Orientation to the Additions to Esther

(avg. read time: 3–6 mins.)

In contrast to previous entries this year on Second Temple literature, today’s entry will not be about a book as a whole. Rather, we are looking at a different version of a preexisting book that emerged in Greek. The LXX version of Esther includes the translation of the Hebrew book of Esther, but it makes some significant additions as well.

Overview of Additions to Esther

Esther is a book that famously never mentions God by name. It is a great demonstration of God’s providence without explicitly attributing the action to him. But the lack of explicit reference made it appear troublesome for readers in ancient days as it does sometimes in our own days. The Greek text thus adds dozens of references to God that refer to him explicitly in a variety of ways. While Esther and Mordecai are the heroes of the Hebrew story and God is the one acting behind the scenes arranging the events while never being named, the Greek version references him at the beginning, the end, and at multiple places in between to make clear that he is the hero.

There are six extensive additions to the story. Addition A, though sometimes numbered as 11:2–12:6 (or A 1–17), appears before the beginning of the Hebrew text. Mordecai is introduced here before he is introduced in the Hebrew text in 2:5–6. He has a dream that foreshadows the story as a whole, for the righteous nation is troubled in it, they cry out to God, and we are told that the lowly were exalted and devoured those held in honor (11:10–11/A 9–10). It is while Mordecai ponders over this dream that he overhears the plot against Ahasuerus, and it is said that he informed the king rather than Esther. But again, since there is repetition here, that story from Esth 2:21–23 still appears later in the text. The difference in this later story is that the plot is said to be because Mordecai was so favored and promoted by the king already.

Addition B, sometimes numbered as 13:1–7, provides the contents of the king’s edict that is only indirectly referenced in Esth 3:12–15. It is largely redundant, only adding some characterization elements. But it goes to show that not all additions are particularly theological in nature.

Additions C and D appear between 5:2 and 3 of the Hebrew Esther. They are sometimes numbered as 13:8–15:16 or C 1–30 and D 1–16. Between Mordecai appealing to Esther, as well as Esther’s resolve, and Esther actually taking action to provide for her people, Addition C narrates prayers from Mordecai and Esther appealing to God as King and Creator (13:9–11/C 2–4; 14:4, 12/C 15, 23), as God of Abraham (13:15/C 8; 14:18/C 29), to his knowing all things (13:12/C 5; 14:15/C 26), to his mercy (13:17/C 10), and to his faithful love for his inheritance (13:15–17/C 8–10; 14:5, 9/C 16, 20). An odd detail included here is that while Esther dresses in garments of mourning and prays with ashes on her head, it is also said that she had dung on her head (14:2/C 13).

Addition D narrates Esther dressing herself back up after prayer—after “invoking the aid of the all-seeing God and Savior” (15:2/D 2)—and being received by Ahasuerus. This addition increases the drama by saying that Ahasuerus first looked on Esther with anger when she approached him on his throne, but God mollified his spirit to be gentle (15:6–8/D 6–8). Esther later says that she saw the king as being like an angel of God (15:13/D 13). She even faints (15:15/D 15) before the scene continues as it does in Hebrew Esther.

Addition E, sometimes numbered as 16:1–24, is akin to Addition B. That is, it is inserted between Esth 8:12 and 13 to provide the content of the king’s edict in 8:9–13. But unlike Addition B, there is more explicitly theological content here, as the king refers to the justice of the God who sees everything (16:4/E 4), to how the Jews are children of the living God, the Most High and Mighty One who maintains the kingdom (16:16/E 16), and to God who rules over all things (16:18, 21/E 18, 21). An interesting detail is that Haman/Aman is referred to here as a Macedonian (16:10/E 10). The letter itself also instructs people to mark the festival of Purim for which this is the origin story (16:22–23/E 22–23).

Addition F is sometimes numbered 10:4–11:1 (F 1–11) because it is added directly to the end of Hebrew Esther. It serves as an inclusio with the added beginning in that it declares the fulfillment of Mordecai’s dream. This declaration opens with Mordecai stating that these things have come from God (10:4/F 1). Mordecai also explicitly speaks of how the people cried out to God and God saved them., even doing signs and wonders (10:9/ F 6), whereby God remembered his people and vindicated his inheritance (10:12/F 9). The postscript brings the text to the time of the Ptolemaic dynasty, as the text says that Dositheus, a priest and Levite, brought the preceding letter about Purim to Ptolemy and Cleopatra (but since so many bore these names, including Ptolemies and Cleopatras that ruled together, that information hardly helps in pinpointing).

Resonances with the OT and NT

These additions are rather obviously linked with one of the books of the OT. As we will see later in the series, it is not the only biblical text that was added to in the Second Temple era. In this case, it appears to be to make the story for the origin of Purim more explicitly theological. It also seemingly tries to make it more historical in the sense that it appeals to the contents of edicts that were not articulated in the original Hebrew story. These features and the postscript are attempting to give the impression of authenticity and of sources that were consulted.

The additional references to God fit with what we have seen from other Second Temple texts and from works of both the OT and NT, including the references to God as Creator and King. References to his mercy and his faithful love fit with what we have seen elsewhere (particularly here). The way of praying to him with mourning clothes and ashes is consistent with what we noted regarding Judith, although the additional detail of the dung is not. The reference to God’s action in the exodus out of Egypt (13:16/C 9) has a place among many others in both the OT and the NT (also see here). The declarations that God will exalt the humble and bring down the exalted (11:10–11/A 9–10; 13:17/C 10) are in concord with a pervasive biblical theme (besides the Christmas story, especially Luke 1:52, see 1 Sam 2:1–10; Pss 9:11–14, 17–20; 10:1–4; 12:1–5; 14:6; 18:25–29; 22:26; 25:9, 16–18; 37:14; 69:30–33; 140:12; 147:6; 149:4; Isa 11:4; 29:19; 61:1; Zeph 2:3; Matt 5:3, 5; 18:4; 23:12; Luke 6:20; 14:11; 18:14; Phil 2:1–11; 3:21; Jas 1:9; 4:6–10; 1 Pet 5:5–6). Finally, the description of God “remembering” the people as a way of showing favor is consistent with descriptions in the OT (Gen 8:1; 9:16; 19:29; 30:22; Exod 2:24; Lev 26:45; Judg 16:28; 2 Chr 6:42; Neh 5:19; 13:14, 22, 31; Ps 98:3; Jer 15:15).