Ester 2:7

2:7 Now he was acting as the guardian ¹  of Hadassah ²  (that is, Esther), the daughter of his uncle, for neither her father nor her mother was alive. ³  This young woman was very attractive and had a beautiful figure. ⁴  When her father and mother died, Mordecai had raised her ⁵  as if she were his own daughter.

Ester 4:8

4:8 He also gave him a written copy of the law that had been disseminated ⁶  in Susa for their destruction so that he could show it to Esther and talk to her about it. He also gave instructions that she should go to the king to implore him and petition him on behalf of her people.

Ester 9:2

9:2 The Jews assembled themselves in their cities throughout all the provinces of King Ahasuerus to strike out against those who were seeking their harm. No one was able to stand before them, for dread of them fell on all the peoples.

Ester 10:3

10:3 Mordecai the Jew was second only to King Ahasuerus. He was the highest-ranking ⁷  Jew, and he was admired by his numerous relatives. ⁸  He worked enthusiastically ⁹  for the good of his people and was an advocate for the welfare of ¹⁰  all his descendants. ¹¹ 

[2:7]  ¹ tn According to HALOT 64 s.v. II אמן the term אֹמֵן (’omen) means: (1) “attendant” of children (Num 11:12; Isa 49:23); (2) “guardian” (2 Kgs 10:1, 5; Esth 2:7); (3) “nurse-maid” (2 Sam 4:4; Ruth 4:16); and (4) “to look after” (Isa 60:4; Lam 4:5). Older lexicons did not distinguish this root from the homonym I אָמַן (’aman, “to support; to confirm”; cf. BDB 52 s.v. אָמַן). This is reflected in a number of translations by use of a phrase like “brought up” (KJV, ASV, RSV, NIV) or “bringing up” (NASB).

[2:7]  ² sn Hadassah is a Jewish name that probably means “myrtle”; the name Esther probably derives from the Persian word for “star,” although some scholars derive it from the name of the Babylonian goddess Ishtar. Esther is not the only biblical character for whom two different names were used. Daniel (renamed Belteshazzar) and his three friends Hananiah (renamed Shadrach), Mishael (renamed Meshach), and Azariah (renamed Abednego) were also given different names by their captors.

[2:7]  ³ tn Heb “for there was not to her father or mother.” This is universally understood to mean Esther’s father and mother were no longer alive.

[2:7]  ⁴ tn Heb “beautiful of form.” The Hebrew noun תֹּאַר (to’ar, “form; shape”) is used elsewhere to describe the physical bodily shape of a beautiful woman (Gen 29:17; Deut 21:11; 1 Sam 25:3); see BDB 1061 s.v. Cf. TEV “had a good figure.”

[2:7]  ⁵ tn Heb “had taken her to him.” The Hebrew verb לָקַח (laqakh, “to take”) describes Mordecai adopting Esther and treating her like his own daughter: “to take as one’s own property” as a daughter (HALOT 534 s.v. I לקח 6).

[4:8]  ⁶ tn Heb “given” (so KJV); NASB, NRSV, TEV, NLT “issued”; NIV “published”; NAB “promulgated.”

[10:3]  ⁷ tn Heb “great among the Jews” (so KJV, NASB); NIV “preeminent among the Jews”; NRSV “powerful among the Jews.”

[10:3]  ⁸ tn Heb “brothers”; NASB “kinsmen”; NIV “fellow Jews.”

[10:3]  ⁹ tn Heb “he was seeking”; NAB “as the promoter of his people’s welfare.”

[10:3]  ¹⁰ tn Heb “he was speaking peace to”; NRSV “and interceded for the welfare of.”

[10:3]  ¹¹ sn A number of additions to the Book of Esther appear in the apocryphal (or deuterocanonical) writings. These additions supply further information about various scenes described in the canonical book and are interesting in their own right. However, they were never a part of the Hebrew Bible. The placement of this additional material in certain Greek manuscripts of the Book of Esther may be described as follows. At the beginning of Esther there is an account (= chapter 11) of a dream in which Mordecai is warned by God of a coming danger for the Jews. In this account two great dragons, representing Mordecai and Haman, prepare for conflict. But God responds to the prayers of his people, and the crisis is resolved. This account is followed by another one (= chapter 12) in which Mordecai is rewarded for disclosing a plot against the king’s life. After Esth 3:13 there is a copy of a letter from King Artaxerxes authorizing annihilation of the Jews (= chapter 13). After Esth 4:17 the account continues with a prayer of Mordecai (= part of chapter 13), followed by a prayer of Esther (= chapter 14), and an account which provides details about Esther’s appeal to the king in behalf of her people (= chapter 15). After Esth 8:12 there is a copy of a letter from King Artaxerxes in which he denounces Haman and his plot and authorizes his subjects to assist the Jews (= chapter 16). At the end of the book, following Esth 10:3, there is an addition which provides an interpretation to Mordecai’s dream, followed by a brief ascription of genuineness to the entire book (= chapter 11).