Mordecai Honored (6:1–14)

The book of the chronicles (6:1). See comments on 2:23. The form of the Hebrew verb “read” implies continuous, extensive reading rather than a short recitation. Evidently, Xerxes listened to the royal chronicles all through the night, until Haman arrived to present his request (6:4; cf. 5:14, which says that Haman planned to go “in the morning” to see Xerxes).

Honor and recognition (6:3). Xerxes’ failure to honor Mordecai was a remarkable (divinely ordained?) oversight. The Persian kings were reputed to provide quick and abundant rewards to those who had distinguished themselves in their service. A certain Xenagoras, who rescued Xerxes’ brother from death, was rewarded by being made the governor of Cilicia.153 Xenophon observed with admiration that the Persian kings were very generous to their benefactors.154

A royal robe (6:8). Robes are one of the most frequently mentioned gifts given by the Persian kings. Once, in preparation for a parade, Cyrus had special robes distributed to all his nobles and provided each of them with additional robes to distribute to their friends. Robes given by the king were worn continuously as a sign of royal favor and of social status.155

Caparisoned royal mount being led by groom

Lenka Peacock, courtesy of the British Museum

The king’s robes were unique and would have been easily recognized by the people of Susa. Xenophon describes Cyrus’s dress as “a purple robe shot with white (which none but the king may wear), trousers of scarlet dye about his legs, and a mantle all of purple.”156 In carvings, the Persian kings are all depicted wearing identical robes decorated with concentric circles and images of lions.157 It would have been most unusual for anyone other than the king to be permitted to wear this particular robe. According to Plutarch, a certain Teribazus, a companion of Artaxerxes II, had once requested that the king give him one of his torn robes. Artaxerxes agreed but ordered him not to wear it.158 Of course, the robe worn by Mordecai might not have been the purple and white robe described by Xenophon, but something else from the king’s wardrobe (e.g., like the robe Xerxes had given to his mistress; see comment on 5:3).

Horse … with a royal crest (6:8). Being allowed to ride on one of the king’s horses was a sign of royal favor. Thus, King David had Solomon led to Gihon riding on the king’s mule, demonstrating that Solomon would be David’s successor (1 Kings 1:33). According to Xenophon, Cyrus demonstrated his favor for an officer by giving him a horse that had been led in a royal procession—an act that raised the man’s status considerably in the public eye.159 Plutarch tells us of a Spartan named Demaratus, who, when asked by Xerxes what gift he would like to receive from the king, responded that he wished to ride through Sardis wearing a crown like that of the Persian kings. The king, however, was unwilling to grant such a request.160

The royal crest on the horse would, like the royal robe, have demonstrated the king’s personal pleasure in the rider. Depictions of horses wearing royal crests have been found in Persepolis.161

City streets (6:11). That is, the lower city, not the citadel area. Xerxes wished for Mordecai to be seen by as many of the citizens of Susa as possible, so they might aspire to similarly distinguish themselves in the king’s service.

Head covered (6:12). Typically, covering the head was a sign of mourning for the dead (2 Sam. 15:30), but it could also be a more general sign of shame or discomfiture (Jer. 14:3–4).

Jewish origin (6:13). The origin of this prediction is likely the biblical prophecies concerning the downfall of the Amalekites before the Israelites (Ex. 17:6; Num. 24:20). The text gives us no basis for speculating on how Zeresh would have known about these prophecies.