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By Charles D Harvey

This quantity explores problems with ethical personality present in different textual content models of the ebook of Esther. First the research indicates the 2 commonest methods to perceived ethical difficulties within the tale of Esther: avoidance and transformation. Then it investigates chosen parts of the Hebrew Masoretic textual content, the Greek Septuagint textual content, and the Greek Alpha-Text tales of Esther, targeting problems with morality through personality research. ultimately it concentrates at the ethical ambiguity present in all 3 models, and at the ways that ethical personality within the Greek tales has been remodeled.

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Additional info for Finding Morality in the Diaspora? Moral Ambiguity and Transformed Morality in the Books of Esther

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4 Towards an assessment of moral character Following the exegetical/descriptive efforts of chapters two through four, we shall approach the tasks of assessing and concluding in chapter five. In terms of moral character, the Hebrew version of the story leaves much unsaid, many ambiguities, and, for some, much to be desired. It appears that the two Greek versions of Esther — LXX and AT — have, in many ways and often to a great extent, transformed the moral character of the story as they have modified it for specific contexts and needs.

Day states that "[I]t appears here that Esther already accepts her death as a foregone conclusion to her decision to go in to the king. She appears even less'hopeful of escaping death than Paton suggests" (Three Faces of a Queen, 58). These opinions are in contrast with those of Fox, who is not sure that Esther believes that death would accompany her refusal to go in to the king. Rather, Fox sees the queen as one who is "coming to grips" with the danger of the situation; one who realises that she might fail, but "expresses the hope - though not certainty - of success" (Character and Ideology, 64).

Yet it is interesting to note that these sentiments of favour are, at least to some extent, the result of an active manner on the part of the young Jewess. In other words, Esther appears to take it upon herself to ensure that she is well pleasing before Hegai, and consequently, the king. But the actual extent of Esther's activity is unknown. The different ways in which the author chooses to relate the favour that Esther receives within the book testifies to a clear distinction in the posture of the young woman in different situations.

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