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- Esther: Evangelical Exegetical Commentary (EEC)?
A good commentary. Very detailed background information provided on versions, manuscripts, tatgums etc in which Esther is found. Go to Amazon. Discover the best of shopping and entertainment with Amazon Prime. Prime members enjoy FREE Delivery on millions of eligible domestic and international items, in addition to exclusive access to movies, TV shows, and more. Your recently viewed items and featured recommendations. View or edit your browsing history.
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See all articles by this author Search Google Scholar for this author. Article information. Article Information Volume: 6 issue: 1, page s : John R. First Page. Sign Out. Email required Password required Remember me Forgotten your password? Need to activate? Institutional Access does not have access to this content.
Purchase Content 24 hours online access to download content. Subscribe to this journal. Recommend to your library. Rent with DeepDyve. Rent Article. Your Access Options. Then it tells of how the enemy threatens to destroy God's inheritance. There follows the most impressive part of the prayer:.
Esther 1 Commentary - Commentary Critical and Explanatory on the Whole Bible
Give me eloquent speech in my mouth before the lion i. Haman , And of them that are like-minded with him; But deliver us with thine hand, And help me that am desolate and have no other helper but thee, O Lord. This Addition, which follows immediately after the preceding, gives in fuller detail the narrative in v. It tells of how Esther, having ended her prayer, put on fitting apparel, and, attended by her two maids, appeared before the king.
He receives her in anger, whereupon Esther falls down in a faint. It then continues to say that God changed the spirit of the king into mildness,.
Esther responds with adulatory words; but she is overcome by the king's graciousness and again swoons away. The Addition ends with the words:.
A few variations from what is said in the canonical Esther occur, but they are unimportant. This purports to be the copy of an edict of Xerxes, mentioned, but not quoted, in viii. It revokes the earlier edict, given in the second Addition. After a somewhat diffuse passage showing the wickedness of Haman, who is called a Macedonian, he is accused of seeking the king's life in order to seize the throne. And also of seeking the death of Mordecai,. This Addition comes after x.
All that happened, as described in the book, was by the will of God, it is said; the Addition concludes with the words:. Therefore these days shall be unto them in the month Adar, the fourteenth and fifteenth day of the month, with an assembly, and joy, and with gladness before God, throughout the generations for ever among his people Israel.
Purim , which they said was genuine , and that Lysimachus, son of Ptolemy, one of those dwelling in Jerusalem, had translated it. We shall refer to it again. The Additions to the Book of Esther, which appear for the first time in the Septuagint, probably represent current material, i. Wissenschaft , for , pp. These Greek Additions, however, formed the basis for an extraordinary growth of Esther legends, which show what an immense popularity the book enjoyed doubtless the feast of Purim was in part responsible for this in later times.
The various forms of the Esther legend, which appeared during the earlier part of the Middle Ages, though in substance they are, of course, much older, are as follows: [See Ryssel, in Kautzsch, op. We have, first, the two Targums, i. It would seem that in both cases current material was utilized, and not merely the Septuagint additions.
Esther: Evangelical Exegetical Commentary (EEC)
Esther legends, it is likely enough, were known quite apart from these latter. Of these two Targums, called respectively Targum Rishon "first" and Targum Sheni "second" , the former restricts itself to matter directly concerned with the Esther story. But the latter contains material "not germane to the Esther story," and may be characterized as "a genuine and exuberant midrash. In their present form these belong, respectively, to about AD and AD. Extracts from them are given by Fuller in Wace, op. A Midrash on the whole of the canonical Esther Hebrew is contained in the Babylonian Talmud, tractate Megillah 10b-4a, dating from the sixth century AD.
Again, in the Sepher Josippon, written by Joseph ben Gorion early tenth century AD , an Esther legend appears among a number of other legendary stories. The difference in content between these various forms of Esther legends and the Additions in the Septuagint lies in the exaggerative and often fantastic character of the former. With the exception of what is said in the fifth Addition, that all the Persians are to keep the feast Purim, and that those who fail to do so are to be " utterly destroyed without mercy with spear and fire ," the Additions are sober and often edifying, and there is but little to which exception can be taken.
It is very different with the later legends, which abound in exaggerations and absurdities. A few examples may be given: Esther is described as one of the four most beautiful women ever created, and she never grew old. Her name Hadassah "myrtle" is said to indicate that she was seventy-four years old when she married Ahasuerus. This is deduced from the fact that the numerical value of the letters of this name in Hebrew make up seventy-four. In arraying herself for the feast she was assisted by the Holy Spirit, and was accompanied into the royal presence by three angels.
Mordecai is said to have known seventy languages, and it is explained that the words of Ps. In one of the stories Elijah is introduced.
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He disguises himself as one of the royal chamberlains and counsels the king to have Haman hanged on a tree fifty cubits high, which had been taken from the Holy of Holies!