Then the king said to Haman, “You have spoken well! Do just as you have said for Mordecai the Jew who serves at court. And let not a word of what you have said be omitted.”
The name that is transliterated as “Mordecai” in English means “little man,” “bitter bruising,” “bitterly reduced,” “bitterness of my oppression.” (Source: Cornwall / Smith 1997 )
It is translated in Spanish Sign Language with a sign depicting the tearing of clothes, referring to Esther 4:1. (Source: Steve Parkhurst)
The name that is transliterated as “Haman” in English means “alone,” “solitary,” “well disposed,” “a rioter,” “rager.” (Source: Cornwall / Smith 1997 )
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 If the headman failed consistently in raids, he was superceded by a better warrior.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.”
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 .
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