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Introduction
The book of Esther has come down to us in at least two
forms: one in Hebrew and one in Greek (which is 107 verses longer than
the Hebrew). The two stories have the same characters but they are
transformed in the Greek version into deeply religious prayer
warriors. There is a shift from Mordecai and Esther as heroes to the
Lord God. The differences between the two are quite significant and
will be explored in more detail in our lesson. The six “Additions” to
Esther are given a letter: A, B, C, D, E, and F. These Additions are
incorporated into the text of Esther and made a part of the story in
the Greek version. There are many smaller changes in the book of
Esther outside of the Additions that are integrated into the text (we
will note a few more significant ones).
An explanation of the chapter and verse numbers given
these Additions is needed because they are highly confusing in
English. The confusion started with Jerome in the late fourth
century A.D. Jerome produced a Latin translation known as the
Vulgate. He used the Hebrew text but he gathered together the
“Additions” that were in the Old Latin and the Septuagint and placed
them at the end of the book with notations on where they were supposed
to be read in the story. In the course of transmission some scribes
carelessly omitted the notes with the result being an amalgam of
meaningless portions. Stephen Langton, archbishop of Canterbury (died
in 1228) numbered the chapters in the Bible. He divided Esther up and
simply numbered the material consecutively . . . the result being that
the English Bible (the KJV) followed that numbering. Thankfully
modern versions of the Apocrypha simply retranslate the entire
Septuagint version with the Additions already where they were
“intended” (see the NRSV version of the Apocryphal Esther). The best
reading strategy for the Greek Esther is from beginning to end and
ignore the numbers.
Origin
and Language of the Additions
The origins of the Additions are shrouded in mystery.
They were apparently already a part of the book when the Septuagint
version of Esther was translated into Greek. Lysimachus’s, the person
responsible for the Greek version of Esther (11.1), Hebrew text
apparently had most – if not all – the Additions.
The language(s) of the Additions to Esther were once
thought to have been Greek (and this is what they survive in).
However, today no scholar would argue for a Greek original for all or
even most of the Additions. It is agreed that Additions A, C, D and
F were all written in Hebrew (cf. Raymond A. Martin, “Syntax Criticism
of the LXX Additions to the Book of Esther,” Journal of Biblical
Literature 94 [1975]: 65-72). Additions B and E were written in
Greek.
Summary of the Additions
Addition A, given the chapter and verse numbers of
11.2-12.6, is found at the very beginning and prior to Esther 1 in the
Hebrew Bible. It introduces Mordecai as being both a courtier at the
time of Artaxerxes and one of the captives brought from Jerusalem, the
Addition relates a dream he had. In this dream, two dragons fight
amidst thunder and earthquakes. In response to their roaring, every
nation prepares to fight against “the righteous nation.” On a
day of “darkness and gloom” they cry out to God and are
delivered. Mordecai understands this dream to be about “what God
had determined to do” (11.12). In the second part of the Addition
Mordecai uncovers a plot against the king’s life and is rewarded by
Artaxerxes. Haman, however, who favored the conspirators, determines
to do Mordecai and his people in (12.6). Thus the first Addition
explains some of the animosity that Haman had toward the Jews but also
sees God already intervening.
Addition B, given the chapter and verse numbers of
13.1-7, positioned between 3.13 and 3.14 of the Hebrew text. This
Addition provides the supposed text of Haman’s evil against the
“righteous nation.”
Addition C, given the chapter and verse numbers of
13.8-14.19, come after Esther 4.17. C introduces two moving prayers,
one by Mordecai (13.8-17) and one by Esther (14.3-19), before Esther’s
uninvited audience with the king. Mordecai acknowledges God as the
sovereign of the universe and explains that is was not out of
arrogance or pride that he did not bow to Haman but out of a desire to
honor the one true God. Esther’s prayer begins with the theme of
God’s election of Israel, confession of God’s justice in punishing a
disobedient Israel. She perceives that the conflict between the Jews
and non-Jews at the contest between the honor of God and the lifeless
idols that are shamefully embraced by the pagans. She also expresses
her loathing for sharing her bed with an uncircumcised Gentile and
avers that she has kept kosher and has not participated in idolatry.
Addition D, chapter 15.1-16, comes immediately on
the heels of C before chapter 5 of the Hebrew text. This addition
replaces two verses in the Hebrew (5.1-2) with a greatly expanded and
dramatically enhanced scene of Esther’s intrusion into Artaxerxes’
throne room. In this scene it is God who saves the day by turning the
heart of the king from anger to compassion.
Addition E, chapter 16.1-24, comes between 8.12 and
8.13 of the Hebrew text. This Addition provides the text of Artaxerxes
edict rescinding his previous edict in Addition B. Haman is upbraided
for being an ungrateful recipient of the king’s blessing. Haman is
called a Macedonian who is trying to weaken the Empire so the Greeks
could rule. The king orders his subjects to celebrate the deliverance
of the Jews as sort of a Gentile Purim.
Greek Esther ends with Addition F which is chapter
10.4-11.1. This would come after 10.3 of the Hebrew text. This
Addition returns to Mordecai’s dream in Addition A. Here Mordecai
interprets his dream. He now understands that he and Haman are the
dragons, Esther is the stream of water through which the help of God
came to his people.
The differences between the Hebrew version and the
Septuagint version of Esther are significant. The most striking
difference is that God is explicitly mentioned over fifty times in the
Septuagint but not once in Hebrew. Changes are not confined to the
Additions either. Here are a few examples scattered through the book:
“to
fear God and obey his laws, just as she had done with him”
(2.20)
“call
upon the Lord” (4.8)
“but
God shall be their help and salvation” (4.14, Moore’s
translation)
“propose
a serves and earnestly beg God” (4.16, Moore’s translation)
“and
the Lord drove the sleep from the king that night” (6.1)
“for
God is with him” (6.13)
“Esther
was uneasy about speaking because the enemy was right in front of
her, but God gave her courage for the challenge” (7.2, Moore’s
translation).
These
minor additions (among others) give an explicit divine twist to the
Hebrew text
A Few
“Choice” Texts
A text that became one of the better known ones in the
early church was Esther’s prayer in Addition C (14.1-19). Here are a
few lines from that beautiful prayer:
“Then
Queen Esther, seized with deadly anxiety, fled to the Lord. She
took off her splendid apparel and put on garments of mourning . . .
She prayed to the Lord God of Israel, and said: ‘O my Lord, you only
are our king; help me, who am alone and have no helper but you, for
my danger is in my hand. Ever since I was born I have heard in the
tribe of my family that you, O Lord, took Israel out of all nations,
and our ancestors from all their forebears, for an everlasting
inheritance . . . And now we have sinned before you, and you have
handed us over to our enemies because we glorified their gods. You
are righteous O Lord! . . . . Remember, O Lord; make yourself known
in this time of our affliction, and give me courage, O King of the
gods and Master of all dominion. . . . Save us by your hand, and
help me, who am alone and have no helper but you, O Lord. . . . O
God, whose might is over all, hear the voice of the despairing, and
save us from the hands of evildoers. And save me from my fear!”
Another text that is filled with pathos is in Addition D.
The context is after Esther’s prayer and she enters uninvited into the
king’s throne:
“Then,
majestically adorned, after invoking the aid of the all-seeing
God and Savior [title for this lesson], she
took two maids with her; on one she leaned gently for support, while
the other followed, carrying her train. She was radiant with perfect
beauty, and she looked happy, as if beloved, but her heart was
frozen in fear. When she had gone through all the doors, she stood
before the king. He was seated on his royal throne, clothed in the
full array of his majesty, all covered with gold and precious
stones. He was most terrifying. Lifting his face, flushed with
splender, he looked at herin fierce anger. The queen faltered, and
turned pale and faint, and collapsed on the head of the maid who
went in front of her. Then God changed the spirit of the king to
gentleness, and in alarm he sprang from his throne and took her in
his arms until she came to herself. He comforted her with soothing
words, and said to her, ‘What is it Esther? I am your husband. Take
courage; you shall not die, for our law applies only to our
subjects. Come near.”
Influence of the Septuagint Version of Esther
Esther, neither the Hebrew or Greek version, has never
been a theological resource for the church. However, the Greek
version did influence many writers down through the years. The first
writer was none other than Josephus the first century historian for
the Jews. Josephus tells the story of Esther in his book,
Antiquities of the Jews (11.184-296). Josephus’ version of the
story does not follow the Hebrew text but the Greek version. Included
in his telling are the events from Additions B, C, D, and E.
The New Testament has no reference to either the Hebrew or
Greek version of Esther. Clement of Rome (writing around 95 A.D.) is
the first Christian writer to mention Esther, the Greek Esther. In a
passage that also mentions Judith, Clement holds up Esther as a model
of courage in prayer. Here are Clement’s words:
“To
no less peril did Esther also, who was perfect in faith, expose
herself, that she might deliver the twelve tribes of Israel, when
they were on the point to perish. For through her fasting and her
humiliation she entreated the all-seeing Master, the God of the
ages; and He, seeing the humility of her soul, delivered the people
for whose sake she encountered the peril” (1 Clement 55, cf.
The Apostolic Fathers, p.36).
Clement
is clearly dependent upon the Greek version of Esther for two clear
reasons: 1) Esther never prays in the Hebrew version; 2) the phrase
“the all-seeing Master” clearly comes from Addition D (15.2). Clement
of Alexandria also calls upon the example of Esther’s “perfect prayer”
as one that Christians should emulate (Stromata IV.xix, cf.
Ante-Nicene Fathers vol. 2, p. 431). The legendary Athanasius
exhorts Christians to follow the examples of Judith and Esther who
delivered their people:
“And
blessed Esther, when destruction was about to come on all her race
and the nation of Israel was ready to perish, defeated the fury of
the tyrant by no other means than by fasting and prayer to God, and
changed the ruin of her people into safety.” (Letter 4, cf.
Nicene and Post-Nicene Fathers series 2, IV, p. 516)
One of
the interesting fact about Esther is that the form that most English
readers know it today was not known to Christians for many centuries.
It was never known to the Greek speaking Christians and not to the
Latin Christians until the late fifth century. Even then the Latin
Vulgate still had the Additions, just at the end.
Questions
to Reflect On?
1) What
surprised you about the Greek Esther?
2) Did
you find anything in the Greek version to be edifying?
3) Did
anything encourage your walk with God?
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