Gaal the son of Ebed said, “Who is Abimelech, and who is Shechem, that we should serve him? Isn’t he the son of Jerubbaal? Isn’t Zebul his officer? Serve the men of Hamor the father of Shechem, but why should we serve him? I wish that this people were under my hand! Then I would remove Abimelech.” He said to Abimelech, “Increase your army and come out!”
When Zebul the ruler of the city heard the words of Gaal the son of Ebed, his anger burned. He sent messengers to Abimelech craftily, saying, “Behold, Gaal the son of Ebed and his brothers have come to Shechem; and behold, they incite the city against you. Now therefore, go up by night, you and the people who are with you, and lie in wait in the field. It shall be that in the morning, as soon as the sun is up, you shall rise early and rush on the city. Behold, when he and the people who are with him come out against you, then may you do to them as you shall find occasion.”
Abimelech rose up, and all the people who were with him, by night, and they laid wait against Shechem in four companies. Gaal the son of Ebed went out, and stood in the entrance of the gate of the city. Abimelech rose up, and the people who were with him, from the ambush.
When Gaal saw the people, he said to Zebul, “Behold, people are coming down from the tops of the mountains.” Zebul said to him, “You see the shadows of the mountains as if they were men.”
Gaal spoke again and said, “Behold, people are coming down by the middle of the land, and one company comes by the way of the oak of Meonenim.”
Then Zebul said to him, “Now where is your mouth, that you said, ‘Who is Abimelech, that we should serve him?’ Isn’t this the people that you have despised? Please go out now and fight with them.”
Gaal went out before the men of Shechem, and fought with Abimelech. Abimelech chased him, and he fled before him, and many fell wounded, even to the entrance of the gate. Abimelech lived at Arumah; and Zebul drove out Gaal and his brothers, that they should not dwell in Shechem.
Geneva Bible translators 1599 · Public Domain On vv29, 31, 33, 36, 37, 39 Braggingly, as though he had been present, or to…
Braggingly, as though he had been present, or to his captain Zebul.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv28–41 Jdg 9:28 And Gaal the son of Ebed said,…
Jdg 9:28 And Gaal the son of Ebed said, Who [is] Abimelech, and who [is] Shechem, that we should serve him? [is] not [he] the son of Jerubbaal? and Zebul his officer? serve the men of Hamor the father of Shechem: for why should we serve him?
Ver. 28. Who is Abimelech, and who is Shechem?] Or, Who is Shechem? q.d., Is it so contemptible a city, that so base a fellow as Abimelech should have the sovereignty over it?
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Is not he the son of Jerubbaal?] That is, Of one who bereft us of that religion, Baal worship, which is now happily re-established. Thus, this cunning fellow raketh together arguments of all sorts, whereby to wind himself into the people’s affections, and to get the government of the city.
And Zebul his officer?] His viceroy. O rem miseram! Dominum ferre non potuimus, et conservo servimus, {a} But why did they not turn Zebul, Abimelech’s intelligencer, out of this city? This, Gaal drove at doubtless, but could not obtain.
Serve the men of Hamor the father Shechem.] Who was rather a father than a ruler of this city: serve such as are descended of him (so Gaal pretended to be, as some think), or at least, will resemble him in fatherly lenity.
{a} Cicer., Epist., lib. xii.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv28, 29, 30, 31, 33, 35, 36, 37, 38, 40, 41 Who is Abimelech? what is he but a base-born…
Who is Abimelech? what is he but a base-born person, an ambitious, imperious, and cruel tyrant, and one every way unfit and unworthy to govern you?
Who is Shechem? Shechem is here the name, either,
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1. Of the place or city of Shechem; and so the Hebrew particle mi, who, is put for mah, what, as it is Jdg 13:17; and then the sense of the place is this: Consider how obscure and unworthy a person Abimelech is, and what a potent and honourable city Shechem is; and judge you whether it be fit that such a city should be subject to such a person. Or rather,
2. Of a person, even of Abimelech, named in the foregoing words, and described in those which follow;
the son of Jerubbaal, between which Shechem is hemmed in, and therefore cannot conveniently belong to any other. He is called Shechem for the Shechemite, by a metonymy of the subject, whereby the place is put for the person contained in it, and belonging to it; as Egypt, Ethiopia, Seba, Judea, Macedonia, and Achaia, &c., are put for the people of those countries Job 1:15; 6:19; Psa 68:31; 105:38; Isa 43:3; Mat 3:5; Rom 15:26. Thus mi is taken properly, and the sense is, Who is this Shechemite? for so he was by the mother’s side, born of a woman of your city, and she but his concubine and servant; why should you submit to one so basely descended?
The son of Jerubbaal, i.e. of Gideon; a person obscure by his on n confession, Jdg 6:15, and famous only by his boldness and fierceness against that Baal which you justly honour and reverence, whose altar he overthrew, and whose worship he endeavoured to abolish.
And Zebul his officer; and you are so unworthy and mean-spirited, that you do not only submit to him, but suffer his very servants to bear rule over you, and enslave you; and particularly this noble and hateful person Zebul. Serve the men of Hamor the father of Shechem: if you love bondage, call in the old master and lord of the place; choose not an upstart, as Abimelech is; but rather take one of the old stock, one descended from Hamor, Gen 34:2, who did not carry himself like a tyrant, as Abimelech did, but like a father of his city of Shechem. This he might speak, either,
1. Sincerely, as being himself a Canaanite and a Shechemite, and possibly come from one of those little ones whom Simeon and Levi spared when they slew all the grown males, Gen 34:29. And it may be that he was one of the royal blood, a descendant of Hamor, who hereby sought to insinuate himself into their minds and government, as it follows, Jdg 9:29, Would to God this people were under my hand! which he might judge the people more likely to do, both because they were now united with the Canaanites in religion, and because their present distress might oblige them to put themselves under him, who seemed or pretended to be a valiant and expert commander. Or,
2. In way of derision, he being an Israelite: If you are so servile, serve some of the children of Hamor; which because you rightly judge to be absurd and dishonourable, do not now submit to a far baser person; but cast off his yoke, and recover your lost liberties.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv28–41 And would to God this people were under my…
And would to God this people were under my hand,.... Or government, that I were but the ruler of their city, and general of their forces:
then would I remove Abimelech; from his kingly office, and rid Shechem of him, and all the country round about, and indeed remove him out of the world:
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and he said to Abimelech; as if he was present, in a hectoring and blustering manner; or he said what follows to his officer under him, that represented him; or he sent a messenger to him, saying:
increase thine army, and come out; bidding him defiance, challenging him to come into the open field and fight him, and bring as many forces along with him as he could or would, not doubting but he should be a match for him; and the men of Shechem would see they had nothing to fear from him, having such a man as Gaal at the head of them; this he said to engage the Shechemites to make him their ruler.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv28, 29, 35, 36, 38, 40, 41 Who is Abimelech - What is he but a…
Who is Abimelech - What is he but a base-born person, a cruel tyrant, and one every way unworthy to govern you? Who is Shechem - That is, Abimelech, named in the foregoing words, and described in those which follow. He is called Shechem for the Shechemite. The sense is, who is this Shechemite? For so he was by the mother's side, born of a woman of your city, and she but his concubine and servant; why should you submit to one so basely descended? Of Jerubbaal - Of Gideon, a person famous only by his fierceness against that Baal which you justly honour and reverence, whose altar he overthrew, and whose worship he endeavoured to abolish. And Zebul - And you are so mean spirited, that you do not only submit to him, but suffer his very servants to bear rule over you; and particularly, this ignoble and hateful Zebul. Serve, &c. - If you love bondage, call in the old master and Lord of the place; chuse not an upstart, as Abimelech is; but rather take one of the old flock, one descended from Hamor, Gen. xxxiv, 2, who did not carry himself like a tyrant, as Abimelech did; but like a father of his city. This he might speak sincerely, as being himself a Canaanite and Shechemite, and possibly came from one of those little ones whom Simeon and Levi spared when they slew all the grown males, Gen. xxxiv, 29. And it may be that he was one of the royal blood, a descendent of Hamor, who hereby sought to insinuate himself into the government, as it follows, ver. 29. Would to God that this people were under my hand; which he might judge the people more likely to chuse both because they were now united with the Canaanites in religion; and because their present distress might oblige them to put themselves under him, a valiant and expert commander.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv28, 29, 31, 35, 37 Verse 28. Zebul his officer] פקידו pekido, his overseer;…
Verse 28. Zebul his officer] פקידו pekido, his overseer; probably governor of Shechem in his absence.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv28, 29, 35, 38, 41 Jdg 9:28. Who is Abimelech — What is he…
Jdg 9:28. Who is Abimelech — What is he but a base-born person, a cruel tyrant, and one every way unworthy to govern you? Who is Shechem — That is, Abimelech, named in the foregoing words, and described in those which follow. He is called Shechem for the Shechemite. The sense is, Who is this Shechemite? For so he was by the mother’s side, born of a woman of your city, and she but his concubine and servant; why should you submit to one so basely descended? Of Jerubbaal — Of Gideon, a person famous only by his fierceness against that Baal which you justly honour and reverence, whose altar he overthrew, and whose worship he endeavoured to abolish. And Zebul — And you are so mean-spirited, that you do not only submit to him, but suffer his very servants to bear rule over you; and particularly this ignoble and hateful Zebul. Serve the men of Hamor, &c. — If you love bondage, call in the old master and lord of the place; choose not an upstart, as Abimelech is; but rather take one of the old stock, one descended from Hamor, (Gen 34:2,) who did not carry himself like a tyrant, as Abimelech did; but like a father of his city. This he might speak sincerely, as being himself a Canaanite and Shechemite, and possibly came from one of those little ones whom Simeon and Levi spared when they slew all the grown males, Gen 34:29. And it may be that he was one of the royal blood, a descendant of Hamor who hereby sought to insinuate himself into the government, as it follows, Jdg 9:29, Would to God that this people were under my hand; which he might judge the people more likely to choose, both because they were now united with the Canaanites in religion, and because their present distress might oblige them to put themselves under him, a vigilant and expert commander.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv31, 37 Privily - See the margin. The word is probably…
Privily - See the margin. The word is probably the name of a place in “Tormah”, some think the same as “Arumah” Jdg 9:41. Zebul was faithful to Abimelech, but dissembled his sentiments, from being too weak to oppose Gaal, until Abimelech came with his army Jdg 9:38.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv28, 31, 34, 35, 36, 37, 41 Sichem. Why should this ancient city be thus degraded?…
Sichem. Why should this ancient city be thus degraded? This son of Jerobaal deigns not to reside among us, but sets one of his servants over us! (Haydock) --- He mentions Jerobaal instead of Gedeon, to remind the people of the indignity formerly offered to their great idol, by the father of their present ruler. (Menochius) --- Hebrew may have another sense. "Who is Abimelech?....Is he not the son of Jerobaal, and Zebul his officer? Serve the men of Hemor," &c. It seems that Gaal was of the race of Chanaan, by the manner in which he speaks of Hemor, whose history is given, Genesis xxxiv. Many of the same nations might still inhabit Sichem, (Calmet) which made the people so bold and zealous in the adoration of Baal. (Haydock) --- The insidious Gaal hence takes occasion to propose to his countrymen, that they had better acknowledge the authority of their ancient magistrates, who occupied the place of Hemor. (Calmet) --- But he immediately insinuates, that the most effectual method to expel the tyrant, would be to vest him with the sovereign authority. (Haydock) (ver. 29.) --- The party of Abimelech was now the weaker. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v31 Abimelech appears before Shechem. Gaal’s defeat and expulsion.
Abimelech appears before Shechem. Gaal’s defeat and expulsion.
Jdg_9:31-41
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31And he sent messengers unto Abimelech privily, saying, Behold, Gaal the son of Ebed, and his brethren, be come to Shechem; and behold, they fortify [excite] the city against thee. 32Now therefore up by night, thou, and the people that is with thee, and lie in wait in the field: 33And it shall be, that in the morning, as soon as the sun is up, thou shalt rise early, and set [move] upon the city; and behold, when [omit: when] he and the people that is with him [will] come out against [to] thee, [and] then mayest [shalt] thou do to them as thou shalt find occasion. 34And Abimelech rose up, and all the people that were with him, by night, and they laid wait against [near] Shechem in four companies. 35And Gaal the son of Ebed went out, and stood in the entering [at the entrance] of the gate of the city: and [lo!] Abimelech rose up, and the people that were with him, from lying in wait 36[from their place of ambush]. And when [omit: when] Gaal saw the people, [and] he said to Zebul, Behold, there come people down from the top [tops] of the mountains. And Zebul said unto him, Thou seest the shadow of the mountains as if they were men. 37And Gaal spake again, and said, See, there [also] come people down by the middle [from the height] of the land, and another [one] company come along by the plain of Meonenim [cometh from the way of the Magicians’ Grove]. 38Then said Zebul unto him, Where is now thy mouth, wherewith thou saidst, Who is Abimelech, that we should serve him? is not this the people that thou hast despised? go out, I pray now, and fight with them. 39And Gaal went out before [at the head of]the men [lords] of Shechem, and fought with Abimelech. 40And Abimelech chased him, and he fled before him, and many were overthrown and wounded 41[many fell slain], even unto the entering [entrance] of the gate. And Abimelech dwelt [remained] at Arumah: and Zebul thrust out Gaal and his brethren, that they should not dwell in Shechem.
EXEGETICAL AND DOCTRINAL
Jdg_9:31. And he sent secretly, בְּתָרְמָה. Although the form תָּרְמָה (cf. תַּרְמִית) is an unusual one, the connection suggests, not the name of a place, but the fact that Zebul, though “prefect of the city,” concealed his measure from the citizens. The messengers whom he sent must have gone “secretly” (as the Sept. and Targum translate), since Gaal had not learned of their going (Jdg_9:36). How were such intercourse, as Jdg_9:36 implies, possible between Zebul and Gaal, if Zebul’s coöperation with Abimelech against Gaal had been publicly known? Nor is Zebul to be regarded as one of Abimelech’s generals, but as a Shechemite magistrate, who is incensed because Gaal plots his own overthrow. It may be confidently assumed that if תָּרְמָה were the name of a place, Jdg_9:34 would read: “And Abimelech rose up, מִתָּרְמָה, from Tormah.” תָּרְמָה, however, conveys not only the idea of secrecy, but of secrecy combined with deceit, secret deceit; and such was certainly the character of Zebul’s Acts 20 It is also to be noticed that in his message Zebul does not accuse the city, but only Gaal as exciting the city against Abimelech. As magistrate, he does not wish to bring the wrath of Abimelech upon the city, but only upon his rival. Very graphic is the expression צָרִים, commonly used of besiegers. Gaal and his brethren, says Zebul, press the city like besiegers, to induce it to rise against thee. Their expulsion is therefore all that is necessary. But since this is not the whole truth—for Shechem, as we have seen, first elected Gaal because it had already offended against Abimelech—it is evident that Zebul s policy of exciting Abimelech against Gaal only, is dictated by regard to his own interests.
Jdg_9:32-41. And move upon the city. The place of Abimelech’s abode is not given; but he was in the midst of his army. He must have been some distance from Shechem, since he needed a part of the night (Jdg_9:32) to get within easy reach of it. He is to place himself in ambush, so as not to be prematurely observed. Abimelech follows the counsel. In the morning, Gaal and Zebul naturally betake themselves to the gate of the city: Gaal, because it had become his business to watch over Shechem; Zebul, because of his office as magistrate. Gaal, who has no misgivings—for he has slept away the effects of the wine—sees troops descending from the mountains. Zebul thinks it yet too soon to tell him the truth; he will give Abimelech time first to bring up all his forces; and therefore deceives and at the same time mocks Gaal by saying, “It is the shadow of the mountains that thou seest.” Immediately, however, a body of troops is seen advancing whose identity as such cannot be mistaken. By the “tops of the mountains” we are to understand the more distant mountains; by the “height (טַבּוּר) of the land”,; a nearer hill, in the immediate vicinity of the city (the “navel” of the land); and by the “Elon Meonenim,” a dusky forest (“Magicians’ Grove”), against the near horizon. From all these points commanding the avenues to the city troops of soldiers advanced, to the consternation of Gaal and the surprise of the citizens. Now Zebul throws off his mask, and reminds Gaal of his previous audacity. The latter is compelled to try his fortunes in battle. At the head of the “lords of Shechem,” he marches out against Abimelech. But he is far from being a match for him. He is utterly unable to stand his ground. A terrible rout begins. Gaal saves himself through the open gate; but the road, up to the very threshold of the gate, is covered with the slain. His boasting has a miserable end. His authority is gone. Zebul, who previously did not dare insist on his expulsion, now carries it through. He persuades the timid and terrified Shechemites that they will thus allay the anger of Abimelech. He believes it himself; for he has, carefully thrown the whole blame on Gaal. Abimelech’s conduct seems to favor this persuasion; for he does not prosecute the attack, but retires to Arumah.21 But what a delusion! The banished Gaal is the only one who escapes destruction.
HOMILETICAL AND PRACTICAL
[Bp. Hall: Never any man was so ill, as not to have some favorers: Abimelech hath a Zebul in the midst of Shechem. Lightly all treasons are betrayed, even with some of their own.—Henry: Proud and haughty people are often made, in a little time, to dread those whom they had most despised. Justly are the insolent thus insulted over.—The same: Most people judge of men’s fitness for business by their success, and he that does not speed well, is concluded not to do well. Gaal’s interest in Shechem is soon at an end, nor do we ever hear of him any more.—Tr.]
Footnotes:
[20][Keil “בְּתָּרְמָה: either with deceit (תָּרְמָה, from רָמָה), i. e. exercising deceit, inasmuch as he had listened quietly and apparently with approbation to the speech of Gaal; or, in Tormah,—noting a locality,—in which case תָּרְמָה would be an error of transcription for אֲרוּמָה = ארמד (ver 41). The LXX. and the Targum take the word as a common noun: έν κρφῇ, secretly; so Raschi, and most of the older expositors, while R. Kimchi. the Elder, decides for its being a nom. propr. No certain decision can be arrived at.”—Tr.]
[21]The site of Arumah cannot be definitely determined. The probability, however, is that it was somewhere on the hills, not in the immediate vicinity of Shechem, but yet near enough for the sudden assault on Shechem which followed.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v28 would to God this people were under my hand--He…
would to God this people were under my hand--He seems to have been a boastful, impudent, and cowardly person, totally unfit to be a leader in a revolutionary crisis. The consequence was that he allowed himself to be drawn into an ambush, was defeated, the city of Shechem destroyed and strewn with salt. The people took refuge in the stronghold, which was set on fire, and all in it perished.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv28, 29, 31, 34, 36, 37, 38, 39, 41 28. Who is Abimelech — A most contemptuous question,…
28. Who is Abimelech — A most contemptuous question, implying that Abimelech was unworthy of respect. Compare 1Sa_25:10.
Who is Shechem — Shechem is not here opposed to Abimelech, as many commentators have supposed — that is, How contemptible is Abimelech on the one hand, and how noble is Shechem on the other! — for both words have the same grammatical and logical construction; but Shechem is to be understood of that part of the citizens of the place who were loyal to the king, and obedient to the authority of Zebul, the governor of the city. Among these were probably many of Abimelech’s kindred, for “the house of his mother’s father” had evidently no little influence in Shechem, (note, Jdg_9:1,) and they would naturally be opposed to this insurrection against the rule of their brother. Jdg_9:3. Zebul, the governor, was opposed to the rebellion, for his anger was kindled when he heard of what Gaal had said and done, (Jdg_9:30,) and with him, doubtless, many of the Shechemites sympathized. So to the question, Who is Abimelech? corresponds the answer, Son of Jerubbaal; and to Who is Shechem? corresponds, Zebul his officer, involving, of course, all the Shechemites who sympathized with Zebul and were loyal to Abimelech. The antithesis is between Abimelech and this part of the Shechemites on the one hand, and the we, with whom Gaal identifies himself, on the other. These latter are called the men of Hamor the father of Shechem, that is, descendants of that ancient and noble prince who had founded the city, and called it Shechem, after the name of his son. Gen_33:19. It is altogether probable that a remnant of that ancient Hivite family still abode in Shechem, and might, with much plausibility, assume to be patricians of that capital of their fathers. Why should the descendants of such a family serve the son of the hated Baal-fighter, the destroyer of their idols?
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv28, 29, 30, 31, 33, 37, 38, 40, 41 28. who is Shechem?] i.e. what is Abimelech’s kingdom,…
28. who is Shechem?] i.e. what is Abimelech’s kingdom, that we should be bound to obey him? does it belong to him of right?
is not … serve ye] As it stands the text does not make sense; read the imperat. serve ye as a perf., they served, and translate Did not the son of J. and Z. his officer serve the men of Hamor, the father of Shechem? why then should we serve him? Gaal works upon the Shechemites’ national pride: ‘this chief of yours and his lieutenant were once the servants of the ancient race which sprang from Hamor (the traditional founder of Shechem, cf. Genesis 34); are we, the freemen of Shechem, to become the servants of this usurping half-breed?’ The emphasis is on we, in antithesis to ‘the son of J.’ etc.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv28–41 (28) Who is Abimelech?—This is obviously contemptuous, like “Who…
(28) Who is Abimelech?—This is obviously contemptuous, like “Who is David? and who is the son of Jesse?” in 1Sa_25:10.
Who is Shechem?—The meaning of this clause is very obscure. It can hardly be a contrast between the insignificance of Abimelech and the grandeur of Shechem (Vulg., quœ est Shechem?). Some say that “Shechem” means “Abimelech;” but there is no trace of kings assuming the name of the place over which they rule, nor does the LXX. mend matters much by interpolating the words, “who is the son of Shechem?”
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The son of Jerubbaal?—And, therefore, on the father’s side, disconnected both with Ephraimites and Canaanites; and the Baal-fighter’s son has no claim on Baal-worshippers.
And Zebul his officer?—We are not even under the rule of Abimelech, but of his underling.
Serve the men of Hamor.—Here the LXX., Vulg., and other versions adopt a different punctuation and a different reading. But there is no reason to alter the text. The Canaanites were powerful; the Ephraimites had apostatised to their religion; even Abimelech bears a Canaanite name (Gen_26:1), and owed his power to his Hivite blood. Gaal says in effect. “Why should we serve this son of an upstart alien when we might return to the allegiance of the descendants of our old native prince Hamor, whose son Shechem was the hero eponymos of the city?” (Gen_33:19; Jos_24:32).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv28, 29, 30, 35, 36, 37, 38, 39, 40, 41 And Gaal, etc. Gaal now saw his opportunity, and…
And Gaal, etc. Gaal now saw his opportunity, and encouraged the revolt. Who is Abimelech, and who is Shechem, that we should serve him? The meaning of these words, though somewhat obscure at first, becomes plain if we compare the two similar passages, 1Ki_12:16. In the first we have the contemptuous question, "Who is David?" and in the second the analogous one, "What portion have we in David?" but in both we have the same person described by different terms: "Who is David? and who is the son of Jesse?" and, "What portion have we in David? neither have we inheritance in the son of Jesse." Here, therefore, it is clear that Shechem is merely another name for Abimelech; and it is easy to see why. Abimelech"s mother was a Canaanite bondwoman, a Shechemite; and the plea for making Abimelech king was, "for he is our brother" (vers. 2, 3). Shechem, or the son of Shechem, was therefore a natural description of Abimelech. But, adds Gaal, is not he the son of Jerubbaal? and (is not) Zebul his officer? i.e. he is not a real Shechemite; he is the son of Jerubbaal; and what right has he to reign over you Shechemites? And why should Zebul lord it over you? He is only Abimelech"s officer, No; serve the men of Hamor the father of Shechem. Fling off the yoke of the Abi-ezrite stranger, and set up a real Canaanite government from the old race of Hamor, the true founder and head of Shechem. (of 1Ch_2:50-52)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv28, 30, 32, 34, 36, 38, 41 Gaal ... Ebed
Gaal ... Ebed
See how you translated these names in Judges 9:26.
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Who is Abimelech, and who is Shechem, that we should serve him?
Gaal uses a question to emphasize that the people of Shechem should not serve Abimelech. AT: "We should not serve Abimelech!" (See: Rhetorical Question)
Who is Abimelech, and who is Shechem, that we should serve him?
Both of these questions means the same thing. Gaal refers to Abimelech as "Shechem" because Abimelech's mother was from Shechem. AT: "We should not serve Abimelech, that is, Shechem!" (See: Parallelism and Rhetorical Question)
Is he not the son of Jerub Baal? Is Zebul not his officer?
Gaal uses a question to emphasize that the people of Shechem should not serve Abimelech. AT: "He is just the son of Jerub Baal, and Zebul is just his officer." (See: Rhetorical Question)
Jerub Baal
This is another name for Gideon. See how you translated this in Judges 6:32.
Zebul
This is the name of a man. (See: How to Translate Names)
Serve the men of Hamor, Shechem's father
Gaal means the people of Shechem should serve those who descended from Hamor, that is, those who are truly Canaanites, and not serve someone whose father was an Israelite.
Why should we serve Abimelech?
Gaal uses a question to emphasize that the people of Shechem should not serve Abimelech. AT: "We should not serve Abimelech!" (See: Rhetorical Question)
I wish that this people were under my command
"I wish that I ruled the people of Shechem"
translationWords
Abimelech
Shechem
servant
Hamor
command
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.