Judges 9:15

Authorized King James Version

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And the bramble said unto the trees, If in truth ye anoint me king over you, then come and put your trust in my shadow: and if not, let fire come out of the bramble, and devour the cedars of Lebanon.

Original Language Analysis

וַיֹּ֣אמֶר said H559
וַיֹּ֣אמֶר said
Strong's: H559
Word #: 1 of 24
to say (used with great latitude)
הָ֣אָטָ֔ד And the bramble H329
הָ֣אָטָ֔ד And the bramble
Strong's: H329
Word #: 2 of 24
a thorn-tree (especially the buckthorn)
אֶל H413
אֶל
Strong's: H413
Word #: 3 of 24
near, with or among; often in general, to
הָֽעֵצִים֒ unto the trees H6086
הָֽעֵצִים֒ unto the trees
Strong's: H6086
Word #: 4 of 24
a tree (from its firmness); hence, wood (plural sticks)
אִ֡ם H518
אִ֡ם
Strong's: H518
Word #: 5 of 24
used very widely as demonstrative, lo!; interrogative, whether?; or conditional, if, although; also oh that!, when; hence, as a negative, not
בֶּֽאֱמֶ֣ת If in truth H571
בֶּֽאֱמֶ֣ת If in truth
Strong's: H571
Word #: 6 of 24
stability; (figuratively) certainty, truth, trustworthiness
אַתֶּם֩ H859
אַתֶּם֩
Strong's: H859
Word #: 7 of 24
thou and thee, or (plural) ye and you
מֹֽשְׁחִ֨ים ye anoint H4886
מֹֽשְׁחִ֨ים ye anoint
Strong's: H4886
Word #: 8 of 24
to rub with oil, i.e., to anoint; by implication, to consecrate; also to paint
אֹתִ֤י H853
אֹתִ֤י
Strong's: H853
Word #: 9 of 24
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
לְמֶ֙לֶךְ֙ me king H4428
לְמֶ֙לֶךְ֙ me king
Strong's: H4428
Word #: 10 of 24
a king
עֲלֵיכֶ֔ם H5921
עֲלֵיכֶ֔ם
Strong's: H5921
Word #: 11 of 24
above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications
בֹּ֖אוּ over you then come H935
בֹּ֖אוּ over you then come
Strong's: H935
Word #: 12 of 24
to go or come (in a wide variety of applications)
חֲס֣וּ and put your trust H2620
חֲס֣וּ and put your trust
Strong's: H2620
Word #: 13 of 24
to flee for protection; figuratively, to confide in
בְצִלִּ֑י in my shadow H6738
בְצִלִּ֑י in my shadow
Strong's: H6738
Word #: 14 of 24
shade, whether literal or figurative
וְאִם H518
וְאִם
Strong's: H518
Word #: 15 of 24
used very widely as demonstrative, lo!; interrogative, whether?; or conditional, if, although; also oh that!, when; hence, as a negative, not
אַ֕יִן H369
אַ֕יִן
Strong's: H369
Word #: 16 of 24
a nonentity; generally used as a negative particle
תֵּ֤צֵא come out H3318
תֵּ֤צֵא come out
Strong's: H3318
Word #: 17 of 24
to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proxim
אֵשׁ֙ and if not let fire H784
אֵשׁ֙ and if not let fire
Strong's: H784
Word #: 18 of 24
fire (literally or figuratively)
מִן H4480
מִן
Strong's: H4480
Word #: 19 of 24
properly, a part of; hence (prepositionally), from or out of in many senses
הָ֣אָטָ֔ד And the bramble H329
הָ֣אָטָ֔ד And the bramble
Strong's: H329
Word #: 20 of 24
a thorn-tree (especially the buckthorn)
וְתֹאכַ֖ל and devour H398
וְתֹאכַ֖ל and devour
Strong's: H398
Word #: 21 of 24
to eat (literally or figuratively)
אֶת H853
אֶת
Strong's: H853
Word #: 22 of 24
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
אַרְזֵ֥י the cedars H730
אַרְזֵ֥י the cedars
Strong's: H730
Word #: 23 of 24
a cedar tree (from the tenacity of its roots)
הַלְּבָנֽוֹן׃ of Lebanon H3844
הַלְּבָנֽוֹן׃ of Lebanon
Strong's: H3844
Word #: 24 of 24
lebanon, a mountain range in palestine

Cross References

Isaiah 30:2That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt!Isaiah 2:13And upon all the cedars of Lebanon, that are high and lifted up, and upon all the oaks of Bashan,Hosea 14:7They that dwell under his shadow shall return; they shall revive as the corn, and grow as the vine: the scent thereof shall be as the wine of Lebanon.Judges 9:20But if not, let fire come out from Abimelech, and devour the men of Shechem, and the house of Millo; and let fire come out from the men of Shechem, and from the house of Millo, and devour Abimelech.Isaiah 37:24By thy servants hast thou reproached the Lord, and hast said, By the multitude of my chariots am I come up to the height of the mountains, to the sides of Lebanon; and I will cut down the tall cedars thereof, and the choice fir trees thereof: and I will enter into the height of his border, and the forest of his Carmel.Psalms 104:16The trees of the LORD are full of sap; the cedars of Lebanon, which he hath planted;Ezekiel 19:14And fire is gone out of a rod of her branches, which hath devoured her fruit, so that she hath no strong rod to be a sceptre to rule. This is a lamentation, and shall be for a lamentation.2 Kings 14:9And Jehoash the king of Israel sent to Amaziah king of Judah, saying, The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, Give thy daughter to my son to wife: and there passed by a wild beast that was in Lebanon, and trode down the thistle.Numbers 21:28For there is a fire gone out of Heshbon, a flame from the city of Sihon: it hath consumed Ar of Moab, and the lords of the high places of Arnon.Daniel 4:12The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it.

Analysis & Commentary

And the bramble said unto the trees, If in truth ye anoint me king over you, then come and put your trust in my shadow: and if not, let fire come out of the bramble, and devour the cedars of Lebanon.

This verse contributes to the narrative of Abimelech's tyrannical reign and judgment. The Book of Judges documents Israel's cyclical pattern of apostasy and deliverance, revealing both human depravity and divine mercy. Each cycle begins with Israel doing evil (usually Baal worship), followed by God's judgment through foreign oppression, Israel's cry for deliverance, God raising up a judge, temporary peace, then renewed apostasy after the judge dies.

Theologically, this pattern demonstrates several crucial truths:

  1. Human inability to maintain covenant faithfulness apart from God's transforming grace
  2. God's justice in punishing covenant violation through the curses of Deuteronomy 28
  3. God's mercy in responding to repentant cries with deliverance
  4. The inadequacy of repeated deliverances to produce lasting transformation, pointing to the need for the New Covenant with God's law written on hearts (Jeremiah 31:31-34).

    The judges themselves foreshadow Christ—they are divinely appointed deliverers who save Israel from enemies.

Yet their imperfections and temporary victories point to the need for the perfect Judge who would provide permanent deliverance. Jesus fulfills the judges' typology, being the ultimate "sent one" who conquers spiritual enemies definitively through His death and resurrection, providing eternal salvation rather than temporary political relief.

Historical Context

Historical Setting: The Book of Judges spans approximately 350-400 years (c. 1375-1050 BCE) during the Late Bronze Age collapse and early Iron Age. This period saw the disintegration of major empires (Hittites, Mycenaeans) and weakening of Egyptian control over Canaan, creating a power vacuum filled by emerging peoples including Philistines (Sea Peoples), Aramaeans, and regional kingdoms. The decentralized tribal structure left Israel vulnerable to external oppression and internal chaos.

Cultural Context: This passage relates to Abimelech's tyrannical reign and judgment. Canaanite religion dominated the region, centered on Baal (storm/fertility god), Asherah (mother goddess), and Anat (war goddess). Archaeological discoveries at Ugarit (Ras Shamra) have provided extensive information about Canaanite mythology and religious practices. Baal worship involved ritual prostitution, child sacrifice, and fertility rites tied to agricultural seasons. Israel's persistent attraction to these gods demonstrates the strong cultural pressure to conform to surrounding nations' religious practices.

The material culture of this period shows gradual Israelite settlement in the Canaanite hill country, with simpler pottery and architecture than coastal Canaanite cities. Iron technology was beginning to spread, giving military advantage to peoples who mastered it (note the Philistines' iron monopoly, 1 Samuel 13:19-22). The absence of centralized government during the judges period stands in stark contrast to the bureaucratic city-states of Canaan and the imperial administration of Egypt and Mesopotamia. This political structure reflected Israel's theocratic ideal—God as king—yet the repeated cycles of apostasy showed this ideal required more than political structures; it demanded heart transformation.

Questions for Reflection

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