Judges 9 46

Judges 9:46 kjv

And when all the men of the tower of Shechem heard that, they entered into an hold of the house of the god Berith.

Judges 9:46 nkjv

Now when all the men of the tower of Shechem had heard that, they entered the stronghold of the temple of the god Berith.

Judges 9:46 niv

On hearing this, the citizens in the tower of Shechem went into the stronghold of the temple of El-Berith.

Judges 9:46 esv

When all the leaders of the Tower of Shechem heard of it, they entered the stronghold of the house of El-berith.

Judges 9:46 nlt

When the leading citizens who lived in the tower of Shechem heard what had happened, they ran and hid in the temple of Baal-berith.

Judges 9 verses

Judges 9 46 Meaning

Judges 9:46 describes a critical moment in Abimelech's assault on Shechem: upon hearing of the city's imminent downfall, the leading figures and inhabitants associated with the 'tower of Shechem' sought refuge within the fortified part of the temple of El-Berith, believing it to be a secure sanctuary. This act reveals their desperate attempt to find safety in a structure dedicated to their syncretistic deity, one that also served as a fortified stronghold within the city.

Judges 9 46 Context

Judges chapter 9 recounts the tragic and violent reign of Abimelech, the son of Gideon's concubine, in Shechem. Following Gideon's death, Abimelech conspired with the Shechemites to establish himself as their ruler by murdering his seventy brothers, leaving only Jotham to escape. Jotham, from a mountain, delivers his famous fable of the trees (Judg 9:7-21), prophesying mutual destruction between Abimelech and Shechem. True to Jotham's curse, after three years, a spirit of discord arises between Abimelech and the Shechemites. They turn against him, forming ambushes, but Abimelech successfully suppresses their revolt. The Shechemites then take refuge within their strongest point – the tower of Shechem, and specifically, the temple of their patron deity, El-Berith (also identified as Baal-Berith in Judges 8:33 and 9:4). This verse sets the scene for the final confrontation and Abimelech's ultimate act of destruction against the city. The historical context indicates that Shechem was an ancient, prominent city with strong Canaanite roots, likely engaging in syncretism by mixing Yahwistic worship with devotion to local deities like El-Berith. This particular deity, whose name means "God/Lord of the Covenant," would have been seen by its worshippers as their guardian and covenant protector.

Judges 9 46 Word analysis

• When all the leaders (וְכָל בַּעֲלֵי - wəḵol ba'ăle):

  • Ba'alei (בַּעֲלֵי) - "owners of," "masters of," "citizens of." It specifically denotes those belonging to or associated with something, indicating the influential people, the populace, or inhabitants. The term "Baal" also connects to the Canaanite storm god, implying Shechem's deep engagement with pagan deities, even in the very terminology describing its people. This subtly critiques their association with foreign gods.

• of the tower of Shechem (מִגְדַּל שְׁכֶם - miḡdal Šəḵem):

  • Migdal (מִגְדַּל) - "tower." In ancient fortified cities, towers were key defensive structures, often serving as citadels or keeps. The "tower of Shechem" was likely the city's primary strong point, separate from the main temple complex, but interconnected by the narrative flow (they hear and enter another structure).
  • Šəḵem (שְׁכֶם) - Shechem. An important, ancient city in the central hill country of Canaan, known for its strategic location, religious significance (e.g., Abraham built an altar there, Josh 24 covenant renewal), and often as a center for pagan worship.

• heard that (וַיִּשְׁמְעוּ - wayyišmə‘ū):

  • Wayyišmə‘ū - "and they heard." Indicates an immediate reaction to the news of Abimelech's attack or progress against the city. It signifies the instigating factor for their flight.

• they entered (וַיָּבֹאוּ - wayyābō’ū):

  • Wayyābō’ū - "and they came in," "they entered." A direct action, signifying a desperate seeking of refuge. It's a purposeful movement towards what they perceived as safety.

• the stronghold (מְצֻדָה - məṣûḏāh):

  • Məṣûḏāh (מְצֻדָה) - "stronghold," "fortress," "defense," "fastness." This term implies a highly fortified place, suggesting that the temple complex was designed not only for worship but also as a last line of defense, a dual-purpose structure for protection and religion.

• of the temple of El-Berith (בֵּית אֵל בְּרִית - bêṯ ’ēl bəriṯ):

  • Bêṯ ’ēl bəriṯ - "house/temple of El-Berith."
    • Bêṯ (בֵּית) - "house," commonly used for "temple" or "shrine."
    • ’Ēl (אֵל) - "God" or "god." Can refer to the supreme Canaanite deity or a generic term for deity.
    • Bəriṯ (בְּרִית) - "covenant," "pact," "alliance." El-Berith literally means "God of the Covenant" or "Lord of the Covenant." This deity, synonymous with Baal-Berith (Judg 8:33; 9:4), was worshipped as their covenant god, presumably to protect their agreements and provide security. Their seeking refuge in this temple represents a trust in a false god for salvation, which is implicitly critiqued throughout the book of Judges and the broader biblical narrative regarding idolatry.

• Words-group Analysis:

  • "When all the leaders of the tower of Shechem heard that...": This phrase identifies the specific group fleeing – not just random citizens, but the significant figures associated with Shechem's primary defensive and symbolic structure. Their "hearing" emphasizes the imminent danger and their quick decision to retreat to another secure location. It highlights the strategic significance of these structures in their worldview.
  • "...they entered the stronghold of the temple of El-Berith.": This part reveals the chosen refuge. The combination of "stronghold" and "temple of El-Berith" is crucial. It shows that for the Shechemites, their religious sanctuary was also their military bastion. Their trust was placed in both the physical fortification and the protection of their deity. The tragic irony lies in this very trust, as their "god of the covenant" fails to save them, underlining the biblical critique of false deities and human self-reliance. This act exemplifies the common ancient Near Eastern practice of temples serving as treasuries and places of last refuge during siege.

Judges 9 46 Bonus section

The Hebrew phrase "Baal-Berith" (בעל ברית) is used in Judges 8:33 and 9:4, while "El-Berith" (אל ברית) is used in Judges 9:46. Scholars largely agree that these refer to the same deity, with "El" being a general term for "god" and "Baal" specifically referring to the lord or master god. The use of both terms highlights the prevalent Canaanite worship in Shechem, showing how their "covenant" was made with a pagan deity rather than with the Lord, the God of Israel. The destruction of this very temple by Abimelech, an "evil spirit" sent by God (Judg 9:23), signifies a powerful divine judgment against the idolatry and violence perpetrated by the Shechemites and Abimelech himself. It underscores the biblical theme that reliance on false gods and human fortifications ultimately leads to ruin, demonstrating the Lord's supreme power over all purported deities and human schemes.

Judges 9 46 Commentary

Judges 9:46 details the climactic flight of the Shechemites into their ultimate sanctuary and stronghold: the temple of El-Berith. This action is rooted in their misguided faith in their patron deity, El-Berith (the God of the Covenant), a syncretistic Canaanite god from whom Abimelech had previously drawn funds (Judg 9:4). For the Shechemites, this temple complex represented not only a religious center but also a fortified military bastion, their most secure refuge. They perceived it as a safe haven, possibly believing that the sanctity of the place or the power of their god would protect them from Abimelech's wrath. This act, however, highlights their profound spiritual error: seeking deliverance from a deity who was, by the biblical account, utterly powerless. Their trust in El-Berith and their physical stronghold proved to be tragically futile. This episode serves as a powerful testament to the futility of human endeavors and trust in false gods when faced with divine judgment or consequences for one's actions, echoing the larger narrative of Judges where Israel's reliance on anything but the true God leads to downfall.