Judges 9 28

Judges 9:28 kjv

And Gaal the son of Ebed said, Who is Abimelech, and who is Shechem, that we should serve him? is not he the son of Jerubbaal? and Zebul his officer? serve the men of Hamor the father of Shechem: for why should we serve him?

Judges 9:28 nkjv

Then Gaal the son of Ebed said, "Who is Abimelech, and who is Shechem, that we should serve him? Is he not the son of Jerubbaal, and is not Zebul his officer? Serve the men of Hamor the father of Shechem; but why should we serve him?

Judges 9:28 niv

Then Gaal son of Ebed said, "Who is Abimelek, and why should we Shechemites be subject to him? Isn't he Jerub-Baal's son, and isn't Zebul his deputy? Serve the family of Hamor, Shechem's father! Why should we serve Abimelek?

Judges 9:28 esv

And Gaal the son of Ebed said, "Who is Abimelech, and who are we of Shechem, that we should serve him? Is he not the son of Jerubbaal, and is not Zebul his officer? Serve the men of Hamor the father of Shechem; but why should we serve him?

Judges 9:28 nlt

"Who is Abimelech?" Gaal shouted. "He's not a true son of Shechem, so why should we be his servants? He's merely the son of Gideon, and this Zebul is merely his deputy. Serve the true sons of Hamor, the founder of Shechem. Why should we serve Abimelech?

Judges 9 verses

Judges 9 28 Meaning

Judges 9:28 captures the instigating words of Gaal, the son of Ebed, challenging Abimelech's illegitimate rule over Shechem. It reveals his open defiance through rhetorical questions that dismiss Abimelech's authority ("Who is Abimelech, and who is Shechem, that we should serve him?"), connect him to his more famous father Gideon (Jerubbaal) in a critical light, and denounce Abimelech's appointed officer Zebul. Crucially, Gaal calls for the Shechemites to revert their allegiance to an ancient, non-Israelite, treacherous lineage represented by "the men of Hamor the father of Shechem," a direct polemic against their covenantal identity and the rule of any Israelite authority, legitimate or otherwise, asserting "For why should we serve him?"

Judges 9 28 Context

Judges chapter 9 recounts the tumultuous reign and downfall of Abimelech, the son of Gideon (Jerubbaal) by a concubine from Shechem. Following Gideon's death, Abimelech ruthlessly seized power by murdering all seventy of his half-brothers, save Jotham who escaped (Jdg 9:5). The citizens of Shechem, likely motivated by familial ties to Abimelech through his mother and a desire for local control under an "exalted" (Abimelech) leader, coronated him as king by the terebinth of the pillar at Shechem (Jdg 9:6).

Jotham, the sole surviving brother, delivers a scathing parable (Jdg 9:7-20), comparing Abimelech to a useless bramble seeking to rule over noble trees, foretelling a fire from Abimelech that would devour Shechem, and fire from Shechem that would devour Abimelech. Verse 28 takes place three years into Abimelech's rule (Jdg 9:22), during which time God sent a "spirit of ill will" between Abimelech and the men of Shechem (Jdg 9:23) to fulfill Jotham's curse and bring retribution for their shared treachery. Gaal, an ambitious newcomer and an outsider, capitalized on this growing discontent. His speech is a public declaration of rebellion, designed to rally the Shechemites against their increasingly unpopular ruler and his local governor, Zebul. Gaal's words tap into deeper currents of identity, power, and loyalty, seeking to shift allegiance away from any Israelite claim and towards a shadowy, ancient Canaanite past, leading directly to open conflict.

Judges 9 28 Word analysis

• Then Gaal the son of Ebed:

  • Gaal (גַּעַל - Gaʿal): Means "loathing," "rejection," or "to detest." This name is ironic given his attempt to incite rebellion based on his loathing for Abimelech. He appears as an opportunist, exploiting existing discontent.
  • Ebed (עֶבֶד - ʿEved): Means "servant" or "slave." Another layer of irony, as Gaal, the "son of a servant," champions the idea of not serving Abimelech, while ultimately seeking power for himself. He is presented as an outsider who recently moved to Shechem.

• "Who is Abimelech?":

  • Abimelech (אֲבִימֶלֶךְ - ʾAvimeleḵ): Means "my father is king" or "Melech is father." A name often used by Philistine kings (Gen 20:2, Gen 26:1) or as a title, rather than a common Israelite name. Here, it signifies his claim to kingship, which Gaal disputes. This rhetorical question expresses scorn and a direct challenge to his authority and legitimacy. It implies he's "no one" deserving of power.

• "and who is Shechem, that we should serve him?":

  • Shechem (שְׁכֶם - Šeḵem): The city itself, not a person. Gaal questions the Shechemites' (specifically, the powerful families/leaders in the city) subjugation under Abimelech, suggesting their collective dignity is compromised by this "serving" relationship. It could also imply the shame that has come upon Shechem through its association with Abimelech.
  • Serve (עָבַד - ʿavad): A foundational word in the Old Testament, meaning "to work," "to worship," or "to serve" a master. Here, it implies submission, allegiance, and forced labor or fealty in a political and military sense. Gaal questions the basis of their servitude to Abimelech.

• "Is he not the son of Jerubbaal?":

  • Jerubbaal (יְרֻבַּעַל - Yerubbaʿal): Gideon's alternative name, meaning "Let Baal contend" or "Baal will plead" (Judg 6:32). Gaal points out Abimelech's parentage to remind the Shechemites of Gideon's history. Gideon had rejected being king, asserting only God would rule (Judg 8:23). Gaal uses this to ironically discredit Abimelech: how could Gideon’s son, whose name means anti-Baal (or "contending with Baal"), claim kingship over a city that historically wavered in its worship, and do so in such a treacherous way, defying Gideon's own stated principle of God's kingship? It simultaneously acknowledges Gideon's fame while implicitly highlighting Abimelech's divergence from his father's integrity (despite being a son of his concubine).

• "And Zebul is his officer.":

  • Zebul (זְבֻל - Zevul): Meaning "exalted" or "dwelling." He was Abimelech's appointed governor or overseer of Shechem, effectively Abimelech's eyes and ears in the city. Gaal discredits him alongside Abimelech, reducing him to merely "his officer," stripping him of authority.

• "Serve the men of Hamor the father of Shechem!":

  • Hamor (חֲמוֹר - Ḥamôr): Meaning "donkey." The name of the Hivite prince of Shechem in Gen 34, whose son Dinah seduced, leading to their massacre by Simeon and Levi due to the Shechemites' treachery and violence against Jacob's family. Gaal here advocates for reverting allegiance to an ancient, Canaanite, and even pre-Israelite past. This is a profound polemic: he's urging the Shechemites to reject their Israelite covenantal heritage (renewed at Shechem under Joshua, Josh 24) in favor of allegiance to a despised, massacred pagan lineage. It reflects a complete dismissal of the covenant God made with Israel, and possibly a nostalgia for a pre-Israelite political order or even an active anti-Israelite sentiment, linking them to a notorious family known for their violence and deception. The choice is a deliberate abandonment of the Lord's ways for Canaanite ways.

• "For why should we serve him?":

  • This is a defiant rhetorical question, serving as a climactic rhetorical summary. It reinforces Gaal's position and acts as a direct call to action, cementing the argument for rebellion and implicitly positioning Gaal as the leader of a new, rival faction. It suggests there are no valid reasons for Abimelech's rule.

Judges 9 28 Bonus section

The Hebrew name Gaal (גַּעַל), meaning "loathing," carries strong ironic weight, as he is driven by a deep loathing for Abimelech. However, he also brings about loathing and eventually, ruin. This name could also suggest that Gaal himself became an object of disdain, particularly after his swift defeat and flight. Similarly, his father's name, Ebed (עֶבֶד), meaning "servant," provides another layer of irony, given Gaal's fervent rejection of servitude under Abimelech while paradoxically encouraging service to the problematic "men of Hamor."

The Shechemite population's willingness to even consider serving "the men of Hamor" speaks volumes about their compromised spiritual and national identity. Shechem was a critical place in Israelite history – where Abraham first built an altar, where Jacob settled, where Dinah was defiled, and most significantly, where Joshua renewed the covenant with Israel (Josh 24:1, 25). By Gaal urging them to abandon their Israelite covenantal allegiance and instead identify with the ancient Canaanite (Hivite) lineage of Hamor, it underscored their spiritual drift away from the Lord. This verse acts as a poignant commentary on the depths of moral and religious confusion in the time of the Judges, where opportunism and ancient pagan loyalties superseded their covenant relationship with Yahweh. It highlights the recurring theme of spiritual adultery, where the people preferred foreign customs and allegiances over the purity of their relationship with God.

Judges 9 28 Commentary

Judges 9:28 is the spark that ignites the final confrontation in the tragic story of Abimelech. Gaal's audacious public declaration challenges the very foundation of Abimelech's kingship, which was always illegitimate—born of fratricide and Shechem's political maneuvering, not divine appointment. Gaal’s speech leverages rhetoric: first, by disdainfully asking "Who is Abimelech?" he exposes Abimelech's lack of true legitimacy or nobility, painting him as unworthy of their loyalty. He then ironically connects Abimelech to his famous father, Jerubbaal (Gideon), twisting Gideon's renown—a man who refused kingship to affirm God's rule—to further undermine his murderous son's usurpation. The mention of Zebul dismisses Abimelech's local governance.

However, Gaal's proposed alternative reveals his own corrupt ambitions and lack of true moral compass. His call to "Serve the men of Hamor" is deeply revealing. This is not an appeal to divine law or legitimate Israelite leadership, but a rejection of any Israelite rule—even illegitimate—in favor of a mythical or forgotten Canaanite ancestry. Hamor was a symbol of deceit and paganism (Gen 34), a Hivite leader whose lineage was wiped out by Levi and Simeon. Gaal is effectively advocating a full spiritual and political regression for Shechem, demonstrating how far Israel had fallen in the Judges period—preferring ancient pagan rulers over the covenant God, even indirectly. The question, "For why should we serve him?", encapsulates the restless spirit of an age where everyone "did what was right in his own eyes" (Judg 17:6). This verse sets the stage for mutual destruction as prophesied by Jotham's parable, proving that leaders like Gaal and Abimelech, steeped in treachery and self-interest, bring only fire and ruin, rather than order and peace.