[Today’s English Version E.10; Revised Standard Version 16.10]

The king has spoken in a general way; now he will give a specific example. The Greek begins the new sentence: “For thus Haman….” Today’s English Version sets off this new information with a new paragraph and with an imperative verb, “Consider, for example, the case of Haman.” Today’s English Version‘s command draws the attention of the reader to what will follow. Other languages will use their own discourse markers to indicate the new development in the king’s letter, “And thus it was that Haman” (compare Traduction œcuménique de la Bible, La Sainte Bible: La version Etablie par les moines de Maredsous), or “It was in this way that Haman….”

Haman is called a Macedonian in the Greek, unlike the Hebrew (see comments on “Macedonian” in LXX 9.24 and 12.6 [A.17]). The note in New American Bible says that the term “Macedonian” is used here and in verse 14 “to express, after Macedonia’s conquest of Persia, the most odious [contemptible] kind of man that a Persian ruler could be supposed to think of.” See comments on verse 14. A Macedonian may be translated as “he comes from Macedonia” (Parola Del Signore: La Bibbia in Lingua Corrente) or “a son of Macedonia.”

An alien to the Persian blood means that Haman is not a Persian; he is “a foreigner” (Today’s English Version). Some receptor languages may restate to say “there is no trace of Persian blood in him” (see New Jerusalem Bible), or even “he is in no way a Persian descendant.” Some languages will say “he is not a son of the land.” Revised Standard Version puts this comment in parentheses as a kind of editorial comment, but most translations only set it off by commas. Today’s English Version restructures and makes a separate explanatory sentence.

Quite devoid of our kindliness … our guest: the king continues to present contrasts. Haman was “much lacking in our goodness,” that is, Haman was not at all characterized by the goodness that the king associated with himself. Perhaps this may be stated as “he is a person that our way of doing good things is not in him even a little.” Nevertheless “he was received hospitably by us.” Today’s English Version understands the plural pronouns here to be the plural of majesty (see verse 8).

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 .

That this verse is important in the author’s story is made clear by the number of keywords and expressions that it contains, including the final clause, which has already occurred twice before (see verses 10 and 15 above).

The relationship of the action in this verse to the action in verse 15 needs to be made clear. Verse 16 does not continue the action in linear fashion from verse 15. Rather verse 16 returns to the time of action found in verses 2-5. In English a pluperfect verb form may be used to indicate that the action in verse 16 comes before the action in verse 15: “Now the rest of the Jews in the king’s provinces had gathered” (FOX). Other languages will have their own ways of indicating previous action or previous time.

Now does not specify time but serves as a transitional marker shifting the scene from Susa to the provinces.

The other Jews who were in the king’s provinces also gathered …: as verse 17 makes clear, this verse refers to the action of the Jews outside of Susa, who defended themselves on the thirteenth day of Adar. Translators may want to bring the information regarding the date into verse 16 from verse 17 in order to avoid giving the impression that the time in verse 16 (thirteenth Adar) is the same day as the time of verse 15 (fourteenth Adar). For caution in regard to Today’s English Version‘s “organized” as the translation of gathered, see the comments on 8.11.

Following a slight change in the Hebrew text, New English Bible reads that the Jews “took vengeance on their enemies” rather than got relief from their enemies. Though this proposed change makes good sense of the verse, it has no support in the textual tradition and should be rejected, as Revised English Bible has done. HOTTP gives the Hebrew text an “A” evaluation, indicating that the reading in the Hebrew should not be altered. It is not clear whether the translation “They disposed of their enemies” in New Jerusalem Bible is based on the proposed change in the consonants of the Hebrew verb, or whether the verb “got relief” is interpreted to mean “they disposed of their enemies and therefore had relief from them.”

There is an apparent problem of the order in which the events happened, if “they got relief from their enemies” precedes “they killed those who hated them.” Today’s English Version and Bible en français courant resolve the contradiction by taking the second of the two statements as explaining how the first was accomplished. A number of other versions break the verse into two parts, the first giving the purpose of the Jews in assembling together, and the second stating what they did. New International Version, LSR, and Maredsous translate similarly: “The other Jews … gathered to defend themselves and to get relief from their enemies. They killed…, but they did not lay hands on plunder.”

Seventy-five thousand: for comment on writing numbers see 1.1-2.

Septuagint 9.16

The Septuagint expresses the events of this verse with a series of verbs linked by the conjunctions “and,” “for,” and finally “and” or “but”: “the Jews … assembled … and defended themselves … and got relief…; for they killed … but they looted nothing.” Both New Revised Standard Version and Today’s English Version have structured their translation of the Greek to be in harmony with their translation of the Hebrew.

The Greek says that the Jews destroyed fifteen thousand of their enemies. For comment on writing numbers see 1.1-2. The Septuagint here uses a new word for “enemies” that refers to adversaries in the context of fighting. The Greek also states explicitly in this verse that this happened “on the thirteenth day of Adar” (Today’s English Version, Revised English Bible), though New Revised Standard Version does not translate these words.

The final clause is the same in the Greek as in the preceding verse, “but [they] took no plunder,” although New Revised Standard Version modifies the translation slightly.

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.17; Revised Standard Version 12.6]

Here Haman is introduced to the reader of the Greek version of Esther for the first time, and his importance is briefly alluded to. Enough is said, however, to create anticipation of conflict to come.

Here and in 3.1 the Greek text refers to Haman as a Bougaean. The meaning of this word is uncertain. Scholars have suggested four different explanations of the term: (1) Possibly it is a nickname meaning “Braggart” (so the marginal note in Bible en français courant and Traduction œcuménique de la Bible). Parola Del Signore: La Bibbia in Lingua Corrente says here “nicknamed Bougaean, that is the Braggart.” (2) The word Bougaean (Greek Bougaios) may be a scribal error for the word Agagite (Greek agagaios). (3) The word Bougaean may come from a word meaning “god,” specifically the god Mithra. A Bougaean will then be someone who worships the god Mithra. (4) The word Bougaean may be a proper noun. Biblia Dios Habla Hoy says “son of Hammedatha and descendant of Bougai.”

Most recently a new explanation has been suggested in light of manuscript discoveries at Qumran. In 1991 J. T. Milik published a few fragments from 4Q550, a Qumran scroll written in Aramaic. Although the fragments are small and have many omissions in the text, Milik considered this manuscript to have been a source for the biblical book of Esther; and he called the manuscript “Aramaic Proto-Esther.” The second column of fragment d refers to someone named “Bagoshe,” and it has been suggested that Bagoshe may have been the source of the word Bougaean An English translation of these fragments may be found in Florentino Garcia Martinez, k The Dead Sea Scrolls Translated: The Qumran Texts in Englishk* (Leiden: E. J. Brill; and Grand Rapids, Michigan: Eerdmans; second edition, 1996), pages 291-292. See also Sidnie White Crawford, “Has Every Book of the Bible Been Found Among the Dead Sea Scrolls?” (k The Bible Reviewk* 12, October 1996, pages 28-33, 56).. But such a suggestion is only speculation.

Since the meaning of this word is not known, it may be better to place the possible meanings in a footnote, as in Bible en français courant and Traduction œcuménique de la Bible, rather than in the text, as in Parola Del Signore: La Bibbia in Lingua Corrente and Biblia Dios Habla Hoy.

Some translations simply add the Greek Additions to the Hebrew text rather than translate the Greek text in its entirety; they have kept the name “the Agagite” here instead of “a Bougaean,” in order to harmonize the name in the Greek text with the Hebrew name in the rest of Esther (so New Jerusalem Bible, New American Bible, La Sainte Bible: La version Etablie par les moines de Maredsous).

At the time the Additions to Esther were written, the Macedonians were enemies of the Jews, just as the Agagites had been in earlier Jewish history. Since Haman is called a “Macedonian” in the Greek text of 9.24 and in 16.10 (Addition E.10), probably the word “Bougaean” was also a term of reproach.

To injure here means “to cause evil to, to do ill to” Mordecai and his people.

His people refers to “the Jews,” as Today’s English Version makes explicit, and not just to his family members. The Greek word here is laos, a word that is frequently used in the New Testament with reference to the Jews (compare A.6, where ethnos is used).

Because of the two eunuchs is an allusion to the fact that it was because of Mordecai that the two eunuchs lost their lives (see Today’s English Version). It is possible that Haman also was involved in the plot (compare E.12).

Those who translate the LXX in its normal order should continue with the text and discussion on page 16.

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 .

Mordecai walked in front of the court of the harem: perhaps Mordecai was some kind of minor official in the royal government.

Walked: Revised Standard Version may seem to suggest that Mordecai walked past the court once each day, but that is not what is meant. The form of the Hebrew verb indicates that Mordecai walked “back and forth” or “walked around.” New Jerusalem Bible says “Every single day Mordecai would walk about in front of the court,” and New Jerusalem Bible says “Mordecai walked up and down in front of the courtyard.” In many languages the form of the verb will indicate the fact that Mordecai did this repeatedly or habitually.

To learn how Esther was and how she fared: the Hebrew says literally “to learn the peace of Esther” or, as Chouraqui translates it, “to know if Esther is in peace.” “Peace” (shalom) here refers to her well-being (see comments on 9.30 and 10.3). And how she fared is more literally, “and what was done [or, made] to her.” Traduction œcuménique de la Bible translates “to know how Esther was faring and how they were treating her.” This may need to be restated; for example, “to learn if Esther was fine and if they were treating her well” or “to hear if Esther was sitting well and what was falling upon her.” Although Today’s English Version refers to “what was going to happen to her” in the future, most versions interpret this to refer to Esther’s situation at that time.

Septuagint 2.11

The Greek preposition translated in in New Revised Standard Version may be translated various ways. Today’s English Version and Bible en français courant both say “in front of,” perhaps interpreting according to the Hebrew. Translators must simply choose between saying that Mordecai walked “throughout the courtyard” or that he walked “in front” of it.

The second half of this verse differs from the Hebrew. Instead of referring to Esther’s current situation, it anticipates future events by saying “to see what would happen to Esther” (New Revised Standard Version, Traduction œcuménique de la Bible) or “what would befall 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 .

[Today’s English Version B.7; Revised Standard Version 13.7]

In the preceding verse the king pronounced sentence upon the Jews as a judge pronounces judgement. In this verse he cites the anticipated results of the judgment.

The words those who … are now hostile refer to the Jewish people. The Greek does not state to whom the Jews were hostile, but the context of verse 5 makes it clear that they are thought to be hostile toward the government. The translator may need to make this explicit; for example, “for those who have been and who are against us” or “for those who have wanted and who want bad things to come to [or, upon] our rule.”

In one day: most versions translate these words literally, or with a slight variation, “in a single day” (Today’s English Version). The meaning is perhaps slightly metaphorical; that is, it emphasizes again the rapidity and the thoroughness of the destruction that is planned for the Jews. La Sainte Bible: La version Etablie par les moines de Maredsous renders it “at one time.”

Go down in violence to Hades: Hades was the place in Greek thought where the dead went. The Greek concept of Hades corresponded closely to the Hebrew concept of Sheol; and in the Septuagint Sheol is usually translated as Hades. Hades was believed to be under the earth, hence the dead “go down” to Hades. To “go down to Hades” was “to die” (so Today’s English Version) or to “go to the place of the dead” (so La Sainte Bible: La version Etablie par les moines de Maredsous).

In going down to Hades, those who were charged with being hostile in the past and in the present will no longer be opposing the government, and this will allow stability and calm to exist on the earth in the future and always. The stability is that mentioned in verse 5 above, and the calm, or absence of confusion, anticipates the state of affairs that will result from the king’s decree. However, the actual result will be just the opposite of what the king hoped for!

And leave our government completely secure and untroubled hereafter: in keeping with its use of the first person singular in this section, Biblia Dios Habla Hoy renders this clause “and I will be able from now on to rule in peace and tranquility.” The word untroubled is from the same Greek root as the verb rendered “thrown into confusion” in Septuagint 3.15 and “was deeply troubled” in Septuagint 4.4, but with the negative prefix un- attached.

Those who translate the LXX in its normal order should continue with the text and discussion on page 111.

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.15; Revised Standard Version 14.4]

My danger is in my hand: Esther is prepared to go to the king even at the risk of being killed (see 4.16).

Although the hand is often a metaphor for power and authority, here it seems to refer to something that is very close. La Sainte Bible: La version Etablie par les moines de Maredsous translates “The peril that endangers me, I touch it with my hand.” Not only is the danger imminent, but Esther accepts it. Revised English Bible translates in a way that is similar to Today’s English Version, “for I am taking my life in my hands.” Other languages may say “I am at the edge [or, mouth] of danger” or “I am about to be at the door of death.” Danger in this context does not refer to “fate” but to death.

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 5.5]

The story continues quickly, and both Revised Standard Version and Today’s English Version translate the conjunction waw with the adverb Then to show the progression of the action. The king acts to comply with Esther’s wish. He does not reply directly to her, but instead he gives a command that is presumably addressed to his courtiers. The Hebrew does not indicate who is to bring Haman. Today’s English Version gives the impression that the king spoke directly to Haman and ordered him to come quickly. More probably the king sent messengers to Haman (see 6.14). Revised English Bible may reflect the correct meaning: “the king gave orders for Haman to be brought with all speed.”

That we may do as Esther desires is literally “to do the word of Esther.” Today’s English Version fails to express correctly why the king and Haman went quickly. It was not so that they could “be Esther’s guests.” Rather they went quickly in order to “do Esther’s bidding” (New Jerusalem Bible). Today’s English Version changes the focus to the role of the king and Haman as guests, but the Hebrew states their desire to do what Esther had requested. Revised English Bible says “to meet Esther’s wishes.” and Traduction œcuménique de la Bible says “so that we may obey Esther’s invitation.”

Came to the dinner: the Hebrew verb does not distinguish whether the guests “came to dinner” or “went to dinner” (see comments on 4.2). Some versions use the verb “come” as Revised Standard Version has done. This implies that the reader sees the king and Haman “coming” to Esther’s dinner. Other versions like Today’s English Version use the verb “go” to suggest that the reader sees them “going” to her dinner.

Septuagint 5.5

So that we may do as Esther desires is literally “so that we may do the word of Esther.” Today’s English Version fails to capture the idea that the king and Haman went quickly “to meet Esther’s wishes” (Revised English Bible), that is, “to please her” or “so that we may obey Esther’s invitation” (Traduction œcuménique de la Bible).

Whereas the Hebrew says that “the king and Haman came,” the Greek says they both came. For the use of “came” and “went,” see comments on the Hebrew version of this verse.

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 .

On that day is the author’s way of beginning the new episode, which is told in the following verses. The story moves forward quickly, because this opening phrase refers to the same day on which Haman was hanged on the gallows (7.10).

The house of Haman: the word house sometimes refers to all of a person’s belongings (see Gen 39.4; 44.1; 1 Kgs 13.8). Here it may be translated “the property of Haman” (so Today’s English Version, New Jerusalem Bible), “the estate of Haman” (New International Version), or “all the possessions of Haman” (Traduction œcuménique de la Bible). LSR restates to say “King Ahasuerus made a gift to Queen Esther of the house of Haman.” The Hebrew noun house may include people as well as property. Servants were certainly included among the “property” of Haman.

The enemy of the Jews: for comments see 3.10.

The words And Mordecai came before the king may refer to this one occasion when Mordecai went before the king to receive the king’s signet ring (verse 2). See, for example, New Jerusalem Bible, “Mordecai presented himself to the king, for Esther had revealed how he was related to her…,” and Bible en français courant, “The king sent for him [Mordecai]; he removed his royal ring … and gave it to Mordecai.” Other interpreters understand this to mean that Mordecai now was raised to a position of authority that allowed him to have repeated access to the king (see “who saw the king’s face” in 1.14; so Today’s English Version, “from then on…”).

What he was to her: possibly these words are intended to include Esther’s feelings about Mordecai, but most interpreters take these words in the more restricted sense of their family relationship. Biblia Dios Habla Hoy translates “Esther had told him that Mordecai was her cousin,” while New Jerusalem Bible says “Esther having revealed their mutual relationship.” If the latter interpretation is accepted, it appears that only on this day, when the king gave Esther the property of Haman, did she tell the king that she and Mordecai were related.

Some versions like Revised Standard Version, Segond, and Traduction œcuménique de la Bible are able to maintain the apparent ambiguity of the original text. That is, “for Esther had revealed what he was for her” (Traduction œcuménique de la Bible) may be interpreted to refer to Esther’s feelings about Mordecai or to their family relationship. It may be preferable, however, to make a choice in the receptor language to refer to the family relationship, as Today’s English Version and New Jerusalem Bible have done.

Septuagint 8.1

The Greek begins the new episode by specifying On that very day, but it also links it with the preceding text by the conjunction kai, “and,” which is translated by neither New Revised Standard Version nor Today’s English Version. The translator will need to use the appropriate discourse markers in the receptor language.

Granted: the Greek word means literally “to give as a gift” (see New International Version translation cited above).

The persecutor is the same diabolos that as translated “antagonist” in Septuagint 7.4 above. It is preferable to translate this word the same way in both contexts, as Today’s English Version has done (also Bible en français courant and Traduction œcuménique de la Bible).

Was summoned: this is literally “was called to by the king.” Because Mordecai was being called officially by the king, New Revised Standard Version uses the formal word, “to summon.” Today’s English Version expands its translation to give the full meaning.

The Greek says about Mordecai that he was related to her, which is more specific than the Hebrew “what he was to her.” The Hebrew is general enough in meaning that it can include either Esther’s feelings toward Mordecai or their family relationship. The Greek more clearly refers to the latter.

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 .