TRV
Translation
King James Version
Let the royal apparel be brought which the king useth to wear, and the horse that the king rideth upon, and the crown royal which is set upon his head:
Complete Jewish Bible
have royal robes brought which the king himself wears and the horse the king himself rides, with a royal crown on its head.
Berean Standard Bible
have them bring a royal robe that the king himself has worn and a horse on which the king himself has ridden—one with a royal crest placed on its head.
American Standard Version
let royal apparel be brought which the king useth to wear, and the horse that the king rideth upon, and on the head of which a crown royal is set:
World English Bible Messianic
let royal clothing be brought which the king uses to wear, and the horse that the king rides on, and on the head of which a crown royal is set.
Geneva Bible (1599)
Let them bring for him royall apparell, which the King vseth to weare, and the horse that the King rideth vpon, and that the crowne royall may be set vpon his head.
Young's Literal Translation
let them bring in royal clothing that the king hath put on himself, and a horse on which the king hath ridden, and that the royal crown be put on his head,
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In the KJVVerse 12,802 of 31,102
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Commentary on Esther 6 verses 4–11
4 ¶ And the king said, Who is in the court? Now Haman was come into the outward court of the king's house, to speak unto the king to hang Mordecai on the gallows that he had prepared for him.
5 And the king's servants said unto him, Behold, Haman standeth in the court. And the king said, Let him come in.
6 So Haman came in. And the king said unto him, What shall be done unto the man whom the king delighteth to honour? Now Haman thought in his heart, To whom would the king delight to do honour more than to myself?
7 And Haman answered the king, For the man whom the king delighteth to honour,
8 Let the royal apparel be brought which the king useth to wear, and the horse that the king rideth upon, and the crown royal which is set upon his head:
9 And let this apparel and horse be delivered to the hand of one of the king's most noble princes, that they may array the man withal whom the king delighteth to honour, and bring him on horseback through the street of the city, and proclaim before him, Thus shall it be done to the man whom the king delighteth to honour.
10 Then the king said to Haman, Make haste, and take the apparel and the horse, as thou hast said, and do even so to Mordecai the Jew, that sitteth at the king's gate: let nothing fail of all that thou hast spoken.
11 Then took Haman the apparel and the horse, and arrayed Mordecai, and brought him on horseback through the street of the city, and proclaimed before him, Thus shall it be done unto the man whom the king delighteth to honour.
It is now morning, and people begin to stir.
I. Haman is so impatient to get Mordecai hanged that he comes early to court, to be ready at the king's levee, before any other business is brought before him, to get a warrant for his execution (Est 6:4), which he makes sure that he shall have at the first word. The king would gratify him in a greater thing than that; and he could tell the king that he was so confident of the justice of his request, and the king's favour to him in it, that he had got the gallows ready: one word from the king would complete his satisfaction.
II. The king is so impatient to have Mordecai honoured that he sends to know who is in the court that is fit to be employed in it. Word is brought him that Haman is in the court, Est 6:5. Let him come in, says the king, the fittest man to be made use of both in directing and in dispensing the king's favour; and the king knew nothing of any quarrel he had with Mordecai. Haman is brought in immediately, proud of the honour done him in being admitted into the king's bed-chamber, as it should seem, before he was up; for let the king but give orders for the dignifying of Mordecai, and he will be easy in his mind and try to sleep. Now Haman thinks he has the fairest opportunity he can wish for to solicit against Mordecai; but the king's heart is as full as his, and it is fit he should speak first.
III. The king asks Haman how he should express his favour to one whom he had marked for a favourite: What shall be done to the man whom the king delights to honour? Est 6:6. Note, It is a good property in kings, and other superiors, to delight in bestowing rewards and not to delight in punishing. Parents and masters should take a pleasure in commending and encouraging that which is good in those under their charge.
IV. Haman concludes that he himself is the favourite intended, and therefore prescribes the highest expressions of honour that could, for once, be bestowed upon a subject. His proud heart presently suggested, "To whom will the king delight to do honour more than to myself? No one deserves it so well as I," thinks Haman, "nor stands so fair for it." See how men's pride deceives them. 1. Haman had a better opinion of his merits than there was cause for: he thought none so worthy of honour as himself. It is a foolish thing for us thus to think ourselves the only deserving persons, or more deserving than any other. The deceitfulness of our own hearts appears in nothing so much as in the good conceit we have of ourselves and our own performances, against which we should therefore constantly watch and pray. 2. He had a better opinion of his interest than there was reason for. He thought the king loved and valued no one but himself, but he was deceived. We should suspect that the esteem which others profess for us is not so great as it seems to be or as we are sometimes willing to believe it is, that we may not think too well of ourselves nor place too much confidence in others. Now Haman thinks he is carving out honour for himself, and therefore does it very liberally, Est 6:8, Est 6:9. Nay, he does it presumptuously, prescribing honours too great to be conferred upon any subject, that he must be dressed in the royal robes, wear the royal crown, and ride on the king's own horse; in short, he must appear in all the pomp and grandeur of the king himself, only he must not carry the sceptre, the emblem of power. He must be attended by one of the king's most noble princes, who must be his lacquey, and all the people must be made to take notice of him and do him reverence; for he must ride in state through the streets, and it must be proclaimed before him, for his honour, and the encouragement of all to seek the ruler's favour, Thus shall it be done to the man whom the king delights to honour, which had the same intention with that which was proclaimed before Joseph, Bow the knee; for every good subject will honour those whom the king delights to honour. And shall not every good Christian then honour those whom the King of kings delights to honour and call the saints that are on the earth the excellent ones?
V. The king confounds him with a positive order that he should immediately go himself and put all this honour upon Mordecai the Jew, Est 6:10. If the king had but said, as Haman expected, Thou art the man, what a fair opportunity would he have had to do the errand he came on, and to desire that, to grace the solemnity of his triumphs, Mordecai, his sworn enemy, might be hanged at the same time! But how is he thunderstruck when the king bids him not to order all this to be done, but to do it himself to Mordecai the Jew, the very man he hated above all men and whose ruin he was now designing! Now, it is to no purpose to think of moving any thing to the king against Mordecai when he is the man whom the king delights to honour. Solomon says, The heart of the king is unsearchable (Pro 25:3), but it is not unchangeable.
VI. Haman dares not dispute nor so much as seem to dislike the king's order, but, with the greatest regret and reluctance imaginable, brings it to Mordecai, who I suppose did no more cringe to Haman now than he had done, valuing his counterfeit respect no more than he had valued his concealed malice. The apparel is brought, Mordecai is dressed up, and rides in state through the city, recognized as the king's favourite, Est 6:11. It is hard to say which of the two put a greater force upon himself, proud Haman in putting this honour upon Mordecai, or humble Mordecai in accepting it: the king would have it so, and both must submit. Upon this account it was agreeable to Mordecai as it was an indication of the king's favour, and gave hope that Esther would prevail for the reversing of the edict against the Jews.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 4–11. Public domain.
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Aphrahat the Persian SageAD 345
DEMONSTRATIONS 21.20
Mordecai was also persecuted as Jesus was persecuted. Mordecai was persecuted by the wicked Haman; and Jesus was persecuted by the rebellious people. Mordecai by his prayer delivered his people from the hands of Haman; and Jesus by his prayer delivered his people from the hands of Satan. Mordecai was delivered from the hands of his persecutor; and Jesus was rescued from the hands of his persecutors. Because Mordecai sat and clothed himself with sackcloth, he saved Esther and his people from the sword; and because Jesus clothed himself with a body and was illuminated, he saved the church and its children from death. Because of Mordecai, Esther was well pleasing to the king and went in and sat instead of Vashti, who did not do his will; and because of Jesus, the church is well pleasing to God and has gone in to the king, instead of the congregation that did not his will. Mordecai admonished Esther that she should fast with her maidens, that she and her people might be delivered from the hands of Haman; and Jesus admonished the church and its children [to fast], that it and its children might be delivered from the wrath. Mordecai received the honor of Haman, his persecutor; and Jesus received great glory from his Father, instead of his persecutors who were of the foolish people. Mordecai trod on the neck of Haman, his persecutor; and as for Jesus, his enemies shall be put under his feet. Before Mordecai, Haman proclaimed, “Thus shall it be done to the man, in honoring whom the king is pleased”; as for Jesus, his preachers came out of the people who persecuted him, and they said, “This is Jesus the Son of God.” The blood of Mordecai was required at the hand of Haman and his sons; and "the blood of Jesus,” his persecutors took “on themselves and on their children.”
John CassianAD 435
CONFERENCE 1.19
Above all we should at least know that there are three origins of our thoughts, that is, from God, from the devil and from ourselves. They come from God when he deigns to visit us with the illumination of the Holy Spirit, lifting us up to a higher state of progress; or when we have made but little progress or through sloth have been overcome, he chastens us with most salutary compunction; or when he discloses to us heavenly mysteries or turns our purpose and will to better actions. This was the case of king Ahasuerus when, chastened by the Lord, he was prompted to ask for the books of the annals, by which he was reminded of the good deeds of Mordecai and promoted him to a position of the highest honor and at once recalled his most cruel sentence concerning the slaughter of the Jews.
Rabanus MaurusAD 856
Commentary on Esther
What can the fact that the king spent a sleepless night mean but that which is written in the Psalm: “See, the one who guards Israel will not sleep or slumber” (Psalms 121). They read before him the histories and chronicles of earlier times in which are mentioned the loyalty and the good deeds of Mordecai, because the king of the saints and the prince of the kings of the earth—who remains the same within himself—comes to know with a single glance the course of all the ages and the actions of every individual; and nothing ever escapes his notice, rather everything lies open before him in his sight. Jeremiah tells us about this: “For it is he who has strengthened all things, and Israel is the staff of his inheritance; the Lord of hosts is his name” (Jeremiah 10). Hence the apostle also says: “For in Christ Jesus there is no ‘is’ and ‘was’, but in him there is always ‘is’.” And likewise: “Jesus Christ is the same yesterday and today, and for all time” (Hebrews 13).
So Mordecai’s actions are mentioned before this king, because the good deeds of the holy teachers never fade from his memory; rather it is as it is written: “The righteous will be in eternal memory, he will have no fear of bad tidings” (Psalms 112).
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Esther 6:8 captures Haman's meticulously detailed proposal for the highest royal honor, a plan he arrogantly assumes will be bestowed upon himself. This pivotal verse, embedded within a narrative of dramatic reversal, outlines the specific symbols of kingly authority—the monarch's personal garments, his own steed, and a royal diadem—that Haman believes will elevate him to unparalleled public esteem. Unbeknownst to him, his elaborate scheme is divinely orchestrated to honor Mordecai, his despised enemy, setting the stage for Haman's spectacular downfall and the deliverance of the Jewish people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Esther 6:8 is rich with Dramatic Irony, as Haman, in his hubris, unwittingly devises the very honor that will be bestowed upon his mortal enemy, Mordecai. The reader is privy to the truth that Haman is oblivious to, creating a powerful sense of anticipation and a profound commentary on human arrogance. This irony is further amplified by Foreshadowing, as Haman's detailed plan for public exaltation subtly hints at the dramatic reversal of fortunes that is about to unfold, where the one seeking to destroy is instead humiliated, and the one destined for destruction is elevated. The items themselves—the royal apparel, the king's horse, and the royal diadem—function as potent Symbolism. They are not merely objects but represent the king's personal authority, his supreme favor, and the highest possible honor a subject could receive. Their transfer, even temporarily, symbolizes a sharing in the king's majesty. The entire scene is also a masterclass in Contrast, juxtaposing Haman's grand expectations with the stark reality of his impending humiliation, and Mordecai's humble background with his sudden, public exaltation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Esther 6:8 stands as a profound testament to the unseen hand of God, demonstrating His sovereign control over human affairs, even when His name is not explicitly mentioned. The meticulous detail of Haman's self-serving proposal, born of his immense pride, becomes the precise instrument of divine reversal. This illustrates a key theological truth: God orchestrates events, often through the seemingly mundane or even malicious actions of individuals, to fulfill His purposes and protect His people. Haman's elaborate plan, intended for his own glory and Mordecai's destruction, is divinely co-opted to bring about Mordecai's exaltation and Haman's downfall, showcasing God's ability to turn the schemes of the wicked against themselves and to bring justice to the oppressed. This passage powerfully underscores the principle that God works behind the scenes, turning human pride into a catalyst for divine judgment and unexpected deliverance.
REFLECTION AND APPLICATION
Esther 6:8 serves as a powerful reminder that God's providence is at work even in the most unexpected and seemingly chaotic circumstances. It challenges us to look beyond immediate appearances and trust in a divine plan that often unfolds through human choices, both good and ill. Haman's story is a stark warning against the dangers of unchecked pride and self-exaltation, illustrating how a heart consumed by arrogance can lead to a spectacular fall. Conversely, Mordecai's unexpected honor, stemming from a forgotten act of faithfulness, encourages us to remain steadfast in integrity, knowing that God sees and remembers even unacknowledged deeds. This narrative compels us to cultivate humility, to resist the urge for self-glory, and to recognize that true honor comes from God. It also invites us to discern God's hand in our own lives, even when His presence feels hidden, trusting that He is sovereignly working all things for His glory and our good, often turning our trials into triumphs and our enemies' schemes into our blessings.
Questions for Reflection
FAQ
Why is God not explicitly mentioned in the book of Esther, yet His hand is so evident in verses like Esther 6:8?
Answer: The absence of God's explicit name in Esther is a unique literary feature, often interpreted as a theological statement itself. It highlights the concept of divine hester panim (hidden face), where God works providentially behind the scenes, through seemingly natural events and human decisions, to accomplish His purposes. In Esther 6:8, Haman's self-serving proposal, the king's sleepless night, and his review of the chronicles are all "coincidences" that, when viewed through a theological lens, reveal God's meticulous orchestration. This emphasizes that God's sovereignty is not limited to miraculous interventions but extends to the ordinary flow of history, assuring His people that He is always at work, even when His presence is not overtly declared. This subtle providence reinforces the message that God is faithful to His covenant, protecting His people even in exile, without needing to perform overt miracles.
What is the significance of the specific items Haman requests for the honored man?
Answer: The items Haman requests—the royal apparel, the king's personal horse, and a royal diadem—are profoundly significant because they represent the highest possible form of public honor and identification with the king's person and authority in the Persian Empire. To wear the king's clothes or ride his horse was to temporarily embody the king's presence, signifying immense favor and delegated power. The royal diadem further cemented this connection to regal status. Haman's choice of these particular items reveals his deep desire for public recognition and his inflated sense of self-importance. He sought not just honor, but an honor that would elevate him to a near-kingly status in the eyes of all, making his subsequent humiliation all the more severe when these very honors were bestowed upon Mordecai, his despised enemy, as detailed in Esther 6:11.
How does Haman's pride in Esther 6:8 relate to broader biblical teachings on pride?
Answer: Haman's pride in Esther 6:8 is a classic biblical illustration of the destructive nature of arrogance, echoing numerous warnings throughout Scripture. His assumption that he is the only one worthy of such high honor, and his elaborate plan for self-exaltation, directly lead to his downfall. This narrative vividly portrays the truth of Proverbs 16:18, which states, "Pride goeth before destruction, and an haughty spirit before a fall." Haman's story serves as a cautionary tale, demonstrating that those who seek to exalt themselves will ultimately be humbled, while those who remain humble may be unexpectedly exalted by God. This principle is further reinforced in passages like Matthew 23:12, where Jesus teaches, "And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted."
CHRIST-CENTERED FULFILLMENT
Esther 6:8, with its dramatic reversal of honor, profoundly foreshadows the ultimate divine reversal found in Christ. Haman's elaborate scheme for self-exaltation, which ironically leads to his enemy's honor and his own humiliation, mirrors the divine plan where God's ultimate honor is bestowed not upon the proud, but upon the humble servant. Jesus Christ, the true King, did not grasp for royal apparel or earthly crowns; instead, He "made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men" (Philippians 2:7). He endured the ultimate humiliation of the cross, being stripped of His garments and mocked as a false king, yet through this very act of self-abasement, God "hath highly exalted him, and given him a name which is above every name" (Philippians 2:9). The temporary honor bestowed upon Mordecai through the king's horse and royal diadem pales in comparison to the eternal glory and universal dominion granted to Jesus, who, having suffered outside the city gate, now sits at the right hand of God (Hebrews 12:2). Thus, Esther 6:8, a narrative of an earthly king's unexpected honor for a faithful servant, ultimately points to the heavenly King's exaltation of His Son, Jesus, who, through humility and sacrifice, became the recipient of all honor, glory, and praise.