Commentary on the Book of Esther

Chapter 1 2 3 4 5 6 7 8 9 10 The Book of Esther is named after the main character of its narrative - the Jewish woman Esther, who became the Persian queen - the wife of King Artaxerxes and in this title rendered an immortal service to her people - saving them from the attempted extermination of them by the courtier Haman. This remarkable event in the history of the Jewish people was the occasion for the establishment of a special Jewish holiday (Purim), which is why the story of Esther is also the history of the origin of the holiday “Purim” (Phurîm, lot). According to the testimony of Book II. Maccabees, this holiday was celebrated by Jews already in 160 BC (during the time of Nicanor); Josephus Flavius ​​also mentions it, and to this day this holiday is solemnly celebrated by Jews in synagogues on the 13th–14th of the month of Adar. All this serves as proof - on the other hand - of the reality of the event told by the book. Esther, especially when we take into account the internal signs of the historical authenticity of the narrative, i.e. complete agreement of the description of morals and customs with everything we know about the customs of the Persians during the time described. The writer of the book is definitely unknown. Clement of Alexandria and some rabbis assimilate it to Mordecai, the Talmud to the great Synagogue. The ownership of the book by Mordecai seems to be confirmed in Esther 9.20, although from the same chapter of Esther 9 one has to conclude that the very end of the book apparently does not belong to Mordecai. In any case, Mordecai probably has the largest part of the entire book. Many indications of this can be found in the book itself: the narrator undoubtedly lived at court, because he is fully aware of Persian customs, morals and the court; speaks about the contemporary events of the Persian Empire (which existed 536–330 BC), refers to the annals of the Medes and Persians (Esth 10.2); the story was written, by all indications, in Persia, in Susa itself, which is confirmed by the absence of references to Judea and Jerusalem; Other detailed details may indicate that the book belonged to Mordecai, for example, in the description of the feast of Agasber, as well as the mention of the names of great dignitaries and eunuchs, the wife and children of Haman, etc. Placed among the canonical books, the book of Esther has, however, significant later insertions or additions that constitute its non-canonical part (in the LXX and Vulgate) and have no place in the original (Hebrew) text. There are seven such inserts: 1) The dream of Mordecai and the revelation of the conspiracy against the king (LXX ahead of Esther 1.1; Vulg.: XI-XII); 2) The Decree of Haman (mentioned in Esther 3.12) against the Jews (LXX after Esther 3.13; Vulg. XIII.1–7); 3) Mordecai’s appeal to Esther (LXX: after Esther 4:8; Vulg.: XV, 13); 4) Prayers of Mordecai and Esther (LXX after Esther 4:17; Vulg.: XIII, 8-XIV); 5) Details of Esther’s visit to King Agasber (LXX: Esther 5.1–2; Vulg.: XV.4–19); 6) The Decree of Mordecai, mentioned in Esther 8.9 (LXX, after Esther 8:12; Vulg.: XVI); 7) Explanation of Mordecai’s dream (LXX: after Esther 10 with mention of the introduction of the holiday of Purim in Egypt; Vulg.: X, 4–13). You might be interested in: