Mark, Josephus and the Book of Esther

[Kunigunde Kreuzerin]

I'm looking for the full greek A-text, Alphatext (also called the Lucian or L-Text) of the book of Esther. Does anybody know where I can find it?

[Kunigunde Kreuzerin]

I've found an "uncritical" edition in Paul de Lagarde, "Librorum Veteris Testamenti canonicorum pars prior Graece", (1883)

On the left side the Alpha text, on the right side the LXX

[Kunigunde Kreuzerin]

The Books of Esther
Mt = Masoretic text
LXX = B = ó text = Septuagint
A = Alpha-text = formerly known as L (Lucianic Recension)
Jos = Josephus Flavius, Antiquities of the Jews, Book 11, 6
English translations of LXX and A with intro

about the A-text

Although it is no longer considered Lucianic by most scholars who have examined it, there is no agreement on its origin, its relationship to the Hebrew Esther, or to the other Greek version. Current theories propose that it is
(a) a revision of the ó text,
(b) a second, independently made translation of the MT,
(c) a translation of another Hebrew text of Esther of uncertain relationship to the MT, or
(d) a midrashic re-write of the Esther story

Josephus Flavius, Antiquities of the Jews, Book 11.6	Additions in LXX and A, not contained in Mt
not mentioned by Josephus	A - an opening prologue that describes a dream had by Mordecai
mentioned by Josephus – AJ 11.6.6	B - the contents of the decree against the Jews
mentioned by Josephus – AJ 11.6.8	C - prayers for God's intervention offered by Mordecai and by Esther
mentioned by Josephus – AJ 11.6.9	D - an expansion of the scene in which Esther appears before the king
mentioned by Josephus – AJ 11.6.12	E - a copy of the decree in favor of the Jews
not mentioned by Josephus	F - a passage in which Mordecai interprets his dream (from A)

[Kunigunde Kreuzerin]

Basically Josephus gives the report of the LXX. But he has specific details.

1) Josephus agrees with Mt against A and LXX

3 interesting points

a) The plot by two Eunuchs to assassinate the King (Mt 2:19-23)

In Mt there is one plot, but in LXX and A there are two plots. The first of the two plots in LXX and A is in the addition A (Mordecai's dream). The additions A and F (Mordecai's dream and his interpretation) is not mention by Josephus.

Josephus follows here the order of Mt and has only one plot. This is a good argument that the Esther-Vorlage of Josephus is without addition A and F and therefore without the dream of Mordecai.


b) Haman the Amalekite/Agagite

The Masoretic text refers to Mordecai from the tribe of Benjamin (2:5) and Haman as the Agagite (3:1). Josephus refers to Haman as the Amalekite. The traditional interpretation is that Mordecai is a descendant of King Saul and Haman a descendant of Agag, the king of the Amalekites. It would be an allusion to 1 Samuel 15 and Exodus 17. Later the book of Esther (9:10.15) mentioned that the Jews „laid no hand on the plunder“, they correct the error of Saul in 1 Samuel 15)

1 Samuel 15:1-9
1 And Samuel said to Saul, “The Lord sent me to anoint you king over his people Israel; now therefore listen to the words of the Lord. 2 Thus says the Lord of hosts, ‘I have noted what Amalek did … 3 Now go and strike Amalek and devote to destruction all that they have. Do not spare them … 7 And Saul defeated the Amalekites ... And he took Agag the king of the Amalekites alive and devoted to destruction all the people with the edge of the sword. 9 But Saul and the people spared Agag and the best of the sheep and of the oxen and of the fattened calves and the lambs, and all that was good, and would not utterly destroy them.“

Exodus 17:15-16
And Moses built an altar … saying, “... The Lord will have war with Amalek from generation to generation.”

Jos	A	LXX	Mt
Haman, the son of Hamedatha, by birth an hAmalekite (Ἀμάν δὲ Ἀμαδάθου μὲν υἱὸν τὸ γένος δὲ Ἀμαληκίτην)	Aman (son of) Hamadathos, a Macedonian (Αμάν Άμαδάθου Μακεδόνα), later also Bougaios (Βουγαῖος)	Aman (son of) Amadathos (a) Bougaios (Αμαν Αμαδαθου Βουγαῖος), later also Hamadathos (Ἀμαδάθου) Macedonian (Μακεδόν)	Haman son of Hammedatha hAgagite (hā-mān ben- ham-mə-ḏā-ṯā hā-’ă-ḡā-ḡî)

c) the number of deaths in 9.16

Jos	A	LXX	Mt
75.000	70.100	15.000	75.000

But this could also be the error of a scribe and the original reading of the LXX was also 75.000.


2) Josephus agrees with A against Mt and LXX


a. Only according to Josephus and A the feast of the king in 1:6 is in a tent. In LXX and Mt there are hangings of linen and cords.

Jos AJ 11.6.1 (187)	A	LXX	Mt
„σκήνωμα πηξάμενος“	„και σκηνή τεταμένη“	„τεταμένοις ἐπὶ σχοινίοις βυσσίνοις καὶ πορφυροῖς“	There were white cotton curtains and violet hangings fastened with cords of fine linen and purple to silver rods and marble pillars

b. Only according to Josephus and A Mordecai told in 4:14, that God will help the Jews, LXX and Mt has „help from another place“

Jos AJ 11.6.7 (227)	A	LXX	Mt
„ἔσεσθαι μὲν αὐτῷ βοήθειαν παρὰ τοῦ θεοῦ πάντως“	άλλ' ό θεός έσται αύτοΐς βοηθός καϊ σωτηρία“	„ἄλλοθεν βοήθεια καὶ σκέπη ἔσται“	„For if you keep silent at this time, relief and deliverance will rise for the Jews from another place“

c. Only according to Josephus and A Haman's letter is send to the "satraps", the LXX has „toparchs“, Mt omits the wording of the letter

Jos AJ 11.6.6 (216)	A	LXX	Mt
„καὶ ἑκατὸν σατραπειῶν ἄρχουσι τάδε γράφει“	„καϊ επτά χωρών άρχουσι καϊ σατράπαις τάδε γράφει“	„ἑκατὸν εἴκοσι ἑπτὰ χωρῶν ἄρχουσι καὶ τοπάρχαις ὑποτεταγμένοις τάδε γράφει“	XXX

d. Only according to Josephus and A Esther said in 5:4 „let the king and his friend Haman come today to a feast“, LXX and Mt has only „the King and Haman“

Jos AJ 11.6.9 (242)	A	LXX	Mt
„μετὰ Ἀμάνου τοῦ φίλου“	„εϊσελθε συ καϊ Αμάν ό φίλος σου εις τον πότον“	„καὶ αὐτὸς καὶ Αμαν εἰς τὴν δοχήν“	„And Esther said, “If it please the king, let the king and Haman come today to a feast“

e. Only according to Josephus and A the king King promised in his second letter that in the future he would not made use of „accusations“, according the LXX he will made use of the „changes”, Mt omits the wording of the letter

Jos AJ 11.6.12 (276)	A	LXX	Mt
„ὡς διαβολαῖς μὲν καὶ κατηγορίαις μὴ προσέχειν“	„οΰ χρώμενοι ταΐς διαβολαΐς,“	„χρώμενοι ταῖς μεταβολαῖς τὰ δὲ ὑπὸ“	XXX

3. a few names

names	Jos	A	LXX	Mt
The King	hArtaxerxes (Ἀρταξέρξης)	hAssyeros (Άσσυήρος)	hArtaxerxes (Ἀρταξέρξης)	Ahasuerus (’ă-ḥaš-wê-rō-wōš)
The old Queen	hAste (Ἀστη)	Ouastin (Ουαστιν)	Astin (Αστιν)	Vashti (waš-tî)
A counselor of the King	Mouchaios (Μουχαίος)	Bougaios (Βουγαῖος)	Mouchaios (Μουχαίος)	Memucan (mə-mū-ḵān)
two Eunuchs making a plot to assassinate the King	Bagathoos (Βαγαθώος) and Theodositos (Θεοδοσίτος)	Astaos (Ασταος) and Thedeutes (Θεδεύτος)	Gabatha (Γαβαθά) and Tharra (Θαρρα)	Bigthan (biḡ-ṯān) and Teresh (ṯe-reš)
Haman	Haman, the son of Hamedatha, by birth an hAmalekite (Ἀμάν δὲ Ἀμαδάθου μὲν υἱὸν τὸ γένος δὲ Ἀμαληκίτην)	Aman (son of) Hamadathos, a Macedonian (Αμάν Άμαδάθου Μακεδόνα), later also Bougaios (Βουγαῖος)	Aman (son of) Amadathos (a) Bougaios (Αμαν Αμαδαθου Βουγαῖος), later also Hamadathos (Ἀμαδάθου) Macedonian (Μακεδόν)	Haman son of Hammedatha hAgagite (hā-mān ben- ham-mə-ḏā-ṯā hā-’ă-ḡā-ḡî)
Haman's wife	Gazasa (Γάζασα)	Zosara (Ζωσάρα)	Zosara (Ζωσάρα)	Zeresh (ze-reš)
a Eunuch, who suggested that Haman should be hanged on his own gallows	Zabousanes (Σαβουζάνης)	Agathas (Aγαθας)	Bougathan (Βουγαθαν)	Harbonah (ḥar-ḇō-w-nāh)

[Kunigunde Kreuzerin]

Seen as literature, to me the Mt is clearly the best text: straightforward, clear allusions and repititions of sense-giving phrases in most parts of the text, literary motifs without contradiction. Only the end is a little weak.

The additions of LXX and A are historical (B, E), theological (A, C, F) and poetic (D) decorations. The poetic addition D (with the feminine weak Esther) as literary motif contradicts with the motif of the powerful cleverness of Esther, given by the Mt. The Greek Jews are a little disappointing here. The Greek translators/authors of Esther seem to be forerunners of Luke, the author of Acts and Matthew.

Especially the use of the different names suggest that Josephus had a other Vorlage than Mt, LXX and A. My impression is (but hardly any evidence), that his Vorlage is without addition A and F, similar to the other parts of the LXX, but a bit closer to A as the LXX. Perhaps Josephus had some memories on the Mt (Haman the Amalekite).

_______________________________________________

Egeneto Mark.

First of all you need to eliminate all quotations and allusions in Mark 6:14-29 (Beheading of John the Baptist) that are not related to Esther (or point out all that are overlap with Esther). From what I have seen that are the following: a bit history (the Herodians), a bit Judith (the spekoulatór and the head of John), a bit Herodotus, a bit Elijah and Jezebel, a few Pauline and inner-Markan issues.

But to make a quiet start: What is Mark’s main interest on the books of Esther and Judith?

I would guess it is to make a stand against the ideological motif of these books, that the goods overrule the bads on this earth.

Mark 9:13 But I tell you, Elijah has come, and they have done to him everything they wished, just as it is written about him.
Mark 10:42 You know that those who are regarded as rulers of the Gentiles lord it over them, and their high officials exercise authority over them.

Therefore Mark made a reversal of roles.

In the book of Judith the bad Holofernes is beheaded, in Mark it is the good John.
In the book of Esther the bad Haman is crucified, in Mark it is the good Jesus.

The crucifixion of Haman

A	LXX	Jos
-----	LXX 7:9 καὶ ὤρθωται ἐν τοῖς ᾿Αμὰν ξύλον πηχῶν πεντήκοντα. εἶπε δὲ ὁ βασιλεύς· σταυρωθήτω ἐπ᾿ αὐτοῦ. and a pole fifty cubits tall has been erected at Haman's. And the king said, “Let him be crucified upon it.	Jos 11.6.11 (266-267) καὶ Σαβουζάνης ὁ εὐνοῦχος παρελθὼν κατηγόρει τοῦ Ἀμάνου, ὡς εὕροι σταυρὸν ἐπὶ τῆς οἰκίας αὐτοῦ παρεσκευασμένον ἐπὶ Μαρδοχαῖον τοῦτο γὰρ αὐτῷ πυνθανομένῳ τὸν οἰκέτην εἰπεῖν, ὅτε καλέσων αὐτὸν ἐπὶ τὸ δεῖπνον ἔλθοι πρὸς αὐτόν. εἶναι δὲ τὸν σταυρὸν ἔλεγεν ἑξήκοντα πήχεων τὸ ὕψος. ὁ δὲ βασιλεὺς ἀκούσας οὐκ ἄλλῃ τιμωρίᾳ περιβάλλειν ἔκρινεν τὸν Ἀμάνην ἢ τῇ κατὰ Μαρδοχαίου νενοημένῃ, καὶ κελεύει παραχρῆμα αὐτὸν ἐξ ἐκείνου τοῦ σταυροῦ κρεμασθέντα ἀποθανεῖν. Sabuchadas the eunuch came in and accused Haman, and said, He found a cross at his house, prepared for Mordecai; for that the servant told him so much upon his inquiry, when he was sent to him to call him to supper. He said further, that the cross was fifty cubits high: which, when the king heard, he determined that Haman should be punished after no other manner than that which had been devised by him against Mordecai; so he gave order immediately that he should be hung upon those cross, and be put to death after that manner.
A 8:12r (E:15) Αμάν γράμμασιν, διά το καὶ αύτον τον τά τοιαύτα εργασάμενον προς ταΐς Σούσων πύλαις έσταυρώσθαι Haman, because he himself who did such things has been crucified at the gates of Susa	LXX 8:12r (E:15) Αμὰν ᾿Αμαδάθου ἀποσταλεῖσι γράμμασι διὰ τὸν αὐτὸν τὸν ταῦτα ἐξεργασάμενον πρὸς ταῖς Σούσων πύλαις ἐσταυρῶσθαι σὺν τῇ πανοικίᾳ Haman son of Hamadathos, because he who did these things has been crucified at the gates of Susa with his whole household	Jos 11.6.12 (280) καὶ τὸν ταῦτα κατ᾽ αὐτῶν μηχανησάμενον πρὸ τῶν πυλῶν τῶν ἐν Σούσοις ἀνεσταύρωσα μετὰ τῆς γενεᾶς, τοῦ πάντα ἐφορῶντος θεοῦ ταύτην αὐτῷ τὴν δίκην ἐπιβαλόντος. Accordingly, I have hanged up the man that contrived such things against them, with his family, before the gates of Shushan; that punishment being sent upon him by God
-----	-----	Jos 11.6.13 (289) παρεκάλεσεν ἐπιτραπῆναι τοῖς Ἰουδαίοις καὶ τὴν ἐπιοῦσαν ἡμέραν οὕτως χρήσασθαι τοῖς ὑπολειπομένοις τῶν ἐχθρῶν καὶ τοὺς δέκα τοὺς Ἀμάνου παῖδας ἀνασταυρῶσαι. [290] καὶ τοῦτο μὲν προσέταξε τοῖς Ἰουδαίοις ὁ βασιλεὺς μηδὲν ἀντιλέγειν Ἐσθῆρι δυνάμενος upon which she desired that the Jews might be permitted to treat their remaining enemies in the same manner the next day; as also that they might hang the ten sons of Haman upon the cross. So the king permitted the Jews so to do, as desirous not to contradict Esther.

[ficino]

Excellent analysis, KK!

[DCHindley]

KK,

This story line kind of reminds me of the "palace revolt" of several eunuchs in Diocletian's household after he had published an edict that everyone had to offer sacrifice as a symbol of loyalty or face serious sanctions and penalties. The "revolt" was a fire at Diocletian's palace, which he blamed on Christians, of which were three palace eunuchs, and who were the bulk of people who resisted this edict.

Next morning an edict ordained that (1) all churches were to be demolished; (2) all sacred books burnt; (3) all Christian officials stripped of their dignities, and deprived of civil rights, and therefore rendered liable to torture and other outrages; while Christian men who were not officials were to be reduced to slavery. A Christian who tore it down, with the sarcastic 255exclamation, "More triumphs of Goths and Sarmatians!" was seized, tortured, and burnt alive at a slow fire. Shortly after, a fire broke out in the palace and suspicion fell upon the Christians, notably upon the palace eunuchs. The use made of the occurrence to work upon Diocletian's fears justified the impression of Christian writers that it was a device contrived by Galerius and executed by his slaves. All who were suspected were examined by torture; within a fortnight there was another similar alarm, and now there was no limit to the old man's fury. His wife and daughter were compelled to free themselves from suspicion by joining in sacrifice. The eunuchs of his household, before so trusted, Dorotheus, Gorgonius, Petrus, were put to death. [Henry Wace, A Dictionary of Christian Biography, article on Diocletian]

Pete Brown (Lucius Charinus here) might say that this suggests that it was events occurring in Constantine's time that influenced the transmission of mss of the book of Esther. Others might say that the story in the book of Esther had influenced the telling of the story about the fire at Diocletian's palace by later Christian writers.

DCH

[Kunigunde Kreuzerin]

Round 1 - Three kings tricked by women

„King“ Herod – Mark 6:14-29	King Xerxes - Herodotus (History, Book 9 Calliope, section 108 – 113)	King Artaxerxes (Ahasveros) – Books of Esther
has the wife of his brother, is tricked by his wife and his/her daughter	fell in love with the wife and the daughter of his brother Masistes, tricked by the daughter of his brother and his own wife	rejected his wife, tricked by his new wife Esther

Mark 6:21	Herodot, H 9, 110.2	Esther
when Herod on the birthday of him a banquet made, ὅτε Ἡρῴδης τοῖς γενεσίοις αὐτοῦ δεῖπνον ἐποίησεν	She waited then until her husband Xerxes had a royal feast set before him:--this feast is served up once in the year on the day on which the king was born, φυλάξασα δὲ τὸν ἄνδρα τὸν ἑωυτῆς Ξέρξην βασιλήιον δεῖπνον προτιθέμενον· τοῦτο δὲ τὸ δεῖπνον παρασκευάζεται ἅπαξ τοῦ ἐνιαυτοῦ ἡμέρῃ τῇ ἐγένετο βασιλεύς	No matching phrases and no birthday in Esther, the term δεῖπνον (deipnon) occurs in A-Esther 5:5 (D:16), the first dinner, „So both came to the dinner that Esther made, a sumptuous meal (δεῖπνον πολυτελές)” and in Josephus AJ, the first and second meal of Esther, 11.6.9 (242) „for she said she had prepared a supper (δεῖπνον) for him“ and 11.6.11 (260) „Esther's eunuchs hastened Haman away to come to supper (δεῖπνον)“

Mark 6:22	Herodotus	A	LXX	Jos
pleased Herod ... ἤρεσεν τῷ Ἡρῴδῃ ... But the king said to the girl ὁ δὲ βασιλεὺς εἶπεν τῷ κορασίῳ	no matching phrase	2:8 saw the girl, and she was more pleasing to him than all the women τὸ κοράσιον, καὶ ἤρεσεν αύτῷ ύπέρ πάσας τάς γυναίκας 2:9 And when Esther was led in to the king, she was very pleasing to him. Έσθηρ πρὸς τὸν βασιλέα, ἤρεσεν αύτῷ σφοδρα	2:2 Let pure girls be sought for the king ζητηθήτω τῷ βασιλεῖ κοράσια ἄφθορα 2:9 The girl pleased him καὶ ἤρεσεν αὐτῷ τὸκοράσιον	no matching phrase, used “κόρη“ and not “κοράσιον“

Mark 6:22, 6:23	Herodotus 9, 109,2	A 5:6 (D:17)	LXX 7:2	Jos
22 Ask me whatever if you wish and I will give to you Αἴτησόν με ὃ ἐὰν θέλῃς, καὶ δώσω σοι• 23 that whatever me you might ask I will give you Ὅτι ἐάν με αἰτήσῃς δώσω σοι	Wilt thou give me whatsoever I ask thee for? δώσεις μοι τὸ ἄν σε αἰτήσω	5:6 (D:17) what is your will? Ask ... and it shall be yours τί τὸ θέλημά σου ; αϊτησαι ... και ἔσται σοι	7:2 What is your petition and what is your request? Let it be yours τί τὸ αἴτημά σου καὶ τί τὸ ἀξίωμά σου καὶ ἔστω σοι	no matching phrase

Mark 6:23	Herodotus 9, 109,3	A 5:6 (D:17), 7:1	LXX 5:3, 7:2	Jos 11.6.9 (241)
up to the half of the kingdom of me ἕως ἡμίσους τῆς βασιλείας μου	and he offered her cities and gold in any quantity, and an army which no one else should command except herself	5:6 up to the half of my kingdom ἕως ἡμίσους τῆς βασιλείας μου 7:1 Up to the half of my kingdom! ἕως του ἡμίσους τῆς βασιλείας μου	5:3 up to the half of my kingdom ἕως του ἡμίσους τῆς βασιλείας μου 7:2 up to the half of my kingdom ἕως του ἡμίσους τῆς βασιλείας μου	the half of the kingdom τὰ ἡμίση τῆς βασιλείας

Mark 6:23, 6:26	Herodotus 9, 109,2	A 7:7	LXX	Jos
23 And he swore to her καὶ ὤμοσεν αὐτῇ 26 on account of the oaths διὰ τοὺς ὅρκους	and he ... promised this and swore to it. ὑπισχνέετο καὶ ὤμοσε	But the king swore ... and with an oath καὶ ὤμοσεν ο βασιλεύς ... καϊ μετά όρκου	no matching phrase	no matching phrase

In round 2 it will be shown that Mark's big point is the question "What do you wish?"

[Kunigunde Kreuzerin]

.
The importance of repetition in the Mt (Hebrew Book of Esther)

Anyone who reads the Bible attentively will notice that one of the key rhetorical devices the biblical authors use is repetition. Repetition is everywhere! You don’t have to read very far in the Bible in order to realize this – the very first chapter of the Bible is already full of repetition. This is somewhat strange for us, since we are taught to avoid repetition, at least exact repetition of words or phrases. In school we learn to use a synonym or to rephrase things in a different way. This is not the way the authors of the Bible write. They will purposefully repeat certain words or phrases in a text in order to make their point. Other times they will repeat something but make a slight change – we might call this repetition with variation. They don’t do this because it would be boring to use exact repetition but because they want to make a certain point through the variation. As readers it is therefore very important for us to notice both exact repetition as well as repetition with variation.
Unfortunately, many modern translations are not very helpful here. Because many translators have not realized how important repetition is for the biblical authors, they will often use several different English words to translate a certain Hebrew or Greek word. This means that in English the repetition of words and phrases is not always clearly visible.

MT – a tale about the second banquet

Just a few repetitions. The interesting point is that the Hebrew Mt used for all repetitions exactly the same word/phrase.

Ahasuerus made two banquets (1:3, 1:5)	Esther made two banquets (5:5, 6:14)
at the second banquet Queen Vashti is banished (1:21)	at the second banquet Haman is banished (7:9)
the second banquet is in the garden of the palace (1:5)	at the second banquet King Ahasuerus goes in the garden of the palace (7:7, 7:8)
there are couches for the guests (1:6) and they are drinking wine (1:7)	they are drinking wine (7:7) and Haman is falling on the couch of Esther (7:8)
the King becomes angry (1:12)	the King becomes angry (7:7)
Memucan said: ‘If to the king it be good,“ (1:19)	Esther said: ‘If I have found grace in thine eyes, O king, and if to the king it be good, ...“ (7:3)
the King's anger subsided (2:1)	the King's anger subsided (7:10)

[Kunigunde Kreuzerin]

.
Did the Greek Jews understand what repetition is? Two examples:

	the word „banquet“	the phrase „garden of the palace“
LXX	- no clear repetition, used two words for banquet, „δοχή“ and „ποτόν“, but for the first banquets of the king and Esther mostly „δοχή“ and for the second mostly „ποτόν“	- has clearly no repetition, used for the second banquet of the King „ἐν αὐλῇ οἴκου τοῦ βασιλέως“ (courtyard of the house of the king 1:5) and „κῆπος“ (garden 7:7-8) for the second banquet of Esther
A	- no clear repetition, differs from the LXX, used three words for banquet, „δοχή“, „ποτόν“ and „δεῖπνον“ (only in 5:5), but for the first banquets mostly „δοχή“ and for the second mostly „ποτόν“	- has clearly no repetition, used for the second banquet of the King „ἐν τῇ αὐλῇ τοῦ βασιλέως“ (courtyard of the king 1:5) and mentioned no place outside at the second banquet of Esther
Jos	- has clearly no repetition of words, differs from LXX and A, used mostly „ἑστίασις“, „συμπόσιον“, „ποτόν“ and „δεῖπνον“	- has clearly no repetition, mentioned no place outside at the second banquet of the King, used „κῆπος“ (garden - J. AJ 11.6.11) at the second banquet of Esther