Judges 9:45
Judges 9:45 in Multiple Translations
And all that day Abimelech fought against the city until he had captured it and killed its people. Then he demolished the city and sowed it with salt.
And Abimelech fought against the city all that day; and he took the city, and slew the people that was therein, and beat down the city, and sowed it with salt.
And Abimelech fought against the city all that day; and he took the city, and slew the people that were therein: and he beat down the city, and sowed it with salt.
And all that day Abimelech was fighting against the town; and he took it, and put to death the people who were in it, and had the town pulled down and covered with salt.
The battle for the town lasted all day but eventually Abimelech captured it. He killed the people, demolished the town, and scattered salt over the ground.
And when Abimelech had fought against the citie all that day, he tooke the citie, and slewe the people that was therein, and destroyed the citie and sowed salt in it.
and Abimelech hath fought against the city all that day, and captureth the city, and the people who [are] in it he hath slain, and he breaketh down the city, and soweth it [with] salt.
Abimelech fought against the city all that day; and he took the city and killed the people in it. He beat down the city and sowed it with salt.
And Abimelech fought against the city all that day; and he took the city, and slew the people that were in it, and beat down the city, and sowed it with salt.
And Abimelech assaulted the city all that day: and took it, and killed the inhabitants thereof, and demolished it, so that he sowed salt in it.
Abimelech and his men fought all day. They captured the city and killed all the people. They tore down all the buildings, and then they threw salt over the ruins in order that nothing would grow there again.
Berean Amplified Bible — Judges 9:45
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 9:45 Interlinear (Deep Study)
BIB
HEB
וַ/אֲבִימֶ֜לֶךְ
נִלְחָ֣ם
בָּ/עִ֗יר
כֹּ֚ל
הַ/יּ֣וֹם
הַ/ה֔וּא
וַ/יִּלְכֹּד֙
אֶת
הָ/עִ֔יר
וְ/אֶת
הָ/עָ֥ם
אֲשֶׁר
בָּ֖/הּ
הָרָ֑ג
וַ/יִּתֹּץ֙
אֶת
הָ/עִ֔יר
וַ/יִּזְרָעֶ֖/הָ
מֶֽלַח
וַ/אֲבִימֶ֜לֶךְ
ʼĂbîymelek
H40
Ahimelech
Conj | N-proper
נִלְחָ֣ם
lâcham
H3898
to fight
V-Niphal
בָּ/עִ֗יר
ʻîyr
H5892
excitement
Prep | N-fs
כֹּ֚ל
kôl
H3605
all
N-ms
הַ/יּ֣וֹם
yôwm
H3117
day
Art | N-ms
הַ/ה֔וּא
hûwʼ
H1931
he/she/it
Art | Pron
וַ/יִּלְכֹּד֙
lâkad
H3920
to capture
Conj | V-Qal-ConsecImperf-3ms
אֶת
ʼêth
H853
Obj.
DirObjM
הָ/עִ֔יר
ʻîyr
H5892
excitement
Art | N-fs
וְ/אֶת
ʼêth
H853
Obj.
Conj | DirObjM
הָ/עָ֥ם
ʻam
H5971
Amaw
Art | N-ms
אֲשֶׁר
ʼăsher
H834
which
Rel
בָּ֖/הּ
Prep | Suff
הָרָ֑ג
hârag
H2026
to kill
V-Qal-Perf-3ms
וַ/יִּתֹּץ֙
nâthats
H5422
to tear
Conj | V-Qal-ConsecImperf-3ms
אֶת
ʼêth
H853
Obj.
DirObjM
הָ/עִ֔יר
ʻîyr
H5892
excitement
Art | N-fs
וַ/יִּזְרָעֶ֖/הָ
zâraʻ
H2232
to sow
Conj | V-Qal-ConsecImperf-3ms | Suff
מֶֽלַח
melach
H4417
salt
N-ms
Hebrew Word Study
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Hebrew Word Reference — Judges 9:45
וַ/אֲבִימֶ֜לֶךְ
ʼĂbîymelek
H40
"Ahimelech"
Conj | 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.
נִלְחָ֣ם
lâcham
H3898
"to fight"
V-Niphal
In the Bible, this word means to feed on or consume something, often referring to eating food or battling against someone. It's used in stories like David's battles and the Israelites' struggles in the wilderness.
Definition: 1) to fight, do battle, make war 1a) (Qal) to fight, do battle 1b) (Niphal) to engage in battle, wage war
Usage: Occurs in 171 OT verses. KJV: devour, eat, [idiom] ever, fight(-ing), overcome, prevail, (make) war(-ring). See also: Exodus 1:10; 2 Samuel 8:10; Psalms 35:1.
בָּ/עִ֗יר
ʻîyr
H5892
"excitement"
Prep | N-fs
In the Bible, this word refers to a city or town, often a place with a wall or a watchman. It is used to describe a settlement or encampment, like the city of Ai, which is mentioned in the book of Joshua. The word is used to identify specific locations in the Bible.
Definition: 1) excitement, anguish 1a) of terror
Usage: Occurs in 936 OT verses. KJV: Ai (from margin), city, court (from margin), town. See also: Genesis 4:17; Deuteronomy 3:6; Joshua 14:12.
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.
הַ/יּ֣וֹם
yôwm
H3117
"day"
Art | N-ms
The Hebrew word 'yom' refers to a day, which can be a literal 24-hour period or a figurative space of time. It is used in the Bible to describe a wide range of time periods, from a single day to a year or a lifetime. The word 'yom' is used in many different contexts throughout the Bible.
Definition: : day/when/time/period 1) day, time, year 1a) day (as opposed to night) 1b) day (24 hour period) 1b1) as defined by evening and morning in Genesis 1 1b2) as a division of time 1b2a) a working day, a day's journey 1c) days, lifetime (pl.) 1d) time, period (general) 1e) year 1f) temporal references 1f1) today 1f2) yesterday 1f3) tomorrow
Usage: Occurs in 1930 OT verses. KJV: age, [phrase] always, [phrase] chronicals, continually(-ance), daily, ((birth-), each, to) day, (now a, two) days (agone), [phrase] elder, [idiom] end, [phrase] evening, [phrase] (for) ever(-lasting, -more), [idiom] full, life, as (so) long as (... live), (even) now, [phrase] old, [phrase] outlived, [phrase] perpetually, presently, [phrase] remaineth, [idiom] required, season, [idiom] since, space, then, (process of) time, [phrase] as at other times, [phrase] in trouble, weather, (as) when, (a, the, within a) while (that), [idiom] whole ([phrase] age), (full) year(-ly), [phrase] younger. See also: Genesis 1:5; Genesis 33:13; Exodus 23:15.
הַ/ה֔וּא
hûwʼ
H1931
"he/she/it"
Art | 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.
וַ/יִּלְכֹּד֙
lâkad
H3920
"to capture"
Conj | V-Qal-ConsecImperf-3ms
This verb means to capture or seize, often using a net or trap. In the Bible, it is used to describe taking control of something or someone, and is also used figuratively to describe being caught or stuck in a situation.
Definition: 1) to capture, take, seize 1a) (Qal) 1a1) to capture, seize 1a2) to capture (of men) (fig.) 1a3) to take (by lot) 1b) (Niphal) 1b1) to be captured 1b2) to be caught (of men in trap, snare) (fig.) 1c) (Hithpael) to grasp each other
Usage: Occurs in 112 OT verses. KJV: [idiom] at all, catch (self), be frozen, be holden, stick together, take. See also: Numbers 21:32; 2 Kings 18:10; Psalms 9:16.
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.
הָ/עִ֔יר
ʻîyr
H5892
"excitement"
Art | N-fs
In the Bible, this word refers to a city or town, often a place with a wall or a watchman. It is used to describe a settlement or encampment, like the city of Ai, which is mentioned in the book of Joshua. The word is used to identify specific locations in the Bible.
Definition: 1) excitement, anguish 1a) of terror
Usage: Occurs in 936 OT verses. KJV: Ai (from margin), city, court (from margin), town. See also: Genesis 4:17; Deuteronomy 3:6; Joshua 14:12.
וְ/אֶת
ʼêth
H853
"Obj."
Conj | 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.
הָ/עָ֥ם
ʻam
H5971
"Amaw"
Art | N-ms
A people or nation is what this Hebrew word represents, like the nation of Israel in Exodus 33:13. It can also mean a tribe, troops, or attendants, and is used to describe a group of people gathered together. The word is often used to refer to the people of God.
Definition: This name means nation, people
Usage: Occurs in 1655 OT verses. KJV: folk, men, nation, people. See also: Genesis 11:6; Exodus 16:4; Leviticus 17:9.
אֲשֶׁר
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.
בָּ֖/הּ
""
Prep | Suff
הָרָ֑ג
hârag
H2026
"to kill"
V-Qal-Perf-3ms
To kill or slay with intent, as seen in the Bible when God instructs the Israelites to destroy certain nations. This word is used in various forms, including to murder or destroy. It appears in books like Exodus and Deuteronomy.
Definition: 1) to kill, slay, murder, destroy, murderer, slayer, out of hand 1a) (Qal) 1a1) to kill, slay 1a2) to destroy, ruin 1b) (Niphal) to be killed 1c) (Pual) to be killed, be slain
Usage: Occurs in 158 OT verses. KJV: destroy, out of hand, kill, murder(-er), put to (death), make (slaughter), slay(-er), [idiom] surely. See also: Genesis 4:8; 2 Kings 8:12; Psalms 10:8.
וַ/יִּתֹּץ֙
nâthats
H5422
"to tear"
Conj | V-Qal-ConsecImperf-3ms
The act of tearing down or destroying something, like a wall or a city, is what this word describes, and it can also mean to overthrow or defeat someone.
Definition: 1) to pull down, break down, cast down, throw down, beat down, destroy, overthrow, break out (teeth) 1a) (Qal) 1a1) to pull down 1a2) to break down, break off 1b) (Niphal) to be pulled or broken down 1c) (Piel) to tear down 1d) (Pual) to be torn down 1e) (Hophal) to be broken, be broken down
Usage: Occurs in 41 OT verses. KJV: beat down, break down (out), cast down, destroy, overthrow, pull down, throw down. See also: Exodus 34:13; 2 Chronicles 23:17; Psalms 52:7.
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.
הָ/עִ֔יר
ʻîyr
H5892
"excitement"
Art | N-fs
In the Bible, this word refers to a city or town, often a place with a wall or a watchman. It is used to describe a settlement or encampment, like the city of Ai, which is mentioned in the book of Joshua. The word is used to identify specific locations in the Bible.
Definition: 1) excitement, anguish 1a) of terror
Usage: Occurs in 936 OT verses. KJV: Ai (from margin), city, court (from margin), town. See also: Genesis 4:17; Deuteronomy 3:6; Joshua 14:12.
וַ/יִּזְרָעֶ֖/הָ
zâraʻ
H2232
"to sow"
Conj | V-Qal-ConsecImperf-3ms | Suff
To sow or plant seed is the meaning of this Hebrew word, which also has figurative uses like spreading ideas or producing spiritual fruit. It appears in various forms, such as conceiving or yielding seed, and is used in biblical passages like Genesis and Psalm 107.
Definition: 1) to sow, scatter seed 1a) (Qal) 1a1) to sow 1a2) producing, yielding seed 1b)(Niphal) 1b1) to be sown 1b2) to become pregnant, be made pregnant 1c) (Pual) to be sown 1d) (Hiphil) to produce seed, yield seed
Usage: Occurs in 54 OT verses. KJV: bear, conceive seed, set with sow(-er), yield. See also: Genesis 1:11; Psalms 107:37; Psalms 97:11.
מֶֽלַח
melach
H4417
"salt"
N-ms
This Hebrew word refers specifically to salt that is easily pulverized and dissolved, often used to season food. It is also associated with salt pits, where salt was harvested. The word highlights the importance of salt in ancient Israelite life.
Definition: salt
Usage: Occurs in 26 OT verses. KJV: salt(-pit). See also: Genesis 14:3; Judges 9:45; Psalms 60:2.
Study Notes — Judges 9:45
Show Verse Quote Highlights
- Context
- Cross References
- Judges 9:45 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Judges 9:45
- Jamieson-Fausset-Brown on Judges 9:45
- Matthew Poole's Commentary on Judges 9:45
- Trapp's Commentary on Judges 9:45
- Ellicott's Commentary on Judges 9:45
- Adam Clarke's Commentary on Judges 9:45
- Cambridge Bible on Judges 9:45
- Barnes' Notes on Judges 9:45
- Whedon's Commentary on Judges 9:45
- Sermons on Judges 9:45
Context — The Fall of Shechem
43So he took his men, divided them into three companies, and lay in wait in the fields. When he saw the people coming out of the city, he rose up against them and attacked them.
44Then Abimelech and the companies with him rushed forward and took their stand at the entrance of the city gate. The other two companies rushed against all who were in the fields and struck them down.
45And all that day Abimelech fought against the city until he had captured it and killed its people. Then he demolished the city and sowed it with salt.
46On hearing of this, all the leaders in the tower of Shechem entered the inner chamber of the temple of El-berith. 47And when Abimelech was told that all the leaders in the tower of Shechem were gathered there,Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 3:25 | They destroyed the cities, and each man threw stones on every good field until it was covered. They stopped up every spring and cut down every good tree. Only Kir-haraseth was left with stones in place, but men with slings surrounded it and attacked it as well. |
| 2 | Deuteronomy 29:23 | All its soil will be a burning waste of sulfur and salt, unsown and unproductive, with no plant growing on it, just like the destruction of Sodom and Gomorrah, Admah and Zeboiim, which the LORD overthrew in His fierce anger. |
| 3 | James 2:13 | For judgment without mercy will be shown to anyone who has not been merciful. Mercy triumphs over judgment. |
| 4 | Ezekiel 47:11 | But the swamps and marshes will not become fresh; they will be left for salt. |
| 5 | 1 Kings 12:25 | Then Jeroboam built Shechem in the hill country of Ephraim and lived there. And from there he went out and built Penuel. |
| 6 | Zephaniah 2:9 | Therefore, as surely as I live,” declares the LORD of Hosts, the God of Israel, “surely Moab will be like Sodom and the Ammonites like Gomorrah— a place of weeds and salt pits, a perpetual wasteland. The remnant of My people will plunder them; the remainder of My nation will dispossess them.” |
| 7 | Psalms 107:34 | and fruitful land into fields of salt, because of the wickedness of its dwellers. |
Judges 9:45 Summary
Judges 9:45 tells us that Abimelech fought against the city, captured it, and killed its people, then demolished the city and sowed it with salt. This was a devastating act of destruction, meant to render the city uninhabitable. We can learn from this verse that our actions have consequences, and seeking power and control through violence can lead to chaos and devastation (as seen in Psalm 55:9 and Jeremiah 6:7). By trusting in God's sovereignty and provision, we can avoid the destructive path of Abimelech and instead choose a path of peace, forgiveness, and restoration (as seen in Matthew 5:9 and Romans 12:14-21).
Frequently Asked Questions
Why did Abimelech demolish the city and sow it with salt?
Abimelech's actions were a sign of complete destruction and a curse on the city, making it uninhabitable, as seen in other biblical accounts like Deuteronomy 29:23 and Jeremiah 17:6.
What does it mean to 'sow with salt'?
Sowing with salt was a symbolic act of devastation, rendering the land barren and useless, much like the desolation described in Psalm 107:34 and Zephaniah 2:9.
Is Abimelech's violence against the city justified?
The Bible does not justify Abimelech's violent actions, but rather presents them as a consequence of his own rebellion and the cycle of violence in the book of Judges, as warned in Judges 8:23 and Judges 9:16-20.
What can we learn from Abimelech's conquest of the city?
We learn that ungodly leadership and rebellion against God's appointed authorities can lead to destruction and chaos, as seen in other biblical accounts like 1 Samuel 15:23 and Proverbs 28:2.
Reflection Questions
- How do I respond when faced with the consequences of my own actions or the actions of others?
- What are the long-term effects of seeking power and control through violence and destruction?
- In what ways can I trust in God's sovereignty and provision, even in the midst of chaos and uncertainty?
- How can I apply the lessons of Abimelech's story to my own life and relationships?
Gill's Exposition on Judges 9:45
And Abimelech fought against the city all that day,.... By throwing stones or arrows into it: and he took the city; it was surrendered to him, not being able to stand out against his forces: and slew
Jamieson-Fausset-Brown on Judges 9:45
And when Zebul the ruler of the city heard the words of Gaal the son of Ebed, his anger was kindled. No JFB commentary on these verses.
Matthew Poole's Commentary on Judges 9:45
Not to make the place barren, as salt will do, for then he would have sowed the fields, not the city; but in token of his detestation and desire of their utter and irrecoverable destruction; for salt is the symbol or sign of perpetuity: compare .
Trapp's Commentary on Judges 9:45
Judges 9:45 And Abimelech fought against the city all that day; and he took the city, and slew the people that [was] therein, and beat down the city, and sowed it with salt.Ver. 45. He took the city, and slew the people.] There was, as at Athens when taken by Sulla, ανελεηςσφαγη, a merciless massacre, the streets running down with blood. And beat down the city, and sowed it with salt.] Milan was so served by the Emperor Frederick Barbarossa, A.D. 1162, but rebuilt not long after, as was likewise Shechem by Jeroboam. But here the bramble, or thistle, made good his motto, Nemo me impune lacessit. He dealt most barbarously with his native country, turning the place of his birth into a place of "nettles and saltpits, and a perpetual desolation," as far as in him lay. Appian. Sigon. Naucler.
Ellicott's Commentary on Judges 9:45
(45) Beat down the city.—Comp. 2 Samuel 17:13; Micah 3:12. Sowed it with salt.—Nothing can better show his deadly execration against the populace to whom he owed his elevation, and who had been the instrument of his crimes. By this symbolic act he devoted the city to barrenness and desolation. (See Psalms 107:34; Deuteronomy 29:23; Job 39:6, and marg.) “When Milan was taken, in A.D. 1162, it was sown with salt, and the house of Admiral Coligny, A.D. 1572, was sown with salt by the command of Charles IX., king of France” (Wordsworth).
Adam Clarke's Commentary on Judges 9:45
Verse 45. And sowed it with salt.] Intending that the destruction of this city should be a perpetual memorial of his achievements. The salt was not designed to render it barren, as some have imagined; for who would think of cultivating a city? but as salt is an emblem of incorruption and perpetuity, it was no doubt designed to perpetuate the memorial of this transaction, and as a token that he wished this desolation to be eternal. This sowing a place with salt was a custom in different nations to express permanent desolation and abhorrence. Sigonius observes that when the city of Milan was taken, in A.D. 1162, the walls were razed, and it was sown with salt. And Brantome informs us that it was ancient custom in France to sow the house of a man with salt, who had been declared a traitor to his king. Charles IX., king of France, the most base and perfidious of human beings, caused the house of the Admiral Coligni (whom he and the Duke of Guise caused to be murdered, with thousands more of Protestants, on the eve of St. Bartholomew, 1572) to be sown with salt! How many houses have been since sown with salt in France by the just judgments of God, in revenge for the massacre of the Protestants on the eve of St. Bartholomew!
Yet for all this God's wrath is not turned away, but his hand is stretched out still.
Cambridge Bible on Judges 9:45
45. sowed it with salt] Usually explained as a symbolic act shewing that A. had reduced the city to a salt, uninhabitable desert; cf. Deuteronomy 29:23, Jeremiah 17:6, Psalms 107:34, Job 39:6. More probably the strewing of salt had a religious significance (cf. Ezekiel 43:24) and denoted the sacrificial consecration of the city which, to judge from its utter destruction, had been put under the ban to Jehovah (see on Judges 1:17); Rel. of Sem., p. 435 n. The custom is mentioned only here in the O.T.; but it is referred to in the great historical inscriptions of Tiglath-Pileser I (circ. 1100 b.c.) and Ashurbanipal (668–626 b.c.); Keilinschr. Biblioth. i. p. 37 and ii. p. 2071[42]. There is a tradition that Attila treated Padua, and Frederick Barbarossa treated Milan, in this way. Early in 1828 Ibrahim Pasha, after blowing up and burning Tripolitza, sprinkled salt over the ruins1[43]. [42] The transl. ‘stones’ and ‘dry sand’ given here is to be corrected to ‘salt’; Zimmern in Gunkel. Genesis, p. 193. [43] K. Mendelssohn Bartholdy, Gesch.
Griechenlands, ii. p. 99. This reference is due to Prof. J. E. B. Mayor.
Barnes' Notes on Judges 9:45
Sowed it with salt - Expressing by this action his hatred, and his wish, that when utterly destroyed as a city, it might not even be a fruitful field. Salt is the emblem of barrenness (see the marginal references).
Whedon's Commentary on Judges 9:45
45. Sowed it with salt — A symbolical act denoting the utter desolation of the city, as if henceforth it were to become a barren desert. Note on Matthew 5:13.
Sermons on Judges 9:45
| Sermon | Description | |
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The River of Life by David Wilkerson | In this sermon, the preacher discusses a vision that the prophet Ezekiel had about a river of life. The preacher emphasizes that this vision is a prophecy for the Church of the lat |
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Forgiveness by Keith Daniel | In this sermon, the preacher emphasizes the central theme of the Bible, which is the cross of Jesus Christ. He specifically highlights Isaiah 53 as a passage that reveals the signi |
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Beatitudes - Part 9 by Leonard Ravenhill | In this sermon, the preacher discusses the story of a man who had a difficult life. He was sent by his father to his brothers, but they betrayed him and sold him into slavery. He e |
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We Will All Stand Before the Judgment of God by John Piper | In this sermon, John Piper emphasizes the importance of having a genuine faith in Jesus Christ. He explains that it is not the quantity of good or evil deeds that saves a person, b |
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I Know What Your Calling Is! by Carter Conlon | This sermon emphasizes the critical calling on the church in a season of history, urging believers to stand in the gap for mercy and restoration. It highlights the need for interce |
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(The Church in the Last Days) 04 - Double Minded Adulteress by Milton Green | In this sermon, the speaker emphasizes the importance of following the Word of God rather than the traditions of men. He warns against judging others, as judgment will be returned |
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What God Requires - Mercy by Zac Poonen | This sermon emphasizes the importance of being merciful and treating others with kindness and dignity, highlighting the need to show mercy and be fair to those around us. It delves |