New American Standard Bible 1995

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Esther

7

:

9

Then Harbonah, one of the eunuchs who were before the king said, "Behold indeed, the gallows standing at Haman's house fifty cubits high, which Haman made for Mordecai who spoke good on behalf of the king!" And the king said, "Hang him on it."

Lexicon

Verse part Definition: Part of speech: Strong's: Hebrew: Transliteration:
Then Harbonah, eunuch of Ahasuerus Noun H2726 חַ֠רְבֹונָה char·vo·v·nah
one one Adjective H259 אֶחָ֨ד e·chad
Analysis:

One: God

Refers to HaShem (God), Who is One. This number can also refer to unity. The first place the number "one" occurs is in Genesis 1:5. There one reads, "And there was an evening and there was a morning— one day". Later on in this same book of Genesis, it is stated concerning the man and his wife, "And they became one flesh" (Genesis 2:24). It is very significant that in both of these examples there was a multiplicity for the subject. In the first example, the evening and the morning became one day and in the second example, it was Adam and Eve who became one flesh.

One of the most famous passages in the Torah concerning HaShem is Deuteronomy 6:4 which states, "Hear O Israel the Lord your God the Lord is One." The question that a person must ask himself is what is the connection between the use of the Hebrew word אחד "one" which identifies a multiplicity being one and the fact that the Lord God of Israel is One? The answer is that the Hebrew word אחד can relate to the concept for one as in "unification". There is another Hebrew word that would have been possible to be used if the author wanted to refer to an absolute oneness or singleness. This is the Hebrew word יחיד. In fact, there is a well-known prayer in Judaism which states, "אחד ואין יחיד כיחודו". This phrase should be translated as, "(God is) One and there is no singularity as His singularity." The idea that is being expressed in this prayer is that the Lord God of Israel is One; but not an absolute One; rather there is a uniqueness and a complexity to His Oneness.

The number one is frequently employed to express in the Scriptures one object, such as one man or one tabernacle. This usage would be the simple or common purpose that the number one or for that matter any number, would appear in a Biblical text. Often the appearance of a number does not contain any of the significance that Hebrew numerology might offer. Therefore, the reader must always consider when coming across a verse which contains a number, that the number only expresses an amount and no additional significance. 

Because the number one is often associated with God, there is a unique phenomenon in the Scriptures concerning this number. Sometimes the number one is employed to express a unique relationship that the object has to HaShem. For example,

"And it will be one day, it will be known to HaShem..." Zechariah 14:7

In the text above, Zechariah could have stated simply, "And it will be a day…" The fact that the prophet said "one day" is to convey that this day is uniquely related to God. Similarly, it is stated by the prophet Ezekiel in chapter 37, "one King", "one nation" and "one Shepherd" (see Ezekiel 37:22, 24). Each of these objects—King, nation and Shepherd—has a connection to HaShem. The King and Shepherd is Messiah Yeshua, the Son of God and the one nation is Israel, the people of God.

Loveisrael.org - Baruch Korman, Ph.D. - All Rights Reserved - Used with Permission 2016

of the eunuchs eunuch Noun H5631 הַסָּרִיסִ֜ים has·sa·ri·sim
who [were] before face, faces Noun H6440 לִפְנֵ֣י lif·nei
the king king Noun H4428 הַמֶּ֗לֶךְ ham·me·lech
said, to utter, say Verb H559 וַיֹּ֣אמֶר vai·yo·mer
"Behold lo! behold! Particle H2009 הִנֵּה־ hin·neh-
indeed, also, moreover, yea Adverb H1571 גַּ֣ם gam
the gallows tree, trees, wood Noun H6086 הָעֵ֣ץ ha·'etz
standing to take one's stand, stand Verb H5975 עֹמֵד֙ o·med
at Haman's a Pers. leader serving under Ahasuerus Noun H2001 הָמָ֟ן ha·man
Analysis:
Read more about: Haman, Haman
house a house Noun H1004 בְּבֵ֣ית be·veit
fifty fifty Noun H2572 חֲמִשִּׁ֣ים cha·mi·shim
Analysis:

Fifty: Freedom and liberty

When a person hears the number fifty, the first thing that should enter his mind is Jubilee, for every 50 years was the Jubilee year. In the book of Leviticus the following is read,

"And you shall sanctify the fiftieth year and you shall call (that year) a year of freedom in the Land for all the ones who dwell in it, it shall be a Jubilee for you…." Leviticus 25:10 

The key word in this verse is the Hebrew word, דרור, which means freedom. When one studies the nature of this word for freedom, he will understand the relationship between freedom and the will of God. In other words, the freedom that is provided by HaShem is so that the will of God can be realized in one's life. In connection with this understanding is another occurrence of the number 50.

The Torah speaks of three special festivals which every Jewish male, 20 years and older, must go up to Jerusalem to observe. These festivals are Unleavened Bread, Weeks, and Tabernacles. The Feast of Weeks derives its name from the fact that HaShem commanded the Children of Israel to count seven weeks and the next day would be the Holy Day. However, during this time, not only were the Children of Israel commanded to count seven weeks, but also 50 days. Hence, an additional name for the Festival of Weeks is Pentecost, or the festival of fifty. Although Judaism traditionally associates this festival with the giving of the Ten Commandments, it is only in the New Covenant that this festival is clearly connected to the giving of the Holy Spirit. It is important for the reader to comprehend that only when one is indwelt by the Holy Spirit can he truly turn away from the bondage of sin and be set free to obey the will of God.

Another example from the Scripture is found in the Gospels. Here, Yeshua fed the 5,000 (100 X 50). He had the 5,000 people sit down in groups of 50. Because of this, there is obviously an emphasis on the number 50. One of the theological points which this passage teaches is that when one acts in faith, he is not bound by the things of this world. 

Loveisrael.org - Baruch Korman, Ph.D. - All Rights Reserved - Used with Permission 2016

cubits an ell, a cubit Noun H520 אַמָּ֑ה am·mah;
high, high, exalted Adjective H1364 גָּבֹ֖הַּ ga·voh·ah
which who, which, that Particle H834 אֲשֶׁר־ a·sher-
Haman a Pers. leader serving under Ahasuerus Noun H2001 הָמָ֔ן ha·man,
Analysis:
Read more about: Haman, Haman
made do, make Verb H6213 עָשָׂ֪ה a·sah
for Mordecai a companion of Zerubbabel, also a cousin of Esther Noun H4782 לְֽמָרְדֳּכַ֞י le·ma·re·do·chai
who who, which, that Particle H834 אֲשֶׁ֧ר a·sher
spoke to speak Verb H1696 דִּבֶּר־ dib·ber-
good pleasant, agreeable, good Adjective H2896 טֹ֣וב to·vv
on behalf upon, above, over Prepostion H5921 עַל־ al-
of the king!" king Noun H4428 הַמֶּ֗לֶךְ ham·me·lech
And the king king Noun H4428 הַמֶּ֖לֶךְ ham·me·lech
said, to utter, say Verb H559 וַיֹּ֥אמֶר vai·yo·mer
"Hang to hang Verb H8518 תְּלֻ֥הוּ te·lu·hu
him on it."      

People

Haman

to rage, be turbulent

Haman

a Pers. leader serving under Ahasuerus

Parallel Verses

Removed text
Added text
New American Standard Bible 1995 Then Harbonah, one of the eunuchs who were before the king said, "Behold indeed, the gallows standing at Haman's house fifty cubits high, which Haman made for Mordecai who spoke good on behalf of the king!" And the king said, "Hang him on it."
King James Bible Then And Harbonah, one of the eunuchs who were chamberlains, said before the king said, "Behold indeed, king, Behold also, the gallows standing at Haman's house fifty cubits high, which Haman had made for Mordecai Mordecai, who spoke had spoken good on behalf of for the king!" And king, standeth in the house of Haman. Then the king said, "Hang Hang him on it."thereon.
Hebrew Greek English Then Harbonah, one of the eunuchs who were before the king said, "Behold indeed, the gallows standing at Haman's house fifty cubits high, which Haman made for Mordecai who spoke good on behalf of the king!" And the king said, "Hang him on it."