Two Insurrections in the Book of Esther (original) (raw)
Related papers
Persica Antiqua: The International Journal of Ancient Iranian Studies, 2023
Most modern scholars consider the Book of Esther to be a kind of historical novel; hence, the historicity of many of its characters and events is highly debatable. While the present study does not intend to defend the historicity of the book, it does review it again by using sources that have received less attention in this regard. That the Book of Esther has a lot of Persian realia in it is not news, but most scholars have debated its historical value by comparing the book with classical sources. However, the present article aims to show how a significant part of the historical material of the Book of Esther is in line with evidence that if not all, but most of the classical sources are unaware of, and accepting this fact means that the author of the Masoretic Esther had direct or indirect access to sources associated with the Persian state. In order to prove this issue, using the descriptive-analytical method based on library studies, the primary focus of this article has been on sources other than the Greek ones, mainly Achaemenian royal inscriptions, and economic and legal documents found in different parts of the Persian Empire.
A Reassessment of the Book of Esther
In the present study of I shall demonstrate that the Book of Esther is a high-grade numerical composition, in which the divine name numbers 17 and 26 are woven in different ways into the text to signify the presence of God in the events described in the story. This makes it a genuine religious writing despite the absence of the name of YHWH, as in the Song of Songs and Qoheleth, where God is not visualized onstage but behind the scenes. I shall argue in passing that Esther was historically the last to come in on the list of canonized writings, because it came into existence after 70 C.E., the year in which remnants of the archives in Jerusalem were brought into safety in caves at the Dead Sea. This explains why there has as yet no trace of the book been found among the Dead Sea Scrolls. Furthermore, Esther is also much more than a story explaining the origin of the Feast of Purim: it deals with the perennial threat of genocide of the Jews and their ultimate survival.
The book of Esther has struck many readers as "strange." 1 In modern times, with the historicity of the story effectively set aside, 2 the questions of its nature and origins have been thoroughly discussed, without much consensus. The search for the origins of the book of Esther has taken some interesting turns in recent decades. Some scholars have suggested that a pre-Masoretic version is preserved in the Greek so-called "Alpha Text," 3 and initial publications suggested that 4Q550 from Qumran (named by the editor "Proto-Esther") would assist in solving this crux, as well. These hopes were dashed in stages, however, and if 4Q550 is relevant, it is in a circuitous way. 4
The Dynamics of Violence and Revenge in the Hebrew Book of Esther
Bulletin for Biblical Research, 2018
Book Reviews | 649 ways, but violence often simmers underneath the surface or dominates these engagements-whether justifiably or not from the text's point of view. The author states that one reason for doing this study was to see how violent the biblical text was toward others, but she confesses that the complexity of relationships was unexpected. Biblical Narratives of Israelites and Their Neighbors shines fresh light on OT narratives with this optic concerning the encounters between Israel and other peoples. Detailed readings are the strength of this volume. Inescapably, there will be observations with which a reader might disagree, but overall Leveen succeeds in demonstrating the variety of relationships. Occasionally, the author moves into discussions that are not very pertinent (such as the possibility of the material's Persian-period provenance) and makes value judgments that strike me as misplaced. For example, Leveen says, "they [the biblical writers] have but scant interest in exposing their Israelite audience to a deeper familiarity wth the religious practices, intellectual and cultural accomplishments or economic successes of the peoples that surround them" (p. 196). This is an unrealistic expectation-even anachronistic-of an ancient text that is focused on Israel's identity and faith, although differences with those peoples is fundamental for Israel's self-understanding. The author provides copious endnotes to each chapter. The volume closes with a lengthy bibliography (pp. 201-9) and an ample subject and name index. This is an interesting read that discusses texts with new questions about Israel's faith and morality.
The Two Commentaries of Abraham Ibn Ezra on the Book of Esther
The Jewish quarterly review, 1989
... 1. Why did not Mordecai allow Esther to reveal her people's name and her family history (2:10A and B)? 2. Why did not Mordecai bow down before Haman (3:4A and B)? 3. Why did Esther delay her request for one day and invite Ahasuerus and Haman to a second feast (5:8A, 6 ...