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The primary source relating to the origin of Purim is the Megillat Esther (Book of Esther), which became the last of the 24 books of the Tanakh to be canonized by the Sages of the Great Assembly. It is dated to the 4th century BCE and according to the Talmud was a redaction by the Great Assembly of an original text by Mordecai .

The Greek Book of Esther included in the Septuagint, is a retelling of the events of the Hebrew Book of Esther rather than a translation and records additional traditions, in particular the identification of Ahasuerus with Artaxerxes and details of various letters. The additional material is upheld in the Coptic and Ethiopic versions of Esther and was also included in the Vulgate by Jerome and is dated to the second to first century BCE.

Several Aramaic targums of Esther were produced in the Middle Ages of which two survive - the Targum Rishon ("First Targum") and Targum Sheni ("Second Targum") dated c. 500 - 1000 CE. These were not targums ("translations") in the true sense but like the Greek Esther are retellings of events and include additional legends relating to Purim. There is also a 16th century rescension of the Targum Rishon sometimes counted as Targum Shelishi ("Third Targum").

The first century CE historian Josephus recounts the origins of Purim in Book 11 of his Antiquities of the Jews. He follows the Hebrew Book of Esther but shows awareness of some of the additional material found in the Greek version in that he too identifies Ahasuerus as Artaxerxes and provides the text of the king's letter. He also provides additional information on the dating of events relative to Ezra and Nehemiah.

An account of the origins of Purim is included in chapter 4 of the tenth century CE compilation of Jewish history, the Josippon. It too follows the account of the Hebrew Esther and includes additional traditions matching those found in the Greek version and Josephus (whom the author claims as a source) with the exception of the details of the letters found in the latter works. It also provides other contextual information relating Jewish and Persian history such as the identification of Darius the Mede as the uncle and father-in-law of Cyrus.

A brief Persian account of events is provided by Islamic historian Muhammad ibn Jarir al-Tabari in his History of the Prophets and Kings (completed 915 CE ) volume 4 The Ancient Kingdoms. Although following Jewish and Christian tradition, al-Tabari provides details not known in Jewish sources such as the original Persian form "Asturya" for "Esther" . He places events during the rule of Ardashir Bahman (i.e Artaxerxes II Mnemon ) but confuses him with Ardashir al-Tawil al-Ba' (i.e. Artaxerxes I Longimanus) while assuming "Ahasuerus" to be the name of a co-ruler .

Another brief Persian account independent of al-Tabari as well as of Jewish and Christian sources, is recorded by the Arab historian Masudi in The Meadows of Gold (completed 947 CE ). He refers to a Jewish woman who had married the Persian king and delivered her people. He refers to the king by the name Bahman i.e "(Artaxerxes II) Mnemon" thus corroborating this identification of Ahasuerus. He mentions the woman's daughter, Khumay, who is not known in Jewish tradition but is well remembered in Persian folklore. Al-Tabari calls her Khumani and tells how her father (Ardashir Bahman) married her. Ferdowsi in his Shahnameh (c. 1000 CE) also tells of king Bahman marrying Khumay.

Josephus in his Contra Apionem quotes a work referred to as Peri Ioudaion (On the Jews), which he credits to Hecataeus of Abdera (late 4th century BCE). (The quotations presented by Josephus are regarded as at most a paraphrase of Hecataeus and thus referred to as "Pseudo-Hecataeus". It has also been argued that the work may have been by an anonymous Alexandrian Jew and not Hecataeus.) It records the Persian persecution of Jews and mentions Jews being forced to worship at Persian erected shrines. Berossus (early third century BCE) in his Babyloniaca (in a section preserved in Clement of Alexandria's Protrepticus) provides context for the account in that he records the introduction of idols of Anahita under Artaxerxes II Mnemon throughout the Persian Empire. Although the Book of Esther refrains from mentioning Jewish or Persian religion, the Tosefta (Sanhedrin 61b) notes that Haman wore an image of an idol and that the decree that all must bow down to him related to the worship of this idol. Rashi's commentary notes a deification of Haman. Strabo, in his Geographica 11.8.4 (early first century CE) records the worship of images of Omanos and Anadatos together with Anahita. Attempts to interpret these as gods are problematic , however they are arguably references to Haman and his father Hamedatha still being worshipped in his day..

Plutarch in his Lives (75 CE) records alternative names Oarses and Arsicas for Artaxerxes II Mnemon given by Deinon (c.360-30 BCE ) and Ctesias (Artexerxes II's physician ) respectively. These derive from the Persian name Khshayarsha as do "Ahasuerus" ("Xerxes") and the hypocoristicon "Arshu" for Artaxerxes II found on a contemporary inscription (LBAT 162 ). These sources thus arguably identify Ahasuerus as Artaxerxes II in light of the names used in the Hebrew and Greek sources and accords with the contextual information from Pseudo-Hecataeus and Berossus. The 13th century Syriac historian Bar-Hebraeus in his Chronography, identifies Ahasuerus as Artaxerxes II citing the sixth century AD historian John of Ephesus.

The tractate Megillah in the Mishnah (redacted c. 200 CE) records the laws relating to Purim. The accompanying Tosefta (redacted in the same period) and Gemara (in the Jerusalem and Babylonian Talmud redacted c. 400 CE and c. 600 CE respectively) record additional contextual details such as Vashti having been the daughter of Belshazzar as well as details that accord with Josephus' such as Esther having been of royal descent. Brief mention of Esther is made in tractate Chullin (Bavli Chullin 139b) and Haman's idolatry is discussed in tractate Sanhedrin (Sanhedrin 61b).