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Judges 9

Now Abimelech the son of Jerubbaal went to Shechem to his mother’s relatives and said to them and to the whole clan of his mother’s family,

“Say in the ears of all the leaders of Shechem, ‘Which is better for you, that all seventy of the sons of Jerubbaal rule over you, or that one rule over you?’ Remember also that I am your bone and your flesh.”

And his mother’s relatives spoke all these words on his behalf in the ears of all the leaders of Shechem, and their hearts inclined to follow Abimelech, for they said, “He is our brother.”

And they gave him seventy pieces of silver out of the house of Baal-berith with which Abimelech hired worthless and reckless fellows, who followed him.

And he went to his father’s house at Ophrah and killed his brothers the sons of Jerubbaal, seventy men, on one stone. But Jotham the youngest son of Jerubbaal was left, for he hid himself.

And all the leaders of Shechem came together, and all Beth-millo, and they went and made Abimelech king, by the oak of the pillar at Shechem.

When it was told to Jotham, he went and stood on top of Mount Gerizim and cried aloud and said to them, “Listen to me, you leaders of Shechem, that God may listen to you.

The trees once went out to anoint a king over them, and they said to the olive tree, ‘Reign over us.’

But the olive tree said to them, ‘Shall I leave my abundance, by which gods and men are honored, and go hold sway over the trees?’

And the trees said to the fig tree, ‘You come and reign over us.’

But the fig tree said to them, ‘Shall I leave my sweetness and my good fruit and go hold sway over the trees?’

And the trees said to the vine, ‘You come and reign over us.’

But the vine said to them, ‘Shall I leave my wine that cheers God and men and go hold sway over the trees?’

Then all the trees said to the bramble, ‘You come and reign over us.’

And the bramble said to the trees, ‘If in good faith you are anointing me king over you, then come and take refuge in my shade, but if not, let fire come out of the bramble and devour the cedars of Lebanon.’

“Now therefore, if you acted in good faith and integrity when you made Abimelech king, and if you have dealt well with Jerubbaal and his house and have done to him as his deeds deserved—

for my father fought for you and risked his life and delivered you from the hand of Midian,

and you have risen up against my father’s house this day and have killed his sons, seventy men on one stone, and have made Abimelech, the son of his female servant, king over the leaders of Shechem, because he is your relative—

if you then have acted in good faith and integrity with Jerubbaal and with his house this day, then rejoice in Abimelech, and let him also rejoice in you.

But if not, let fire come out from Abimelech and devour the leaders of Shechem and Beth-millo; and let fire come out from the leaders of Shechem and from Beth-millo and devour Abimelech.”

And Jotham ran away and fled and went to Beer and lived there, because of Abimelech his brother.

Abimelech ruled over Israel three years.

And God sent an evil spirit between Abimelech and the leaders of Shechem, and the leaders of Shechem dealt treacherously with Abimelech,

that the violence done to the seventy sons of Jerubbaal might come, and their blood be laid on Abimelech their brother, who killed them, and on the men of Shechem, who strengthened his hands to kill his brothers.

And the leaders of Shechem put men in ambush against him on the mountaintops, and they robbed all who passed by them along that way. And it was told to Abimelech.

And Gaal the son of Ebed moved into Shechem with his relatives, and the leaders of Shechem put confidence in him.

And they went out into the field and gathered the grapes from their vineyards and trod them and held a festival; and they went into the house of their god and ate and drank and reviled Abimelech.

And Gaal the son of Ebed said, “Who is Abimelech, and who are we of Shechem, that we should serve him? Is he not the son of Jerubbaal, and is not Zebul his officer? Serve the men of Hamor the father of Shechem; but why should we serve him?

Would that this people were under my hand! Then I would remove Abimelech. I would say 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 was kindled.

And he sent messengers to Abimelech secretly, saying, “Behold, Gaal the son of Ebed and his relatives have come to Shechem, and they are stirring up the city against you.

Now therefore, go by night, you and the people who are with you, and set an ambush in the field.

Then in the morning, as soon as the sun is up, rise early and rush upon the city. And when he and the people who are with him come out against you, you may do to them as your hand finds to do.”

So Abimelech and all the men who were with him rose up by night and set an ambush against Shechem in four companies.

And Gaal the son of Ebed went out and stood in the entrance of the gate of the city, and Abimelech and the people who were with him rose from the ambush.

And when Gaal saw the people, he said to Zebul, “Look, people are coming down from the mountaintops!” And Zebul said to him, “You mistake the shadow of the mountains for men.”

Gaal spoke again and said, “Look, people are coming down from the center of the land, and one company is coming from the direction of the Diviners’ Oak.”

Then Zebul said to him, “Where is your mouth now, you who said, ‘Who is Abimelech, that we should serve him?’ Are not these the people whom you despised? Go out now and fight with them.”

And Gaal went out at the head of the leaders of Shechem and fought with Abimelech.

And Abimelech chased him, and he fled before him. And many fell wounded, up to the entrance of the gate.

And Abimelech lived at Arumah, and Zebul drove out Gaal and his relatives, so that they could not dwell at Shechem.

On the following day, the people went out into the field, and Abimelech was told.

He took his people and divided them into three companies and set an ambush in the fields. And he looked and saw the people coming out of the city. So he rose against them and killed them.

Abimelech and the company that was with him rushed forward and stood at the entrance of the gate of the city, while the two companies rushed upon all who were in the field and killed them.

And Abimelech fought against the city all that day. He captured the city and killed the people who were in it, and he razed the city and sowed it with salt.

When all the leaders of the Tower of Shechem heard of it, they entered the stronghold of the house of El-berith.

Abimelech was told that all the leaders of the Tower of Shechem were gathered together.

And Abimelech went up to Mount Zalmon, he and all the people who were with him. And Abimelech took an axe in his hand and cut down a bundle of brushwood and took it up and laid it on his shoulder. And he said to the men who were with him, “What you have seen me do, hurry and do as I have done.”

So every one of the people cut down his bundle and following Abimelech put it against the stronghold, and they set the stronghold on fire over them, so that all the people of the Tower of Shechem also died, about 1,000 men and women.

Then Abimelech went to Thebez and encamped against Thebez and captured it.

But there was a strong tower within the city, and all the men and women and all the leaders of the city fled to it and shut themselves in, and they went up to the roof of the tower.

And Abimelech came to the tower and fought against it and drew near to the door of the tower to burn it with fire.

And a certain woman threw an upper millstone on Abimelech’s head and crushed his skull.

Then he called quickly to the young man his armor-bearer and said to him, “Draw your sword and kill me, lest they say of me, ‘A woman killed him.’” And his young man thrust him through, and he died.

And when the men of Israel saw that Abimelech was dead, everyone departed to his home.

Thus God returned the evil of Abimelech, which he committed against his father in killing his seventy brothers.

And God also made all the evil of the men of Shechem return on their heads, and upon them came the curse of Jotham the son of Jerubbaal.

Scripture quotations marked “ESV” are from the ESV® Bible (The Holy Bible, English Standard Version®), © 2001 by Crossway. Used by permission. All rights reserved.

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Judges 9

Abimelech, Gideon's illegitimate son by a Canaanite concubine, kills his seventy legitimate half-brothers and is proclaimed king (melek) by the people of Shechem—the first king of Israel, yet not chosen by the LORD and based on fratricide and popular acclaim rather than covenantal selection. Jotham's parable of the trees seeking a king (9:7-15) offers a scathing critique of the kingship: the olive, fig, and vine decline the honor because they have productive work; only the bramble, unfit for labor, accepts the crown, suggesting that those who desire kingship are inherently unsuitable. The phrase 'if in truth and integrity you have acted toward Jerubbaal and his house' (9:16) frames Abimelech's kingship as a fundamental betrayal of covenant and tribal loyalty, and the narrative traces his violent reign and internal strife among the Shechemites and their collapse when Abimelech attacks them (9:44-49). The burning of the tower of Shechem with 1,000 Shechemites inside parallels the destruction of Sisera's forces yet manifests no deliverance: this is fratricide masquerading as kingship, and Abimelech's reign demonstrates the danger of human monarchy when it displaces covenantal leadership.

Judges 9:1

And Abimelech the son of Jerubbaal went to Shechem unto his mother's brethren, and communed with them, and with all the family of the house of his mother's father — Abimelech, the bastard son, approaches his maternal kinfolk. The verb 'communed' (וַיְדַבֵּר, vaydaber, spoke) initiates conspiracy. His appeal to maternal kinship reveals his outsider status and strategic calculation.

Judges 9:2

Speak, I pray you, in the ears of all the men of Shechem, Whether is better for you, that all the sons of Gideon, which are threescore and ten persons, reign over you, or that one reign over you? also remember that I am your bone and your flesh — Abimelech's rhetorical question is calculated: should 70 rulers govern you, or one? His invocation of kinship ('I am your bone and your flesh,' עֶצֶם וּבָשַׂר, etzem u-basar) appeals to shared blood. Yet he is a bastard (בֶן־שִׁפְחָה, ben-shifchah), and kinship claim depends solely on maternal lineage.

Judges 9:3

And his mother's brethren spake of him in the ears of all the men of Shechem all these words: and their hearts inclined to follow Abimelech; for they said, He is our brother — Shechem's leaders are persuaded. The phrase 'their hearts inclined' (וַתִּטַּע־לִבָּם, vat-ta-teq libam) suggests emotional swaying rather than reasoned judgment. Blood kinship overrides covenant principle.

Judges 9:4

And they gave him threescore and ten pieces of silver out of the house of Baal-berith, wherewith Abimelech hired vain and light persons, which followed him — Shechem's temple of Baal-berith funds Abimelech's conspiracy with 70 pieces of silver (the exact number of Gideon's sons, suggesting full payment for their lives). He recruits 'vain and light persons' (אֲנָשִׁים רֵקִים וּפֹחֲזִים, anashim reqim u-pochazim), rootless brigands. Religious institutions finance political violence.

Judges 9:5

And he went unto his father's house at Ophrah, and slew his brethren the sons of Gideon, being threescore and ten persons, upon one stone: notwithstanding yet Jotham the youngest son of Gideon was left; for he hid himself — Abimelech executes all 70 sons on a single stone (אֶל־שֶׁמִּי־אָבִיו, el shemi aviu, at the stone). Only Jotham (הַקָּטֹן, hakkaton, the youngest) escapes by hiding. The systematic slaughter is ritualized genocide. The cycle reaches its nadir: the bastard murders legitimate siblings to claim the throne.

Judges 9:6

And all the men of Shechem gathered together, and all the house of Millo, and went, and made Abimelech king, by the plain of the pillar that was in Shechem — Shechem and the house of Millo (מִלּוֹא, Millo, the 'fullness,' a fortified structure) proclaim Abimelech king at a sacred site. The perversion is complete: a covenant site becomes the coronation of an anti-king.

Judges 9:7

And when they told 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 — Jotham, the sole survivor, climbs Mount Gerizim (blessing mountain) and cries out. His invocation frames his speech as a covenant appeal. His speech will be a parable rather than direct condemnation.

Judges 9:8

The trees went forth on a time to anoint a king over them; and they said unto the olive tree, Reign thou over us — Jotham's fable begins with trees seeking a king. The olive tree is the first candidate. The verb 'anoint' (לִמְשֹׁחַ, l'meshoach) recalls the anointing of judges and kings—here applied to trees themselves. The logic inverts power: the trees choose their ruler.

Judges 9:9

But the olive tree said unto them, Should I leave my fatness, and my good fruit, that I go to be promoted over the trees? — The olive refuses kingship, valuing productive capacity (חַלְבִּי, chalbi, fatness) and good fruit (תְּרוּמִי, teru-mi, produce used for offerings). The principle establishes: productive members value fertility over dominion.

Judges 9:10

And the trees said unto the fig tree, Come thou, and reign over us — The trees approach the fig tree, another symbol of covenant prosperity (Deuteronomy 8:8).

Judges 9:11

But the fig tree said unto them, Should I leave my sweetness, and my good fruit, to go to be promoted over the trees? — The fig tree's refusal parallels the olive's. It values 'sweetness' (מְתַקִּי, metakki) and 'good fruit' (תְּנוּבָתִי, tenubati). Governing would cost these goods.

Judges 9:12

Then said the trees unto the vine, Come thou, and reign over us — The third candidate is the vine (גָּפֶן, gapen), source of wine and grapes—a sign of blessing and covenant.

Judges 9:13

And the vine said unto them, Should I leave my wine, which cheereth God and man, to go to be promoted over the trees? — The vine's refusal is most eloquent. Its wine 'cheers God and man' (וְשָׂמַח אֱלוֹהִים וְאָדָם, v'samach Elohim v'Adam, gladdens deity and humanity). The vine's refusal is also a refusal of separation from community blessing.

Judges 9:14

Then said all the trees unto the bramble, Come thou, and reign over us — All three fruitful trees having refused, the trees turn to the bramble (שָׁמִּיר, shammir), a thorny plant of no use. The bramble is the only candidate willing to rule. When the good refuse kingship, the worthless accept it.

Judges 9:15

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 — The bramble's acceptance includes a threat: trust in my shade (כִּי־אָז בְטַחוּ בְצִלִּי, ki-az betachu b'tzili) or face fire and destruction (וַתֵּצֵא אֵשׁ, vatzei esh). The bramble offers no shade—thorns provide no comfort—and threatens violence. Tyranny binds through fear.

Judges 9:16

Now therefore, if ye have done truly and sincerely, in that ye have made Abimelech king, and if ye have dealt well with Jerubbaal and his house, and have done unto him according to the deserving of his hands — Jotham's interpretation begins. He asks Shechem: have you acted in truth and sincerity (אֱמֶת וּנְכוֹנָה, emet u-nechonah) toward Abimelech and Gideon? The reference to Gideon's 'deserving' (גְמוּל, gemul) points to ingratitude.

Judges 9:17

For my father fought for you, and adventured his life far away, and delivered you out of the hand of Midian — Jotham recalls Gideon's sacrifice: he 'adventured his life far away' and delivered Israel. The contrast is structural: Gideon saved you; Abimelech enslaves you.

Judges 9:18

And ye are risen up against the house of my father this day, and have slain his sons, threescore and ten persons, upon one stone, and have made Abimelech, the son of his maid servant, king over you, because he is your brother — Jotham's accusation is direct. Shechem has risen against Gideon's house ('risen up against' is rebellion language, קָמוּ עַל־בֵּית אָבִי, kamu al-beit avi). The bastard status is emphasized—'the son of his maidservant' (בֶן־שִׁפְחָתוֹ, ben-shifchato).

Judges 9:19

If ye then have dealt truly and sincerely with Jerubbaal and with his house this day, then rejoice ye in Abimelech, and let him also rejoice in you — Jotham's conditional is ironic: if you have acted in truth, then rejoice. But the preceding verses establish that they have not acted in truth—they have murdered. The conditional is a curse disguised as a wish.

Judges 9:20

But 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 — Jotham's curse directly parallels the bramble's threat. Fire will consume both Abimelech and Shechem—mutual destruction. The curse ensures that violence boomerangs: the oppressor and oppressed destroy one another.

Judges 9:21

And Jotham ran away, and fled, and went to Beer, and dwelt there, for fear of Abimelech his brother — Jotham escapes to Beer (בְאֵר, be'er, a well). His flight shows that speaking truth makes him a target. Yet his curse is released into the world as a performative utterance. The righteous voice, though silenced by flight, is not nullified.

Judges 9:22

And Abimelech reigned over Israel three years — Abimelech's rule lasts 3 years (שָׁלוֹשׁ שָׁנִים, shalosh shanim). The brief duration signals instability. The cycle shows that tyrannical rule carries seeds of its own dissolution.

Judges 9:23

Then God sent an evil spirit between Abimelech and the men of Shechem: and the men of Shechem dealt treacherously with Abimelech — God sends 'an evil spirit' (רוּחַ רָעָה, ruach ra'ah). The spirit causes treachery (בָּגַד, bagad). The cycle invokes divine causation: the LORD engineers the rift between tyrant and people. The consequence of violated covenant is turning allies into enemies.

Judges 9:24

That the cruelty done to the threescore and ten sons of Jerubbaal might come, and their blood be laid upon Abimelech their brother, which slew them; and upon the men of Shechem, which aided and abetted him in the murder of his brethren — The narrator frames divine retribution: the blood of 70 murdered sons cries out. Shechem's complicity makes them equally guilty. Blood guilt (דַּם־חִנָּם, dam chinnam, innocent blood) generates divinely-mediated consequences.

Judges 9:25

And the men of Shechem set liers in wait for him in the top of the mountains, and they robbed all that came along that way by them — Shechem's treachery manifests in violence. They set ambushes (קוּמִים בְרֹאשׁ הֶהָרִים, kumim b'rosh he-harim, lying in wait on mountain tops) and rob travelers. The mountains become strongholds against the tyrant.

Judges 9:26

And Gaal the son of Ebed came with his brethren, and went over to Shechem: and the men of Shechem put confidence in him — Gaal (גַּעַל, gaal), a rival claimant, arrives with kinfolk and gains Shechem's trust (וַיִּשְׂמְחוּ, vayismechu, they rejoiced). The cycle shows how tyranny generates opposition: new players emerge to contest power.

Judges 9:27

And they went out into the fields, and gathered their vineyards, and trode the grapes, and made merry, and went into the house of their god, and did eat and drink, and cursed Abimelech — Gaal leads Shechem in a vintage festival (עִנָּבִים, inabim, grapes). The celebration becomes a venue for sedition. The cycle shows the tyrant's rule no longer commanding obedience.

Judges 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 ye the men of Shechem, the family of Hamor; for why should we serve him? — Gaal mocks Abimelech's legitimacy. The rhetorical question 'Who is Abimelech?' strips away pretense. Gaal appeals to Shechem's identity: serve 'the men of Shechem, the family of Hamor' (בְנֵי־חֲמוֹר, b'nei Hamor). The cycle shows how the bastard king loses rhetorical authority to command obedience.

Judges 9:29

And would to God this people were under my hand! then would I remove Abimelech. And he said to Abimelech, Increase thine army, and come out — Gaal openly challenges Abimelech. The cycle shows rival tyrants competing for dominion, neither appealing to covenant or justice.

Judges 9:30

And when Zebul the governor of the city heard the words of Gaal the son of Ebed, his anger was kindled — Zebul (שַׂר־הָעִיר, sar ha-ir, governor), Abimelech's officer, hears Gaal's words and becomes enraged (וַתִּחַר אַפּוֹ, vat-tichar appo).

Judges 9:31

And he sent messengers unto Abimelech privily, saying, Behold, Gaal the son of Ebed and his brethren be come to Shechem; and, behold, they fortify the city against thee — Zebul warns of Gaal's threat through covert messengers.

Judges 9:32

Now therefore up by night, thou and the people that is with thee, and lie in wait in the field — Abimelech prepares a nocturnal ambush (בַּלַּיְלָה, ba-laylah, in the night).

Judges 9:33

And it shall be, that in the morning, as soon as the sun is up, thou shalt rise early, and set upon the city: and, behold, when he and the people that is with him come out against thee, then mayest thou do unto him as thou shalt find occasion — Abimelech is instructed to attack at dawn (כִּי־זָרַח הַשָּׁמֶשׁ, ki-zarach ha-shemesh). The phrase 'do unto him as thou shalt find occasion' gives permission for opportune violence.

Judges 9:34

And Abimelech rose up, and all the people that were with him, by night, and they laid wait against Shechem in four companies — Abimelech deploys in four companies (אַרְבַּע מִשְׁמָרוֹת, arba mishmarot), surrounding the city.

Judges 9:35

And Gaal the son of Ebed went out, and stood in the entering of the gate of the city: and Abimelech rose up, and the people that were with him, from the ambushment — At dawn, Gaal stands at the gate; Abimelech's ambush rises. The confrontation is immediate.

Judges 9:36

And when Gaal saw the people, he said to Zebul, Behold, there come people down from the top of the mountains. And Zebul said unto him, Thou seest the shadow of the mountains as if it were men — Gaal reports movement; Zebul dismisses his concern with deception.

Judges 9:37

And Gaal spake again and said, See there come people down from the middle of the land, and another company come along by the plain of Meonenim — Gaal reports again, more insistently. The multiple reports show him grasping the scale of attack.

Judges 9:38

Then 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 thee, and fight with them — Zebul mocks Gaal's boast. The cruel taunt shames even as the armies advance.

Judges 9:39

And Gaal went out before the men of Shechem, and fought with Abimelech — Gaal emerges from the city and engages Abimelech in battle.

Judges 9:40

And Abimelech chased him, and he fled before him, and many were slain of Shechem in the entering in of the gate — Abimelech routes Gaal (וַיִּנּוּס, vayanus, Gaal fled). Slaughter occurs at the gate, which should protect the city but becomes a charnel house.

Judges 9:41

And Abimelech dwelt at Arumah: and Zebul thrust out Gaal and his brethren, that they should not dwell in Shechem — Abimelech establishes himself at Arumah. Zebul expels Gaal, completing the victory.

Judges 9:42

And it came to pass on the morrow, that the people went out into the field; and they told Abimelech — The next day, Shechem's people go into the field. News reaches Abimelech through his intelligence network.

Judges 9:43

And he took the people, and divided them into three companies, and laid wait in the field: and looked, and, behold, the people were come forth out of the city; and he rose up against them, and smote them — Abimelech divides forces into three companies (שְׁלוֹשׁ מִשְׁמָרוֹת, shalosh mishmarot) and ambushes civilians in the field. The verb 'smote' marks massacre.

Judges 9:44

And Abimelech, and the company that was with him, rushed forward, and stood in the entering of the gate of the city: and the two companies ran upon all the people that were in the fields, and slew them — Abimelech holds the gate while other companies massacre the fields.

Judges 9:45

And Abimelech fought against the city all that day; and took the city, and slew the people that was therein, and beat down the city, and sowed it with salt — Abimelech commits total war. The slaughter is comprehensive (וַיַּהַרְגּוּ אֶת־כָּל־הָעָם, vayahargs et-kol ha-am, killed all the people). Sowing salt (וַיִּזְרְעֶהָ מֶלַח, vayizr'eha melach) is a curse, rendering the land infertile. Jotham's curse is fulfilled.

Judges 9:46

And when all the men of the tower of Shechem heard that, they entered into an hold of the house of Baal-berith — The survivors of Shechem's tower flee to the temple of Baal-berith.

Judges 9:47

And it was told Abimelech, that all the men of the tower of Shechem were gathered together — Abimelech is informed of the survivors' location.

Judges 9:48

And Abimelech gat him up to mount Zalmon, he and all the people that were with him; and Abimelech took an axe in his hand, and cut down a bough of a tree, and took it, and laid it on his shoulder, and said unto the people that were with him, What ye have seen me do, make haste and do likewise — Abimelech personally cuts a branch and commands his followers to do likewise. The symbolic act mobilizes the masses.

Judges 9:49

And all the people likewise cut down every man his bough, and followed Abimelech, and put them on the hold, and set the hold on fire over them: so that all the people of the tower of Shechem died also, about a thousand men and women — The soldiers pile branches and set fire. The phrase 'died also' (וַיָּמוּתוּ, vayamtu) marks the death toll: about 1,000. The temple becomes a funeral pyre.

Judges 9:50

Then Abimelech went to Thebez, and encamped against Thebez, and took it — Abimelech continues to Thebez and besieges it.

Judges 9:51

But there was a strong tower within the city, and thither fled all the men and women and all they of the city, and shut to them the door, and gat them up to the roof of the tower — A stronghold tower (מִגְדַּל עֹז, migdal oz) becomes a refuge. Citizens lock themselves inside and climb to the roof.

Judges 9:52

And Abimelech came unto the tower, and fought against it, and went close unto the door of the tower to burn it with fire — Abimelech approaches and attempts to burn the tower.

Judges 9:53

And a certain woman cast a piece of a millstone upon his head, and all to brake his skull — A woman (אִשָּׁה אַחַת, ishah achat) casts a millstone fragment (פֶּלַח־רֵחַיִם, pelach rechayim) at Abimelech's head, shattering his skull (וַתָּרִיצ אֶת־קָדְקֹדוֹ, vat-tatz et-kadkodo). The tyrant is killed by a mundane stone wielded by an unnamed woman.

Judges 9:54

Then he called hastily unto the young man his armourbearer, and said unto him, Draw thy sword, and slay me, that men say not of me, A woman slew him. And his young man thrust him through, and he died — Abimelech, mortally wounded, commands his armor-bearer to kill him. His concern is honor: 'a woman slew him' (אִשָּׁה הָרְגַתְנִי, ishah hargatni) is shameful. The armor-bearer complies (וַיִּדְקְרֵהוּ, vayidkerah, thrust him through). Yet the shame is indelible.

Judges 9:55

And when the men of Israel saw that Abimelech was dead, they departed every man unto his place — Abimelech's death triggers dissolution. His forces scatter (וַיֵּלְכוּ אִישׁ לִמְקוֹמוֹ, vayel'chu ish l'mekomo). Loyalty is contingent.

Judges 9:56

Thus God rendered the wickedness of Abimelech, which he did unto his father, in slaying his seventy brethren — The narrator frames Abimelech's death as divine retribution (וַיָּשֶׁב אֱלֹהִים אֶת־רָעַת אָבִימֶלֶךְ, vayashev Elohim et-ra'at Abimelech). Covenant justice has operated: the fratricide is punished with the fratricide's death.

Judges 9:57

And all the wickedness of the men of Shechem did God render upon their heads: and upon them came the curse of Jotham the son of Gideon — Shechem's complicity is also punished. The narrator attributes their destruction to divine justice and Jotham's curse (קִלְלַת יוֹתָם, kilelat Jotham). Jotham's oracular utterance operated through covenant mechanisms to bring about mutual destruction.