Aman
The Name Aman
Aman is an alternate spelling of the name Haman, found in the Greek texts of the deuterocanonical (apocryphal) books. The variation arises from differences between Hebrew and Greek transliteration conventions. In Greek, the initial "H" sound was often dropped, producing "Aman" from the Hebrew "Haman." This figure is identical to the infamous Haman the Agagite, the chief antagonist of the book of Esther.
Appearances in Deuterocanonical Literature
Aman appears in Tobit 14:10, where the elderly Tobit, on his deathbed, references the story of Aman's downfall as a moral lesson. He points to how Aman was brought from prosperity to ruin, while the righteous Ahikar, who had done charitable deeds, was saved. This use of Haman's story as a cautionary example shows how deeply the Esther narrative had embedded itself in Jewish moral teaching.
In the Additions to Esther, Aman appears in extended passages that provide theological and dramatic elaboration on the canonical narrative. In Addition E (Esther 16:10, 17 in some numberings), Aman is described as a Macedonian rather than an Agagite, reflecting the Greek author's interpretive context. This description portrays Aman as a foreign conspirator who sought not only to destroy the Jewish people but to transfer the Persian Empire to Macedonian control.
The Canonical Haman
To understand Aman, one must know the canonical Haman. In the book of Esther, Haman son of Hammedatha the Agagite rose to the highest position in the Persian court under King Ahasuerus (Esther 3:1). When the Jewish official Mordecai refused to bow to him, Haman plotted to destroy not just Mordecai but all Jewish people throughout the empire (Esther 3:5-6). He cast lots (purim) to determine the date for the massacre and obtained a royal decree authorizing the genocide (Esther 3:7-13).
Through the courageous intervention of Queen Esther and the providential reversal of events, Haman's plot was exposed. He was hanged on the very gallows he had built for Mordecai (Esther 7:9-10), and the Jewish people were granted the right to defend themselves against their enemies.
The Macedonian Identification
The Additions to Esther's description of Aman as a Macedonian rather than an Agagite is one of the most notable differences between the canonical and expanded versions of the story. This change likely reflects the perspective of Jews living under Greek rule, for whom Macedonia and its legacy (through Alexander the Great and his successors) represented the primary foreign threat. By casting Aman as a Macedonian, the author updated the enemy figure to resonate with contemporary readers.
Legacy as a Symbol of Evil
Aman/Haman became one of the most enduring symbols of anti-Jewish hatred in religious tradition. The festival of Purim, established to commemorate the Jews' deliverance from his plot (Esther 9:26-28), continues to be celebrated annually. His story teaches that schemes against God's people ultimately fail, and that divine providence works through seemingly ordinary events to accomplish extraordinary deliverance.
Biblical Context
Aman appears in Tobit 14:10 and in the Additions to Esther (12:6; 16:10, 17). He is the same figure as Haman in the canonical book of Esther, where the full narrative of his plot against the Jews and his downfall is recorded (Esther 3-9). The deuterocanonical references assume familiarity with the canonical story.
Theological Significance
The Aman/Haman story powerfully illustrates divine providence and the reversal of evil. Without ever mentioning God by name, the book of Esther demonstrates how God works behind the scenes to protect His people. The deuterocanonical additions make the theological dimension more explicit, with prayers and divine interventions that the canonical text only implies.
Historical Background
The events of Esther are set during the Persian Empire under Xerxes I (486-465 BC). The Additions to Esther were likely composed in the second or first century BC, during the Hellenistic period, which explains the anachronistic identification of Haman as a Macedonian. These additions exist only in the Greek Septuagint tradition and are considered canonical by Catholic and Orthodox Christians but not by Protestants or Jews.