When was Esther written?

As with most of the OT writings the author of the book of Esther (Esther meaning "star") is not mentioned. The Jewish historian Josephus names Mordecai as author of the book. Chapter 10:2-3 however speaks against this, for the author would hardly have written likewise of himself. On the other hand chap. 9:20 explicitly mentions that Mordecai wrote these things. Other sources ascribe the book of Esther to Ezra or Nehemiah.

In any case the author was a Jew whose heart was set on the fate of the people of Israel. Besides he had an excellent knowledge on the situation at the Persian court. This very fact was fully acknowledged by the Greek historian Herodotus and by the excavations of the past hundred years.

The events of the book of Esther occurred during the reign of King Ahasuerus, Xerxes I. (Persian: Khschayarscha).

Ahasuerus reigned from 485 to 464 BC. His predecessor was King Darius (522-485 BC) who is mentioned in Ezra 4:5. His successor was Artaxerxes I. (Ezra 7:1 and Nehemiah 2:1). The events mentioned in Esther therefore happened between Ezra chapter 6 and chapter 7. This is why many presume that the book was written in the second half of the fifth century BC.

Ezra has been mentioned as the possible author of Chronicles, which, however, cannot be proven. Nothing whatever is known of the instrument who was used to write these historical books. From the prominence which is given to the history and organization of the Levitic priesthood and the deep interest shown in the minor officials of the temple, especially the singers, it has been surmised that the author may have been a Levite. Beyond this nothing definite can be said. The author used by the Spirit of God must remain unknown to man, but he is known to God. In the books are mentioned repeatedly other books and histories to which the author of Chronicles refers. These include the following: a book of the kings of Israel and Judah , (2 Chron. 27:7; 35:27; 36:8); a book of the kings of Judah and Israel (2 Chron. 16:11; 25:26; 28:26; 32:32); a book of the kings of Israel (2 Chron. 24:27); a commentary of the books of Kings (2 Chron. 24:27); a history of the prophets Samuel, Nathan and Gad (1 Chron. 29:29); a history of the prophets Nathan, Abijah, the Shilonite, and Iddo (2 Chron. 9:29); a history of the prophets, Shemaiah and Iddo (2 Chron. 12:15); a history of the prophet Jehu (2 Chron. 20:34); a commentary of the prophet Iddo (2 Chron. 13:22); Isaiah's history of Uzziah (2 Chron. 26:22); a history of the prophet Isaiah (2 Chron. 32:32) and a history of the prophet of Manasseh's day (2 Chron. 33:19). It will be seen that there are just twelve sources mentioned. It will be seen that the first four are historical and the remaining eight are prophetic. While some of these references must have been books and histories now unknown to us, the main references are to the preceding books of the kings and to the first part of the prophet Isaiah.

The date of Chronicles is fixed by the first book. 1 Chron. 6:15 shows that the book was written after the captivity. We find also the names of the descendants of Zerubbabel given in 1 Chron. 3:19-24. Inasmuch as Zerubbabel was one of the leaders of the exile, who returned from the captivity, and his descendants are given, Chronicles must have been written some time after the return from Babylon . The diction of the books of Chronicles also bears witness to this. The Hebrew is substantially the same which is employed in the books of Ezra, Nehemiah and Esther, which were written immediately after the captivity. It is mixed with Aramaeisms, which marks the corruption of the pure Hebrew by the Chaldaean language which the captives learned in Babylon . The pure Hebrew had been lost in Babylon . Even the orthography bears witness to it as every Hebrew scholar knows.

Esther (star) comprises a period of about twenty years. We utterly reject the thought advanced by some, that this book is a mere compilation from the Persian records — a page of eastern romance — on the ground that the name of God does not once occur in it. There is a Divine reason for such an important omission. It will be remembered that only a small portion of the nation availed themselves of the edict of Cyrus, granting permission to the Jews to return to the land. The mass of the people were indifferent to Jehovah and His interests, and did not choose to avail themselves of the offer. Yet God watched over them, but secretly, because of their state, thus withholding the very mention of His name.

The scenes of this book come in historically between chaps. 6 and 7 of the book of Ezra. We believe on internal evidence that the book was written by "Mordecai the Jew," and in the metropolis of the Persian Empire. But we would again observe that the questions of When, Where, and by Whom the books of Scripture were written are altogether irrespective of their inspiration and Divine character. The origin of the Jewish feast of Purim or of lots has its historical origin stated here — a feast yet observed and from time immemorial by the Jews. The Persian monarch Ahasuerus is the renowned Xerxes, whose history is so familiar to most readers of ancient history.

The events which the book of Esther narrate to us, take place between the sixth and seventh chapters of Ezra, that is to say, between the reign of Darius (the son of Hystaspis) and the reign of Artaxerxes (surnamed "Longimanus"). The gap which separates these two reigns is filled by the reign of Ahasuerus (otherwise known as Xerxes. 485-465 B.C.), the son of Darius and the father of Artaxerxes. Thus, the events recorded in this inspired account take place under Ahasuerus (Xerxes).

Every school boy knows about the power and wealth of Xerxes, the role he played in his struggle against Greece during the Median wars, and how, in the sixth year of his reign, after he was defeated at Salamis by the fleet of his adversaries, he fled and returned to his own land. But it is useful to remind ourselves that, in order to understand the Word, even this elementary information is not necessary. One passage in Daniel (Dan. 10:20 - 11:2) is enough to familiarize us with all we need to know on the subject. On the contrary, it is important to remember at this point, that the events which fill the history of the world with their commotion, scarcely count for anything in the inspired book. God does not mention them except when they intervene in one way or another in the history of His people, or when they prefigure prophetic events, or disputes between peoples, of which Israel will be the object. (Dan. 11) It is even the case that the Word does not record the powerful collisions of nations except for one purpose: to have us witness the deliverance of just one individual among those whom He loves. (Gen. 14) This truth has a great importance for us. The conflicts among nations in our own day often preoccupy us to such a high degree, that our souls lose communion with the Lord. Let us take the Word in order to measure the value of these conflicts and let us weigh the facts in the scales of the sanctuary; how small they will seem to us in the light of our God's eternal counsels! The greatest overturnings of the greatest empires which seem to shake the world on its foundations, weigh no more than a speck in God's scales, unless His people are in question, whether it be a matter of judgment upon themselves, or of vengeance against their adversaries. (Deut. 32:8) We see an example of this in the New Testament: the tremendous task of taking the census of the entire inhabited earth, by the greatest of the Caesars, had no other result than to bring about the birth of a little Child at Bethlehem: and at the time of the end, the gigantic struggles of the greatest captains and their innumerable armies, disappear like vapor at the appearance of a single Man. In the Old Testament, the overthrowing of the world by the Assyrian and all his victories, have no importance except as God's rod against unfaithful Israel. Likewise, the victory of Babylon over Assyria has no importance except in so far as it accomplishes the same designs of God in regard to Judah.

Persian Empire Jewish People558-529Cyrus II., the Great (Ezra 1:1) 539Conquest of Babylon538/537Edict to rebuild temple(Ezra 1:2) 536Rebuilding the temple actually started (Esra 3:8)529-523Cambyses II. (Ahasuerus; Ezra 4:6) 523-522Smerdis/Bardiya (Artaxerxes; Ezra 4:7; commonly considered as usurpator) 522-485Darius I., the Great (Ezra 4:5)520Haggai and Zechariah (Haggai 1:1; Zech. 1:1) 516Temple dedicated (Ezra 6:15)485-464Xerxes I. (Ahasuerus) Queen Esther (Esther 1:1)464-424Artaxerxes I. Longimanus (Ezra 7:1)458Ezra returns to Jerusalem (Ezra 7:1,8) 445Nehemiah returns to Jerusalem (Neh. 2:1) 435 (around)Malachi's service (probably)

But this is not all. It was clearly received into the canon when the LXX translation was made; so that it was then a known book. Now, the whole of this was known as complete, at the latest supposition, in 130 before Christ, as it is mentioned by Sirach — how long before cannot be said; but it was a well-known generally received version at that time. That is, Daniel certainly existed, was received, had been translated, not thirty years after Antiochus Epiphanes' death — not in Palestine, but in Egypt. Within thirty years after his death it had been translated, and circulated, and added to, in Egypt. Esther was translated certainly — some think only apocryphal additions and the book long before — in the reign of Antiochus Epiphanes. The Pentateuch is supposed to have been translated 285 or 286 years before Christ, 100 years before Antiochus, and we have a known public translation of Daniel noticed 30 years after him. Now, it is not, after all, very likely that they took 150 years to translate all; and when I say 30 years, I speak only of when the translation is first spoken of as a whole well-known. There is historical proof that the Old Testament began to be translated 1110 years before Antiochus began to reign; so that Daniel was translated probably long before the time he is made to live — certainly at latest at-the time they say he lived — as a part of scripture. Josephus treats him as the greatest of prophets.

W. The objections are evidently devoid of all weight; and the LXX version makes it in the last degree improbable that it can be brought down to Antiochus, even upon rationalist ground. But what do they make of the Lord's quoting it?

266 Nothing can be simpler than this. Without entering into details which change nothing of the substance, we have, on dear and intelligible grounds, the canonical scriptures and the Apocrypha. The canonical books are divided into three parts: the law, prophets, and hymns; or, as the Lord says in Luke, the law, prophets, and psalms. But this is not all. The first book of Maccabees refers to Daniel, and no doubt to the LXX translation. This book was written some hundred and thirty years before Christ. Jesus, the son of Sirach, refers to the canonical books, by their well-known tripartite division, and to a translation of them; that is, Daniel existed then, and was translated into Greek. The lowest date for this is B.C. 130. Some place the son of Sirach B.C. 200. The Septuagint translation, of which Daniel formed a part, was made from B.C. 280 by degrees. The revolt of Mattathias was more than a hundred and ten years after it commenced to be made. It is supposed by some that Esther was translated in the reign of Ptolemy Philometer, and this would tend to shew that the translation was complete earlier. Now we have no authorities whatever to refer to during the interval between Malachi and the Septuagint translation. But we have the concurrent voice of all the authority we possess that Daniel is authentic; and the fact of its being part of the Septuagint makes it to the last degree improbable that its date could be any later one; while the Jews, who certainly knew their own canon, most undoubtedly received it as the book of the prophet (Josephus also, who was thoroughly versed in the question, giving, not his opinion, but clearly and elaborately the Jews' judgment upon it, and the very intelligible grounds of it). All other authorities agree, not merely as authorities, but refer to these very books as the books known (settled by authority) and received of the nation. We have not an earlier testimony than the reign of Antiochus Epiphanes, for none exists; but we have a testimony to the earlier and universal reception of these books as scripture. Hence, it can be proved to have existed earlier, for it was then fully received by all as an authentic book, and translated as a part of scripture, probably some time before the period referred to, certainly then as being fully acknowledged, which is exactly the same thing as to our present question (that is, that it was not written for the occasion, for it was then translated as a well-known book).

The author of the book of Esther is unknown. Some think of Mordecai, others mention Ezra and Nehemiah as possible authors; but this is only guesswork. It is certain that one person wrote the entire account with the exception of chapter 9:20-32, which probably was added by another hand. The style is extremely simple; the Hebrew used is much like that of Ezra and Nehemiah. It contains some Persian words.

Historically Esther comes in between the beginning of Ezra and its close; that is, at the end of Ezra 6 the Artaxerxes of Ezra 4:7 being the pseudo-Smerdis; and the Artaxerxes of Ezra 7:1, being Artaxerxes Longimanus. The Ahasuerus of Esther (Xerxes) comes in between them. For a list of the kings see PERSIA.

There are several apocryphal additions to the book of Esther in the LXX and the Vulgate. The principal of these are:

For the dealings of the Persian kings with Israel, see AHASUERUS, and the names of the other kings mentioned in Ezra, Nehemiah, and Esther. The following table gives the succession of the kings, with approximate dates:

Historical Names. Began to reign about B.C. Scripture Names. Cyaxares, king of Media … … …633 Ahasuerus: Dan. 9:1. Astyages, his son, last king of Media … …593 Probably Darius the Mede. Cyrus, king of Persia … … … …558 Cyrus: 2 Chr. 36:20-23. Babylon taken … … … …538 Cyrus reigns at Babylon … … …536 Cyrus: Ezra 1:1. Cambyses, his son … … … …529 Ahasuerus: Ezra 4:6. Gomates, a Mede, who personified Smerdis 522 Artaxerxes: Ezra 4:7. Darius Hystaspes … … … …521 Darius: Ezra 5:5; Hag. 1:1 etc. Xerxes, his son … … … … …485 Ahasuerus of Esther. Artabanus (seven mouths) … … …475 Artaxerxes, Longimanus … … …474 Artaxerxes: Ezra 7:1; Neh. 2:1. Xerxes 2. (two months) … … …425 Sogdianus … … … … … …425 Darius 2, Ochus or Nothus … … …424 Darius: Neh. 12:22. Artaxerxes 2, Mnemon … … … …405 Ochus, or Artaxerxes 3 … … … …359 Arses … … … … … …338 Darius 3. (Codomanus) … … … …336 Defeated by Alexander … … …331 end of the Persian empire.