Judges 9 6

Judges 9:6 kjv

And all the men of Shechem gathered together, and all the house of Millo, and went, and made Abimelech king, by the plain of the pillar that was in Shechem.

Judges 9:6 nkjv

And all the men of Shechem gathered together, all of Beth Millo, and they went and made Abimelech king beside the terebinth tree at the pillar that was in Shechem.

Judges 9:6 niv

Then all the citizens of Shechem and Beth Millo gathered beside the great tree at the pillar in Shechem to crown Abimelek king.

Judges 9:6 esv

And all the leaders of Shechem came together, and all Beth-millo, and they went and made Abimelech king, by the oak of the pillar at Shechem.

Judges 9:6 nlt

Then all the leading citizens of Shechem and Beth-millo called a meeting under the oak beside the pillar at Shechem and made Abimelech their king.

Judges 9 verses

Judges 9 6 Meaning

Judges 9:6 describes the pivotal and illegitimate act by which the prominent men of Shechem gathered and unlawfully made Abimelech, the son of Gideon's concubine, their king. This enthronement occurred at a significant, long-standing sacred site associated with an ancient pillar or standing stone in Shechem. This action was a direct usurpation of God's prerogative to establish leadership and a rejection of Gideon's earlier refusal of kingship for himself and his lineage.

Judges 9 6 Context

Judges 9:6 takes place immediately after Gideon's death. In the preceding chapter (Judg 8), Gideon firmly rejected the Israelites' request to be their king, stating that "the Lord shall rule over you." Despite this, Gideon fathered 70 sons, but also one son, Abimelech, by his concubine in Shechem. This verse sets the stage for a tumultuous and violent period. Abimelech, driven by ambition and ruthlessness, conspires with his maternal kinsmen in Shechem. They aim to establish Abimelech as king, directly opposing the divine order and Gideon's own stated belief against human kingship at this time. The Shechemite people, seemingly tired of the loose tribal confederation or perhaps attracted to the perceived strength of monarchical rule, agree to this arrangement, forming a dark contrast to their ancestral covenant with God in the very same city. This illegitimate coronation precedes Abimelech's murder of his seventy half-brothers (excluding Jotham who escaped), his brutal reign, and his ultimate ignominious end.

Judges 9 6 Word analysis

• וַיֵּאָסְפוּ (vayye'asfu) - "And they assembled / gathered together."
  • Meaning: Hithpael imperfect, indicating a reciprocal or reflexive action; they gathered themselves, a deliberate assembly. From the root אָסַף (asaf), meaning "to gather, collect."
  • Significance: Not a spontaneous crowd, but a formal, purposeful convention. This was a planned, concerted effort, indicating unified resolve among the "citizens of Shechem" to carry out this action. This implies a deliberate rejection of God's prevailing order in Israel at the time, which was judge-based, not monarchy.
• כָּל־בַּעֲלֵי שְׁכֶם (kol-ba'alei shchem) - "all the citizens/lords of Shechem."
  • כֹּל (kol) - "all."
    • Meaning: Emphasizes comprehensiveness; denotes unanimity among the prominent members.
    • Significance: Highlights the complete buy-in from the influential figures of the city, not just a fringe group. This widespread acceptance underscores the city's complicity in the sin.
  • בַּעֲלֵי (ba'alei) - "masters of," "possessors of," "citizens of."
    • Meaning: From the root בַּעַל (ba'al), meaning "owner, lord, master." In a societal context, "ba'alei city" refers to its leading inhabitants or prominent men, who wield authority and influence.
    • Significance: While "Baal" is also a Canaanite deity, the primary meaning here is civil "citizens." However, the pervasive presence of Baal worship in Canaan and in Judges creates a subtle, underlying tension, hinting at a mindset prone to idolatrous or ungodly leadership, contrasting with devotion to the Lord. It signifies a worldly power base.
  • שְׁכֶם (shchem) - "Shechem."
    • Meaning: An ancient Canaanite city, later an Israelite city, strategically located in central Israel, known for its fertile plain and its proximity to Mount Gerizim and Mount Ebal.
    • Significance: A deeply significant site in Israel's history. It was the first place Abram pitched his tent upon entering Canaan (Gen 12:6), where Jacob purified his household of idols (Gen 35:4), and most importantly, where Joshua renewed the covenant between God and Israel (Josh 24). To perform an illicit enthronement here is a grave irony and an affront to its sacred history, transforming a place of covenant faithfulness into a scene of unholy ambition.
• וַיֵּלְכוּ (vayyelku) - "and they went."
  • Meaning: Qal imperfect consecutive, indicating direct, purposeful movement. From the root הָלַךְ (halakh), meaning "to walk, go."
  • Significance: This signifies the deliberate physical act of the Shechemites approaching the site of the coronation. It denotes intentionality and agency in their actions.
• וַיַּמְלִיכוּ (vayyamlikhu) - "and they made him king."
  • Meaning: Hiphil imperfect consecutive from the root מָלַךְ (malakh), meaning "to be king, reign." The Hiphil conjugation indicates "to cause to reign" or "to enthrone."
  • Significance: This is the core action. It highlights that the Shechemites appointed him king. They usurped divine authority, as God was understood to be the true king of Israel (Judg 8:23). It represents human agency installing a leader in opposition to God's intended structure for His people. This action is antithetical to Gideon's theological stance.
• אֶת־אֲבִימֶלֶךְ (et-avimelech) - "Abimelech."
  • Meaning: "My father is king" or "Melek is my father." The word אָב (av) means "father," and מֶלֶךְ (melekh) means "king."
  • Significance: Deeply ironic name. His actual father, Gideon, refused kingship and asserted that "the Lord shall rule." Yet, Abimelech acts as if his father is king (or he should be). It subtly points to a claim to legitimacy through his lineage, however warped. The name "Melek" also resonates with various pagan deities associated with kingship and often child sacrifice (like Molech), adding a sinister undercurrent to his rule.
• לְמֶלֶךְ (lemelech) - "to be king / as king."
  • Meaning: The preposition לְ (le-) combined with מֶלֶךְ (melekh), specifies the purpose and result: his being designated a king.
  • Significance: A clear declaration of status and role, solidifying the illicit action of making him monarch.
• עִם־אֵלוֹן מֻצָּב (im-elon muttzav) - "by the Terebinth of the Pillar / beside the Standing Stone/Terebinth."
  • עִם (im) - "by, near, with."
    • Meaning: Indicates proximity to a specific landmark.
    • Significance: Establishes the exact location of the unlawful coronation.
  • אֵלוֹן (elon) - "terebinth / oak."
    • Meaning: A large, long-lived tree, often a landmark and sometimes associated with sacred places in ancient Near Eastern cultures and biblical narratives (e.g., "Oaks of Moreh" or "Terebinth of Moreh").
    • Significance: These trees were frequently places of covenant ceremonies, worship, or burial (e.g., Gen 12:6, 35:4, 8; Josh 24:26). Performing a non-divinely sanctioned enthronement under such a tree adds a layer of sacrilege, imbuing their worldly act with a false sense of traditional religious legitimation.
  • מֻצָּב (muttzav) - "a pillar / an established (stone/monument)."
    • Meaning: Passive participle of נָצַב (natsav), "to stand, be set, be placed." Refers to something established, a standing stone or pillar.
    • Significance: Likely refers to the pillar Joshua set up as a witness to the covenant at Shechem in Josh 24:26-27. This connection is profoundly significant: the very place where Israel recommitted to the Lord God (with the pillar as a witness) is now the place where they violate that commitment by setting up an illegitimate king. This juxtaposition highlights the Shechemites' apostasy and disregard for their foundational covenant with God.

Judges 9 6 Bonus section

The enthronement of Abimelech by "all the citizens of Shechem" points to the democratic impulse within Israel to choose a king, despite God's previous refusal of the practice during Gideon's time and His ultimate warning to Samuel regarding this very desire. The narrative presents this Shechemite monarchy as a perversion, a stark contrast to God's eventual concession to establish a legitimate kingship under certain conditions (Deut 17). Abimelech's rule foreshadows the troubled nature of future kingships, especially in the northern kingdom, often marked by usurpation, violence, and short reigns. The term "ba'alei Shechem" (citizens of Shechem) can be seen as linking to the general trend of syncretism and worship of local "baals" (lords) by the Israelites, blurring lines between true loyalty to Yahweh and reliance on worldly powers. The narrative in Judges 9 effectively critiques the early human desire for kingship, demonstrating its inherent pitfalls when initiated by carnal desires rather than divine revelation or sanction. This event at Shechem becomes a precedent for future political upheavals and covenant disregard within Israel.

Judges 9 6 Commentary

Judges 9:6 presents the foundation of Abimelech's dark rule, an act of sheer human ambition born from Shechemite expediency rather than divine appointment. It highlights a critical juncture where the desire for stability, albeit a false one, trumped fidelity to God's unique design for Israel. The Shechemites, perhaps feeling the absence of a strong unifying leader after Gideon, turned to one of his sons, Abimelech, who was willing to establish kingship through ruthless means. The choice of the "Terebinth of the Pillar" at Shechem for the coronation is loaded with historical and spiritual irony, transforming a hallowed site of covenant commitment into a scene of unholy rebellion against the Lord's chosen system of leadership. This illicit coronation sets in motion the destructive cycle of violence and betrayal foretold in Jotham's parable (Judg 9:7-15), illustrating the principle that seeking human authority outside of divine guidance often leads to devastating consequences, with the "thornbush" (Abimelech) becoming a destructive fire to both his supporters and himself. This serves as a cautionary tale of the dangers of choosing earthly expediency over divine order and wisdom.