The Book of Esther, also known in Hebrew as “the Scroll” (Megillah), is a book in the third section (Ketuvim, “Writings”) of the Jewish Tanakh (the Hebrew Bible) and in the Christian Old Testament. It is one of the five Scrolls (Megillot) in the Hebrew Bible. It relates the story of a Hebrew woman in Persia, born as Hadassah but known as Esther, who becomes queen of Persia and thwarts a genocide of her people. The story forms the core of the Jewish festival of Purim, during which it is read aloud twice: once in the evening and again the following morning. The books of Esther and Song of Songs are the only books in the Hebrew Bible that do not explicitly mention God.
Setting and structure
The biblical Book of Esther is set in the Persian capital of Susa (Shushan) in the third year of the reign of the Persian king Ahasuerus. The name Ahasuerus is equivalent to Xerxes (both deriving from the Persian Khshayārsha), and Ahasuerus is usually identified in modern sources as Xerxes I, who ruled between 486 and 465 BC, as it is to this monarch that the events described in Esther are thought to fit the most closely.
Assuming that Ahasuerus is indeed Xerxes I, the events described in Esther began around the years 483–482 BC, and concluded in March 473 BC.
Classical sources such as Josephus, the Jewish commentary Esther Rabbah and the Christian theologian Bar-Hebraeus, as well as the Greek Septuagint translation of Esther, instead identify Ahasuerus as either Artaxerxes I (reigned 465 to 424 BC) or Artaxerxes II (reigned 404 to 358 BC).
On his accession however Artaxerxes II lost Egypt to pharaoh Amyrtaeus, after which it was no longer part of the Persian empire. In his Historia Scholastica Petrus Comestor identified Ahasuerus (Esther 1:1) as Artaxerxes III (358–338 BC) who reconquered Egypt.
The Book of Esther consists of an introduction (or exposition) in chapters 1 and 2; the main action (complication and resolution) in chapters 3 to 9:19; and a conclusion in 9:20–10:3.
The plot is structured around banquets (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.
King Ahasuerus, ruler of the Persian Empire, holds a lavish 180-day banquet, initially for his court and dignitaries and afterwards a seven day banquet for all inhabitants of the capital city, Shushan. (Esther 1:1-9.) On the seventh day of the latter banquet, Ahasuerus orders the queen, Vashti, to display her beauty before the guests by coming before them wearing her crown. (1:10-11.) She refuses, infuriating Ahasuerus, who on the advice of his counselors removes her from her position as an example to other women who might be emboldened to disobey their husbands. (1:12-19.) A decree follows that “that every man should bear rule in his own house.” (1:20-22.)
Ahasuerus then makes arrangements to choose a new queen from a selection of beautiful young women from throughout the empire. (2:1-4.) Among these women is a Jewish orphan named Esther, who was raised by her cousin or uncle, Mordecai. (2:5-7.) She finds favour in the King’s eyes, and is crowned his new queen, but does not reveal her Jewish heritage. (2:8-20.) Shortly afterwards, Mordecai discovers a plot by two courtiers, Bigthan and Teresh, to assassinate Ahasuerus. The conspirators are apprehended and hanged, and Mordecai’s service to the King is recorded. (2:21-23.)
Ahasuerus appoints Haman as his viceroy. (3:1.) Mordecai, who sits at the palace gates, falls into Haman’s disfavour, as he refuses to bow down to him. (3:2-5.) Haman discovers that Mordecai refused to bow on account of his Jewishness, and in revenge plots to kill not just Mordecai, but all the Jews in the empire. (3:6.) He obtains Ahasuerus’ permission to execute this plan, against payment of ten thousand talents of silver, and casts lots (“purim”) to choose the date on which to do this – the thirteenth of the month of Adar. (3:7-12.) A royal decree is issued throughout the kingdom to slay all Jews on that date. (3:13-15.)
When Mordecai discovers the plan, he goes into mourning and implores Esther to intercede with the King. (4:1-5) But she is afraid to present herself to the King unsummoned, an offense punishable by death. (4:6-12.) Instead, she directs Mordecai to have all Jews fast for three days for her, and vows to fast as well. (4:15-16.) On the third day she goes to Ahasuerus, who stretches out his sceptre to her to indicate that she is not to be punished. (5:1-2.) She invites him to a feast in the company of Haman. (5:3-5.) During the feast, she asks them to attend a further feast the next evening. (5:6-8.) Meanwhile, Haman is again offended by Mordecai and, at his wife’s suggestion, has a gallows built to hang him. (5:9-14.)
That night, Ahasuerus cannot sleep, and orders the court records be read to him. (6:1.) He is reminded that Mordecai interceded in the previous plot against his life, and discovers that Mordecai never received any recognition. (6:2-3.) Just then, Haman appears to request the King’s permission to hang Mordecai, but before he can make this request, Ahasuerus asks Haman what should be done for the man that the King wishes to honor. (6:4-6.) Assuming that the King is referring to Haman himself, Haman suggests that the man 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!” (6:7-9.) To his surprise and horror, the King instructs Haman to do so to Mordecai. (6:10-11.)
Immediately after, Ahasuerus and Haman attend Esther’s second banquet. The King promises to grant her any request, and she reveals that she is Jewish and that Haman is planning to exterminate her people, including her. (7:1-6.) Overcome by rage, Ahasuerus leaves the room; meanwhile Haman stays behind and begs Esther for his life, falling upon her in desperation. (7:7.) The King returns in at this very moment and thinks Haman is assaulting the queen; this makes him angrier and he orders Haman hanged on the very gallows that Haman had prepared for Mordecai. (7:8-10.)
Unable to annul a formal royal decree, the King instead adds to it, permitting the Jews to join together and destroy any and all of those seeking to oppress them. (8:1-14.) On 13 Adar, Haman’s ten sons and 500 other men are killed in Shushan. (9:1-12.) Upon hearing of this Esther requests it be repeated the next day, whereupon 300 more men are killed. (9:13-15.) Over 75,000 people are slaughtered by the Jews, who are careful to take no plunder. (9:16-17.) Mordecai and Esther send letters throughout the provinces instituting an annual commemoration of the Jewish people’s redemption, in a holiday called Purim (lots). (9:20-28.) Ahasuerus remains very powerful and continues his reign, with Mordecai assuming a prominent position in his court. (10:1-3.)
Authorship and date
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. It is usually dated to the 4th century BC.Shemaryahu Talmon, however, suggests that “the traditional setting of the book in the days of Xerxes I cannot be wide off the mark.”
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 original 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 BC. The Coptic and Ethiopic versions of Esther are translations of the Greek rather than 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”) dated c. 500–1000 AD. 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. There is also a 16th-century recension of the Targum Rishon, sometimes counted as Targum Shelishi (“Third Targum”).
The book of Esther falls under the category of Ketuvim, one of three parts of the Jewish canon. According to some sources, it is a historical novella, written to explain the origin of the Jewish holiday of Purim.
As noted by biblical scholar Michael D. Coogan, the book 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. 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 II in 597 BC: “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. However, the verse may be read as referring not to Mordecai’s exile to Babylon, but to his great-grandfather Kish’s exile.
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. 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. 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.
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 amongst others has been identified as the 5th-century Persian king Xerxes I (reigned 486–465 BC). The author also displays an accurate knowledge of Persian customs and palaces. 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.Edwin M. Yamauchi has questioned the reliability of other historical sources, such as Herodotus, to which Esther has been compared. Yamauchi wrote, “[Herodotus] was, however, the victim of unreliable informants and was not infallible.” The reason for questioning the historical accuracy of such ancient writers as Herodotus is that he is one of the primary sources of knowledge for this time period, and it has been frequently assumed that his account may be more accurate than Esther’s account.
Those arguing in favour of a historical reading of Esther most commonly identify Ahasuerus with Xerxes I (ruled 486–465 BC), although in the past it was often assumed that he was Artaxerxes II (ruled 405–359 BC). The Hebrew Ahasuerus (ʔaḥašwērōš) is most likely derived from Persian Xšayārša, 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 I, and may refer to up to four individuals, one of which might after all be Mordecai.
The “Old Greek” Septuagint version of Esther translates the name Ahasuerus as Artaxerxes, a Greek name derived from the Persian Artaxšaϑra. 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 Aršu, understood as a shortening of Aḫšiyaršu the Babylonian rendering of the Persian Xšayārša (Xerxes), through which the Hebrew ʔaḥašwērōš (Ahasuerus) is derived.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 Xšayārša.
Another view attempts to identify him instead with Artaxerxes I (ruled 465–424 BC), whose Babylonian concubine, Kosmartydene, was the mother of his son Darius II (ruled 424–405 BC). 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 BC). In certain manuscripts of Tobit, the former is called Achiachar, which, like the Greek Cyaxares, is thought to be derived from Persian Huwaxšaϑra. 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 BC. 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. 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.)
In his Historia Scholastica Petrus Comestor identified Ahasuerus (Esther 1:1) as Artaxerxes III who reconquered Egypt.
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 commends 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.
This contrasts with traditional Jewish commentaries, such as the commentary of the Vilna Gaon, which states “But in every verse it discusses the great miracle. However, this miracle was in a hidden form, occurring through apparently natural processes, not like the Exodus from Egypt, which openly revealed the might of God.” This follows the approach of the Talmud, which states that “(The Book of) Esther is referenced in the Torah in the verse ‘And I shall surely hide (in Hebrew, ‘haster astir,’ related to ‘Esther’) My Face from them on that day.
Additions to Esther
An additional six chapters appear interspersed in Esther in the Septuagint, the Greek translation of the Bible. This 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 the former as additions not present in the Hebrew Text and placed them at the end of his Latin translation. This placement and numbering system is used in Catholic Bible translations based primarily on the Vulgate, such as the Douay–Rheims Bible and the Knox Bible. In contrast, the 1979 revision of the Vulgate, the Nova Vulgata, incorporates the additions to Esther directly into the narrative itself, as do most modern Catholic English translations based on the original Hebrew and Greek (e.g., Revised Standard Version Catholic Edition, New American Bible, New Revised Standard Version Catholic Edition). The numbering system for the additions differs with each translation. The Nova Vulgata accounts for the additional verses by numbering them as extensions of the verses immediately following or preceding them (e.g., Esther 11:2–12 in the old Vulgate becomes Esther 1:1a–1k in the Nova Vulgata), while the NAB and its successor, the NABRE, assign letters of the alphabet as chapter headings for the additions (e.g., Esther 11:2–12:6 in the Vulgate becomes Esther A:1–17). The RSVCE and the NRSVCE place the additional material into the narrative, but retain the chapter and verse numbering of the old Vulgate.
These additions include:
- 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
- a colophon appended to the end, which reads: In the fourth year of the reign of Ptolemy and Cleopatra, Dositheus, who said he was a priest and Levite, and his son Ptolemy brought the present letter of Purim, saying that it was genuine and that Lysimachus, son of Ptolemy, of the community of Jerusalem, had translated it.
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 “Bougaion” (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. 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, 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. 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: “The rest of the Book of Esther”.
- There are several paintings depicting Esther, including one by Millais.
- The Italian Renaissance poet Lucrezia Tornabuoni chose Esther as one of biblical figures on which she wrote poetry.
- 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 1960 movie about the story, Esther and the King, starring Joan Collins.
- 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 1983 musical entitled Swan Esther was written by J. Edward Oliver and Nick Munns and released as a concept album with Stephanie Lawrence and Denis Quilley. Swan Esther has been performed by the Young Vic, a national tour produced by Bill Kenwright and some amateur groups.
- A 1986 Israeli film directed by Amos Gitai entitled Esther.
- 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.
- 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“.
- Chosen: The Lost Diaries of Queen Esther by Ginger Garrett. 2005, NavPress.[importance?]
- 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.
- Esther is one of the five heroines of the Order of the Eastern Star.
- On March 8, 2011, the Maccabeats released a music video called “Purim Song”.
- The Book of Esther is a 2013 movie starring Jen Lilley as Queen Esther and Joel Smallbone as King Xerxes.
- 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.
- Rossel, Seymour (2007). The Torah: Portion by Portion. Los Angeles: Torah Aura Productions. p. 212. ISBN 978-1-891662-94-2. Retrieved 13 October 2013.
- David R. Blumenthal. “Where God is Not: The Book of Esther and Song of Songs”. Retrieved April 19, 2016.
- Baumgarten, Albert I.; Sperling, S. David; Sabar, Shalom (2007). Skolnik, Fred; Berenbaum, Michael, eds. Encyclopaedia Judaica. 18 (2nd ed.). Farmington Hills, MI: Macmillan Reference USA. p. 216.
- Larkin, Katrina J. A. (1996). Ruth and Esther (Old Testament Guides). Sheffield, UK: Sheffield Academic Press. p. 71.
- Crawford, Sidnie White (1998). “Esther”. In Newsom, Carol A.; Ringe, Sharon H. Women’s Bible Commentary. Louisville: Westminster John Knox. p. 202.
- Middlemas, Jill (2010). Becking, Bob E.J.H.; Grabbe, Lester, eds. Between Evidence and Ideology. Leiden: Brill. p. 145.
- Moore, Carey A. (1971). Esther (Anchor Bible). Garden City, NY: Doubleday. p. XXXV.
- E. A. W. Budge, The Chronography of Bar Hebraeus, Gorgias Press LLC, reprinted 2003
- “Historia Scholastica/Esther – Wikisource”. la.wikisource.org.
- Clines 1984, p. 9.
- Jobes 2011, p. 40-41.
- Babylonian Talmud: Tractate Baba Bathra 15a
- NIV Study Bible, Introductions to the Books of the Bible, Esther, Zondervan, 2002
- Berlin, Adele; Brettler, Marc Zvi; Fishbane, Michael, eds. (2004). The Jewish Study Bible. Oxford University Press. p. 1625. ISBN 978-0195297515.
- Shemaryahu Talmon, “Wisdom in the Book of Esther”, Vetus Testamentum 13 (1963), p. 453 (at JSTOR, free subscription needed)
- Freedman, David Noel; Allen C. Myers; Astrid B. Beck Eerdmans Dictionary of the Bible Wm. B. Eerdmans Publishing, 2000 ISBN 978-0-8028-2400-4 p. 428 books.google.co.uk
- George Lyons, Additions to Esther, Wesley Center for Applied Theology, 2000
- Prof. Michael Sokoloff, The Targums to the Book of Esther, Bar-Ilan University ‘s Parashat Hashavua Study Center, Parashat Tezaveh/Zakhor 5764 March 6, 2004
- S. Kaufman, Cal Targum Texts, Text base and variants, The Comprehensive Aramaic Lexicon, Hebrew Union College – Jewish Institute of Religion
- Alan J. Hauser, Duane Frederick Watson, A History of Biblical Interpretation: The Ancient Period, Wm. B. Eerdmans Publishing, 2003
- Coogan, Michael David Coogan, A Brief Introduction to the Old Testament: The Hebrew Bible in Its Context (New York: Oxford University Press, 2009), 396.
- Sidnie White Crawford, “Esther”, in The New Interpreters Study Bible New Revised Standard Version with the Apocrypha, ed. Walter J. Harrison and Donald Senior (Nashville: Abingdon Press, 2003), 689–690.
- New King James Version, translation of Esther 2:6
- Bromiley, Geoffrey W. (Editor), International Standard Bible Encyclopedia, Volume II, 1982, Wm. B. Eerdmans Publishing Co. p. 159 (entry: Book of Esther)
- Wiersbe,Warren W., Bible Exposition Commentary: Old Testament History, David C Cook, 2004 p. 712
- Adele Berlin, “The Book of Esther and Ancient Storytelling”, Journal of Biblical Literature 120. no. 1 (Spring 2001): 3–14.
- Adele Berlin, “The Book of Esther and Ancient Storytelling”, Journal of Biblical Literature 120. no. 1 (Spring 2001): 6.
- “The archaeological background of Esther: archaeological backgrounds of the exilic and postexilic era, pt 2”. Bibliotheca sacra 137, no. 546 (1980), 102.
- http://ccat.sas.upenn.edu/nets/edition/17-esther-nets.pdf Note on two Greek versions of the book of Esther
- Jacob Hoschander, The Book of Esther in the Light of History, Oxford University Press, 1923
- Hayes, Christine (2006). “Introduction to the Old Testament (Hebrew Bible): Lecture 24 – Alternative Visions: Esther, Ruth, and Jonah”. Open Yale Courses. Yale University.
- Commentary of the Vilna Gaon to the Book of Esther 1:1
- Chullin 139b
- Deut. 31:18
- see the NAB online for the passages
- Frederic W. Bush, “The Book of Esther: Opus non gratum in the Christian Canon”, Bulletin for Biblical Research 8 (1998), p. 39
- Article VI: Of the sufficiency of the Holy Scriptures for Salvation Archived November 10, 2007, at the Wayback Machine.
- Robin, Larsen and Levin. Encyclopedia of women in the Renaissance: Italy, France, and England. p. 368.
- Books of the Bible Christian Bookstore. “I Have A Song – Shannon Wexelberg”.
- “The Internet Antique Shop – The Web’s largest antiques & collectibles mall serving collectors since 1995”.
- Tania B (5 November 2000). “Esther”. IMDb.
- “The Maccabeats – Purim Song”. YouTube. Retrieved 2011-08-09.
- Clines, David J.A. (1984). The Esther Scroll. A&C Black,.
- Jobes, Karen H. (2011). Esther. Zondervan.
- 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 a 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
- Esther (Judaica Press) translation [with Rashi‘s commentary] at Chabad.org
- Cumming, Rev. J. Elder DD The Book of Esther: Its spiritual teaching London: The Religious Tract Society, 1913
- Ecker, Ronald L. The Book of Esther, Ecker’s Biblical Web Pages, 2007.
- 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.
- Hazony, Yoram. God and Politics in Esther. Cambridge: Cambridge University Press, 2016.
- “Esther, Book of“. New International Encyclopedia. 1905.
- “Esther, Apocryphal Book of“. New International Encyclopedia. 1905.
Book of Esther
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