275
This appears from the whole account of their transactions, in which the others are always designated as
"lords" of Shechem, in our Authorized Version, "men of Shechem," or rather, probably, the citizens - what
we would call the "house-owners" of Shechem.
276
This is rightly inferred by Keil from the meaning of the verb, insufficiently rendered in our Authorized
Version: "whose name he called A bimelech" (8:31).
277
Wrongly rendered in our version "by the plain of the pillar," 9:6.
278
That is, the inhabitants of Millo. Millo was no doubt the castle or citadel close to Shechem.
279
The Rabbis understand the three trees as referring to Othniel, Deborah, and Gideon.
280
So literally.
281
This we gather from the fact that "the trees" successively solicit the olive, the fig, and the vine, while
afterwards "all the trees" are said to turn to the thorn, as if all of them had been successively asked, and had
declined.
282
Seek shelter under my shadow.
283
That is, the noblest and the best. The thorn is easily set on fire - indeed, fit for nothing else.
284
The expression in 9:22 is not that Abimelech reigned as a king, but that he lorded it.
285
Our Authorized Version translates wrongly 9:27: "And they went out into the fields,.... and made merry."
This last clause should be rendered, "and made Hillulim - praise offerings."
286
The language is very pictorial in its contrast of young Shechem with old Shechem, or rather Hamor; and
in laying emphasis upon the name Jerubbaal. The challenge to Abimelech is, of course, not to be regarded
as delivered to himself, but, as so common in the East, addressed to an imaginary Abimelech.
287
The message of Zebul (9:31) was: "they raise the city against thee," viz., in rebellion - not, as in our
Authorized Version, "they fortify the city against thee."
288
In the Authorized Version (ver. 37) "the plain of the Meonenim."
289
In the Authorized Version (ver. 53) "a piece of a millstone."
290
Some have translated this by the son of "his uncle," viz., the uncle of Abimelech. But this seems unlikely,
as Gideon was of Manasseh, and Tola of Issachar. The names of Tola and Puah, or Phuvah (Genesis 46:13;
Numbers 26:23), as well as that of Jair, were tribal names.
291
Certain critics have imagined a discrepancy between the earlier notice in Numbers 32:4l, etc., and that in
the text. But the text does not say that the Havoth-Jair obtained its name in the period of the Judges - rather
the opposite, as will appear from the following rendering of Judges 10:4: "and they had thirty cities (of)
those which are called the circuit of Jair even unto this day."
292
Israel's unfaithfulness is represented as keeping measure, so to speak, with God's mercy and deliverance.
The significance of the number seven should not be overlooked. Instead of "the Maonites" in ver, 12 the
LXX read "Midianites," which seems the more correct reading. Otherwise it must refer to the tribe mentioned
2 Chronicles 26:7; comp.1 Chronicles 4:41.