Esther · Chapter 5

Verse 1. On the third day] Most probably the third day of the fast which she has prescribed to Mordecai and the Jews.

Verses 1, 2. It came to pass on the third day — Of which see the notes on Esther 4:16. Esther put on her royal apparel — That she might render herself as amiable in the king’s eyes as she could, and so obtain her request. The king sat upon his royal throne, over against the gate, &c. — So that he could see every one that came into the court. And the king held out to Esther the golden sceptre — In testimony that he pardoned her presumption, and was ready to grant her request, and therefore inviting her to approach. So Esther drew near and touched the top of the sceptre — In token of her thankful acceptance of the king’s favour, and of her reverence and submission: for, as the sceptre was the ensign of the highest and most absolute authority in the king, so the queen’s touching it, or, as some say, kissing it, was a token of her subjection and thankfulness for his favour.

Verse 1. On the third day, of the fast: Esther 4:16.

ESTHER’S RECEPTION AND THE BANQUET, 1-8.

1. On the third day — “The third day must be counted from the day of the transaction between the queen and Mordecai, (iv, 14,) the first day being that on which it took place. The fasting, then, would not begin till midday; and on the third day Esther went to the king to invite him on that day to a banquet, which would surely take place in the forenoon. Thus the three days’ fast would last from the afternoon of the first to the forenoon of the third day — from forty to forty-five hours.” — Keil. Put on her royal apparel — Literally, put on royalty. She would appear in proper attire on this important occasion. The inner court of the king’s house — This must have been situated directly in front of the royal audience chamber, or “throne room,” where the monarch was wont to sit when receiving ministers of state, and attending to the business of the empire. The annexed cut presents a restored plan (by Fergusson) of the Great Hall of Xerxes at Persepolis, which corresponds in all its main features with the palace of Shushan. The great central hall has thirty-six columns, and is surrounded on three sides by great porches, each two hundred feet wide by sixty-five feet deep, and each supported by twelve columns. These porches, says Fergusson, “were beyond doubt the great audience halls of the palace, and served the same purpose as the ‘house of the forest of Lebanon’ in Solomon’s palace, though its dimensions were somewhat different — one hundred and fifty feet by seventy-five. These porches were also identical, so far as use and arrangement go, with the throne rooms in the palaces of Delhi and Agra, or those which are used at this day in the palace of Ispahan. The western porch would be appropriate to morning ceremonials, the eastern to those of the afternoon. There was no porch, as we might expect in that climate, to the south, but the principal one, both at Susa and Persepolis, was that which faced the north, with a slight inclination to the east. It was the throne room, par excellence, of the palace, and an inspection of the plan will show how easily, by the arrangement of the stairs, a whole army of courtiers or of tribute bearers could file before the king without confusion or inconvenience.” The inner court, in front of this audience room, was probably so called in contradistinction to an outer court beyond it. These courts communicated with each other by means of the gate of the house, so called from being the main entrance from the north to the vast pile of buildings that constituted the king’s house. Thus as the king sat in this throne room of the northern porch, he could look right down from his elevated position across the inner court, and could see any one who stood there, or approached him by way of the gate, which was over against, or directly opposite, his royal throne.

V. 2. Held out-In testimony that he pardoned her presumption, and was ready to grant her petition. Touched-In token of her thankful acceptance of the king’s favour, and of her reverence and submission.

Verse 2. She obtained favour in his sight] The Septuagint represents “the king as being at first greatly enraged when he saw Esther, because she had dared to appear before him unveiled, and she, perceiving this, was so terrified that she fainted away; on which the king, touched with tenderness, sprung from his throne, took her up in his arms, laid the golden sceptre on her neck, and spoke to her in the most endearing manner.” This is more circumstantial than the Hebrew, but is not contrary to it. The golden sceptre that was in his hand.] That the kings of Persia did wear a golden sceptre, we have the following proof in Xenophon: JOti ou tode to crusoun skhptron to thn basileian diaswxon estin, allJ pistoi filoi skhptron basileusin alhqestaton kai

asfalestaton. See Cyrop., lib. viii., p. 139, edit. Steph. 1581. It is not, said Cyrus to his son Cambyses, the GOLDEN SCEPTRE that saves the kingdom; faithful friends are the truest and safest sceptre of the empire.

Verses 1, 2. It came to pass on the third day — Of which see the notes on Esther 4:16. Esther put on her royal apparel — That she might render herself as amiable in the king’s eyes as she could, and so obtain her request. The king sat upon his royal throne, over against the gate, &c. — So that he could see every one that came into the court. And the king held out to Esther the golden sceptre — In testimony that he pardoned her presumption, and was ready to grant her request, and therefore inviting her to approach. So Esther drew near and touched the top of the sceptre — In token of her thankful acceptance of the king’s favour, and of her reverence and submission: for, as the sceptre was the ensign of the highest and most absolute authority in the king, so the queen’s touching it, or, as some say, kissing it, was a token of her subjection and thankfulness for his favour.

ESTHER’S RECEPTION AND THE BANQUET, 1-8.

1. On the third day — “The third day must be counted from the day of the transaction between the queen and Mordecai, (iv, 14,) the first day being that on which it took place. The fasting, then, would not begin till midday; and on the third day Esther went to the king to invite him on that day to a banquet, which would surely take place in the forenoon. Thus the three days’ fast would last from the afternoon of the first to the forenoon of the third day — from forty to forty-five hours.” — Keil. Put on her royal apparel — Literally, put on royalty. She would appear in proper attire on this important occasion. The inner court of the king’s house — This must have been situated directly in front of the royal audience chamber, or “throne room,” where the monarch was wont to sit when receiving ministers of state, and attending to the business of the empire. The annexed cut presents a restored plan (by Fergusson) of the Great Hall of Xerxes at Persepolis, which corresponds in all its main features with the palace of Shushan. The great central hall has thirty-six columns, and is surrounded on three sides by great porches, each two hundred feet wide by sixty-five feet deep, and each supported by twelve columns. These porches, says Fergusson, “were beyond doubt the great audience halls of the palace, and served the same purpose as the ‘house of the forest of Lebanon’ in Solomon’s palace, though its dimensions were somewhat different — one hundred and fifty feet by seventy-five. These porches were also identical, so far as use and arrangement go, with the throne rooms in the palaces of Delhi and Agra, or those which are used at this day in the palace of Ispahan. The western porch would be appropriate to morning ceremonials, the eastern to those of the afternoon. There was no porch, as we might expect in that climate, to the south, but the principal one, both at Susa and Persepolis, was that which faced the north, with a slight inclination to the east. It was the throne room, par excellence, of the palace, and an inspection of the plan will show how easily, by the arrangement of the stairs, a whole army of courtiers or of tribute bearers could file before the king without confusion or inconvenience.” The inner court, in front of this audience room, was probably so called in contradistinction to an outer court beyond it. These courts communicated with each other by means of the gate of the house, so called from being the main entrance from the north to the vast pile of buildings that constituted the king’s house. Thus as the king sat in this throne room of the northern porch, he could look right down from his elevated position across the inner court, and could see any one who stood there, or approached him by way of the gate, which was over against, or directly opposite, his royal throne.

V. 3. It shall be given-God in his providence often prevents the fears and outdoes the hopes of his servants. To the half of the kingdom-A proverbial expression: that is, nothing in reason shall be denied.

Verse 3. What is thy request? &c. — So far was the king from accounting her an offender, that he was glad to see her, and desirous to oblige her. Thus God, in his providence, often prevents the fears, and outdoes the hopes of his people. It shall be given thee to the half of the kingdom — A usual form of speech among kings, when their hearts are enlarged and overflow with affection to others, or when they give persons the freest liberty to ask what they please. The meaning is, Nothing in reason shall be denied thee.

Ver. 3. To the half of the kingdom. This was a word of grace after the manner of kings. So Herod said to Herodias when she had pleased him with dancing. Xerxes used the like phrase. Herodotus, lib. 9.

3. The half of the kingdom — Compare Mark 6:23. Herodotus (ix, 109) relates that Xerxes, having fallen in love with a woman named Artayute, promised and swore to give her whatsoever she might ask of him.

V. 4. Haman-Whom she invited, that by shewing such respect to the king’s great favourite, she might insinuate herself the more into the king’s affection; and, that if she saw fit, she might then present her request to the king.

Verse 4. Let the king and Haman come this day unto the banquet] It was necessary to invite Haman to prevent his suspicion, and that he might not take any hasty step which might have prevented the execution of the great design.

Verse 4. Let the king and Haman come this day unto the banquet — She thought it prudent not to open her mind to him immediately, but first to try how he stood affected to her, and endeavour to endear herself more to him, that he might be the better disposed to grant her request. To accomplish which purpose still more effectually, she desired to entertain him at her banquet a second time, verse 8. And she, each time, invited Haman, that by showing such respect to the king’s great favourite she might insinuate herself the more into the king’s affection; and that, if she saw fit, she might then present her request to the king.

4. The king and Haman — She would have Haman present with the king when she makes her accusation, that he may have no chance to turn the king’s mind from the view of his wicked plot which she proposes to present. This day unto the banquet that I have prepared — Great was her prudence and caution in not making known her request publicly, and equal wisdom was evinced by having the banquet already prepared, that with the least possible delay she might thoroughly commit the king to her wishes. These measures rendered more probable the desired accomplishment of her plans.

ESTHER’S RECEPTION AND THE BANQUET, 1-8.

1. On the third day — “The third day must be counted from the day of the transaction between the queen and Mordecai, (iv, 14,) the first day being that on which it took place. The fasting, then, would not begin till midday; and on the third day Esther went to the king to invite him on that day to a banquet, which would surely take place in the forenoon. Thus the three days’ fast would last from the afternoon of the first to the forenoon of the third day — from forty to forty-five hours.” — Keil. Put on her royal apparel — Literally, put on royalty. She would appear in proper attire on this important occasion. The inner court of the king’s house — This must have been situated directly in front of the royal audience chamber, or “throne room,” where the monarch was wont to sit when receiving ministers of state, and attending to the business of the empire. The annexed cut presents a restored plan (by Fergusson) of the Great Hall of Xerxes at Persepolis, which corresponds in all its main features with the palace of Shushan. The great central hall has thirty-six columns, and is surrounded on three sides by great porches, each two hundred feet wide by sixty-five feet deep, and each supported by twelve columns. These porches, says Fergusson, “were beyond doubt the great audience halls of the palace, and served the same purpose as the ‘house of the forest of Lebanon’ in Solomon’s palace, though its dimensions were somewhat different — one hundred and fifty feet by seventy-five. These porches were also identical, so far as use and arrangement go, with the throne rooms in the palaces of Delhi and Agra, or those which are used at this day in the palace of Ispahan. The western porch would be appropriate to morning ceremonials, the eastern to those of the afternoon. There was no porch, as we might expect in that climate, to the south, but the principal one, both at Susa and Persepolis, was that which faced the north, with a slight inclination to the east. It was the throne room, par excellence, of the palace, and an inspection of the plan will show how easily, by the arrangement of the stairs, a whole army of courtiers or of tribute bearers could file before the king without confusion or inconvenience.” The inner court, in front of this audience room, was probably so called in contradistinction to an outer court beyond it. These courts communicated with each other by means of the gate of the house, so called from being the main entrance from the north to the vast pile of buildings that constituted the king’s house. Thus as the king sat in this throne room of the northern porch, he could look right down from his elevated position across the inner court, and could see any one who stood there, or approached him by way of the gate, which was over against, or directly opposite, his royal throne.

V. 6. Of wine-So called, because it consisted not of meats, which probably the king had plentifully eaten before, but of fruits and wines; which banquets were very frequent among the Persians.

Verse 6. The banquet of wine] At that part of the banquet when the wine was introduced.

Verse 6. The banquet of wine — So called, because it consisted not of meats, which probably the king had plentifully eaten before, but of fruits and wines; which banquets were very frequent among the Persians, after they had done eating; for they did not drink wine, but water, with their victuals.

6. At the banquet of wine — This probably followed a banquet of meats. The Persians, says Herodotus, (i, 133,) are very moderate at their meals, but eat of many after dishes, and are much addicted to wine. The king understood, or suspected, that Esther had some petition or request besides the mere coming to her banquet, and so when he began to be “merry with wine,” he again called upon her to make her desire known, and again renewed his pledge.

ESTHER’S RECEPTION AND THE BANQUET, 1-8.

1. On the third day — “The third day must be counted from the day of the transaction between the queen and Mordecai, (iv, 14,) the first day being that on which it took place. The fasting, then, would not begin till midday; and on the third day Esther went to the king to invite him on that day to a banquet, which would surely take place in the forenoon. Thus the three days’ fast would last from the afternoon of the first to the forenoon of the third day — from forty to forty-five hours.” — Keil. Put on her royal apparel — Literally, put on royalty. She would appear in proper attire on this important occasion. The inner court of the king’s house — This must have been situated directly in front of the royal audience chamber, or “throne room,” where the monarch was wont to sit when receiving ministers of state, and attending to the business of the empire. The annexed cut presents a restored plan (by Fergusson) of the Great Hall of Xerxes at Persepolis, which corresponds in all its main features with the palace of Shushan. The great central hall has thirty-six columns, and is surrounded on three sides by great porches, each two hundred feet wide by sixty-five feet deep, and each supported by twelve columns. These porches, says Fergusson, “were beyond doubt the great audience halls of the palace, and served the same purpose as the ‘house of the forest of Lebanon’ in Solomon’s palace, though its dimensions were somewhat different — one hundred and fifty feet by seventy-five. These porches were also identical, so far as use and arrangement go, with the throne rooms in the palaces of Delhi and Agra, or those which are used at this day in the palace of Ispahan. The western porch would be appropriate to morning ceremonials, the eastern to those of the afternoon. There was no porch, as we might expect in that climate, to the south, but the principal one, both at Susa and Persepolis, was that which faced the north, with a slight inclination to the east. It was the throne room, par excellence, of the palace, and an inspection of the plan will show how easily, by the arrangement of the stairs, a whole army of courtiers or of tribute bearers could file before the king without confusion or inconvenience.” The inner court, in front of this audience room, was probably so called in contradistinction to an outer court beyond it. These courts communicated with each other by means of the gate of the house, so called from being the main entrance from the north to the vast pile of buildings that constituted the king’s house. Thus as the king sat in this throne room of the northern porch, he could look right down from his elevated position across the inner court, and could see any one who stood there, or approached him by way of the gate, which was over against, or directly opposite, his royal throne.

V. 8. Tomorrow-I will acquaint thee with my humble request. She did not present her petition at this time, but delayed it ‘till the next meeting; either because she was a little daunted with the king’s presence, or, because she would farther engage the king’s affection to her, and would also intimate to him that her petition was of a more than ordinary nature: but principally by direction of Divine providence, which took away her courage of utterance for this time, that she might have a better opportunity for it the next time, by that great accident which happened before it.

Verse 8. I will do to-morrow] She saw she was gaining on the king’s affections; but she was not yet sufficiently confident; and therefore wished another interview, that she might ingratiate herself more fully in the king’s favour, and thus secure the success of her design. But Providence disposed of things thus, to give time for the important event mentioned in the succeeding chapter.

Verse 8. I will do to-morrow as the king hath said — I will acquaint thee with my humble request. She did not present her petition at this time, but delayed it till the next meeting; either, because she was a little daunted with the king’s presence, and had not yet courage to propose it; or, because she would further engage the king’s affection to her, by a second entertainment, and would also intimate to him, that her petition was of a more than ordinary nature: but principally by direction of the divine providence, which took away her courage of utterance for this time, that she might have a better opportunity to present her request the next time, by that great accident which happened before it. For the high honour which the king bestowed on Mordecai the next day made way for her petition, which came in very seasonably at the banquet of wine.

8. To-morrow — Her heart seems to fail her when the decisive moment comes. She hopes, by another day, to be better prepared to present her case successfully. As the king hath said — That is, make known the request.

V. 9. Nor moved-To shew how little he feared him, and that he had a firm confidence in his God, that he would deliver him and his people in this great exigency.

Verse 9. That he stood not up, nor moved for him] This was certainly carrying his integrity or inflexibility to the highest pitch. But still we are left to conjecture that some reverence was required, which Mordecai could not conscientiously pay.

Verse 9. That he stood not up, nor moved to him — To show how little he feared him, and that he had a firm confidence in his God, that he would deliver him and his people in this great exigency.

HAMAN’S INDIGNATION AT MORDECAI, 9-14.

9. Joyful — At the thought of receiving such honour from the king and queen. Mordecai… stood not up, nor moved — From this it seems that after Mordecai knew Haman’s wicked plans against the Jews he purposely refused him all signs of respect. His inmost soul despised Haman, and he took no pains to conceal his feeling, but seems rather to have intentionally offended him. Full of indignation — A cloud suddenly covers his joy. The heart that is exceedingly proud and lifted up is easily offended, and he who “thought scorn to lay hands on Mordecai alone” (Esther 3:6) finds all his honour of no avail from the mere lack of respect shown him by this one man.

V. 10. Refrained-From taking present vengeance upon Mordecai, which he might easily have effected, either by his own, or any of his servants hands, without any fear of inconveniency to himself. But herein God’s wise and powerful providence appeared, in disposing Haman’s heart, contrary to his own inclination, and making him, as it were, to put fetters upon his own hands.

Verse 10. Nevertheless, Haman refrained himself — From taking present vengeance upon Mordecai, which he might easily have effected, either by his own, or any of his servants’ hands, without any fear of inconvenience to himself. But herein God’s wise and powerful providence appeared in disposing Haman’s heart, contrary to his own inclination, and making him, as it were, to put fetters upon his own hands.

10. His friends — His intimate associates and companions — diviners and wise men (Esther 3:7; 6:13) — with whom he met in councils and in festivities.

Verse 11. The multitude of his children] The Asiatic sovereigns delight in the number of their children; and this is one cause why they take so many wives and concubines.

Verses 11, 12. Haman told them of the glory of his riches — Partly to gratify his own vain-glorious humour, and partly to aggravate Mordecai’s impudence in denying him reverence, and to alleviate his own vexation caused by it. And to-morrow am I invited unto her also with the king — Thus he makes that matter of glorying which was the occasion of his utter ruin. So ignorant are the wisest men, and subject to fatal mistakes, rejoicing when they have most cause of fear, and sorrowing for those things which tend to joy and comfort.

11. The glory of his riches — That is, the extent and abundance of his riches. The multitude of his children — His ten sons are mentioned in Esther 9:10, and he had, probably, several grandsons. Herodotus says of the Persians, (i, 136,) “Next to bravery in battle, this is considered the greatest proof of manliness — to be able to exhibit many children; and to such as can exhibit the greatest number the king sends presents every year, for numbers are considered strength.”

V. 12. Am I-Thus he makes that matter of glorying which was the occasion of his utter ruin. So ignorant are the wisest men, and subject to fatal mistakes, rejoicing when they have most cause of fear, and sorrowing for those things which tend to joy and comfort.

Verses 11, 12. Haman told them of the glory of his riches — Partly to gratify his own vain-glorious humour, and partly to aggravate Mordecai’s impudence in denying him reverence, and to alleviate his own vexation caused by it. And to-morrow am I invited unto her also with the king — Thus he makes that matter of glorying which was the occasion of his utter ruin. So ignorant are the wisest men, and subject to fatal mistakes, rejoicing when they have most cause of fear, and sorrowing for those things which tend to joy and comfort.

HAMAN’S INDIGNATION AT MORDECAI, 9-14.

9. Joyful — At the thought of receiving such honour from the king and queen. Mordecai… stood not up, nor moved — From this it seems that after Mordecai knew Haman’s wicked plans against the Jews he purposely refused him all signs of respect. His inmost soul despised Haman, and he took no pains to conceal his feeling, but seems rather to have intentionally offended him. Full of indignation — A cloud suddenly covers his joy. The heart that is exceedingly proud and lifted up is easily offended, and he who “thought scorn to lay hands on Mordecai alone” (Esther 3:6) finds all his honour of no avail from the mere lack of respect shown him by this one man.

V. 13. Availeth-Gives me no content. Such torment did his envy and malice bring upon him. Sitting-Enjoying that honour and privilege without disturbance, and denying me the worship due to me by the king’s command. Thus tho’ proud men have much to their mind, if they have not all to their mind, it is nothing. The thousandth part of what Haman had, would give a modest, humble man, as much happiness as he expects to receive from anything under the sun. And Haman as passionately complains, as if he was in the lowest depth of poverty!

Verse 13. Yet all this availeth me nothing] Pride will ever render its possessor unhappy. He has such a high opinion of his own worth, that he conceives himself defrauded by every one who does not pay him all the respect and homage which he conceives to be his due.

The soul was made for God, and nothing but God can fill it and make it happy. Angels could not be happy in glory, when they had cast off their allegiance to their Maker. As soon as his heart had departed from God, Adam would needs go to the forbidden fruit, to satisfy a desire which was only an indication of his having been unfaithful to his God. Solomon, in all his glory, possessing every thing heart could wish, found all to be vanity and vexation of spirit; because his soul had not God for its portion. Ahab, on the throne of Israel, takes to his bed, and refuses to eat bread, not merely because he cannot get the vineyard of Naboth, but because he had not God in his heart, who could alone satisfy its desires. Haman, on the same ground, though the prime favourite of the king, is wretched because he cannot have a bow from that man whom his heart even despised. O, how distressing are the inquietudes of vanity. And how wretched is the man who has not the God of Jacob for his help, and in whose heart Christ dwells not by faith!

Verse 13. Yet this availeth me nothing — It gives me no content. Such torment did his envy and malice bring upon him. So long as I see Mordecai sitting at the king’s gate — Enjoying that honour and privilege without disturbance, and denying me the worship due to me by the king’s command. Thus though proud men have much to their mind, if they have not all, it is nothing. The thousandth part of what Haman had, would give a modest, humble man, as much happiness as he expects to receive from any thing under the sun. And Haman as passionately complains as if he was in the lowest depth of poverty.

HAMAN’S INDIGNATION AT MORDECAI, 9-14.

9. Joyful — At the thought of receiving such honour from the king and queen. Mordecai… stood not up, nor moved — From this it seems that after Mordecai knew Haman’s wicked plans against the Jews he purposely refused him all signs of respect. His inmost soul despised Haman, and he took no pains to conceal his feeling, but seems rather to have intentionally offended him. Full of indignation — A cloud suddenly covers his joy. The heart that is exceedingly proud and lifted up is easily offended, and he who “thought scorn to lay hands on Mordecai alone” (Esther 3:6) finds all his honour of no avail from the mere lack of respect shown him by this one man.

V. 14. Fifty cubits-That it may be more conspicuous to all, and thereby be more disgraceful to Mordecai, and strike all Haman’s enemies with a greater dread of despising or opposing him.

Verse 14. Let a gallows be made of fifty cubits high] The word x[ ets, which we translate gallows, signifies simply wood, a tree, or pole; and this was to be seventy-five feet high, that he might suffer the greater ignominy, and be a more public spectacle. I believe impaling is here also meant. See Clarke’s note, “Esther 2:23”.

IN former times the Jews were accustomed to burn Haman in effigy; and with him a wooden cross, which they pretended to be in memory of that which he had erected for the suspension of Mordecai; but which was, in fact, to deride the Christian religion. The emperors, Justinian and Theodosius, abolished it by their edicts; and the practice has ceased from that time, though the principle from which it sprang still exists, with the same virulence against Christianity and its glorious Author. ESTHER

Verse 14. Then said Zeresh his wife and all his friends — They saw how gladly he would dispense with his own resolution, of deferring the slaughter till the time determined by the lot, and therefore advise him to take an earnest of the satisfaction he then expected, in the speedy execution of Mordecai: Let a gallows be made — They advise him to have one made ready, that, as soon as he could get the warrant signed, there might be no delay of the execution, and to cause it to be made fifty cubits high, that it might be more conspicuous to all, and thereby be more disgraceful to Mordecai, and might strike all Haman’s enemies with the greater dread of despising or opposing him. And to-morrow speak thou unto the king — They advise him to go early in the morning to get an order from the king for hanging Mordecai, which they doubted not would be readily granted to one that was so much the king’s favourite, and who had so easily obtained an edict for the destruction of the whole nation of the Jews. Then go thou in merrily with the king unto the banquet — Having thus triumphed over thy implacable enemy, and got rid of all that vexes thee and imbitters thy prosperity and glory. And the thing pleased Haman — He approved of their advice, and caused the gallows to be erected accordingly. “And now,” says Henry, “we leave Haman to go to bed, pleased with the thoughts of seeing Mordecai hanged the next day, and then going merrily to the banquet, and not dreaming of handselling his own gallows.”

14. Let a gallows — Hebrew, a tree, or wood: that is, a lofty beam or post for impalement; not a gallows, or gibbet, in the ordinary sense. Compare Genesis 40:19; Deuteronomy 21:22, 23. Hanging with a rope by the neck seems not to have been a Persian mode of punishment, but impalement was common. See note on Esther 2:23. Haman’s wife and friends proposed to make the post of wood for Mordecai’s execution fifty cubits high — seventy-five feet — so as to make his impalement as conspicuous and as ignominious as possible.