Hakim-hakim 9:15

Bahasa Indonesia Sehari-hari

Jawab semak duri itu kepada pohon-pohon itu: Jika kamu sungguh-sungguh mau mengurapi aku menjadi raja atas kamu, datanglah berlindung di bawah naunganku; tetapi jika tidak, biarlah api keluar dari semak duri dan memakan habis pohon-pohon aras yang di gunung Libanon.

Parallel Translations

Alkitab Terjemahan Baru
Jawab semak duri itu kepada pohon-pohon itu: Jika kamu sungguh-sungguh mau mengurapi aku menjadi raja atas kamu, datanglah berlindung di bawah naunganku; tetapi jika tidak, biarlah api keluar dari semak duri dan memakan habis pohon-pohon aras yang di gunung Libanon.

Alkitab Terjemahan Lama
Maka sahut pokok duri kepada segala pohon itu: Jikalau sungguh kamu mengangkat akan daku menjadi rajamu, marilah kamu sekalian berlindung di bawah naungku, tetapi jikalau tiada begitu, biarlah api keluar dari pada pokok duri, yang makan habis akan segala pohon araz yang di Libanon.

Contextual Overview

⁷ And when they tolde it to Ioatham, he went and stoode in the top of mount Garizim, and lyft vp his voyce, & cryed, and sayd vnto them: Hearken vnto me you men of Sichem, that God may hearken vnto you. ⁸ The trees went foorth to annoynt a kyng ouer them, and sayde vnto the Olyue tree: Raigne thou ouer vs. ⁹ But the Olyue tree sayd vnto them: Should I leaue my fatnesse wherwith by me they honour God and man, & to be promoted ouer the trees? ¹⁰ And the trees sayd to the figge tree: Come thou, and be kyng ouer vs. ¹¹ The figge tree aunswered them: should I forsake my sweetnes, and my good fruite, and go to be promoted ouer the trees? ¹² Then sayde the trees vnto the vine: Come thou and be kyng ouer vs. ¹³ The vine sayde vnto them: Should I leaue my wine wherby I cheare both God and man, and go to be promoted ouer the trees? ¹⁴ Then said all the trees vnto the bryer: Come thou and raigne ouer vs. ¹⁵ And the bryer sayde vnto the trees: If it be true that ye will annoynt me kyng ouer you, then come and put your trust vnder my shadow: If no, the fyre come out of the bryer, & waste the Cedar trees of Libanon. ¹⁶ Nowe therfore, if ye do truely and vncorruptly to make Abimelech kyng, and if ye haue dealte well with Ierobaal & his house, and haue done vnto hym according to the deseruing of his handes:

Bible Verse Review
  from Treasury of Scripure Knowledge

shadow: Isaiah 30:2, Daniel 4:12, Hosea 14:7, Matthew 13:32

let fire: Judges 9:20, Judges 9:49, Numbers 21:28, Isaiah 1:31, Ezekiel 19:14

the cedars: 2 Kings 14:9, Psalms 104:16, Isaiah 2:13, Isaiah 37:24, Ezekiel 31:3

Reciprocal: Genesis 19:8 - therefore Judges 9:23 - God Judges 9:44 - rushed forward Judges 9:53 - woman Psalms 91:1 - under Ecclesiastes 7:12 - a defence Song of Solomon 2:3 - I sat Isaiah 16:3 - make Ezekiel 28:18 - therefore

Cross-References

Genesis 9:8
God spake also vnto Noah, & to his sonnes with hym, saying:

Genesis 9:10
And with euery liuing creature that is with you, in foule, in cattell, in euery beast of the earth whiche is with you, of all that go out of the arke, whatsoeuer liuing thyng of the earth it be.

Exodus 28:12
And thou shalt put the two stones vpon the two shoulders of the ephod [that they may be] stones of remembraunce vnto the children of Israel: and Aaron shal beare their names before the Lord vpon his two shoulders for a remembraunce.

Deuteronomy 7:9
Understande therfore, that the Lorde thy God he is God, and that a true God, which kepeth appoyntment and mercie vnto them that loue hym and kepe his commaundementes, euen throughout a thousande generations:

1 Kings 8:23
Lord God of Israel, there is no God like thee in heauen aboue, or in the earth beneath, thou that kepest couenaunt & mercy for thy seruauntes that walke before thee with all their heart.

Nehemiah 9:32
Now therfore our God, thou great God mightie and terrible, thou that kepest couenaunt and mercie, regarde not a litle al the trauaile that hath come vnto vs, and our kinges, our princes, our priestes, our prophetes, and our fathers, and all the people since the time of the kinges of Assur, vnto this day.

Psalms 106:45
And he remembred his couenaunt: and repented, according to the multitude of his mercies.

Jeremiah 14:21
Cast vs not of (O Lord) for thy names sake, forget not thy louyng kindnesse, ouerthrowe not the throne of thine honour, breake not the couenaunt that thou hast made with vs.

Ezekiel 16:60
Neuerthelesse, I wyll remember my couenaunt with thee in the daies of thy youth, and I wyll establishe vnto thee an euerlasting couenaunt.

Luke 1:72
That he would deale mercyfully with our fathers, and remember his holy couenaunt.

Gill's Notes on the Bible

And the bramble said unto the trees,.... Accepting of their offer at once:

if ye in trust anoint me king over you; suspecting they were not hearty and cordial in their choice and call to the kingly authority over them:

then come and put your trust in my shadow; promising protection to them as his subjects, requiring their confidence in him, and boasting of the good they should receive from him, as is common with wicked princes at their first entering on their office; but, alas! what shadow or protection can there be in a bramble? if a man attempts: to put himself under it for shelter, he will find it will be of no use to him, but harmful, since, the nearer and closer he comes to it, the more he will be scratched and torn by it:

and if not, let fire come out of the bramble, and devour the cedars of Lebanon; signifying, that if they did not heartily submit to his government, and put confidence in him, and prove faithful to him, they should smart for it, and feel his wrath and vengeance, even the greatest men among them, comparable to the cedars of Lebanon; for thorns and brambles catching fire, as they easily do, or fire being put to them, as weak as they are, and placed under the tallest and strongest cedars, will soon fetch them down to the ground; and the words of the bramble, or Abimelech, proved true to the Shechemites, he is made to speak in this parable.

Barnes' Notes on the Bible

This fable and that noted in the marginal reference are the only two of the kind found in Scripture. Somewhat different are the parables of the Old Testament, 2 Samuel 12:1-4; 2 Samuel 14:5-11; 1 Kings 20:39-40.

Judges 9:9

Honour God and man - Alluding to the constant use of oil in the meat-offerings Leviticus 2:1-16, and in the holy ointment Exodus 30:24-25. In like manner, the allusion in Judges 9:13 is to the drink-offerings of wine. See Leviticus 23:13; Numbers 15:10.

Judges 9:14

The bramble - Said to be the Rhamnus Paliurus of Linnaeus, otherwise called Spina-Christi, or Christ’s Thorn, a shrub with sharp thorns. The application is obvious. The noble Gideon and his worthy sons had declined the proffered kingdom. The vile, base-born Abimelech had accepted it, and his act would turn out to the mutual ruin of himself and his subjects.

Judges 9:15

If in truth - i. e. consistently with truth, honor, and uprightness, as explained in the interpretation in Judges 9:16, Judges 9:19.

Let fire come out ... - The propriety of the image is strictly preserved, for even the thorns of the worthless bramble might kindle a flame which would burn the stately cedars to the ground. See Psalms 58:9.

Judges 9:16-20

These verses contain the interpretation of the fable. In them Jotham points out the base ingratitude of the people in raising Abimelech upon the ruin of Gideon’s house, and foretells the retribution which would fall upon both parties.

Clarke's Notes on the Bible

Verse Judges 9:15. Come and put your trust in any shadow — The vain boast of the would-be sovereign; and of the man who is seeking to be put into power by the suffrages of the people. All promise, no performance.

Let fire come out of the bramble — A strong catachresis. The bramble was too low to give shelter to any tree; and so far from being able to consume others, that the smallest fire will reduce it to ashes, and that in the shortest time. Hence the very transitory mirth of fools is said to be like the cracking of thorns under a pot. Abimelech was the bramble; and the ceders of Lebanon, all the nobles and people of Israel. Could they therefore suppose that such a low-born, uneducated, cruel, and murderous man, could be a proper protector, or a humane governor? He who could imbrue his hands in the blood of his brethren in order to get into power, was not likely to stop at any means to retain that power when possessed. If, therefore, they took him for their king, they might rest assured that desolation and blood would mark the whole of his reign.

The condensed moral of the whole fable is this: Weak, worthless, and wicked men, will ever be foremost to thrust themselves into power; and, in the end, to bring ruin upon themselves, and on the unhappy people over whom they preside.