[Today’s English Version C.22; Revised Standard Version 14.11]

Do not surrender thy scepter to what has no being: Esther pleads with God that he not give up his power, symbolized by his scepter, and allow pagan gods, which do not really exist, to have power.

The scepter was a symbol of power and authority, specifically, of kingly rule (see comments on 4.11). Today’s English Version translates the meaning symbolized by the scepter: “your power.” Bible en français courant expands to be very explicit: “your royal power” (similarly Biblia Dios Habla Hoy “your sovereign power”). In cultures where the symbolism is understood, this may be translated “Do not give up the stick of your kingship to….”

What has no being may be difficult to translate in some languages; literally it is “that are not.” Traduction œcuménique de la Bible says “to those who do not exist,” while Today’s English Version makes it explicit that this refers to the gods that were called “idols” and “useless things” in the preceding verses, and states that they “are nothing.”

Mock at our downfall: the verb mock at means “to laugh at someone with scorn” or “to jeer at someone or something.” To laugh at someone may be said idiomatically “to make someone pale,” or there may be special verbs, as if one were to say in English “to hee-hee-hee someone.” Downfall translates the noun meaning “a fall.” Here it is used figuratively (as in Luke 2.34) of the defeat or destruction of the Jews. Some languages will be able to retain the figurative language, while others may need to say “our ruin” (so La Sainte Bible: La version Etablie par les moines de Maredsous) or “the great awful thing that has befallen us.”

Turn their plan may be restated as “cause what they have prepared to fall upon themselves.”

Make an example of the man may be rendered as “make a lesson of the man” or “make a sign that people will see.” Alternatively it may be restated as “make people learn a lesson from what will happen to the man.”

The man who began this refers to Haman; but, consistent with the style of accusation throughout the book of Esther, his name is not cited (see also comments on the pattern of accusation in 3.8, and note how the Jews are not mentioned in 13.4 [B.4]). Translators may, however, want to make Haman’s identity explicit here, as Today’s English Version has done in 14.13 (C.24).

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 .

Make haste: the king orders Haman to “hurry” (Today’s English Version; “Quick!” says Traduction œcuménique de la Bible). Some versions introduce a verb to which the adverbial notion of speed may be attached, “Go at once” (New International Version, Bible en français courant). The king’s insistence on quick action needs to be prominent in the translation. This wish to have what should be done carried out quickly is consistent with the theme of speed found elsewhere in the book of Esther (compare 3.15; 5.5; 6.14; 8.10).

The robes and the horse: the English definite article “the” makes it clear that the robes and the horse mentioned here are the same ones that Haman spoke of. Other languages may not use a definite article in the same way as English, but they will have their own ways of referring to something that has been previously mentioned.

As you have said: the king makes it very clear that Haman is to follow the instructions that Haman himself gave. Today’s English Version has combined this phrase with the final command that nothing should be left out, but it is preferable to retain the equivalent of as you have said in the main part of the command.

On sits at the king’s gate, see 2.19 and comments. If the interpretation of these words that was suggested at 2.19 is correct, translators may choose to follow the example of Revised English Bible: “and do this for Mordecai the Jew, who is present at court.” The haste with which Haman is to act implies that Mordecai is present at the palace entrance at that very moment (so Today’s English Version). There is clearly irony in the repetition of this information about Mordecai, since it is because of these very things that Haman has come to see the king.

Leave out nothing: the Hebrew text says literally “Do not let fall one davar [word] of all you said” (see comment on davar at 1.12). This use of a negative command may be more emphatic than a positive command like Today’s English Version‘s “Do everything.” New Jerusalem Bible restates the command to say “Omit nothing.” By recording the king’s command that nothing should be left undone, the author subtly reminds the reader of the importance in his story of doing everything according to the law.

That you have mentioned: here the king refers to the contents of verses 8-9 above.

Septuagint 6.10

This verse reads as follows in the Göttingen edition of the Septuagint: “Then the king said to Haman, ‘You have spoken well.’ ” This edition seems to be the basis of the New Revised Standard Version translation of this verse (also Revised English Bible). Rahlfs’ edition follows a different Greek text here and says “As you have spoken” instead of “You have spoken well.” It is not clear which edition Today’s English Version has followed. However, the sense of the verse is basically the same, whichever edition is followed. The words “As you have spoken” certainly imply that Haman has “spoken well.”

Who is on duty: as in the Hebrew, the Greek is ambiguous about whether Mordecai is on duty at this very time (so New Revised Standard Version, Bible en français courant), or whether he is being identified as one who holds an administrative position (so Today’s English Version, Traduction œcuménique de la Bible). Since Septuagint verse 12 states that Mordecai returns to the courtyard, the interpretation of New Revised Standard Version is preferable here. The translator may wish to make the same interpretation that is made for the Hebrew version (see comment above).

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.7; Revised Standard Version 16.7]

The king does not need to cite examples of abuse of power from earlier times. He can give the example of Haman, who tried to destroy the king, the Jewish people, and the Persian empire. As Today’s English Version indicates with the word “examples,” verses 7-14 provide a specific example of the misuse of power that verses 2-6 talk about in abstract terms.

Wickedly accomplished: that is, “done in an unholy manner.” Revised English Bible says “The evil brought about.” La Sainte Bible: La version Etablie par les moines de Maredsous describes these acts as “criminal deeds,” and Traduction œcuménique de la Bible calls them “desecrations.”

Pestilent behavior: these two words translate a single Greek word that is related to the noun “pestilence,” that is, an infectious deadly disease. The adjective pestilent refers to something that is deadly or harmful. The translation “outrageous things” (Today’s English Version) is perhaps too general. “Destructive behavior” is a more accurate translation of the meaning. The expression “pestilential influence” (New American Bible) better preserves the sense of the Greek, but the language is on too high a level. Using a simile may enable the translator to express the basic meaning of the original; for example, “their deeds are like a plague” or “their actions have the same results as a deadly disease.”

Exercise authority: the king refers in a number of ways to rulers. In verse 5 above it is “those in authority,” in verse 6 it is “those who rule over,” and here it is “those who hold power.” The use of near synonyms, a frequent occurrence in the Hebrew version of Esther, is also a feature of the Greek Additions. The translator should not merely combine two such words into one but should try to find ways of expressing the variations of meaning of the different words in the receptor language.

Unworthily refers to the manner in which people like Haman exercise the authority that the king has granted to them. Though they received authority, their behavior shows that they are undeserving of such authority. The sense is not that the king made an error in appointing such persons.

The Greek construction expressed as can be seen not so much … as from will need to be expressed differently in some languages. It may be something like “We don’t have to look at ancient records to find out about people whose deeds are destructive like a plague. Instead we can look today at people in our midst who exercise authority in a way they should not.” Or else “The ancient records tell us about… But we don’t have to look at them. It is easier for us to look at people today and what they are doing….”

Which we hand on: since the king is referring to ancient records that had been transmitted from generation to generation, many translations restate the verb to say “which have been handed on to us” (Today’s English Version, Revised English Bible). Today’s English Version makes explicit the fact that these ancient records have been handed down from earlier generations, but it does not indicate that these records will continue to be passed on to future generations, that is, which we hand on. Bible en français courant attempts to present both aspects, “in the accounts of the past transmitted by our tradition,” and this may be a useful model in other languages. Records should be translated as “written accounts” and not as “stories” (Today’s English Version), which may be understood to mean folklore.

Close at hand is literally “at [your] feet,” that is, “before your very eyes” (Traduction œcuménique de la Bible) or “among you” (Today’s English Version).

The translator may need to restructure the content of the verse to render its logic and its meaning clear. In fact in this verse it is Today’s English Version that is closer to the order of the Greek. Revised Standard Version has reversed the order of the two halves of the Greek verse. Biblia Dios Habla Hoy may provide a useful model for some languages: “This can be seen not only in the ancient accounts that have been passed on to us, but [it can be seen] also now. All you have to do is open your eyes in order to become aware of the number of crimes committed by this plague of undeserving governors.”

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 formal address to the king is less elaborate than earlier. Here she only uses the single basic formula, If it please the king (see comments on 1.19). Her request is that the Jews be allowed to act again in accordance with the “law,” dat, that was in effect on that day (see 8.13, 14). Various versions translate Esther’s request differently, and the translator will need to accommodate the receptor language; for instance, “give the Jews in Susa permission” (New International Version) or “let the Jews in Shushan be permitted” (New Jerusalem Bible). An idiomatic translation may read “Give the road [or, way] to the Jews in Susa to do….”

The reason for Esther’s request here is not clear. Since the original decree stated only one day when the people of the empire were to attack and destroy the Jews (3.12-13), there seems to be no reason for Esther’s request that the Jews be given a second day on which to defend themselves. Within the development of the story, however, this additional day does explain why the date for the celebration of Purim varied in different places.

Since the ten sons of Haman had already been killed, the request here was for their bodies to be hung on the gallows for public display (see Today’s English Version 9.14). Today’s English Version indicates that it was the corpses that were to be hung, by saying “have the bodies … hung.” The point of the hanging was to add the element of shame to their death, as the note in Traduction œcuménique de la Bible states.

Gallows: for comment see 2.23.

Septuagint 9.13

The words “If it please the king” are omitted in the Greek.

The Greek does not say explicitly in this verse that it is the Jews in Susa who are to be allowed to do the same tomorrow; but as verse 15 makes clear, the reference is in fact only to “the Jews in Susa” (Today’s English Version).

The Greek says “hang [up] the ten sons of Haman,” though the meaning is the bodies, as is made explicit in Septuagint verse 14 below (see also comment on the Hebrew text above).

Traduction œcuménique de la Bible interprets Esther’s request to be one and not two, namely, that the king allow the Jews “to proceed similarly tomorrow, in such a way as to hang the ten sons of Haman.” The events in the following verses suggest that the interpretation made by New Revised Standard Version and Today’s English Version is the more accurate.

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.10; Revised Standard Version 10.13]

They will observe refers to the Jewish people, translated in Today’s English Version as “God’s people” and in Biblia Dios Habla Hoy as “the Israelites.” The Jews were instructed “to keep, to hold, to set aside” these two days (see 9.21).

In the month of Adar … of that month: the implicit meaning is that Purim is to be celebrated “each year” (Today’s English Version). Regarding Adar see comment on 3.7.

Before God is a Hebrew expression which means that the people will celebrate with an awareness of God’s presence. It is to be a religious celebration (so Nueva Biblia Española “as a religious festival”). The celebration was to include three elements: assembly and joy and gladness. The last two nouns describe the spirit that is to characterize the celebration. They are near synonyms, the first referring to a heartfelt emotion of rejoicing, the second depicting a more outward sense of merriment or festivity (see also the use of “gladness” for both Greek terms as they appear in 9.22).

From generation to generation for ever is an emphatic manner of stating that this is something that the Jewish people are never to stop doing. This may be stated “from descendant to descendant through the ages” (see comments on 9.27, 28). The concept of time is carried here from the precision of past events through successive generations into the unending future. For for ever some languages say simply “always,” while others are able to emphasize in some way that this will never end; for example, “always and always,” “again and even again,” or perhaps an ideophone that indicates duration without end.

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 1.19]

The words If it please the king are a standard formula of courtly etiquette both in the Old Testament and in the ancient Near Eastern world (see also 3.9; 5.4, 8; 7.3; 8.5; 9.13). These words serve the function of allowing a subordinate person to suggest something to the king.

In the Hebrew Memucan addresses the king in the third person in verses 19 and 20, as in Revised Standard Version and New American Bible. Since in some languages this gives the impression that Memucan is speaking about the king rather than to the king, many translations shift to the second person here, as in Today’s English Version. Bible en français courant says “If it seems good to you [singular], Majesty, issue a decree forbidding Vashti forever to come before you [singular] ….” If a change is made from the third person to the second person pronoun, it should be the pronoun of respect, which is sometimes the second person plural. Some languages may not use a pronoun of respect but will indicate respect by using a title such as “Sir the Great One” or “Father Great Master,” or in English “Your Majesty” or “His Majesty.”

Let it be written among the laws of the Persians and the Medes: the verb for let it be written is normally translated literally as future tense in English, but it may need to be stated as a third person command in some languages; for example, “it should be written.” The Hebrew does not have an agent here for the verb “to write.” It is not likely that the king himself did the actual writing. No doubt this task was given to one of the “king’s secretaries” (see 3.12) or to some other official. The preposition translated as among in Revised Standard Version may also be translated “in” (New International Version) or “into” (New Jerusalem Bible). New Jerusalem Bible says “incorporated into the laws,” and Revised English Bible says “inscribed among the laws.” The word used for laws here is dat, first used in verse 8 above.

The Persians and the Medes: see comments on 1.3.

So that it may not be altered: in this verse the reader first learns that a royal decree cannot be altered or changed once it has been issued. Whether this was historically true of the Persian legal system is not certain (compare Dan 6.8, 12, 15), but later in the story of Esther this becomes a crucial element, as Haman issues a decree that will lead to the destruction of the Jewish people (chapter 3).

All previous mention of Vashti has referred to her in the Hebrew as “Queen Vashti” (1.9, 11, 15, 17) or “Vashti the queen” (1.11, 16), but from this point on in the narrative, the title of queen is never again used with her name (1.19; 2.1, 4, 17). The omission is no doubt deliberate and should be respected in translation.

To come no more before King Ahasuerus: literally “not [ever] she may come before the King Ahasuerus.” Hebrew has the simple negative “not.” Since the queen had no doubt previously appeared in court before the king, many translations add a word to reflect that assumption: no more (Revised Standard Version), “never again” (New International Version, New Jerusalem Bible), “not again” (Revised English Bible).

King Ahasuerus is advised to give her royal position to another who is better than she. The advice given to the king is that Vashti’s royal position, that is, her official status as the king’s wife, should be taken from her and given to another woman (see comments on 1.9). The king should no longer allow her to hold the rank of queen (Today’s English Version). The Hebrew word translated as better in Revised Standard Version and Today’s English Version is ambiguous and does not indicate how another woman may be better than Vashti, whether in moral qualities or in physical beauty or both. Nueva Biblia Española and Parola Del Signore: La Bibbia in Lingua Corrente omit the word altogether: “granting the title of queen to a woman other than her.” But the idea of comparison should be translated. In the context of this narrative, better appears to mean “more obedient.” Many versions use the words “worthier” (New Jerusalem Bible) or “more worthy” (New Jerusalem Bible, New American Bible), which suggests that the focus is on her behavior rather than her appearance.

In some languages it may be possible to say “someone who is good surpass her” or “someone who surpasses her in good,” without specifying how she will be better than Vashti.

Septuagint 1.19

So that it may not be altered: the four Greek words underlying the New Revised Standard Version translation are difficult to interpret; literally they are “and may it not otherway be made better.” According to New Revised Standard Version, the meaning is the same as in the Hebrew text, that is, the laws cannot be changed once they are written. A more natural translation of the Greek phrase is something similar to Today’s English Version: “There is no other way,” that is, there is no other solution available for the king except to make this law (so also Biblia Dios Habla Hoy). Bible en français courant says “There is no other decision to make” (so also Traduction œcuménique de la Bible).

Interestingly Die Bibel im heutigen Deutsch combines both interpretations, and perhaps this is the better solution: “This must be recorded among the laws of the Medes and Persians, which are irrevocable. Any other decision is excluded.” By this means translators may make explicit that the laws of the Medes and Persians cannot be changed, while at the same time choosing the interpretation found in Today’s English Version, Bible en français courant, and Traduction œcuménique de la Bible, that is, “there is no other choice that the king can make.” The Greek expresses Muchaeus’ recommendations in very formal terms in the third person. The first recommendations are also stated in the passive voice as though in legal terminology. The Greek refers to “the queen” instead of naming her, as the Hebrew does. It is not clear whether Today’s English Version harmonizes with the Hebrew or names the queen for stylistic reasons.

Her royal rank: literally “her kingdom” (or, “her reign”).

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 .

Disdained: the Hebrew verb expresses strong negative connotations, “to scorn, despise.” New Jerusalem Bible translates “he thought it beneath him merely to get rid of Mordecai.”

On to lay hands on someone, see 2.21.

They had made known: they here refers to the same persons who were identified as the king’s servants in verse 3 and who told Haman about Mordecai in verse 4. Revised Standard Version translates the Hebrew verb as a pluperfect, had made known, because it is obvious that Haman’s decision to destroy the Jews was taken after learning Mordecai’s identity. Although most languages can express previous action, some translators may wish to restructure the verse to show clearly the order of events, as Today’s English Version has done.

In the second half of this verse, some interpreters change one vowel so that the people of Mordecai becomes “with Mordecai.” The translation will then be “Haman sought to destroy all the Jews with Mordecai,” but such a change really does not alter the meaning of the entire verse, nor is it necessary.

The Hebrew says the whole kingdom of Ahasuerus. This kingdom was “the whole Persian Empire” (Today’s English Version).

Septuagint 3.6

This verse, which is the end of the sentence that began in verse 5, is considerably shorter in the Greek than in the Hebrew. In moving rapidly to state Haman’s plans, the author leaves implicit the information that Haman had learned that Mordecai was a Jew.

The language in this verse is very forceful. Plotted here is not “seeking” as in 2.21 above, but rather “resolved with himself, determined, decided.” To destroy is literally “to remove from sight, to obliterate,” and therefore “to destroy utterly.” Some languages will have a verb that means specifically “to kill everyone, to totally liquidate.”

All the Jews under Artaxerxes’ rule is a literal translation of the Greek. This should not be understood to imply that some Jews in the empire were not under the king’s rule. The sense is clearly expressed in Revised English Bible: “all the Jews throughout the kingdom.” Today’s English Version is even more explicit: “in the whole Persian Empire.”

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 .