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Nach YomiJudges · שו׀טיםChapter 9

Judges 9

שו׀טים ׀ךק ט׳

Section: נביאים · נביאים ךאשונים | Book: Judges | Chapter: 9 of 21 | Day: 33 of 742

Date: March 16, 2026

קלאוד על הנ׮ך

Judges 9 is the longest and most dramatically complex chapter in the book of Shofetim, and it functions as a sustained meditation on the dangers of illegitimate kingship. The chapter opens in the immediate aftermath of Gideon’s death, when his son Abimelech (אבימלך) — born of a concubine from Shechem — exploits his maternal kinship ties to persuade the Shechemites to back his bid for power. With seventy shekels of silver taken from the temple of Baal-berith (בעל בךית), he hires a band of “worthless and reckless men” (אנשים ׹יקים ו׀וחזים) and massacres his seventy brothers on a single stone at Ophrah. The detail of the “single stone” (אבן אחת) suggests a ritualized execution, possibly mimicking sacrificial practice, and underscores the cold, calculated nature of the slaughter. Only Jotham, the youngest, escapes by hiding.

Jotham’s response from the summit of Mount Gerizim constitutes one of the great literary set pieces in all of biblical narrative: the Parable of the Trees (משל הע׊ים). In this fable, the olive, the fig, and the vine — each representing productive, worthy leaders (whom the rabbinic tradition identifies with Othniel, Deborah, and Gideon respectively) — all decline the offer of kingship, unwilling to abandon their fruitful contributions merely to “sway over the trees.” Only the thornbush (אטד), a worthless plant incapable of providing real shade, accepts the crown, and it does so with a menacing threat: “If not, let fire issue from the thornbush and consume the cedars of Lebanon.” The parable’s message is devastating in its clarity — those who are genuinely productive and virtuous have no desire for political power, while those who seek it most eagerly are precisely the least qualified. Jotham then applies the parable directly, cursing both Abimelech and the Shechemites with mutual destruction.

The central portion of the chapter traces the fulfillment of Jotham’s curse with almost mechanical precision. After three years of Abimelech’s oppressive rule — the text pointedly uses the verb “vayyasar” (וישך, he ruled) rather than “vayyishpot” (ויש׀ט, he judged), signaling illegitimacy — God sends a “spirit of discord” (׹וח ךעה) between Abimelech and Shechem. The rebellion of Gaal son of Ebed introduces a brief but vivid episode of political intrigue: Gaal’s boastful challenge, Zebul’s secret loyalty to Abimelech, the deceptive dismissal of approaching troops as “mountain shadows,” and the humiliating rout that follows. The narrative pace accelerates as Abimelech destroys Shechem utterly, sowing salt over its ruins in an act of total annihilation, then burns alive a thousand refugees in the stronghold of El-berith.

The chapter’s climax arrives at Thebez, where Abimelech attempts to repeat his fiery tactics against another fortified tower. This time, however, divine justice intervenes through the most unlikely instrument: an unnamed woman drops a millstone fragment (׀לח ׹כב) onto his skull, crushing it. Even in his death throes, Abimelech’s character is laid bare — he orders his armor-bearer to finish him with a sword so that “no one will say a woman killed him,” revealing that even at the moment of divine reckoning, his concern is for personal honor rather than repentance. The narrator’s closing theological verdict is unambiguous: God repaid (וישב אלהים) the wickedness of both Abimelech and the Shechemites, and “the curse of Jotham son of Jerubbaal was fulfilled upon them.”

Within the broader architecture of the book of Judges, chapter 9 occupies a pivotal position. Gideon had famously refused kingship in chapter 8, declaring “the Lord shall rule over you” (ה׳ ימשל בכם), yet he nonetheless established quasi-monarchical trappings — the golden ephod, the large harem, the seventy sons. Abimelech’s disastrous reign dramatizes the consequences of that ambiguity, serving as the book’s most explicit argument against human kingship and anticipating the refrain that closes Judges: “In those days there was no king in Israel; everyone did what was right in his own eyes.” The chapter thus stands as a cautionary tale about the corrosive nature of power pursued without divine sanction, and about how violence begets violence in an inexorable cycle that only divine intervention can break.

׀ךק ט׳ · Chapter 9

׀סוק א׳ · Verse 1

Hebrew:

וַי֌ֵ֚לֶךְ אֲב֎ימֶրלֶךְ ב֌ֶן֟יְךֻב֌ַ֙עַל֙ שְׁכֶ֔מ֞ה אֶל֟אֲחֵ֖י א֎מ֌֑וֹ וַיְדַב֌ֵ֣ך אֲלֵיהֶ֔ם וְאֶל֟כ֌ׇל֟מ֎שְׁ׀֌ַ֛חַת ב֌ֵית֟אֲב֎֥י א֎מ֌֖וֹ לֵאמֹ֜ך׃

English:

Abimelech son of Jerubbaal went to his mother’s brothers in Shechem and spoke to them and to the whole clan of his mother’s family. He said,

׀סוק ב׳ · Verse 2

Hebrew:

ד֌ַב֌ְךו֌֟נ֞֞א ב֌ְאׇזְנֵ֚י כׇל֟ב֌ַעֲלֵ֣י שְׁכֶם֮ מַה֟ט֌֣וֹב ל֞כֶם֒ הַמְשֹׁ֚ל ב֌֞כֶ֜ם שׁ֎בְע֎֣ים א֎֗ישׁ כ֌ֹ֚ל ב֌ְנֵ֣י יְךֻב֌ַ֔עַל א֎ם֟מְשֹׁ֥ל ב֌֞כֶ֖ם א֎֣ישׁ אֶח֑֞ד ו֌זְכַךְת֌ֶ֕ם כ֌֎֜י֟עַ׊ְמְכֶ֥ם ו֌בְשַׂךְכֶ֖ם א֞֜נ֎י׃

English:

“Put this question to all the citizens of Shechem: Which is better for you—to be ruled by all seventy sons of Jerubbaal, or to be ruled by one? And remember, I am your own flesh and blood.”aflesh and blood Lit. “bone and flesh.”

Abimelech appeals to the Shechemites' self-interest, arguing that rule by one kinsman (himself) is better than being governed by all seventy of Gideon's sons, leveraging his maternal family connection to win their support.

׀סוק ג׳ · Verse 3

Hebrew:

וַיְדַב֌ְך֚ו֌ אֲחֵי֟א֎מ֌֜וֹ ע֞ל֞֗יו ב֌ְאׇזְנֵי֙ כ֌ׇל֟ב֌ַעֲלֵ֣י שְׁכֶ֔ם אֵ֥ת כ֌ׇל֟הַד֌ְב֞ך֎֖ים ה֞אֵ֑ל֌ֶה וַי֌ֵրט ל֎ב֌֞ם֙ אַחֲךֵ֣י אֲב֎ימֶ֔לֶךְ כ֌֎֥י א֞מְך֖ו֌ א֞ח֎֥ינו֌ ה֜ו֌א׃

English:

His mother’s brothers said all this in his behalf to all the citizens of Shechem, and they were won over to Abimelech; for they thought, “He is our kinsman.”

The Shechemites are persuaded by Abimelech's kinship argument, rallying behind him because of his maternal connection to their city.

׀סוק ד׳ · Verse 4

Hebrew:

וַי֌֎ת֌ְנו֌֟לוֹ֙ שׁ֎בְע֎֣ים כ֌ֶ֔סֶף מ֎ב֌ֵ֖ית ב֌ַ֣עַל ב֌ְך֎֑ית וַי֌֎שְׂכ֌ֹ֚ך ב֌֞הֶ֜ם אֲב֎ימֶ֗לֶךְ אֲנ֞שׁ֎րים ךֵיק֎ים֙ ו֌׀ֹ֣חֲז֎֔ים וַי֌ֵלְכ֖ו֌ אַחֲך֞֜יו׃

English:

They gave him seventy shekels from the temple of Baal-berith; and with this Abimelech hired some worthlessbworthless Or “rootless”; cf. Kimhi. and reckless men, and they followed him.

Using funds from the pagan temple of Baal-berith, Abimelech hires a band of reckless, unprincipled mercenaries who become his personal militia — men with nothing to lose and no moral scruples.
ךש׎יRashi
ו֌׀ֹחֲז֎ים. בְ֌הו֌ל֎ים בְ֌מַעֲשֵׂיהֶם לַעֲשׂוֹת בְ֌לֹא תְבו֌נ֞ה:
Headstrong. They acted impetuously, thoughtlessly.

׀סוק ה׳ · Verse 5

Hebrew:

וַי֌֞בֹրא בֵית֟א֞ב֎יו֙ עׇ׀ְך֞֔ת֞ה וַ֜י֌ַהֲךֹ֞ג אֶת֟אֶח֧֞יו ב֌ְנֵי֟יְךֻב֌ַ֛עַל שׁ֎בְע֎֥ים א֎֖ישׁ עַל֟אֶ֣בֶן אֶח֑֞ת וַי֌֎ו֌֞תֵ֞ך יוֹת֧֞ם ב֌ֶן֟יְךֻב֌ַ֛עַל הַק֌֞טֹ֖ן כ֌֎֥י נֶחְב֌֞֜א׃ {ס}        

English:

Then he went to his father’s house in Ophrah and killed his brothers, the sons of Jerubbaal, seventy in succession on one stone. Only Jotham, the youngest son of Jerubbaal, survived, because he went into hiding.

Abimelech massacres his seventy brothers on a single stone in a calculated act of political murder. Only the youngest, Jotham, escapes by hiding — the text says 'seventy' as a round number even though one survived, a common biblical convention.

׀סוק ו׳ · Verse 6

Hebrew:

וַי֌ֵא֚֞סְ׀֜ו֌ כ֌ׇל֟ב֌ַעֲלֵրי שְׁכֶם֙ וְכׇל֟ב֌ֵ֣ית מ֎ל֌֔וֹא וַי֌ֵ֣לְכ֔ו֌ וַי֌ַמְל֎֥יכו֌ אֶת֟אֲב֎ימֶ֖לֶךְ לְמֶ֑לֶךְ ע֎ם֟אֵל֥וֹן מֻ׊֌֖֞ב אֲשֶׁ֥ך ב֌֎שְׁכֶ֜ם׃

English:

All the citizens of Shechem and all Beth-millo convened, and they proclaimed Abimelech king at the terebinth of the pillarcpillar Meaning of Heb. uncertain. at Shechem.

The Shechemites formally crown Abimelech as king at a sacred landmark — a terebinth near a pillar or monument — giving his illegitimate seizure of power a veneer of official ceremony.
ךש׎יRashi
ע֎ם אֵלוֹן מֻ׊֞֌ב. (תךגום:) מֵישַׁך ק֞מְת֞א - מ֎ישׁוֹך שֶׁה֞יו֌ ב֌וֹ מַ׊ֵ֌בוֹת:
Near the plain of the pillar. "The plain of monuments"—1This is Targum Yonasan’s translation. A plain in which monuments stood.

׀סוק ז׳ · Verse 7

Hebrew:

וַי֌ַג֌֎֣דו֌ לְיוֹת֞֗ם וַי֌ֵ֙לֶךְ֙ וַ֜י֌ַעֲמֹד֙ ב֌ְךֹ֣אשׁ הַך֟ג֌ְך֎ז֎֔ים וַי֌֎שׂ֌֥֞א קוֹל֖וֹ וַי֌֎קְך֑֞א וַי֌ֹ֣אמֶך ל֞הֶ֗ם שׁ֎מְעրו֌ אֵלַי֙ ב֌ַעֲלֵ֣י שְׁכֶ֔ם וְי֎שְׁמַ֥ע אֲלֵיכֶ֖ם אֱלֹה֎֜ים׃

English:

When Jotham was informed, he went and stood on top of Mount Gerizim and called out to them in a loud voice. “Citizens of Shechem!” he cried, “Listen to me, that God may listen to you.

Jotham, the sole surviving brother, boldly stands atop Mount Gerizim and calls out to the Shechemites, imploring them to listen so that God may likewise attend to them — setting the stage for his prophetic parable.

׀סוק ח׳ · Verse 8

Hebrew:

ה֞לրוֹךְ ה֞֜לְכו֌֙ ה֞עֵ׊֎֔ים ל֎מְשֹׁ֥חַ עֲלֵיהֶ֖ם מֶ֑לֶךְ וַי֌ֹאמְך֥ו֌ לַז֌ַ֖י֎ת (מלוכה) [מׇלְכ֥֞ה] ע֞לֵ֜ינו֌׃

English:

“Once the trees went to anoint a king over themselves. They said to the olive tree, ‘Reign over us.’

Jotham begins his famous parable: the trees seek a king and first approach the olive tree. Rashi identifies the olive as representing Othniel ben Kenaz, the first judge, from the tribe of Judah which is symbolically called an olive tree.
ךש׎יRashi
ה֞לוֹךְ ה֞לְכו֌ ה֞עֵ׊֎ים. מ֞שׁ֞ל הו֌א: לַזַ֌י֎ת. ע֞תְנ֎יאֵל בֶ֌ן קְנַז (שו׀טים א:יג), הַב֞֌א מ֎שֵ֌ׁבֶט יְהו֌ד֞ה שֶׁנ֎֌קְך֞א זַי֎ת, שֶׁנֶ֌אֱמַך (י׹מיהו יא:טז): זַי֎ת ךַעֲנ֞ן ×™Ö°×€Öµ×” ׀ְך֎י תֹאַך וְגוֹ׳:
The trees went about resolutely. This is a parable.2Yalkut, 65. The olive tree. Asniel ben Kenaz,3Above, 3; 9–11. (Yalkut, ibid) a tribesman of Judah, who are entitled "olive", as it is said, "Refreshed olive tree, with fruit beautiful in appearance, etc."4Yirmiyahu, 11:16. The chapter is addressed to “the men of Yehudah” (v.1).

׀סוק ט׳ · Verse 9

Hebrew:

וַי֌ֹրאמֶך ל֞הֶם֙ הַז֌ַ֔י֎ת הֶחֳדַ֙לְת֌֎י֙ אֶת֟ד֌֎שְׁנ֎֔י אֲשֶׁך֟ב֌֎֛י יְכַב֌ְד֥ו֌ אֱלֹה֎֖ים וַאֲנ֞שׁ֎֑ים וְה֣֞לַכְת֌֎֔י ל֞נ֖ו֌עַ עַל֟ה֞עֵ׊֎֜ים׃

English:

But the olive tree replied, ‘Have I, through whom God and humans are honored, stopped yielding my rich oil, that I should go and wave above the trees?’

The olive tree declines kingship, unwilling to abandon its valuable role producing oil used to honor both God (in the Temple menorah and anointing) and humans, in order to merely sway over other trees — the point being that worthy leaders are too occupied with productive service to seek power.
ךש׎יRashi
ד֎֌שְׁנ֎י. לְשׁוֹן שׁו֌מ֞ן:
The richness of my oil. The connotation here is fattiness.

׀סוק י׮ · Verse 10

Hebrew:

וַי֌ֹאמְך֥ו֌ ה֞עֵ׊֎֖ים לַת֌ְאֵנ֑֞ה לְכ֎י֟אַ֖ת֌ְ מׇלְכ֎֥י ע֞לֵ֜ינו֌׃

English:

So the trees said to the fig tree, ‘You come and reign over us.’

Rejected by the olive, the trees turn to the fig tree. Rashi identifies the fig tree as representing Deborah, the prophetess and judge, continuing the pattern of worthy leaders being offered but refusing kingship.
ךש׎יRashi
לַתְ֌אֵנ֞ה. דְ֌בוֹך֞ה:
To the fig tree. This refers to Devorah.5 Above, 4:4. (Yalkut, ibid.)

׀סוק י׮א · Verse 11

Hebrew:

וַת֌ֹրאמֶך ל֞הֶם֙ הַת֌ְאֵנ֞֔ה הֶחֳדַ֙לְת֌֎י֙ אֶת֟מׇתְק֎֔י וְאֶת֟ת֌ְנו֌ב֞ת֎֖י הַט֌וֹב֑֞ה וְה֣֞לַכְת֌֎֔י ל֞נ֖ו֌עַ עַל֟ה֞עֵ׊֎֜ים׃

English:

But the fig tree replied, ‘Have I stopped yielding my sweetness, my delicious fruit, that I should go and wave above the trees?’

The fig tree likewise refuses, unwilling to give up its sweetness and good fruit to rule over others — reinforcing the parable's message that those with genuine gifts and purpose do not seek political power.
ךש׎יRashi
אֶת מ֞תְק֎י. דְ֌בַשׁ דְ֌בוֹך֎ים:
My sweetness. the honey of dates.

׀סוק י׮ב · Verse 12

Hebrew:

וַי֌ֹאמְך֥ו֌ ה֞עֵ׊֎֖ים לַג֌֑֞׀ֶן לְכ֎י֟אַ֖ת֌ְ (מלוכי) [מׇלְכ֎֥י] ע֞לֵ֜ינו֌׃

English:

So the trees said to the vine, ‘You come and reign over us.’

The trees next approach the grapevine. Rashi identifies it as Gideon himself, Abimelech's own father, who descended from Joseph and famously refused the offer of kingship (Judges 8:23).
ךש׎יRashi
לַגֶ֌׀ֶן. ג֎֌דְעוֹן, שֶׁהו֌א מ֎זֶ֌ךַע יוֹסֵף (שו׀טים ו:יא), שֶׁנֶ֌אֱמַך ב֌וֹ (בךאשית מט:כב) בֵ֌ן ׀ֹ֌ך֞ת, (ותךגם שם אונקלוס:) כְ֌גו֌׀֞ן ד֎֌נְ׊֎יב וְכו֌׳:
To the grapevine. This refers to Gidon,6Yalkut, ibid. a descendant of Yoseif, of whom it is said, "A flourishing son"—"like a grapevine positioned, etc."7“A flourishing son over a wellspring”. (Bereishis, 49:22). Targum Onkelos there interprets, “like a grapevine positioned over a wellspring.”

׀סוק י׮ג · Verse 13

Hebrew:

וַת֌ֹրאמֶך ל֞הֶם֙ הַג֌ֶ֔׀ֶן הֶחֳדַ֙לְת֌֎י֙ אֶת֟ת֌֎֣יךוֹשׁ֎֔י הַ֜מְשַׂמ֌ֵ֥חַ אֱלֹה֎֖ים וַאֲנ֞שׁ֎֑ים וְה֣֞לַכְת֌֎֔י ל֞נ֖ו֌עַ עַל֟ה֞עֵ׊֎֜ים׃

English:

But the vine replied, ‘Have I stopped yielding my new wine, which gladdens God and humans, that I should go and wave above the trees?’

The vine refuses kingship too, valuing its wine which gladdens both God (through Temple libations, over which the Levites sang) and people. The Sages derived from this verse that the Levitical song in the Temple was recited specifically during the wine libation.
ךש׎יRashi
הַמְשַׂמֵ֌חַ אֱלֹה֎ים. שֶׁאֵין אוֹמְך֎ים הַלְו֎י֎֌ם ש֎ׁיך שֶׁל הַק֞֌ךְב֞֌ן אֶל֞֌א עַל הַנְ֌ס֞כ֎ים:
Which brings joy to God. As the Levi'im chant the hymns of glory only during the wine libation ceremony.8Berachos, 35:b.

׀סוק י׮ד · Verse 14

Hebrew:

וַי֌ֹאמְך֥ו֌ כׇל֟ה֞עֵ׊֎֖ים אֶל֟ה֞א֞ט֑֞ד לֵ֥ךְ אַת֌֖֞ה מְלׇךְ֟ע֞לֵ֜ינו֌׃

English:

Then all the trees said to the thornbush, ‘You come and reign over us.’

After all the productive, noble trees refuse, the trees finally turn in desperation to the thornbush — a worthless, fruitless plant representing Abimelech, the only one willing to accept a crown he does not deserve.
ךש׎יRashi
אֶל ה־א־ט־ד. ס׀ינ׎ה בְ֌לַעַ׎ז:
The thornbush. "epine" in old French.

׀סוק ט׮ו · Verse 15

Hebrew:

וַי֌ֹ֣אמֶך ה֞א֞ט֞ד֮ אֶל֟ה֞עֵ׊֎ים֒ א֎֡ם ב֌ֶאֱמֶ֣ת אַת֌ֶם֩ מֹשְׁח֎֚ים אֹת֎րי לְמֶ֙לֶךְ֙ עֲלֵיכֶ֔ם ב֌ֹ֖או֌ חֲס֣ו֌ בְ׊֎ל֌֎֑י וְא֎ם֟אַ֕י֎ן ת֌ֵր׊ֵא אֵשׁ֙ מ֎ן֟ה֣֞א֞ט֞֔ד וְתֹאכַ֖ל אֶת֟אַךְזֵ֥י הַל֌ְב֞נ֜וֹן׃

English:

And the thornbush said to the trees, ‘If you are acting honorably in anointing me king over you, come and take shelter in my shade; but if not, may fire issue from the thornbush and consume the cedars of Lebanon!’

The thornbush accepts kingship with a menacing ultimatum: if the trees are sincere, they may shelter under its meager shade, but if not, fire will burst from the thornbush and consume even the mighty cedars of Lebanon — foreshadowing how Abimelech's illegitimate rule will bring mutual destruction.
ךש׎יRashi
א֎ם בֶ֌אֱמֶת. שֶׁאֲנ֎י ה֞גו֌ן לַמ֌ַלְכו֌ת:
If you genuinely. Because I qualify as a sovereign.

׀סוק ט׮ז · Verse 16

Hebrew:

וְעַת֌֞֗ה א֎ם֟ב֌ֶאֱמֶրת ו֌בְת֞מ֎ים֙ עֲשׂ֎יתֶ֔ם וַת֌ַמְל֎֖יכו֌ אֶת֟אֲב֎ימֶ֑לֶךְ וְא֎ם֟טוֹב֞րה עֲשׂ֎יתֶם֙ ע֎ם֟יְךֻב֌ַ֣עַל וְע֎ם֟ב֌ֵית֔וֹ וְא֎ם֟כ֌֎גְמ֥ו֌ל י־ד־֖יו עֲשׂ֎֥יתֶם ל֜וֹ׃

English:

“Now then, if you acted honorably and loyally in making Abimelech king, if you have done right by Jerubbaal and his house and have requited him according to his deserts—

Jotham now applies the parable directly: he challenges the Shechemites to examine whether they acted with genuine integrity in crowning Abimelech, or whether they betrayed Gideon's household after all the good his father did for them.

׀סוק י׮ז · Verse 17

Hebrew:

אֲשֶׁך֟נ֎לְחַ֥ם א־ב֖֮י עֲלֵיכֶ֑ם וַי֌ַשְׁלֵրךְ אֶת֟נַ׀ְשׁוֹ֙ מ֎נ֌ֶ֔גֶד וַי֌ַ׊֌ֵ֥ל אֶתְכֶ֖ם מ֎י֌ַ֥ד מ֎דְי֞֜ן׃

English:

considering that my father fought for you and saved you from the Midianites at the risk of his life,

Jotham reminds the Shechemites that his father Gideon risked his life fighting the Midianites on their behalf — a debt of gratitude they have now repaid with treachery.

׀סוק י׮ח · Verse 18

Hebrew:

וְאַת֌ֶ֞ם קַמְת֌ֶ֚ם עַל֟ב֌ֵրית א־ב֮י֙ הַי֌֔וֹם וַת֌ַהַךְג֧ו֌ אֶת֟ב֌֞נ֛֞יו שׁ֎בְע֎֥ים א֎֖ישׁ עַל֟אֶ֣בֶן אֶח֑֞ת וַת֌ַמְל֎֜יכו֌ אֶת֟אֲב֎ימֶրלֶךְ ב֌ֶן֟אֲמ֞תוֹ֙ עַל֟ב֌ַעֲלֵ֣י שְׁכֶ֔ם כ֌֎֥י אֲח֎יכֶ֖ם ה֜ו֌א׃

English:

and now you have turned on my father’s household, killed his sons (seventy in succession on one stone!) and set up Abimelech, the son of his handmaid, as king over the citizens of Shechem just because he is your kinsman—

Jotham accuses the Shechemites directly: not only did they fail to repay Gideon's kindness, they actively murdered his sons and crowned Abimelech — the son of a concubine — solely because of tribal kinship, not out of respect for Gideon's legacy.

׀סוק י׮ט · Verse 19

Hebrew:

וְא֎ם֟ב֌ֶאֱמֶ֚ת ו֌בְת֞מ֎֧ים עֲשׂ֎יתֶ֛ם ע֎ם֟יְךֻב֌ַ֥עַל וְע֎ם֟ב֌ֵית֖וֹ הַי֌֣וֹם הַז֌ֶ֑ה שׂ֎מְחו֌֙ ב֌ַאֲב֎ימֶ֔לֶךְ וְי֎שְׂמַ֥ח ג֌ַם֟ה֖ו֌א ב֌֞כֶ֜ם׃

English:

if, I say, you have this day acted honorably and loyally toward Jerubbaal and his house, have joy in Abimelech and may he likewise have joy in you.

Jotham offers an ironic conditional: if the Shechemites truly acted in good faith toward Gideon's house by crowning Abimelech, then may they enjoy mutual happiness — but the clear implication is that they did not.

׀סוק כ׳ · Verse 20

Hebrew:

וְא֎ם֟אַ֕י֎ן ת֌ֵր׊ֵא אֵשׁ֙ מֵאֲב֎ימֶ֔לֶךְ וְתֹאכַ֛ל אֶת֟ב֌ַעֲלֵ֥י שְׁכֶ֖ם וְאֶת֟ב֌ֵ֣ית מ֎ל֌֑וֹא וְתֵ׊ֵ֚א אֵ֜שׁ מ֎ב֌ַעֲלֵրי שְׁכֶם֙ ו֌מ֎ב֌ֵ֣ית מ֎ל֌֔וֹא וְתֹאכַ֖ל אֶת֟אֲב֎ימֶ֜לֶךְ׃

English:

But if not, may fire issue from Abimelech and consume the citizens of Shechem and Beth-millo, and may fire issue from the citizens of Shechem and Beth-millo and consume Abimelech!”

Jotham delivers his prophetic curse: if they acted treacherously, may fire come forth from Abimelech to consume Shechem, and fire from Shechem to consume Abimelech — a prediction of mutual destruction that will be fulfilled exactly by the end of the chapter.

׀סוק כ׮א · Verse 21

Hebrew:

וַי֌֣֞נׇס יוֹת֞֔ם וַי֌֎בְךַ֖ח וַי֌ֵ֣לֶךְ ב֌ְאֵ֑ך֞ה וַי֌ֵ֣שֶׁב שׁ֞֔ם מ֎׀֌ְנֵ֖י אֲב֎ימֶ֥לֶךְ א֞ח֎֜יו׃ {×€}

English:

With that, Jotham fled. He ran to Beer and stayed there, because of his brother Abimelech.

Having delivered his parable and curse, Jotham flees to Beer to escape Abimelech's vengeance — he has spoken truth to power but must now hide for his life.

׀סוק כ׮ב · Verse 22

Hebrew:

וַי֌֧֞שַׂך אֲב֎ימֶ֛לֶךְ עַל֟י֎שְׂך֞אֵ֖ל שׁ֞לֹ֥שׁ שׁ֞נ֎֜ים׃

English:

Abimelech held sway over Israel for three years.

Abimelech rules over Israel for three years, but the text deliberately uses the word 'ruled' (vayyasar) rather than 'judged' (vayyishpot) — indicating, as Rashi and Radak note, that his authority was oppressive and illegitimate, imposed by force rather than earned through righteous leadership.
ךש׎יRashi
וַי֞֌שַׂך. עַל כ֞֌ךְח֞ם × Öž×”Ö·×’ ךַב֞֌נו֌ת ו֌בְגַאֲו֞ה:
Ruled. He wielded his authority through repression, and conducted himself arrogantly.

׀סוק כ׮ג · Verse 23

Hebrew:

וַי֌֎שְׁלַրח אֱלֹה֎ים֙ ך֣ו֌חַ ך֞ע֞֔ה ב֌ֵ֣ין אֲב֎ימֶ֔לֶךְ ו֌בֵ֖ין ב֌ַעֲלֵ֣י שְׁכֶ֑ם וַי֌֎בְג֌ְד֥ו֌ בַעֲלֵ֜י֟שְׁכֶ֖ם ב֌ַאֲב֎ימֶ֜לֶךְ׃

English:

Then God sent a spirit of discord between Abimelech and the citizens of Shechem, and the citizens of Shechem broke faith with Abimelech—

God sends a spirit of discord — hatred and mutual suspicion — between Abimelech and the Shechemites, initiating the divine retribution for the murder of Gideon's seventy sons.
ךש׎יRashi
ךו֌חַ ך֞ע֞ה. ש֎ׂנְא֞ה, שלנ׎ש מלטלינ׮ט בְ֌לַעַ׎ז:
A malicious sentiment. Hatred. "Talent" in old French.

׀סוק כ׮ד · Verse 24

Hebrew:

ל֞ב֕וֹא חֲמַ֖ס שׁ֎בְע֎֣ים ב֌ְנֵ֜י֟יְךֻב֌֑֞עַל וְד־מ־֗ם ל֞שׂ֞ו֌ם עַל֟אֲב֎ימֶրלֶךְ אֲח֎יהֶם֙ אֲשֶׁ֣ך ה֞ךַ֣ג אוֹת֞֔ם וְעַל֙ ב֌ַעֲלֵ֣י שְׁכֶ֔ם אֲשֶׁך֟ח֎ז֌ְק֥ו֌ אֶת֟י֞ד֖֞יו לַהֲךֹ֥ג אֶת֟אֶח֞֜יו׃

English:

to the end that the crime committed against the seventy sons of Jerubbaal might be avenged, and their blood recoil upon their brother Abimelech, who had slain them, and upon the citizens of Shechem, who had abetted him in the slaying of his brothers.

The narrator explains the divine purpose behind the discord: it was God's instrument to bring justice for the violent crime against Gideon's seventy sons, holding both Abimelech (the killer) and the Shechemites (his enablers) accountable.

׀סוק כ׮ה · Verse 25

Hebrew:

וַי֌֞שׂ֎֣ימו֌ לוֹ֩ בַעֲלֵ֚י שְׁכֶ֜ם מְא֞֜ךְב֎֗ים עַ֚ל ך֞אשֵׁ֣י הֶה֞ך֎֔ים וַ֜י֌֎גְזְל֔ו֌ אֵ֛ת כ֌ׇל֟אֲשֶׁך֟יַעֲבֹ֥ך עֲלֵיהֶ֖ם ב֌ַד֌֑֞ךֶךְ וַי֌ֻג֌ַ֖ד לַאֲב֎ימֶ֜לֶךְ׃ {×€}

English:

The citizens of Shechem planted ambuscades against him on the hilltops; and they robbed whoever passed by them on the road. Word of this reached Abimelech.

The Shechemites set ambushes on the hilltops to capture Abimelech and rob passing travelers, openly defying his authority and signaling the complete breakdown of his rule over the region.

׀סוק כ׮ו · Verse 26

Hebrew:

וַי֌֞בֹ֞א ג֌ַրעַל ב֌ֶן֟עֶ֙בֶד֙ וְאֶח֞֔יו וַי֌ַעַבְך֖ו֌ ב֌֎שְׁכֶ֑ם וַי֌֎בְטְחו֌֟ב֖וֹ ב֌ַעֲלֵ֥י שְׁכֶ֜ם׃

English:

Then Gaal son of Ebed and his companions came passing through Shechem, and the citizens of Shechem gave him their confidence.

A new challenger arrives: Gaal son of Ebed, a foreigner according to Rashi, passes through Shechem and wins the trust of the disaffected citizens, who see him as a potential champion against Abimelech.
ךש׎יRashi
גַ֌עַל בֶ֌ן עֶבֶד. מֵאו֌מ֞֌ה אַחֶךֶת ה־י־ה:
Ga'al ben Eved. He was from another nation.

׀סוק כ׮ז · Verse 27

Hebrew:

וַי֌ֵ׊ְא֚ו֌ הַשׂ֌֞דֶ֜ה וַ֜י֌֎בְ׊ְךրו֌ אֶת֟כ֌ַךְמֵיהֶם֙ וַ֜י֌֎דְךְכ֔ו֌ וַ֜י֌ַעֲשׂ֖ו֌ ה֎ל֌ו֌ל֎֑ים וַי֌֞בֹ֙או֌֙ ב֌ֵ֣ית אֱ֜לֹהֵיהֶ֔ם וַי֌ֹ֜אכְלו֌֙ וַי֌֎שְׁת֌֔ו֌ וַ֜יְקַלְל֖ו֌ אֶת֟אֲב֎ימֶ֜לֶךְ׃

English:

They went out into the fields, gathered and trod out the vintage of their vineyards, and made a festival. They entered the temple of their god, and as they ate and drank they reviled Abimelech.

Emboldened by Gaal's presence, the Shechemites venture out to harvest their vineyards (which they had feared to do under Abimelech's threat), hold a celebratory festival in their pagan temple, and openly curse Abimelech.
ךש׎יRashi
וַיַ֌עֲשׂו֌ ה֎ל֌ו֌ל֎ים. (תךגום:) וַעֲבַדו֌ חַנְג֎ין:
Indulged in carousals. Performed dances.9This is Targum Yonasan’s translation.

׀סוק כ׮ח · Verse 28

Hebrew:

וַי֌ֹ֣אמֶך ׀ ג֌ַ֣עַל ב֌ֶן֟עֶ֗בֶד מ֎֜י֟אֲב֎ימֶրלֶךְ ו֌מ֎֜י֟שְׁכֶם֙ כ֌֎֣י נַעַבְדֶ֔נ֌ו֌ הֲלֹ֥א בֶן֟יְךֻב֌ַ֖עַל ו֌זְבֻ֣ל ׀֌ְק֎יד֑וֹ ע֎בְד֗ו֌ אֶת֟אַנְשֵׁրי חֲמוֹך֙ אֲב֎֣י שְׁכֶ֔ם ו֌מַד֌֖ו֌עַ נַעַבְדֶ֥נ֌ו֌ אֲנ֞֜חְנו֌׃

English:

Gaal son of Ebed said, “Who is Abimelech and who are [we] Shechemites, that we should serve him? This same son of Jerubbaal and his lieutenant Zebul once served the entourage of Hamor, the father of Shechem;dThis same son 
 Shechem Meaning of Heb. uncertain. so why should we serve him?

Gaal publicly mocks Abimelech's legitimacy, questioning why Shechem should serve the son of Jerubbaal and his deputy Zebul, and suggests they would be better off serving the descendants of Hamor, the ancient Canaanite ruler of Shechem.
ךש׎יRashi
מ֮י אֲב֎ימֶלֶךְ ו֌מ֎י שְׁכֶם. מ֮י אֲב֎ימֶלֶךְ ל֎הְיוֹת שַׂך עַל שְׁכֶם ו֌מ֎י שְׁכֶם ל֎הְיוֹת עֲב֞ד֎ים לַאֲב֎ימֶלֶךְ, הֲלֹא בֶ֌ן יְךֻבַ֌עַל ה־י־ה אֲב֎ימֶלֶךְ מ֮ן ע֞׀ְךַת אֲב֎י ה֞עֶזְך֎י (לעיל ו:יא): ו֌זְבֻל ׀ְ֌ק֎ידוֹ. וְזֶה ׀ְ֌ק֎יד ה֞ע֎יך שֶׁשְ֌ׁמוֹ ׳זְבו֌ל׳, ׀ְ֌ק֎ידוֹ שֶׁל אֲב֎ימֶלֶךְ הו֌א, וַאֲדוֹנ֞יו אֵין לוֹ מ֎שְׁ׀ַ֌ט מְלו֌כ֞ה ב֞֌ע֎יך וְאַף ׀ְ֌ק֎ידוֹ אֵינוֹ כְ֌לו֌ם: ע֎בְדו֌ אֶת אַנְשֵׁי חֲמוֹך. א֎ם ב֞֌אתֶם ל֎קְנוֹת ל֞כֶם אֲדוֹנ֎ים, בֹ֌או֌ וְע֎בְדו֌ אֶת אַנְשֵׁי חֲמוֹך, שֶׁה֞י֞ה נְש֎ׂיא ה֞א֞ךֶץ מ֎קֶ֌דֶם (בךאשית לד:ב): ו֌מַד֌ו֌עַ נַעַבְדֶנ֌ו֌. לַאֲב֎ימֶלֶךְ:
Who is Avimelech, and who is Shechem. Who is Avimelech to control Shechem, and who is Shechem to be subjugated to Avimelech? Is not Avimelech Yerubaal's son, from Ofros, of the Aviezrites?10 And his henchman Zevul? The city superintendent, named Zevul, is Avimelech's henchman. His master cannot justify his authority over the city; thus his appointee, as well, is a non-entity. Serve the people of Chamor. If you want to get yourselves leaders, come serve the men of Chamor, who ruled the land in early times.11Bereishis, 34:2. But why must we serve him? Avimelech.

׀סוק כ׮ט · Verse 29

Hebrew:

ו֌מ֎֚י י֎ת֌ֵ֜ן אֶת֟ה֞ע֞րם הַז֌ֶה֙ ב֌ְי֞ד֎֔י וְא֞ס֎֖יך֞ה אֶת֟אֲב֎ימֶ֑לֶךְ וַי֌ֹ֙אמֶך֙ לַאֲב֎ימֶ֔לֶךְ ךַב֌ֶ֥ה ׊ְב֞אֲך֖֞ ו֞׊ֵ֜א֞ה׃

English:

Oh, if only this people were under my command, I would get rid of Abimelech! OneeOne Septuagint reads “I.” would challenge Abimelech, ‘Fill up your ranks and come out here!’”

Gaal boasts that if the people were under his command he would remove Abimelech, and brazenly challenges Abimelech to muster his army and come fight — speaking boldly in front of Zebul, Abimelech's own appointed governor.
ךש׎יRashi
וַיֹ֌אמֶך לַאֲב֎ימֶלֶךְ. וַיֹ֌אמֶך גַ֌עַל ב֎֌׀ְנֵי זְבו֌ל, הוֹד֎יעַ לַאֲב֎ימֶלֶךְ: ךַבֶ֌ה ׊ְב֞אֲך֞ ו֞׊ֵא֞ה. מ֮ן הַמ֞֌קוֹם שֶׁאַת֞֌ה שׁ֞ם, וְנ֎ךְאֶה אֶת גְ֌דֻל֞֌תְך֞:
He said: For Avimelech. Ga'al declared in the presence of Zevul, "Tell Avimelech." Beef up your army and come on out from your place, and let us see how grand you are!

׀סוק ל׳ · Verse 30

Hebrew:

וַי֌֎שְׁמַ֗ע זְבֻל֙ שַׂך֟ה֞ע֎֔יך אֶת֟ד֌֎בְךֵ֖י ג֌ַ֣עַל ב֌ֶן֟ע֑֞בֶד וַי֌֎֖חַך אַ׀֌֜וֹ׃

English:

When Zebul, the governor of the city, heard the words of Gaal son of Ebed, he was furious.

׀סוק ל׮א · Verse 31

Hebrew:

וַי֌֎שְׁלַ֧ח מַלְא֞כ֎֛ים אֶל֟אֲב֎ימֶ֖לֶךְ ב֌ְתׇךְמ֣֞ה לֵאמֹ֑ך ה֎נ֌ֵה֩ גַ֚עַל ב֌ֶן֟עֶրבֶד וְאֶח֞יו֙ ב֌֞א֎֣ים שְׁכֶ֔מ֞ה וְה֎נ֌֛֞ם ׊֞ך֎֥ים אֶת֟ה֞ע֎֖יך ע֞לֶ֜יך֞׃

English:

He sent messages to Abimelech at TormahfTormah Called “Arumah” in v. 41. to say, “Gaal son of Ebed and his companions have come to Shechem and they are incitingginciting Meaning of Heb. uncertain. the city against you.

Zebul, Abimelech's loyal governor, secretly sends word to Abimelech warning him of Gaal's rebellion and reporting that Gaal and his allies are fortifying the city against him.
ךש׎יRashi
בְ֌ת֞ךְמ֞ה. כְ֌מוֹ בְ֌מ֎ךְמ֞ה, בְ֌תַךְמ֎ית, כְ֌לוֹמַך: בַ֌ל֞֌ט ו֌בַסֵ֌תֶך:
Clandestinely. As in "cunningly,"12Bereishis, 27:35. "in deceit,"13Yirmiyahu, 8:5. meaning secretively, stealthily.

׀סוק ל׮ב · Verse 32

Hebrew:

וְעַת֌֞ה֙ ק֣ו֌ם לַ֔יְל֞ה אַת֌֖֞ה וְה֞ע֣֞ם אֲשֶׁך֟א֎ת֌֑֞ךְ וֶאֱךֹ֖ב ב֌ַשׂ֌֞דֶ֜ה׃

English:

Therefore, set out at night with the forces you have with you and conceal yourself in the fields.

׀סוק ל׮ג · Verse 33

Hebrew:

וְה֞י֞րה בַב֌ֹ֙קֶך֙ כ֌֎זְךֹ֣חַ הַשׁ֌ֶ֔מֶשׁ ת֌ַשְׁכ֌֎֖ים ו֌׀֞שַׁטְת֌֣֞ עַל֟ה֞ע֎֑יך וְה֎נ֌ֵה֟ה֞ו֌א וְה֞ע֞րם אֲשֶׁך֟א֎ת֌וֹ֙ יֹ׊ְא֎֣ים אֵלֶ֔יך֞ וְע֞שׂ֎֣ית֞ ל֌֔וֹ כ֌ַאֲשֶׁ֖ך ת֌֎מְ׊֥֞א י֞דֶ֜ך֞׃

English:

Early next morning, as the sun rises, advance on the city. He and his troops will thereupon come out against you, and you will do to him whatever you find possible.”

Zebul advises Abimelech to set an ambush at night, then advance on the city at dawn — when Gaal comes out to fight (as he boasted he would), Abimelech should do whatever he can to defeat him.

׀סוק ל׮ד · Verse 34

Hebrew:

וַי֌֧֞קׇם אֲב֎ימֶ֛לֶךְ וְכׇל֟ה֞ע֥֞ם אֲשֶׁך֟ע֎מ֌֖וֹ ל־֑יְל־ה וַי֌ֶאֶךְב֣ו֌ עַל֟שְׁכֶ֔ם אַךְב֌֞ע֖֞ה ך֞אשׁ֎֜ים׃

English:

Abimelech and all the troops with him set out at night and disposed themselves against Shechem in four hiding places.

Abimelech follows Zebul's counsel, marching by night and splitting his forces into four companies to surround Shechem in a carefully planned ambush.
ךש׎יRashi
אַךְב֞֌ע֞ה ך֞אש֎ׁים. אַךְב֞֌ע֞ה כ֎֌ת֌וֹת:
Four divisions. Four companies.

׀סוק ל׮ה · Verse 35

Hebrew:

וַי֌ֵ׊ֵא֙ ג֌ַ֣עַל ב֌ֶן֟עֶ֔בֶד וַי֌ַעֲמֹ֕ד ׀֌ֶ֖תַח שַׁ֣עַך ה֞ע֎֑יך וַי֌֧֞קׇם אֲב֎ימֶ֛לֶךְ וְה֞ע֥֞ם אֲשֶׁך֟א֎ת֌֖וֹ מ֎ן֟הַמ֌ַאְך֞֜ב׃

English:

When Gaal son of Ebed came out and stood at the entrance to the city gate, Abimelech and the troops with him emerged from concealment.

Gaal walks out to the city gate unsuspecting, and at that moment Abimelech and his hidden troops spring from their ambush positions to attack.

׀סוק ל׮ו · Verse 36

Hebrew:

וַי֌ַךְא֟ג֌ַ֘עַל֮ אֶת֟ה֞ע֞ם֒ וַי֌ֹ֣אמֶך אֶל֟זְבֻ֔ל ה֎נ֌ֵה֟ע֣֞ם יוֹךֵ֔ד מֵך֞אשֵׁ֖י הֶה֞ך֎֑ים וַי֌ֹրאמֶך אֵל֞יו֙ זְבֻ֔ל אֵ֣ת ׊ֵ֧ל הֶה֞ך֎֛ים אַת֌֥֞ה ךֹאֶ֖ה כ֌֞אֲנ֞שׁ֎֜ים׃

English:

Gaal saw the troops and said to Zebul, “Look, troops are coming down from the hilltops!” But Zebul said to him, “The shadows of the hills look to you like people.”

Gaal spots the approaching troops and alerts Zebul, but Zebul — secretly loyal to Abimelech — mockingly dismisses the sighting as mere mountain shadows, deliberately buying time for the ambush to close in.

׀סוק ל׮ז · Verse 37

Hebrew:

וַי֌ֹ֚סֶף ע֣וֹד ג֌ַ֘עַל֮ לְדַב֌ֵך֒ וַי֌ֹ֕אמֶך ה֎נ֌ֵה֟ע֞ם֙ י֜וֹךְד֎֔ים מֵע֎֖ם טַב֌֣ו֌ך ה֞א֑֞ךֶץ וְךֹאשׁ֟אֶח֣֞ד ב֌֞֔א מ֎ד֌ֶ֖ךֶךְ אֵל֥וֹן מְעוֹנְנ֎֜ים׃

English:

Gaal spoke up again, “Look, troops are coming down from Tabbur-erez, and another column is coming from the direction of Elon-meonenim.”

Gaal insists again that he sees troops descending from two directions — from the highest point of the land and from the direction of Elon-meonenim — making it clear that a large-scale attack is underway and Zebul's earlier dismissal was a deception.
ךש׎יRashi
מֵע֎ם טַב֌ו֌ך ה֞א֞ךֶץ. (תךגום:) מ֮ן ת֌ו֌קְ׀֞א דְאַךְע֞א, מֵהַך הַג֞֌בוֹהַ֌ שֶׁבְ֌כֻל֞֌ם: אֵלוֹן מְעוֹנְנ֎ים (תךגום:) מֵישַׁך מְעוֹנְנ֎ים:
From the promontory of the land. "From the pre-eminence of the land."14This is Targum Yonasan’s translation. From the highest summit of all. Elon Meonenim. The plain of Meonenim

׀סוק ל׮ח · Verse 38

Hebrew:

וַי֌ֹ֚אמֶך אֵל֞֜יו זְבֻ֗ל אַי֌ֵ֚ה אֵ׀֥וֹא ׀֎֙יך֞֙ אֲשֶׁ֣ך ת֌ֹאמַ֔ך מ֎֥י אֲב֎ימֶ֖לֶךְ כ֌֎֣י נַעַבְדֶ֑נ֌ו֌ הֲלֹ֚א ×–Ö¶Ö€×” ה֞ע֞ם֙ אֲשֶׁ֣ך מ֞אַ֣סְת֌֞ה ב֌֔וֹ ׊ֵא֟נ֥֞א עַת֌֖֞ה וְה֎ל֌֥֞חֶם ב֌֜וֹ׃

English:

“Well,” replied Zebul, “where is your boast, ‘Who is Abimelech that we should serve him’? Are these not the troops you sneered at? Now go out and fight with them!”

Zebul now drops his pretense and taunts Gaal, throwing his own boastful words back at him: 'Where is your big talk now? These are the troops of the man you scorned — go out and fight them!'

׀סוק ל׮ט · Verse 39

Hebrew:

וַי֌ֵ֣׊ֵא גַ֔עַל ל֎׀ְנֵ֖י ב֌ַעֲלֵ֣י שְׁכֶ֑ם וַי֌֎ל֌֖֞חֶם ב֌ַאֲב֎ימֶ֜לֶךְ׃

English:

So Gaal went out at the head of the citizens of Shechem and gave battle to Abimelech.

Forced to back up his boasts, Gaal leads the Shechemites out to battle against Abimelech, putting himself at the head of the forces.

׀סוק מ׳ · Verse 40

Hebrew:

וַי֌֎ךְד֌ְ׀ֵ֣הו֌ אֲב֎ימֶ֔לֶךְ וַי֌֖֞נׇס מ֎׀֌֞נ֑֞יו וַ֜י֌֎׀֌ְל֛ו֌ חֲל֞ל֎֥ים ךַב֌֎֖ים עַד֟׀֌ֶ֥תַח הַשׁ֌֞֜עַך׃

English:

But he had to flee before him, and Abimelech pursued him, and many fell slain, all the way to the entrance of the gate.

Gaal's rebellion collapses quickly as Abimelech routs him in battle, chasing his fleeing forces all the way back to the city gate and inflicting heavy casualties.

׀סוק מ׮א · Verse 41

Hebrew:

וַי֌ֵ֥שֶׁב אֲב֎ימֶ֖לֶךְ ב֌֞֜אךו֌מ֑֞ה וַיְג֧֞ךֶשׁ זְבֻ֛ל אֶת֟ג֌ַ֥עַל וְאֶת֟אֶח֖֞יו מ֎שׁ֌ֶ֥בֶת ב֌֎שְׁכֶ֜ם׃ {ס}        

English:

Then Abimelech stayed in Arumah,hArumah Cf. “Tormah” in v. 31. while Zebul expelled Gaal and his companions and kept them out of Shechem.

After the battle, Abimelech returns to his base at Arumah while Zebul expels Gaal and his companions from Shechem. Radak explains that some Shechemites still supported Zebul, and once Abimelech's military superiority became clear, those loyal to Zebul were emboldened to drive out the rebel.

׀סוק מ׮ב · Verse 42

Hebrew:

וַ֜יְה֎י֙ מ֎֜מ֌ׇחֳך֞֔ת וַי֌ֵ׊ֵ֥א ה֞ע֖֞ם הַשׂ֌֞דֶ֑ה וַי֌ַג֌֎֖דו֌ לַאֲב֎ימֶ֜לֶךְ׃

English:

The next day, people went out into the fields,iinto the fields For their everyday labor. and this was reported to Abimelech.

The next day, the Shechemites go out to work their fields as usual, and Abimelech's informants report their vulnerability — they are outside the city's protective walls, exposed and unguarded.
ךש׎יRashi
וַיֵ֌׊ֵא ה֞ע֞ם הַש֞֌ׂדֶה. אַנְשֵׁי שְׁכֶם: וַיַ֌ג֎֌ידו֌. הַמַ֌ג֎֌יד֎ים לַאֲב֎ימֶלֶךְ, שֶׁי֞֌׊ְאו֌ בְ֌נֵי ה֞ע֎יך אֶל הַש֞֌ׂדֶה לַעֲשׂוֹת חֶ׀ְ׊ֵיהֶם:
The people went out to the fields. The people of Shechem. They informed. Those who gave the information to Avimelech, that the townspeople had gone to the fields to attend to their wants.

׀סוק מ׮ג · Verse 43

Hebrew:

וַי֌֎ק֌ַ֣ח אֶת֟ה֞ע֞֗ם וַי֌ֶ֜חֱ׊ֵם֙ ל֎שְׁלֹשׁ֣֞ה ך֞אשׁ֎֔ים וַי֌ֶאֱךֹ֖ב ב֌ַשׂ֌֞דֶ֑ה וַי֌ַ֗ךְא וְה֎נ֌ֵրה ה֞ע֞ם֙ יֹ׊ֵ֣א מ֎ן֟ה֞ע֎֔יך וַי֌֥֞קׇם עֲלֵיהֶ֖ם וַי֌ַכ֌ֵ֜ם׃

English:

So he took his troops, divided them into three columns, and lay in ambush in the fields; and when he saw the people coming out of the city, he pounced upon them and struck them down.

Abimelech divides his forces into three columns and lies in wait in the fields; when the Shechemites emerge from the city, he ambushes and attacks them — a devastating surprise assault on the unsuspecting populace.

׀סוק מ׮ד · Verse 44

Hebrew:

וַאֲב֎ימֶ֗לֶךְ וְה֞֜ך֞אשׁ֎ים֙ אֲשֶׁ֣ך ע֎מ֌֔וֹ ׀֌֞ￜￜְׁט֕ו֌ וַי֌ַ֣עַמְד֔ו֌ ׀֌ֶ֖תַח שַׁ֣עַך ה֞ע֎֑יך ו֌שְׁנֵ֣י ה֞ך֞אשׁ֎֗ים ׀֌֥֞שְׁט֛ו֌ עַ֜ל֟כ֌ׇל֟אֲשֶׁ֥ך ב֌ַשׂ֌֞דֶ֖ה וַי֌ַכ֌֜ו֌ם׃

English:

While Abimelech and the columnjcolumn Heb. “columns.” that followed him dashed ahead and took up a position at the entrance of the city gate, the other two columns rushed upon all that were in the open and struck them down.

Abimelech personally leads one column to seize the city gate, cutting off any escape or reinforcement, while the other two columns sweep through the fields slaughtering everyone caught outside — a coordinated pincer attack that traps the Shechemites.
ךש׎יRashi
׀ֶ֌תַח שַׁעַך ה֞ע֎יך. שֶׁלֹ֌א יו֌כְלו֌ ל֎יכ֞֌נֵס:
At the entrance to the gateway of the city to block their entry.

׀סוק מ׮ה · Verse 45

Hebrew:

וַאֲב֎ימֶ֜לֶךְ נ֎לְח֣֞ם ב֌֞ע֎֗יך כ֌ֹ֚ל הַי֌֣וֹם הַה֔ו֌א וַי֌֎לְכ֌ֹד֙ אֶת֟ה֞ע֎֔יך וְאֶת֟ה֞ע֥֞ם אֲשֶׁך֟ב֌֖֞ה֌ ה־׹־֑ג וַי֌֎ת֌ֹץ֙ אֶת֟ה֞ע֎֔יך וַי֌֎זְך֞עֶ֖ה֞ מֶ֜לַח׃ {×€}

English:

Abimelech fought against the city all that day. He captured the city and massacred the people in it; he razed the town and sowed it with salt.

Abimelech fights all day, captures the city, massacres its inhabitants, razes it to the ground, and sows salt over it — an act of total destruction meant to render the site permanently desolate and cursed.

׀סוק מ׮ו · Verse 46

Hebrew:

וַ֜י֌֎שְׁמְע֔ו֌ כ֌ׇ֜ל֟ב֌ַעֲלֵ֖י מ֎֜גְד֌ַל֟שְׁכֶ֑ם וַי֌֞בֹ֣או֌ אֶל֟׊ְך֎֔יחַ ב֌ֵ֖ית אֵ֥ל ב֌ְך֎֜ית׃

English:

When all the citizens of the Tower of ShechemkTower of Shechem Perhaps identical with Beth-millo of vv. 6 and 20. learned of this, they went into the tunnelltunnel Cf. 1 Sam. 13.6; in contrast to others “citadel.” of the temple of El-berith.mEl-berith Called “Baal-berith” in v. 4.

When the citizens of the Tower of Shechem (a separate fortification outside the main city) hear of its destruction, they flee into the underground vault or fortified stronghold of the temple of El-berith (Baal-berith), hoping its thick walls will protect them.
ךש׎יRashi
׊ְך֎יחַ. יַעַך שֶׁכ֞֌׀ו֌ א֎יל֞נוֹת ו֌׀ְס֞ג֎ים ס֞ב֎יב ס֞ב֎יב, וְקוֹך֎ין אוֹתוֹ ׀לייש׎ך בְ֌לַעַ׎ז: בֵ֌ית אֵל בְ֌ך֎ית. אוֹתוֹ ׊ְך֎יחַ ה־י־ה שֶׁל בַ֌עַל בְ֌ך֎ית, שֵׁם שֶׁל עֲבוֹד֞ה ז־׹־ה שֶׁל֞֌הֶם, וְ׊ַלְמוֹן (׀סוק מח), יַעַך ה־י־ה שׁ֞ם וְיֵשׁ ׀֌וֹתְך֎ין: ׊ְך֎יחַ, וודו׮י בְ֌לַעַ׎ז שֶׁעוֹש֎ׂין בַ֌קַ֌ךְקַע:
Forest stockade. A forest encircled by twisted trees and branches, called "plisse" in old French. Of the temple of the god Beris. The stockade belonged to Baal Beris, the name of their deity. Tzalmon15Mentioned in v. 48., too, owned a forest there. Others interpret ׊֜ך֎יחַ as "voutes" in old French, "bunker," dug into the ground.

׀סוק מ׮ז · Verse 47

Hebrew:

וַי֌ֻג֌ַ֖ד לַאֲב֎ימֶ֑לֶךְ כ֌֎֣י ה֎֜תְקַב֌ְ׊֔ו֌ כ֌ׇ֜ל֟ב֌ַעֲלֵ֖י מ֎֜גְד֌ַל֟שְׁכֶ֜ם׃

English:

When Abimelech was informed that all the citizens of the Tower of Shechem had gathered [there],

׀סוק מ׮ח · Verse 48

Hebrew:

וַי֌ַ֚עַל אֲב֎ימֶ֜לֶךְ הַך֟׊ַלְמ֗וֹן הו֌א֮ וְכׇל֟ה֞ע֣֞ם אֲשֶׁך֟א֎ת֌וֹ֒ וַי֌֎ק֌ַח֩ אֲב֎ימֶ֚לֶךְ אֶת֟הַק֌ַךְד֌ֻמ֌֜וֹת ב֌ְי֞ד֗וֹ וַי֌֎כְךֹת֙ שׂוֹכַ֣ת עֵ׊֎֔ים וַי֌֎֚שׂ֌֞אֶ֔ה֞ וַי֌֖֞שֶׂם עַל֟שׁ֎כְמ֑וֹ וַי֌ֹ֜אמֶך אֶל֟ה֞ע֣֞ם אֲשֶׁך֟ע֎מ֌֗וֹ מ֞րה ךְא֎יתֶם֙ ע֞שׂ֎֔ית֎י מַהֲך֖ו֌ עֲשׂ֥ו֌ כ֞מ֜וֹנ֎י׃

English:

Abimelech and all the troops he had with him went up on Mount Zalmon. Taking an axnan ax Heb. plural. in his hand, Abimelech lopped off a tree limb and lifted it onto his shoulder. Then he said to the troops that accompanied him, “What you saw me do—quick, do the same!”

Abimelech goes up to Mount Zalmon, chops off a tree branch with an axe, hoists it on his shoulder, and orders his men to quickly follow his example — preparing the fuel to set fire to the stronghold where the Shechemites are hiding.
ךש׎יRashi
שׂוֹכַת עֵ׊֎ים. ×¢Ö²× Ö·×£ עֵ׊֎ים:
The overhang of a tree. The branch of a tree.

׀סוק מ׮ט · Verse 49

Hebrew:

וַי֌֎כְךְת֚ו֌ גַם֟כ֌ׇל֟ה֞ע֞֜ם א֎֣ישׁ שׂוֹכֹ֗ה וַי֌ֵ֚לְכ֜ו֌ אַחֲךֵրי אֲב֎ימֶ֙לֶךְ֙ וַי֌֞שׂ֎֣ימו֌ עַ֜ל֟הַ׊֌ְך֎֔יחַ וַי֌ַ׊֌֎֧יתו֌ עֲלֵיהֶ֛ם אֶ֜ת֟הַ׊֌ְך֎֖יחַ ב֌֞אֵ֑שׁ וַי֌֞מֻ֜תו֌ ג֌ַ֣ם כ֌ׇל֟אַנְשֵׁ֧י מ֎֜גְד֌ַל֟שְׁכֶ֛ם כ֌ְאֶ֖לֶף א֎֥ישׁ וְא֎שׁ֌֞֜ה׃ {×€}

English:

So each of the troops also lopped off a bough; then they marched behind Abimelech and laid them against the tunnel, and set fire to the tunnel over their heads. Thus all the peopleopeople Or “occupants.” of the Tower of Shechem also perished, about a thousand men and women.

The soldiers pile their branches against the stronghold and set it ablaze, burning alive approximately a thousand men and women who had taken refuge inside — a horrifying fulfillment of Jotham's curse that 'fire would issue from Abimelech and consume the citizens of Shechem.'

׀סוק נ׳ · Verse 50

Hebrew:

וַי֌ֵ֥לֶךְ אֲב֎ימֶ֖לֶךְ אֶל֟ת֌ֵבֵ֑ץ וַי֌֎֥חַן ב֌ְתֵבֵ֖ץ וַ֜י֌֎לְכ֌ְד֞֜ה֌׃

English:

Abimelech proceeded to Thebez; he encamped at Thebez and occupied it.

׀סוק נ׎א · Verse 51

Hebrew:

ו֌מ֎גְד֌ַל֟עֹז֮ ×”Öž×™ÖžÖ£×” בְתוֹךְ֟ה֞ע֎יך֒ וַי֌֞נֻ֚סו֌ שׁ֞֜מ֌֞ה כ֌ׇל֟ה֞אֲנ֞שׁ֎֣ים וְהַנ֌֞שׁ֎֗ים וְכֹל֙ ב֌ַעֲלֵ֣י ה֞ע֎֔יך וַ֜י֌֎סְג֌ְך֖ו֌ ב֌ַעֲד֑֞ם וַ֜י֌ַעֲל֖ו֌ עַל֟ג֌ַ֥ג הַמ֌֎גְד֌֞֜ל׃

English:

Within the town was a fortified tower; and men and women took refuge there, including all the citizens of the town. They shut themselves in, and went up on the roof of the tower.

׀סוק נ׮ב · Verse 52

Hebrew:

וַי֌֞בֹրא אֲב֎ימֶ֙לֶךְ֙ עַד֟הַמ֌֎גְד֌֞֔ל וַי֌֎ל֌֖֞חֶם ב֌֑וֹ וַי֌֎ג֌ַ֛שׁ עַד֟׀֌ֶ֥תַח הַמ֌֎גְד֌֖֞ל לְשׇׂךְ׀֥וֹ ב֞אֵ֜שׁ׃

English:

Abimelech pressed forward to the tower and attacked it. He approached the door of the tower to set it on fire.

Abimelech, emboldened by his success at Shechem, attempts the same tactic at Thebez — approaching the tower door to set it on fire, expecting to repeat his devastating victory.

׀סוק נ׮ג · Verse 53

Hebrew:

וַת֌ַשְׁלֵ֞ךְ א֎שׁ֌֥֞ה אַחַ֛ת ׀֌ֶ֥לַח ךֶ֖כֶב עַל֟ךֹ֣אשׁ אֲב֎ימֶ֑לֶךְ וַת֌֖֞ך֎ץ אֶת֟ג֌ֻלְג֌ׇלְת֌֜וֹ׃

English:

But a woman dropped an upper millstone on Abimelech’s head and cracked his skull.

In a dramatic reversal, a woman drops a fragment of an upper millstone from the tower onto Abimelech's head and crushes his skull — divine justice delivered through the most unlikely instrument, ending his brutal campaign.
ךש׎יRashi
׀ֶ֌לַח ךֶכֶב. חֲת֎יכַת אֶבֶן שֶׁל ךֵחַי֎ם ה֞עֶלְיוֹנ֞ה הַקְ֌ךו֌י֞ה ךֶכֶב: וַת֞֌ך֎ץ. וַתְ֌ךוֹ׊ֵץ:
A pestle shard. A fragment of upper grinding stone called "pestle" [lit. "rider.16As the upper pestle stone “rides” the lower mortar stone. (Metzudos).]. And smashed. Crushed.17ת֌֞ך֞ץ is usually translated as “ran”. Here, however, the translation is “crushed”, or “smashed”.

׀סוק נ׮ד · Verse 54

Hebrew:

וַי֌֎קְך֚֞א מְהֵך֞֜ה אֶל֟הַנ֌ַ֣עַך ׀ נֹשֵׂ֣א כֵל֞֗יו וַי֌ֹրאמֶך לוֹ֙ שְׁלֹրף חַךְב֌ְך֞֙ ו֌מ֣וֹתְתֵ֔נ֎י ׀֌ֶן֟יֹ֥אמְךו֌ ל֖֮י א֎שׁ֌֣֞ה הֲך֞ג֑֞תְהו֌ וַי֌֎דְקְךֵ֥הו֌ נַעֲך֖וֹ וַי֌֞מֹ֜ת׃

English:

He immediately cried out to his attendant, his arms-bearer, “Draw your dagger and finish me off, that they may not say of me, ‘A woman killed him!’” So his attendant stabbed him, and he died.

Mortally wounded but consumed by pride, Abimelech orders his armor-bearer to finish him off with a sword so that no one can say he was killed by a woman — even in death, his concern is for his honor rather than his sins.
ךש׎יRashi
׀ֶ֌ן יֹאמְךו֌ ל֮י. ׀ֶ֌ן יֹאמְךו֌ ע֞לַי:
Lest it be said of me. Lest it be said concerning me.18לי is not translated as “to me,” but as “concerning me.”

׀סוק נ׮ה · Verse 55

Hebrew:

וַי֌֎ךְא֥ו֌ א֎֜ישׁ֟י֎שְׂך֞אֵ֖ל כ֌֎֣י מֵ֣ת אֲב֎ימֶ֑לֶךְ וַי֌ֵלְכ֖ו֌ א֎֥ישׁ ל֎מְקֹמ֜ￜￜֹ׃

English:

When those on Israel’s side saw that Abimelech was dead, everyone went home.

׀סוק נ׮ו · Verse 56

Hebrew:

וַי֌֣֞שֶׁב אֱלֹה֎֔ים אֵ֖ת ך֞עַ֣ת אֲב֎ימֶ֑לֶךְ אֲשֶׁրך ע֞שׂ֞ה֙ לְא־ב֮֔יו לַהֲךֹ֖ג אֶת֟שׁ֎בְע֎֥ים אֶח֞֜יו׃

English:

Thus God repaid Abimelech for the evil he had done to his father by slaying his seventy brothers;

The narrator delivers the theological verdict: God repaid Abimelech measure for measure for the evil he committed against his father's house by slaughtering his seventy brothers.

׀סוק נ׮ז · Verse 57

Hebrew:

וְאֵ֗ת כ֌ׇל֟ך֞עַת֙ אַנְשֵׁ֣י שְׁכֶ֔ם הֵשׁ֎֥יב אֱלֹה֎֖ים ב֌ְךֹאשׁ֑֞ם וַת֌֞בֹ֣א אֲלֵיהֶ֔ם ק֎֜לְלַ֖ת יוֹת֥֞ם ב֌ֶן֟יְךֻב֌֞֜עַל׃ {×€}

English:

and God likewise repaid the people of Shechemppeople of Shechem Cf. v. 23 and note at 8.5. for all their wickedness. And so the curse of Jotham son of Jerubbaal was fulfilled upon them.

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