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 had spoken good for the king, standeth in the house of Haman. Then the king said, Hang him thereon.

KJV (with Strong's)

And Harbonah {H2726}, one {H259} of the chamberlains {H5631}, said {H559} before {H6440} the king {H4428}, Behold also, the gallows {H6086} fifty {H2572} cubits {H520} high {H1364}, which Haman {H2001} had made {H6213} for Mordecai {H4782}, who had spoken {H1696} good {H2896} for the king {H4428}, standeth {H5975} in the house {H1004} of Haman {H2001}. Then the king {H4428} said {H559}, Hang {H8518} him thereon.

Complete Jewish Bible

Harvonah, one of the king's attendants, said, "Look! The gallows seventy-five feet high that Haman made for Mordekhai, who spoke only good for the king, is standing at Haman's house."The king said, "Hang him on it."

Berean Standard Bible

Then Harbonah, one of the eunuchs attending the king, said: “There is a gallows fifty cubits high at Haman’s house. He had it built for Mordecai, who gave the report that saved the king.” “Hang him on it!” declared the king.

American Standard Version

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

Commentary

### SUMMARY
Esther 7:9 marks the dramatic climax of Haman's downfall, as his meticulously crafted plan for Mordecai's public execution spectacularly backfires. In a moment of divine irony and swift justice, one of King Ahasuerus's chamberlains, Harbonah, reveals the existence of the towering gallows Haman had prepared for Mordecai, prompting the enraged king to command Haman's immediate execution upon the very instrument of his intended victim's demise. This verse encapsulates the decisive reversal of fortune, highlighting the ultimate consequences of unchecked malice and pride within the unfolding narrative of God's hidden providence.

### CONTEXT
* **Literary Context:** Esther 7:9 occurs at the absolute peak of dramatic tension in the Book of Esther, immediately following Queen Esther's courageous revelation of Haman's genocidal plot against the Jews during the second banquet. The king, enraged and overwhelmed by the betrayal, had just retreated to the palace garden to compose himself. Haman, in a desperate and misguided attempt to plead for his life, had fallen upon Esther's couch, which the king misinterprets as an assault upon his queen. It is precisely at this critical juncture, upon the king's return from the garden, that Harbonah's timely and pointed interjection regarding the gallows seals Haman's fate, providing the final, damning piece of evidence that solidifies the king's decision for swift and irreversible judgment.
* **Historical & Cultural Context:** The setting is the opulent Persian court of King Ahasuerus (Xerxes I, 486-465 BC) in Susa. Persian kings held absolute power, and their decrees were irreversible, making the king's word in this verse final. The practice of impaling or hanging criminals on a stake was a known form of execution in the ancient Near East, often used for public display to deter others. The "gallows" (Hebrew: *‘etz*) likely refers to such a stake or pole, not necessarily a gallows in the modern sense. The immense height of fifty cubits (approximately 75 feet or 23 meters) was designed for maximum visibility, emphasizing Haman's desire for Mordecai's ultimate public humiliation and a spectacle of his power, reflecting the grand and often cruel displays of power characteristic of the Persian Empire.
* **Key Themes:** This pivotal verse powerfully encapsulates several overarching themes of the Book of Esther. It is the quintessential moment of **poetic justice and divine reversal**, where the oppressor is ensnared by his own evil design, directly fulfilling the principle articulated in [Proverbs 26:27](/proverbs/26-27 "Proverbs 26:27 - The Pitfall of Malice"). It underscores the dire **consequences of pride and malice**, as Haman's unchecked ambition and hatred for Mordecai lead directly to his ignominious end. Furthermore, while the name of God is conspicuously absent from the entire book, this verse is a prime example of **divine providence** at work; Harbonah's seemingly incidental remark, perfectly timed, serves as a crucial catalyst in God's unseen orchestration to deliver His people and bring about the downfall of their enemy, demonstrating how God works through ordinary circumstances to achieve extraordinary purposes, a theme echoed in [Genesis 50:20](/genesis/50-20 "God's Redemptive Purpose").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Harbonah (Hebrew, _Harbona'_):** One of the seven eunuchs (chamberlains) who served King Ahasuerus, first mentioned in [Esther 1:10](/esther/1-10 "Esther 1:10 - King Ahasuerus's Eunuchs"). His sudden, decisive intervention in this verse is highly significant. While his motives are not explicitly stated, his remark serves as a critical turning point, indicating either a genuine loyalty to the king, a shrewd political maneuver to align himself with the rising tide against Haman, or even a divinely orchestrated impulse. His action is a testament to how seemingly minor characters can play pivotal roles in God's overarching plan.
* **Gallows (Hebrew, _‘etz'_):** The Hebrew word *‘etz* literally means "tree" or "wood." In this context, it refers to an impaling stake or pole, rather than a traditional gallows with a noose. This was a common, brutal method of execution in the ancient Near East, often used for public display of the condemned. The choice of this term highlights the stark, public, and humiliating nature of the death Haman intended for Mordecai, and by extension, the irony of his own demise.
* **Fifty cubits high (Hebrew, _chammishim ‘ammah gavoah'_):** This specific measurement, approximately 75 feet or 23 meters, emphasizes the extraordinary height and visibility of the execution structure. It underscores Haman's obsessive hatred and desire for Mordecai's maximum humiliation and public spectacle. The towering height was not merely for execution but for a grand, terrifying display of power and vengeance, magnifying the poetic justice when Haman himself is elevated upon it.

#### Verse Breakdown
* **"And Harbonah, one of the chamberlains, said before the king,"**: This introduces the crucial intervention of a seemingly minor character. Harbonah's position as a chamberlain granted him close proximity and access to the king, allowing him to speak at this critical moment. His timing is impeccable, coming just as the king returns from the garden, filled with rage and disgust at Haman.
* **"Behold also, the gallows fifty cubits high, which Haman had made for Mordecai,"**: Harbonah's statement is a deliberate, damning revelation. The phrase "Behold also" suggests he is adding a further, compelling piece of evidence to Haman's already exposed treachery. The explicit mention of the gallows' immense height and Haman's direct responsibility for its construction for Mordecai serves to infuriate the king further, painting Haman as not only a traitor but a cruel and vengeful schemer.
* **"who had spoken good for the king, standeth in the house of Haman."**: This clause provides the ultimate ironic twist and the final impetus for the king's decision. It reminds the king that Mordecai was the one who had previously saved his life (as recounted in [Esther 6:1-3](/esther/6-1 "Esther 6:1-3 - Mordecai's Loyalty Revealed")), contrasting Haman's murderous intent with Mordecai's proven loyalty. The fact that the gallows stood "in the house of Haman" underscores his personal, obsessive vendetta and the immediate availability of the instrument of his own demise.
* **"Then the king said, Hang him thereon."**: This is the swift, decisive, and irreversible judgment. The king's command is immediate and without hesitation, reflecting his absolute authority and the depth of his fury. The phrase "Hang him thereon" delivers the ultimate poetic justice, ensuring Haman suffers the very fate he meticulously planned for his enemy, on the very structure he built.

#### Literary Devices
Esther 7:9 is rich in literary devices, primarily **Irony** and **Poetic Justice**. The entire narrative arc concerning Haman's gallows is a masterful example of dramatic irony, where the audience knows Haman's true intentions for the gallows, making his eventual fate on it all the more impactful. **Poetic Justice** is the most prominent device, as Haman is hoisted on his own petard, suffering the exact punishment he designed for Mordecai. This serves as a powerful illustration of the principle that those who dig a pit for others often fall into it themselves. The mention of the "fifty cubits high" gallows also employs **Hyperbole**, emphasizing Haman's extreme malice and desire for a grand, public spectacle of Mordecai's death, which only amplifies the irony of his own elevated demise. The sudden, decisive dialogue also contributes to the **Dramatic Turn** of the narrative, marking the irreversible shift in fortune.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Esther 7:9 stands as a profound testament to the principle of divine reversal and the unwavering justice of God, even when His name is not explicitly mentioned. The swift and ironic downfall of Haman, executed on the very gallows he prepared for Mordecai, powerfully illustrates that evil designs ultimately recoil upon their perpetrators. This moment signifies the triumph of God's hidden providence, demonstrating that He works through seemingly ordinary circumstances and human choices to protect His people and bring about His sovereign purposes. It reassures believers that despite the apparent triumph of wickedness, God remains in control, orchestrating events to ensure that justice, though sometimes delayed, is ultimately served.

* [Psalm 7:15-16](/psalms/7-15 "Psalm 7:15-16 - The Wicked Fall into Their Own Pit")
* [Proverbs 26:27](/proverbs/26-27 "Proverbs 26:27 - Consequences of Malice")
* [Psalm 37:14-15](/psalms/37-14 "Psalm 37:14-15 - The Wicked's Sword Turns on Themselves")

### REFLECTION AND APPLICATION
Esther 7:9 offers timeless and potent lessons for believers navigating a world often marked by injustice and oppression. It serves as a powerful reminder that while evil may seem to flourish for a time, God's ultimate justice is both certain and precise. Haman's dramatic reversal of fortune encourages us to persevere in faith, trusting that God is actively at work behind the scenes, orchestrating events for the good of His people and the defeat of His enemies, even when His hand is not overtly visible. This verse also issues a stern warning against the destructive nature of unchecked pride, malice, and vengeful schemes; Haman's fate is a stark illustration that harboring hatred ultimately consumes the one who holds it. Instead, we are called to a path of humility, forgiveness, and trust in God's timing for justice, rather than seeking personal retribution.

#### Questions for Reflection
* **How does Haman's downfall on his own gallows challenge our understanding of justice in a world where evil often seems to prevail?**
* **In what ways might we, like Harbonah, be called to speak up or act decisively in moments that could bring about God's justice, even if our role seems small?**
* **What personal attitudes or desires for revenge might we need to surrender, trusting God to be the ultimate arbiter of justice?**

### FAQ

**Who was Harbonah, and why was his intervention so significant?**

Answer: Harbonah was one of the seven eunuchs, or chamberlains, who served King Ahasuerus, first mentioned in [Esther 1:10](/esther/1-10 "Esther 1:10 - King Ahasuerus's Eunuchs"). His intervention in Esther 7:9 is profoundly significant because it occurs at the precise moment of Haman's greatest vulnerability and the king's deepest rage. By revealing the existence and purpose of the gallows Haman had built for Mordecai, Harbonah provides the final, damning piece of evidence that confirms Haman's treachery and seals his fate. His timely remark serves as a critical catalyst in the unfolding drama, demonstrating how seemingly minor characters or "coincidences" can be pivotal in God's providential plan to bring about justice and protect His people.

**What exactly was the "gallows fifty cubits high," and what was its cultural significance?**

Answer: The "gallows" (Hebrew: *‘etz*) in Esther 7:9 was not a modern gallows with a noose, but rather an impaling stake or a tall wooden pole. This was a common, brutal form of execution in the ancient Near East, often used by the Persians, where the condemned would be impaled or hanged upon the stake, typically for public display. The "fifty cubits high" (approximately 75 feet or 23 meters) emphasizes the extraordinary, exaggerated height of this structure. This immense height was not merely for execution but was designed by Haman for maximum public visibility and humiliation of Mordecai, intended to serve as a terrifying spectacle of Haman's power and vengeance. The fact that it was built for Mordecai, who had "spoken good for the king" ([Esther 6:1-3](/esther/6-1 "Esther 6:1-3 - Mordecai's Loyalty Revealed")), further highlights Haman's extreme malice and the ultimate irony of his own execution upon it.

### CHRIST-CENTERED FULFILLMENT
Esther 7:9, with its dramatic reversal of fortune and the triumph of poetic justice, powerfully foreshadows the ultimate Christ-centered fulfillment of God's justice and salvation. Haman's demise on the very "tree" he prepared for Mordecai echoes the profound irony of Christ's crucifixion. Just as Haman intended the gallows for destruction but it became the instrument of his own undoing, so too did the cross, intended by Satan and wicked men for Jesus's humiliation and defeat, become the very means of their ultimate overthrow and humanity's salvation. The "tree" upon which Jesus was crucified, a symbol of curse and death ([Deuteronomy 21:23](/deuteronomy/21-23 "Deuteronomy 21:23 - Cursed is Everyone Who Hangs on a Tree")), was transformed into the instrument of victory over sin and death ([Colossians 2:14-15](/colossians/2-14 "Colossians 2:14-15 - Triumph Over Principalities and Powers")). Through His death on the cross, Jesus disarmed the powers of darkness, just as Haman's power was utterly broken. The swift judgment upon Haman points to the final and decisive judgment Christ will execute upon all evil and injustice at His return ([Revelation 20:10](/revelation/20-10 "The Final Judgment of the Devil")). Thus, Esther 7:9, though not explicitly mentioning God, serves as a poignant narrative illustration of God's sovereign plan to turn the enemy's schemes against themselves, culminating in the cross where the ultimate enemy, sin and death, was conquered by the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God").

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

Psalms 7:15

He made a pit, and digged it, and is fallen into the ditch [which] he made.

Psalms 7:16

His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate.

Proverbs 11:5

¶ The righteousness of the perfect shall direct his way: but the wicked shall fall by his own wickedness.

Proverbs 11:6

The righteousness of the upright shall deliver them: but transgressors shall be taken in [their own] naughtiness.

Esther 1:10

¶ On the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Biztha, Harbona, Bigtha, and Abagtha, Zethar, and Carcas, the seven chamberlains that served in the presence of Ahasuerus the king,

Esther 5:14

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.

Psalms 35:8

Let destruction come upon him at unawares; and let his net that he hath hid catch himself: into that very destruction let him fall.