Judges 8 31

Judges 8:31 kjv

And his concubine that was in Shechem, she also bare him a son, whose name he called Abimelech.

Judges 8:31 nkjv

And his concubine who was in Shechem also bore him a son, whose name he called Abimelech.

Judges 8:31 niv

His concubine, who lived in Shechem, also bore him a son, whom he named Abimelek.

Judges 8:31 esv

And his concubine who was in Shechem also bore him a son, and he called his name Abimelech.

Judges 8:31 nlt

He also had a concubine in Shechem, who gave birth to a son, whom he named Abimelech.

Judges 8 verses

Judges 8 31 Meaning

Judges 8:31 states that Gideon had a concubine in Shechem who bore him a son named Abimelech. This verse is a crucial point in the narrative, revealing a significant shift in Gideon's character and laying the groundwork for the tragic events of the subsequent chapter. It signifies Gideon's subtle departure from YHWH's exclusive kingship, introducing human ambition and flawed leadership through the naming of his son, which starkly contrasts with his earlier rejection of kingship for himself. The association with Shechem also subtly introduces elements of foreign influence and idolatry into Gideon's household, which would later play a critical role in the rise and fall of Abimelech.

Judges 8 31 Context

Judges chapter 8 concludes the narrative of Gideon, a prominent judge of Israel. Having successfully delivered Israel from Midian, the people requested him to rule over them as king (Jdg 8:22). Gideon explicitly refused, stating, "The LORD shall rule over you" (Jdg 8:23). However, Gideon's actions after this declaration, starting with making a gold ephod that became a snare to Israel (Jdg 8:27) and accumulating many wives and children, show a departure from his initial posture of dependence on YHWH. Verse 31 specifically introduces Abimelech, one of Gideon's many sons (he had 70 sons by his many wives), whose name itself, meaning "My Father is King," immediately contradicts Gideon's public statement. This seemingly minor detail sets the stage for the dramatic and bloody chapter 9, where Abimelech massacres his seventy half-brothers to seize power in Shechem, a city known for its Canaanite past and a significant center for Baal worship (Baal-berith, Jdg 9:4). The verse, therefore, highlights a pivotal point of human compromise and self-reliance following divine victory, contrasting God's sovereign rule with flawed human ambition in the period where "every man did what was right in his own eyes" (Jdg 21:25).

Judges 8 31 Word analysis

• And his concubine:
  • Original: וּפִילַגְשׁוֹ (ū-phīləḡšōw) - from פִּילֶגֶשׁ (pilegesh).
  • Meaning/Significance: A 'pilegesh' was a legitimate secondary wife, but often without the full legal status or dowry of a primary wife. Children of a concubine could inherit, but their claim might be seen as secondary or contested. This potentially explains Abimelech's aggressive pursuit of power to assert his legitimacy. Gideon's multiple relationships reflect the norms of the time but also the potential for internal strife within his large household.
• who was in Shechem:
  • Original: אֲשֶׁר בִּשְׁכֶם (ăšer bišəḵem) - "who [was] in Shechem".
  • Meaning/Significance: Shechem was a historically significant city in central Canaan/Israel, known as a place of Abraham's first altar (Gen 12:6-7), Jacob's settlement (Gen 33:18-20), and Joshua's covenant renewal (Josh 24). However, it was also a place with strong pagan associations, specifically Baal-berith (Judg 9:4, 46). Gideon's concubine being from Shechem hints at his moral compromise and entanglement with Canaanite culture, a stark contrast to his earlier fight against idolatry. This geographical link would prove vital as Abimelech would later seek power from his mother's family in Shechem and become their 'king'.
• also bore him a son:
  • Original: גַּם הִיא יָלְדָה לוֹ בֵּן (gam hī yālədāh lō ḇēn) - "also she bore to him a son".
  • Meaning/Significance: This emphasizes that Abimelech was one of many sons (Gideon had 70 by his other wives, Jdg 8:30). The fact that this specific son is highlighted, particularly in contrast to the seventy, underscores his distinct and problematic future role, connected to his mother's identity and his own given name.
• whose name he called Abimelech:
  • Original: וַיִּקְרָא אֶת שְׁמוֹ אֲבִימָלֶךְ (wayyiqrāʾ et šəmwō ʾăḇîmāleḵ) - "and he called his name Abimelech".
  • Meaning/Significance: אֲבִימָלֶךְ (Abimelech) means "My Father is King" or "Melech (king) is my father." This name is highly ironic and polemic given Gideon's public declaration just verses earlier that "The LORD shall rule over you" (Jdg 8:23). It foreshadows Abimelech's usurpation of power and kingship in the next chapter. It implicitly reflects either Gideon's unstated aspiration for dynastic rule, or Abimelech's own future ambition being encapsulated in his name, chosen by Gideon. The name acts as a direct contradiction to the divine order and introduces the seed of human-centered kingship and chaos into Israel.
• Words-Group analysis:
  • "his concubine who was in Shechem": This phrase immediately establishes a link between Gideon's household and the Canaanite influences and pagan worship of Shechem. It hints at Gideon's compromised spiritual state post-victory and subtly suggests a source of future conflict and ungodly ambition, deeply rooted in the intermingling with ungodly cultures.
  • "bore him a son, whose name he called Abimelech": This combination reveals the true trajectory of Gideon's legacy, contrasting his stated refusal of kingship with the implicit claim of "my father is king" embodied in his son's name. It signifies a profound spiritual disconnect and sets the stage for the perversion of divinely-appointed leadership into self-serving, violent rule. The name encapsulates the entire tragic irony and sets in motion the destructive cycle of human pride replacing divine rule.

Judges 8 31 Bonus section

The mention of Abimelech here acts as a significant theological statement in Judges, anticipating and critiquing the later Israelite demand for a king "like all the nations" (1 Sam 8:5). Abimelech's short, brutal reign is the antithesis of the ideal Israelite king outlined in Deuteronomy, who would lead justly under God. His rise and fall exemplify the destructive nature of ungodly leadership, emphasizing the book's recurring theme that in the absence of a righteous king (God's true sovereignty being rejected), chaos and depravity ensued. The story of Abimelech is a case study of how easily a leader, and a nation, can fall into apostasy and internal conflict when divine principles are forsaken for human ambition and the influence of surrounding pagan cultures.

Judges 8 31 Commentary

Judges 8:31 serves as a grim pivot in the narrative of Gideon. After miraculously delivering Israel and declining kingship by affirming God's sole reign, Gideon subtly yet fundamentally contradicts this stance through his household decisions. The seemingly innocuous detail of a concubine in Shechem, a city known for its deeply entrenched idolatry (Baal-berith), signifies a moral compromise that taints his legacy. The naming of her son "Abimelech" ("My Father is King") is an act saturated with irony. Whether intended by Gideon or simply reflecting the ambitions of the family or the cultural climate, it starkly foreshadows the violent power struggle in Judges chapter 9. Abimelech embodies the human desire for kingship, which directly opposes the divine ideal expressed by Gideon earlier. This verse thus stands as a foundational moment of apostasy and human-centered aspiration, sowing the seeds for Israel's later societal breakdown and demonstrating the dangerous consequences of veering from divine guidance, even after great victories. It underscores how personal spiritual compromise can lead to widespread corruption and tragic leadership.