[Today’s English Version F.5; Revised Standard Version 10.8]

The nations (ethnē) refers to the nations in 11.7 (A.6) who were prepared for war against the Jewish people. The verb gathered should therefore be translated as referring to an event in the past within the context of Esther, and not “all those that have gathered,” whether in the past or up to the present (Today’s English Version).

The name of the Jews: in Hebrew thought, one’s name was inseparable from one’s existence. To destroy the name of the Jews was “to destroy the Jews” (so Today’s English Version, Biblia Dios Habla Hoy). This should not be translated in such a way as to refer to “reputation.”

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 A.9; Revised Standard Version 11.10]

In some versions the first clause of this verse is attached to the end of the preceding verse.

They cried to God is a literal translation of the Greek. They called to God, or they called upon God. The context indicates that they cried to God for him to help them, as Today’s English Version makes explicit.

From their cry means that the great river came as a response to their cry to God. Revised English Bible says “and in answer.” Today’s English Version adds the words “in the dream their prayer was answered by,” to remind the reader that this verse is still part of Mordecai’s dream, and to make explicit that the appearance of the great river was in response to their having cried to God that is, it was an answer to “their prayer.”

The author maintains the dramatic language of the dream by making a comparison. The river, described by another occurrence of the word “great,” is contrasted with a little source, a small fountain from which it seems to come (see Bible en français courant). In apposition to the “great river” is “much water.”

Addition F.3 (10.6) identifies the tiny spring and the great river as Queen Esther.

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 .

Let the king appoint officers: in Hebrew the word officers comes from the same root as the verb appoint. These officers were appointed or commissioned for this task. New American Bible calls them “commissaries,” that is, someone delegated by a superior to perform a duty. In some languages the expression “let the king place people” will express the meaning “appoint,” since the specific task for which they are placed is stated.

The provinces: see comments on 1.1.

To gather all the beautiful young virgins to the harem: on virgins see comments on verse 2. It is not clear whether these young virgins, including Esther, were forced to participate in this beauty contest, or whether they did so by choice. A verb should be used for “gather” or “assemble” that does not connote the use of force.

The word harem of Revised Standard Version as well as Today’s English Version translates the Hebrew expression “house [of] the women.” If a special term corresponding to harem exists, it may be used; otherwise an expression similar to the Hebrew, or “dwelling place of the women,” may be used. For the status of the women who lived in the harem, see the comments on 2.14 below.

Susa the capital is “the citadel of Susa” (New Revised Standard Version) as in 1.2.

Under custody of Hegai: according to the Hebrew version the virgins were to be placed “into [or, under] the hand of Hegai.” Traduction œcuménique de la Bible says they were to be placed “under the authority of Hegai,” while New International Version says “in the care of Hegai.” It may be possible to find an idiom similar to the Hebrew that includes the two components of care and authority.

Hegai the king’s eunuch: see comments on 1.10 concerning the translation of eunuch. The precise relationship between the words king and eunuch is not specified in Hebrew. Since this verse states that Hegai was in charge of the women, it does not appear that Hegai’s relationship to the king was that of a personal servant to the king himself. He was the eunuch who was in charge of the women in the king’s harem and was therefore called the king’s eunuch. Some translations call him “the royal eunuch” (New American Bible, Nueva Biblia Española).

Let their ointments be given them: this passive construction may need to be restated; for example, “tell Hegai to give their ointments to them.”

The ointments translates a word whose root meaning is “to rub” or “to polish.” The ointments were used during the year-long preparation before the women were taken to the king (see 2.12). The meaning in English is perhaps captured better in Today’s English Version (“beauty treatment”) and in New Revised Standard Version (“cosmetic treatments”). Perhaps a translation such as “rubbing oils [or ointments, or fats]” or “oils for rubbing on oneself” may be used to imply a beauty treatment for women (see also 2.9, 12).

Septuagint 2.3

Several small changes exist in the Septuagint: Hegai is not mentioned by name (although Today’s English Version inserts it, following the Hebrew), and the end of the verse contains the additional words and whatever else they need. The preceding verse specified that the girls were to be virtuous; here it is explicitly stated that they are to be virgins.

Officers translates a word often used for “village headman.” Here it simply means that the king will “name people” to carry out the specified task.

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 .

Then: see comment on 2.2.

The king’s secretaries were summoned: though the verb “to call” is passive, it is possible that Haman is the implicit agent. Today’s English Version makes this explicit: “Haman called the king’s secretaries.” The secretaries were probably scribes who were responsible for writing official correspondence. Here they wrote under Haman’s authority or according to his instructions. For secretaries it may be necessary to say “writers” or “writers of letters.”

On the first month see 3.7.

Edict: this is the first of three official edicts recorded in the book (see also 8.9; 9.14), but the text says simply that “it was written all as Haman commanded [or, ordered].” In verse 14 below, what was written will be specifically identified as a dat “law, edict” (see also 9.14).

The satraps, governors, and princes of all the peoples are mentioned in order of rank (see 1.1). The satraps were responsible for the large administrative units called “satrapies,” the governors ruled over the provinces, and the princes were ethnarchs or tribal chieftains.

In its own script … in its own language: see comments on 1.22. Script is the “symbols [marks]” used in writing or the “way” of writing of each people.

On the expression in the name of, see comments on 2.22.

On sealed with the king’s ring, see the comments on verse 10 above.

Septuagint 3.12

The Greek contains several small differences from the Hebrew. Although the Greek says only that they wrote “through Artaxerxes the king,” the meaning is that they wrote in his name or by his authority. The Greek does not state that the decree was sealed with the king’s ring, but it does contain the information from India to Ethiopia and There were one hundred twenty-seven provinces in all (see 1.1).

Though the Greek does not state that the decree was “translated” into the languages spoken in the provinces, this implicit information may need to be supplied in some languages (see Today’s English Version, and see reference to Parola Del Signore: La Bibbia in Lingua Corrente in 1.22).

The word magistrates is translated as “rulers” in Today’s English Version, but the specific sense of the Greek word is better captured by the translations “army commanders” (Revised English Bible, Die Bibel im heutigen Deutsch, Parola Del Signore: La Bibbia in Lingua Corrente) or “generals” (Bible en français courant and Traduction œcuménique de la Bible).

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.5; Revised Standard Version 13.12]

The style is repetitious. Mordecai first states the general truth, “You know all things.” Then he states what the Lord knows specifically about his motivation. This is expressed by a trio of near synonyms. Finally he cites the deed to which he is referring.

Insolence or pride are near synonyms. The first is the Greek word hubris that has been borrowed by English to mean “excessive pride.” The second word has very similar meaning, “arrogance, contempt.” Many languages have idiomatic expressions to convey various aspects of pride; for instance, “big head, swollen head, to beat one’s chest, to swell oneself, to act in a vain manner.”

Love of glory: the text does not state from whom Mordecai may have received glory or honor (see comments on LXX 5.11). Probably the ones who could have glorified Mordecai were people and not God. Today’s English Version makes this explicit by saying “trying to impress people.”

One of the qualities that Mordecai denies having himself, namely, arrogance, he attributes to Haman, to whom he had not bowed down (see 3.1-5).

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.10; Revised Standard Version 15.10]

You shall not die: since Esther could be put to death for coming before the king without being summoned by him (see 4.11), the sense of these words is that Esther will not be “condemned to death” (Parola Del Signore: La Bibbia in Lingua Corrente).

Our law applies only to the people is literally “our law is a common one.” The meaning is not entirely clear. Our law refers to the specific Persian law which said that anyone who approached the king without being called was to be put to death. The word used for law here is not the standard Greek term nomos but prostagma (see 2.8, 20). The people means the “ordinary people” (Today’s English Version; so also New Jerusalem Bible, Traduction œcuménique de la Bible, Biblia Dios Habla Hoy), assuming that this is the meaning of “a common one.” The members of royalty are excluded from the law.

Come near: Revised Standard Version follows Rahlfs’ text in keeping these words as a part of verse 10. The Göttingen text places these words (one word in Greek) alone as a single verse (verse 11). Many translations follow the Göttingen text (Today’s English Version, Traduction œcuménique de la Bible, Bible en français courant, Parola Del Signore: La Bibbia in Lingua Corrente, Parola Del Signore: La Bibbia in Lingua Corrente). Translators may choose either form of the division.

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 begins with the same conditions she set forth in 5.8 above. In the second part, her plea parallels the structure of the king’s double question and promise. Her petition is for her nefesh, life, her request is for her people. The word nefesh occurs frequently in the Old Testament with a range of meanings, “breath, soul, the seat of emotions, oneself.” In this context most versions say “life.” Traduction œcuménique de la Bible says “my own life,” and Chouraqui says “my being.” In many languages life is not an object to be given or taken. It may be necessary to restate Esther’s request to say “that I may [continue to] live” or “that I not be killed.”

At my petition means “in response to my petition” and may be translated “My petition is that you allow me to live.” At my petition and at my request may also be combined and translated as in Today’s English Version.

The words and my people at my request are elliptical in Hebrew, that is, words are missing that must be supplied to complete the meaning. This is part of the poetic form of the story. Esther is not asking that her people be given to her, but that “the deliverance of” her people be granted to her. Revised English Bible restructures in prose form to make the meaning clear, but in doing so it loses dramatic impact: “what I ask is that my own life and the lives of my people be spared.”

Septuagint 7.3

The Septuagint says simply, “And she answered and said,” omitting Esther’s name. Her words are literally “If I have found favor before the king, let my soul….” Like nefesh in the Hebrew text, the word psychē “soul” refers to one’s life in this context.

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 .