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Selected Verse: Judges 9:7 - Strong Concordance

Verse	Translation	Text
Jud 9:7	Strong Concordance	And when they told [05046] it to Jotham [03147], he went [03212] and stood [05975] in the top [07218] of mount [02022] Gerizim [01630], and lifted up [05375] his voice [06963], and cried [07121], and said [0559] unto them, Hearken [08085] unto me, ye men [01167] of Shechem [07927], that God [0430] may hearken [08085] unto you.
	King James	And when they told it to Jotham, he went and stood in the top of mount Gerizim, and lifted up his voice, and cried, and said unto them, Hearken unto me, ye men of Shechem, that God may hearken unto you.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
JOTHAM BY A PARABLE REPROACHES THEM. (Jdg 9:7-21) he . . . stood in the top of mount Gerizim and lifted up his voice--The spot he chose was, like the housetops, the public place of Shechem; and the parable [Jdg 9:8-15] drawn from the rivalry of the various trees was appropriate to the diversified foliage of the valley below. Eastern people are exceedingly fond of parables and use them for conveying reproofs, which they could not give in any other way. The top of Gerizim is not so high in the rear of the town, as it is nearer to the plain. With a little exertion of voice, he could easily have been heard by the people of the city; for the hill so overhangs the valley, that a person from the side or summit would have no difficulty in speaking to listeners at the base. Modern history records a case, in which soldiers on the hill shouted to the people in the city and endeavored to instigate them to an insurrection. There is something about the elastic atmosphere of an Eastern clime which causes it to transmit sound with wonderful celerity and distinctness [HACKETT].

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

JOTHAM BY A PARABLE REPROACHES THEM. (Jdg 9:7-21)

he . . . stood in the top of mount Gerizim and lifted up his voice--The spot he chose was, like the housetops, the public place of Shechem; and the parable [Jdg 9:8-15] drawn from the rivalry of the various trees was appropriate to the diversified foliage of the valley below. Eastern people are exceedingly fond of parables and use them for conveying reproofs, which they could not give in any other way. The top of Gerizim is not so high in the rear of the town, as it is nearer to the plain. With a little exertion of voice, he could easily have been heard by the people of the city; for the hill so overhangs the valley, that a person from the side or summit would have no difficulty in speaking to listeners at the base. Modern history records a case, in which soldiers on the hill shouted to the people in the city and endeavored to instigate them to an insurrection. There is something about the elastic atmosphere of an Eastern clime which causes it to transmit sound with wonderful celerity and distinctness [HACKETT].

Notes on the Bible, by Albert Barnes, [1834]
The top of Mount Gerizim - The ancient Shechem was perhaps situated there. The population of Shechem is supposed to have been keeping some public festival outside the city when Jotham addressed them.

Notes on the Bible, by Albert Barnes, [1834]

The top of Mount Gerizim - The ancient Shechem was perhaps situated there. The population of Shechem is supposed to have been keeping some public festival outside the city when Jotham addressed them.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
When Jotham, who had escaped after the murder, was told of the election which had taken place, he went to the top of Mount Gerizim, which rises as a steep wall of rock to the height of about 800 feet above the valley of Shechem on the south side of the city (Rob. iii. p. 96), and cried with a loud voice, "Hearken to me, ye lords of Shechem, and God will also hearken to you." After this appeal, which calls to mind the language of the prophets, he uttered aloud a fable of the trees which wanted to anoint a king over them-a fable of true prophetic significance, and the earliest with which we are acquainted (Jdg 9:8-15). To the appeal which is made to them in succession to become king over the trees, the olive tree, the fig tree, and the vine all reply: Shall we give up our calling, to bear valuable fruits for the good and enjoyment of God and men, and soar above the other trees? The briar, however, to which the trees turn last of all, is delighted at the unexpected honour that is offered it, and says, "Will ye in truth anoint me king over you? Then come and trust in my shadow; but if not, let fire go out of the briar and consume the cedars of Lebanon." The rare form מלוכה (Chethib, Jdg 9:8, Jdg 9:12) also occurs in Sa1 28:8; Isa 32:11; Psa 26:2 : see Ewald, 228, b.). מלכי (Jdg 9:10) is also rare (see Ewald, 226, b). The form החדלתּי (Jdg 9:9, Jdg 9:11, Jdg 9:13), which is quite unique, is not "Hophal or Hiphil, compounded of ההחד or ההחד" (Ewald, 51, c), for neither the Hophal nor the Hiphil of חדל occurs anywhere else; but it is a simple Kal, and the obscure o sound is chosen instead of the a sound for the sake of euphony, i.e., to assist the pronunciation of the guttural syllables which follow one after another. The meaning of the fable is very easy to understand. The olive tree, fig tree, and vine do not represent different historical persons, such as the judges Othniel, Deborah, and Gideon, as the Rabbins affirm, but in a perfectly general way the nobler families or persons who bring forth fruit and blessing in the calling appointed them by God, and promote the prosperity of the people and kingdom in a manner that is well-pleasing to God and men. Oil, figs, and wine were the most valuable productions of the land of Canaan, whereas the briar was good for nothing but to burn. The noble fruit-trees would not tear themselves from the soil in which they had been planted and had borne fruit, to soar (נוּע, float about) above the trees, i.e., not merely to rule over the trees, but obire et circumagi in rebus eorum curandis. נוּע includes the idea of restlessness and insecurity of existence. The explanation given in the Berleb. Bible, "We have here what it is to be a king, to reign or be lord over many others, namely, very frequently to do nothing else than float about in such restlessness and distraction of thoughts, feelings, and desires, that very little good or sweet fruit ever falls to the ground," if not a truth without exception so far as royalty is concerned, is at all events perfectly true in relation to what Abimelech aimed at and attained, to be a king by the will of the people and not by the grace of God. Wherever the Lord does not found the monarchy, or the king himself does not lay the foundations of his government in God and the grace of God, he is never anything but a tree, moving about above other trees without a firm root in a fruitful soil, utterly unable to bear fruit to the glory of God and the good of men. The expression "all the trees" is to be carefully noticed in Jdg 9:14. "All the trees" say to the briar, Be king over us, whereas in the previous verse only "the trees" are mentioned. This implies that of all the trees not one was willing to be king himself, but that they were unanimous in transferring the honour to the briar. The briar, which has nothing but thorns upon it, and does not even cast sufficient shadow for any one to lie down in its shadow and protect himself from the burning heat of the sun, is an admirable simile for a worthless man, who can do nothing but harm. The words of the briar, "Trust in my shadow," seek refuge there, contain a deep irony, the truth of which the Shechemites were very soon to discover. "And if not," i.e., if ye do not find the protection you expect, fire will go out of the briar and consume the cedars of Lebanon, the largest and noblest trees. Thorns easily catch fire (see Exo 22:5). The most insignificant and most worthless man can be the cause of harm to the mightiest and most distinguished.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

When Jotham, who had escaped after the murder, was told of the election which had taken place, he went to the top of Mount Gerizim, which rises as a steep wall of rock to the height of about 800 feet above the valley of Shechem on the south side of the city (Rob. iii. p. 96), and cried with a loud voice, "Hearken to me, ye lords of Shechem, and God will also hearken to you." After this appeal, which calls to mind the language of the prophets, he uttered aloud a fable of the trees which wanted to anoint a king over them-a fable of true prophetic significance, and the earliest with which we are acquainted (Jdg 9:8-15). To the appeal which is made to them in succession to become king over the trees, the olive tree, the fig tree, and the vine all reply: Shall we give up our calling, to bear valuable fruits for the good and enjoyment of God and men, and soar above the other trees? The briar, however, to which the trees turn last of all, is delighted at the unexpected honour that is offered it, and says, "Will ye in truth anoint me king over you? Then come and trust in my shadow; but if not, let fire go out of the briar and consume the cedars of Lebanon." The rare form מלוכה (Chethib, Jdg 9:8, Jdg 9:12) also occurs in Sa1 28:8; Isa 32:11; Psa 26:2 : see Ewald, 228, b.). מלכי (Jdg 9:10) is also rare (see Ewald, 226, b). The form החדלתּי (Jdg 9:9, Jdg 9:11, Jdg 9:13), which is quite unique, is not "Hophal or Hiphil, compounded of ההחד or ההחד" (Ewald, 51, c), for neither the Hophal nor the Hiphil of חדל occurs anywhere else; but it is a simple Kal, and the obscure o sound is chosen instead of the a sound for the sake of euphony, i.e., to assist the pronunciation of the guttural syllables which follow one after another. The meaning of the fable is very easy to understand. The olive tree, fig tree, and vine do not represent different historical persons, such as the judges Othniel, Deborah, and Gideon, as the Rabbins affirm, but in a perfectly general way the nobler families or persons who bring forth fruit and blessing in the calling appointed them by God, and promote the prosperity of the people and kingdom in a manner that is well-pleasing to God and men. Oil, figs, and wine were the most valuable productions of the land of Canaan, whereas the briar was good for nothing but to burn. The noble fruit-trees would not tear themselves from the soil in which they had been planted and had borne fruit, to soar (נוּע, float about) above the trees, i.e., not merely to rule over the trees, but obire et circumagi in rebus eorum curandis. נוּע includes the idea of restlessness and insecurity of existence. The explanation given in the Berleb. Bible, "We have here what it is to be a king, to reign or be lord over many others, namely, very frequently to do nothing else than float about in such restlessness and distraction of thoughts, feelings, and desires, that very little good or sweet fruit ever falls to the ground," if not a truth without exception so far as royalty is concerned, is at all events perfectly true in relation to what Abimelech aimed at and attained, to be a king by the will of the people and not by the grace of God. Wherever the Lord does not found the monarchy, or the king himself does not lay the foundations of his government in God and the grace of God, he is never anything but a tree, moving about above other trees without a firm root in a fruitful soil, utterly unable to bear fruit to the glory of God and the good of men. The expression "all the trees" is to be carefully noticed in Jdg 9:14. "All the trees" say to the briar, Be king over us, whereas in the previous verse only "the trees" are mentioned. This implies that of all the trees not one was willing to be king himself, but that they were unanimous in transferring the honour to the briar. The briar, which has nothing but thorns upon it, and does not even cast sufficient shadow for any one to lie down in its shadow and protect himself from the burning heat of the sun, is an admirable simile for a worthless man, who can do nothing but harm. The words of the briar, "Trust in my shadow," seek refuge there, contain a deep irony, the truth of which the Shechemites were very soon to discover. "And if not," i.e., if ye do not find the protection you expect, fire will go out of the briar and consume the cedars of Lebanon, the largest and noblest trees. Thorns easily catch fire (see Exo 22:5). The most insignificant and most worthless man can be the cause of harm to the mightiest and most distinguished.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Mount Gerizim - Which lay near Shechem. The valley between Gerizim and Ebal, was a famous place, employed for the solemn reading of the law, and its blessings and curses: and it is probable it was still used, even by the superstitious and idolatrous Israelites for such occasions, who delighted to use the same places which their ancestors had used. Cried - So that they who stood in the valley might hear him, though not suddenly come at him to take him. Men of Shechem - Who were here met together upon a solemn occasion, as Josephus notes, Abimelech being absent. That God may hearken - When you cry unto him for mercy; so he conjures and persuades them to give him patient audience.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

Mount Gerizim - Which lay near Shechem. The valley between Gerizim and Ebal, was a famous place, employed for the solemn reading of the law, and its blessings and curses: and it is probable it was still used, even by the superstitious and idolatrous Israelites for such occasions, who delighted to use the same places which their ancestors had used. Cried - So that they who stood in the valley might hear him, though not suddenly come at him to take him. Men of Shechem - Who were here met together upon a solemn occasion, as Josephus notes, Abimelech being absent. That God may hearken - When you cry unto him for mercy; so he conjures and persuades them to give him patient audience.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Stood in the top of Mount Gerizim - Gerizim and Ebal were mounts very near to each other; the former lying to the north, the latter to the south, and at the foot of them Shechem. But see some remarks on the extent of the human voice in some hilly countries in the following extract from a late traveler in the East: - "The great extent to which the sound of the voice is conveyed may be mentioned. Some persons have thought this a proof of the extreme rarity of the atmosphere. A similar observation is made by Captain Parry in his Voyage of Discovery to the Polar Regions in 1819-20, where he states that in the depth of winter the sound of the men's voices was heard at a much greater distance than usual. This phenomenon is constantly observed on the Neilgherries. I have heard the natives, especially in the morning and evening, when the air was still, carry on conversation from one hill to another, and that apparently without any extraordinary effort. They do not shout in the manner that strangers think necessary in order to be heard at so great a distance, but utter every syllable as distinctly as if they were conversing face to face. When listening to them, I have often been reminded of those passages in holy writ where it is recorded that Jotham addressed the ungrateful men of Shechem from Mount Gerizim, that David cried 'from the top of a hill afar off' to Abner and to the people that lay about their master Saul, and that Abner addressed Joab from the top of a hill." - Letters on the Climate, Inhabitants, Productions, etc., etc., of the Neilgherries, or Blue Mountains of Coimbatoor, South India, by James Hough, of Madras: 1829. That God may hearken unto you - It appears that Jotham received this message from God, and that he spoke on this occasion by Divine inspiration.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

Stood in the top of Mount Gerizim - Gerizim and Ebal were mounts very near to each other; the former lying to the north, the latter to the south, and at the foot of them Shechem. But see some remarks on the extent of the human voice in some hilly countries in the following extract from a late traveler in the East: -

"The great extent to which the sound of the voice is conveyed may be mentioned. Some persons have thought this a proof of the extreme rarity of the atmosphere. A similar observation is made by Captain Parry in his Voyage of Discovery to the Polar Regions in 1819-20, where he states that in the depth of winter the sound of the men's voices was heard at a much greater distance than usual. This phenomenon is constantly observed on the Neilgherries. I have heard the natives, especially in the morning and evening, when the air was still, carry on conversation from one hill to another, and that apparently without any extraordinary effort. They do not shout in the manner that strangers think necessary in order to be heard at so great a distance, but utter every syllable as distinctly as if they were conversing face to face. When listening to them, I have often been reminded of those passages in holy writ where it is recorded that Jotham addressed the ungrateful men of Shechem from Mount Gerizim, that David cried 'from the top of a hill afar off' to Abner and to the people that lay about their master Saul, and that Abner addressed Joab from the top of a hill." - Letters on the Climate, Inhabitants, Productions, etc., etc., of the Neilgherries, or Blue Mountains of Coimbatoor, South India, by James Hough, of Madras: 1829.

That God may hearken unto you - It appears that Jotham received this message from God, and that he spoke on this occasion by Divine inspiration.

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