Septuagint Esther / Addition E

Esther Addition E— King's Second Decree

24 verses  • standalone (no MT counterpart)

About This Addition

Summary

Addition E, inserted after Esther 8:12, provides the full text of King Artaxerxes' second decree — the counter-decree permitting Jewish self-defense. Where Addition B authorized genocide, Addition E reverses it completely. The decree denounces Haman as a Macedonian traitor, praises the Jews as 'children of the Most High, the living God,' and commands all provinces to support the Jews' right to defend themselves.

Remarkable

The decree is a remarkable document of Hellenistic Jewish self-representation. A Persian king confesses that the God of Israel governs the kingdom, calls the Jews children of the Most High, and denounces their persecutor as a Macedonian agent. The identification of Haman as a Macedonian rather than an Agagite/Amalekite reframes the ancient enmity in terms meaningful to a Greek-speaking audience living under Macedonian successor states.

Friction

This addition has no Hebrew counterpart. Its elaborate Hellenistic rhetorical style differs markedly from the MT's simpler prose. The theological claims — a Persian king confessing Israel's God — parallel the Daniel tradition but exceed anything in the MT Esther. The 'Macedonian' identification of Haman is historically anachronistic for the Persian period.

Connections

Esther 8:9-14 (MT decree summary); Addition B (first decree, now reversed); Daniel 3:28-29, 6:25-27 (pagan kings confessing Israel's God); 3 Maccabees 7 (similar reversal decree); Ezra 1:1-4 (Cyrus' decree for Jewish restoration).

1

The following is a copy of this letter: 'The Great King Artaxerxes, to the governors of the one hundred twenty-seven provinces from India to Ethiopia, and to those loyal to our government — greetings.'

Greek: Τόδε ἐστὶν τὸ ἀντίγραφον τῆς ἐπιστολῆς

Addition E parallels Addition B but reverses it: where B authorized destruction, E authorizes Jewish self-defense and denounces Haman. The formal chancellery style matches B.

2

'Many who have been showered with the generous kindness of their benefactors become all the more arrogant.

Greek: πολλοὶ τῇ πλείστῃ τῶν εὐεργετούντων χρηστότητι

3

They not only seek to harm our subjects, but, unable to bear their own prosperity, they even plot against their benefactors.'

Greek: καὶ οὐ μόνον τοὺς ὑποτεταγμένους ἡμῖν ζητοῦσιν κακοποιεῖν

4

'They not only drive out gratitude from among mortals, but — puffed up by the praises of those who know nothing of goodness — they suppose they will escape the justice of the evil-hating God who sees all things.'

Greek: οὐ μόνον εὐχαριστίαν ἐξαιρούμενοι ἐξ ἀνθρώπων

The decree explicitly invokes 'the evil-hating God who sees all things' — theological language entirely absent from the MT of Esther. This transforms a royal political document into a theological confession.

5

'Often, indeed, many who are entrusted with authority have been made partly responsible for the shedding of innocent blood,'

Greek: πολλάκις δὲ καὶ πολλοὺς τῶν ἐπ᾽ ἐξουσίαις τεταγμένων

6

having been persuaded by the malice of friends entrusted with public affairs, and becoming enmeshed in irremediable calamities.

Greek: τῇ τῶν ἐμπιστευθέντων φίλων κακοηθείᾳ πεισθέντες

7

These so-called friends deceive the sincere goodwill of their sovereigns through the false cunning of their wicked natures.'

Greek: παραλογιζομένων τὴν ἀκέραιον τῶν ἐπικρατούντων εὐγνωμοσύνην

8

'What has been wickedly accomplished through the corrupt conduct of those who exercise authority unworthily is plain to see —

Greek: σκοπεῖν δὲ ἔξεστιν

9

not so much from the ancient histories we have received, as from examining what lies right before our eyes.'

Greek: οὐ τοσοῦτον ἐκ τῶν παλαιοτέρων ἱστοριῶν

10

'For Haman, son of Hammedatha — a Macedonian, truly alien to the Persian blood and far removed from our kindness — was received by us as a guest.

Greek: ὅσα γὰρ ἠδικήθημεν τῆς Αμαν τοῦ Αμαδαθου Μακεδόνος

Haman is here called a 'Macedonian' (Makedonos), not an Agagite. This reflects Hellenistic-era hostility toward Macedonians (the culture of Alexander's successors, including the Seleucids who persecuted Jews). The LXX reframes the Esther story's villain in terms relevant to its Greek-speaking audience.

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11

He enjoyed such goodwill as we extend to every nation that he was called our father, and all continually bowed before him as the one second to the royal throne.'

Greek: καὶ ἐπιτυχὼν τῆς παρ᾽ ἡμῖν εὐνοίας

12

'But, unable to restrain his arrogance, he conspired to deprive us of our kingdom and of our very life,

Greek: μὴ ἐνέγκας δὲ τὴν ὑπερηφανίαν

13

and by intricate deception demanded the destruction of Mordecai — our savior and constant benefactor — and of Esther, the blameless partner of our kingdom, together with their whole nation.'

Greek: τόν τε ἡμέτερον σωτῆρα καὶ διὰ παντὸς εὐεργέτην Μαρδοχαῖον

14

'For by these means he thought to catch us without allies and to transfer the sovereignty of the Persians to the Macedonians.'

Greek: τούτοις γὰρ τοῖς τρόποις ᾤετο

The decree reveals Haman's alleged true motive: to transfer Persian sovereignty to Macedonia. This geopolitical framing makes the Esther story relevant to Hellenistic power struggles.

15

'But we find that the Jews — whom this thrice-accursed wretch consigned to destruction — are not evildoers, but are governed by the most righteous laws.

Greek: ἡμεῖς δὲ τοὺς ὑπὸ τοῦ τρισαλιτηρίου παραδεδομένους Ιουδαίους

16

They are children of the Most High, the most mighty, the living God, who has guided this kingdom for us and for our fathers in the most excellent order.'

Greek: εἰσὶν δὲ υἱοὶ τοῦ ὑψίστου μεγίστου ζῶντος θεοῦ

'Children of the living God, Most High' — the Persian king confesses Israelite theology. This mirrors the confessions of Nebuchadnezzar in Daniel 2-4 and Darius in Daniel 6. The pattern of pagan rulers acknowledging Israel's God is a major theme in diaspora literature.

17

'You will therefore do well not to act on the letters sent by Haman, son of Hammedatha,

Greek: καλῶς οὖν ποιήσετε μὴ χρησάμενοι τοῖς ὑπὸ Αμαν

18

since the one who devised these things has been impaled at the gates of Susa — together with all his household.'

Greek: ὅτι αὐτὸς ὁ ταῦτα κατεργασάμενος πρὸς ταῖς Σουσικαῖς πύλαις ἐσταύρωται

The LXX uses estaurōtai (has been crucified/impaled) — the same verb later used for the crucifixion of Jesus. In the Persian context, this refers to impalement on a stake.

19

'For the God who governs all things has swiftly brought upon him the judgment he deserved.'

Greek: τοῦ πάντων ἐπικρατοῦντος θεοῦ κατ᾽ ἀξίαν αὐτῷ κρίσιν ἐπιθέντος

20

'Therefore post a copy of this letter in every public place, and allow the Jews to observe their own laws.

Greek: ἐκθέντες οὖν τὸ ἀντίγραφον τῆσδε τῆς ἐπιστολῆς ἐν παντὶ τόπῳ

21

And give them support, so that on the thirteenth day of the twelfth month, Adar, they may defend themselves against any who attack them on their day of affliction.'

Greek: καὶ συνεπισχύειν αὐτοῖς

22

'For the God who governs all things has turned this day from a day of destruction into a day of gladness for his chosen people.'

Greek: ὅτι ταύτην ὁ πάντα ἐπικρατῶν θεός

23

'You shall therefore celebrate it with all rejoicing as a notable day among your commemorative festivals,

Greek: καὶ ὑμεῖς οὖν ἐν ταῖς ἐπωνύμοις ὑμῶν ἑορταῖς

24

so that both now and hereafter it may stand as a memorial of deliverance for us and for loyal Persians, but for those who conspire against us, a reminder of their destruction.'

Greek: ὅπως καὶ νῦν καὶ μετὰ ταῦτα σωτηρία ᾖ ἡμῖν

The decree concludes by establishing Purim as a joint Jewish-Persian holiday — a remarkable claim of shared civic identity between the Jewish community and the imperial government.