Parallels between Mark 6.14-29 and the Esther traditions.

[Secret Alias]

On Clements references:

Since Clement of Alexandria mentions the 'book of the deeds of the Maccabees', in the same breath as Esther (Strom 1 : 123:2), he presumably means the second book, since, just before (1:123:1), he refers to Nehemiah as the builder of the temple. This idea is found only in the story in 2 Maccabees 1:19-36. In Strom 5:97:7 he refers directly to 2 Maccabees 1:10.55

[Secret Alias]

Josephus depicts Esther as Mordecai's niece (A.J. 11.198, 207), not his cousin as Esther 2:7.

[Secret Alias]

Melito does not include Esther in his list of scripture. Origen writing from Caesarea and having great contact with Jews lists the accepted books among the Jews in his Commentary on Psalms and includes Esther.

[Secret Alias]

I think the fact that Josephus sees Esther as Mordecai's niece just as Herodias is Herod's niece in Josephus makes a strong case that the parallels between Mark and Esther were filtered through Josephus. Arguing perhaps that the section was written after Jewish Antiquities was published c 100 CE or later.

[iskander]

Wow. I never thought about that idea before, iskander. Maybe that's why Esther wasn't found at Qumran, since the DSS sect were anti-Pharisaic and Alexandra was pro-Pharisaic (as McLaren notes here):

https://books.google.com/books?id=xSOdB ... es&f=false

Yes, it is an interesting comment. I'm glad you like it


Esther in our time

Abstract: Megillat Esther and Ezra-Nehemiah reflect two different ways that Jews in the Persian Period dealt with the reality of the destruction of Judah, one emphasizing diaspora and the other rebuilding. For most of Jewish History the Ezra-Nehemiah model was all but non-existent, but with the emergence of Zionism and the establishment of the State of Israel, it may be time to take a closer look.


http://thetorah.com/survival-and-reviva ... -nehemiah/

[Secret Alias]

Back to more substantive inquiries. Ben has noted a parallel in the section Mark 6.14 - 29 and the Book of Esther. There can be no doubt as to the accuracy of his observation. There is a relationship. Yet the relationship even becomes stronger when we layer over it the parallel between the material and Josephus. Clearly the gospel writer (or 'editor') knew Josephus. The story does not exist independently from Josephus. But Josephus also - as noted above - identifies Mordecai as Esther as the niece of Mordecai and Mordecai as a consequence as Esther's uncle.

The understanding likely goes back to a variant text of Esther. It is interesting to note that the 3rd-5th century Latin translation (Vetus Latina) and the Vulgate (dating to 390-405 C.E.) have the same understanding. The Vulgate, chapter 2: 7 for instance, says that Mordecai raised the daughter of his brother (fratis), and in the same chapter, verse 15, Esther is identified as the daughter of Abihail, Mordecai’s brother.

Perhaps this error was introduced because in the Septuagint the description is “father’s brother” instead of “uncle,” as occurs in Hebrew. If this was the source from which the Vulgate translation was made, perhaps the translators mistakenly omitted the word “father’s” and thus arrived at Mordecai being Esther’s uncle or perhaps it was the other way around.

[Secret Alias]

Targum Rishon mentions in 2:7 and 15 that Abihail, Esther’s father, was the brother of Mordecai’s father. Nevertheless, surprisingly, in 7:6, he puts into Esther’s mouth the words that she told the king about “the righteous Mordecai, my father’s brother” – i.e., her uncle Mordecai.

[Secret Alias]

Rashi on Esther 2:7 cites the Talmudic interpretation (Megillah 13a) according to which Mordecai not only raised Esther but later also took her as a wife. The Talmud also concludes from Esther 2:20 that they indeed lived as man and wifeeven after Esther was taken to the king’s palace, until the day that she came of her own free will to Ahasuerus’ home.

[Secret Alias]

Josephus writes “In the ruins that were gathered, there was found one young girl, orphaned of both her parents, who had been adopted by her uncle Mordecai – that being his name ... and Esther was her name.”

[Secret Alias]

The Babylonian tradition maintains that Esther was Mordecai’s wife. Esther 2:7 states: “Mordecai adopted her as his own daughter [literally: took her le-vat],” which the midrash understands as: Mordecai took her le-bayit, that is, as a wife (BT Megillah loc. cit.). This exegesis casts the Biblical narrative in a different light. Esther was taken to the royal harem despite her being married, which further aggravated her sorry condition. This also leads to a different understanding of Mordecai’s involvement, as he walks about in the royal courtyard out of concern for his wife.