Talmai — Addition E 2: Reflection: those honored too much grow arrogant and turn on their benefactors.
Licence: English and apparatus CC BY 4.0 (Talmai, Wroot Press); Greek from Swete, CC BY-SA. https://talmai.wrootpress.com/rights/
Canonical: https://talmai.wrootpress.com/unit/esth-plus-08.12-02/
Source edition: H. B. Swete, The Old Testament in Greek, 19.8.1a-24a

GREEK: πολλοὶ τῇ πλείστῃ τῶν εὐεργετούντων χρηστότητι πυκνότερον τιμώμενοι μεῖζον ἐφρόνησαν, καὶ οὐ μόνον τοὺς ὑποτεταγμένους ἡμῖν ζητοῦσι κακοποιεῖν, τόν τε κόρον οὐ δυνάμενοι φέρειν καὶ τοῖς ἑαυτῶν εὐεργέταις ἐπιχειροῦσι μηχανᾶσθαι·
ENGLISH (draft-awaiting-approval): Many, honored too often by the great kindness of their benefactors, have grown more arrogant, and not only seek to do harm to those subject to us, but, unable to bear their own satiety, they even attempt to plot against their own benefactors;

PARALLELS:
- [Verbatim] Tosefet le-Esther, צו המלך השני (Tosefet le-Esther (he.wikisource editorial page: Additions to Esther in Hebrew)) — conduit: medieval retranslation. 'אנשים רבים התנהגו הנהגה רעה מהחסד וכבוד המלכים... יתנכלו לאדון' renders Addition E's reflection that the over-honored grow arrogant and plot against their benefactors, absent from MT.
- [Flagged] Sifrei Aggadah on Esther, Midrash Abba Guryon 3:16 (Sifrei Aggadah on Esther: Midrash Abba Guryon) — conduit: lost intermediary. The letter's governing theorem -- beneficiaries repay benefactors with harm, worked through Pharaoh who fed Israel and was repaid with the despoiling -- is Addition E's own opening theorem, applied in the same genre (a royal letter about the Jews) to the opposite party.
- [Motif] Rashi on Megillah 15a:9:3 (Rashi on Bavli Megillah 9a-17a) — conduit: oral. 'Haman rose higher than Ahasuerus, saying what never entered the king's mind' is the specific favorite-outgrows-benefactor arrogance Addition E describes.
- [Motif] Targum Sheni on Esther 8:13:1 (Targum Sheni on Esther) — conduit: Aramaic. 'He did not know how to bear his honor, nor even how to receive the kingship' matches Addition E's reflection that those honored too much by their benefactors grow arrogant.
- [Motif] Megillah 16a:9 (Bavli Megillah 9a-17a) — conduit: oral. Haman as a village barber for 22 years, suddenly elevated, matches the plus's reflection that men honored too much by their benefactors grow arrogant.
- [Motif] Megillah 15b:16 (Bavli Megillah 9a-17a) — conduit: oral. 'Pride goes before destruction,' applied to Haman at the height of his honor, matches the plus's reflection that men honored too much grow arrogant.
- [Motif] Rashi on Megillah 13b:6:2 (Rashi on Bavli Megillah 9a-17a) — conduit: oral. 'If he becomes haughty he is brought to poverty and bound in fetters' is the specific arrogance-to-ruin principle Addition E states about those honored too often.
- [Flagged] Yalkut Shimoni on Nach 1053:40 (Yalkut Shimoni on Esther (Remez 1046-1061)) — conduit: lost intermediary. The parable of the pig fed generously and then slaughtered explicitly explains Haman's promotion as the cause of his fall ('בתחלה גדל ולבסוף ויתלו את המן'), matching the plus's reflection on those honored too generously growing arrogant; not MT material.
- [Flagged] Pirkei DeRabbi Eliezer 50:6 (Pirkei DeRabbi Eliezer 49-50) — conduit: oral. Haman's own boast 'ha-melekh megadel oti ve-ha-malkah meromemet oti ve-ein gadol mimeni' is a specific narrative instance of Addition E's opening reflection that those over-honored by their benefactors' kindness grow arrogant, immediately before his fall.
- [Motif] Megillah 15b:2 (Bavli Megillah 9a-17a) — conduit: oral. Haman's own words -- his vast wealth 'worth nothing to me' -- directly match the plus's reflection that men 'unable to bear their own satiety' turn on their benefactors.
- [Motif] Yalkut Shimoni on Nach 1053:39 (Yalkut Shimoni on Esther (Remez 1046-1061)) — conduit: lost intermediary. R. Levi's parable of the recruit deliberately raised so his execution will be exemplary matches the plus's reflection on those honored too often by their benefactors; not MT material.
- [Flagged] Sifrei Aggadah on Esther, Midrash Abba Guryon 3:2 (Sifrei Aggadah on Esther: Midrash Abba Guryon) — conduit: lost intermediary. The mashal of the pig fattened without measure only for the slaughter, applied directly to Haman, illustrates the same non-generic theorem as Addition E's opening clause: those honored too often, 'unable to bear their own satiety,' turn on their benefactors.