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The Bible conveys the Word of God in many literary forms: historical narrative, poetry, prophetic exhortation, wisdom sayings, and novellas (edifying stories). In the Constitution on Divine Revelation from Vatican II (Dei Verbum), the council fathers give instruction on how to approach this variety: “Attention must be paid to literary forms, for the fact is that truth is differently presented and expressed in the various types of historical writing, in prophetical and poetical texts, and in other forms of literary expression. Hence the interpreter must look for that meaning which the sacred writer intended to express and did in fact express through the medium of a contemporary literary form” (DV 12).

The Books of Tobit, Judith, and Esther are often grouped together. They are stories told to instruct the people concerning the ways of God, to encourage them in critical times, and to entertain. They are aids to the imagination. While they may contain kernels of historical fact, these stories are told primarily to illustrate truths that transcend history.

The author of the Book of Tobit, writing in the second century B.C., tells a story about the life of a devout family in seventh-century Assyria. He gives the people of his own time an example to follow as they struggle with the tensions of living a faithful Jewish life in the midst of a non-Jewish civilization. Tobit, suffering from the affliction of blindness, perseveres in good works and prayer, as do the other characters in the story. God sends an angel who, while hidden from them, leads them to health and happiness. The conclusion demonstrates that God does answer prayer and that perseverance in good works does not go unrewarded.

The author of the Book of Judith gives many clues that this story is beyond history. All the worst enemies of the people—the Assyrians of the eighth and seventh centuries, the sixth-century Babylonian king Nebuchadnezzar—are rolled into one terror. The hero, Judith, is modeled on the heroes of the Book of Judges, yet her story is also reminiscent of a second-century hero, Judas Maccabeus (1–2 Maccabees). Even the conflation of time indications—the eighteenth year of Nebuchadnezzar (2:1; the year 587 B.C., when he destroyed Jerusalem and took the Jews into exile) with the return from exile and rededication of the Temple (4:3; the events of 538 and 515 respectively)—suggests God’s deliverance from the most terrible circumstances. The story may be set in a time long past, but it is meant to encourage the people of the late second century to trust in God when their way of life is threatened. God can use even the most unlikely means, such as a widow, a biblical figure of powerlessness and vulnerability, to deliver them from their enemies.

The Book of Esther includes several historical elements. The Persian king Xerxes (486–465 B.C.), the city of Susa, a court official named Marduka, are all known from other sources. But further investigation shows this is not meant to be a historical account. There is no record of Xerxes having any other queen than Amestris and no mention of such a massacre during his reign. The book has a different purpose: to suggest a historical basis to the festival of Purim, perhaps originally a Persian feast. Through the story of Esther, Purim becomes a celebration of God’s rescue of the people from persecution and certain death.

The message conveyed in these stories is not confined to one geographic place or historical period. It remains a valid expression of God’s care for faithful people in every time and place.


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