ESTES, DAVID FOSTER: Baptist; b. at Au burn, Me., Oct. 18, 1851. He was graduated at the University of Vermont in 1871 and Newton Theo logical Institution in 1874, and studied in Gtit tingen 1878-79. He held pastorates at Manchester, Vt., 1874-76, Belfast, Me., 1878-78, and Vergennes, Vt., 1880-83. He was then professor and acting president of Atlanta Baptist College 1883-88, and pastor at Holden, Mass., 1888-91. Since 1891 he has been professor of New Testament interpreta tion in Colgate University, Hamilton, N. Y. He has written History of Holders, Mass. (Holders, Mass., 1894); An Outline of New Testament Theology (New York, 1900); and Notes on Greek Grammar Illustrated from the New Testament (Hamilton N. Y., 1908).
ESTHER, BOOK OF.
The Book of Esther takes its name from that of the heroine, which is usually derived from thePersian aztareh (" star "), but is prob- r. The ably the same as the Babylonian Name. Ishtar. This identification is supported by the evident derivation of the name of her protector Mordecai (Heb. Mordekhay, Septuagint Mardochaioa, " one who belongs to the god Marduk "). Though this name is rather strange for a Jew so true to his faith, analogies are not lacking (cf. A. H. Sayee, ` Higher Criticism' caradthe Monuments, p.470,London,1894),
The scene of action is the Persian court in Shuahan in the time of Ahasuerus, i.e., Xerxes. The narrative tells how the beautiful z. The Jewess Hadassa,h, "Myrtle," came Story. to the court and under the name of
Esther was made the consort of the king. In this position she was able to save her people from threatened destruction. A favorite of the king, Haman, having had a dispute with her cousin Mordecai because the latter would not bow down to him, induced the capricious king to fix a day by lot (Persian par t) on which the Jews throughout the kingdom were to be exterminated. Esther induced the king to favor her people, Haman was executed, and Mordecai took his place in the government. A new edict of the king permitted the Jews to resist the attack, and thus the feared thirteenth of Adar became a day of victory and the fourteenth, in Shushan the fifteenth, a festive day. The festival was called )uurim from the lots. The institution of the celebration is traced to Mordecai and Esther.
The narrative is harmonious and written with dramatic skill. Chap. ix. 20-28 records that Mordecai reported the events in a letter addressed to the Jews of all the provinces of the kingdom with the request that they celebrate
In this institution of the Purimfestival its name is explained from the lots cast at the beginning of the narrative (iv. 7). This section is a recapitulation of the preceding narrative, forming a fitting end of the roll appointed to be read on the Purim-festival. Verses 29-32 are no doubt duplicates and were inserted later than v. 20-28. The writer drew from oral and probably also from written sources some time after the events, because Ahasuerus and Mordecai belonged to the past (cf. i. 1-2, x. 1 sqq.). These passages refute the assumption of Clement of Alexandria, and Ibn Ezra, wrongly construing ix. 20, 32, that the book was written by Mordecai; and the authorship is undetermined. The time of composition can be fixed only approximately. Although the time of Artaxerxea I. has been suggested, matter and linguistic character indicate the latest Persian or the Greek period. The language is permeated by Aramaiema and Persisma, and is otherwise in a state of decay. The book moat belong to the most recent part of the canon. That the author wrote in Persian has no warrant.
The historicity of the narrative has been stoutly
questioned. It has been held that the book
contains a number of anachronisms and
Â˘. H.isto- misstatements of Persian customs.
ricity. Ahasuerus has been identified with
Xerxes; and from what is otherwise
known of the voluptuous habits and capricious
whims, of the sudden
alternations between favor
and disfavor, and the passionate cruelty and the
adventurous pride of this despot, the identification
is justifiable. Certain other facts, like the Greek
campaigns, tally well with the narrative in Esther.
On the other hand the account of Xerxes' marriage
after the Greek campaign, as recorded by Herodotus
(ix. 108 sqq.), is not in harmony with the story of
this book. Father can not be identified with
Ameatris, whose lofty position makes impossible
the no less distinguished dignity enjoyed by Esther
according to the Biblical narrative. The historic
ity of the narrative is also opposed by the existence
of a law according to which the king of the
Persians in his selection of a wife was restricted
to the (seven) noblest families of the Persians
(cf. Herodotus, iii. 84). The question then remains,
how far Herodotus is reliable. These narratives
were certainly orally transmitted with delight,
and moreover passed through a noteworthy literary
redaction. In this way inaccuracies and exaggerations
might easily creep in. Thus according to ii.
fi-7 Esther and Mordecai had been deported with
Jehoia,chin, whereas from their age they must have
been [remote] descendants of the prisoners of his
time; the statements in iii. 15, viii. 15 of the sym
pathy of the inhabitants of Shushan for the Jews
are too strong to be true. But the substance of
the history neither stands nor falls with these
details. The main support of the narrative con
sists obviously of the Purim-feast itself. Outside
of the Book of Esther, the feast is first mentioned
Since the word pur (" lot "7), the Persian origin of which has not been proved, points to a foreign origin, some have endeavored to trace the Purimfestival as well as the entire narrative to foreign sources: Hitzig recalled the Neo-Arabic phur, "New-year" and the Persian intercalary days Purdeghan ; he thought that the basis was in some event which happened about Newg. The Fes- yeas, not in the time of the Acbaee- tival, Us menidee but under the rule of the Par- Name and thiau Arsacidse, from which language Origin. pur, "lot," maycome. Lagarde thought that the Purim-feast is the Persian festival in honor of the dead, Farmardigan, which was celebrated with joy, the Greek name of
prepared themselves for their heroic deed had no meaning; without unlimited trust in the faithfulness of the Lord, the heroic words of Mordecai, iv. 13-14, are inexplicable. The fact that the use of specifically religious language and reference to religious institutions is scanty is not a fault in a book read at a joyous feast, especially when those institutions were not important for the festival itself (cf. Riehm, TSK,1862, pp. 407 sqq.). The book is a product of the time when ancient Israel was about to pass into narrow external Judaism, intent more upon its self-preservation than upon the fulfilment of its destiny. The character of the events is purely national and recalls that of the Maccabean period, consequently the Purim-festival can not be equated with the great festivals of Israel, which are more comprehensive.The canonicity of the book was challenged by the Jews, and the observance of the feast was objected to by eighty-five elders, as recorded in the Jerusa lem Talmud. Among Christians the y. Its Can- opposition was more lasting. In the onicity. Greek Church during the first four centuries it was counted by some (e.g., by Athanasius) among the deuterocanonical (Apocryphal) books of the Old Testament, but the Latin Church gave it canonical authority. The Septuagint placed it at the end of the historical books, enlarged by many additions (see Apocrypha, A, IV, 2). Jerome placed these additions at the end of his translation, as "Additions to Esther" among the Apocrypha.
Bibliography: The befit commentaries are those by A. W. $treane, in Cambridge Bible, Cambridge, 1907; C. F. Keil, Leipsic, 1870; G. Rawlineon, London, 1873; F. W. Schultz, Leipsic, 1878; L. M, de Sacy, Paris, 1882; E. Berthesu, Leipsic, 1887; S. Oettli, NĂ¶rdlingen, 1889; A. Scholz, WĂĽrzburg, 1890; L. B. Paton, New York, 1908. The works on O. T. Introduction are to be consulted. There are able discussion in: DB, i . 772-778; EB, ii. 1400-07; JE, v. 232-241. Special subjects or phases
are treated in: P. de Lagarde, Abhandlungen der Gesellschaft der Wizsenaehaften. GĂ¶ttingen, 1888; J. 8. Bloch, Helleniatasehe Bestandteile i m biblischen Schrifttum, Breslau, 1877: AÂ· H. Sayce. Introduction to . . . Esther, London. 1885; B. Jacob, in ZATW, x (1890), 241 sqq.; T. K. Cheyne, Founders of O. T. Criticism, pp. 359 sqq., London, 1893; C. H. Toy, in New World, vi (1897), 130-145; S. Jampel, Dos Buck Esther out seine Geschichtlichkeit, Frankfort, 1907.
On the Purim festival consult: P. de Lsgarde, Purim, sin Beitrag zur Geschichte der Religion, GĂ¶ttingen, 1887; H. Zimmern, in ZATW, a (1891), 157 sqq.; H. Gunkel, 3chJpfung and Chaos, GĂ¶ttingen, 1895; P. Jensen, in ZA, x (1895), 339-340; B. Meieaner, in ZDMG, 1 (1898), 298 sqq.; Nowsck, Archnolagie, ii. 194 sqq.
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