English Standard Version
When it was told to Jotham, he went and stood on top of Mount Gerizim and cried aloud and said to them, "Listen to me, you leaders of Shechem, that God may listen to you.
King James Bible
And when they told it to Jotham, he went and stood in the top of mount Gerizim, and lifted up his voice, and cried, and said unto them, Hearken unto me, ye men of Shechem, that God may hearken unto you.
Darby Bible Translation
When it was told to Jotham, he went and stood on the top of Mount Ger'izim, and cried aloud and said to them, "Listen to me, you men of Shechem, that God may listen to you.
World English Bible
When they told it to Jotham, he went and stood on the top of Mount Gerizim, and lifted up his voice, and cried, and said to them, "Listen to me, you men of Shechem, that God may listen to you.
Young's Literal Translation
and they declare it to Jotham, and he goeth and standeth on the top of mount Gerizim, and lifteth up his voice, and calleth, and saith to them, 'Hearken unto me, O masters of Shechem, and God doth hearken unto you:
Judges 9:7 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
When Jotham, who had escaped after the murder, was told of the election which had taken place, he went to the top of Mount Gerizim, which rises as a steep wall of rock to the height of about 800 feet above the valley of Shechem on the south side of the city (Rob. iii. p. 96), and cried with a loud voice, "Hearken to me, ye lords of Shechem, and God will also hearken to you." After this appeal, which calls to mind the language of the prophets, he uttered aloud a fable of the trees which wanted to anoint a king over them-a fable of true prophetic significance, and the earliest with which we are acquainted (Judges 9:8-15). To the appeal which is made to them in succession to become king over the trees, the olive tree, the fig tree, and the vine all reply: Shall we give up our calling, to bear valuable fruits for the good and enjoyment of God and men, and soar above the other trees? The briar, however, to which the trees turn last of all, is delighted at the unexpected honour that is offered it, and says, "Will ye in truth anoint me king over you? Then come and trust in my shadow; but if not, let fire go out of the briar and consume the cedars of Lebanon." The rare form מלוכה (Chethib, Judges 9:8, Judges 9:12) also occurs in 1 Samuel 28:8; Isaiah 32:11; Psalm 26:2 : see Ewald, 228, b.). מלכי (Judges 9:10) is also rare (see Ewald, 226, b). The form החדלתּי (Judges 9:9, Judges 9:11, Judges 9:13), which is quite unique, is not "Hophal or Hiphil, compounded of ההחד or ההחד" (Ewald, 51, c), for neither the Hophal nor the Hiphil of חדל occurs anywhere else; but it is a simple Kal, and the obscure o sound is chosen instead of the a sound for the sake of euphony, i.e., to assist the pronunciation of the guttural syllables which follow one after another. The meaning of the fable is very easy to understand. The olive tree, fig tree, and vine do not represent different historical persons, such as the judges Othniel, Deborah, and Gideon, as the Rabbins affirm, but in a perfectly general way the nobler families or persons who bring forth fruit and blessing in the calling appointed them by God, and promote the prosperity of the people and kingdom in a manner that is well-pleasing to God and men. Oil, figs, and wine were the most valuable productions of the land of Canaan, whereas the briar was good for nothing but to burn. The noble fruit-trees would not tear themselves from the soil in which they had been planted and had borne fruit, to soar (נוּע, float about) above the trees, i.e., not merely to rule over the trees, but obire et circumagi in rebus eorum curandis. נוּע includes the idea of restlessness and insecurity of existence. The explanation given in the Berleb. Bible, "We have here what it is to be a king, to reign or be lord over many others, namely, very frequently to do nothing else than float about in such restlessness and distraction of thoughts, feelings, and desires, that very little good or sweet fruit ever falls to the ground," if not a truth without exception so far as royalty is concerned, is at all events perfectly true in relation to what Abimelech aimed at and attained, to be a king by the will of the people and not by the grace of God. Wherever the Lord does not found the monarchy, or the king himself does not lay the foundations of his government in God and the grace of God, he is never anything but a tree, moving about above other trees without a firm root in a fruitful soil, utterly unable to bear fruit to the glory of God and the good of men. The expression "all the trees" is to be carefully noticed in Judges 9:14. "All the trees" say to the briar, Be king over us, whereas in the previous verse only "the trees" are mentioned. This implies that of all the trees not one was willing to be king himself, but that they were unanimous in transferring the honour to the briar. The briar, which has nothing but thorns upon it, and does not even cast sufficient shadow for any one to lie down in its shadow and protect himself from the burning heat of the sun, is an admirable simile for a worthless man, who can do nothing but harm. The words of the briar, "Trust in my shadow," seek refuge there, contain a deep irony, the truth of which the Shechemites were very soon to discover. "And if not," i.e., if ye do not find the protection you expect, fire will go out of the briar and consume the cedars of Lebanon, the largest and noblest trees. Thorns easily catch fire (see Exodus 22:5). The most insignificant and most worthless man can be the cause of harm to the mightiest and most distinguished.
LibraryTrials of the Christian
AFFLICTION--ITS NATURE AND BENEFITS. The school of the cross is the school of light; it discovers the world's vanity, baseness, and wickedness, and lets us see more of God's mind. Out of dark afflictions comes a spiritual light. In times of affliction, we commonly meet with the sweetest experiences of the love of God. The end of affliction is the discovery of sin; and of that, to bring us to a Saviour. Doth not God ofttimes even take occasion, by the hardest of things that come upon us, to visit …
John Bunyan—The Riches of Bunyan
Sovereignty of God in Administration
And when the LORD your God brings you into the land that you are entering to take possession of it, you shall set the blessing on Mount Gerizim and the curse on Mount Ebal.
Are they not beyond the Jordan, west of the road, toward the going down of the sun, in the land of the Canaanites who live in the Arabah, opposite Gilgal, beside the oak of Moreh?
And all the leaders of Shechem came together, and all Beth-millo, and they went and made Abimelech king, by the oak of the pillar at Shechem.
The trees once went out to anoint a king over them, and they said to the olive tree, 'Reign over us.'
Jump to PreviousAloud Citizens Climbed Cried Crying Declare Ear Hearing Hearken Jotham Lifted Masters Mount Shechem Shouted Standeth Stood Top Townsmen Voice
Jump to NextAloud Citizens Climbed Cried Crying Declare Ear Hearing Hearken Jotham Lifted Masters Mount Shechem Shouted Standeth Stood Top Townsmen Voice
LinksJudges 9:7 NIV
Judges 9:7 NLT
Judges 9:7 ESV
Judges 9:7 NASB
Judges 9:7 KJV
Judges 9:7 Bible Apps
Judges 9:7 Biblia Paralela
Judges 9:7 Chinese Bible
Judges 9:7 French Bible
Judges 9:7 German Bible
Judges 9:7 Commentaries