Judges 9 3

Judges 9:3 kjv

And his mother's brethren spake of him in the ears of all the men of Shechem all these words: and their hearts inclined to follow Abimelech; for they said, He is our brother.

Judges 9:3 nkjv

And his mother's brothers spoke all these words concerning him in the hearing of all the men of Shechem; and their heart was inclined to follow Abimelech, for they said, "He is our brother."

Judges 9:3 niv

When the brothers repeated all this to the citizens of Shechem, they were inclined to follow Abimelek, for they said, "He is related to us."

Judges 9:3 esv

And his mother's relatives spoke all these words on his behalf in the ears of all the leaders of Shechem, and their hearts inclined to follow Abimelech, for they said, "He is our brother."

Judges 9:3 nlt

So Abimelech's uncles gave his message to all the citizens of Shechem on his behalf. And after listening to this proposal, the people of Shechem decided in favor of Abimelech because he was their relative.

Judges 9 verses

Judges 9 3 Meaning

Judges 9:3 describes how Abimelech's maternal kinsmen from Shechem successfully persuaded the city's leaders and people to support Abimelech as their ruler. The core of their argument was Abimelech's shared family and local connection, proclaiming him to be "our brother." This appeal to kinship deeply resonated with the men of Shechem, causing their hearts to be swayed and leading them to align themselves with Abimelech.

Judges 9 3 Context

This verse is pivotal in the tragic narrative of Abimelech's usurpation of power after the death of his father, Gideon (Jerubbaal). Judges 8 concludes with Gideon's refusal to rule as king, emphasizing YHWH's sole kingship over Israel. However, Gideon had many sons (70 by various wives) and a son by his Shechemite concubine, Abimelech. Upon Gideon's death, Abimelech immediately sought to establish himself as king, deviating sharply from his father's godly example and embracing a worldly desire for power. Judges 9:3 describes the crucial first step in his power grab: securing the support of his mother's kin and, through them, the influential "men of Shechem." Shechem itself was an ancient city, known for its strategic location, past covenants with God (Josh 24), and likely a mixed population of Israelites and Canaanites, contributing to its distinct socio-political dynamics. The preceding verse (9:2) details the exact "words" these kinsmen were to speak: the cunning proposition that it would be better for Shechem to be ruled by one man (Abimelech) who was "their brother" than by seventy of Gideon's other sons, who had no direct familial tie to Shechem.

Judges 9 3 Word analysis

• And (וְ - wə): This simple conjunction links this verse directly to Abimelech's strategic plan articulated in verse 2, indicating an immediate progression of events. It shows the rapid and intentional execution of his manipulative scheme.

• his mother's kinsmen (אֲחֵי אִמּוֹ - ’aḥē ’imō): Lit. "brothers of his mother." This refers to Abimelech's maternal uncles and their family members, deeply rooted in the community of Shechem. Their close blood relationship with Abimelech gave them strong incentive and influence to lobby for him. In ancient Near Eastern societies, such maternal connections were significant for social standing and alliances, especially when seeking power in a locale where one's paternal lineage was not dominant. Their active advocacy highlights the manipulation of familial loyalty for political gain.

• spoke (וַיְדַבְּרוּ - vaydabbərû): This is an intensive verbal form in Hebrew, suggesting deliberate, active, and persuasive communication. It implies more than merely saying words; it points to a campaign of strategic articulation. They were not just conveying a message; they were arguing, presenting, and influencing.

• all these words about him (אֶת כָּל־הַדְּבָרִים הָאֵלֶּה עָלָיו - ’et kāl-haddevārîm hā’ēlleh ‘ālâw): Refers specifically to the "words" detailed in Judges 9:2 – the calculated proposal contrasting Abimelech (one person, "their brother") with the "seventy sons of Jerubbaal." The emphasis on "all these words" underscores the completeness and intentionality of the manipulative argument.

• in the ears of (בְאָזְנֵי - bə’oznê): This idiomatic expression denotes direct, intimate, and often persuasive communication. It implies a close conversation designed to be heard and considered personally, rather than a general public announcement. It speaks of a direct appeal meant to penetrate and influence internal decision-making.

• all the men of Shechem (כָּל־בַּעֲלֵי שְׁכֶם - kāl-ba‘ălê Šəḵem): Lit. "all the lords/masters of Shechem." This refers to the influential, leading citizens of Shechem, possibly elders, clan heads, or prominent landholders. It wasn't merely the general populace but the decision-makers whose allegiance was critical for Abimelech's political legitimacy. This signifies the political sphere of the city's governing body.

• and their hearts inclined (וַיֵּט לְבָבָם - vayyet ləvavām): The Hebrew word vayyet (וַיֵּט) means "and it inclined/turned," while levavam (לְבָבָם) refers to "their heart" (the seat of intellect, emotion, and will). This phrase indicates an internal shift in their disposition, a willing assent and emotional bending toward Abimelech. It suggests that the persuasive words worked to change their internal stance, influencing their deepest convictions rather than just their outward actions. It signifies a moral compromise and a submission to the deceitful reasoning.

• to follow Abimelech (אַחֲרֵי אֲבִימֶלֶךְ - ’aḥărê ’ăḇîmeleḵ): To give allegiance to, to serve under, to accept as leader or ruler. This implies an active choice to submit to his authority.

• for they said (כִּי אָמְרוּ - kî ’āmərû): Introduces the reason or justification for their inclination. It is their internal validation of the decision they made.

• He is our brother (אָחִינוּ הוּא - ’aḥînu hū’): This is the crucial, manipulative selling point. The term "brother" (ach) in ancient Hebrew context refers not only to a direct sibling but broadly to a kinsman, clan member, fellow tribal member, or even a trusted ally with whom one shares common interests and loyalties. For the men of Shechem, this meant Abimelech was one of them by blood through his mother, offering a false sense of unity, familiarity, and a local advantage compared to the "outsider" seventy sons of Gideon. It was an appeal to communal identity and an argument of perceived safety and benefit over what they framed as potential chaos or disadvantage from a multiple, non-Shechemite rule.

Words-Group Analysis:

• "And his mother's kinsmen spoke all these words about him": This phrase reveals the strategic execution of Abimelech's plan. It highlights the role of his maternal family, who had local influence and a vested interest in his success. Their communication was deliberate, presenting the pre-arranged arguments (from v.2) designed to manipulate public opinion. This signifies a worldly political campaign driven by familial self-interest rather than divine guidance.

• "in the ears of all the men of Shechem": This underscores the targeted nature of the persuasion. They sought to convince the influential decision-makers, suggesting a sophisticated political maneuvering rather than a simple public address. The emphasis on "ears" highlights the intimate, persuasive nature of their discourse, appealing directly to the individual understanding and consent of each leader.

• "and their hearts inclined to follow Abimelech, for they said, 'He is our brother.'": This is the core outcome and the explanation for it. The "inclination of hearts" signifies an internal transformation—a moral bending and agreement—prompted by the appeal to kinship. The declaration "He is our brother" served as the clinching argument, playing on tribal loyalty and shared identity to bypass logical and moral considerations. It illustrates how deep-seated connections can be exploited for wicked purposes, leading a people to betray broader covenant principles for perceived self-interest or familiar comfort.

Judges 9 3 Bonus section

The term "Shechem" itself has deep biblical significance, often associated with covenant renewal (Josh 24:1, 25). The city had a long, complex history, dating back to Abraham's time (Gen 12:6) and Jacob's settlement (Gen 33:18). It stood as a reminder of God's faithfulness and Israel's vows. For "the men of Shechem" to accept Abimelech based on mere kinship rather than covenant fidelity shows a profound spiritual decline from the ideals once celebrated at this very location. This event prefigures Israel's later, widespread demand for a king "like all the nations" (1 Sam 8:5), signifying a desire for worldly conformity over trust in God's unique design for His people. Abimelech, a half-Israelite and half-Canaanite king, is often seen as a dark, unholy prototype of Israel's monarchy, a contrast to God's chosen leaders. His reign, built on murder and manipulation, ultimately brought ruin, serving as a warning against leaders who gain power through appealing to human, tribalistic impulses rather than divine appointment or righteous character.

Judges 9 3 Commentary

Judges 9:3 vividly illustrates the dangerous power of manipulated rhetoric and misplaced loyalties. Abimelech, a ruthless and ambitious man, leveraged his maternal kinship with the people of Shechem to establish his claim to kingship, utterly disregarding the true divine leadership that God had established for Israel through judges like his father Gideon. The men of Shechem, rather than discerning God's will or reflecting on Gideon's rejection of kingship, allowed themselves to be swayed by a persuasive but ultimately selfish argument: Abimelech was "one of their own." This appeal to shared blood and tribal identity superseded any consideration for righteousness, God's law, or the consequences of such a worldly, self-appointed rule. Their "hearts inclined," indicating an internal conviction swayed by carnal arguments rather than spiritual wisdom. This decision paved the way for Abimelech's violent ascent, leading to the murder of Gideon's other sons (Judg 9:5) and ultimately bringing divine judgment and destruction upon both Abimelech and Shechem itself (Judg 9:56-57). The verse serves as a sober reminder of the human tendency to embrace what is comfortable or seemingly beneficial by worldly standards, even when it involves compromising divine principles, and the tragic results that often follow such choices.