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The Book of Esther is a book in the Ketuvim ("writings"), the third section of the Jewish Tanakh (the Hebrew Bible) and is part of the Christian Old Testament. It tells the story of a Jewish girl named Esther, who became queen of Persia and thwarted a plan to commit genocide against her people. The Book of Esther or the Megillah is the basis and an integral part of the Jewish celebration of Purim. Its full text is read aloud twice during the celebration, in the evening and again the following morning.

Setting[link]

The biblical Book of Esther is set in the third year of Ahasuerus, a king of Persia. The name Ahasuerus is equivalent to Xerxes, both deriving from the Persian Khshayārsha, thus Ahasuerus is usually identified as Xerxes I (486-465 BCE), though Ahasuerus is identified as Artaxerxes in the later Greek version of Esther (as well as by Josephus, the Jewish commentary Esther Rabbah, the Ethiopic translation and the Christian theologian Bar-Hebraeus who identified him more precisely as Artaxerxes II ^[1]).

Plot summary[link]

The opening chapter of a hand-written scroll of the Book of Esther, with reader's pointer

Ahasuerus, ruler of a massive Persian empire, holds a lavish party, initially for his court and dignitaries and afterwards for all inhabitants of the capital city Shushan. Ahasuerus orders the queen Vashti to display her beauty before the guests. She refuses. Worried all women will learn from this, Ahasuerus removes her as queen and has a royal decree sent across the empire that men should be the ruler of their households and should speak their own native tongue. Ahasuerus then orders all beautiful young girls to be presented to him, so he can choose a new queen to replace Vashti. One of these is the orphan Esther, whose Jewish name is Hadassah. After the death of her parents, she is being fostered by her cousin Mordechai. She finds favor in the king's eyes, and is made his new queen. Esther does not reveal that she is Jewish. Shortly afterwards, Mordechai discovers a plot by courtiers Bigthan and Teresh to assassinate Ahasuerus. The conspirators are apprehended and hanged, and Mordechai's service to the king is recorded.

Ahasuerus appoints Haman as his prime minister. Mordechai, who sits at the palace gates, falls into Haman's disfavor as he refuses to bow down to him. Having found out that Mordechai is Jewish, Haman plans to kill not just Mordechai but all the Jews in the empire. He obtains Ahasuerus' permission to execute this plan, against payment of ten thousand talents of silver (which the King declines to accept and rather allows him to execute his plan on principle), and he casts lots to choose the date on which to do this—the thirteenth of the month of Adar. On that day, everyone in the empire is free to massacre the Jews and despoil their property. When Mordechai finds out about the plans he and all Jews mourn and fast. Mordechai informs Esther what has happened and tells her to intercede with the King. She is afraid to break the law and go to the King unsummoned. This action would incur the death penalty. Mordechai tells her that she must. She orders Mordechai to have all Jews fast for three days together with her, and on the third day she goes to Ahasuerus, who stretches out his sceptre to her which shows that she is not to be punished. She invites him to a feast in the company of Haman. During the feast, she asks them to attend a further feast the next evening. Meanwhile, Haman is again offended by Mordechai and consults with his friends. At his wife's suggestion, he builds a gallows for Mordechai.

That night, Ahasuerus suffers from insomnia, and when the court records are read to him to help him sleep, he learns of the services rendered by Mordechai in the previous plot against his life. Ahasuerus is told that Mordechai has not received any recognition for saving the king's life. Just then, Haman appears, to ask the King to hang Mordechai, but before he can make this request, King Ahasuerus asks Haman what should be done for the man that the king wishes to honor. Thinking that the man that the king is referring to is himself, Haman says that the man should be dressed in the king's royal robes and led around on the king's royal horse, while a herald calls: "See how the king honours a man he wishes to reward!" To his horror and surprise, the king instructs Haman to do so to Mordechai. After leading Mordechai's parade, he returns in mourning to his wife and friends, who suggest his downfall has begun.

Immediately after, Ahasuerus and Haman attend Esther's second banquet, at which she reveals that she is Jewish and that Haman is planning to exterminate her people, including her. Overcome by rage, Ahasuerus leaves the room; meanwhile Haman stays behind and begs Esther for his life, falling upon her in desperation. The king comes back in at this moment and thinks Haman is assaulting the queen; this makes him angrier than before and he orders Haman hanged on the gallows that Haman had prepared for Mordechai. The previous decree against the Jews cannot be annulled, but the king allows the Jews to defend themselves during attacks. As a result, on 13 Adar, five hundred attackers and Haman's ten sons are killed in Shushan, followed by a Jewish slaughter of seventy-five thousand Persians, although they took no plunder. Esther sends a letter instituting an annual commemoration of the Jewish people's redemption, in a holiday called Purim (lots). Ahasuerus remains very powerful and continues reigning, with Mordechai assuming a prominent position in his court.^[2]

Authorship and date[link]

Scroll of Esther (Megillah)

Esther is usually dated to the third or fourth century BCE. Jewish tradition regards it as a redaction by the Great Assembly of an original text written by Mordecai.^[3]

The Greek additions to Esther (which do not appear in the Jewish/Hebrew; see "Additions to Esther" below) are dated to around the late 2nd century or early 1st BCE.^[4]

• The primary source relating to the origin of Purim is the Megillat Esther (Book of Esther), which became the last of the 24 books of the Tanakh to be canonized by the Sages of the Great Assembly. It is dated to the 4th century BCE^[5] and according to the Talmud was a redaction by the Great Assembly of an original text by Mordecai.^[6]

• 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, in particular the identification of Ahasuerus with Artaxerxes and details of various letters. It is dated to the second to first century BCE.^[7] The Coptic and Ethiopic versions of Esther are translations of it instead of the Hebrew Esther.

• A Latin version of Esther was produced by Jerome for the Vulgate. It translates the Hebrew Esther but interpolates translations of the Greek Esther where the latter provides additional material.

• Several Aramaic targums of Esther were produced in the Middle Ages of which two survive - the Targum Rishon ("First Targum") and Targum Sheni ("Second Targum")^[8][9] dated c. 500 - 1000 CE.^[10] These were not targums ("translations") in the true sense but like the Greek Esther are retellings of events and include additional legends relating to Purim.^[8] There is also a 16th century rescension of the Targum Rishon sometimes counted as Targum Shelishi ("Third Targum").^[9]

Historicity[link]

The book of Esther falls under the category of Writings, one of three parts of the Jewish canon.^[11] Some modern scholars suggest the book of Esther to be a historical novella.^[11][12] That is, while the events may not be historically accurate the book itself was written to tell a story of a time in history, in this case the origin of the Jewish holiday of Purim.^[11]

There are a number of reasons some scholars question the historicity of the book of Esther. As noted by biblical scholar Michael D. Coogan, the book of Esther contains specific details regarding certain subject matter (for example, Persian rule) which are historically inaccurate. For example, Coogan discusses an apparent inaccuracy regarding the age of Esther's cousin (or, according to others, uncle) Mordecai.^[11][12] In Esther 2:5–6, either Mordecai or his great-grandfather Kish is identified as having been exiled from Jerusalem to Babylon by King Nebuchadnezzar in 597 BCE: "Mordecai son of Jair, the son of Shimei, the son of Kish, who had been carried into exile from Jerusalem by Nebuchadnezzar king of Babylon, among those taken captive with Jeconiah king of Judah." If this refers to Mordecai, he would have had to live over a century to have witnessed the events described in the Book of Esther.^[11] However, the verse may be read as referring not to Mordecai's exile to Babylon, but to his great-grandfather Kish's exile.^[13][14][15]

In her article “The Book of Esther and Ancient Storytelling,” biblical scholar Adele Berlin discusses the reasoning behind scholarly concern of 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.^[16] 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.^[17] 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.^[11][16]

There are certain elements of the book of Esther that are historically accurate. The story told in the book of Esther takes place during the rule of Ahasuerus, who has been identified as the fifth-century Persian king Xerxes (486-465). The author also displays an accurate knowledge of Persian customs and palaces.^[14] However, according to Coogan, considerable historical inaccuracies remain throughout the text, supporting the view that the book of Esther is to be read as a historical novella which tells a story describing historical events but is not necessarily historical fact.^[11]

Historical reading[link]

This unreferenced section requires citations to ensure verifiability.

The Feast of Esther (Feest van Esther) by Jan Lievens, 1625, North Carolina Museum of Art.

Those arguing in favour of an historical reading of Esther, most commonly identify Ahasuerus with Artaxerxes II (ruled 405–359 BCE) although in the past it was often assumed that he was Xerxes I (ruled 486–465 BCE). The Hebrew Ahasuerus is most likely derived from Persian Khshayarsha, the origin of the Greek Xerxes. The Greek historian Herodotus wrote that Xerxes sought his harem after being defeated in the Greco-Persian Wars. He makes no reference to individual members of the harem except for a domineering Queen consort named Amestris, whose father, Otanes, was one of Xerxes's generals. (In contrast, the Greek historian Ctesias refers to a similar father-in-law/general figure named Onaphas.) Amestris has often been identified with Vashti, but this identification is problematic, as Amestris remained a powerful figure well into the reign of her son, Artaxerxes I, whereas Vashti is portrayed as dismissed in the early part of Xerxes's reign. Alternative attempts have been made to identify her with Esther, although Esther is an orphan whose father was a Jew named Abihail.

As for the identity of Mordecai, the similar names Marduka and Marduku have been found as the name of officials in the Persian court in over thirty texts from the period of Xerxes I and his father Darius, and may refer to up to four individuals, one of which might after all be Mordecai.

The Septuagint version of Esther translates the name Ahasuerus as Artaxerxes, a Greek name derived from the Persian Artakhshatra. Josephus too relates that this was the name by which he was known to the Greeks, and the Midrashic text, Esther Rabba also makes the identification. Bar-Hebraeus identified Ahasuerus explicitly as Artaxerxes II; however, the names are not necessarily equivalent: Hebrew has a form of the name Artaxerxes distinct from Ahasuerus, and a direct Greek rendering of Ahasuerus is used by both Josephus and the Septuagint for occurrences of the name outside the Book of Esther. Instead, the Hebrew name Ahasuerus accords with an inscription of the time that notes that Artaxerxes II was named also Arshu, understood as a shortening of Achshiyarshu the Babylonian rendering of the Persian Khshayarsha (Xerxes), through which the Hebrew Achashverosh (Ahasuerus) is derived.^[18] Ctesias related that Artaxerxes II was also called Arsicas which is understood as a similar shortening with the Persian suffix -ke that is applied to shortened names. Deinon related that Artaxerxes II was also called Oarses which is also understood to be derived from Khshayarsha.^[18]

Another view attempts to identify him instead with Artaxerxes I (ruled 465–424 BCE), whose Babylonian concubine, Kosmartydene, was the mother of his son Darius II (ruled 424–405 BCE). Jewish tradition relates that Esther was the mother of a King Darius and so some try to identify Ahasuerus with Artaxerxes I and Esther with Kosmartydene.

Based on the view that the Ahasuerus of the Book of Tobit is identical with that of the Book of Esther, some have also identified him as Nebuchadnezzar's ally Cyaxares (ruled 625–585 BCE). In certain manuscripts of Tobit, the former is called Achiachar, which, like the Greek Cyaxares, is thought to be derived from Persian Akhuwakhshatra. Depending on the interpretation of Esther 2:5–6, Mordecai or his great-grandfather Kish was carried away from Jerusalem with Jeconiah by Nebuchadnezzar, in 597 BCE. The view that it was Mordecai would be consistent with the identification of Ahasuerus with Cyaxares. Identifications with other Persian monarchs have also been suggested.

Jacob Hoschander has argued that evidence of the historicity of Haman and his father Hamedatha is seen in Omanus and Anadatus mentioned by Strabo as being honoured with Anahita in the city of Zela. Hoschander argues that these were not deities as Strabo supposed but garbled forms of "Haman" and "Hamedatha" who were being worshipped as martyrs. The names are indeed unattested in Persian texts as gods, however the Talmud (Sanhedrin 61b) and Rashi both record a practice of deifying Haman and Josephus speaks of him being worshipped.^[18] Attempts have been made to connect both "Omanus" and "Haman" with the Zoroastrian term Vohu Mana; however this denotes the principle of "Good Thoughts" and is not the name of a deity.)

Whenever the book was written and whatever the historicity of the events recounted in it, clearly by the time it was written the term "Yehudim" (יהודים - Jews) already gained a meaning quite close to what it means up to the present—i.e. an ethnic-religious group, scattered in many countries, organised in autonomous communities and a target of hatred.

Allegorical reading[link]

This section requires expansion.

There are many classical Jewish readings of allegories into the book of Esther, mostly from Hasidic sources. They say that the literal meaning is true but that hidden behind this historical account are many allegories.

Though God is never explicitly mentioned in the Book of Esther, some Christians believe that his influence during the story is implied.^[19]

Some Christian readers consider this story to contain an allegory, representing the interaction between the church as 'bride' and God. This reading is related to the allegorical reading of the Song of Solomon and to the theme of the Bride of God, which in Jewish tradition manifests as the Shekinah.

Relation to the rest of the Bible[link]

Esther is the only book of the Tanakh that is not represented among the Dead Sea scrolls. It has often been compared to the first half of the Book of Daniel and to the deuterocanonical Books of Tobit and Judith for its subject matter.^{[citation needed]}

The story is also the first time that the word Jew (יְהוּדִי) was used, thus denoting a distinction between the Hebrews, the Israelites, and their Jewish descendants in the diaspora.^{[citation needed]} Moreover, whatever the historical validity of the specific events depicted, the book clearly reflects a situation in which Jews were an ethnic-religious minority - scattered in many countries, organised in self-contained, self-governing communities and subjected to intensive and sometimes violent hatred by some members of the surrounding society. Clearly, whenever the book was actually composed, a phenomenon which can already be identified as a kind of antisemitism was in existence - whether or not Haman is an actual historical character.

Additions to Esther[link]

Wikisource has original text related to this article: The King James Version of Rest of Esther

Additional six chapters appear interspersed in Esther in the Septuagint, the Greek translation, which then was noted by Jerome in compiling the Latin Vulgate; additionally, the Greek text contains many small changes in the meaning of the main text. Jerome recognized them as additions not present in the Hebrew Text and placed them at the end of his Latin translation as chapters 10:4-16:24. However, some modern Catholic English Bibles restore the Septuagint order, such as Esther^[20] in the NAB.

These additions include:^[21]

• an opening prologue that describes a dream had by Mordecai
• the contents of the decree against the Jews
• prayers for God's intervention offered by Mordecai and by Esther
• an expansion of the scene in which Esther appears before the king, with a mention of God's intervention
• a copy of the decree in favor of the Jews
• a passage in which Mordecai interprets his dream (from the prologue) in terms of the events that followed

By the time Esther was written, the foreign power visible on the horizon as a future threat to Judah was the Macedonians of Alexander the Great, who defeated the Persian empire about 150 years after the time of the story of Esther; the Septuagint version noticeably calls Haman a "bully" (βουγαῖον) where the Hebrew text describes him as an Agagite.

The canonicity of these Greek additions has been a subject of scholarly disagreement practically since their first appearance in the Septuagint –- Martin Luther, being perhaps the most vocal Reformation-era critic of the work, considered even the original Hebrew version to be of very doubtful value.^{[citation needed]} Luther's complaints against the book carried past the point of scholarly critique and may reflect Luther's antisemitism, which is disputed, such as in the biography of Luther by Derek Wilson, which points out that Luther's anger at the Jews was not at their race but at their theology.

The Council of Trent, the summation of the Roman Catholic Counter-Reformation, declared the entire book, both Hebrew text and Greek additions, to be canonical. While modern Roman Catholic scholars openly recognize the Greek additions as clearly being additions to the text,^{[citation needed]} the Book of Esther is used twice in commonly used sections of the Catholic Lectionary. 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. The Eastern Orthodox Church uses the Septuagint version of Esther, as it does for all of the Old Testament. The additions are specifically listed in the Thirty-Nine Articles, Article VI, of the Church of England:^[22] "The rest of the Book of Esther".

Esther Rabbah includes all of Additions to Esther save the "letter texts". It is these "letter texts" that contain the ahistorical assertions that Haman was a Greek.^{[citation needed]}

Reinterpretations of the story[link]

The 2006 film One Night with the King is a reenactment of the biblical story of Esther.

The 1960 Hollywood film version of the story, Esther and the King, was directed by Raoul Walsh and starred Joan Collins and Richard Egan.

In 1992 a 30-minute, fully animated video, twelfth in Hanna-Barbera's The Greatest Adventure series, titled Queen Esther features the voices of Helen Slater as Queen Esther, Dean Jones as King Ahasuerus, Werner Klemperer as Haman, and Ron Rifkin as Mordecai.^[23][24]

There are several paintings depicting Esther, including one by Millais.

VeggieTales also made an animated version entitled Esther… The Girl Who Became Queen.

In 2012, a graphic adaptation of the Book of Esther was illustrated by J. T. Waldman and appeared in volume one of The Graphic Canon, edited by Russ Kick and published by Seven Stories Press.

References[link]

External links[link]

Wikisource has original text related to this article: The King James Version of Esther

Text and translations[link]

• Jewish translations:
  • Esther (Judaica Press) translation [with Rashi's commentary] at Chabad.org
  • Purim insights to Megillat Esther
  • Mechon Mamre Full text, Aleppo Codex: text of Esther in Hebrew
• Christian translations:
  • Online Bible at GospelHall.org
  • The Book of Esther Full text, KJV, (also available at Arabic)
  • Esther in the NAB
  • Esther NRSV translation with photos of Susa

Introduction and analysis[link]

Modern scholarship[link]

• Beal, Timothy K (Timothy Beal). The Book of Hiding: Gender, Ethnicity, Annihilation, and Esther. NY: Routledge, 1997. Postmodern theoretical apparatus, e.g. Jacques Derrida, Emmanuel Levinas
• Extract from The JPS Bible Commentary: Esther by Adele Berlin: Liberal Jewish view.
• Fox, Michael V. Character and Ideology in the Book of Esther, 2nd ed. Wipf & Stock, 2010 — highly regarded literary analysis
• Sasson, Jack M. “Esther” in Alter and Kermode, pp. 335–341, literary view
• The Historicity of Megillat Esther: Gil Student's survey of scholarship supporting an historical reading of Esther
• Esther, Book of: A Christian perspective of the book.
• Thespis: Ritual, Myth, and Drama in the Ancient Near East by Theodor Gaster. 1950.
• White, Sidnie Ann. “Esther: A Feminine Model for Jewish Diaspora” in Newsom

Commentaries and other books[link]

• Esther (Judaica Press) translation [with Rashi's commentary] at Chabad.org
• Clines, David J.A. The Esther Scroll. Journal for the Study of the Old Testament Supplement Series, 30. Sheffield, England: Sheffield, 1984.
• Cumming, Rev. J. Elder DD The Book of Esther : Its spiritual teaching London: The Religious Tract Society, 1913
• Fischer, James A. Song of Songs, Ruth, Lamentations, Ecclesiastes, Esther. Collegeville Bible Commentary. Collegeville, MN: Liturgical Press, 1986.
• Fox, Michael V. Character and Ideology in the Book of Esther. Grand Rapids, MI: Eerdmans, 2001.
• Hudson, J. Francis Esther: For Such a Time as This. From Character and Charisma series. Kingsway, 2000.
• Levenson, Jon D. Esther. Old Testament Library Series. Louisville, KY: Westminster John Knox, 1997.
• McConville, John C.L. Ezra, Nehemiah, and Esther. Daily Study Bible Series. Philadelphia: Westminster, 1985.
• Moore, Carey A. Esther. Anchor Bible, vol. 7B. Garden City, NY: Doubleday, 1971.
• Paton, Lewis B. A Critical and Exegetical Commentary on the Book of Esther. International Critical Commentary. Edinburgh, Scotland: T&T Clark, 1908.

v t e Purim / פּוּרִים Overview Gragger Purim spiel Purim Torah Purim foods Hamantash Fazuelos Kreplach Mishloach manot Historical Book of Esther Esther (rl) Haman (rl) Mordecai Ahasuerus Vashti Zeresh Religious Fast of Esther Shushan Purim Purim HaMeshulash Purim Katan

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Queen Esther (1878) as imagined by Edwin Long.

Esther ( /ˈɛstər/; Hebrew: אֶסְתֵּר, Modern Ester Tiberian ʼEstēr), born Hadassah, is the eponymous heroine of the Biblical Book of Esther. According to the Bible, she was a Jewish queen of the Persian king Ahasuerus. Ahasuerus is traditionally identified with Xerxes I during the time of the Achaemenid empire. Her story is the basis for the celebration of Purim in Jewish tradition.

Biblical story[link]

King Xerxes held a 180-day feast in Susa (Shoushan). While in "high spirits" from the wine, he ordered his queen, Vashti, to appear before him and his guests to display her beauty. But when the attendants delivered the king's command to Queen Vashti, she refused to come. Furious at her refusal to obey, the king asked his wise men what should be done. One of them said that all the women in the empire would hear that "The King Xerxes commanded Vashti the queen to be brought in before him, but she came not." Then the women of the empire would despise their husbands. And this would cause many problems in the kingdom. Therefore it would be good to depose her.^[1]

To find a new queen suitable to King Xerxes, it was decreed that beautiful young virgins be gathered to the palace from every province of his kingdom. Each woman underwent twelve months of beautification in his harem, after which she would go to the king. When the woman's turn came, she was given anything she wanted to take with her from the harem to the king's palace. She would then go to the king in the evening, and in the morning go to the harem where the concubines stayed. She would not return to the king unless he was pleased enough with her to summon her again by name.^[2]

For his wife and queen, King Xerxes chose Esther, an orphan raised by her cousin^[3] Mordecai, to replace the recalcitrant Queen Vashti. Esther was originally named Hadassah, meaning myrtle.

"Esther 2:7 And he brought up Hadassah, that is, Esther, his uncle's daughter: for she had neither father nor mother, and the maid was fair and beautiful; whom Mordecai, when her father and mother were dead, took for his own daughter." Esther was the daughter of a Benjamite, Abihail. When Cyrus gave permission for the exiles to return unto Jerusalem she stayed with Mordecai.

Shortly, when Mordecai was sitting at the king's gates, he overheard two of the king's officers guarding the gates plotting to assassinate the king. Mordecai let Esther know, and she warned the king about it, and Mordecai was given credit. The two conspirators were hanged on a gallows.

Soon after this, the king granted Haman the Agagite,^[4] one of the most prominent princes of the realm, special honours. All the people were to bow down to Haman when he rode his horse through the streets. All complied except for Mordecai, a Jew, who would bow to no one but his God. This enraged Haman, who, with his wife and advisers, plotted against the Jews, making a plan to kill and extirpate all Jews throughout the Persian empire, selecting the date for this act by the drawing of lots (Esther 3:7). After laying charges of sedition against the Jews, Haman gained the king's approval to write a decree for their destruction; offering ten thousand silver talents to the king for approval of this plan, but the king refused to take them (Esther 3:9-11).

Mordecai tore his robes and put ash on his head (signs of mourning or grieving/anguish) on hearing this news. Esther sent clean clothes to him, but he refused them, explaining that deliverance for the Jews would come from some other place, but that Esther would be killed if she did not do what she could to stop this genocide — by talking to the king. Esther was not permitted to see the king unless he had asked for her, otherwise she could be put to death. Esther was terrified of this (she had not been called to the king in 30 days), so she and her maid-servants and her people the Jews of Persia fasted earnestly for three days before she built up the courage to enter the king's presence. When King Xerxes saw Esther, he was pleased and held out his scepter to her, showing that he accepted her visit. He then asked Esther what she wished of from him, promising to grant even up to half his kingdom should she ask. Esther requested a banquet with the king and Haman. During the banquet, she requested another banquet with the king and Haman the following day.

"Ahasuerus and Haman at Esther's Feast," by Rembrandt

After the banquet Haman ordered a gallows constructed, 75 feet (23 m) high, on which to hang Mordecai. Meanwhile, the king was having trouble sleeping, and had some histories read to him. From the reading the king remembered that Mordecai had saved him from an assassination attempt, and had received no reward in return. Early the next morning, Haman came to the king to ask permission to hang Mordecai, but before he could, the king asked him "What should be done for the man whom the king delights to honor?" Haman thought the king meant himself, so he said that the man should wear a royal robe and be led on one of the king's horses through the city streets proclaiming before him, "This is what is done for the man the king delights to honor!" The king thought this well, then asked Haman to lead Mordecai through the streets in this way, to honor him for previously telling the king of a plot against him. After doing this, Haman rushed home, full of grief. His wife said to him, "You will surely come to ruin!"

That night, during the banquet, Esther told the king of Haman's plan to massacre all Jews in the Persian Empire, and acknowledged her own Jewish ethnicity. Haman then pleaded with Esther to save his life. Seeing Haman on Esther's couch begging, the king became further enraged and had him hung on the gallows built for Mordecai. The king then appointed Mordecai as his prime minister, and gave the Jews the right to defend themselves against any enemy. The king also issued a second edict allowing the Jews to arm themselves, and kill not only their enemies but also their enemies' wives and children, as well as partake of the plunder (Esther 8:11). This precipitated a series of reprisals by the Jews against their enemies. This fight began on the 13th of Adar, the date the Jews were originally slated to be exterminated. The Jews went on to kill only their would-be executioners, and not their wives and children^{[citation needed]}, altogether eight hundred killed in Susa alone, 75,000 in the rest of the empire. The Jews also took no plunder (Esther 9:10,9:15-16).

Jews established an annual feast, the feast of Purim, in memory of their deliverance. According to traditional rabbinic dating, this took place about fifty-two years after the start of the Babylonian Exile.^{[citation needed]}

Origin and meaning[link]

According to Esther 2:7, Esther was originally named Hadassah. Hadassah means "myrtle" in Hebrew. It has been conjectured that the name Esther is derived from a reconstructed Median word astra meaning myrtle.^[5]

An alternative view is that Esther is derived from the theonym Ishtar. The Book of Daniel provides accounts of Jews in exile being assigned names relating to Babylonian gods and "Mordecai" is understood to mean servant of Marduk, a Babylonian god. "Esther" may have been a different Hebrew interpretation from the Proto-Semitic root "*?aθtar- 'morning/evening star'",^[6] which descended with the /th/ into the Ugaritic Athtiratu^[7] and Arabian Athtar.^[8] The derivation must then have been secondary for the initial ayin to be confused with an aleph (both represented by vowels in Akkadian), and the second consonant descended as a /s/ (like in the Aramaic asthr "bright star"), rather than a /sh/ as in Hebrew and most commonly in Akkadian.

Wilson, who identified Ahasuerus with Xerxes I and Vashti with Amestris, suggested that both "Amestris" and "Esther" derived from Akkadian Ammi-Ishtar or Ummi-Ishtar.^[9] Hoschander alternatively suggested Ishtar-udda-sha ("Ishtar is her light") as the origin with the possibility of -udda-sha being connected with the similarly sounding Hebrew name Hadassah. These names however remain unattested in sources, and come from the original Babylonian Empire from 2000 BCE,^{[citation needed]} not the Chaldean Empire or Persian Empire of the Book of Esther.^{[citation needed]}

The Targum^[10] connects the name with the Persian word for "star", ستاره setareh, explaining that Esther was so named for being as beautiful as the Morning Star. In the Talmud (Tractate Yoma 29a), Esther is compared to the "morning star", and is considered the subject of Psalm 22, because its introduction is a "song for the morning star".

Interpretations[link]

Esther is considered a prophet in Judaism. She is also commemorated as a matriarch in the Calendar of Saints of the Lutheran Church - Missouri Synod on May 24.

Dianne Tidball argues that while Vashti is a "feminist icon", Esther is a post-feminist icon.^[11]

Abraham Kuyper notes some "disagreeable aspects" to her character — that she should not have agreed to take Vashti's place, that she refrained from saving her nation until her own life was threatened, and that she carries out bloodthirsty vengeance.^[12]

Persian culture[link]

The Shrine of Esther and Mordechai in Hamedan, Iran

Tomb of Ester and Mordechai

Given the great historical link between Persian and Jewish history, modern day Persian Jews are called "Esther's Children". A building known as the Tomb of Esther and Mordechai is located in Hamadan, Iran,^[13][14] although the village of Kfar Bar'am in northern Israel also claims to be the burial place of Queen Esther.^[15]

Modern retelling[link]

• The Italian Renaissance poet Lucrezia Tornabuoni chose Esther as one of biblical figures on which she wrote poetry.^[16]
• In 1689, Jean Baptiste Racine wrote Esther, a tragedy, at the request of Louis XIV's wife, Françoise d'Aubigné, marquise de Maintenon.
• In 1718, Handel wrote the oratorio Esther based on Racine's play.
• In 1958, a book entitled "Behold Your Queen!", was written by Gladys Malvern, and illustrated by her sister, Corinne Malvern. It was chosen as a selection of the Junior Literary Guild.
• The play entitled Esther (1960), written by Welsh dramatist Saunders Lewis, is a retelling of the story in Welsh.
• A movie about the story, Esther and the King
• 1962 musical entitled Swan Esther was written by J. Edward Oliver and Nick Munns and has been performed by the Young Vic and some amateur groups.
• A 1978 miniseries entitled The Greatest Heroes of the Bible starred Victoria Principal as Esther, Robert Mandan as Xerxes, and Michael Ansara as Haman.
• Episode 25 of the 1981 anime series Superbook involves this story.
• The novel 'Hadassah' by J. Francis Hudson (Lion Publishing 1996) integrates the Biblical narrative with ancient Greek accounts of the reign of Xerxes (Ahasuerus).
• A 1986 Israeli film directed by Amos Gitai entitled Esther.
• A 1999 TV movie from the Bible Collection that follows the biblical account very closely, Esther, starred Louise Lombard in the title role and F. Murray Abraham as Mordecai.
• In 2000, VeggieTales released "Esther... The Girl Who Became Queen."
• In May 2005 the musical Luv Esther was first shown. It is written by Ray Goudie.
• A 2006 movie about Esther and Ahasuerus, entitled One Night with the King, stars Tiffany Dupont and Luke Goss. It was based on the novel Hadassah: One Night with the King by Tommy Tenney and Mark Andrew Olsen.
• In the 2006 Melbourne Fringe Festival, The Backyard Bard toured a Biblical Storytelling production of 'Esther', featuring four women storytellers telling the story word-for-word from the Biblical account.
• In the anime Trinity Blood Esther is the main character, a nun with a star on her side. She is prophesied to be "the morning star" who will lead the people to peace.
• In the 2008 HBO television movie Recount, Florida Secretary of State Katherine Harris (portrayed by Laura Dern) compares herself to Queen Esther, of whom she says "was willing to sacrifice herself to save the lovely Jewish people."
• Esther is one of the five heroines of the Order of the Eastern Star.
• Esther (opera) was composed by Hugo Weisgall.
• Debra Spark's 2009 Novel, Good for the Jews is a modern day retelling of Esther set in Madison, Wisconsin.
• On March 8, 2011, the Maccabeats released a music video called "Purim Song"^[17]
• "A Reluctant Queen" by Joan Wolf is a fictionalized re-telling of Esther's story.

References[link]