Judges 9:2
Judges 9:2 in Multiple Translations
“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.”
Speak, I pray you, in the ears of all the men of Shechem, Whether is better for you, either that all the sons of Jerubbaal, which are threescore and ten persons, reign over you, or that one reign over you? remember also that I am your bone and your flesh.
Speak, I pray you, in the ears of all the men of Shechem, Whether is better for you, that all the sons of Jerubbaal, who are threescore and ten persons, rule over you, or that one rule over you? remember also that I am your bone and your flesh.
Say now in the ears of all the townsmen of Shechem, Is it better for you to be ruled by all the seventy sons of Jerubbaal or by one man only? And keep in mind that I am your bone and your flesh.
“Please ask all the leaders of Shechem, ‘What's best for you? That seventy men, all of them Jerub-baal's sons, rule over you—or just one man?’ Remember I'm your own flesh and blood!”
Say, I pray you, in the audience of all the men of Shechem, Whether is better for you, that all the sonnes of Ierubbaal, which are seuentie persons, reigne ouer you, either that one reigne ouer you? Remember also, that I am your bone, and your flesh.
'Speak, I pray you, in the ears of all the masters of Shechem, Which [is] good for you — the ruling over you of seventy men (all the sons of Jerubbaal), or the ruling over you of one man? — and ye have remembered that I [am] your bone and your flesh.'
“Please speak in the ears of all the men of Shechem, ‘Is it better for you that all the sons of Jerubbaal, who are seventy persons, rule over you, or that one rule over you?’ Remember also that I am your bone and your flesh.”
Speak, I pray you, in the ears of all the men of Shechem, Which is better for you, either that all the sons of Jerubbaal, which are seventy persons, should reign over you, or that one should reign over you? remember also that I am your bone and your flesh.
Speak to all the men of Sichem: whether is better for you that seventy men all the sons of Jerobaal should rule over you, or that one man should rule over you? And withal consider that I am your bone, and your flesh.
“Ask all the leaders of your city: ‘Do you think it would be good for all 70 of Gideon’s sons to rule over you? Or would it be better to have only one of his sons, me, to rule over you?’ And do not forget that I am your relative! [MTY]”
Berean Amplified Bible — Judges 9:2
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
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 9:2 Interlinear (Deep Study)
BIB
HEB
דַּבְּרוּ
נָ֞א
בְּ/אָזְנֵ֨י
כָל
בַּעֲלֵ֣י
שְׁכֶם֮
מַה
טּ֣וֹב
לָ/כֶם֒
הַ/מְשֹׁ֨ל
בָּ/כֶ֜ם
שִׁבְעִ֣ים
אִ֗ישׁ
כֹּ֚ל
בְּנֵ֣י
יְרֻבַּ֔עַל
אִם
מְשֹׁ֥ל
בָּ/כֶ֖ם
אִ֣ישׁ
אֶחָ֑ד
וּ/זְכַרְתֶּ֕ם
כִּֽי
עַצְמֵ/כֶם
וּ/בְשַׂרְ/כֶ֖ם
אָנִֽי
דַּבְּרוּ
dâbar
H1696
to speak
V-Piel-Impv-2mp
נָ֞א
nâʼ
H4994
please
Part
בְּ/אָזְנֵ֨י
ʼôzen
H241
ear
Prep | N-fd
כָל
kôl
H3605
all
N-ms
בַּעֲלֵ֣י
baʻal
H1167
master
N-mp
שְׁכֶם֮
Shᵉkem
H7927
Shechem
N-proper
מַה
mâh
H4100
what?
Part
טּ֣וֹב
ṭôwb
H2896
pleasant
Adj
לָ/כֶם֒
Prep | Suff
הַ/מְשֹׁ֨ל
mâshal
H4910
to rule
Part | V-Qal-Inf-a
בָּ/כֶ֜ם
Prep | Suff
שִׁבְעִ֣ים
shibʻîym
H7657
seventy
Adj
אִ֗ישׁ
ʼîysh
H376
man
N-ms
כֹּ֚ל
kôl
H3605
all
N-ms
בְּנֵ֣י
bên
H1121
son
N-mp
יְרֻבַּ֔עַל
Yᵉrubbaʻal
H3378
Jerubbaal
N-proper
אִם
ʼim
H518
if
Conj
מְשֹׁ֥ל
mâshal
H4910
to rule
V-Qal-Inf-a
בָּ/כֶ֖ם
Prep | Suff
אִ֣ישׁ
ʼîysh
H376
man
N-ms
אֶחָ֑ד
ʼechâd
H259
one
Adj
וּ/זְכַרְתֶּ֕ם
zâkar
H2142
to remember
Conj | V-Qal-Perf-2mp
כִּֽי
kîy
H3588
for
Conj
עַצְמֵ/כֶם
ʻetsem
H6106
bone
N-fs | Suff
וּ/בְשַׂרְ/כֶ֖ם
bâsâr
H1320
flesh
Conj | N-ms | Suff
אָנִֽי
ʼănîy
H589
I
Pron
Hebrew Word Study
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Hebrew Word Reference — Judges 9:2
דַּבְּרוּ
dâbar
H1696
"to speak"
V-Piel-Impv-2mp
To speak or communicate, like God speaking to Moses in Exodus or a king commanding his people. It can also mean to promise or warn someone.
Definition: : speak/tell/command 1) to speak, declare, converse, command, promise, warn, threaten, sing 1a) (Qal) to speak 1b) (Niphal) to speak with one another, talk 1c) (Piel) 1c1) to speak 1c2) to promise 1d) (Pual) to be spoken 1e) (Hithpael) to speak 1f) (Hiphil) to lead away, put to flight
Usage: Occurs in 1049 OT verses. KJV: answer, appoint, bid, command, commune, declare, destroy, give, name, promise, pronounce, rehearse, say, speak, be spokesman, subdue, talk, teach, tell, think, use (entreaties), utter, [idiom] well, [idiom] work. See also: Genesis 8:15; Exodus 12:25; Leviticus 23:9.
נָ֞א
nâʼ
H4994
"please"
Part
The Hebrew word 'nâ'' is used to express a polite request, like 'please' or 'I pray', and is often added to verbs to make them more polite. In the Bible, it appears in passages like Ezra's reading of the law to the people.
Definition: 1) I (we) pray, now, please 1a) used in entreaty or exhortation
Usage: Occurs in 374 OT verses. KJV: I beseech (pray) thee (you), go to, now, oh. See also: Genesis 12:11; Judges 4:19; 1 Kings 13:6.
בְּ/אָזְנֵ֨י
ʼôzen
H241
"ear"
Prep | N-fd
The Hebrew word for ear, referring to the body part or the ability to hear, is used in various contexts, including listening to God's voice in Psalm 40:6. It can also mean to uncover or reveal something, as in 1 Samuel 20:2.
Definition: : ear 1) ear, as part of the body 2) ear, as organ of hearing 3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
Usage: Occurs in 179 OT verses. KJV: [phrase] advertise, audience, [phrase] displease, ear, hearing, [phrase] show. See also: Genesis 20:8; Psalms 40:7; Psalms 10:17.
כָל
kôl
H3605
"all"
N-ms
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
בַּעֲלֵ֣י
baʻal
H1167
"master"
N-mp
Means master or owner, often referring to a husband or leader, as seen in the book of Genesis and Exodus.
Definition: : master/leader 1) owner, husband, lord 1a) owner 1b) a husband 1c) citizens, inhabitants 1d) rulers, lords 1e) (noun of relationship used to characterise-ie, master of dreams)
Usage: Occurs in 79 OT verses. KJV: [phrase] archer, [phrase] babbler, [phrase] bird, captain, chief man, [phrase] confederate, [phrase] have to do, [phrase] dreamer, those to whom it is due, [phrase] furious, those that are given to it, great, [phrase] hairy, he that hath it, have, [phrase] horseman, husband, lord, man, [phrase] married, master, person, [phrase] sworn, they of. See also: Genesis 14:13; 1 Samuel 23:11; Proverbs 1:17.
שְׁכֶם֮
Shᵉkem
H7927
"Shechem"
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.
מַה
mâh
H4100
"what?"
Part
This Hebrew word means what or how, often used to ask questions or express surprise, like in Genesis when God asks Adam what he has done. It can also mean why or when, and is used in various ways throughout the Old Testament. It appears in many KJV translations, including how or what.
Definition: interr pron 1) what, how, of what kind 1a) (interrogative) 1a1) what? 1a2) of what kind 1a3) what? (rhetorical) 1a4) whatsoever, whatever, what 1b) (adverb) 1b1) how, how now 1b2) why 1b3) how! (exclamation) 1c) (with prep) 1c1) wherein?, whereby?, wherewith?, by what means? 1c2) because of what? 1c3) the like of what? 1c3a) how much?, how many?, how often? 1c3b) for how long? 1c4) for what reason?, why?, to what purpose? 1c5) until when?, how long?, upon what?, wherefore? indef pron 2) anything, aught, what may
Usage: Occurs in 655 OT verses. KJV: how (long, oft, (-soever)), (no-) thing, what (end, good, purpose, thing), whereby(-fore, -in, -to, -with), (for) why. See also: Genesis 2:19; Numbers 21:5; 1 Samuel 19:5.
טּ֣וֹב
ṭôwb
H2896
"pleasant"
Adj
In the Bible, this Hebrew word means good or welfare, describing something that is beneficial or pleasing, like a good deed or a happy time. It is used in many contexts, including Genesis and Psalms. This word is often translated as 'good' or 'beautiful'.
Definition: adj 1) good, pleasant, agreeable 1a) pleasant, agreeable (to the senses) 1b) pleasant (to the higher nature) 1c) good, excellent (of its kind) 1d) good, rich, valuable in estimation 1e) good, appropriate, becoming 1f) better (comparative) 1g) glad, happy, prosperous (of man's sensuous nature) 1h) good understanding (of man's intellectual nature) 1i) good, kind, benign 1j) good, right (ethical) Aramaic equivalent: tav (טָב "fine" H2869)
Usage: Occurs in 521 OT verses. KJV: beautiful, best, better, bountiful, cheerful, at ease, [idiom] fair (word), (be in) favour, fine, glad, good (deed, -lier, -liest, -ly, -ness, -s), graciously, joyful, kindly, kindness, liketh (best), loving, merry, [idiom] most, pleasant, [phrase] pleaseth, pleasure, precious, prosperity, ready, sweet, wealth, welfare, (be) well(-favoured). See also: Genesis 1:4; Ruth 2:22; 2 Chronicles 3:8.
לָ/כֶם֒
""
Prep | Suff
הַ/מְשֹׁ֨ל
mâshal
H4910
"to rule"
Part | V-Qal-Inf-a
To rule means to have power over something or someone, like a king ruling his kingdom, as seen in 1 Samuel. It involves having control and making decisions, like a leader guiding their people. In the Bible, God rules over all things.
Definition: 1) to rule, have dominion, reign 1a) (Qal) to rule, have dominion 1b) (Hiphil) 1b1) to cause to rule 1b2) to exercise dominion
Usage: Occurs in 74 OT verses. KJV: (have, make to have) dominion, governor, [idiom] indeed, reign, (bear, cause to, have) rule(-ing, -r), have power. See also: Genesis 1:18; Proverbs 16:32; Psalms 8:7.
בָּ/כֶ֜ם
""
Prep | Suff
שִׁבְעִ֣ים
shibʻîym
H7657
"seventy"
Adj
In the Bible, this Hebrew word means the number seventy, like the seventy disciples Jesus sent out in Luke 10:1. It appears in phrases like threescore and ten. The KJV Bible uses it to describe groups of seventy people.
Definition: seventy
Usage: Occurs in 90 OT verses. KJV: seventy, threescore and ten ([phrase] -teen). See also: Genesis 4:24; Judges 9:2; Psalms 90:10.
אִ֗ישׁ
ʼîysh
H376
"man"
N-ms
The Hebrew word for man, referring to a male person or individual, is used in the Bible to describe humans in contrast to God or animals, as seen in Genesis and Psalms. It can also mean husband or servant. In the KJV, it is translated as man or male.
Definition: : man 1) man 1a) man, male (in contrast to woman, female) 1b) husband 1c) human being, person (in contrast to God) 1d) servant 1e) mankind 1f) champion 1g) great man 2) whosoever 3) each (adjective)
Usage: Occurs in 1851 OT verses. KJV: also, another, any (man), a certain, [phrase] champion, consent, each, every (one), fellow, (foot-, husband-) man, (good-, great, mighty) man, he, high (degree), him (that is), husband, man(-kind), [phrase] none, one, people, person, [phrase] steward, what (man) soever, whoso(-ever), worthy. Compare H802 (אִשָּׁה). See also: Genesis 2:23; Genesis 42:25; Exodus 32:23.
כֹּ֚ל
kôl
H3605
"all"
N-ms
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
בְּנֵ֣י
bên
H1121
"son"
N-mp
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.
יְרֻבַּ֔עַל
Yᵉrubbaʻal
H3378
"Jerubbaal"
N-proper
Jerubbaal means let Baal contend, a name given to Gideon after he destroyed an altar. It appears in Judges 6:11 and 32. Gideon's father gave him this name.
Definition: A man living before Israel's Monarchy, first mentioned at Jdg.6.11; son of: Joash (H3101); father of: Jether (H3500), Abimelech (H0040H) and Jotham (H3147); also called Jerubbaal at Jdg.6.32; 7.1; 8.29,35; 9.1,2,5,16,19,24,28,57; 1xJerubbesheth at 2Sa.11.21; Another name of gid.on (גִּדְעוֹן "Gideon" H1439) § Jerubbaal = "let Baal contend" name given to Gideon by his father when he destroyed the altar of Baal
Usage: Occurs in 13 OT verses. KJV: Jerubbaal. See also: Judges 6:32; Judges 9:5; 1 Samuel 12:11.
אִם
ʼim
H518
"if"
Conj
This Hebrew word is used to express conditions or questions, like if or whether. It can also be used to make oaths or express wishes, as in Oh that! It appears in various forms in the KJV, including if, though, and when.
Definition: : if/whether_or/though 1) if 1a) conditional clauses 1a1) of possible situations 1a2) of impossible situations 1b) oath contexts 1b1) no, not 1c) if...if, whether...or, whether...or...or 1d) when, whenever 1e) since 1f) interrogative particle 1g) but rather
Usage: Occurs in 931 OT verses. KJV: (and, can-, doubtless, if, that) (not), [phrase] but, either, [phrase] except, [phrase] more(-over if, than), neither, nevertheless, nor, oh that, or, [phrase] save (only, -ing), seeing, since, sith, [phrase] surely (no more, none, not), though, [phrase] of a truth, [phrase] unless, [phrase] verily, when, whereas, whether, while, [phrase] yet. See also: Genesis 4:7; Exodus 22:3; Leviticus 27:27.
מְשֹׁ֥ל
mâshal
H4910
"to rule"
V-Qal-Inf-a
To rule means to have power over something or someone, like a king ruling his kingdom, as seen in 1 Samuel. It involves having control and making decisions, like a leader guiding their people. In the Bible, God rules over all things.
Definition: 1) to rule, have dominion, reign 1a) (Qal) to rule, have dominion 1b) (Hiphil) 1b1) to cause to rule 1b2) to exercise dominion
Usage: Occurs in 74 OT verses. KJV: (have, make to have) dominion, governor, [idiom] indeed, reign, (bear, cause to, have) rule(-ing, -r), have power. See also: Genesis 1:18; Proverbs 16:32; Psalms 8:7.
בָּ/כֶ֖ם
""
Prep | Suff
אִ֣ישׁ
ʼîysh
H376
"man"
N-ms
The Hebrew word for man, referring to a male person or individual, is used in the Bible to describe humans in contrast to God or animals, as seen in Genesis and Psalms. It can also mean husband or servant. In the KJV, it is translated as man or male.
Definition: : man 1) man 1a) man, male (in contrast to woman, female) 1b) husband 1c) human being, person (in contrast to God) 1d) servant 1e) mankind 1f) champion 1g) great man 2) whosoever 3) each (adjective)
Usage: Occurs in 1851 OT verses. KJV: also, another, any (man), a certain, [phrase] champion, consent, each, every (one), fellow, (foot-, husband-) man, (good-, great, mighty) man, he, high (degree), him (that is), husband, man(-kind), [phrase] none, one, people, person, [phrase] steward, what (man) soever, whoso(-ever), worthy. Compare H802 (אִשָּׁה). See also: Genesis 2:23; Genesis 42:25; Exodus 32:23.
אֶחָ֑ד
ʼechâd
H259
"one"
Adj
In the Bible, this Hebrew word means one or united, and is used to describe something that is single or unique. It is often translated as one, first, or alone. For example, in Genesis 1:5, God calls the light day and the darkness night, and separates them into one thing from another.
Definition: 1) one (number) 1a) one (number) 1b) each, every 1c) a certain 1d) an (indefinite article) 1e) only, once, once for all 1f) one...another, the one...the other, one after another, one by one 1g) first 1h) eleven (in combination), eleventh (ordinal)
Usage: Occurs in 739 OT verses. KJV: a, alike, alone, altogether, and, any(-thing), apiece, a certain, (dai-) ly, each (one), [phrase] eleven, every, few, first, [phrase] highway, a man, once, one, only, other, some, together, See also: Genesis 1:5; Exodus 36:26; Numbers 7:70.
וּ/זְכַרְתֶּ֕ם
zâkar
H2142
"to remember"
Conj | V-Qal-Perf-2mp
To remember means to recall or mark something, like God remembering his covenant with Abraham in Genesis 9:1 and Exodus 2:24.
Definition: 1) to remember, recall, call to mind 1a) (Qal) to remember, recall 1b) (Niphal) to be brought to remembrance, be remembered, be thought of, be brought to mind 1c) (Hiphil) 1c1) to cause to remember, remind 1c2) to cause to be remembered, keep in remembrance 1c3) to mention 1c4) to record 1c5) to make a memorial, make remembrance
Usage: Occurs in 223 OT verses. KJV: [idiom] burn (incense), [idiom] earnestly, be male, (make) mention (of), be mindful, recount, record(-er), remember, make to be remembered, bring (call, come, keep, put) to (in) remembrance, [idiom] still, think on, [idiom] well. See also: Genesis 8:1; Psalms 74:2; Psalms 8:5.
כִּֽי
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore
Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
עַצְמֵ/כֶם
ʻetsem
H6106
"bone"
N-fs | Suff
In the original Hebrew, this word refers to a bone or the body, and can also mean the substance or essence of something. It is used in many parts of the Bible, including in the book of Genesis and Psalms, to describe the physical body.
Definition: : bone/limb 1) bone, essence, substance 1a) bone 1a1) body, limbs, members, external body 1b) bone (of animal) 1c) substance, self
Usage: Occurs in 108 OT verses. KJV: body, bone, [idiom] life, (self-) same, strength, [idiom] very. See also: Genesis 2:23; Job 33:19; Psalms 6:3.
וּ/בְשַׂרְ/כֶ֖ם
bâsâr
H1320
"flesh"
Conj | N-ms | Suff
The Hebrew word for flesh refers to the body or a person, and can also describe living things or animals. In the Bible, it is used to describe humans and animals, as in Genesis and Leviticus.
Definition: 1) flesh 1a) of the body 1a1) of humans 1a2) of animals 1b) the body itself 1c) male organ of generation (euphemism) 1d) kindred, blood-relations 1e) flesh as frail or erring (man against God) 1f) all living things 1g) animals 1h) mankind Aramaic equivalent: be.shar (בְּשַׁר "flesh" H1321)
Usage: Occurs in 241 OT verses. KJV: body, (fat, lean) flesh(-ed), kin, (man-) kind, [phrase] nakedness, self, skin. See also: Genesis 2:21; Numbers 11:21; Psalms 16:9.
אָנִֽי
ʼănîy
H589
"I"
Pron
This Hebrew word is a simple way of saying 'I' or 'me', often used for emphasis. It is used by people like David in the Psalms to express their thoughts and feelings. The word is a basic part of the Hebrew language.
Definition: I (first pers. sing. -usually used for emphasis)
Usage: Occurs in 803 OT verses. KJV: I, (as for) me, mine, myself, we, [idiom] which, [idiom] who. See also: Genesis 6:17; Leviticus 19:36; 1 Samuel 25:24.
Study Notes — Judges 9:2
Show Verse Quote Highlights
- Context
- Cross References
- Judges 9:2 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Judges 9:2
- Jamieson-Fausset-Brown on Judges 9:2
- Matthew Poole's Commentary on Judges 9:2
- Trapp's Commentary on Judges 9:2
- Ellicott's Commentary on Judges 9:2
- Adam Clarke's Commentary on Judges 9:2
- Cambridge Bible on Judges 9:2
- Barnes' Notes on Judges 9:2
- Whedon's Commentary on Judges 9:2
- Sermons on Judges 9:2
Context — Abimelech’s Conspiracy
1Now Abimelech son of Jerubbaal went to his mother’s brothers at Shechem and said to them and to all the clan of his mother,
2“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.”
3And 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.” 4So 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.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 29:14 | Then Laban declared, “You are indeed my own flesh and blood.” After Jacob had stayed with him a month, |
| 2 | Judges 8:30 | Gideon had seventy sons of his own, since he had many wives. |
| 3 | Hebrews 2:14 | Now since the children have flesh and blood, He too shared in their humanity, so that by His death He might destroy him who holds the power of death, that is, the devil, |
| 4 | 1 Chronicles 11:1 | Then all Israel came together to David at Hebron and said, “Here we are, your own flesh and blood. |
| 5 | 2 Samuel 19:13 | And say to Amasa, ‘Aren’t you my flesh and blood? May God punish me, and ever so severely, if from this time you are not the commander of my army in place of Joab!’” |
| 6 | Ephesians 5:30 | For we are members of His body. |
Judges 9:2 Summary
[In Judges 9:2, Abimelech asks the leaders of Shechem if they would rather be ruled by seventy men or just one man, trying to persuade them to choose him as their leader. He reminds them that he is their relative, appealing to their sense of family loyalty. This reminds us that true leadership is not about personal gain, but about serving others with humility and integrity, as seen in Matthew 20:25-28. As we consider our own roles and relationships, we can ask ourselves how we can serve others with the same humility and love that Jesus demonstrated.]
Frequently Asked Questions
What is the context of Abimelech's question in Judges 9:2?
Abimelech is trying to persuade the leaders of Shechem to support him as their ruler, rather than his seventy brothers, the sons of Jerubbaal, as seen in Judges 9:1-4 and referenced in Genesis 25:29-34 where the concept of familial leadership is established.
Why does Abimelech remind the leaders that he is their flesh and blood?
Abimelech reminds the leaders of Shechem that he is their relative to appeal to their sense of family loyalty and obligation, similar to the way Jesus Christ appeals to our spiritual heritage as children of God in Romans 8:14-17.
Is Abimelech's question a genuine attempt to serve the people of Shechem or a power play?
Given the context of Judges 9:1-4 and the subsequent actions of Abimelech, it appears that his question is more of a power play to gain control over the city, as also seen in other biblical accounts of leaders seeking power, such as in 1 Samuel 8:1-9 where the Israelites ask for a king.
What can we learn from Abimelech's approach to gaining power?
Abimelech's approach teaches us that true leadership is not about manipulating others for personal gain, but about serving them with humility and integrity, as demonstrated by Jesus in Matthew 20:25-28 and other biblical leaders who prioritized the well-being of their people.
Reflection Questions
- What are some ways I try to manipulate others to get what I want, and how can I change my approach to be more like Christ?
- How do I prioritize the well-being of those around me, and what are some areas where I can improve in serving others?
- What are some biblical principles of leadership that I can apply in my own life, whether in a family, work, or community setting?
- In what ways can I use my position or influence to serve others, rather than seeking to advance my own interests?
Gill's Exposition on Judges 9:2
Speak, I pray you, in the ears of all the men of Shechem,.... Which, though the Targum calls the inhabitants of the place, Ben Melech better interprets it the lords of Shechem, as the phrase will
Jamieson-Fausset-Brown on Judges 9:2
Speak, I pray you, in the ears of all the men of Shechem, Whether is better for you, either that all the sons of Jerubbaal, which are threescore and ten persons, reign over you, or that one reign over you?
Matthew Poole's Commentary on Judges 9:2
He supposeth that the sons of Jerubbaal would take that government which their father modestly refused, and that the multitude of his sons would occasion horrible divisions, and confusions, and contests about the sovereign power; all which they might avoid by choosing him king; and so they might enjoy the monarchy which they had long and oft desired. Your bone and your flesh; your kinsman, of the same tribe and city with you; which will be no small honour and advantage to you.
Trapp's Commentary on Judges 9:2
Judges 9:2 Speak, I pray you, in the ears of all the men of Shechem, Whether [is] better for you, either that all the sons of Jerubbaal, [which are] threescore and ten persons, reign over you, or that one reign over you? remember also that I [am] your bone and your flesh.Ver. 2. Whether is better for yon.] Heb., What is good? The public good is usually pretended to private interest. He taketh it for granted that they would have a king, because they offered that dignity to his father: who, not so wise as he should have been, Abimelech thinks, refused it. He cunningly insinuateth also, that all Gideon’ s sons affected domination over them; for so ill minded men muse as they use, and measure others by themselves; and would divide the kingdom amongst them, which would cause great stirs in the state. Remember also that I am your bone and your flesh.] And will therefore favour you, and promote you. Thus he singeth a song of utile in their ears, which he knew would take with them. Machiavel was not now in rerum natura: but the devil was as great a master then as afterwards.
Ellicott's Commentary on Judges 9:2
(2) All the men of Shechem.—Rather, the lords (Baali) of Shechem. These seem to be the same as “the men” (anoshi), or “lords (Baali) of the tower of Shechem,” in Judges 9:46; Judges 9:49. It is by no means impossible that the Canaanites may have still held possession of the fortress, though the Israelites were nominally predominant in the town. At any rate, this particular title of “lords,” as applied to the chief people of a town, seems to have been Canaanite rather than Hebrew: the “lords” of Jericho (Joshua 24:11), the “lords” of Gibeah (Judges 21:5), of Keilah (1 Samuel 23:11). The term is applied also to the Hittite Uriah (2 Samuel 11:20). What is clear is that, as in so many other towns of Palestine at this epoch (see Judges 1:32, &c), there was a mixed population living side by side in a sort of armed neutrality, though with a mutual dislike, which might at any time break out in tumults. The Israelites held much the same position in many towns as the Normans among the English during the years after the conquest. The Israelites had the upper hand, but they were fewer in numbers, and might easily be overborne at any particular point. It must be borne in mind also that Abimelech, as a Shechemite, would more easily win the adherence of the proud and jealous Ephraimites, who disliked the hegemony (see on Judges 8:1, and comp. 2 Samuel 20:1, 1 Kings 12:16) which Manasseh had acquired from the victories of Gideon. The plans of Abimelech were deep-laid.
In counsel no less than in courage—though both were so grievously misdirected—he shows himself his father’s son. That all the sons of Jerubbaal . . . reign over you.—It seems to have been the merest calumny to suggest that they ever dreamt of making their father’s influence hereditary in this sense. Gideon had expressly repudiated all wish and claim to exercise “rule” (meshol, Judges 8:23) of this kind. The remark of Abimelech is quite in the ancient spirit— οὐκάγαθὸνπολυκοίρανίη, εἶςκοιρανὸςε̄ ?̌στω.(Comp. Eur. Suppl. 410.) Your bone and your flesh.—The same phrase is found in Genesis 2:23; Genesis 29:14; 2 Samuel 5:1; 2 Samuel 19:12. He was akin to both the elements of the population: to the Ephraimites, from the place of his birth, or at any rate of his mother’s residence; and to the Canaanites (as the whole narrative implies), from her blood. The plea was “like that of our Henry II., the first Norman son of a Saxon mother” (Stanley).
Adam Clarke's Commentary on Judges 9:2
Verse 2. Whether is better for you, either that all the sons] This was a powerful argument: Whether will you have seventy tyrants or only one! For, as he had no right to the government, and God alone was king at that time in Israel; so he must support his usurped rule by whatever means were most likely to effect it: a usurped government is generally supported by oppression and the sword.
Cambridge Bible on Judges 9:2
2. the men of Shechem] lit. possessors (plur. of ba‘al) i.e. citizens of S.; so throughout this chap., cf. Judges 20:5, 1 Samuel 23:11 f. etc. all the sons of Jerubbaal] Evidently Gideon had exercised some kind of authority in Ophrah and its neighbourhood which his sons claimed to inherit; see on Judges 8:23. But we need not think of 70 men literally ‘ruling’; Abimelech wanted to put the case in the worst light possible. If his mother had been a ṣ ?adâḳ ?a wife (cf. Judges 8:31), the children would have belonged to her clan and not the father’s; this would make the appeal to ‘bone and flesh’ all the stronger, cf. Genesis 29:14, 2 Samuel 5:1; 2 Samuel 19:12 f.
Barnes' Notes on Judges 9:2
The men of Shechem - literally, “the masters.” Compare Joshua 24:11; 1 Samuel 23:11-12.
Whedon's Commentary on Judges 9:2
2. All the men of Shechem — Literally, all the lords of Shechem, that is, all the prominent citizens, whether Israelitish or Canaanitish. Comp. Judges 9:28.
Sermons on Judges 9:2
| Sermon | Description | |
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(Gospel in the Book of Esther) 4. the Exaltation of Mordecai by Roy Hession | In this sermon, the preacher focuses on the victory that Jesus has achieved over the works of the devil. He references 1 John 3:8, which states that Jesus was manifested to destroy |
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The Call of God - Fellowship by Zac Poonen | In this sermon, the speaker reflects on the initial close bond that often forms when people come together in a church or fellowship. He emphasizes the importance of believing in th |
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The Church That Overcomes Satan by Zac Poonen | In this sermon, the speaker emphasizes the importance of unity between husband and wife in order to resist Satan and drive him out of their home and locality. The Bible teaches tha |
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Victory Over Death by Chuck Smith | In this sermon, Skip leads the study through Isaiah chapters 23 through 25. He is praised as an anointed teacher who brings excellent information and sticks to the text. The sermon |
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Christ's Birth/death's Doom by J. Glyn Owen | J. Glyn Owen delivers a powerful sermon on the significance of Christ's birth and its connection to His death, emphasizing that Jesus came to liberate humanity from the fear of dea |
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The Heavenly Calling - Part 1 by T. Austin-Sparks | In this sermon, the speaker emphasizes the importance of the ministry being focused on bringing glory to the Lord Jesus. The speaker explains that while the ministry involves work |
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Dangerous Drifting by J. Glyn Owen | In this sermon, the speaker emphasizes the danger of drifting away from the gospel message. He urges the audience to pay careful attention to what they have heard and not allow the |