In their article on Esther in The Jewish Encyclopedia, scholars Emil G. Hirsch, John Dyneley Prince and Solomon Schechter state unequivocally that the biblical record of the Book of Esther can't be considered historically accurate, even though it's a thrilling tale of how Queen Esther of Persia saved the Jewish people from annihilation.
For starters, the scholars say it's highly unlikely that Persian nobles would have permitted their king to elevate both a Jewish queen and a Jewish prime minister.
The scholars cite other factors that tend to refute Book of Esther's historicity:
* The author never mentions God, to whom Israel's deliverance is attributed in every other Old Testament book. Biblical historians say this omission supports a later origin for Esther, probably the Hellenistic period when Jewish religious observance had waned, as shown in other biblical books from the same era such as Ecclesiastes and Daniel.
* The author couldn't have been writing during the height of the Persian Empire because exaggerated descriptions of the royal court and uncomplimentary tales of a king who is mentioned by name. At least, he couldn't have written such critical descriptions and lived to tell the tale.
In an article for the Journal of Biblical Literature, “The Book of Esther and Ancient Storytelling,” scholar Adele Berlin also writes about the scholarly concerns over Esther's historical accuracy. She outlines the work of several scholars in distinguishing authentic history from fiction in biblical texts.
Berlin and other scholars concur that Esther is probably a historical novella, that is, a work of fiction that incorporates accurate historical settings and details.
Like historical fiction today, the Book of Esther could have been written as an instructive romance, a way to encourage Jews facing oppression from Greeks and Romans. In fact, scholars Hirsch, Prince and Schechter go so far as to argue that the sole object of the Book of Esther was to provide some "back story" for the Feast of Purim, whose antecedents are obscure because it corresponds to no recorded Babylonian or Hebrew festival.
Today's observances of Purim, the Jewish holiday commemorating Queen Esther's story, are likened to those of Christian festivals such as Mardi Gras in New Orleans or Carinvale in Rio de Janeiro. Although the holiday has a religious overlay involving fasting, giving to the poor, and reading the Megillah of Esther twice in synagogue, the focus for most Jews is on the fun of Purim. Holiday practices include exchanging gifts of food and drink, feasting, holding beauty pageants and watching plays in which costumed children act out the story of brave and beautiful Queen Esther, who saved the Jewish people.
Hirsch, Emil G., with John Dyneley Prince and Solomon Schechter, "Esther," The Jewish Encyclopediahttp://www.jewishencyclopedia.com/view.jsp?artid=483&letter=E&search=Esther#ixzz1Fx2v2MSQ
Berlin, Adele, “The Book of Esther and Ancient Storytelling,” Journal of Biblical Literature Volume 120, Issue No. 1 (Spring 2001).
Souffer, Ezra, "The History of Purim," The Jewish Magazine, http://www.jewishmag.com/7mag/history/purim.htm
The Oxford Annotated Bible, New Revised Standard Version (Oxford University Press, 1994).
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For starters, the scholars say it's highly unlikely that Persian nobles would have permitted their king to elevate both a Jewish queen and a Jewish prime minister.
The scholars cite other factors that tend to refute Book of Esther's historicity:
* The author never mentions God, to whom Israel's deliverance is attributed in every other Old Testament book. Biblical historians say this omission supports a later origin for Esther, probably the Hellenistic period when Jewish religious observance had waned, as shown in other biblical books from the same era such as Ecclesiastes and Daniel.
* The author couldn't have been writing during the height of the Persian Empire because exaggerated descriptions of the royal court and uncomplimentary tales of a king who is mentioned by name. At least, he couldn't have written such critical descriptions and lived to tell the tale.
Scholars Debate History Versus Fiction
In an article for the Journal of Biblical Literature, “The Book of Esther and Ancient Storytelling,” scholar Adele Berlin also writes about the scholarly concerns over Esther's historical accuracy. She outlines the work of several scholars in distinguishing authentic history from fiction in biblical texts.
Berlin and other scholars concur that Esther is probably a historical novella, that is, a work of fiction that incorporates accurate historical settings and details.
Like historical fiction today, the Book of Esther could have been written as an instructive romance, a way to encourage Jews facing oppression from Greeks and Romans. In fact, scholars Hirsch, Prince and Schechter go so far as to argue that the sole object of the Book of Esther was to provide some "back story" for the Feast of Purim, whose antecedents are obscure because it corresponds to no recorded Babylonian or Hebrew festival.
Contemporary Purim Observance Is Fun
Today's observances of Purim, the Jewish holiday commemorating Queen Esther's story, are likened to those of Christian festivals such as Mardi Gras in New Orleans or Carinvale in Rio de Janeiro. Although the holiday has a religious overlay involving fasting, giving to the poor, and reading the Megillah of Esther twice in synagogue, the focus for most Jews is on the fun of Purim. Holiday practices include exchanging gifts of food and drink, feasting, holding beauty pageants and watching plays in which costumed children act out the story of brave and beautiful Queen Esther, who saved the Jewish people.
Queen Esther Sources
Hirsch, Emil G., with John Dyneley Prince and Solomon Schechter, "Esther," The Jewish Encyclopediahttp://www.jewishencyclopedia.com/view.jsp?artid=483&letter=E&search=Esther#ixzz1Fx2v2MSQ
Berlin, Adele, “The Book of Esther and Ancient Storytelling,” Journal of Biblical Literature Volume 120, Issue No. 1 (Spring 2001).
Souffer, Ezra, "The History of Purim," The Jewish Magazine, http://www.jewishmag.com/7mag/history/purim.htm
The Oxford Annotated Bible, New Revised Standard Version (Oxford University Press, 1994).
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