Esther 5:14

KJV

Then said Zeresh his wife and all his friends unto him, Let a gallows be made of fifty cubits high, and to morrow speak thou unto the king that Mordecai may be hanged thereon: then go thou in merrily with the king unto the banquet. And the thing pleased Haman; and he caused the gallows to be made.

KJV (with Strong's)

Then said {H559} Zeresh {H2238} his wife {H802} and all his friends {H157} unto him, Let a gallows {H6086} be made {H6213} of fifty {H2572} cubits {H520} high {H1364}, and to morrow {H1242} speak {H559} thou unto the king {H4428} that Mordecai {H4782} may be hanged {H8518} thereon: then go {H935} thou in merrily {H8056} with the king {H4428} unto the banquet {H4960}. And the thing {H1697} pleased {H3190}{H6440} Haman {H2001}; and he caused {H6213} the gallows {H6086} to be made {H6213}.

Complete Jewish Bible

At this Zeresh his wife and all his friends said to him, "Have a gallows seventy-five feet high constructed, and in the morning speak to the king about having Mordekhai hanged on it. Then go in, and enjoy yourself with the king at the banquet." Haman liked the idea, so he had a gallows made.

Berean Standard Bible

His wife Zeresh and all his friends told him, “Have them build a gallows fifty cubits high, and ask the king in the morning to have Mordecai hanged on it. Then go to the banquet with the king and enjoy yourself.” The advice pleased Haman, and he had the gallows constructed.

American Standard Version

Then said Zeresh his wife and all his friends unto him, Let a gallows be made fifty cubits high, and in the morning speak thou unto the king that Mordecai may be hanged thereon: then go thou in merrily with the king unto the banquet. And the thing pleased Haman; and he caused the gallows to be made.

Commentary

### SUMMARY
Esther 5:14 marks a chilling escalation of Haman's malevolence, revealing the depths of his wounded pride and vengeful spirit. Following his return from Queen Esther's first banquet, Haman, despite his immense favor and wealth, finds his joy utterly eclipsed by the sight of Mordecai's continued defiance. In a fit of rage, he consults his wife, Zeresh, and his closest friends, who offer counsel that perfectly aligns with his destructive desires: construct an exceptionally tall gallows—fifty cubits high—and secure the king's permission to execute Mordecai upon it the very next day. This verse not only highlights Haman's unchecked hubris and the dangers of wicked counsel but also sets the stage for the dramatic and ironic reversal of fortune that is central to the Book of Esther's narrative of divine providence.

### CONTEXT
* **Literary Context:** This verse immediately follows Haman's profound frustration despite his elevated status. In [Esther 5:9](/esther/5-9 "Esther 5:9 - Haman's Rage at Mordecai"), Haman's joy from being the sole guest at Queen Esther's banquet alongside the king is instantly extinguished by the sight of Mordecai, who refuses to bow to him. Haman returns home and, in a display of his wounded ego, boasts of his riches, his many sons, and his unique favor with the king and queen, yet laments that none of this satisfies him as long as Mordecai the Jew remains unbowed at the king's gate ([Esther 5:11-13](/esther/5-11 "Esther 5:11-13 - Haman's Boasting and Complaint")). It is in this context of festering pride and unbridled anger that Zeresh and Haman's friends offer the counsel to build the gallows, directly leading to the events of [Esther 6](/esther/6 "Esther 6 - The King's Sleepless Night and Mordecai's Honor") where divine intervention begins to unravel Haman's plot.
* **Historical & Cultural Context:** The setting is the Persian Empire during the reign of Ahasuerus (Xerxes I, 486-465 BC), a vast and powerful kingdom known for its elaborate court, strict protocols, and often brutal forms of punishment. Impalement, or hanging on a stake, was a recognized method of public execution and humiliation in ancient Persia, distinct from the Roman crucifixion or the Jewish stoning. The specified height of "fifty cubits" (approximately 75 feet or 23 meters) for the gallows is a hyperbolic detail, emphasizing Haman's desire for an exceptionally public and humiliating spectacle. This grand scale reflects the Persian imperial culture of ostentation and the absolute power wielded by high-ranking officials like Haman, who could command such a massive structure to be built for a single individual.
* **Key Themes:** This verse powerfully contributes to several overarching themes in the Book of Esther. Firstly, it underscores the destructive nature of **unchecked pride and vengeance**, as Haman's inability to tolerate Mordecai's defiance leads him to seek not just death, but extreme public humiliation, illustrating the truth that "[pride goes before destruction, and a haughty spirit before a fall](/proverbs/16-18 "Proverbs 16:18 - Pride and Destruction")". Secondly, the verse highlights the peril of **wicked counsel**, as Zeresh and Haman's friends validate and intensify his destructive impulses rather than offering restraint or wisdom. Thirdly, it vividly portrays **malicious intent**, revealing the depth of Haman's hatred for Mordecai and, by extension, all Jews, a hatred that had previously manifested in his decree to annihilate them ([Esther 3:6](/esther/3-6 "Esther 3:6 - Haman's Plot Against the Jews")). Finally, the preparation of this gallows for Mordecai serves as a powerful instance of **dramatic irony and foreshadowing**, subtly hinting at the divine hand that will orchestrate Haman's own demise on the very instrument he prepared for his enemy.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Gallows (Hebrew, _'ets'_):** The King James Version translates the Hebrew word עֵץ (_'ets_) as "gallows." However, _'ets_ literally means "tree" or "wood." In the context of ancient Near Eastern execution practices, particularly in Persia, this term often refers to an impaling stake or gibbet upon which a condemned person's body would be displayed, either alive or after execution, as a public deterrent and humiliation. This form of execution was distinct from hanging by a noose. The use of "gallows" in KJV, while conveying the sense of public execution, might obscure the specific method implied, which was likely impalement or suspension on a tall wooden pole. The choice of _'ets_ here is highly significant, as it is the same word used later for the "tree" on which Haman himself is executed.
* **Fifty cubits high (Hebrew, _chamishshim 'ammah gavohah'_):** The phrase חֲמִשִּׁים אַמָּה גָּבֹהַּ (_chamishshim 'ammah gavohah_) literally means "fifty cubits tall." A cubit was an ancient unit of length, typically the distance from the elbow to the tip of the middle finger, approximately 18 inches or 45 centimeters. Thus, fifty cubits would be roughly 75 feet or 23 meters. This exaggerated height is not merely practical but symbolic. It underscores Haman's immense pride, his desire for absolute public humiliation of Mordecai, and his grandiosity. The sheer scale of the proposed structure reflects the magnitude of Haman's hatred and his intent to make Mordecai's death an unforgettable, terrifying spectacle for all of Susa, particularly for the Jewish community.
* **Pleased Haman (Hebrew, _vayyishar haddavar lifnei Haman'_):** The phrase וַיִּישַׁר הַדָּבָר לִפְנֵי הָמָן (_vayyishar haddavar lifnei Haman_) translates literally to "and the thing was straight/right in the eyes of Haman" or "the matter was pleasing before Haman." This idiom signifies that the advice resonated deeply with Haman's desires and intentions. It immediately found favor with him, indicating that it perfectly aligned with his already festering rage and vengeful spirit. This swift approval highlights Haman's moral depravity and his eagerness to embrace destructive counsel, rather than seeking any form of restraint or wisdom.

#### Verse Breakdown
* **"Then said Zeresh his wife and all his friends unto him,"**: This opening clause establishes the source of the wicked counsel. It is not merely Haman's wife, Zeresh, but also "all his friends," indicating a consensus among his inner circle that reinforces his destructive path. This collective agreement validates Haman's rage and provides the social reinforcement he seeks for his malicious desires.
* **"Let a gallows be made of fifty cubits high,"**: This is the core of the advice. The suggestion to construct an exceptionally tall gallows (or impaling stake) reveals the depth of Haman's hatred and his desire for maximum public humiliation. The height is not arbitrary; it signifies an intent to make Mordecai's demise a prominent, inescapable spectacle for the entire city, a testament to Haman's perceived power and a warning to anyone who might defy him.
* **"and to morrow speak thou unto the king that Mordecai may be hanged thereon:"**: This clause outlines the proposed immediate action. The urgency ("to morrow") reflects Haman's impatience and his inability to tolerate Mordecai's existence any longer. It also shows the presumption that Haman's influence with the king is so absolute that he can secure such a decree without question, reflecting his inflated sense of power and privilege.
* **"then go thou in merrily with the king unto the banquet."**: This part of the counsel reveals the underlying motivation: Haman's desire for unadulterated joy, free from the perceived blight of Mordecai's presence. The advice suggests that once Mordecai is eliminated, Haman can fully enjoy his privileged status and the queen's banquet without any impediment to his pride or happiness. It highlights the superficiality of Haman's joy, which is contingent on the suffering of others.
* **"And the thing pleased Haman;"**: This short, declarative statement confirms Haman's immediate and enthusiastic acceptance of the advice. It indicates that the counsel perfectly aligned with his own vengeful thoughts, validating his destructive impulses. There is no hesitation or moral qualm, only satisfaction.
* **"and he caused the gallows to be made."**: This final clause describes the swift execution of the plan. Haman's immediate action demonstrates his absolute commitment to the malicious scheme. The construction of the gallows begins without delay, setting the physical stage for the dramatic reversal of fortune that is soon to unfold.

#### Literary Devices
Esther 5:14 is rich in literary devices that enhance its dramatic impact and thematic depth. **Dramatic Irony** is paramount, as the audience is aware that the gallows Haman constructs for Mordecai will ultimately be the instrument of his own demise, a fact unknown to Haman. This creates a powerful sense of anticipation and reinforces the theme of divine justice. **Foreshadowing** is closely linked, as the detailed description of the gallows and Haman's eagerness to build it strongly hints at the coming reversal. The **Hyperbole** of the "fifty cubits high" gallows emphasizes Haman's inflated ego and the extreme nature of his hatred, making his eventual downfall all the more satisfying. The verse also employs **Characterization** through action and dialogue, vividly portraying Haman's unchecked pride, vindictiveness, and susceptibility to wicked counsel, while also revealing the morally bankrupt nature of his inner circle. The swift execution of the plan ("he caused the gallows to be made") highlights Haman's impulsiveness and the depth of his malicious intent.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Esther 5:14 serves as a stark illustration of the destructive power of unchecked pride and the insidious nature of wicked counsel. Haman's inability to find contentment in his immense wealth and power, overshadowed by the mere presence of Mordecai, reveals a heart consumed by envy and a desperate need for absolute control. This passage powerfully sets the stage for the unfolding of divine providence, even though God's name is conspicuously absent from the book. The meticulous preparation of the gallows, intended for Mordecai, becomes a tangible symbol of Haman's meticulously crafted plot against the Jews, a plot that God, working behind the scenes through seemingly coincidental events, will ultimately turn back upon its author. This demonstrates a core biblical truth: that the schemes of the wicked are often used by God to bring about their own undoing and the deliverance of His people.

* [Proverbs 26:27](/proverbs/26-27 "Proverbs 26:27 - The Pit and the Stone")
* [Psalm 7:15-16](/psalm/7-15 "Psalm 7:15-16 - The Wicked's Own Trap")
* [Galatians 6:7](/galatians/6-7 "Galatians 6:7 - Sowing and Reaping")

### REFLECTION AND APPLICATION
Esther 5:14 offers profound insights into the human heart and the consequences of unbridled sin. Haman's story is a cautionary tale about the corrosive nature of pride and the insatiable appetite of vengeance. It reminds us that true contentment is not found in external validation, power, or the subjugation of others, but in a heart free from bitterness and envy. When we allow our sense of worth to be dictated by how others treat us, or when we harbor resentment, we become vulnerable to destructive impulses, much like Haman. The verse also highlights the critical importance of seeking wise and godly counsel. Zeresh and Haman's friends, far from offering restraint, fueled his destructive desires, leading him further down a path of self-destruction. This prompts us to consider the voices we allow into our inner circle: do they affirm our best selves and guide us toward righteousness, or do they validate our sinful inclinations? Ultimately, while Haman meticulously plans evil, the narrative implicitly points to a greater, sovereign hand at work, reminding us that even in the face of overwhelming malice, God is capable of turning the tables and bringing justice to light.

#### Questions for Reflection
* **What are the "Mordecais" in your life—people or situations that, despite your blessings, provoke disproportionate anger or discontent?**
* **How does your pride manifest itself, and how might it be blinding you to the blessings you already possess?**
* **Who are the "Zereshs" and "friends" in your life whose counsel you seek? Do they encourage humility and wisdom, or do they affirm your destructive impulses?**
* **In what ways might you be "building gallows" for others through your thoughts, words, or actions, only to find yourself ensnared by your own devices?**

### FAQ
**Why did Haman want the gallows to be "fifty cubits high"?**

Answer: The extraordinary height of fifty cubits (approximately 75 feet or 23 meters) for the gallows was not merely for practical execution but served several symbolic purposes. Firstly, it underscored Haman's immense pride and grandiosity, reflecting his desire for a spectacle commensurate with his inflated ego. Secondly, it was intended to maximize the public humiliation of Mordecai, making his death a highly visible and inescapable warning to all inhabitants of Susa, particularly the Jewish community. It was a display of absolute power and a means to instill terror, ensuring that no one would dare defy Haman again. This over-the-top display of malice further highlights the depth of Haman's hatred and his desire to utterly crush his perceived enemy.

**Did the Persians typically "hang" people on gallows as depicted here?**

Answer: The KJV uses "gallows" and "hanged," which can imply hanging by a noose. However, the Hebrew word used, עֵץ (_'ets_), literally means "tree" or "wood." In ancient Persia, a common form of public execution and display was impalement or suspension on a stake or pole, often after the person had already been killed. This was a brutal method designed for public humiliation and deterrence. While the exact mechanics are debated, it's more likely that Mordecai was intended to be impaled or displayed on a tall wooden stake, rather than a traditional gallows with a noose as seen in later European contexts. The immense height specified would have made this display even more prominent. This distinction is important because Haman himself is later said to be "hanged on the tree" ([Esther 7:10](/esther/7-10 "Esther 7:10 - Haman Hanged on His Own Gallows")) he prepared, emphasizing the ironic justice.

### CHRIST-CENTERED FULFILLMENT
The narrative of Haman's gallows in Esther 5:14, though set centuries before Christ, powerfully foreshadows the ultimate divine reversal accomplished through the cross. Haman, a type of anti-Christ, meticulously plans the destruction of Mordecai and, by extension, God's people, constructing the very instrument of death. Yet, in a stunning act of divine irony and sovereignty, this "tree" or "gallows" becomes the means of his own demise, turning his wicked plot back upon himself ([Esther 7:10](/esther/7-10 "Esther 7:10 - Haman Hanged on His Own Gallows")). This mirrors God's ultimate victory over sin and death through Jesus Christ. The cross, a symbol of Roman execution and humiliation, was intended by the powers of darkness to be the ultimate defeat of God's Son. Yet, through Christ's willing sacrifice on that "tree" ([Acts 5:30](/acts/5-30 "Acts 5:30 - Jesus Hanged on a Tree")), God "made him who knew no sin to be sin for us, so that in him we might become the righteousness of God" ([2_corinthians/5-21](/2-corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). The very instrument intended for destruction became the means of salvation and triumph. Just as Haman's gallows became his downfall and the salvation of the Jews, so too the cross, intended to crush the Messiah, became the means by which Christ "disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross" ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's Triumph Over Powers")). The story of Esther 5:14, therefore, is a powerful testament to God's unwavering faithfulness to His people and His sovereign ability to turn the most malevolent human schemes into instruments of His redemptive plan, ultimately fulfilled in the cross of Christ.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Esther 6:4

¶ 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.

Esther 7:9

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

Esther 7:10

So they hanged Haman on the gallows that he had prepared for Mordecai. Then was the king's wrath pacified.

Psalms 37:32

The wicked watcheth the righteous, and seeketh to slay him.

1 Kings 21:7

And Jezebel his wife said unto him, Dost thou now govern the kingdom of Israel? arise, [and] eat bread, and let thine heart be merry: I will give thee the vineyard of Naboth the Jezreelite.

Psalms 37:14

The wicked have drawn out the sword, and have bent their bow, to cast down the poor and needy, [and] to slay such as be of upright conversation.

Psalms 7:13

He hath also prepared for him the instruments of death; he ordaineth his arrows against the persecutors.