Book Of Esther

The books of Esther and Song of Songs are the only books in the Hebrew Bible that do not mention God.[2] Traditional Judaism views the absence of God's overt intervention in the story as an example of how God can work through seemingly coincidental events and the actions of individuals.

The book is at the center of the Jewish festival of Purim and is read aloud twice from a handwritten scroll, usually in the synagogue, during the holiday: once in the evening and again the following morning. The distribution of charity to the needy and the exchange of gifts of foods are also practices observed on the holiday that are mandated in the book.

The plot is structured around banquets (Heb. מִשְׁתֶּה, mishteh), a word that occurs twenty times in Esther and only 24 times in the rest of the Hebrew bible. This is appropriate given that Esther describes the origin of a Jewish feast, the feast of Purim, but Purim itself is not the subject and no individual feast in the book is commemorated by Purim. The book's theme, rather, is the reversal of destiny through a sudden and unexpected turn of events: the Jews seem destined to be destroyed, but instead are saved. In literary criticism such a reversal is termed \"peripety\", and while on one level its use in Esther is simply a literary or aesthetic device, on another it is structural to the author's theme, suggesting that the power of God is at work behind human events.[11]

The Megillat Esther (Book of Esther) became the last of the 24 books of the Tanakh to be canonized by the Sages of the Great Assembly. According to the Talmud, it was a redaction by the Great Assembly of an original text by Mordecai.[14] It is usually dated to the 4th century BCE.[15][16]

The Greek book of Esther, included in the Septuagint, is a retelling of the events of the Hebrew Book of Esther rather than a translation and records additional traditions which do not appear in the traditional Hebrew version, in particular the identification of Ahasuerus with Artaxerxes and details of various letters. It is dated around the late 2nd to early 1st century BCE.[17][18] The Coptic and Ethiopic versions of Esther are translations of the Greek rather than the Hebrew Esther.

In her article \"The Book of Esther and Ancient Storytelling\", biblical scholar Adele Berlin discusses the reasoning behind scholarly concern about the historicity of Esther. Much of this debate relates to the importance of distinguishing history and fiction within biblical texts, as Berlin argues, in order to gain a more accurate understanding of the history of the Israelite people.[36] Berlin quotes a series of scholars who suggest that the author of Esther did not mean for the book to be considered as a historical writing, but intentionally wrote it to be a historical novella.[37] The genre of novellas under which Esther falls was common during both the Persian and Hellenistic periods to which scholars have dated the book of Esther.[31][36]

Christine Hayes contrasts the Book of Esther with apocalyptic writings, the Book of Daniel in particular: both Esther and Daniel depict an existential threat to the Jewish people, but while Daniel commands the Jews to wait faithfully for God to resolve the crisis, in Esther the crisis is resolved entirely through human action and national solidarity. God, in fact, is not mentioned, Esther is portrayed as assimilated to Persian culture, and Jewish identity in the book is an ethnic category rather than a religious one.[48]

The Council of Trent, the summation of the Counter-Reformation, reconfirmed the entire book, both Hebrew text and Greek additions, as canonical. The Book of Esther is used twice in commonly used sections of the Catholic Lectionary.[citation needed] In both cases, the text used is not only taken from a Greek addition, the readings also are the prayer of Mordecai, and nothing of Esther's own words is ever used.[clarification needed] The Eastern Orthodox Church uses the Septuagint version of Esther, as it does for all of the Old Testament.

Although we do not know who wrote the book of Esther, from internal evidence it is possible to make some inferences about the author and the date of composition. It is clear that the author was a Jew, both from his emphasis on the origin of a Jewish festival and from the Jewish nationalism that permeates the story. The author's knowledge of Persian customs, the setting of the story in the city of Susa and the absence of any reference to conditions or circumstances in the land of Judah suggest that he was a resident of a Persian city. The earliest date for the book would be shortly after the events narrated, i.e., c. 460 b.c. (before Ezra's return to Jerusalem; see note on 8:12). Internal evidence also suggests that the festival of Purim had been observed for some time prior to the actual writing of the book (9:19) and that Xerxes had already died (see 10:2 and note). Several scholars have dated the book later than 330 b.c.; the absence of Greek words and the style of the author's Hebrew dialect, however, suggest that the book must have been written before the Persian empire fell to Greece in 331.

The author's central purpose was to record the institution of the annual festival of Purim and to keep alive for later generations the memory of the great deliverance of the Jewish people during the reign of Xerxes. The book accounts for both the initiation of that observance and the obligation for its perpetual commemoration (see 3:7; 9:26-32; see also chart, pp. 234-235).

An outstanding feature of this book -- one that has given rise to considerable discussion -- is the complete absence of any explicit reference to God, worship, prayer, or sacrifice. This \"secularity\" has produced many detractors who have judged the book to be of little religious value. However, it appears that the author has deliberately refrained from mentioning God or any religious activity as a literary device to heighten the fact that it is God who controls and directs all the seemingly insignificant coincidences (see, e.g., note on 6:1) that make up the plot and issue in deliverance for the Jews. God's sovereign rule is assumed at every point (see note on 4:12-16), an assumption made all the more effective by the total absence of reference to him. It becomes clear to the careful reader that Israel's Great King exercises his providential and sovereign control over all the vicissitudes of his beleagured covenant people.

The book was probably written in the third or second century B.C. It has come down to us in two versions: an older Hebrew version, and a Greek version based on a text similar to the Hebrew, but with additions and alterations as described below.

One striking feature of the Hebrew version of the Book of Esther is that no divine names or titles are employed here; God is not mentioned at all. This would not be unusual in a book whose subject matter or outlook was more secular, but Esther is a book in which the religious element is prominent: the Jews fast in order to be delivered from imminent peril, experience deliverance at the eleventh hour, and commemorate their deliverance with an annual festival. Moreover, there are indirect references to divine activity (for example, in 4:14).

The Greek additions to Esther have many explicit references to God, as well as explicit descriptions of the beliefs and emotional states of Esther and Mordecai. They also elaborate on the content of the edicts from Ahasuerus as illustrations of Gentile attitudes toward Jews. While there are only a few contradictions between these Greek additions and the older Hebrew text, reading the book with these additions is a very different experience from reading the book without them. The additions to Esther are an excellent example of a process that occurs throughout the Bible: further reflections on the story become part of the story itself. Although the Book of Esther was questioned by some early Christians, even St. Jerome, the whole book, including the Greek additions, was included in the canon of Scripture by the Council of Trent.

The Greek version of the book dates from ca. 116 to 48 B.C. (see note on F:11). In the present translation, the Greek additions are indicated by the letters A through F. The regular chapter numbers apply to the Hebrew text.

The unknown author of the book of Esther was most likely a Jew very familiar with the royal Persian court. The detailed descriptions of court life and traditions, as well as the events that occurred in the book, point to an eyewitness author. Because his perspective was pro-Jewish, scholars believe he was a Jew writing for the remnant that had returnedto Judah under Zerubbabel. Some have suggested Mordecai himself was the author, though the accolades for him found in the text suggest that another person, perhaps one of his younger contemporaries, was the author.

The events in the book of Esther occurred from 483 BC to 473 BC, during the first half of the reign of King Xerxes, who chose Esther as his queen. During this time period, the first remnant of Jews who had returned to Judah were struggling to reestablish temple worship according to the Law of Moses. But Esther and Mordecai, along with many other Jews, had chosen not to make the trek back to Judah. They seemedcontent to stay in Susa, the capital city of Persia, in which the story is set.

I am a pastor in Kenya. I use Pastor Chuck Swindoll's books a lot: Moses, David, Joseph, Esther, Hand Me Another Brick. I also receive Insight [for Today] daily. I use all as my study material. . . . I pray that I could absorb all that, live it and teach it. God bless Chuck, God bless Insight For Living.

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