On the seventh day, when the king was in good humor, he told Haman, Bazan, Tharra, Boraze, Zatholtha, Abataza, and Tharaba, the seven eunuchs who served King Artaxerxes,
The Hebrew and Greek that is translated as “eunuch” in English is translated in Low German as “man (or: person) who does not have male strength” (Minsch, de ehr Mannskraft nicht hebt) (translation by Johannes Jessen, publ. 1933, republ. 2006). Similarly, in the German Luther Bible it is translated as Entmannter or “de-masculated.” (Source: Jost Zetzsche)
When the mentioning of “eunuch” does not play an important part of the story, such as in Esther 2:3 or Esther 1:15, the Elhomwe translation uses “servant or “someone working at the palace” “because otherwise element of being castrated too much emphasis.” (Source: project-specific translation notes in Paratext)
Some languages do not have a concept of kingship and therefore no immediate equivalent for the Greek, Hebrew, Ge’ez, Aramaic, and Latin that is translated as “king” in English. Here are some (back-) translations:
Ninia Yali: “big brother with the uplifted name” (source: Daud Soesilio in Noss 2007, p. 175)
Nyamwezi: mutemi: generic word for ruler, by specifying the city or nation it becomes clear what kind of ruler (source: Pioneer Bible Translators, project-specific translation notes in Paratext)
Ghomála’: Fo (“The word Fo refers to the paramount ruler in the kingdoms of West Cameroon. He holds administrative, political, and religious power over his own people, who are divided into two categories: princes (descendants of royalty) and servants (everyone else).” (Source: Michel Kenmogne in Theologizing in Context: An Example from the Study of a Ghomala’ Christian Hymn))
Faye Edgerton retells how the term in Navajo (Dinė) was determined:
“[This term was] easily expressed in the language of Biblical culture, which had kings and noblemen with their brilliant trappings and their position of honor and praise. But leadership among the Navajos is not accompanied by any such titles or distinctions of dress. Those most respected, especially in earlier days, were their headmen, who were the leaders in raids, and the shaman, who was able to serve the people by appealing for them to the gods, or by exorcising evil spirits. Neither of these made any outward show. Neither held his position by political intrigue or heredity. If the headman failed consistently in raids, he was superceded by a better warrior. If the shaman failed many times in his healing ceremonies, it was considered that he was making mistakes in the chants, or had lost favor with the gods, and another was sought. The term Navajos use for headman is derived from a verb meaning ‘to move the head from side to side as in making an oration.’ The headman must be a good orator, able to move the people to go to war, or to follow him in any important decision. This word is naat’áanii which now means ‘one who rules or bosses.’ It is employed now for a foreman or boss of any kind of labor, as well as for the chairman of the tribal council. So in order to show that the king is not just a common boss but the highest ruler, the word ‘aláahgo, which expresses the superlative degree, was put before naat’áanii, and so ‘aláahgo naat’áanii ‘anyone-more-than-being around-he-moves-his-head-the-one-who’ means ‘the highest ruler.’ Naat’áanii was used for governor as the context usually shows that the person was a ruler of a country or associated with kings.”
On the seventh day refers, not to the Sabbath, but to the seventh day of the king’s banquet (compare Today’s English Version, Die Bibel im heutigen Deutsch, Bible en français courant).
The heart of the king was merry with wine is a euphemism for saying that the king had become slightly drunk. An equivalent idiom may be used in translation, but the translator should be careful not to suggest that the king was disgustingly drunk.
Eunuchs were castrated men and were commonly used in the Persian period both domestically and politically in the service of the king. These seven eunuchs served as chamberlains, that is, as “personal servants” (Today’s English Version). The Hebrew is literally “the seven eunuchs who served in the face of King Ahasuerus,” that is to say, “in his presence” (see comments on “being before him” in 1.3). Of the seven eunuchs mentioned here, only Harbona is mentioned again (see 7.9). All seven names are Persian names whose meanings are uncertain.
The term “eunuch” is sometimes a taboo word. It may have a very negative connotation, or the practice may be completely unknown. It may then be necessary either to find an appropriate euphemism or to use a descriptive phrase. The significance of the term in this context is not, however, that these were emasculated men, but that they were important officials in the royal court.
Septuagint 1.10
Was in good humor renders a phrase meaning “to become merry.” Unlike the Hebrew, the Septuagint does not mention wine. The intended sense of the Septuagint is probably the same as the Hebrew, but it will be better not to be more precise than the Septuagint. Translators should not use a term or expression here that directly suggests that he was merry from drinking too much wine. It will be appropriate, however, to use a term or expression that allows the double meaning “happy” and “drunk,” if such a word exists in the receptor language.
The names of the seven eunuchs in Greek are different from the Hebrew names. Haman is included as one of the seven eunuchs. However, it seems unlikely that this is the same Haman who later plots to kill Mordecai, since that Haman is married and has ten sons.
By supplying a verb, “called in,” in this verse, Today’s English Version makes it a complete sentence. The verb “say, tell, order” is then used in the next verse to introduce the king’s command.
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 .
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