Talmai — Addition E 8: Haman, a Macedonian foreigner, was raised to second place in the kingdom.
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-08.12-08/
Source edition: H. B. Swete, The Old Testament in Greek, 19.8.1a-24a

GREEK: ὡς γὰρ Ἀμὰν Ἀμαδάθου Μακεδὼν ταῖς ἀληθείαις ἀλλότριος τοῦ τῶν Περσῶν αἵματος καὶ πολὺ διεστηκὼς τῆς ἡμετέρας χρηστότητος, ἐπιξενωθεὶς ἡμῖν ἔτυχεν ἧς ἔχομεν πρὸς πᾶν ἔθνος φιλανθρωπίας ἐπὶ τοσοῦτον ὥστε ἀναγορεύεσθαι ἡμῶν πατέρα καὶ προσκυνούμενον ὑπὸ πάντων τὸ δεύτερον τοῦ βασιλικοῦ θρόνου πρόσωπον διατελεῖν·
ENGLISH (draft-awaiting-approval): For Haman son of Hammedatha, a Macedonian, in truth a stranger to the blood of the Persians and far removed from our kindness, having come to us as a guest, met with such goodwill as we hold toward every nation that he was proclaimed our father and continued to be the person paid homage by all, second to the royal throne;

PARALLELS:
- [Flagged] Esther Rabbah 7:13 (Esther Rabbah) — conduit: lost intermediary. Haman's letter calling himself 'not from our place... of the seed of Amalek' frames him as an outsider within the Persian court, matching Addition E's characterization of Haman as 'a stranger to the blood of the Persians... a Macedonian' — both independently supply a foreigner-status for Haman absent from MT's bare 'Agagite,' though the specific ethnicity differs.
- [Verbatim] Tosefet le-Esther, צו המלך השני (Tosefet le-Esther (he.wikisource editorial page: Additions to Esther in Hebrew)) — conduit: medieval retranslation. 'המן... מלב מקדניא... נקרא אבינו' renders Addition E's distinctive Macedonian-outsider-made-'father' characterization of Haman, contrary to MT's silence on his origin.
- [Flagged] Otzar Midrashim, Midrashim on Megilat Esther, Midrash on the Book of Esther 6 (Otzar Midrashim: Midrash on the Book of Esther) — conduit: medieval retranslation. 'A man came to us, not from our place and not from our nation... Haman' frames Haman as an arriving outsider elevated by royal favor, the same narrative beat as Addition E's 'a Macedonian, a stranger to the blood of the Persians... proclaimed our father' -- though the witness's ethnonym (Amalek, drawn from MT's 'Agagite') differs from the Greek's Macedonian.
- [Motif] Targum Sheni on Esther 4:1:1 (Targum Sheni on Esther) — conduit: Aramaic. The edict describes Haman as 'a man who came to us, not from our place nor our province,' the same foreigner-admitted-as-guest framing as Addition E's Macedonian stranger to Persian blood.
- [Verbatim] Targum Sheni on Esther 8:13:1 (Targum Sheni on Esther) — conduit: Aramaic. Targum Sheni 8:13 reproduces Addition E clause by clause in the Greek's order (review §3); verbatim under the written standard.
- [Motif] Otzar Midrashim, Midrashim on Megilat Esther, Drash on Purim 8 (Otzar Midrashim: Drash on Purim) — conduit: lost intermediary. 'A man came to us, not from our place and not from our nation... of the seed of Amalek, and Haman was his name' -- the same 'arrived as an outsider, then elevated' framing as Addition E's Macedonian stranger, though the specific ethnonym differs.
- [Motif] Megillah 16a:9 (Bavli Megillah 9a-17a) — conduit: oral. Haman as a low-born barber suddenly raised to second place matches the plus's 'a stranger to the blood of the Persians... having come to us as a guest.'
- [Flagged] Sifrei Aggadah on Esther, Midrash Abba Guryon 3:16 (Sifrei Aggadah on Esther: Midrash Abba Guryon) — conduit: lost intermediary. Both open the rehabilitation letter by making Haman an ethnic alien intruded at court ('a stranger... of the seed of Amalek' / 'a Macedonian, stranger to Persian blood... came as a guest'), the identical formula with only the ethnonym swapped; MT gives only 'Agagite.'
- [Flagged] Sifrei Aggadah on Esther, Midrash Abba Guryon 3:18 (Sifrei Aggadah on Esther: Midrash Abba Guryon) — conduit: lost intermediary. The Aramaic recension repeats the alien-guest-at-court formula for Haman verbatim, confirming it as a traditional shared development rather than a copyist's flourish.
- [Flagged] Aramaic Targum to Esther 8:15 (Aramaic Targum to Esther (Targum Rishon)) — conduit: Aramaic. 'Haman our father, the fool' again shares the specific 'father' honorific with the plus's 'proclaimed our father... second to the royal throne,' an epithet absent from MT.
- [Flagged] Sifrei Aggadah on Esther, Midrash Panim Acherim, Version I 1:10 (Sifrei Aggadah on Esther: Midrash Panim Acherim, Version I) — conduit: lost intermediary. Haman's own titulature -- 'the great one of the king and second to him, head of the prefects, choicest of the nobles' -- matches Addition E's description of him as 'paid homage by all, second to the royal throne,' a specific and distinctive shared detail.
- [Flagged] Yalkut Shimoni on Nach 1058:3 (Yalkut Shimoni on Esther (Remez 1046-1061)) — conduit: lost intermediary. Haman is unmasked as a village barber of twenty-two years, forced to bathe and barber Mordecai — matching the plus's insistence that the man second to the throne was in truth of low, alien standing; not MT material.
- [Motif] Rashi on Megillah 12b:11:2 (Rashi on Bavli Megillah 9a-17a) — conduit: oral. 'The commoner leaps to the head, for Scripture lists him last, so he was the least, yet he leapt to the front' matches Addition E's Haman precisely: no claim of Persian blood, a mere guest, raised to second place.
- [Motif] Megillah 16a:7 (Bavli Megillah 9a-17a) — conduit: oral. 'A slave who acquires property -- to whom does the slave belong?' underscores Haman's essential servile status despite his rise, matching the plus's 'stranger to the blood of the Persians... who came to us as a guest.'
- [Flagged] Yalkut Shimoni on Nach 1051:2 (Yalkut Shimoni on Esther (Remez 1046-1061)) — conduit: lost intermediary. 'מכאן שהדיוט קופץ בראש' applies specifically to Haman's own unworthy rise to prominence, matching the plus's charge that this outsider was elevated to second in the kingdom.