No other Old Testament book has been translated as many times as Esther, where the text was often considerably expanded with additions.
The Syriac translation
Closely related to the Hebrew text is the Syriac version of this book. The Hebrew text is followed closely, with an occasional word sometimes added for the sake of clarity. What is striking about this version is that the Hebrew text is followed so slavishly that the translator, where possible, also used the same verb stem as in the Hebrew. Nevertheless, this translation also offers certain variants.
The Aramaic translations
The first Targum of Esther, which is an Aramaic translation of the Hebrew text, contains not only the biblical text, but also includes very ancient commentaries, possibly dating from the last centuries of the intertestamental period. The translation itself contains much added material of various kinds, ranging from grammatical remarks to speculative interpretations, making the text almost twice as lengthy as the Hebrew original. The additions mainly concern religious aspects.
The second Targum of Esther (T2) is a very literal translation of the Hebrew text, which can help to gain a better insight into the original in certain difficult cases. But this Targum also contains multiple additions.
Aramaic proto-Esther
Among the Qumran texts is material referred to as Aramaic proto-Esther.” These Aramaic texts have been known since 1955 through the work of J. Starkey and were first published by J.T. Milik.
1. It concerns seven different manuscripts with Aramaic texts that, according to Milik, formed the source or
model for various early versions of the book of Esther. Although Milik's conclusion concerning the Aramaic
sources" of Esther is not generally accepted, it is agreed that this Aramaic textual material sheds new light on the original models of the various Esther translations. 2
The Septuagint
This translation can be characterized as descriptive, including many additions in which God is explicitly mentioned. It concerns in particular six or seven additions that together add 107 verses to the Hebrew text (of a total of 167 verses). A summary of these Greek additions, usually indicated as A-G (sometimes C is omitted and A-F is used):
A. As an introduction, a dream of Mordecai (with many apocalyptic features) and the discovery of a plot against the king.
B. A report (letter) from the king, added between Esther 3:13 and Esther 3:14.
C. A brief motivation of Mordecai's request, added between Esther 4:8 and Esther 4:9.
D. Prayers of Mordecai and Esther, added after Esther 4:17.
E. This passage –immediately after D and preceding Esther 5:1– deals with Esther before the king and how "God changed the king's mind.”
F. A description of the king's edict declaring the 13th of Adar a feast day; added between Esther 8:12 and Esther 8:13.
G. This section ends with Mordecai's interpretation of his dream and how he honours God for the deliverance. This is followed by a colophon with a note about the translator.
These additions are included in the Apocryphal books, recognized by the Roman Catholic church as deuterocanonical books. The additions are –as far as we know– not written in Hebrew, but only in Greek. They date from the third century BC at the earliest, but more likely from the second century BC. The additions make the book of Esther a much more religious book than the original version, where the name of God is not mentioned.3
The Alpha text (AT)
This Greek version differs considerably from the content of the MT, especially with regard to the development of the main lines of the story. 4. For example, the casting of the pur
(lot) is not mentioned, and the story does not end with the institution of the Purim feast, while God is explicitly mentioned. All the LXX additions also appear in this version. 5
Flavius Josephus
Finally, we can mention this Jewish historian, who relates the story of Esther in his Jewish Antiquities (book XI).6
1 Now in the days of Ahasuerus, the Ahasuerus who reigned from India to Ethiopia over 127 provinces,