Judges 9 12

Judges 9:12 kjv

Then said the trees unto the vine, Come thou, and reign over us.

Judges 9:12 nkjv

"Then the trees said to the vine, 'You come and reign over us!'

Judges 9:12 niv

"Then the trees said to the vine, 'Come and be our king.'

Judges 9:12 esv

And the trees said to the vine, 'You come and reign over us.'

Judges 9:12 nlt

"Then they said to the grapevine,
'You be our king!'

Judges 9 verses

Judges 9 12 Meaning

This verse is part of Jotham's Fable, where the trees seek to anoint a king over them. Having been rejected by the olive tree, they next approach the fig tree. The invitation "Come and reign over us!" signifies the collective desire of the 'trees' (representing the people of Shechem, and more broadly, Israel) for a visible human ruler. The fig tree, known for its sweet fruit and nourishing qualities, is offered a position of leadership, demonstrating the preference for a beneficial and productive ruler, a direct contrast to the tyrannical ambition of Abimelech, whom Jotham critiques.

Judges 9 12 Context

This verse is embedded in Jotham's Fable, delivered from Mount Gerizim after his half-brother Abimelech brutally murdered 69 of his 70 brothers to seize kingship over Shechem. Jotham, the sole survivor, uses this allegory to condemn Abimelech's violent ambition and to highlight the foolishness of the people of Shechem for crowning him. The fable symbolically portrays a search for a worthy king among various trees: the productive and life-giving trees (olive, fig, vine) represent those who reject selfish ambition in favor of their true calling and benefit to others, while the bramble symbolizes the useless, destructive, and power-hungry Abimelech. Historically, this period marked a time of significant moral and political decay in Israel, illustrating the dangers of turning from God's chosen method of governance (Judges) towards human-desired monarchy, especially one born of bloodshed and tyranny.

Judges 9 12 Word analysis

• Then (וַיֹּאמְר֖וּ - va'yom'ru): Connects this action to the previous attempt to find a king, indicating a direct sequence and a continued collective effort.
• the trees (הָעֵצִים֙ - ha'eitzim): A collective noun, symbolizing the constituents (the citizens of Shechem, or the Israelite populace) seeking governance. These are presented as stable elements seeking leadership.
• said (וַיֹּאמְר֖וּ - va'yom'ru): This verb signifies a direct address or proposition, showing a clear intention to delegate authority.
• to the fig tree (לַתְּאֵנָ֗ה - lat'enah):
  • Fig tree (תְּאֵנָה - t'enah): Highly valued in the biblical and ancient Near Eastern world for its abundant, sweet fruit. It symbolizes peace, prosperity, and God's blessing (e.g., Mic 4:4; 1 Kgs 4:25). Its proposed role as king emphasizes a desire for a sweet, nourishing, and fruitful reign, directly contrasting Abimelech's bitterness.
• ‘Come’ (לְכָה֙ - le'khah): An imperative, direct invitation. It underscores the active role of the 'trees' in choosing their leader, a stark mirror of Shechem's choice of Abimelech.
• and reign (מָלְכָ֣ה - mal'khah): Derived from the root "melech" (king). This is the explicit offer of kingship, carrying connotations of dominion, authority, and governmental power. It highlights the primary purpose of their search.
• over us!’ (עָלֵ֙ינוּ֙ - aleinu): Specifies the scope of the offered authority – it is dominion over the ones extending the invitation. This demonstrates submission and a transfer of power from the people to the king.

Words-group analysis:

• "Then the trees said to the fig tree": This phrase shows a structured search and selection process. It follows the failure to persuade the olive tree, indicating a persistence in seeking a suitable monarch. The "trees" acting collectively reflect a popular will for a ruler.
• "Come and reign over us!": This concise directive embodies the profound human desire for visible leadership and order. It is an act of empowerment, requesting a transfer of sovereignty to the chosen one. The request to "reign" underscores the need for governance, authority, and decision-making for the collective good, which in the fable, the fig tree is expected to provide through its inherent 'sweetness' and 'good fruit.'

Judges 9 12 Bonus section

• Agricultural Imagery: The extensive use of trees (olive, fig, vine, bramble) connects deeply with Israel's agrarian society, making the parable highly relatable and impactful for the original audience. Each tree's characteristic and produce had clear symbolic value.
• Critique of Kingship: The fable does not necessarily reject kingship in principle, but critiques the type of kingship and the method of selecting a king. When the naturally beneficial elements (fruit trees) refuse the crown, it leaves the field open for the barren and destructive (bramble) to seize power, as Abimelech did.
• Divine Authority vs. Human Desire: This story subtly underscores a theological tension. In Judges, God raises up leaders. The people's desire for an earthly king, often apart from divine appointment, is shown as prone to leading to unworthy rulers, eventually manifesting in God warning Israel of the burdens of kingship (1 Sam 8).
• Irony and Satire: Jotham's Fable uses sharp irony. The productive trees, symbols of life and sustenance, reject the throne because it would compromise their "fruit." The bramble, useless for fruit but only fit for burning, readily accepts, promising destructive rule—a clear, satirical indictment of Abimelech.

Judges 9 12 Commentary

Judges 9:12 continues Jotham's Fable, illustrating the collective yearning for a king in Israel. Following the refusal of the esteemed olive tree, the trees turn to the fig tree, celebrated for its sweetness and nourishing fruit. This act represents the desire for a leader who embodies productivity, beneficence, and stability. The fig tree's subsequent refusal, prioritizing its natural service of bearing "sweetness and good fruit" over the burdensome task of ruling (Jdg 9:11), emphasizes a crucial point of the fable: those who are genuinely fruitful and beneficial in their natural calling may not be interested in the distractions or perceived 'glory' of political leadership. This subtly critiques the allure of power and suggests that true value lies in one's intrinsic purpose and contribution, not in governing others. It sets up the later acceptance of the bramble, the truly useless and destructive element, thereby highlighting the Shechemites' disastrous choice in Abimelech.