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2002 11 11
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The Book of Esther is named after its Jewish heroine. It tells the story of the plot of Haman the Agagite, jealous and powerful vizier of King Xerxes (Ahasuerus) of Persia (485-464 B.C.), to destroy in a single day all the Jews living in the Persian Empire. He is moved to this out of hatred for the Jewish servant Mordecai, who for religious motives refuses to render him homage. The day of the proposed massacre is determined by lot. Meanwhile Esther, niece and adopted daughter of Mordecai, is chosen queen by King Xerxes in place of Vashti. She averts the pogrom planned against her people and has the royal decree of extermination reversed against Haman and the enemies of the Jews. Mordecai replaces Haman, and together with Esther, works for the welfare of their people. The event is celebrated with feasting and great joy, and the memory of it is to be perpetuated by the annual observance of the feast of Purim (lots), when the lot of destruction for the Jews was reversed for one of deliverance and triumph by Queen Esther and her uncle Mordecai.

The purpose of the book is didactic: the glorification of the Jewish people and the explanation of the origin, significance and date of the feast of Purim on the fourteenth and fifteenth of Adar (February-March). The book was intended as a consolation for Israel, a reminder that God's providence continually watches over them, never abandoning them when they serve him faithfully or turn to him in sincere repentance. There is no justification for interpreting the story in mythological or cultic terms, as though Mordecai and Esther represented Marduk and Ishtar in their mythological triumph over two Elamite deities.

The Hebrew text of Esther is found in the Hebrew Bible, where it is the last of the five megilloth (scrolls) read on special feasts of the Jewish liturgical year.

The book is a free composition - not a historical document, despite the Achaemenian coloring of the narrative. Its time of composition may well have been at the end of the Persian Empire, toward the close of the fourth century B.C. The author shows skill in developing his story and in using the art of contrast for instruction and edification. The solution to the difficulties of the book is to be found in its literary presentation rather than in a forced attempt to square detailed data of the narrative with facts. The evident literary motif of the reversal of fortune of the prosperous wicked and the oppressed virtuous through eventual punishment of the former and triumph of the latter, finds parallels in the story of Joseph (Gn 37; 39-45) and of Judith (8-16). The book is vindictive, but it should be remembered that the precept of love of enemies had not yet been taught by the word and example of Christ.

The text of Esther, written originally in Hebrew, was transmitted in two forms: a short Hebrew form and a longer Greek version. The latter contains 107 additional verses, inserted at appropriate places within the Hebrew form of the text. A few of these seem to have a Hebrew origin while the rest are Greek in original composition. It is possible that the Hebrew form of the text is original throughout. If it systematically omits reference to God and his Providence over Israel, this is perhaps due to fear of irreverent response (see note on 4, 14). The Greek text with the above-mentioned additions is probably a later literary paraphrase in which the author seeks to have the reader share his sentiments. This standard Greek text is pre-Christian in origin. The church has accepted the additions as equally inspired with the rest of the book.

In the present translation, the portions preceded by the letters A through F indicate the underlying Greek additions referred to above. The regular chapter numbers apply to the Hebrew text.

The book may be divided as follows:

1.     Prologue (A, 1-17)

2.     Elevation of Esther (1, 1-2, 23)

3.     Haman's Plot against the Jews (3, 1-13; B, 1-7; 3, 14-4, 8; B, 8; 4, 9-16; C, 1-D, 16; 5, 1-14)

4.     Vindication of the Jews (6, 1-8, 12; E, 1-24; 8, 13-10, 3)

5.     Epilogue (F, 1-11)

The order of the Vulgate text in relation to the order of the Greek text is as follows:

Vulg. 11, 2-12, 6 == A, 1-17 at the beginning of the book.
13, 1-7 == B, 1-7 after 3, 13.
13, 8-15, 3-19 == C, 1-D, 16 after 4, 16.
15, 1-2 == B, 8.9 after 4, 8.
16, 1-24 == E, 1-24 after 8, 12.
10, 4-10, 13 == F, 1-10 after 10, 3.


I: Prologue


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