During this festival of Purim, it is important to remember Esther and the role she played in saving the Jewish people under the Persian Empire. So important was Esther’s saving work, in fact, that the biblical writers patterned her salvific success on another figure in Israel’s history: Joseph. Esther rises to prominence in much the same way as Joseph, and they both struggle against adversity to become saviors of humanity.
The stories of Joseph and Esther share thematic resonance insofar as both protagonists win the favor of the royal officials in a foreign land. According to Genesis, Joseph began to ascend to a position of authority in Egypt when “Joseph found grace” (וימצא יוסף חן; vayimtsa Yosef hen) in the eyes of Potiphar, the captain of Pharaoh’s guard (Gen 39:4). Similarly, the first step that Esther takes toward becoming Queen in Persia come when she pleased the king’s eunuch, Hegai, and “garnered fidelity before him (ותשׂא חסד לפניו; vatisa hesed l’phanav)” (Est 2:9).
After this initial similarity, though, Esther’s story starts to look like a perverse version of Joseph’s experience. To mark Joseph’s authoritative position, “Pharaoh took his signet ring from his hand (ויסר פרעה את טבעתו מעל ידו; vayasar paroh et-tabato me’al yado) and put it on Joseph’s hand” (Gen 41:42). The author of Esther uses the exact same Hebrew language to describe the Persian king giving authority to Haman: “The king took his signet ring from his hand (ויסר המלך את טבעתו מעל ידו; vayasar ha’melekh et-tabato me’al yado) and gave it to Haman” (Est 3:10). The astute reader of Genesis knows that something has gone terribly wrong in Esther’s day: whereas God allowed Joseph to become a Hebrew authority under Egypt’s king, now Haman — “the enemy of the Jews” (Est 3:10) — wields violent authority against God’s people!
Thus, the book of Esther draws on the story of Joseph in order to build suspense for readers who are familiar with Genesis. Yet, since such readers already know that Joseph ends up saving the people living in and around Egypt through a famine, the readers of Esther have hope that the Jews in Persia will also be saved – but such salvation will need to wait for Part II of our teaching on Esther and Joseph! To be continued….
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In my humble opinion, there is another prophetic aspect to the parallelism of the lives of Esther & Joseph that apply today. Both were seen by there ethnic brethren not as members of the tribe, but as Gentiles. Not till they were disclosed were they recognized. In similar fashion, for centuries Jesus was seen by Jews as a pagan creation and by the gentile Christian church as a non-Jew. It is only in recent history that in a substantial way Jesus/Yeshua is being disrobed of his gentile garments and being seen as fully Jewish. beautiful. Thank you According to the teachings of the strictly educated Jewish Rabbi Saulus, you have no right, because Jesus is a real and true Israelite and at the same time, as the Messiah of God, he is more than anything that by a human knowledge any one of us can imagine. Shalom. I look forward to "the rest of the story" Love the Feast or Moadim of Purim, a big complot to exterminate a People who found Victory and Strength "Salvation" in Hashem Tzebaot. Queen Vasti and Amman filled with hatrate plead to the King of PUR "Asuero" to destroy the captive People . However, King "Asuero", had other plans.
We mustn't give glory to man but to God. The Book of Esther is the story of Nehemiah, Esther was not a real person. Esther was a real person. She was the Jewish queen, Notice the story of Nehemiah and Esther are the same! Esther is a fable form of Nehemiah. Mordecai is Marduka, Nehemiah's Babylonian name. Josephus dates Esther during Artaxerxes I, Ezra and Nehemiah during Xerxes. That is now switched. Turns out Xerxes and Artaxerxes I were the same king! Once the reigns of Xerxes and Artaxerxes are combined, the book of Esther becomes a non-historical fable. It was originally based on Nehemiah, though. So, the story of Esther, if fable, couldn't have drawn on more than one biblical account? Also, we need to differentiate between the English term "fable" and the Hebrew midrash aggadah:
It is disheartening to find someone so dedicated to Bible study failing to find the truths therein. Then, in so failing, focus their labors on convincing others that such devotion is nothing more than the study of fables. "Having ears to hear......" I am not surprised about the fact surrounding these people,it is a matter organised by the Almighty to show humanity that he delivers,and he is always around his chosen ones,and no matter how are where you are located a.he will deliver,trust me God answered prayer,the power of prayer are incredible Very interesting and always shows in the end God is a Victor for the battle is not for us. Interesting! Looking forward to he rest of the story.
I look forward to the Second Part.
midrash aggadah- a story which explores ethical ideas, biblical characters or narrative moments.
fable- 1. A usually short narrative making an edifying or cautionary point and often employing as characters animals that speak and act like humans. 2. A story about legendary persons and exploits. 3. A falsehood; a lie.
Big, BIG difference!
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