The Book of Esther , also known in Hebrew as "Scroll" ( Megillah ), is a book in the third part ( Ketuvim ") of the Jewish <> Tanakh (Hebrew Bible) and in the Old Testament Christianity. It is one of the five Rolls ( Megillot ) in the Hebrew Bible. It relates to the story of a Hebrew woman in Persia, born of Hadassah but known as Esther, who became Queen of Persia and inhibited her people's genocide. This story forms the core of the Jewish Purim festival, where it is read twice: once in the evening and again the next morning. The books of Esther and Song of Songs are the only books in the Hebrew Bible that do not explicitly mention God.
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Book of Esther written in the Persian capital, Susa ( Shushan ) in the third year of the reign of Persia king Ahasuerus. The name Ahasuerus is equivalent to Xerxes (both derived from Persian Khshay? Rsha ), and Ahasuerus is usually identified in modern sources such as Xerxes I, between 486 and 465 BC, like this king that the events described in Esther are considered the most fitting.
Assuming that Ahasuerus was indeed Xerxes I, the events described in Esther began around 483-482 BC, and ended in March 473 BC.
Classical sources such as Josephus, Jewish commentary of Esther Rabbah and Bar-Hebraeus Christian theologian, and Greek Septuagint translation from Esther, instead identify Ahasuerus as Artaxerxes I (reign 465 to 424 BC) or Artaxerxes II ( reigned 404 to 358 BC).
At accession, Artaxerxes II lost Egypt to Pharaoh Amyrtaeus, after which was no longer part of the Persian kingdom. In his book Historia Scholastica Peter Comestor identifies Ahasuerus (Esther 1: 1) as Artaxerxes III (358-338 BC) that recaptures Egypt.
Structure
The Book of Esther consists of the introduction (or exposition) in chapters 1 and 2; main actions (complications and resolutions) in chapters 3 to 9:19; and the conclusion in 9: 20-10: 3.
The plot is arranged around the supper ( mishteh ), a word that appears twenty times in Esther and only 24 times in the rest of the Hebrew Bible. This is precisely given that Esther illustrates the origin of Jewish feast, Purim's party, but Purim itself is not a subject and there is no private party in the book that Purim commemorates. The theme of this book, on the contrary, is the reversal of fate through a sudden and unexpected turn of events: the Jews seem destined to be destroyed, but otherwise saved. In literary criticism, this kind of reversal is called "peripety", and while at one level its use in Esther is merely a literary or aesthetic instrument, in other it's structural for the author's theme, showing that God's power is at work behind the show's human.
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Summary
King Ahasuerus, the ruler of the Persian Empire, held a luxurious 180-day feast, originally for the palace and officials and after that a seven-day feast for all the inhabitants of the capital, Shushan. (Esther 1: 1-9.) On the seventh day of the last supper, Ahasuerus commands the queen, Wasti, to display his beauty in front of the guests by coming before they put on his crown. (1: 10-11.) He refused, annoying Ahasuerus, who on the advice of his counselor removed him from his position as an example to other women who might dare not to obey their husbands. (1: 12-19.) A decree follows that "that every man should rule in his own house." (1: 20-22.)
Ahasuerus then made arrangements to choose a new queen from a number of beautiful young women from across the empire. (2: 1-4.) Among these women were Jewish orphans named Esther, who was raised by his cousin or his uncle, Mordecai. (2: 5-7.) He finds favor in the eyes of the King, and is crowned as his new queen, but does not reveal his Jewish heritage. (2: 8-20.) Shortly after, Mordecai discovers a plot by two courtiers, Bigthan and Teresh, to kill Ahasuerus. The conspirators were arrested and hanged, and Mordecai's service to the King was recorded. (2: 21-23.)
Ahasuerus pointed to Haman as his young king. (3: 1.) Mordecai, who sat at the palace gate, fell into Haman's displeasure, for he refused to bow down to him. (3: 2-5.) Haman finds out that Mordecai refused to bow because of his Jewishness, and in his revenge plan to kill not only Mordecai, but all the Jews in the empire. (3: 6) He obtained Ahasuerus's permission to carry out this plan, to the payment of ten thousand silver talents, and to cast a date (purim) to choose a date to do this - the thirteenth of the month of Adar. (3: 7-12.) The royal decree was issued throughout the kingdom to kill all the Jews on that date. (3: 13-15.)
When Mordecai finds his plan, he goes to sorrow and begs Esther to fellowship with the King. (4: 1-5) But he is afraid to surrender himself to the un-called King, a transgression that can be put to death. (4: 6-12.) Instead, he directed Mordecai to ask all Jews to fast for three days for him, and swore to fast as well. (4: 15-16.) On the third day he went to Ahasuerus, who stretched his wand at him to show that he would not be punished. (5: 1-2.) He invited her to a party at Haman's company. (5: 3-5.) During the party, he asked them to attend the next party the following night. (5: 6-8.) Meanwhile, Haman is again offended by Mordecai and, at the suggestion of his wife, has a gallows built to hang it. (5: 9-14.)
That night, Ahasuerus could not sleep, and ordered a court note read to him. (6: 1.) He is reminded that Mordecai interfered in the previous plot against his life, and discovered that Mordecai never received any confession. (6: 2-3.) At that time, Haman apparently asked the king's permission to hang Mordecai, but before he could make this request, Ahasuerus asked Haman what to do for the man the King wanted to appreciate. (6: 4-6.) Assuming that the King referred to Haman himself, Haman suggested that the man dressed in the king's royal robes and led around on the king's kingdom, while a preacher called: "See how the King honors a man he wants to give prize! "(6: 7-9.) Surprised and horrified, the king commanded Haman to do so with Mordecai. (6: 10-11.)
Soon afterwards, Ahasuerus and Haman attended Esther's second banquet. The king promised to grant his request, and he revealed that he was a Jew and that Haman was planning to annihilate his nation, including himself. (7: 1-6.) Overcome with anger, Ahasuerus leaves the room; Meanwhile Haman stays behind and pleads with Esther for his life, falling in love with her in despair. (7: 7.) The king returns at this time and thinks Haman is attacking the queen; this made him even more angry and ordered Haman to be hung on the gallows Haman had prepared for Mordecai. (7: 8-10.)
Unable to overturn the royal official's decision, the King added, allowing the Jews to arm and defend themselves on the day chosen for their destruction. (8: 1-14) On the 13th of Adar, ten of Haman's sons and 500 other men were killed in Shushan. (9: 1-12.) After hearing of Esther's request, it will be repeated the next day, in which 300 more people are killed. (9: 13-15.) Over 75,000 people were slaughtered by the Jews, who were careful not to loot. (9: 16-17.) Mordecai and Esther sent letters throughout the province instituting the annual anniversary of the redemption of the Jews, in a holiday called Purim (many). (9: 20-28.) Ahasuerus remained very strong and continued his reign, with Mordecai taking a prominent position in his palace. (10: 1-3.)
Authors and dates
The Megillat Esther (Book of Esther) became the last of 24 books from Tanakh to be canonized by Sages of the Great Assembly. According to the Talmud, it is the editorial by the Supreme Council of the original text by Mordecai. Usually dated 4th century BC. Shemaryahu Talmon, however, pointed out that "the traditional arrangement of books in my Xerxes era can not be off the mark."
The Book of Esther in Greek, included in the Septuagint, is recounting the events of the Hebrew Esther Book instead of translation and recording additional traditions that did not appear in the original Hebrew version, specifically the identification of Ahasuerus with Artaxerxes and its details. various letters. This is dated from the end of the 2nd century to the beginning of the 1st century BC. The Coptic and Ethiopian versions of Esther are Greek and not Hebrew Esther.
The Latin version of Esther was produced by Jerome for Vulgate. This translates the Hebrew word Esther but interprets the translation of the Greek Esther in which the latter provides additional material.
Some Aramaic targets from Esther were produced in the Middle Ages where two survived - Targum Rishon ("First Targum") and Targum Sheni ("Second Targum") c. 500-1000 AD. This is not targum ("translation") in its true sense but as Ester Greek is recounting events and includes additional legends relating to Purim. There is also a 16th century retention of Targum Rishon , sometimes calculated as Targum Shelishi ("Third Targum").
Historicity
The Book of Esther belongs to the category of Ketuvim, one of three parts of the Jewish canon. According to some sources, this is a historical novel, written to explain the origin of the Jewish Purim holiday.
As recorded by the Biblical scholar Michael D. Coogan, this book contains specific details on particular subject matter (e.g., Persian rules) historically inaccurate. For example, Coogan discusses the obvious inaccuracy of the age of Esther's cousins ​​(or, according to others, uncle) Mordecai. In Ester 2: 5-6, Mordecai or his great-grandfather, Kish was identified to have been exiled from Jerusalem to Babylon by King Nebuchadnezzar II in 597 BC: "Mordecai son of Jair, son of Shimei, son of Kish, who was taken to exile from Jerusalem by Nebuchadnezzar the king of Babylon, among those who were taken captive with the king of Jekhim from Judah ". If this refers to Mordecai, he must have lived more than a century to witness the events described in the Book of Esther. However, the verse may be read as referring to Mordecai's exile to Babylon, but to the separation of his grandfather Kish.
In his article "The Book of Esther and Ancient Storytelling", the Adele Berlin Bible scholar discusses the reason behind the scientific concern about Esther's historicity. Much of this debate has to do with the importance of distinguishing history and fiction in biblical texts, as proposed by Berlin, to gain a more accurate understanding of the history of Israel. Berlin cites a series of scholars who claim that the author of the book Esther did not intend that the book be regarded as a historic text, but deliberately wrote it as a historical novel. The genre of novellas in which Esther fell was common during the Persian and Hellenistic period, which scholars have dated Esther's book.
There are certain elements of Esther's historically accurate book. The story recounted in the book of Esther occurred during the reign of Ahasuerus, which among others has been identified as the 5th century Persian king Xerxes I (ruled 486-465 BC). The author also displays accurate knowledge of Persian customs and palaces. However, according to Coogan, great historical inaccuracies persist throughout the text, supporting the view that the Book of Esther should be read as a historical novel that tells a story depicting historical events but not always a historical fact. Edwin M. Yamauchi has questioned the reliability of other historical sources, such as Herodotus, with which Esther has been compared. Yamauchi wrote, "[Herodotus] is the victim of an unreliable and imperfect informant." The reason for questioning the historical accuracy of ancient writers such as Herodotus is that he was one of the main sources of knowledge for this time period, and it has often been assumed that his account may be more accurate than Esther's account.
Historical reading
Those who argue in favor of historical readings Esther most often identifies Ahasuerus with Xerxes I (reigned 486-465 BC), though in the past it is often assumed that he is Artaxerxes II (reigned 405-359 BC). The Hebrew Ahasuerus (? A? W? R ) is most likely from Persian X? Ay? R? A , the Greek origin of Xerxes . The Greek historian Herodotus writes that Xerxes sought his harem after being defeated in the Greco-Persian War. He made no reference to the individual members of the harem except for the queen's dominant queen named Amestris, whose father, Otanes, was one of the generals of Xerxes. (In contrast, the Greek historian Ctesias refers to a father-in-law/common character named Onaphas.) Amestris is often identified with Vasti, but this identification is problematic, as Amestris remains a strong figure until his reign. son, Artaxerxes I, while Vasti is described as dismissed in the early part of the Xerxes government. An alternative effort has been made to identify himself with Esther, although Esther is an orphan whose father was a Jew named Abihail.
As for Mordecai's identity, names similar to Marduka and Marduku were found as officials in Persian court in more than thirty texts from the Xerxes I period and his father Darius I, and can refer up to four people, one of which may be Mordecai.
The "Old Greek" Septuagint version of Esther translates the name Ahasuerus as Artaxerxes , the Greek name from Persia Artax? A? Ra . Josephus also associates that this was a name he knew by the Greeks, and the Midrashic text, Esther Rabba also made the identification. Bar-Hebraeus identifies Ahasuerus explicitly as Artaxerxes II; However, the names are not always equivalent: Hebrew has a different name Artaxerxes from Ahasuerus , and the Greek translation directly from Ahasuerus is used by Josephus and the Septuagint for the appearance of names outside the Book of Esther. On the contrary, the Hebrew name Ahasuerus corresponds to the time inscription that records that Artaxerxes II is named also Ar? U , understood as shortening A ?? iyar? U rendering Babylonia from Persia X? ay? r? a (Xerxes), where is the Hebrew ? a? a A? r ?? r ?? (Ahasuerus) originated. Ctesias states that Artaxerxes II is also called Arsicas which is understood to be the same shortening as the Persian -to suffix which is applied to the abbreviated name. Deinon relates that Artaxerxes II is also called Oarses which is also understood to be from X? Ay? R? A .
Another view attempted to identify him as a substitute for Artaxerxes I (reigned 465-424 BC), whose Babylonian concubine, Kosmartydene, was the mother of his son Darius II (reigned 424-405 BC). The Jewish tradition tells us that Esther was the mother of a King Darius and some tried to identify Ahasuerus with Artaxerxes I and Esther with Kosmartydene.
Based on the view that the Ahasuerus of the Book of Tobit is identical to the Book of Esther, some also identify him as an ally of Nebuchadnezzar Cyaxares (r. 625-585 BC). In certain texts of Tobit, the first is called Achiachar , which, like the Greek Cyaxares , is presumably derived from the Persian language Huwax? A? Ra
Jacob Hoschander argues that the historical evidence of Haman and his father Hamedatha is seen in Omanus and Anadatus mentioned by Strabo as being honored with Anahita in the city of Zela. Hoschander argues that this is not the god as Strabo thinks but the disordered forms of "Haman" and "Hamedatha" worshiped as martyrs. The names are not filled in Persian texts as gods, but the Talmud ( Sanhedrin 61b) and Rashi both record the worship practices of Haman and Josephus speaking of him who is worshiped. Attempts have been made to connect "Omanus" and "Haman" with the terms Zoroastrian Vohu Mana; but this shows the principle of "Good Thoughts" and not the name of god.)
In his book Historia Scholastica Peter Comestor identifies Ahasuerus (Esther 1: 1) as Artaxerxes III which recaptures Egypt.
Interpretation
Christine Hayes compares the Book of Esther with apocalyptic writings, the Book of Daniel in particular: both Esther and Daniel portray existential threats to the Jews, but while Daniel praises the Jews for waiting faithfully for God to complete the crisis, in Esther the Crisis solved completely through human action and national solidarity. God, in fact, is not mentioned, Esther is described as assimilating to Persian culture, and the Jewish identity in this book is an ethnic category rather than a religion.
This contrasts with traditional Jewish comments, such as Vilna Gaon's commentary, which states, "But in each verse it deals with the great miracle, but this miracle in hidden form occurs through a seemingly natural process, unlike the Exodus from Egypt, which openly reveals the power of God. "This follows the Talmud approach, stating that" Esther (the book) is referred to in the Torah in verse 'And I will certainly hide (in Hebrew,' astrological, 'in connection with' Ester ') My Face from them on that day.
Additions to Esther
Six additional chapters appear interspersed in Esther in the Septuagint, the Greek translation of the Bible. This is recorded by Jerome in compiling the Latin Vulgate. In addition, the Greek text contains many minor changes in the meaning of the main text. Jerome recognizes the first as an adjunct that is not in the Hebrew Text and places it at the end of his Latin translation. This placement and numbering system is used in Catholic Bible translations based primarily on the Vulgate, such as the Douay-Rheims Bible and the Knox Bible. In contrast, the 1979 revision of the Vulgate, Nova Vulgata, incorporates an addition to Esther directly into the narrative itself, as do most modern Catholic English translations based on the original Hebrew and Greek languages ​​(eg, the Revised Catholic Standard Edition, New American Bible , New Version New Catholic Standard Edition). The numbering system for additions is different from each translation. Nova Vulgata contributes additional verses by numbering them as the extension of the verses immediately follows or precedes it (eg, Esther 11: 2-12 in the old Vulgate becomes Esther 1: 1a-1k in Nova Vulgata), while NAB and its successor, NABRE , assigning the letters of the alphabet as the title of the chapter for the addition (eg, Esther 11: 2-12: 6 in the Vulgate to Esther A: 1-17). The RSVCE and NRSVCE put additional material into the narrative, but retained the old Vulgate chapter and paragraph numbering.
These additions include:
- opening prologue depicting Mordecai's dream
- the decree of the Jews
- a prayer for God's intervention offered by Mordecai and by Esther
- the extension of the scene in which Esther appeared before the king, with the mention of God's intervention
- a copy of the decision in support of the Jews
- a section in which Mordecai interprets his dream (from the prologue) in terms of the events that followed
- a colophon is added to the end, which reads: In the fourth year of the reign of Ptolemy and Cleopatra, Dositheus, who said he was a priest and a Levite, and his son Ptolemy carried the present Epistle, saying that it was original and that Lysimachus , the son of Ptolemy, of the Jerusalem community, has translated it.
By the time Ester was written, the foreign powers seen on the horizon as a future threat to Judah were the Macedonian people of Alexander the Great, who defeated the Persian empire about 150 years after the time of Esther's story; The Septuagint version clearly names Haman as "Bougaion" (where? Where the Hebrew text describes it as an Agag.
The canonicity of these Greek additions has been the subject of practical scientific disagreement since their first appearance in the Septuagint - Martin Luther, perhaps the most outspoken critic of the Reformation era in the work, even assuming the original version of Hebrews is highly dubious. value. Luther's complaints against the book were brought past the point of scientific criticism and may reflect Luther's antisemitism, disputed, as in Luther's biography by Derek Wilson, which shows that Luther's anger at the Jews was not in their race but in their theology.
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