Esther 7 9

Esther 7:9 kjv

And Harbonah, one of the chamberlains, said before the king, Behold also, the gallows fifty cubits high, which Haman had made for Mordecai, who spoken good for the king, standeth in the house of Haman. Then the king said, Hang him thereon.

Esther 7:9 nkjv

Now Harbonah, one of the eunuchs, said to the king, "Look! The gallows, fifty cubits high, which Haman made for Mordecai, who spoke good on the king's behalf, is standing at the house of Haman." Then the king said, "Hang him on it!"

Esther 7:9 niv

Then Harbona, one of the eunuchs attending the king, said, "A pole reaching to a height of fifty cubits stands by Haman's house. He had it set up for Mordecai, who spoke up to help the king." The king said, "Impale him on it!"

Esther 7:9 esv

Then Harbona, one of the eunuchs in attendance on the king, said, "Moreover, the gallows that Haman has prepared for Mordecai, whose word saved the king, is standing at Haman's house, fifty cubits high." And the king said, "Hang him on that."

Esther 7:9 nlt

Then Harbona, one of the king's eunuchs, said, "Haman has set up a sharpened pole that stands seventy-five feet tall in his own courtyard. He intended to use it to impale Mordecai, the man who saved the king from assassination." "Then impale Haman on it!" the king ordered.

Esther 7 verses

Esther 7 9 Meaning

Esther 7:9 marks a dramatic turning point in the book of Esther, revealing the swift, providential reversal of Haman's malicious schemes. Harbona, one of King Ahasuerus's trusted eunuchs, draws the king's attention to the enormous gallows Haman had prepared for Mordecai, contrasting it with Mordecai's earlier loyal act of saving the king's life. This interjection solidifies Haman's guilt in the king's mind, sealing his fate as one who sought to harm the very person who had done the king a great service.

Esther 7 9 Context

Esther 7:9 occurs at the climax of Queen Esther's second banquet. Having gained the King's trust and favor in Esther 5, and strategically postponed her request, Esther finally reveals Haman's plot to destroy her and her people in Esther 7:6. King Ahasuerus, realizing he has been utterly deceived and that Haman intended to destroy his beloved Queen, explodes in furious rage and steps out into the palace garden to compose himself (Esth 7:7-8). In this moment of intense suspense and Haman's despair, the attending eunuchs, led by Harbona, perceive the shift in royal favor. Sensing an opportunity or perhaps genuinely appalled by Haman's cruelty, Harbona provides the decisive piece of evidence—the ready gallows by Haman's own house—which confirms Haman's wicked intent against Mordecai, the man who saved the king's life. This detail dramatically connects Haman's personal vendetta to the larger plot against the Jews and seals Haman's doom. The entire scene is imbued with divine irony, where the meticulously planned instrument of destruction for one becomes the immediate means of destruction for the other.

Esther 7 9 Word analysis

• Then Harbona, one of the eunuchs attending the king, said:

  • Harbona (חַרְבוֹנָא - Charbōnāʼ): A personal name. His sudden interjection is pivotal. The author does not specify his motivation, but in such courts, shifts in loyalty or seeking favor by informing on a falling official were common.
  • Eunuchs (סָרִיסִים - sārîsîm): While sometimes literally castrated men, in Persian contexts, this term also refers to high-ranking officials and trusted royal servants, often with privileged access to the king's presence and affairs. They were critical intermediaries and executors of royal will. Harbona's position granted him knowledge and proximity to speak at such a sensitive moment. His observation confirms Haman's evil design.

• "A gallows fifty cubits high stands by Haman's house, which Haman made for Mordecai..."

  • A gallows (עֵץ - ‘êts): This Hebrew word literally means "tree," "wood," or "timber." It does not necessarily imply a typical hangman's noose and beam as depicted in later European history. In the Persian context, ‘êts likely refers to a large stake or pole for impalement (a common form of execution and display in the Achaemenid Empire) or hanging by strangulation or crucifixion-like method. The LXX (Greek Old Testament) renders it xylos (wood). The implication is not just execution but public display and humiliation.
  • fifty cubits high (חֲמִשִּׁים אַמָּה - chamishshīm ʼammâ): A cubit is approximately 18 inches, making 50 cubits about 75 feet. This is an immense height, indicating Haman's towering pride and his desire not merely to kill Mordecai, but to humiliate and make an example of him through an exceptionally prominent public display. Such a structure would be visible from afar, a symbol of Haman's tyrannical power and terror. The exaggerated height perfectly reflects the inflated ego of Haman and serves as a literary device emphasizing his ultimate downfall.
  • stands by Haman's house: This detail shows Haman's direct, personal investment in Mordecai's destruction. He had constructed this massive execution device right at his own dwelling, perhaps to relish the sight or as a symbol of his unchallenged power. Its proximity to his home makes its discovery by the eunuchs, who frequented his vicinity due to Haman's status, more plausible and adds to the immediate visual impact of the report.
  • which Haman made for Mordecai: This clearly establishes Haman's premeditated and specific malice against Mordecai. It's not a generic gallows, but one crafted for a particular victim. This personal target clarifies for the king that Haman's wickedness extends beyond the proposed genocide; he personally aimed to destroy the king's faithful servant.

• "...whose loyal counsel saved the king's life."

  • loyal counsel (דָּבַר טוֹב - davar ṭōḇ): Literally, "a good word" or "favorable report." This refers to Mordecai’s revelation of Bigthana and Teresh’s plot to assassinate the king, recounted in Esth 2:21-23. Harbona's remark highlights the striking contrast: Haman sought to destroy the very man who had saved the king, amplifying Haman's perfidy and treachery in the king's eyes. It appeals directly to the king's sense of justice and reinforces the value of loyalty. This connection is vital, as the king's discovery of this previously unrewarded loyal deed (Esth 6:1-3) ultimately triggered Haman's forced parade of Mordecai, leading directly to this climactic moment.

Esther 7 9 Bonus section

The character of Harbona illustrates a minor, yet divinely timed, catalyst in the unfolding narrative. Though appearing for only a moment, his well-placed comment underscores how God can use unexpected individuals and seemingly chance remarks to further His sovereign purposes and execute justice. The rapid transition from Haman’s perceived triumph in Esth 5:14 to his utter humiliation and demise within a few verses (Esth 7:9-10) is a masterclass in dramatic irony and divine retribution, emphasizing the swiftness of judgment when God's timing is complete. This moment is not just about human politics; it reflects a spiritual truth: those who oppose God's plan for His people inevitably find their own plans turning against them, a concept sometimes referred to as "contrived opposition" being turned to one's own harm. The meticulous detail of the gallows' height points to the hyperbole and almost theatrical nature of Haman's evil, setting him up for an equally grand and public defeat.

Esther 7 9 Commentary

Esther 7:9 serves as the climax of Haman's downfall, showcasing divine reversal and poetic justice, even without explicit mention of God. Harbona's intervention is timely and impactful. The mention of the absurdly high "gallows" not only highlights Haman's extreme hubris and bloodlust but also creates the perfect instrument for his ironic demise. The king's rage is further inflamed by the stark contrast between Haman's malice and Mordecai's selfless loyalty, transforming personal indignation into righteous judgment. This verse crystallizes the biblical principle that schemes against God's people backfire on their perpetrators, as the very trap set by the wicked ensnares them.

• Example: A scheme crafted to bring public shame often results in public shame for the schemer.
• Example: When one plots an excessive punishment, the very excess reveals their true character and can provoke a strong counter-reaction.