Judges 9:57
Judges 9:57 in Multiple Translations
And God also brought all the wickedness of the men of Shechem back upon their own heads. So the curse of Jotham son of Jerubbaal came upon them.
And all the evil of the men of Shechem did God render upon their heads: and upon them came the curse of Jotham the son of Jerubbaal.
and all the wickedness of the men of Shechem did God requite upon their heads: and upon them came the curse of Jotham the son of Jerubbaal.
And God sent back on to the heads of the men of Shechem all the evil they had done, and the curse of Jotham, the son of Jerubbaal, came on them.
He also repaid the people of Shechem for their evil, and the curse of Jotham, son of Jerub-baal, came down upon them.
Also all the wickednes of the men of Shechem did God bring vpon their heads. So vpon them came the curse of Iotham the sonne of Ierubbaal.
and all the evil of the men of Shechem hath God turned back on their head, and come unto them doth the cursing of Jotham son of Jerubbaal.
and God repaid all the wickedness of the men of Shechem on their heads; and the curse of Jotham the son of Jerubbaal came on them.
And all the evil of the men of Shechem did God render upon their heads: and upon them came the curse of Jotham the son of Jerubbaal.
The Sichemites also were rewarded for what they had done, and the curse of Joatham the son of Jerobaal came upon them.
God also punished the men of Shechem for the evil things that they had done. And when those things happened, it fulfilled what Gideon’s son Jotham said when he cursed Abimelech and the leaders of Shechem.
Berean Amplified Bible — Judges 9:57
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 9:57 Interlinear (Deep Study)
BIB
HEB
וְ/אֵ֗ת
כָּל
רָעַת֙
אַנְשֵׁ֣י
שְׁכֶ֔ם
הֵשִׁ֥יב
אֱלֹהִ֖ים
בְּ/רֹאשָׁ֑/ם
וַ/תָּבֹ֣א
אֲלֵי/הֶ֔ם
קִֽלֲלַ֖ת
יוֹתָ֥ם
בֶּן
יְרֻבָּֽעַל
וְ/אֵ֗ת
ʼêth
H853
Obj.
Conj | DirObjM
כָּל
kôl
H3605
all
N-ms
רָעַת֙
raʻ
H7451
bad
N-fs
אַנְשֵׁ֣י
ʼîysh
H376
man
N-mp
שְׁכֶ֔ם
Shᵉkem
H7927
Shechem
N-proper
הֵשִׁ֥יב
shûwb
H7725
to return
V-Hiphil-Perf-3ms
אֱלֹהִ֖ים
ʼĕlôhîym
H430
God
N-mp
בְּ/רֹאשָׁ֑/ם
rôʼsh
H7218
head
Prep | N-ms | Suff
וַ/תָּבֹ֣א
bôwʼ
H935
Lebo
Conj | V-Qal-ConsecImperf-3fs
אֲלֵי/הֶ֔ם
ʼêl
H413
to(wards)
Prep | Suff
קִֽלֲלַ֖ת
qᵉlâlâh
H7045
curse
N-fs
יוֹתָ֥ם
Yôwthâm
H3147
Jotham
N-proper
בֶּן
bên
H1121
son
N-ms
יְרֻבָּֽעַל
Yᵉrubbaʻal
H3378
Jerubbaal
N-proper
Hebrew Word Study
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Hebrew Word Reference — Judges 9:57
וְ/אֵ֗ת
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.
כָּל
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.
רָעַת֙
raʻ
H7451
"bad"
N-fs
Ra means bad or evil, referring to moral or natural harm. It describes adversity, affliction, or distress, and is often used to convey a sense of misery or injury.
Definition: : harmful adj 1) bad, evil 1a) bad, disagreeable, malignant 1b) bad, unpleasant, evil (giving pain, unhappiness, misery) 1c) evil, displeasing 1d) bad (of its kind-land, water, etc) 1e) bad (of value) 1f) worse than, worst (comparison) 1g) sad, unhappy 1h) evil (hurtful) 1i) bad, unkind (vicious in disposition) 1j) bad, evil, wicked (ethically) 1j1) in general, of persons, of thoughts 1j2) deeds, actions
Usage: Occurs in 623 OT verses. KJV: adversity, affliction, bad, calamity, [phrase] displease(-ure), distress, evil((-favouredness), man, thing), [phrase] exceedingly, [idiom] great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured), [phrase] mark, mischief(-vous), misery, naught(-ty), noisome, [phrase] not please, sad(-ly), sore, sorrow, trouble, vex, wicked(-ly, -ness, one), worse(-st), wretchedness, wrong. (Incl. feminine raaah; as adjective or noun.). See also: Genesis 2:9; Judges 9:57; 2 Kings 21:6.
אַנְשֵׁ֣י
ʼîysh
H376
"man"
N-mp
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.
שְׁכֶ֔ם
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.
הֵשִׁ֥יב
shûwb
H7725
"to return"
V-Hiphil-Perf-3ms
This Hebrew word means to return or turn back, and can be used literally or figuratively. It is often used to describe someone returning to God or repenting from sin, as seen in the book of Psalms and the prophets.
Definition: : return 1) to return, turn back 1a) (Qal) 1a1) to turn back, return 1a1a) to turn back 1a1b) to return, come or go back 1a1c) to return unto, go back, come back 1a1d) of dying 1a1e) of human relations (fig) 1a1f) of spiritual relations (fig) 1a1f1) to turn back (from God), apostatise 1a1f2) to turn away (of God) 1a1f3) to turn back (to God), repent 1a1f4) turn back (from evil) 1a1g) of inanimate things 1a1h) in repetition 1b) (Polel) 1b1) to bring back 1b2) to restore, refresh, repair (fig) 1b3) to lead away (enticingly) 1b4) to show turning, apostatise 1c) (Pual) restored (participle) 1d) (Hiphil) to cause to return, bring back 1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment 1d2) to bring back, refresh, restore 1d3) to bring back, report to, answer 1d4) to bring back, make requital, pay (as recompense) 1d5) to turn back or backward, repel, defeat, repulse, hinder, reject, refuse 1d6) to turn away (face), turn toward 1d7) to turn against 1d8) to bring back to mind 1d9) to show a turning away 1d10) to reverse, revoke 1e) (Hophal) to be returned, be restored, be brought back 1f) (Pulal) brought back
Usage: Occurs in 953 OT verses. KJV: ((break, build, circumcise, dig, do anything, do evil, feed, lay down, lie down, lodge, make, rejoice, send, take, weep)) [idiom] again, (cause to) answer ([phrase] again), [idiom] in any case (wise), [idiom] at all, averse, bring (again, back, home again), call (to mind), carry again (back), cease, [idiom] certainly, come again (back), [idiom] consider, [phrase] continually, convert, deliver (again), [phrase] deny, draw back, fetch home again, [idiom] fro, get (oneself) (back) again, [idiom] give (again), go again (back, home), (go) out, hinder, let, (see) more, [idiom] needs, be past, [idiom] pay, pervert, pull in again, put (again, up again), recall, recompense, recover, refresh, relieve, render (again), requite, rescue, restore, retrieve, (cause to, make to) return, reverse, reward, [phrase] say nay, send back, set again, slide back, still, [idiom] surely, take back (off), (cause to, make to) turn (again, self again, away, back, back again, backward, from, off), withdraw. See also: Genesis 3:19; Numbers 8:25; Judges 8:13.
אֱלֹהִ֖ים
ʼĕlôhîym
H430
"God"
N-mp
The Hebrew word for God, elohim, refers to the one supreme God, and is sometimes used to show respect to judges or magistrates. It is also used to describe angels or mighty beings. This word is closely related to the name of the Lord, Yahweh, and is often translated as God or gods in the Bible.
Definition: This name means "gods" (plural intensive-singular meaning), "God" Another name of ye.ho.vah (יהוה "LORD" H3068G)
Usage: Occurs in 2246 OT verses. KJV: angels, [idiom] exceeding, God (gods) (-dess, -ly), [idiom] (very) great, judges, [idiom] mighty. See also: Genesis 1:1; Genesis 22:12; Exodus 3:11.
בְּ/רֹאשָׁ֑/ם
rôʼsh
H7218
"head"
Prep | N-ms | Suff
This Hebrew word means chief or prince, and is used to describe leaders in the Bible, such as in the book of 1 Samuel. It signifies a position of authority and importance.
Definition: : head 1) head, top, summit, upper part, chief, total, sum, height, front, beginning 1a) head (of man, animals) 1b) top, tip (of mountain) 1c) height (of stars) 1d) chief, head (of man, city, nation, place, family, priest) 1e) head, front, beginning 1f) chief, choicest, best 1g) head, division, company, band 1h) sum
Usage: Occurs in 547 OT verses. KJV: band, beginning, captain, chapiter, chief(-est place, man, things), company, end, [idiom] every (man), excellent, first, forefront, (be-)head, height, (on) high(-est part, (priest)), [idiom] lead, [idiom] poor, principal, ruler, sum, top. See also: Genesis 2:10; Numbers 17:18; 2 Samuel 4:7.
וַ/תָּבֹ֣א
bôwʼ
H935
"Lebo"
Conj | V-Qal-ConsecImperf-3fs
This verb means to go or come, and is used in many contexts, such as entering a place or approaching someone, as seen in the book of Genesis. It can also mean to abide or apply, and is translated in various ways in the KJV Bible. This term is related to the name Lebo Hamath.
Definition: A shortened name of Lebo Hamath complined withcha.mat (חֲמָת "Hamath" H2574) This name means to go in, enter
Usage: Occurs in 2307 OT verses. KJV: abide, apply, attain, [idiom] be, befall, [phrase] besiege, bring (forth, in, into, to pass), call, carry, [idiom] certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, [idiom] doubtless again, [phrase] eat, [phrase] employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, [phrase] follow, get, give, go (down, in, to war), grant, [phrase] have, [idiom] indeed, (in-) vade, lead, lift (up), mention, pull in, put, resort, run (down), send, set, [idiom] (well) stricken (in age), [idiom] surely, take (in), way. See also: Genesis 2:19; Genesis 32:7; Exodus 1:19.
אֲלֵי/הֶ֔ם
ʼêl
H413
"to(wards)"
Prep | Suff
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)
Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.
קִֽלֲלַ֖ת
qᵉlâlâh
H7045
"curse"
N-fs
This Hebrew word means a curse, which is a wish for harm or evil to come to someone. It is used in many places, including the book of Numbers and Deuteronomy. Curses were taken seriously in biblical times.
Definition: curse, vilification, execration
Usage: Occurs in 33 OT verses. KJV: (ac-) curse(-d, -ing). See also: Genesis 27:12; 1 Kings 2:8; Psalms 109:17.
יוֹתָ֥ם
Yôwthâm
H3147
"Jotham"
N-proper
Jotham means Jehovah is perfect, the name of three Israelites, including a king of Judah and a son of Caleb. He is mentioned in 1 Chronicles and was a contemporary of Isaiah. Jotham was a king of Judah for 16 years.
Definition: A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.2.47; son of Caleb (H3612H) and Jahdai (H3056); brother of: Regem (H7276), Geshan (H1529), Pelet (H6404), Ephah (H5891I) and Shaaph (H8174) § Jotham = "Jehovah is perfect" 1) son of king Uzziah of Judah by Jerushah; king of Judah for 16 years and contemporary with Isaiah and king Pekah of Israel 2) son of Jahdai and a descendant of Caleb and Judah 3) youngest son of Gideon who escaped from the massacre of his brothers
Usage: Occurs in 24 OT verses. KJV: Jotham. See also: Judges 9:5; 1 Chronicles 3:12; Isaiah 1:1.
בֶּן
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.
יְרֻבָּֽעַל
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.
Study Notes — Judges 9:57
Show Verse Quote Highlights
Context — Abimelech’s Punishment
55And when the Israelites saw that Abimelech was dead, they all went home.
56In this way God repaid the wickedness that Abimelech had done to his father in murdering his seventy brothers.
57And God also brought all the wickedness of the men of Shechem back upon their own heads. So the curse of Jotham son of Jerubbaal came upon them.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 9:20 | But if not, may fire come from Abimelech and consume the leaders of Shechem and Beth-millo, and may fire come from the leaders of Shechem and Beth-millo and consume Abimelech.” |
| 2 | Joshua 6:26 | At that time Joshua invoked this solemn oath: “Cursed before the LORD is the man who rises up and rebuilds this city, Jericho; at the cost of his firstborn he will lay its foundations; at the cost of his youngest he will set up its gates.” |
| 3 | 1 Kings 16:34 | In Ahab’s days, Hiel the Bethelite rebuilt Jericho. At the cost of Abiram his firstborn he laid its foundation, and at the cost of Segub his youngest he set up its gates, according to the word that the LORD had spoken through Joshua son of Nun. |
| 4 | Judges 9:45 | 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. |
Judges 9:57 Summary
This verse is saying that God allowed the men of Shechem to experience the consequences of their own evil actions, which is a principle that is seen throughout the Bible, such as in Galatians 6:7-8, where it says that we will reap what we sow. It's a reminder that our choices have consequences, and that God is a just God who will ultimately bring about justice. This verse can also be seen as a fulfillment of the curse that Jotham had prophesied against the men of Shechem, as seen in Judges 9:7-21. By looking at this verse, we can learn to trust in God's justice and to seek His wisdom and guidance in our lives.
Frequently Asked Questions
What does it mean for God to bring wickedness back upon someone's own head?
This phrase means that God allows the consequences of someone's evil actions to fall upon themselves, as seen in Judges 9:57, similar to the principle stated in Proverbs 26:27, where it says that those who dig a pit for others will fall into it themselves.
Who is Jotham and why is his curse mentioned in this verse?
Jotham is the son of Jerubbaal, also known as Gideon, and his curse is mentioned because he had prophesied against the men of Shechem for their wickedness, as recorded in Judges 9:7-21, and now God is fulfilling that curse.
Is this verse saying that God is responsible for the evil that people do?
No, this verse is not saying that God is responsible for the evil that people do, but rather that He allows the natural consequences of sin to occur, as seen in Romans 6:23, where it says that the wages of sin is death, and in this case, the men of Shechem are experiencing the consequences of their own wicked actions.
What can we learn from this verse about God's justice?
This verse teaches us that God is a just God who will ultimately bring about justice and punish those who do evil, as stated in Psalm 37:28, where it says that God will not forsake those who are righteous, but will punish the wicked.
Reflection Questions
- How have I seen the consequences of sin play out in my own life or in the lives of those around me?
- What are some ways that I can ensure that I am not contributing to the wickedness that is in the world, but rather standing against it?
- How can I trust in God's justice and timing, even when it seems like evil is prevailing?
- What does this verse teach me about the importance of seeking God's wisdom and guidance in my decisions and actions?
Gill's Exposition on Judges 9:57
And all the evil of the men of Shechem,.... In aiding Abimelech to slay his brethren, and in making him king after so foul a fact committed: did God render upon their heads; by suffering Abimelech to
Trapp's Commentary on Judges 9:57
Judges 9:57 And all the evil of the men of Shechem did God render upon their heads: and upon them came the curse of Jotham the son of Jerubbaal.Ver. 57. And upon them came the curse.] The prophetical curse, though it were more than three years after. Subito tollitur qui diu toleratur: et Dei patientia quo diuturnior eo est minacior.
Ellicott's Commentary on Judges 9:57
(56, 57) Thus.—These impressive verses give the explanation of the whole narrative. They are inserted to show that God punishes both individual and national crimes, and that men’s pleasant vices are made the instruments to scourge them. The murderer of his brothers “on one stone” is slain by a stone flung on his head, and the treacherous idolaters are treacherously burnt in the temple of their idol.
Cambridge Bible on Judges 9:57
57. the curse of Jotham] See Judges 9:20. The writer has a strong sense that God controls history, and that His control is just, Judges 9:56.
Sermons on Judges 9:57
| Sermon | Description | |
|---|---|---|
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We Need a Double Portion by Alan Cairns | In this sermon, the speaker reflects on a chapter in the Bible that has had a significant impact on the ministry of a particular church. The speaker poses the question of whether C |
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Elijah’s Dramatic Appearance by A.W. Pink | A.W. Pink discusses the dramatic appearance of Elijah during a dark period in Israel's history, marked by rampant idolatry and wicked kings. He highlights the spiritual decline ini |