….” In many languages it will also be expected that a verb of motion will introduce the king’s speech; for example, “Then the king went [or, came] and said to Esther.” But the author does not indicate where or how this encounter between the king and queen took place.

On Susa the capital and five hundred men, see comments on 9.6. The words “in Susa the citadel” are in emphatic position in Hebrew. Today’s English Version brings out this emphasis by adding the word “alone,” that is, “In Susa alone” (so also Anchor Bible and New Jerusalem Bible).

What then have they done in the rest of the king’s provinces!: was the king expressing astonishment or simply asking a question? Revised Standard Version‘s insertion of the word then into the translation of the Hebrew text and the use of an exclamation mark suggests that King Xerxes was appalled at what the Jews must have done in the rest of the countryside (so also New Jerusalem Bible). New Revised Standard Version is perhaps a better translation of the Hebrew: “What have they done in the rest of the king’s provinces?” (so New International Version also). Notice again the formal style of the king’s reference to himself.

What then…? Now what…? And what…?: it may be noted that the question “what” occurs three times in close succession in the king’s words to Esther. In the Hebrew text the “what” is even more striking, because in the king’s first question it occurs toward the end of the sentence, “… what have they done?” The second question follows immediately and begins with “And what…?” The third question follows in the same pattern, “And what…?” The translator should try to emphasize the questions as the Hebrew has done.

Revised Standard Version introduces the king’s requests for Esther’s petitions with an emphatic Now, which translates the Hebrew conjunction “and.” Today’s English Version expresses the same implied contrast by placing “now” at the end of the first request. This contrast is made explicit in the second request by the Hebrew “again, further, yet.” The king here repeats his earlier double question and promise to Esther, except that this time he does not offer the half of his kingdom (see translation and comments on 5.6; 7.2).

Septuagint 9.12

The Greek omits both the title “Queen” before Esther’s name and the words “and also the ten sons of Haman.” It also omits the words “Now what is your petition? It shall be granted you.” As in verse 6 above, the Greek here refers to Susa as “the city.”

The Greek is literally “five hundred men” (so Revised English Bible), though possibly “men” includes women also (so New Revised Standard Version, Today’s English Version). The second sentence in this Greek verse is ambiguous. As in the Hebrew, the king may be asking a question for information (New Revised Standard Version, Revised English Bible), or it may be a rhetorical question to express amazement (Today’s English Version). This question is followed by another question, “What therefore do you want still?” plus the promise “and it shall be yours.” The basic meaning of the verb in this question is related to the idea of “worthy, fitting”; for example, “What more do you consider fitting [or, appropriate] still?” However, this Greek verb also includes the extended meanings of “to require, to demand,” and it is in that sense that most versions translate it here as “ask” (Revised Standard Version, Traduction œcuménique de la Bible, Bible en français courant).

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 F.9; Revised Standard Version 10.12]

Two recurring concepts are again found in this verse, “remember” and “just, righteous.”

God remembered: this does not mean that God had previously forgotten his people. In the Old Testament, for God “to remember” is for him “to act.” When God remembers, it is not necessarily a recalling of the past. It may also be an action on behalf of someone. God acted in response to Esther’s plea to “Remember us” (see 14.12 [C.23]). Today’s English Version makes explicit that God’s people were his “chosen” people. Bible en français courant says “his own people.”

Vindicated his inheritance: “to vindicate” is “to render justice to” (Bible en français courant, La Sainte Bible: La version Etablie par les moines de Maredsous, Traduction œcuménique de la Bible) or “to judge in favor of” (New Jerusalem Bible, Today’s English Version). As in 14.15-17 (Addition C.8-10), the people of Israel are God’s inheritance.

Biblia Dios Habla Hoy provides a helpful model for the entire verse: “And God remembered his people, Israel, which is his property [or, possession], and he judged in favor of 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 .