[Today’s English Version A.8; Revised Standard Version 11.9]

On the … righteous nation see 11.7 (A.6).

Troubled is from the same word in Greek as was used to describe the state existing on the earth in 11.5, 8 (A.4, 7). There was “confusion,” and now that state of tumult and turmoil reigned among the entire nation of the just.

The evils that threatened them: the Greek says literally “their own bad things.” “Bad things” is not a reference to their own deeds but to “what was about to befall them” (Today’s English Version). Revised Standard Version makes it explicit that they were afraid of evils (so also Traduction œcuménique de la Bible and Bible en français courant). A possible translation model is “the hard things that were about to fall on them.”

Were ready to perish: other translations say, similarly to Today’s English Version, that “they prepared to die” (so New Jerusalem Bible, Traduction œcuménique de la Bible, Bible en français courant). To perish translates a Greek verb meaning “to be destroyed” or more simply “to die.” The translator may use appropriate idioms; for example, “they fixed themselves for being lost.”

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 .

As in 1.19-20, the king is addressed in the third person in verses 2-4. Since it is not natural in some languages to speak to someone in the third person without causing confusion, translators may want to change to the second person as does Today’s English Version. At the same time the language style of the servants is that of the court, and this should be retained in translation. Today’s English Version‘s casual style implies a camaraderie that is out of keeping with the setting.

Then: the Hebrew conjunction translated Then in Revised Standard Version indicates a progression in the action, expressing either a temporal relationship with verse 1 or a logical relationship. Some translations leave the relationship between verses 1 and 2 implicit and do not translate the Hebrew conjunction (New Jerusalem Bible, New Jerusalem Bible, Revised English Bible, Bible en français courant), while others use a temporal expression such as Then (Revised Standard Version, New American Bible, New International Version, Nueva Biblia Española). Today’s English Version seems to suggest that verse 2 follows as the result of the action of verse 1.

The identity of the king’s servants who attended him is not clear. Though they may be the same as the servants mentioned in 1.10, this is not necessarily the case. They advise the king to have a search made for young women who possess two qualities: like Queen Vashti, they must be “beautiful in appearance,” and they must be virgins.

Who attended him: these words translate a participle meaning “the ones serving him.” These apparently were persons who regularly served the king, so translators may say something like “the king’s personal attendants” (New International Version) or “courtiers” (Parola Del Signore: La Bibbia in Lingua Corrente), that is, persons who serve at a royal court.

Let … be sought: literally “let them search.” The Hebrew verb has an indefinite third person plural subject. It is natural in some languages to translate this verb with a passive form such as “Let beautiful young virgins be sought” (New American Bible, New Jerusalem Bible) or “Let there be sought out” (Revised English Bible). Other languages may use an indefinite pronoun “one” as the subject, as in Traduction œcuménique de la Bible, Bible en français courant, and Die Bibel im heutigen Deutsch. Today’s English Version “Why don’t you make a search?” should not be understood to mean that the king himself will travel throughout the empire in search of beautiful young virgins. Parola Del Signore: La Bibbia in Lingua Corrente “Why don’t you cause to search?” maintains the indefinite agent while suggesting that it is not the king himself who is to do the searching. Some languages will use a causative verb form such as “Let the king cause beautiful young virgins to be searched for for him.” Other languages will prefer to restate in the form of an active verb, “Let the king tell his servants to search for beautiful young virgins for him.”

Young virgins translates two Hebrew words. The first, naʿaroth, means “young women” (or, “maidens”) and may be used of young single girls who are still virgins, or also of young married women. The second word, bethuloth, often is used to refer to virgins, but it is frequently the context and not the word itself that specifies the idea of virginity. The context in Esther strongly suggests that the sense here is “virgins.” In verses 4-13 the words “maiden” and “maidens” are used without the Hebrew word bethulah, but verse 2 sets the context in which later references to “young woman” carry the component of sexual inexperience as part of the meaning. Many languages have a specific term for “young woman” that includes the idea of not being married. For virgin it may be necessary to use a descriptive phrase. This may sometimes be stated euphemistically as “not to have been with a man.”

For the king: the Hebrew as translated by Revised Standard Version makes it clear that it is on behalf of the king or for the king’s benefit that the virgins are to be sought.

Septuagint 2.2

The king’s servants: as in the Hebrew it is not clear who these servants are. The basic meaning of the Greek word is “doing service, ministering to.” Today’s English Version calls them “his advisers,” and Bible en français courant refers to them as “functionaries in his service.” It is evident that in this context they are giving him personal and yet official advice.

Girls translates a Greek word meaning “young women,” whether unmarried virgins or young married women. These young women are to be physically beautiful, as the Hebrew also says, and morally virtuous. The Greek describes this moral characteristic literally as “uncorrupt, pure.” Bible en français courant interprets this to mean that they are to be “young virgins” (so also Traduction œcuménique de la Bible, Biblia Dios Habla Hoy), although it is only in the next verse that the characteristic of being virgins is explicitly stated. Following the original text, translators should use a term or expression referring to moral uprightness or “good character,” as New Revised Standard Version and Today’s English Version have done. In some cultures the functional equivalent will be “beautiful young women of obedient character.”

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 intended meaning of the words The money is given to you is not clear. They may mean “Since it is your money, it is your decision to put the money into the royal treasury. That is all right with me,” in which case the king was actually accepting the money. In support of this view, one may note that Esther tells the king in 7.4 that the Jews have been “sold,” though “sold” may mean only “delivered over.” Mordecai apparently believed that the king had accepted the money (see 4.7).

The Septuagint says “Keep the money.” Several translations either follow the text of the Septuagint or interpret the Hebrew text to have that meaning (see New American Bible, “The silver you may keep … but as for this people, do with them whatever you please,” and Revised English Bible, “Keep the money … and deal with the people as you think best”). The translators of Today’s English Version apparently considered the money that Haman intended to place in the king’s treasuries to be booty that was to be taken from the Jews who were to be destroyed. In agreement with that interpretation The money is translated as “their money” in Today’s English Version (also Die Bibel im heutigen Deutsch, Nova Tradução na Linguagem de Hoje, Contemporary English Version).

The identity of the people should not be made explicit in translation (see 3.8, “a certain people”), since later, when the king honors “Mordecai the Jew” (6.10), he seems not to identify Mordecai with the people who were to be destroyed.

As it seems good to you: many languages will have an idiom similar to the Hebrew, which is literally “as good in your eyes.”

Septuagint 3.11

As noted above, in the Greek text of this verse, the king tells Haman to “keep the silver and to the nation do as you wish.” Though the Greek has the name Haman, Today’s English Version substitutes the pronoun “him” for the sake of English style.

That nation: the English use of that expresses a negative connotation that is even more obvious in the Today’s English Version rendering, “that race of people.” This negative interpretation of Haman’s words is not explicit in the Greek but is understood from the 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 .

[Today’s English Version C.4; Revised Standard Version 13.11]

Lord of all: the Greek word translated of all may be either masculine (all people) or neuter (all things, including people). Verse 13.9 (C.2) states that God is ruler of the universe, but the second half of verse 11 refers to people. Most translations do not specify whether the reference is to people only or to all of creation. If translators must choose between the two, most likely all of creation is intended (so New Jerusalem Bible “the Master of the universe,” and Bible en français courant “the master of every thing”).

In 13.9 (C.2) above there was no one who could “oppose” or have a different opinion against the Lord. Here there is no one who can resist or set himself against the Lord. Today’s English Version avoids repetition by omitting the second reference to the Lord in this verse. However, the repeated mention of the Lord is a feature of Mordecai’s prayer, and an equivalent form should be retained in translation where possible.

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.9; Revised Standard Version 15.9]

Esther has gone unbidden to the royal court, but the king now addresses her by name, and what he says to her is quoted in direct quotation form. “What is it, Esther?” he asks. This is not a harsh, demanding question but a gentle inquiry, as is made clear by the words that follow.

I am your brother: the Greek says literally brother, but many translations say “husband” (Today’s English Version, New Revised Standard Version, Revised English Bible, Biblia Dios Habla Hoy). In Egypt blood brothers and sisters sometimes married (see also Tobit 7.11-12), and the king and Esther are indeed husband and wife. In the Song of Songs the lovers refer to each other as sister and brother (Song 4.9; 8.1). In the context of the king’s next words and actions, the use of the expression here seems to indicate intimate feelings and the desire to be protective. It is not to be understood literally. Parola Del Signore: La Bibbia in Lingua Corrente expresses clearly the aspect of intimate feelings: “I will always be in love with you.” Bible en français courant portrays the desire to protect: “I am here to protect you.” If the translator translates literally “I am your brother,” it will be necessary to give an explanation of the meaning in a footnote. If another term is used in translation, for example, “I am your husband,” a footnote giving the literal translation may be useful.

Take courage is a command directly relating to Esther’s emotions of fear. Restating it, it may be said “Do not be afraid” (so 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 E.12; Revised Standard Version 16.12]

Unable to restrain his arrogance may be restated “his arrogance was not a limited thing” or “his arrogance surpassed him.” Today’s English Version also restates the second part of the verse in clear and direct language. The king’s words are measured and severe: “Haman made it his business to deprive us of the sovereignty and of breath.” Earlier, when speaking about life, the author has used psychē (see Septuagint 7.3); here he uses pneuma, which is usually translated “spirit” (see D.8). In this context taking the “spirit” away clearly implies murder.

As in the preceding verses, Today’s English Version understands the plural (our life) to be a plural of majesty, referring to the king only.

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 complementary to the preceding two verses. This relationship is made clear in the original text by the repetition of key elements. Gathered here means, as in 9.16, “gathered to defend their lives.” Making that a day of feasting and gladness here refers to the fifteenth of Adar.

Although Today’s English Version‘s restructuring may provide greater clarity than Revised Standard Version‘s more literal translation, it may not be entirely fair to the author’s style of repetition and parallelism. Another way to achieve the same clarity is to say “But the Jews who were in Susa had gathered on the thirteenth day and on the fourteenth day, and they [for their part] rested on the fifteenth day, and they made that a day of feasting and gladness.”

Septuagint 9.18

Came together means that they united to fight against their enemies, as Today’s English Version makes explicit. The word also in the phrase also on the fourteenth means “in addition to coming together on the thirteenth day,” as Today’s English Version makes explicit: “on the thirteenth and fourteenth.” The Greek version says they did not rest on the fourteenth day, leaving it implicit that they had not rested on the thirteenth either, but implying that they did rest on the fifteenth (see Hebrew version above).

This verse is parallel to the preceding verse (Septuagint 9.17). Here “they kept [or, observed/held] the fifteenth [day] with joy and celebration.”

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 .