וַיֵּצֵ֤א הָמָן֙ בַּיּ֣וֹם הַה֔וּא שָׂמֵ֖חַ וְט֣וֹב לֵ֑ב וְכִרְאוֹת֩ הָמָ֨ן אֶֽת־מָרְדֳּכַ֜י בְּשַׁ֣עַר הַמֶּ֗לֶךְ וְלֹא־קָם֙ וְלֹא־זָ֣ע מִמֶּ֔נּוּ וַיִּמָּלֵ֥א הָמָ֛ן עַֽל־מָרְדֳּכַ֖י חֵמָֽה׃
Pada hari itu Haman keluar dengan gembira dan senang hati. Tetapi ketika Haman melihat Mordekhai di gerbang istana raja, dan Mordekhai tidak bangkit berdiri dan sama sekali tidak bergerak karena dia, Haman pun dipenuhi amarah terhadap Mordekhai.
Sforno
וישב על המטה. He did this in order to pay his respects to the presence of “Royalty” in his house to the extent that he was able to under, the circumstances, considering that he was bedridden. We observe the opposite mode of behaviour described when Mordechai did not make the slightest move indicating deference for Haman in Esther 5,9 “he neither rose nor even moved from where he was seated.”
Rashi
a horror from the same root as (Esther 5:9), “And he neither rose nor quaked (זָע).” Similarly, גַּאֲוָה pride, from the root (Isa. 16:6) “Have become very proud (גֵּא).”
Rashi
Heb. נעוה, as in (Isa. 21:3): “I have become confused (נעויתי) from hearing,” and similarly (I Sam. 20:30): “the son of a straying (נעות) woman deserving of punishment.” And it is possible to say that נעוה means one whose heart has strayed, from the expression נע ונד, moving and wandering, and as one says זעוה, horror, from the root זע, stirred.
Barukh SheAmar
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הערה means HE HATH UNCOVERED. Similarly the term ערוה everywhere denotes "uncovering". The ו in the word ערוה nakedness, is inserted in the root ערה in order to form a noun of it, just as the noun זעוה, "trembling", is of the same derivation as זע in the phrase (Esther 5:9) "and he stood not up and did not tremble (זע)". Similarly, אחוה "brotherhood", is of the same derivation as אח, brother. As for this term "uncovering" our Rabbis differ in the meaning they give to it (Yevamot 55b). Some say that it is the mere contact of the tip of the organ, while others say that it is the insertion of the tip.