Journal articles: 'Esther'

1

Forman, Edward. "Esther." Seventeenth-Century French Studies 12, no. 1 (January 1990): 139–48. http://dx.doi.org/10.1179/c17.1990.12.1.139.

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Farey, John E. "Esther." Medical Journal of Australia 199, no. 2 (June 3, 2013): 132–33. http://dx.doi.org/10.5694/mja13.10386.

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Tennant, Colette. "Esther." Christianity & Literature 49, no. 1 (December 1999): 110. http://dx.doi.org/10.1177/014833319904900110.

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Tansul, Tandri. "Kritik Rasial dalam Proposisi Ester 4:4-17 sebagai Diasporic Novella." JURNAL TERUNA BHAKTI 6, no. 1 (September 8, 2023): 1. http://dx.doi.org/10.47131/jtb.v6i1.73.

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The Book of Esther is a book whose theological significance is difficult to find. This is part of the controversial Old Testament megillot book from the early days of the canonization process to the present day with various interpretations, especially in interpreting God's presence amid turbulent conflicts of the people as a diaspora community. Esther 4:4-17 describes Mordhekai's plea to Esther to help Jews threatened by Haman's racial treatment as a representative of the Amalekites. This article aims to discover the theology of the Book of Esther through the analysis of Esther 4:4- 17 as a controlling story under the theme of racial criticism struggles among diaspora groups. The method used is the analysis of the structure of the story's meaning, paying attention to the plot controlling the story. The result is that the meaning of the story includes the treatment of the Jewish people that ends in the threat of genocide; king Xerxes' strategy to expand his power; Mordhekai and Esther's strategy in racial treatment; there will be God's help during silence; and there will be freedom for the Jews. The placement of God is active in the drama of people's lives, even in hidden impressions. On the side of social-political efforts, the reading of this paper reveals racial equality even though living under the ruler. Abstrak Kitab Ester merupakan kitab yang sulit untuk ditemukan makna teologisnya. Sebagai bagian dari kitab Megillot dalam Perjanjian Lama yang kontroversial dari masa awal proses kanonisasi sampai kini, dengan beragam penafsiran, khususnya dalam menafsirkan kehadiran TUHAN di tengah gejolak konflik umat sebagai komunitas diaspora. Ester 4:4-17 menuliskan mengenai permohonan Mordhekai kepada Ester untuk menolong orang-orang Yahudi yang terancam karena perlakuan rasial Haman sebagai wakil dari orang-orang Amalek. Pendekatan yang berbeda tentu menghasilkan pesan teologi yang beragam pula. Tujuan penulisan artikel ini ialah untuk menemukan teologi Kitab Ester melalui analisis Ester 4:4-17 sebagai cerita pengendali di bawah tema perjuangan kritik rasial di tengah kelompok diaspora. Metode yang digunakan ialah analisis struktur makna cerita dengan memerhatikan alur pengendali cerita. Hasilnya ialah bahwa pemaknaan cerita yang meliputi perlakuan rasial bagi bangsa Yahudi yang berakhir dengan ancaman genosida; strategi raja Ahasyweros untuk meluaskan kekuasaannya; strategi Mordhekai dan Ester di tengah perlakuan rasial; pertolongan Tuhan di tengah kebisuan; dan ada kebebasan bagi orang Yahudi. Penempatan Tuhan yang aktif dalam drama kehidupan umat, sekalipun dalam kesan tersembunyi. Di sisi perjuangan politik sosial, pembacaan tulisan ini mengungkapkan kesetaraan rasial sekalipun hidup di bawah sang penguasa.

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5

Nolte, S. Philip, and Pierre J. Jordaan. "Esther's Prayer inAdditions to Esther: Addition C to LXX Esther—An Embodied Cognition Approach." Acta Patristica et Byzantina 20, no. 1 (January 2009): 293–309. http://dx.doi.org/10.1080/10226486.2009.11879111.

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6

Jones, Christine Brown. "Experiencing Esther." Review & Expositor 118, no. 2 (May 2021): 192–205. http://dx.doi.org/10.1177/00346373211026244.

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Feasts, drinking, beauty treatments, conversations, and even violence: the book of Esther contains experience after experience. Jews have experienced the book for centuries as part of their Purim celebration, while some Christians have struggled to experience this book. Guiding hearers and readers to and through experiences with Esther may seem challenging. In this article, I suggest two distinct ways to experience Esther that focus on the text from somewhat different directions: Esther through movies and Esther through empire and difference. These options could be adapted for many settings (academic classroom, Bible study, peer learning group) and could involve any number of people. These approaches to Esther help bring the text into the experiences of Christian communities.

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7

Rajotte, James. "Esther Parada." Afterimage 33, no. 3 (November 2005): 4. http://dx.doi.org/10.1525/aft.2005.33.3.4.

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Darras, Jacques. "Esther Tellermann." Esprit Mai, no. 5 (2015): 109. http://dx.doi.org/10.3917/espri.1505.0109.

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Adolph, Karen E., Daniela Corbetta, Beatrix Vereijken, and John Spencer. "Esther Thelen." Infancy 7, no. 1 (January 1, 2005): 1–4. http://dx.doi.org/10.1207/s15327078in0701_1.

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10

MEYERS, JEFFREY. "ESTHER ANDREWS." Notes and Queries 36, no. 2 (June 1, 1989): 211c—211. http://dx.doi.org/10.1093/nq/36-2-211c.

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11

Sonnenblick, Moshe, and Bernard Rudensky. "Esther-LeeMarcusMD1." Journal of the American Geriatrics Society 40, no. 12 (December 1992): 1289. http://dx.doi.org/10.1111/j.1532-5415.1992.tb03661.x.

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12

Must, Dennis. "Queen Esther." Red Cedar Review 46, no. 1 (2011): 158–65. http://dx.doi.org/10.1353/rcr.2011.0029.

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13

Strause, Ed. "To Esther." Journal of Gerontological Nursing 39, no. 5 (March 22, 2013): 56. http://dx.doi.org/10.3928/00989134-20130313-01.

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14

McGookey, Kathleen. "Esther S." Missouri Review 18, no. 2 (1995): 90. http://dx.doi.org/10.1353/mis.1995.0045.

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15

Broekmans, Trix. "Esther Agterdenbos." Skipr 9, no. 11 (October 22, 2016): 25. http://dx.doi.org/10.1007/s12654-016-0131-4.

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Ploebst, Helmut. "ESTHER BALFE." tanz 14, no. 7 (2023): 64. http://dx.doi.org/10.5771/1869-7720-2023-7-064.

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Sainz, Leslie. "Obedient Esther." Prairie Schooner 97, no. 2 (June 2023): 85. http://dx.doi.org/10.1353/psg.2023.a920354.

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18

Thambyrajah, Jonathan A. "Mordecai’s dream in Esther—The Greek and Latin versions, character, and the tradition of interpretation." Journal for the Study of the Old Testament 43, no. 3 (March 2019): 479–90. http://dx.doi.org/10.1177/0309089218786088.

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The book presently known as Esther was in antiquity identified as not only the book of Esther but also the book of Mordecai. The primacy of Esther or Mordecai in the book preserved by the Masoretic Text is ambiguous. It is, however, well known that there are additional components to the book of Esther, found in the Greek versions (LXX, Alpha Text) and the Vetus Latina. By examining Mordecai’s dream and its interpretations, found in these additions to Esther, this study concludes that the different versions of the text correspond to different traditions of interpretation of the book of Esther. In particular, these different traditions differ in their perception of whether the story’s protagonist is Esther or Mordecai.

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19

Cheboi, Elkanah Kiprop. "alpha-text of Esther: Exploration of themes from selected passages in the Greek versions of Esther." Editon Consortium Journal of Philosophy, Religion and Theological Studies 2, no. 1 (February 10, 2022): 92–101. http://dx.doi.org/10.51317/ecjprts.v2i1.313.

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The book of Esther has elicited a lot of scholarly activity in the recent past, especially with the extant Greek versions of Esther. Apart from the Hebrew version of Esther based on the Masoretic Text (MT), there are two more Greek versions of Esther that are longer and contain significant variations compared with the MT. The six additional chapters (A-F) in the Greek versions of Esther and not found in MT add up to 107 verses (in other words, they increase the Hebrew Esther by more than two-thirds). The first Greek text of Esther, also known as the B text, became part of the Septuagint (LXX), while the second Greek text is commonly known as the Alpha-Text, or the Lucianic text (L). This paper, through some textual comparisons, explores themes that emerge from the selected sections of the Addition A, C, and D. The study argues that the translator or redactor who included the additional material (AT) to the Hebrew book of Esther wanted to give the book of Esther a bold Jewish outlook, incorporate into the text some sociopolitical concerns of post-exilic Jewish communities, and to enhance the characterization of the two prominent Jewish characters (Esther and Mordecai) to their diaspora audience.

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20

Homrighausen, Jonathan. "Unrolling the Scroll, Revealing God: Esther Scrolls as Symbols and Ritual Objects." Hebrew Studies 64, no. 1 (2023): 57–81. http://dx.doi.org/10.1353/hbr.2023.a912650.

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Abstract: Like the Torah scroll, the Esther scroll in Jewish life serves as not only a technology of text, but a symbolically charged ritual object for the liturgical theater of Purim ritual. This paper argues that in late antique Purim liturgy, the symbolic act of unrolling the scroll for the megillah reading hints at God's presence in the Book of Esther itself. Three clusters of evidence support this thesis. First, rabbinic texts describing liturgy assign symbolic value to the act of unrolling and rolling up scrolls. Second, the rabbis' choice to call Esther a 'megillah' allows them to midrashically conflate the megillat Esther with heavenly books described in Ezekiel, Malachi, Zechariah, and Jeremiah, thus making Esther into a book of life or book of fate. Third, synagogue liturgy connects the megillah with pivotal moments of writing, reading, and unveiling in the Book of Esther itself. The act of unrolling and reading the Book of Esther at Purim thus ritualizes a deeper metaphor: unrolling the scroll is unveiling God's hidden presence.

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21

Putri, Meza Junita, and Yenni Hayati. "POTRET PEREMPUAN REMAJA URBAN DALAM NOVEL TEENLIT LOVE ME MARRY ME KARYA ESTHER PRISCILLA." Jurnal Bahasa dan Sastra 7, no. 2 (December 4, 2019): 148. http://dx.doi.org/10.24036/81072650.

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The study aims to describe the portraits of urban teenage women in the teenlit Love Me Marry Me by Esther Priscilla, which includes: personality pleasures, recreational prestige, and adolescent female delinquency. This type of research is qualitative research using descriptive methods. Data collection is conducted through: (1) reading and understanding the novel Love Me Marry Me by Esther Priscilla to gain an understanding of the novel; (2) Set a character in Love Me Marry Me by Esther Priscilla using the format; (3) Identifying data in accordance with the research issues; and (4) data input. Based on the results of the data analysis, obtained: (1) Personality pleasures on the urban teenage female figures in the teenlit Love Me Marry Me by Esther Priscilla include picnics and dancing; (2) The recreational prestige of the urban teen women depicted in Teenlit Love Me Marry Me by Esther Priscilla in general has fast food restaurants, owning a villa, having private ventures such as car showrooms, boutiques, and bridal; (3) in Teenlit Love Me Marry Me by Esther Priscilla There is no data on the delinquency of urban adolescents, as the novel Love Me Marry Me by Esther Priscilla is more about the struggle and sacrifice of a willing woman was married to a man who initially did not like her to happy her father. Keywords: women, sacrifice, marriage The study aims to describe the portraits of urban teenage women in the teenlit Love Me Marry Me by Esther Priscilla, which includes: personality pleasures, recreational prestige, and adolescent female delinquency. This type of research is qualitative research using descriptive methods. Data collection is conducted through: (1) reading and understanding the novel Love Me Marry Me by Esther Priscilla to gain an understanding of the novel; (2) Set a character in Love Me Marry Me by Esther Priscilla using the format; (3) Identifying data in accordance with the research issues; and (4) data input. Based on the results of the data analysis, obtained: (1) Personality pleasures on the urban teenage female figures in the teenlit Love Me Marry Me by Esther Priscilla include picnics and dancing; (2) The recreational prestige of the urban teen women depicted in Teenlit Love Me Marry Me by Esther Priscilla in general has fast food restaurants, owning a villa, having private ventures such as car showrooms, boutiques, and bridal; (3) in Teenlit Love Me Marry Me by Esther Priscilla There is no data on the delinquency of urban adolescents, as the novel Love Me Marry Me by Esther Priscilla is more about the struggle and sacrifice of a willing woman was married to a man who initially did not like her to happy her father. Keywords: women, sacrifice, marriage

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22

Stavy, Yves-Claude. "Esther, ou l’acte." La Cause Du Désir N° 81, no. 2 (2012): 41. http://dx.doi.org/10.3917/lcdd.081.0041.

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23

Williamson, H. G. M., and D. J. A. Clines. "Ezra, Nehemiah, Esther." Vetus Testamentum 35, no. 3 (July 1985): 375. http://dx.doi.org/10.2307/1517953.

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Crawford, Sidnie White, and Jon D. Levenson. "Esther: A Commentary." Journal of Biblical Literature 118, no. 1 (1999): 134. http://dx.doi.org/10.2307/3268235.

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Wacker, Marie-Theres. "Das Buch Esther." Biblische Zeitschrift 54, no. 2 (November 29, 2010): 303–5. http://dx.doi.org/10.1163/25890468-054-02-90000022.

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26

Rodd, C. S. "Esther for Preachers." Expository Times 114, no. 8 (May 2003): 264. http://dx.doi.org/10.1177/001452460311400805.

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27

Thompson, Warren E., Lester S. Andrews, and Karl K. Irikura. "Marilyn Esther Jacox." Physics Today 67, no. 5 (May 2014): 65. http://dx.doi.org/10.1063/pt.3.2391.

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Rothberg, Lewis, Charles B. Duke, and Mildred Dresselhaus. "Esther Marly Conwell." Physics Today 68, no. 5 (May 2015): 63. http://dx.doi.org/10.1063/pt.3.2791.

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29

Crawford, D. "Esther Christine Jessen." BMJ 347, aug07 1 (August 7, 2013): f4468. http://dx.doi.org/10.1136/bmj.f4468.

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30

Forman, Edward. "Esther." Seventeenth-Century French Studies 12, no. 1 (January 1, 1990): 139–48. http://dx.doi.org/10.1179/026510690793657383.

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31

Ingwersen, F., and Anne-Marie Steen Petersen. "Esther Nielsens eventyr." World Literature Today 60, no. 4 (1986): 649. http://dx.doi.org/10.2307/40142879.

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32

Davies, Philip R. "Book Reviews : Esther." Expository Times 103, no. 12 (September 1992): 374–75. http://dx.doi.org/10.1177/001452469210301212.

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33

Oransky, Ivan. "Esther Miriam Lederberg." Lancet 368, no. 9554 (December 2006): 2204. http://dx.doi.org/10.1016/s0140-6736(06)69880-2.

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34

Beal, Timothy K. "Book Review: Esther." Interpretation: A Journal of Bible and Theology 56, no. 1 (January 2002): 98. http://dx.doi.org/10.1177/002096430005600116.

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Bergant, Dianne. "Book Review: Esther." Interpretation: A Journal of Bible and Theology 57, no. 4 (October 2003): 446. http://dx.doi.org/10.1177/002096430005700414.

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36

van Wijk-Bos, Johanna W. H. "Book Review: Esther." Interpretation: A Journal of Bible and Theology 60, no. 4 (October 2006): 473–74. http://dx.doi.org/10.1177/002096430606000420.

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37

PETKEWICH, RACHEL. "ESTHER S. TAKEUCHI." Chemical & Engineering News 86, no. 44 (November 3, 2008): 30. http://dx.doi.org/10.1021/cen-v086n044.p030.

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Smith Junior, Francisco Pereira, and Lucideyse De Sousa Abreu. "HANA E ESTHER." Revista da FUNDARTE 58, no. 58 (March 25, 2024): e1339. http://dx.doi.org/10.19179/rdf.v58i58.1339.

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O presente artigo aborda a figuração do fenômeno imigratório judaico a partir de um olhar interdisciplinar sobre as obras literárias Cabelos de fogo (2010) do escritor paraense Marcos Serruya e O ciclo das águas (2010), do rio-grandense-do-sul, Moacyr Scliar. As duas obras possibilitam o estudo da temática da imigração judaica a partir das personagens Hana e Esther, que protagonizam uma vertente da história de mulheres judias escravizadas no Brasil. Assim, por meio das protagonistas, pretende-se dar visibilidade às mulheres judias imigrantes que foram vítimas de tráfico de pessoas no país de origem (Polônia), com as promessas de sobrevivência na América do Sul no início do século XX. Neste aspecto, retratou-se a marginalização e o apagamento histórico, seja pela religião, gênero ou condição de estar no “entre-lugar".

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Schreiber, Falk. "REUT SHEMESH «ESTHER»." tanz 15, no. 7 (2024): 37. http://dx.doi.org/10.5771/1869-7720-2024-7-037.

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40

Biddle, Mark E. "Christian interpretation of Esther before the Reformation." Review & Expositor 118, no. 2 (May 2021): 149–60. http://dx.doi.org/10.1177/00346373211024130.

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This contribution to Review & Expositor’ s issue on “Esther as Christian Scripture” surveys Esther scholarship before the Reformation with a view to identifying trends and with particular interest in the degree of any continuity that may bridge the Reformation as a point of demarcation. Contrary to what might be expected, this brief survey of the history of Christian Esther interpretation before the Reformation demonstrates that many of the issues confronting contemporary Esther scholarship surfaced in some form prior to the rise of modern critical scholarship (historicity, genre, gender relations, theological significance, etc.). A focus on the hebraica veritas after Jerome influenced Christian interpretation of the book down the path of allegory. Apparently pioneered by Aphrahat, Rhabanus Maurus gave the allegorical reading of Esther a form that became virtually standard in the half-millennium prior to the Reformation. In it, the allegorical significance of Ahasuerus (Jesus), Vashti (Jewry), Esther (the Church, Mary), and a number of details remained constant. The following two features of Esther interpretation surveyed here stand out negatively: the entire absence of concern for the book’s violence and the perverse but persistent interpretation of a book celebrating the deliverance of Jews in a supersessionist, even anti-Semitic, fashion.

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Jackson, Melissa A., and Bert Young. "Horribly hilarious: An interpretation of Esther." Review & Expositor 118, no. 2 (May 2021): 224–30. http://dx.doi.org/10.1177/00346373211023606.

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Finding humor in the book of Esther is not terribly unusual among those who read, study, and commentate on the book. Sustaining that outlook as the body count grows, however, proves more of an interpretive challenge. This interpretation of Esther, one that both adheres to the biblical narrative and follows a thread of the comic through it, undertakes that challenge. Comedy’s aspects of being revelatory and boundary-drawing enable a reading of Esther as farce that reckons with the troubling violence of Esther, without endorsing its replication beyond the story-world it inhabits.

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Seidler, Ayelet. "“Fasting,” “Sackcloth,” and “Ashes”—From Nineveh to Shushan." Vetus Testamentum 69, no. 1 (January 21, 2019): 117–34. http://dx.doi.org/10.1163/15685330-12341353.

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AbstractMany scholars have noted the linguistic links and similarities in content between the books of Esther and Jonah, and other biblical books. Some scholars have raised the possibility of a connection between Jonah and Esther themselves. This article will focus on establishing some further points of contact between these two books by comparing the descriptions of the fasting and mourning in Shushan (Esther 4) and Nineveh (Jonah 3). The mourning depicted in both Esther and Jonah should be understood as a petitionary mourning. As I shall demonstrate, there are many points of contact in plot, content and language related to the expressions of mourning in both texts. I will suggest that by creating links between these descriptions, the author of the book of Esther hints at some theological and moral implications that lack in its explicit text.

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Kneebone, Emily. "Dilemmas of the Diaspora: The Esther Narrative in Josephus Antiquities 11.184-296." Ramus 36, no. 1 (2007): 51–77. http://dx.doi.org/10.1017/s0048671x00000795.

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Esther is the only book of the Hebrew Old Testament never to allude to God, and to refer to neither the Covenant, the sacred institutions of Israel, nor to Jewish religious practice. The book has long engendered a fascinated revulsion in many of its readers, not only for its notable lack (or writing-out?) of God, but also for its overt celebration of genocide and the dubious moral qualities of its protagonists. Luther famously wanted the book excised from the Christian canon altogether, and the nineteenth-century biblical scholar Heinrich Ewald declared that the story of Esther ‘knows nothing of high and pure truths’, and that on coming to it from the rest of the Old Testament ‘we fall, as it were, from heaven to earth’. Humphreys terms Esther one of the ‘most exclusive and nationalistic units within the Bible’, and for Anderson, writing in the aftermath of the Second World War, the tale resonates horribly with twentieth-century history and ‘unveils the dark passions of the human heart: envy, hatred, fear, anger, vindictiveness, pride, all of which are fused into an intense nationalism’.Rabbi Simeon ben Lakish, on the other hand, placed the Book of Esther on a par even with the Torah, a sentiment echoed, centuries later, by Maimonides, who famously declared that when the Prophets and Hagiographa pass away, only Esther and the Law would remain. And this triumphant assertion of the scroll's worth is reminiscent of the attitude of Josephus, who specifically includes Esther in his list of the twenty-two Jewish records, and who devotes the extensive central section of AJ 11 to the Esther pericope. The dating, both relative and absolute, of the texts of Esther has been fiercely disputed, and need not concern us here; it should suffice to note that two extant Greek translations, or rather adaptations, of the Book of Esther—the Septuagint (LXX) and the highly variant Alpha Text (AT)—offer countless minor variations on the Hebrew Masoretic Text (MT), and insert six extended passages into the narrative.

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Bellmann, Simon, and Anathea Portier-Young. "The Old Latin book of Esther: An English translation." Journal for the Study of the Pseudepigrapha 28, no. 4 (June 2019): 267–89. http://dx.doi.org/10.1177/0951820719860628.

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In recent decades, a lively debate on the Hebrew and Greek versions of Esther story has developed, focusing on their text-historical and theological relationship. The discussion is enriched further by taking into account the Old Latin Esther, fully edited some 10 years ago by Jean-Claude Haelewyck as part of the Beuron Vetus Latina series. The extant Latin text likely dates back to 330–50 CE and represents an older, now-lost Greek Vorlage. Its numerous peculiarities substantially widen our understanding of ancient Esther traditions. The English translation presented here aims to elicit a broader interest in the Old Latin Esther and to facilitate a fresh discussion of its significance.

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Noheda, Carmen. "Resonancias Zaj: Esther Ferrer, sonar a placer." ENCLAVES. Revista de Literatura, Música y Artes Escénicas, no. 2 (2022): 113–24. http://dx.doi.org/10.12795/enclaves.2022.i02.08.

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La práctica artística de Esther Ferrer emana del placer compartido de hacer, una necesidad expresiva que mantuvo unidas las costuras creativas del grupo Zaj, de manera intermitente, durante más de tres décadas. Sin embargo, este placer compartido evidencia un desequilibrio con respecto a la figura de Ferrer en la valoración de las aportaciones de sus miembros fundadores a la creación sonora. El presente artículo atiende a la reconsideración de tal desequilibrio para indagar en el sonar de la obra de Esther Ferrer. Para abordar este hacer sonoro exploraremos las relaciones entre el cuerpo y la voz, así como su concepción de la performance con el fin de rastrear algunos de los pilares fundamentales de su producción: la repetición, la duración, la estructura espaciotemporal o la copresencia. Más allá de sus acciones prefijadas en partituras, profundizaremos en la liberación azarosa del sonido y el silencio a partir de una selección de obras sonoras que superan cincuenta años de trayectoria para atravesar una actividad artística que permanece abierta y en continua variación.

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Zucker, David J. "Reading Esther as Abigail Redux." Biblical Theology Bulletin: Journal of Bible and Culture 52, no. 3 (August 2022): 131–35. http://dx.doi.org/10.1177/01461079221107856.

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One way of reading the book of Esther is that parts of the work consciously serve as a subversive sequel to 1 Samuel 25. The plot in Esther “mines and undermines” the episode which features Abigail of Maon meeting with a hot-headed bent-on-revenge pre-monarchic David. Through her actions Abigail successfully neutralizes David, just as Esther neutralizes the hot-headed bent-on-revenge Haman.

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Gaines Walton, Julie. "“And all who joined them”: A faithful Christian reading of Esther in a post-Shoah world." Review & Expositor 118, no. 2 (May 2021): 209–13. http://dx.doi.org/10.1177/00346373211017824.

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Esther is, first and foremost, a narrative written by and for the Jewish people, a story the Jewish people have told to and about themselves for centuries. Esther is also a story Christians have frequently interpreted out of context. Christians can avoid culturally appropriating this narrative for their own purposes by committing to situate the story of Esther and the Jewish people in its original context, firmly in the center of any interpretation of the text. Modern readers find their place in the narrative in Esth 9:26-28, among “all who joined” the Jews in observing, remembering, and commemorating the events of the book of Esther, celebrated in the Jewish festival of Purim.

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Wood, Sorrel. "Writing Esther: How do Writing, Power and Gender Intersect in the Megillah and its Literary Afterlife?" Open Theology 7, no. 1 (January 1, 2021): 35–59. http://dx.doi.org/10.1515/opth-2020-0146.

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Abstract There are two instances in the entire Hebrew Bible in which women feature as the to write. “One is Esther (Esther 9:29) and the other is:” כתב subject of the verb Jezebel (1 Kgs 21:8). This paper takes this fact as a starting point from which to illuminate the narrative and thematic junctures of writing, power and gender in Esther and its literary afterlife. It utilizes the hermeneutical framework of feminist literary theory, as well as drawing upon narratology and linguistic theory related to gender and power, and textual theory related to metatextuality and intertextuality, in order to explore the ways in which the narrator, the canonization process and the reception history of the text have functioned to constrain and restrain Esther’s authorial identity and status, and conversely the places and spaces where it has been developed and emphasised. Key areas of exploration include the writing culture of the Late Persian and Early Hellenistic periods, creative rewritings of Esther in the Targums and in Rabbinic Haggadah, and a consideration of the implications of the fact that Esther and Jezebel are the only explicitly identified female writers in the Hebrew Bible (Esther. (9:29, 1 Kings 21:8–9)).

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BUSH, FREDERIC W. "The Book of Esther: "Opus non gratum" in the Christian Canon." Bulletin for Biblical Research 8, no. 1 (January 1, 1998): 39–54. http://dx.doi.org/10.2307/26422154.

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Abstract The book of Esther tends to be an unaccepted book in Christendom. Indeed, Martin Luther expressed contempt for Esther, claiming that it is spoiled by too much "pagan impropriety." Such denigration, however, is ultimately based on a serious misreading of this OT book. Esther offers readers an insightful satire of the pagan world and yet at the same time provides a glimpse of the dangers the Jewish people have faced in the diaspora.

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50

BUSH, FREDERIC W. "The Book of Esther: "Opus non gratum" in the Christian Canon." Bulletin for Biblical Research 8, no. 1 (January 1, 1998): 39–54. http://dx.doi.org/10.5325/bullbiblrese.8.1.0039.

Full text

Abstract:

Abstract The book of Esther tends to be an unaccepted book in Christendom. Indeed, Martin Luther expressed contempt for Esther, claiming that it is spoiled by too much "pagan impropriety." Such denigration, however, is ultimately based on a serious misreading of this OT book. Esther offers readers an insightful satire of the pagan world and yet at the same time provides a glimpse of the dangers the Jewish people have faced in the diaspora.

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Journal articles on the topic 'Esther'

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