Judges 8:31
Judges 8:31 in Multiple Translations
His concubine, who dwelt in Shechem, also bore him a son, and he named him Abimelech.
And his concubine that was in Shechem, she also bare him a son, whose name he called Abimelech.
And his concubine that was in Shechem, she also bare him a son, and he called his name Abimelech.
And the servant-wife he had in Shechem had a son by him, to whom he gave the name Abimelech.
His concubine, who lived in Shechem, also had a son. He named him Abimelech.
And his concubine that was in Shechem, bare him a sonne also, whose name he called Abimelech.
and his concubine, who [is] in Shechem, hath born to him — even she — a son, and he appointeth his name Abimelech.
His concubine who was in Shechem also bore him a son, and he named him Abimelech.
And his concubine that was in Shechem, she also bore him a son, whose name he called Abimelech.
And his concubine, that he had in Sichem, bore him a son, whose name was Abimelech.
He also had a slave wife in Shechem town, who bore him a son whom he named Abimelech.
Berean Amplified Bible — Judges 8:31
BAB
Word Study
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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Judges 8:31 Interlinear (Deep Study)
BIB
HEB
וּ/פִֽילַגְשׁ/וֹ֙
אֲשֶׁ֣ר
בִּ/שְׁכֶ֔ם
יָֽלְדָה
לּ֥/וֹ
גַם
הִ֖יא
בֵּ֑ן
וַ/יָּ֥שֶׂם
אֶת
שְׁמ֖/וֹ
אֲבִימֶֽלֶךְ
וּ/פִֽילַגְשׁ/וֹ֙
pîylegesh
H6370
concubine
Conj | N-fs | Suff
אֲשֶׁ֣ר
ʼăsher
H834
which
Rel
בִּ/שְׁכֶ֔ם
Shᵉkem
H7927
Shechem
Prep | N-proper
יָֽלְדָה
yâlad
H3205
to beget
V-Qal-Perf-3fs
לּ֥/וֹ
Prep | Suff
גַם
gam
H1571
also
Adv
הִ֖יא
hûwʼ
H1931
he/she/it
Pron
בֵּ֑ן
bên
H1121
son
N-ms
וַ/יָּ֥שֶׂם
sûwm
H7760
to set
Conj | V-Qal-ConsecImperf-3ms
אֶת
ʼêth
H853
Obj.
DirObjM
שְׁמ֖/וֹ
shêm
H8034
name
N-ms | Suff
אֲבִימֶֽלֶךְ
ʼĂbîymelek
H40
Ahimelech
N-proper
Hebrew Word Study
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Hebrew Word Reference — Judges 8:31
וּ/פִֽילַגְשׁ/וֹ֙
pîylegesh
H6370
"concubine"
Conj | N-fs | Suff
A concubine is a woman who lives with a man but is not his wife, as seen in the stories of Abraham and Solomon. This word can also refer to a paramour, or a person's lover. The Bible mentions concubines in the context of polygamy and relationships.
Definition: 1) concubine, paramour 1a) concubine 1b) paramour
Usage: Occurs in 35 OT verses. KJV: concubine, paramour. See also: Genesis 22:24; 2 Samuel 5:13; Ezekiel 23:20.
אֲשֶׁ֣ר
ʼăsher
H834
"which"
Rel
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Definition: A: 1) (relative part.) 1a) which, who 1b) that which 2) (conj) 2a) that (in obj clause) 2b) when 2c) since 2d) as 2e) conditional if B: Beth+ 1) in (that) which 2) (adv) 2a) where 3) (conj) 3a) in that, inasmuch as 3b) on account of C: Mem+ 1) from (or than) that which 2) from (the place) where 3) from (the fact) that, since D: Kaph+ 1) (conj.), according as, as, when 1a) according to that which, according as, as 1b) with a causal force: in so far as, since 1c) with a temporal force: when
Usage: Occurs in 4440 OT verses. KJV: [idiom] after, [idiom] alike, as (soon as), because, [idiom] every, for, [phrase] forasmuch, [phrase] from whence, [phrase] how(-soever), [idiom] if, (so) that ((thing) which, wherein), [idiom] though, [phrase] until, [phrase] whatsoever, when, where ([phrase] -as, -in, -of, -on, -soever, -with), which, whilst, [phrase] whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection. See also: Genesis 1:7; Genesis 20:9; Genesis 31:16.
בִּ/שְׁכֶ֔ם
Shᵉkem
H7927
"Shechem"
Prep | N-proper
Shechem refers to a city in Palestine and a man who lived during the time of the Patriarchs, mentioned in Genesis 33:19. He was the son of Hamor, a Hivite chieftain. The city was located between Mount Ebal and Mount Gerizim.
Definition: A man living at the time of the Patriarchs, first mentioned at Gen.33.19; son of: Hamor (H2544) § Shechem = "back" or "shoulder" 1) son of Hamor, the chieftain of the Hivites at Shechem at the time of Jacob's arrival 2) a city in Manasseh; located in a valley between Mount Ebal and Mount Gerizim, 34 miles (54 km) north of Jerusalem and 7 miles (10.5 km) south- east of Samaria
Usage: Occurs in 54 OT verses. KJV: Shechem. See also: Genesis 12:6; Judges 9:6; Psalms 60:8.
יָֽלְדָה
yâlad
H3205
"to beget"
V-Qal-Perf-3fs
In the Bible, this Hebrew word means to give birth or beget a child, like when Eve gave birth to Cain in Genesis 4:1. It can also mean to help someone give birth, like a midwife. This word is used in many KJV translations, including Genesis and Isaiah.
Definition: 1) to bear, bringforth, beget, gender, travail 1a) (Qal) 1a1) to bear, bring forth 1a1a) of child birth 1a1b) of distress (simile) 1a1c) of wicked (behaviour) 1a2) to beget 1b) (Niphal) to be born 1c) (Piel) 1c1) to cause or help to bring forth 1c2) to assist or tend as a midwife 1c3) midwife (participle) 1d) (Pual) to be born 1e) (Hiphil) 1e1) to beget (a child) 1e2) to bear (fig. -of wicked bringing forth iniquity) 1f) (Hophal) day of birth, birthday (infinitive) 1g) (Hithpael) to declare one's birth (pedigree)
Usage: Occurs in 403 OT verses. KJV: bear, beget, birth(-day), born, (make to) bring forth (children, young), bring up, calve, child, come, be delivered (of a child), time of delivery, gender, hatch, labour, (do the office of a) midwife, declare pedigrees, be the son of, (woman in, woman that) travail(-eth, -ing woman). See also: Genesis 3:16; Genesis 30:19; 2 Samuel 21:22.
לּ֥/וֹ
""
Prep | Suff
גַם
gam
H1571
"also"
Adv
Also means 'even' or 'too', used for emphasis or to connect ideas, like 'both...and' or 'neither...nor'. It can introduce a climax or show contrast.
Definition: 1) also, even, indeed, moreover, yea 1a) also, moreover (giving emphasis) 1b) neither, neither...nor (with negative) 1c) even (for stress) 1d) indeed, yea (introducing climax) 1e) also (of correspondence or retribution) 1f) but, yet, though (adversative) 1g) even, yea, yea though (with 'when' in hypothetical case) 2) (TWOT) again, alike
Usage: Occurs in 661 OT verses. KJV: again, alike, also, (so much) as (soon), both (so)...and, but, either...or, even, for all, (in) likewise (manner), moreover, nay...neither, one, then(-refore), though, what, with, yea. See also: Genesis 3:6; Exodus 19:9; 1 Samuel 14:21.
הִ֖יא
hûwʼ
H1931
"he/she/it"
Pron
This word is a pronoun meaning 'he', 'she', or 'it', used to refer to a person or thing. It is used in the Bible to emphasize a subject or make it clear who is being talked about.
Definition: pron 3p s 1) he, she, it 1a) himself (with emphasis) 1b) resuming subj with emphasis 1c) (with minimum emphasis following predicate) 1d) (anticipating subj) 1e) (emphasising predicate) 1f) that, it (neuter) demons pron 2) that (with article)
Usage: Occurs in 1693 OT verses. KJV: he, as for her, him(-self), it, the same, she (herself), such, that (...it), these, they, this, those, which (is), who. See also: Genesis 2:11; Genesis 32:19; Exodus 21:3.
בֵּ֑ן
bên
H1121
"son"
N-ms
In the Bible, this word means a son or descendant, and can also refer to a grandson, nation, or quality. It appears in 1 Chronicles 24, describing a Levite named Beno. The word is used to show family relationships and inheritance.
Definition: : child/son
Usage: Occurs in 3653 OT verses. KJV: [phrase] afflicted, age, (Ahoh-) (Ammon-) (Hachmon-) (Lev-) ite, (anoint-) ed one, appointed to, ([phrase]) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-) ian, one born, bough, branch, breed, [phrase] (young) bullock, [phrase] (young) calf, [idiom] came up in, child, colt, [idiom] common, [idiom] corn, daughter, [idiom] of first, [phrase] firstborn, foal, [phrase] very fruitful, [phrase] postage, [idiom] in, [phrase] kid, [phrase] lamb, ([phrase]) man, meet, [phrase] mighty, [phrase] nephew, old, ([phrase]) people, [phrase] rebel, [phrase] robber, [idiom] servant born, [idiom] soldier, son, [phrase] spark, [phrase] steward, [phrase] stranger, [idiom] surely, them of, [phrase] tumultuous one, [phrase] valiant(-est), whelp, worthy, young (one), youth. See also: Genesis 3:16; Genesis 23:3; Genesis 34:18.
וַ/יָּ֥שֶׂם
sûwm
H7760
"to set"
Conj | V-Qal-ConsecImperf-3ms
This Hebrew word means to put or place something, and is used in many different ways in the Bible, such as to appoint or determine something. It is first used in Genesis to describe God's creation. In the KJV, it is translated as 'appoint' or 'set' in various contexts.
Definition: : make/establish 1) to put, place, set, appoint, make 1a) (Qal) 1a1) to put, set, lay, put or lay upon, lay (violent) hands on 1a2) to set, direct, direct toward 1a2a) to extend (compassion) (fig) 1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix 1a4) to set, station, put, set in place, plant, fix 1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give 1b) (Hiphil) to set or make for a sign 1c) (Hophal) to be set
Usage: Occurs in 550 OT verses. KJV: [idiom] any wise, appoint, bring, call (a name), care, cast in, change, charge, commit, consider, convey, determine, [phrase] disguise, dispose, do, get, give, heap up, hold, impute, lay (down, up), leave, look, make (out), mark, [phrase] name, [idiom] on, ordain, order, [phrase] paint, place, preserve, purpose, put (on), [phrase] regard, rehearse, reward, (cause to) set (on, up), shew, [phrase] stedfastly, take, [idiom] tell, [phrase] tread down, (over-)turn, [idiom] wholly, work. See also: Genesis 2:8; Leviticus 20:5; 1 Samuel 21:13.
אֶת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
שְׁמ֖/וֹ
shêm
H8034
"name"
N-ms | Suff
In the Bible, a name represents a person's identity, honor, and character, like God's name symbolizing His power and authority. It appears in Genesis and other books, often referring to God's name or a person's reputation. This concept is central to understanding biblical identity.
Definition: 1) name 1a) name 1b) reputation, fame, glory 1c) the Name (as designation of God) 1d) memorial, monument Aramaic equivalent: shum (שֻׁם "name" H8036)
Usage: Occurs in 771 OT verses. KJV: [phrase] base, (in-) fame(-ous), named(-d), renown, report. See also: Genesis 2:11; Exodus 3:15; Deuteronomy 16:6.
אֲבִימֶֽלֶךְ
ʼĂbîymelek
H40
"Ahimelech"
N-proper
Abimelech was the name of two Philistine kings and two Israelites in the Bible, including a king who met Abraham and a priest who helped David. The name means 'my father is king'.
Definition: A man living at the time of United Monarchy, first mentioned at 2Sa.8.17; son of: Abiathar (H0054); brother of: Jonathan (H3083I) Another spelling of a.chi.me.lekh (אֲחִימֶ֫לֶךְ "Ahimelech" H0288I) § Abimelech = "Melek is father" or "my father is king" 1) king of Gerar in Abraham's time 2) king of Gath in David's time; maybe title of Philistine kings 3) son of Gideon by a concubine 4) priest, son of Abiathar
Usage: Occurs in 62 OT verses. KJV: Abimelech. See also: Genesis 20:2; Judges 9:20; Psalms 34:1.
Study Notes — Judges 8:31
Show Verse Quote Highlights
- Context
- Cross References
- Judges 8:31 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Judges 8:31
- Jamieson-Fausset-Brown on Judges 8:31
- Matthew Poole's Commentary on Judges 8:31
- Trapp's Commentary on Judges 8:31
- Ellicott's Commentary on Judges 8:31
- Adam Clarke's Commentary on Judges 8:31
- Cambridge Bible on Judges 8:31
- Barnes' Notes on Judges 8:31
- Whedon's Commentary on Judges 8:31
- Sermons on Judges 8:31
Context — Forty Years of Peace
29and he—Jerubbaal son of Joash—returned home and settled down.
30Gideon had seventy sons of his own, since he had many wives.
31His concubine, who dwelt in Shechem, also bore him a son, and he named him Abimelech.
32Later, Gideon son of Joash died at a ripe old age and was buried in the tomb of his father Joash in Ophrah of the Abiezrites. 33And as soon as Gideon was dead, the Israelites turned and prostituted themselves with the Baals, and they set up Baal-berith as their god.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 9:18 | but you have risen up against my father’s house this day and killed his seventy sons on a single stone, and you have made Abimelech, the son of his maidservant, king over the leaders of Shechem because he is your brother— |
| 2 | Genesis 22:24 | Moreover, Nahor’s concubine, whose name was Reumah, bore Tebah, Gaham, Tahash, and Maacah. |
| 3 | Genesis 16:15 | And Hagar bore Abram a son, and Abram gave the name Ishmael to the son she had borne. |
| 4 | Genesis 20:2 | Abraham said of his wife Sarah, “She is my sister.” So Abimelech king of Gerar had Sarah brought to him. |
| 5 | Judges 9:1–5 | Now Abimelech son of Jerubbaal went to his mother’s brothers at Shechem and said to them and to all the clan of his mother, “Please ask all the leaders of Shechem, ‘Is it better for you that seventy men, all the sons of Jerubbaal, rule over you, or just one man?’ Remember that I am your own flesh and blood.” And when his mother’s brothers spoke all these words about him in the presence of all the leaders of Shechem, their hearts were inclined to follow Abimelech, for they said, “He is our brother.” So they gave him seventy shekels of silver from the temple of Baal-berith, with which Abimelech hired some worthless and reckless men to follow him. He went to his father’s house in Ophrah, and on one stone murdered his seventy brothers, the sons of Jerubbaal. But Jotham, the youngest son of Jerubbaal, survived, because he hid himself. |
Judges 8:31 Summary
This verse tells us that Gideon had a son named Abimelech with his concubine in Shechem. This means that Gideon, a leader of the Israelites, had a relationship with a woman who was not his wife, which could have led to problems for him and his people, as seen in the story of Solomon in 1 Kings 11:1-13. The fact that Abimelech is mentioned here is important because he will play a significant role in the story of the Israelites later on, as seen in Judges 9:1-57. We can learn from this verse about the importance of following God's commands and being careful about the relationships we have, as warned in 2 Corinthians 6:14-18 and 1 Peter 3:1-7.
Frequently Asked Questions
What is the significance of Gideon having a concubine in Shechem?
The fact that Gideon had a concubine in Shechem suggests that he may have had a relationship with a woman from a different cultural or religious background, which could have led to the idolatry that is mentioned in Judges 8:33, similar to the warnings given in Deuteronomy 7:3-4 and 1 Kings 11:1-2.
Who is Abimelech and what role does he play in the Bible?
Abimelech is the son of Gideon and his concubine, and he later becomes a judge in Israel, as mentioned in Judges 9:1-57, where he leads the people of Shechem in a rebellion against the other sons of Gideon.
Why does the Bible mention the names and relationships of Gideon's family members?
The Bible mentions the names and relationships of Gideon's family members to provide a historical record and to illustrate the consequences of Gideon's actions, as seen in Judges 8:30-35, and to foreshadow the events that will unfold in the following chapters, such as the rise of Abimelech to power, which is similar to the pattern seen in 1 Samuel 2:12-17 and 1 Samuel 8:1-3.
How does this verse relate to the broader story of Gideon and the Israelites?
This verse provides a transition from the story of Gideon's military victories to the story of his personal life and legacy, highlighting the challenges that the Israelites faced in maintaining their faith and loyalty to God, as seen in Judges 8:33-35, and the importance of leadership and the consequences of sin, as mentioned in Proverbs 14:34 and 1 Timothy 3:1-7.
Reflection Questions
- What can we learn from Gideon's example about the importance of maintaining a strong faith and avoiding worldly influences, as warned in 1 John 2:15-17 and James 1:27?
- How does the fact that Gideon had many wives and a concubine reflect the cultural and societal norms of his time, and what can we learn from this about the importance of following God's commands, as given in Genesis 2:24 and Matthew 19:4-6?
- What role do you think Abimelech's mother played in shaping his character and worldview, and what can we learn from this about the importance of parental influence, as seen in Proverbs 22:6 and Ephesians 6:1-4?
- How does this verse challenge or reinforce your understanding of the nature of God's sovereignty and human responsibility, as discussed in Romans 9:14-24 and Philippians 2:12-13?
Gill's Exposition on Judges 8:31
And his concubine that was in Shechem,.... Which was not an harlot, but a secondary or half wife; such were generally taken from handmaids, and of the meaner sort, and were not in such esteem as
Jamieson-Fausset-Brown on Judges 8:31
And Gideon had threescore and ten sons of his body begotten: for he had many wives. No JFB commentary on these verses.
Matthew Poole's Commentary on Judges 8:31
In Shechem; she dwelt there, and he oft came thither, either to execute judgment, or upon other occasions. Abimelech, i.e. my father the king; so he called him, probably to gratify his concubine, who desired it either out of pride or design.
Trapp's Commentary on Judges 8:31
Judges 8:31 And his concubine that [was] in Shechem, she also bare him a son, whose name he called Abimelech.Ver. 31. And his concubine,] i.e., His wife though in an inferior degree: as having been before his maid servant. Whose name he called Abimelech,] i.e., My father is king. This name, probably, he gave him at the motion of his concubine, who might say of her son as afterwards Nero’ s mother did of him, Occidar, modo imperet; let him reign upon any terms: and possibly this name of his might stir him up to aspire to the kingdom, taking omen ex nomine, and being told that his father was offered the sovereign and supreme power for him and his posterity. Dio.
Ellicott's Commentary on Judges 8:31
(31) His concubine that was in Shechem.—In Judges 9:18 she is contemptuously called his “maid servant.” The sequel (Judges 9:1-4) seems to show that she belonged to the Canaanite population of Shechem. If so, Gideon’s conduct in making her a concubine was as much against the Mosaic law as that of Solomon, though it may have had the same colour of worldly expediency. But it is probable that the requirements of the Mosaic law were much better known in the reign of Solomon, when the priests had once more become influential, than they were in this anarchical period. This concubine exercised an influence sufficiently important to cause the preservation of her name by tradition—Drumah (Jos. Antt. v. 7, § 1). Whose name he called Abimelech.—For “called” the margin has set. The phrase is not the ordinary one, and perhaps implies that Abimelech (Father-king—“a king, my father”) was a surname given him by his father on observing his ambitious and boastful character. It seems more probable that the name was given by the Shechemites and his mother, and it may not have been without some influence for evil upon his ultimate career. The name has exactly the same significance as Padishah and Attalik, the title of the Khan of Bokhara (Gesenius). Being a well-understood dynastic title (Genesis 20; Psalms 34 title), it would be all the more significant.
He was like a bad reproduction of Gideon, with the courage and energy of his father, but with none of his virtues.
Adam Clarke's Commentary on Judges 8:31
Verse 31. His concubine] A lawful but secondary wife, whose children could not inherit. Whose name he called Abimelech.] That is, my father is king, or my father hath reigned. This name was doubtless given by the mother, and so it should be understood here; she wished to raise her son to the supreme government, and therefore gave him a name which might serve to stimulate him to seek that which she hoped he should enjoy in his father's right. See the following chapter (Judges 9).
Cambridge Bible on Judges 8:31
31. his concubine that was in Shechem] A connexion of this kind is illustrated by early Arabian custom: the woman, or ‘female friend’ (ṣ ?adâḳ ?a), did not leave her home, the union was of a temporary character (hence the term, mot‘a marriage) and required no consent from parents or guardians, the children remained with their mother and belonged to her tribe; cf. Judges 9:1; Judges 9:14. Robertson Smith, Kinship and Marriage in early Arabia, p. 69 ff. The narrative seems to imply that the woman was a Canaanite. and he called his name Abimelech] lit. set, an idiom found only in late writings 2 Kings 17:34, Nehemiah 9:7, Daniel 1:7. Abimelech does not mean ‘my father (Gideon) is king,’ but probably ‘Melech (i.e. the divine king) is father.’ See Gray, Hebr. Pr. Names, pp. 75–86.
Barnes' Notes on Judges 8:31
Abimelech’s mother was not reckoned among the wives, being, probably, one of the Canaanite population in Shechem Judges 9:28 : neither was Abimelech himself reckoned with the 70 other sons of Jerubbaal (Judges 9:24.
Whedon's Commentary on Judges 8:31
31. Whose name he called Abimelech — Literally, as margin, he set his name, from which expression Keil understands that Gideon gave his son this name, not at the time of his birth, but after he had
Sermons on Judges 8:31
| Sermon | Description | |
|---|---|---|
|
(Through the Bible) Galatians 4 by Chuck Smith | In this sermon, the speaker discusses the concept of being under the law and how it relates to our relationship with God. He explains that before Jesus came, humanity was in bondag |
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Man's Ways Opposite to God's by Clement of Rome | Clement of Rome preaches about the divine order established by God, where greater things come first and inferior things second, contrasting with the reversed order found in humanit |
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Placing Your Enemies in the Hands of God by Carter Conlon | In this sermon, the preacher emphasizes the importance of listening to God's word in order to receive His blessings. He tells a story using the imagery of different trees represent |