(2) The second addition is given in the English Apocrypha as xiii. 1-7, which in the Septuagint comes between verses 13 and 14 of chapter iii. This purports to give _verbatim_ the letter sent by Artaxerxes to the governor of the provinces commanding the massacre of the Jews. In the canonical Esther iii. 13 runs: “And the letters were sent by post unto all the king’s provinces, to destroy, to slay, to cause to perish, all Jews, both young and old, little children and women, in one day, even upon the thirteenth day of the twelfth month, which is the month Adar, and to take the spoil of them for a prey”; then follows the addition of the Septuagint. In the letter the king tells of how it had been his wish ever since he came to the throne to see his people living in quietude and peacefulness; but that, according to information he has received from Haman, this has not been possible of attainment because of “a certain malignant people, that had laws contrary to all nations, and continually set aside the commandments of kings, so as the uniting of our kingdoms, honourably intended by us, cannot go forward.” The command is then given to exterminate these people in order that the affairs of the kingdom can be settled. The object of this addition is evidently to emphasize the peril in which the Jews were owing to the machinations of Haman. Another object may also have been to show the high favour which Haman enjoyed (he is spoken of as one “that excelled in wisdom among us, and was approved by his constant goodwill and steadfast fidelity”) in order to place his ignominious downfall in more pronounced relief. (3) The next addition (xiii. 8-xiv. 19 in the English Apocrypha) comes after iv. 17 of the canonical Esther. It contains a prayer of Mordecai (xiii. 8-17), a prayer of Esther (xiv. 1-19), and one verse (xiii. 18) which says that all Israel also prayed to God; these are prayers for deliverance from the danger hanging over the people of Jehovah in view of the king’s letter. These prayers breathe a spirit of deep devotion and loyalty to God. The object of this addition is obvious; it is that the utter lack of religion in the canonical book[426] should be made good; as is well known, the name of God does not occur a single time in the canonical Esther. (4) The fourth addition (xv. 1-16 in the English Apocrypha) follows immediately after the preceding one. This is an elaboration of v. 1, 2 of the canonical Esther, which verses are omitted in the Septuagint; it recounts in detail Esther’s appearance before the king for the purpose of inviting him to the banquet as mentioned in v. 3 ff. of the canonical book. The object of this addition is similar to that of the preceding; it is to show that the success of Esther’s interview with the king was due to “the all-seeing God and Saviour,” upon Whom she called before setting forth.