Abimelech killeth his brethren. Joatham’s parable. Gaal conspireth with the Sichemites against Abimelech, but is overcome. Abimelech destroyeth Sichem: but is killed at Thebes.
Abimelech Gedeons concubins sonne killeth his brethren, 7. onlie the yongest escapeth, & by aparable expostulateth the iniurie donne to his fathers house. 23. Shortly the Sichemites detest Abimelech. 26. Ga•l conspireth against him, but is ouercome. 50. Finally Abimalech is wounded to death by a woman.
1And Abimelech, the son of Jerobaal, went to Sichem, to his mother’s brethren, and spoke to them, and to all the kindred of his mother’s father, saying:Ma Abimelech figliuolo di Jerobaal se n'andò a Sichem dai fratelli di sua madre, parlò con essi e con tutti i parenti della casa del padre di sua madre, dicendo:AND Abimelech the sonne of Ierobaal went into Sichem to his mothers brethren and spake to them, and to al the kinred of the house of his mothers father, saying:Abiit autem Abimelech filius Jerobaal in Sichem ad fratres matris suæ, et locutus est ad eos, et ad omnem cognationem domus patris matris suæ, dicens: 2Speak to all the men of Sichem: whether is better for you that seventy men, all the sons of Jerobaal, should rule over you, or that one man should rule over you? And withal, consider that I am your bone, and your flesh.Dite a tutti gli uomini di Sichem: Qual cosa è migliore per voi, di essere dominati da settanta uomini figliuoli tutti di Jerobaal, oppure di essere sotto il dominio di un solo? E insieme considerate ch'io sono della stessa carne, e dello stesso sangue con voi.Speake to al the men of Sichem: whether is better for you, that seuentie men haue dominion ouer you al the sonnes of Ierobaal, or that one man haue dominion ouer you? and withal consider that I am your bone, and your flesh.Loquimini ad omnes viros Sichem: Quid vobis est melius, ut dominentur vestri septuaginta viri omnes filii Jerobaal, an ut dominetur unus vir ? simulque considerate quod os vestrum et caro vestra sum. 3And his mother’s brethren spoke of him to all the men of Sichem, all these words, and they inclined their hearts after Abimelech, saying: He is our brother:E i fratelli di sua madre parlarono di lui con tutti gli uomini di Sichem su questo tuono, e caparrarono il loro affetto per Abimelech, dicendo: Egli è nostro fratello.And his mothers brethren spake of him to al the men of Sichem, al these wordes, and inclined their hartes after Abimelech, saying: He is our brother.Locutique sunt fratres matris ejus de eo ad omnes viros Sichem universos sermones istos, et inclinaverunt cor eorum post Abimelech, dicentes: Frater noster est. 4And they gave him seventy weight of silver out of the temple of Baalberith: wherewith he hired to himself men that were needy, and vagabonds, and they followed him.E gli diedero settanta libbre d'argento del tempio di Baal-berith. Col quale egli assoldò della gente mendica, e vagabonda che lo seguì.And they gaue him seuentie weight of siluer out of the temple of Baalberit. Who hyred therewith vnto him self needie men and vagaboundes, and they folowed him.Dederuntque illi septuaginta pondo argenti de fano Baalberit. Qui conduxit sibi ex eo viros inopes et vagos, secutique sunt eum.
5And he came to his father’s house in Ephra, and slew his brethren, the sons of Jerobaal, seventy men, upon one stone: and there remained only Joatham, the youngest son of Jerobaal, who was hidden.E andò alla casa del padre suo in Ephra, e uccise i settanta figliuoli di Jerobaal suoi fratelli sopra una stessa pietra: e non vi rimase altri che Joatham figliuolo di Jerobaal il più piccolo, che fu nascosto.And he came into his fathers house in Ephra, and murdered his brethren the sonnes of Ierobaal seuentie men, vpon one stone: and there remayned Ioatham the youngest sonne of Ierobaal, and was hidde.Et venit in domum patris sui in Ephra, et occidit fratres suos filios Jerobaal, septuaginta viros super lapidem unum: remansitque Joatham filius Jerobaal minimus, et absconditus est. 6And all the men of Sichem were gathered together, and all the families of the city of Mello: and they went and made Abimelech king, by the oak that stood in Sichem.E si adunarono tutti gli uomini di Sichem, e tutte le famiglie della città di Mello: e andarono a crear loro re Abimelech presso la quercia ch'era in Sichem.And al the men of Sichem assembled together al the families of the citie of Mello: and they went & made Abimelech king, beside the oke, that stood in Sichem.Congregati sunt autem omnes viri Sichem, et universæ familiæ urbis Mello: abieruntque et constituerunt regem Abimelech, juxta quercum quæ stabat in Sichem. 7This being told to Joatham, he went, and stood on the top of Mount Garizim: and lifting up his voice, he cried, and said: Hear me, ye men of Sichem, so may God hear you.La qual cosa quando ebbe intesa Joatham, andò a posarsi sulla cima del monte Garizim, e ad alta voce gridò: Ascoltate me, uomini di Sichem: così Dio ascolti voi.Which being told to Ioatham, he went, and stoode in the toppe of mount Garizim: and lifting vp his voice, he cried, and said: Heare me ye men of Sichem, so as God may heare you.Quod cum nuntiatum esset Joatham, ivit, et stetit in vertice montis Garizim: elevataque voce, clamavit, et dixit: Audite me, viri Sichem; ita audiat vos Deus. 8The trees went to anoint a king over them: and they said to the olive tree: Reign thou over us.Gli alberi andarono per eleggersi un re, e dissero all'ulivo: Sii tu nostro sovrano.The trees went to anointe a king ouer them: and they said to the oliue tree: Reigne ouer vs.Ierunt ligna, ut ungerent super se regem: dixeruntque olivæ: Impera nobis. 9And it answered: Can I leave my fatness, which both gods and men make use of, to come to be promoted among the trees?Ma quegli rispose: Potrò io abbandonare il mio sugo che serve agli dei, e agli uomini, per venire ad essere superiore agli alberi?Which answered: Can I forsake my fatnes, which both goddes do vse, and men, and come to be promoted among the trees?Quæ respondit: Numquid possum deserere pinguedinem meam, qua et dii utuntur et homines, et venire ut inter ligna promovear ?
10And the trees said to the fig tree: Come thou and reign over us.E gli alberi dissero al fico: Vieni, e regna sopra di noi.And the trees said to the figge tree: Come, and take the kingdome ouer vs.Dixeruntque ligna ad arborem ficum: Veni, et super nos regnum accipe. 11And it answered them: Can I leave my sweetness, and my delicious fruits, and go to be promoted among the other trees?Ma egli rispose loro: Poss'io lasciare la mia dolcezza, e i soavissimi frutti, per andare ad esser superiore agli altri alberi?Which answered them: Can I forsake my sweetenes, and my most sweete fruites, and go to be promoted among the other trees?Quæ respondit eis: Numquid possum deserere dulcedinem meam, fructusque suavissimos, et ire ut inter cetera ligna promovear ? 12And the trees said to the vine: Come thou and reign over us.E gli alberi dissero alla vite: Vieni, e sii nostra sovrana.And the trees spake to the vine: Come, and reigne ouer vs.Locutaque sunt ligna ad vitem: Veni, et impera nobis. 13And it answered them: Can I forsake my wine, that cheereth God and men, and be promoted among the other trees?E quella rispose loro: Poss'io abbandonare il mio vino che letifica Dio, e gli uomini, per esser fatta regina delle piante?Which answered them: Can I forsake my wine, that chereth God and men, & be promoted among the other trees?Quæ respondit eis: Numquid possum deserere vinum meum, quod lætificat Deum et homines, et inter ligna cetera promoveri ? 14And all the trees said to the bramble: Come thou and reign over us.Disser di poi tutte le piante al roveto: Vieni a comandare a noi.And the trees said to the rhamnus: Come, and reigne ouer vs.Dixeruntque omnia ligna ad rhamnum: Veni, et impera super nos. 15And it answered them: If, indeed, you mean to make me king, come ye, and rest under my shadow: but if you mean it not, let fire come out from the bramble, and devour the cedars of Libanus.Ed egli rispose loro: Se veramente mi fate vostro re, venite a riposarvi sotto la mia ombra: ma se non volete, esca fuoco dal roveto, e divori i cedri del Libano.Who answered them: If in deede you make me your king, Come, and rest vnder my shadow: but if you meane it not, let there fyre issue forth of the rhamnus, and deuoure the ceders of Libanus.Quæ respondit eis: Si vere me regem vobis constituitis, venite, et sub umbra mea requiescite: si autem non vultis, egrediatur ignis de rhamno, et devoret cedros Libani. 16Now, therefore, if you have done well, and without sin, in appointing Abimelech king over you, and have dealt well with Jerobaal, and with his house, and have made a suitable return for the benefits of him who fought for you,Ora adunque se giustamente, e senza colpa avete eletto per vostro re Abimelech, e se avete trattato bene Jerobaal, e la sua famiglia, e avete data ricompensa a' benefizii di lui, che adoprò la spada per voi,Now therfore, if you haue wel, and without sinne appointed Abimelech king ouer you, and haue dealt wel with Ierobaal, and with his house, and haue requitted him the like for his benefites, who fought for you,Nunc igitur, si recte et absque peccato constituistis super vos regem Abimelech, et bene egistis cum Jerobaal, et cum domo ejus, et reddidistis vicem beneficiis ejus, qui pugnavit pro vobis, 17And exposed his life to dangers, to deliver you from the hand of Madian,E pose a repentaglio la propria vita per liberarvi dalle mani del Madianita,and put his life in dangers, that he might deliuer you from the hand of Madian,et animam suam dedit periculis, ut erueret vos de manu Madian, 18And you are now risen up against my father’s house, and have killed his sons, seventy men, upon one stone, and have made Abimelech, the son of his handmaid, king over the inhabitants of Sichem, because he is your brother:Voi che ve la siete presa contro la casa del padre mio, e avete uccisi i suoi figliuoli, settanta persone sopra una stessa pietra, e avete eletto re degli abitatori di Sichem Abimelech figliuolo di una sua schiava, perchè è vostro fratello:who now are risen against my fathers house, and haue killed his sonnes seuentie men vpon one stone, and haue made Abimelech the sonnè of his handmaide king ouer the inhabitantes of Sichem, because he is your brother.qui nunc surrexistis contra domum patris mei, et interfecistis filios ejus septuaginta viros super unum lapidem, et constituistis regem Abimelech filium ancillæ ejus super habitatores Sichem, eo quod frater vester sit:
19If therefore you have dealt well, and without fault, with Jerobaal and his house, rejoice ye, this day, in Abimelech, and may he rejoice in you.Se adunque con giustizia, e senza peccato portati vi siete verso Jerobaal, e verso la sua famiglia, fate oggi festa per ragione di Abimelech, ed egli faccia festa per ragion di voi.If therfore you haue dealt wel, and without fault with Ierobaal, and his house, reioyse this day in Abimelech, and reioyse he in you.si ergo recte et absque vitio egistis cum Jerobaal et domo ejus, hodie lætamini in Abimelech, et ille lætetur in vobis. 20But if unjustly: let fire come out from him, and consume the inhabitants of Sichem, and the town of Mello: and let fire come out from the men of Sichem and from the town of Mello, and devour Abimelech.Ma se perversamente avete operato, esca fuoco da lui, che divori gli abitanti di Sichem, e la città di Mello: e dagli uomini di Sichem, e dalla città di Mello esca fuoco, il quale divori Abimelech.But if vniustly: let there fyre issue forth from him, and consume the inhabitantes of Sichem, and towne of Mello: and let there fire goe forth from the men of Sichem, and from the towne of Mello, and deuoure Abimelech.Sin autem perverse: egrediatur ignis ex eo, et consumat habitatores Sichem, et oppidum Mello: egrediaturque ignis de viris Sichem, et de oppido Mello, et devoret Abimelech. 21And when he had said thus, he fled, and went into Bera: and dwelt there for fear of Abimelech, his brother.Dette le quali cose si fuggì egli, e se n'andò a Bera: e vi abitò per timore di Abimelech suo fratello.Which thinges when he had said, he fled, and went into Bera: and dwelt there for feare of Abimelech his brother.Quæ cum dixisset, fugit, et abiit in Bera: habitavitque ibi ob metum Abimelech fratris sui. 22So Abimelech reigned over Israel three years.Regnò adunque Abimelech in Israele per tre anni.Abimelech therfore reigned ouet Israel three yeares.Regnavit itaque Abimelech super Israël tribus annis. 23And the Lord sent a very evil spirit between Abimelech and the inhabitants of Sichem; who began to detest him,E il Signore mandò uno spirito pessimo tra Abimelech, e gli abitanti di Sichem: i quali principiarono ad averlo in esecrazione,And our Lord sent a verie euil spirit betwen Abimelech and the inhabitantes of Sichem: Who began to detest him,Misitque Dominus spiritum pessimum inter Abimelech et habitatores Sichem: qui cœperunt eum detestari, 24And to lay the crime of the murder of the seventy sons of Jerobaal, and the shedding of their blood, upon Abimelech, their brother, and upon the rest of the princes of the Sichemites, who aided him.E a gettare sopra Abimelech loro fratello, e sopra tutti gli altri principi di Sichem che lo avean favoreggiato, la scelleraggine dell'uccisione dei settanta figliuoli di Jerobaal, e lo spargimento del loro sangue.and to lay the wickednes of the murdering of the seuentie sonnes of Ierobaal, and the sheading of their bloud vpon Abimelech their brother, and vpon the rest of the princes of the Sichimites, that had holpen him.et scelus interfectionis septuaginta filiorum Jerobaal, et effusionem sanguinis eorum conferre in Abimelech fratrem suum, et in ceteros Sichimorum principes, qui eum adjuverant.
25And they set an ambush against him on the top of the mountains: and while they waited for his coming, they committed robberies, taking spoils of all that passed by: and it was told Abimelech.E gli tesero insidie sulla cima dei monti; e in aspettando il suo ritorno commettevano assassinamenti, e svaligiavano i passeggeri, e ne fu avvisato Abimelech.And they sette an ambushment against him on the toppe of the mountaines: and whiles they taryed for his coming, they committed robberies, taking prayes of them that passed by: and it was told Abimelech.Posueruntque insidias adversus eum in summitate montium: et dum illius præstolabantur adventum, exercebant latrocinia, agentes prædas de prætereuntibus: nuntiatumque est Abimelech. 26And Gaal, the son of Obed, came with his brethren, and went over to Sichem. And the inhabitants of Sichem, taking courage at his coming,Allora Gaal figliuolo di Obed passò a Sichem co' suoi fratelli. E alla venuta di lui inanimati gli abitanti di Sichem,And Gaal the sonne of Obed came with his brethen, and passed into Sichem. At whose coming the inhabitantes of Sichem taking courage,Venit autem Gaal filius Obed cum fratribus suis, et transivit in Sichimam. Ad cujus adventum erecti habitatores Sichem, 27Went out into the fields, wasting the vineyards, and treading down the grapes: and singing and dancing, they went into the temple of their god, and in their banquets and cups they cursed Abimelech.Uscirono alla campagna dando il guasto alle vigne, e pestando le uve: e fatti de' cori di cantori entraron nel tempio del loro dio, e tra le vivande, e i bicchieri mandavan imprecazioni ad Abimelech.issued forth into the fieldes, wasting the vineyardes, and treading the grapes: and gathering companies of musicions went into the temple of their god, and in their bankettes and cuppes cursed Abimelech,egressi sunt in agros, vastantes vineas, uvasque calcantes: et factis cantantium choris, ingressi sunt fanum dei sui, et inter epulas et pocula maledicebant Abimelech, 28And Gaal, the son of Obed, cried: Who is Abimelech, and what is Sichem, that we should serve him? Is he not the son of Jerobaal, and hath made Zebul, his servant, ruler over the men of Emor, the father of Sichem? Why then shall we serve him?Gridando Gaal figliuolo di Obed: Chi è egli Abimelech, e che è ella Sichem, onde a lui dobbiamo esser servi? Non è egli figliuolo di Jerobaal? Ed egli ha destinato Zebul suo servo qual principe sopra la casa di Emor padre di Sichem. Per qual motivo adunque saremo suoi servi?Gaal the sonne of Obed crying: Who is Abimelech, and what is Sichem, that we should serue him? Is he not the sonne of Ierobaal, and hath made Zebul his seruant prince ouer the men of Empor the father of Sichem? Why then shal we serue him?clamante Gaal filio Obed: Quis est Abimelech, et quæ est Sichem, ut serviamus ei ? numquid non est filius Jerobaal, et constituit principem Zebul servum suum super viros Emor patris Sichem ? cur ergo serviemus ei ?
29Would to God that some man would put this people under my hand, that I might remove Abimelech out of the way. And it was said to Abimelech: Gather together the multitude of an army, and come.Piacesse al Cielo che alcuno desse in mia mano il governo di questo popolo, che leverei di mezzo Abimelech. E fu detto ad Abimelech: Raduna un buon esercito, e vieni:would God that some man would geue this people vnder my hand, that I might take Abimelech out of the way. And some said to Abimelech: Gather together a multitude of an armie, and come.utinam daret aliquis populum istum sub manu mea, ut auferrem de medio Abimelech. Dictumque est Abimelech: Congrega exercitus multitudinem, et veni. 30For Zebul, the ruler of the city, hearing the words of Gaal, the son of Obed, was very angry,Imperocchè Zebul principe della città, uditi i discorsi di Gaal figliuolo di Obed, ne prese ira grande,For Zebul the prince of the citie, hearing the wordes of Gaal the sonne of Obed, was very wrath,Zebul enim princeps civitatis, auditis sermonibus Gaal filii Obed, iratus est valde, 31And sent messengers privately to Abimelech, saying: Behold, Gaal, the son of Obed, is come into Sichem with his brethren, and endeavoureth to set the city against thee.E mandò per segreti nunzii a dire ad Abimelech: Ecco che Gaal figliuolo di Obed è giunto a Sichem co' suoi fratelli, e cerca di farsi padrone della città contra di te.and sent messengers secretely to Abimelech, saying: Behold, Gaal the sonne of Obed is come into Sichem with his brethren, and rayseth the citie against theeet misit clam ad Abimelech nuntios, dicens: Ecce Gaal filius Obed venit in Sichimam cum fratribus suis, et oppugnat adversum te civitatem. 32Arise, therefore, in the night, with the people that is with thee, and lie hid in the field:Muoviti adunque colla gente che hai teco, di notte tempo, e statti ascoso nella campagna:Arise therfore in the night with the people, that is with thee, and lie hidde in the field:Surge itaque nocte cum populo qui tecum est, et latita in agro: 33And betimes in the morning, at sun rising, set upon the city, and when he shall come out against thee, with his people, do to him what thou shalt be able.E alla punta del dì levandosi il sole, gettati contro la città: e uscendo egli colla sua gente incontro a te, fa a lui tutto quel che potrai.and betimes in the morning at sunne rysing, sette vpon the citie. And when he issueth forth against thee with his people, do to him what thou shalt be able.et primo mane, oriente sole, irrue super civitatem. Illo autem egrediente adversum te cum populo suo, fac ei quod potueris.
34Abimelech, therefore, arose with all his army, by night, and laid ambushes near Sichem in four places.Per la qual cosa Abimelech si mosse di notte tempo con tutto il suo esercito, e pose insidie vicino a Sichem in quattro luoghi.Abimelech therfore arose with al his armie in the night, and laide ambushementes nere to Sichem in foure places.Surrexit itaque Abimelech cum omni exercitu suo nocte, et tetendit insidias juxta Sichimam in quatuor locis. 35And Gaal, the son of Obed, went out, and stood in the entrance of the gate of the city. And Abimelech rose up, and all his army with him, from the places of the ambushes.E Gaal figliuolo di Obed uscì fuori, ma si fermò all'ingresso della porta della città. E Abimelech, e tutto il suo esercito uscì d'aguato.And Gaal the sonne of Obed went forth, & stoode in the entrance of the gate of the citie. And Abimelech rose, and al his armie with him from the place of the ambushmentes.Egressusque est Gaal filius Obed, et stetit in introitu portæ civitatis. Surrexit autem Abimelech, et omnis exercitus cum eo, de insidiarum loco. 36And when Gaal saw the people, he said to Zebul: Behold, a multitude cometh down from the mountains. And he answered him: Thou seest the shadows of the mountains as if they were the heads of men, and this is thy mistake.E Gaal vedendo quella gente disse a Zebul: Mira qual moltitudine scende dai monti. E quegli rispose a lui: Quel che tu vedi son l'ombre de' monti che ti paiono teste di uomini, e questo è il tuo inganno.And when Gaal had seene the people, he said to Zebul: Behold a multitude cometh downe from the mountaines. To whom he answered: Thou seest the shadowes of the mountaines as it were heades of men, and with this errour thou art deceiued.Cumque vidisset populum Gaal, dixit ad Zebul: Ecce de montibus multitudo descendit. Cui ille respondit: Umbras montium vides quasi capita hominum, et hoc errore deciperis. 37Again Gaal said: Behold, there cometh people down from the midst of the land, and one troop cometh by the way that looketh towards the oak.E ripigliò Gaal: Mira qual turba scende dalle più alte cime, e una schiera s'incammina per la strada che mena alla quercia.Againe Gaal said: Behold there cometh downe people from the nauel of the land, and one trouppe cometh by the way, that looketh to the oke.Rursumque Gaal ait: Ecce populus de umbilico terræ descendit, et unus cuneus venit per viam quæ respicit quercum. 38And Zebul said to him: Where is now thy mouth, wherewith thou saidst: Who is Abimelech, that we should serve him? Is not this the people which thou didst despise? Go out, and fight against him.E disse a lui Zebul: Dov'è adesso, la tua audacia, colla quale dicevi: Chi è Abimelech, che dobbiamo servire a lui? Non son eglino costoro quella gente che tu disprezzavi? Va adunque, e combatti contro di lui.To whom Zebul said: Where is now thy mouth, wherwith thou didst speake? Who is Abimelech that we should serue him? Is not this the people, which thou didst despise? Goe forth, and fight against him.Cui dixit Zebul: Ubi est nunc os tuum, quo loquebaris: Quis est Abimelech ut serviamus ei ? nonne hic populus est, quem despiciebas ? egredere, et pugna contra eum.
39So Gaal went out, in the sight of the people of Sichem, and fought against Abimelech,E Gaal andò, e avendo spettatore tutto il popolo di Sichem, attaccò la mischia con Abimelech:Gaal therfore went, the people of the Sichimites looking on, and fought against Abimelech,Abiit ergo Gaal, spectante Sichimorum populo, et pugnavit contra Abimelech, 40Who chased and put him to flight, and drove him to the city: and many were slain of his people, even to the gate of the city:Ma questi messolo in fuga lo inseguì, e lo costrinse a rifuggirsi nella città: e perirono molti de' suoi fin sotto la porta della città.who pursewed him fleeing, and driue him into the citie: and there were slaine of his part manie, vnto the gate of the citie:qui persecutus est eum fugientem, et in urbem compulit: cecideruntque ex parte ejus plurimi, usque ad portam civitatis. 41And Abimelech sat down in Ruma: but Zebul drove Gaal, and his companions, out of the city, and would not suffer them to abide in it.E Abimelech sì fermò in Ruma: ma Zebul discacciò dalla città Gaal, e i suoi compagni, nè permise che più vi dimorasse.and Abimelech sate in Ruma: but Zebul expelled Gaal, and his companions out of the citie, neither did he suffer them to abide in it.Et Abimelech sedit in Ruma: Zebul autem Gaal et socios ejus expulit de urbe, nec in ea passus est commorari. 42So the day following the people went out into the field. And it was told to Abimelech,Quindi il giorno appresso uscì il popolo alla campagna. Della qual cosa essendo stato recato avviso ad Abimelech,Therfore the day folowing the people went forth into the field. Which being told to Abimelech,Sequenti ergo die, egressus est populus in campum. Quod cum nuntiatum esset Abimelech, 43And he took his army, and divided it into three companies, and laid ambushes in the fields. And seeing that the people came out of the city, he arose, and set upon them,Prese il suo esercito, e lo divise in tre schiere, ponendo insidie nei campi. E veggendo come il popolo era uscito della città, si mosse, e si scagliò contro di essihe tooke his armie, and diuided it into three troupes, setting ambushmentes in the fieldes. And seeing that the people came out of the citie, he arose, & set vpon themtulit exercitum suum, et divisit in tres turmas, tendens insidias in agris. Vidensque quod egrederetur populus de civitate, surrexit, et irruit in eos 44With his own company, assaulting and besieging the city: whilst the two other companies chased the enemies that were scattered about the field.Colla sua schiera, e assediò, e battè la città, e le altre due schiere inseguivano gli avversarii dispersi per la campagna.with his owne troupe, oppugning and besieging the citie: and two troupes scattered through the field pursewed the aduersaries.cum cuneo suo, oppugnans et obsidens civitatem: duæ autem turmæ palantes per campum adversarios persequebantur.
45And Abimelech assaulted the city all that day: and took it, and killed the inhabitants thereof, and demolished it, so that he sowed salt in it.Or Abimelech assalì la città per tutto quel giorno, e la prese, e ne uccise gli abitanti, e la distrusse in tal guisa che vi seminò sopra del sale.Moreouer Abimelech al that day oppugned the citie: which he tooke, & killed the inhabitantes therof, and destroyed it, so that he sowed salt in it.Porro Abimelech omni die illo oppugnabat urbem: quam cepit, interfectis habitatoribus ejus, ipsaque destructa, ita ut sal in ea dispergeret. 46And when they who dwelt in the tower of Sichem, had heard this, they went into the temple of their god Berith, where they had made a covenant with him, and from thence the place had taken its name, and it was exceeding strong.La qual cosa udito avendo quelli che abitavano nella torre di Sichem, si ritirarono nel tempio del loro dio Berith, dove avean fatto alleanza con lui, donde quel luogo avea preso il nome, ed era luogo molto forte.Which when they had heard that dwelt in the towre of Sichem, they entered into the temple of their god Berith, where they had made a couenant with him, and therof the place had taken his name, which was exceding wel fensed.Quod cum audissent qui habitabant in turre Sichimorum, ingressi sunt fanum dei sui Berith, ubi fœdus cum eo pepigerant, et ex eo locus nomen acceperat: qui erat munitus valde. 47Abimelech also hearing that the men of the tower of Sichem were gathered together,Abimelech poi avendo inteso, come gli uomini della torre di Sichem vi si erano raunati insieme,Abimelech also hearing that the men of the towre of Sichem were gathered together,Abimelech quoque audiens viros turris Sichimorum pariter conglobatos, 48Went up into mount Selmon, he and all his people with him: and taking an axe, he cut down the bough of a tree, and laying it on his shoulder, and carrying it, he said to his companions: What you see me do, do ye out of hand.Salì con tutta la sua gente al monte Selmon: e presa una scure tagliò un ramo di albero, e portandolo sulle sue spalle disse a' compagni: Fate subito quello che vedete farsi da me.he went vp into mount Selmon with al his people: and taking an axe, he cut of the bough of a tree, and laying it on his shoulder & carying it, he said to his companions: That which you see me do, doe ye out of hand.ascendit in montem Selmon cum omni populo suo: et arrepta securi, præcidit arboris ramum, impositumque ferens humero, dixit ad socios: Quod me videtis facere, cito facite.
49So they cut down boughs from the trees, every man as fast as he could, and followed their leader. And surrounding the fort, they set it on fire: and so it came to pass, that with the smoke and with the fire a thousand persons were killed, men and women together, of the inhabitants of the town of Sichem.Quegli adunque tagliando a gara rami di alberi seguivano il capitano. E avendo con essi circondata la fortezza, vi miser fuoco, e in tal guisa dal fumo e dalle fiamme furono uccise mille persone, uomini insieme, e donne che abitavan la torre di Sichem.They therfore cutting of boughes from the trees, euerie man as fast as he could, folowed their captaine. Who compassing the forte burnt it: and so it came to passe, that with the smoke and the fyre a thousand persons were slaine, men and wemen together, of the inhabitantes of the towre of Sichem.Igitur certatim ramos de arboribus præcidentes, sequebantur ducem. Qui circumdantes præsidium, succenderunt: atque ita factum est, ut fumo et igne mille homines necarentur, viri pariter et mulieres, habitatorum turris Sichem. 50Then Abimelech, departing from thence, came to the town of Thebes, which he surrounded and besieged with his army.E di là partito Abimelech giunse alla città di Thebes, e la cinse col suo esercito, e la assediò.And Abimelech departing thence came to the towne of Thebes, which compassing he besieged with his armie.Abimelech autem inde proficiscens venit ad oppidum Thebes, quod circumdans obsidebat exercitu. 51And there was in the midst of the city a high tower, to which both the men and the women were fled together, and all the princes of the city, and having shut and strongly barred the gate, they stood upon the battlements of the tower to defend themselves.Or eravi una torre altissima in mezzo alla città, nella quale si erano rifuggiti i principali della città uomini, e donne, e aveano fortemente inchiavardata la porta, stando sul tetto della torre per far difesa.And there was in the middes of the citie an high towre, to the which were fled both men and wemen together, and al the princes of the citie, the gate being shut very strongly, and they standing vpon the batlementes of the towre by the bulwarkes.Erat autem turris excelsa in media civitate, ad quam confugerant simul viri ac mulieres, et omnes principes civitatis, clausa firmissime janua, et super turris tectum stantes per propugnacula. 52And Abimelech, coming near the tower, fought stoutly: and, approaching to the gate, endeavoured to set fire to it:E Abimelech stando a piè della torre combatteva valorosamente, e appressatosi alla porta tentava di appiccarle il fuoco:And Abimelech coming nere the towre, fought manfully: and approching to the doore, endeuoured to put fire vnder it:Accedensque Abimelech juxta turrim, pugnabat fortiter: et appropinquans ostio, ignem supponere nitebatur:
53And behold, a certain woman casting a piece of a millstone from above, dashed it against the head of Abimelech, and broke his skull.Quand'ecco che una donna gettò di sopra un pezzo di macina, la quale diede in testa ad Abimelech, e ne sparse le cervella.and behold one woman casting from aboue a peece of a milstone, dashed it against the head of Abimelech, and brake his brayne.et ecce una mulier fragmen molæ desuper jaciens, illisit capiti Abimelech, et confregit cerebrum ejus. 54And he called hastily to his armourbearer, and said to him: Draw thy sword, and kill me: lest it should be said that I was slain by a woman. He did as he was commanded, and slew him.Ed egli tosto chiamò il suo scudiere, e gli disse: Tira fuori la tua spada, e uccidimi, affinchè non si dica ch'io sia stato ammazzato da una donna. E quegli eseguendo il comando lo uccise.Who called by and by his esquire, and said to him: Draw out thy sword, and strike me: lest perhaps it be said that I was slaine of a woman. Who doing as he was commanded slew him.Qui vocavit cito armigerum suum, et ait ad eum: Evagina gladium tuum, et percute me, ne forte dicatur quod a femina interfectus sim. Qui jussa perficiens, interfecit eum. 55And when he was dead all the men of Israel that were with him, returned to their homes.E morto ch'ei fu, tutti gli uomini d'Israele che eran con lui, se ne tornarono alle case loro.And when he was dead, al that were with him of Israel, returned into their seates:Illoque mortuo, omnes qui cum eo erant de Israël, reversi sunt in sedes suas: 56And God repaid the evil that Abimelech had done against his father, killing his seventy brethren.E Dio rendette ad Abimelech il male ch'egli avea fatto contro il padre suo avendo uccisi settanta suoi fratelli.and God repayed the euil, that Abimelech had done against his father, killing his seuentie brethren.et reddidit Deus malum quod fecerat Abimelech contra patrem suum, interfectis septuaginta fratribus suis. 57The Sichemites also were rewarded for what they had done, and the curse of Joatham, the son of Jerobaal, came upon them.E parimente i Sichimiti pagarono il fio del loro operato, e cadde sopra di essi la maledizione di Joatham figliuolo di Jerobaal.The Sichemites were also rewarded for that which they had wrought, and the curse of Ioatham the sonne of Ierobaal came vpon them.Sichimitis quoque quod operati erant, retributum est, et venit super eos maledictio Joatham filii Jerobaal.
9:1
Year of the World 2768, Year before Christ 1236.
9:2
Menochius
Men, particularly to those who have the greatest influence. Hebrew Bahalim. (Menochius)
Haydock
The argumentation of Abimelech tended to prove that monarchy was the most perfect and eligible form of government, and that it would be hard upon the people, and greatly weaken the state, if seventy princes were to be supported in all the dignity of kings. But it was easy to discern the fallacy of his reasons. The dignity of judge was not hereditary, and it does not appear that the sons of Gedeon claimed it. If it had belonged to his family, the eldest would have been entitled to it, or any of the children, in preference to this son of the servant, ver. 18. He was, indeed, born at Sichem; but the others were by no means strangers: (Calmet) and what right had the men of this town to give a ruler to Israel? (Haydock)
Calmet
Flesh, an usual expression in Scripture to denote kindred, ver. 3., Genesis 2:23., and 2 Kings 19:13. (Calmet)
9:4
Menochius
Weight. Hebrew, Chaldean, and Septuagint do not express what quantity of silver was given. (Menochius)
Calmet
But sicle on such occasions is generally supplied. (Calmet)
Haydock
Hence this sum would amount to little more than 8l. sterling. (Haydock)
Menochius
As this appears too insignificant a sum to maintain an army, (Calmet) some would supply pounds, each consisting of 24 sicles, or talents, which were equivalent to 3000 sicles. (Menochius)
Calmet
But this is without example, and the army of Abimelech was, probably, a company of banditti, or villains, who went with him to Ephra, to murder his brethren, and afterwards kept near his person. When he had got possession of his father's estate, and of the sovereign power, he found means to supply his wants. (Calmet)
Challoner
Baalberith. That is, Baal of the covenant, so called from the covenant they had made with Baal, Judges 8:33. (Challoner)
The custom of keeping money in temples was formerly very common. Almost all the cities of Greece sent money to the temple of Apollo, at Delphos, (Marsham, saec. xvii.) where the people of Rome and of Marseilles had also some. The different cities had likewise holes cut in the rock of Olympia, in Elis, for the same purpose. The public treasury was, almost universally, some temple. That of Rome was the temple of Saturn.
Haydock
Vagabonds. Hebrew, "empty and inconstant" (Calmet) people who had nothing to lose, and who would not embrace any proper method of getting a livelihood. (Haydock)
Calmet
Chaldean, "seekers." Septuagint, "stupid." Symmachus, "idle and of desperate fortunes, or frantic." (Calmet)
Haydock
Such people are generally at the head of every revolution, or, at least, are ready to follow the directions of some powerful and designing man; as but too many instances, both in ancient and modern times evince; which ought to be a caution for all to watch their motions. (Haydock)
9:5
Calmet
Stone where criminals were, perhaps, commonly executed, that he might seem to act with justice, (Tostat) or he might slaughter his brethren on the very altar, which had been erected to God by Gedeon, after he had thrown down that of Baal. By doing so, he would seem to vindicate the idol, and gratify the people of Sichem, who were zealous idolaters, ver. 46. Joatham escaped his fury, yet he, also, uses a round number, 70, when he says you have killed 70 men, ver. 18. (Calmet)
Menochius
Abimelech himself must also be deducted from the number. Thus we say the seventy interpreters, (Menochius) though the Greek interpreters of the Bible are supposed (Haydock) to have been 72. (Menochius)
Justin. X. and xlii
The history of nations is full of similar instances of cruelty. Ochus, king of Persia, killed his uncle, and 80 or 100 of his sons. Phraartees, son of Herod, king of the Parthians, by a concubine, slew his father and his 30 children. (Justin. X. and xlii.)
The Turkish emperors have shewn equal barbarity on many occasions, and they still murder or confine all their brothers. (Serar. q. 6.)
9:6
Year of the World 2769, Year before Christ 1235.
Calmet
Mello. We know of no such city in the vicinity of Sichem. Hebrew, "all the house of Millo:" which some take to be the town-house of Sichem, full of the chief citizens, as Mello signifies "filled up;" (Vatable) or it might designate some part of the city which had been levelled, like the deep valley at Jerusalem, (3 Kings 9:15.; Haydock) and where some powerful family, probably the father of Abimelech's mother, might dwell. (Calmet)
Haydock
This family would interest itself the most in the advancement of the tyrant, ver. 3. (Haydock)
Haydock
Oak. Hebrew, "the plain, or oak of the statue," (alluding to the monument which was left here by Josue, ver. 37., Josue 24:26) or Septuagint, "of the station," as those of Sichem might assemble here to deliberate on public affairs, (Calmet) in memory of the solemn covenant between God and the people. (Haydock)
9:7
Worthington
Stood on. As Abimelech was a figure of Antichrist, who will reign for a time, so Joatham denotes the pastors of the church, who shall stand up for the truth. (Worthington)
9:8
Haydock
Us. By this parable, Joatham expostulates with the men of Sichem, who had so basely requited the labours of Gedeon, and had given the preference to the son of a servant, who was of the most savage temper. (Haydock)
Worthington
In a spiritual sense, which the Fathers chiefly regard, heretics and schismatics act in this manner, and choose rather to be governed by those who will allow them to follow their passions, than by such governors as God has appointed, though the latter be endued with the grace of the Holy Ghost, and with all virtues, signified by the olive and other fruit trees. They prefer the bramble, or the worst dispositions, like Nemrod, Mahomet, Antichrist, etc., who, after persecuting the virtuous, and Catholics for a time, (2 Thessalonians ii.) will, in the end, prove their ruin, though they themselves be involved in the common destruction. "Fire shall rise (says Ven. Bede, q. 6.) against this bramble, Antichrist, and shall devour him, and all his together." (Worthington)
Menochius
The use of parables has been very general. (Menochius)
Livy ii
Agrippa brought the Roman plebeians, who had retired to the sacred mount, to a sense of their duty, and to a love of mutual harmony with the nobles, by observing that the members once refused to supply the wants of the belly, because it did not labour like the rest. (Livy ii.)
Haydock
In the application of these parables, Maimonides justly remarks, that we must consider their general scope, and not pretend to explain every circumstance; (More. Neboc.) a remark which Origen had already made. Many things are only added for the sake of ornament. (Haydock)
Calmet
Thus we need not imagine that the people of Sichem offered the sovereign authority to many, who refused to accept of it, and at last only prevailed upon Abimelech. Gedeon had, indeed, rejected a similar offer, (chap. 8:22.) and his other sons not endeavouring to retain the authority of their father, the Sichemites acceded to the petition of Abimelech, to anoint him king. This expression does not always imply a material unction, though such was used among the Jews. It signifies the granting of all the power of a king; in which sense it is applied to foreign princes, (Isaias 65:1.) and to Jesus Christ, (Daniel 9:24.) who received the reality of that sovereign dominion, of which this unction was only a figure. (Calmet)
9:9
Calmet
Leave. But, would this advancement prove any disadvantage? The king is bound to give himself up wholly for the good of the public, so that he must frequently be full of anxiety and care. (Calmet)
Challoner
Use of. The olive-tree is introduced, speaking in this manner, because oil was used, both in the worship of the true God, and in that of the false gods, whom the Sichemites served. (Challoner)
Prud
The pagans burnt lamps in honour of their idols, and anointed their statues: unguentoque lares humescere nigro. (Prud., contra Sym. 1.)
Pliny
They also anointed their military standards at Rome. (Pliny, [Natural History?] 13:3.)
The same author observes, that "two sorts of liquor are very delightful to the bodies of men: wine to drink, and oil for the outside: intus vini, foris olei. (B. 14:22.)
Calmet
Men use oil to strengthen and foment their bodies, as well as to give them light. (Calmet)
Worthington
It spiritually denotes the grace of God, which establishes the peace of the soul, as the fig-tree signifies the sweetness of God's law, producing good works, and the vine shews forth those noble actions, which are performed without the affection of outward show; and which are therefore, most agreeable both to God and to men. (Worthington)
Promoted. Some translate the Hebrew, "to put myself in motion for," Syriac, etc. We might also render, "which honoureth the gods, (or the judges) and men to come to be promoted among (or disquieted on account of) the trees."
9:11
Aristop.[Aristophanes?]
Sweetness. The fig is the sweetest of fruits, and is regarded as the symbol of sweetness. (Aristop.[Aristophanes?]; Bonfrere)
9:13
Challoner
Cheereth God and men. Wine is here represented as agreeable to God, because he had appointed it to be offered up with his sacrifices. But we are not obliged to take these words, spoken by the trees in Joatham's parable, according to the strict rigour of divinity; but only in a sense accommodated to the design of the parable expressed in the conclusion of it. (Challoner)
Haydock
The same word, Elohim, which is translated God may also signify any powerful man, as in ver. 9. (Haydock)
Calmet
Yet wine may be said to cheer God, in the same figurative sense, as the odour of victims is sweet and delightful to him. (Calmet)
Haydock
He is pleased with the devotion of men, and requires these things as a testimony of their love and fidelity. (Haydock)
Joatham might speak according to the notions of the idolaters, who thought that their gods really fed on ambrosia and nectar, and were pleased with the smell of victims and of perfumes. That wine cheereth the heart of man needs no proof, Psalm 103:15.
Ovid
Tunc veniunt risus, tunc pauper cornua sumit.---Tunc dolor et curae rugaque frontis abit. (Ovid)
9:14
Calmet
Bramble. Septuagint rhamnos, "the white, or hawthorn." Some suppose that atad means "a wild rose, (Vatable) thistle," etc. (Calmet)
Worthington
It is here put for any base and ambitious man. (Worthington)
9:15
Calmet
Shadow or protection, Psalm 16:8., and Baruch 1:12. (Calmet)
Calmet
Joatham hints at the insolence of Abimelech, (Haydock) and foretels that he and his foolish subjects will soon be at variance, and destroy each other. Fire is often put for war. The people of Sichem began soon to despise their new king, and he made war upon them, and destroyed their city; though the people afterwards took ample revenge, ver. 20. (Calmet)
Menochius
Tyrants promise much, but their rage soon falls upon the more wealthy and powerful citizens, (Haydock) here signified by the cedars. (Menochius)
9:18
Calmet
You are. People are answerable for the injuries which they do not prevent, when they have it in their power. (Calmet)
Many of the chief citizens of Sichem had assisted Abimelech, ver. 4.
Haydock
Brother. The ties of kindred could not hide their ingratitude and cruelty. (Haydock)
9:20
Calmet
Town of. Hebrew, "the house of Mello," ver. 6. (Calmet)
Menochius
The imprecation of Joatham was prophetical. He had not the smallest doubt but the people had done wrong; (Haydock) and the three different fruit-trees, which rejected the offer of promotion, represented all the virtuous Israelites, who knew that they could not lawfully assume the regal or judicial authority, without the divine call. Ezechiel (xvii. 24,) attributes knowledge to trees by the same figure of speech, as Joatham does here. (Menochius)
9:21
Haydock
Bera. Hebrew, Bar or Beera, "the well." There was a place of this name in the tribe of Ruben, where the Israelites encamped, Numbers 21:16. Bersabee, in the tribe of Juda, was another famous well, and it is probable that Joatham would retire to some distant place. (Haydock)
Calmet
St. Jerome mentions a Bera, eight miles north of Eleutheropolis; and Maundrell speaks of another, about 21 miles from Sichem, on the road to Jerusalem. The dominion of Abimelech did not extend far. (Calmet)
9:23
Haydock
Spirit. God permitted the spirit of discord to arise, like an executioner, (Calmet) to punish the sins both of the ruler and of his subjects. (Haydock)
Worthington
St. Augustine (q. 45.) observes, that God caused the people to be sorry for what they had done: but they afterwards proceeded to acts of violence and enmity, at the instigation of the devil, to whose advice they gave ear, in consequence of their former transgression. (Worthington)
Menochius
The common people began to open their eyes, and beheld the cruelty of Abimelech, and of some of the principal citizens, who had espoused his cause, with abhorrence. (Menochius)
Haydock
They reflected on the justice of Joatham's parable, which tended to rouse them not to suffer the tyrant to remain unpunished any longer. (Haydock)
Haydock
Detest him. Hebrew, "revolted against (or dealt treacherously with) Abimelech, (24) that the crime (or punishment of the murder) of the, etc., might come, and their blood be laid upon," etc. (Haydock)
Calmet
God permitted that Abimelech should be punished by those very men who had been the occasion of his sin. To obtain the sceptre over them, he had committed the most horrible cruelty. (Calmet)
9:25
Haydock
Coming. Abimelech resided at Ephra, having appointed Zebul governor of Sichem, from whom he received information of what was doing. The malcontents began to plunder his adherents; (Calmet) and as it was the time of vintage, they gave way to all the sallies which fury, heated by wine, can suggest; particularly after Gaal, a powerful man of the neighbourhood, came to put himself at their head, ver. 28. (Haydock)
9:27
Haydock
Cups. Such revellings were common in the days of vintage; (Isaias 16:10., and Jeremias 48:33,) and they generally accompanied the heathenish sacrifices, Judges 16:24. They went to give thanks to their god, for having delivered them, (Calmet) as they thought, from the power of Abimelech. (Haydock)
9:28
Haydock
Sichem. Why should this ancient city be thus degraded? This son of Jerobaal deigns not to reside among us, but sets one of his servants over us! (Haydock)
Menochius
He mentions Jerobaal instead of Gedeon, to remind the people of the indignity formerly offered to their great idol, by the father of their present ruler. (Menochius)
Haydock
Hebrew may have another sense. "Who is Abimelech?....Is he not the son of Jerobaal, and Zebul his officer? Serve the men of Hemor," etc. It seems that Gaal was of the race of Chanaan, by the manner in which he speaks of Hemor, whose history is given, Genesis xxxiv. Many of the same nations might still inhabit Sichem, (Calmet) which made the people so bold and zealous in the adoration of Baal. (Haydock)
Calmet
The insidious Gaal hence takes occasion to propose to his countrymen, that they had better acknowledge the authority of their ancient magistrates, who occupied the place of Hemor. (Calmet)
But he immediately insinuates, that the most effectual method to expel the tyrant, would be to vest him with the sovereign authority. (Haydock) (ver. 29.)
Calmet
The party of Abimelech was now the weaker. (Calmet)
9:31
Haydock
Thee. Hebrew, "they besiege (Calmet) or fortify the city." (Haydock)
Vatable
The partizans of Gaal attacked those who were still favourable to Abimelech, and fortified themselves as much as possible, in those parts which they had already seized. (Vatable; Drusius)
Calmet
Or as tsarim means "enemies," we may as well translate, "lo, the enemies are in (or with) the city against thee." (Calmet)
9:34
Calmet
Places. Hebrew, "companies, (Haydock) or heads." He divided his army into four parts, over each of which he appointed a commander. (Calmet)
9:36
Menochius
To Zebul. It seems the latter had acted with such dissimulation, that Gaal supposed he had come over to his party. Zebul laughs at him, as if he were disturbed with groundless fears, (Haydock) in order that Abimelech may take him unawares. (Menochius)
9:37
Bonfrere
Midst. Hebrew Tabur, here signifies "a little hill, or the navel," which title is given to places which are elevated and in the centre of the country, Ezechiel 38:12. (Josephus, Jewish Wars 3:2.) Varro mentions the lake of Cutilia, as the navel of Italy. The wood of Enna and Etolia are styled the navel of Sicily and of Greece, by Cicero and Livy. (Bonfrere; Calmet)
Menochius
Oak, which is probably mentioned, ver. 6. (Menochius)
Calmet
Hebrew, "another company comes by the oak or plain of Mehonenim," which may signify, "of the augurs." Septuagint, "of those who make observations," apoblepontón. (Calmet)
9:41
Menochius
Ruma may be the same place as Arimathea, between Joppe and Lidda. (St. Jerome) (Menochius)
Haydock
But this seems to be too remote from Sichem, (Haydock; Bonfrere) in the neighbourhood of which Abimelech halted, to give the citizens time to enter into themselves, (Calmet) and to open their gates to him without farther resistance. Gaal entered the city after his defeat: but was forced the next day to leave it by Zebul. Whereupon he was met by two divisions of Abimelech's army, which routed him, and pursued the fugitives, while the king marched straight to the city; and though he had a party within the walls, headed by Zebul, (Haydock) unless he was slain, (Calmet) the rest of the inhabitants made such a stout resistance, that the tyrant resolved to demolish the city, when he took it, at night. (Haydock)
9:45
Sowed salt. To make the ground barren, and fit for nothing; (Challoner) and to testify his eternal hatred towards the place, as salt is the symbol of duration. See Deuteronomy 29:23., Sophonias 2:9., and Jeremias 17:6.
Sigon
Salsa autem tellus et quae perhibetur amara---Frugibus infelix. (Virgil, Georg. ii.) Notwithstanding the fury of Abimelech, Sichem was afterwards rebuilt, and became as fertile as before. The city of Milan was destroyed and sowed with salt in 1162. (Sigon.)
Calmet
The houses of traitors were formerly treated in this manner in France, (Brantome) as was that of the admiral de Chatillon. (Calmet)
See on this custom Bochart, animal. 3:16.
Haydock
Some think it denoted that the ground might henceforth be cultivated, and grow corn where houses had stood. Salt is the source of fertility, if there be not too much of it. (Haydock)
9:46
Menochius
Tower. Serarius thinks it was the house of Mello, out of the city, ver. 6. (Menochius)
It was the citadel, large enough to contain 1000 soldiers. They durst not, however, stop here to encounter Abimelech, but retired to the temple, either because it was still stronger and higher, or in hopes that they would be secure, on account of the veneration (Calmet) to which the place was entitled among the idolaters.
Haydock
Berith. Protestants, "they entered into an hold of the house of the god Berith." Septuagint, "of the covenant." (Haydock)
Haydock
Where, etc., is added by way of explanation, (Calmet) except the word strong, which the Septuagint render ochuroma, "a fortress." The tower and temple seem to have been contiguous, since Abimelech, by setting fire to the tower, destroyed these people at the same time, ver. 49. (Haydock)
9:48
Menochius
Selmon. This mountain lay towards the Jordan, and was covered with trees and snow, Psalm 67:16. (Menochius)
Calmet
Bough. Septuagint, "a burden or faggot of sticks." Josephus observes that they were dry. (Calmet)
9:49
Haydock
And so. Hebrew and Septuagint, "upon them, so that all the men of the tower of Sichem died also, about a thousand men and women." The sanctity of the place where they had taken refuge, made no impression upon the tyrant's mind, who was equally devoid of religion as of humanity. (Haydock)
9:50
Eusebius † AD 339
Thebes, about 13 miles from Sichem, towards Scythopolis. (Eusebius)
Calmet
Besieged. Hebrew, etc., "took," as the sequel shews, (ver. 52,) since Abimelech was killed, as he was attacking the tower or citadel, in the midst of the city. (Calmet)
9:51
Battlements, or roof of the tower, which was flat. Hence the defendants hurled down stones, etc., upon the enemy.
9:53
Calmet
Above, or "of the upper millstone," according to the Hebrew and Septuagint. Pyrrhus met with a similar fate at Argos. Plutarch observes, (in Scylla) that the Lacedemonians did not like to attack walls, because the bravest men are there often slain by the greatest cowards. (Calmet)
Hence Joab puts this advice in the mouth of David, that it is imprudent to come too near the walls, 2 Kings 11:21.
Menochius
Skull, (cerebrum) "brain." Yet the tyrant's understanding was not perhaps so much impaired, as to excuse him for commanding his armour-bearer to kill him. (Menochius)
9:54
Calmet
Slew him. The ancient heroes were always attended by their armour-bearers. (Calmet)
Seneca
Marius ordered his servant to run him through, that he might not be exposed to the insults of his enemies; and V. Maximus (VI. 8,) greatly commends the servant for doing so. Nihil eorum pietati cedit, a quibus salus Dominorum protecta est. David was not of the same opinion, since he punished the Amalecite who pretended that he had rendered this service to Saul, 2 Kings 1:16. The Christian religion condemns both those who engage others to take away their life, and those who comply with the impious request. Hercules was affected in the same manner as Abimelech, when he found that he was to die by the malice of a woman. O turpe fatum! femina Herculeae necis---Auctor feratur. (Seneca)
Calmet
The Lacedemonians were not eager to besiege Argos, when they saw that the women were engaged in its defence. (Pausan. ii.) (Calmet)
Haydock
Notwithstanding the wicked precaution of Abimelech, what he so much feared took place; for Joab said, Did not a woman cast a piece of a millstone upon him from the wall, and slay him in Thebes? (2 Kings 11:21.) His skull was so much fractured, that he had received a mortal wound: the sword only hastened his death. Thus was he justly punished with a stone, who had slaughtered 68 or 69 of his brethren upon one stone. (Haydock)
Cornelius a Lapide
He can only be considered as an usurper or tyrant, since he was neither chosen by God nor by the Israelites in general. Hence he is only said to have reigned at Sichem. (Cornelius a Lapide)
Haydock
He was going to extend his conquests over other cities and tribes, when he was slain at Thebes. (Josephus) (Haydock)
9:4
Baalberith.... That is, Baal of the covenant, so called from the covenant they had made with Baal, chap. 8.33.
9:9
Both gods and men make use of.... The olive tree is introduced, speaking in this manner, because oil was used both in the worship of the true God, and in that of the false gods, whom the Sichemites served.
9:13
Cheereth God and men.... Wine is here represented as agreeable to God, because he had appointed it to be offered up with his sacrifices. But we are not obliged to take these words, spoken by the trees, in Joatham’s parable, according to the strict literal sense: but only in a sense accomodated to the design of the parable expressed in the conclusion of it.
9:45
Sowed salt.... To make the ground barren, and fit for nothing.
9:1
This sonne of Gedeon by his seruant prefigured Antichrist who wil persecute the Church and reigne for a while: but in the end shal be destroyed. S. Beda c. 6. qq in Iudic.
9:7
True pastores in the time of Antichrist wil still auouch the truth and the right of the Church.
9:8
8. The trees went to annoint a king.] According to the historie Ioatham Gedeons Vngtatful people render iniuries for benefites. youngest sonne, by a parable iustly expostulateth the iniurie donne by the Sichemites to his fathers house, in preferring a base bound womans sonne, and cruelly murdering the rest of his sonnes: who with much trauel, and manie dangers of his owne life, had deliuered them from seruitude. But in the spiritual sense, which (as the ancient fathers note) is chiefly intended, Idolaters and Heretikes are reproued, who rather accept of vniust vsurpers, that wil serue Infidels promote wicked men to authoritie. their licentious appetites, and mantaine vice and wickednes, then to be ruled by iust and lawful Superiors, appointed by Gods ordinance, indued with grace of the Holie Ghost (signified by the oliue tree;) such as bring forth wholsome swete vertues (signified by the sigge tree;) and are replenished with admirable fortitude (signified by the vine tree.) and in their places set vp base, ambitious, Abimelech a figure of Antichrist. crnel, and crabbed spirites, signified by the bramble, or brere. Thus Nemrod, Abimelech, Mahomet, and innumerable other tyrantes haue benne aduanced, & especially Antichrist shal be extolled aboue al that is called God, or is vvorshipped, and 2. Thess. 2. shal most cruelly persecute al Chatholiques, that wil not conforme them selues to his procedings. But in fine (as here is prefigured in Abimelech) sire shal rise against this bramble Antichrist, and shal denoure him and al his together. S. Beda. 99. in lib. Iudic. c. 6.
Oyle spiritually signifieth the grace of the Holie Ghost, making peace of conscience in mens soules towardes God.
9:10
The swetnes of Gods law producing good workes.
9:12
Contemtible in outward shew, but bringing forth liquour of meruelous force; which sorte of workes God is most delighted withal: and men most admire. Psal. 85
9:14
The rhamnus signifieth base and ambicious men.
brierre bramble •rthistle.
9:23
God doth suggest only good cogitations. as remorse of conscience in the seche••tes, for their ingratitude towardes Gedeon and for so wicked and cruel a murder of his sonnes. wherupon they begāne to detest Abimelec and, so hatred grew betwen him & them, which is a most euil spirite. but their former sinne, not God, was the cause therof. S. Aug. q. 45. in Iudic.
9:45
For more reuenge he sowed the citie with salte, which maketh ground barren, Theod. q. 17. in lib. Iudie.
9:53
Euels shal betide the vniust man to destruction. Psal. 139.
9:8
St Augustine of Hippo † AD 430 Against Lying 28
… whence the like fables of Æsop being referred to the same end, there is no man so untaught as to think they ought to be called lies: but in Holy Writ also, as in the book of Judges, the trees seek them a king, and speak to the olive, to the fig and to the vine and to the bramble.
9:13
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.20
… From this Cluster, then, is the Wine that maketh glad the heart of man,
9:2
2. WHAT IS BETTER FOR YOU, THAT SEVENTY MEN, ALL THE SONS OF JERUBBAAL, SHOULD RULE OVER YOU. — The tyrant feigns that all seventy of his brothers desire the kingdom, and that there would be continual strife among them over the kingdom, so that he alone might obtain it for himself. For the sons of judges did not succeed their parents in the principate, but when one died, another from a different family and tribe was chosen by God or the people. And even if some one of the sons here had succeeded Gideon, he would have been unique, namely the firstborn, not seventy. Whence it is clear that Abimelech is fabricating and lying these things, so that the kingdom might be conferred upon him alone.
9:4
4. AND THEY GAVE HIM SEVENTY POUNDS OF SILVER FROM THE TEMPLE OF BAALBERITH, — so that with these he might enlist soldiers, by whom he might invade and seize the kingdom of Israel. The Hebrew does not have the word pound, but only 70 of silver, namely shekels, say Vatablus, Arias and others. But 70 shekels of silver are 70 Brabantine florins, each of which contains four Roman julii or four Spanish reals, with which scarcely one or two soldiers could have been enlisted. Wherefore Arias from the Rabbis asserts that by the name of silver in the Pentateuch is understood the shekel, in the Prophets (such as this book of Judges is among the Hebrews) pounds, in the Hagiographa talents. Although this is not true everywhere, it can nevertheless be fitting for this place. For a pound of silver contains 24 shekels or Brabantine florins: wherefore 70 pounds of silver make 1680 shekels or Brabantine florins, that is 500 French crowns, with which in that age more soldiers could be enlisted, at least to begin a war. Others understand minas; but a mina contained 60 shekels, Ezekiel XLII, 12: wherefore 70 minas contain 4200 shekels. Others understand talents; but a Hebrew talent contained three thousand shekels, that is 1500 ounces. An Attic talent, however, 1500 shekels, that is 750 ounces: wherefore 70 talents make an enormous quantity of silver. Our translator rendered it pounds, which word properly signifies a pound, although pound sometimes means the same as weight or shekels, or ounces or something else, which is measured by weight. FROM THE TEMPLE OF BAALBERITH, — that is, Baal, who presided over berith, that is the covenant, such as the Shechemites had already made with Abimelech. For thus the Romans, as Dionysius of Halicarnassus testifies, lib. IV, worshipped the god Pistius and Fidius, as it were the guardian and avenger of faith and covenants, and Jupiter holding the thunderbolt in his hand, which he would hurl at those who violated faith and covenant; and Jupiter the stone: for when making a covenant they sanctified it by slaughtering a pig, saying: "If I break faith, may Jupiter strike me, just as I strike and sacrifice this pig with a stone." Thus Livy, lib. I. See how the tyrants of Shechem order their tyrannical rule from crime and sacrilege. For they plunder the treasury of their god, so that they might give it to their tyrant. Soon they add parricide to sacrilege. Whence follows: WHO HIRED FOR HIMSELF NEEDY AND VAGRANT MEN. — The Hebrew: empty and light; Arias: lost and vagrant; Pagninus: empty in brain and unstable; Lyran: stiff-necked; the Chaldean: empty and libertine; the Septuagint: empty and foolish.
9:5
5. AND HE SLEW HIS BRETHREN THE SONS OF JEROBAAL (Gideon) SEVENTY MEN UPON ONE STONE. — There were precisely only 69; for Jotham the seventieth had escaped, or rather only 68, if you count Abimelech among the seventy sons of Gideon. But Scripture in its manner assigns a round and perfect number, even if something is lacking or exceeds in it; for it reckons by tens, hundreds and thousands. Thus Serarius and others. UPON ONE STONE. — Arias thinks this stone was an altar, dedicated by Abimelech the tyrant to his idol Baalberith, and erected in the same place where before Gideon his father had destroyed the altar of Baal, cap. VI, and therefore he was called Jerobaal, as if he himself wished to avenge the injury done to the god Baal by his father, and therefore to repair this injury to him in that same place he slew and as it were immolated the seventy sons of Gideon and his brethren. Hence also the Shechemites, for their Baal being restored to them, seem to have numbered out to him in individual heads of the slain brethren a weight of silver, namely 70 weights for the seventy sons of Gideon slain by him. 5. AND HE SLEW HIS BRETHREN THE SONS OF JEROBAAL (Gideon) SEVENTY MEN UPON ONE STONE. — There were precisely only 69; for Jotham the seventieth had escaped, or rather only 68, if you count Abimelech among the seventy sons of Gideon. But Scripture in its manner assigns a round and perfect number, even if something is lacking or exceeds in it; for it reckons by tens, hundreds and thousands. Thus Serarius and others. UPON ONE STONE. — Arias thinks this stone was an altar, dedicated by Abimelech the tyrant to his idol Baalberith, and erected in the same place where before Gideon his father had destroyed the altar of Baal, cap. VI, and therefore he was called Jerobaal, as if he himself wished to avenge the injury done to the god Baal by his father, and therefore to repair this injury to him in that same place he slew and as it were immolated the seventy sons of Gideon and his brethren. Hence also the Shechemites, for their Baal being restored to them, seem to have numbered out to him in individual heads of the slain brethren a weight of silver, namely 70 weights for the seventy sons of Gideon slain by him. With similar barbarity and fratricide Phraates, son of Orodes the Parthian king of Fratricides from a concubine, in order to reign, slew his aged father and thirty brethren, as Justin testifies, lib. XLII, who also in lib. X relates that Ochus king of the Persians slew eighty brethren: thus Amurath, Selim, Bajazet and other Turkish Emperors slay their own brethren, lest they be deprived of empire by them. In the memory of the Fathers, Muleasses, king of Tunis, fled to Charles the Fifth, driven from his kingdom by his own son named Amida, and blinded with red-hot iron, and this by the just judgment of God, because Muleasses himself had previously slain eighteen brethren in part and blinded them in part. Behold to what the blind and raging lust of dominion drives men. Hence it is clear that Abimelech was not truly a Judge and Prince of Israel, inasmuch as he was chosen neither by God nor by the people, but by a few of his fellow citizens of Shechem and thrust in by force, but a tyrant. Whence neither the tribe of Judah nor the others are read to have accepted him. Hence also he himself reigned almost only in Shechem, as is evident from vers. 6 and following.
9:6
6. THEY APPOINTED (the Shechemites) ABIMELECH KING BESIDE THE OAK THAT STOOD IN SHECHEM. — Andreas Masius in Joshua, cap. ult., vers. 26, and Serarius here hold the opinion and conjecture with probability that this oak is the Oak of Moreh, where Abraham coming from Chaldea into Canaan first erected an altar to God, Genesis XII, 6, and under which Jacob buried the idols of his household, Genesis XXXV, 4, and from this it is called here ela mutsab, that is, the standing oak, where namely the Patriarchs were accustomed by ancestral custom to invoke God. This oak therefore was ancient. Preserved by the religion of the fathers for many years, namely five hundred years: for so many years elapsed from Abraham to Abimelech. But, as I said in Joshua ult., vers. 26, this matter is uncertain, and exceeds the common age of oaks (which commonly live to three hundred years). Furthermore, this oak is called מוצב mutsab, that is, of standing or station, as the Septuagint translates it, because the Shechemites were accustomed to come together to it, and there to hold their stations and assemblies. 6. THEY APPOINTED (the Shechemites) ABIMELECH KING BESIDE THE OAK THAT STOOD IN SHECHEM. — Andreas Masius in Joshua, cap. ult., vers. 26, and Serarius here hold the opinion and conjecture with probability that this oak is the Oak of Moreh, where Abraham coming from Chaldea into Canaan first erected an altar to God, Genesis XII, 6, and under which Jacob buried the idols of his household, Genesis XXXV, 4, and from this it is called here ela mutsab, that is, the standing oak, where namely the Patriarchs were accustomed by ancestral custom to invoke God. This oak therefore was ancient. Preserved by the religion of the fathers for many years, namely five hundred years: for so many years elapsed from Abraham to Abimelech. But, as I said in Joshua ult., vers. 26, this matter is uncertain, and exceeds the common age of oaks (which commonly live to three hundred years). Furthermore, this oak is called מוצב mutsab, that is, of standing or station, as the Septuagint translates it, because the Shechemites were accustomed to come together to it, and there to hold their stations and assemblies. Furthermore this oak is called mutsab, that is, of standing or station, as the Septuagint translates it, because the Shechemites were accustomed to come together to it, and there to hold their councils and assemblies. THE CITY MILLO. — This city Millo is different from the ravine Millo which was between Zion and Jerusalem. For this was a city situated near Shechem, and subject to it as its colony or municipality.
9:7
7. WHEN THIS WAS REPORTED TO JOTHAM (WHO was the youngest son of Gideon, and had escaped the slaughter of his brothers), HE WENT AND STOOD ON THE SUMMIT OF MOUNT GERIZIM (which overlooks the city of Shechem), AND LIFTING UP HIS VOICE CRIED OUT AND SAID: HEAR ME, MEN OF SHECHEM, MAY GOD HEAR YOU, — that is to say, I adjure you, O Shechemites, by God, that you hear me. Or, that is to say, Hear me speaking rightly and justly, that God may also hear you. On the other hand Cajetan: These words, he says, are an imprecation of divine vengeance upon the wicked Shechemites, that is to say, I wish and imprecate upon you that God may attend to your iniquity, and hear it and see it, and that God the just judge may punish and avenge it, and be the avenger of crimes. 7. WHEN THIS WAS REPORTED TO JOTHAM (WHO was the youngest son of Gideon, and had escaped the slaughter of his brothers), HE WENT AND STOOD ON THE SUMMIT OF MOUNT GERIZIM (which overlooks the city of Shechem), AND LIFTING UP HIS VOICE CRIED OUT AND SAID: HEAR ME, MEN OF SHECHEM, MAY GOD HEAR YOU, — that is to say, I adjure you, O Shechemites, by God, that you hear me. Or, that is to say, Hear me speaking rightly and justly, that God may also hear you. On the other hand Cajetan: These words, he says, are an imprecation of divine vengeance upon the wicked Shechemites, that is to say, I wish and imprecate upon you that God may attend to your iniquity, and hear it and see it, and that God the just judge may punish and avenge it, and be the avenger of crimes.
9:8
8. THE TREES WENT TO ANOINT A KING OVER THEM, AND SAID TO THE OLIVE TREE: COMMAND US, etc. — This is the first most elegant and of all others the most ancient apologue. For Gedeon and Joatham preceded Phaedrus, Anicius, Aesop and other writers of fables and apologues by many centuries. Concerning the origin, elegance, use, etc. of apologues, I have said much in Ecclesiastes. Now in order to explain this whole apologue briefly and set it before the eyes, it should be noted first that it is introduced here by Joatham to show the Shechemites how unjustly and impiously they acted in raising the tyrant Abimelech to be king, with the slaughter of his seventy brothers, and that they themselves are worthy that, because they have made a parricide, a kinsman to them as their leader, they should likewise suffer a parricide. Whence he not only curses them with dire curses, but also from the customary vengeance of God upon such people he pronounces threats. Note secondly, that in apologues, parables and similitudes certain things are added for the beauty and elegance of the apologue or parable which it is not necessary to adapt to the thing signified by it, indeed it is sometimes impossible. Wherefore here it is not necessary to apply individually those things which are repeated concerning the olive, fig and vine: yet most of them can be applied. Note thirdly, that the tree here is man, but inverted (for a tree has roots below and branches above; man, however, has the roots of sense and reason in his head above, and feet as it were branches below), and capable of counsel and reason. The olive, fig and vine which refuse the kingdom offered to them by the trees are Othoniel, Deborah and Gedeon, says Lyran, who were earlier Judges, and indeed the best, because they undertook the leadership unwillingly and as if compelled by God. Hear Lyran: The Hebrews say that by the olive is signified Othoniel, who was of the tribe of Juda, as was said above, cap. I. Moreover the tribe of Juda is called an olive, Jerem. XI, 16: "The Lord called thy name a fair olive tree, fruitful, beautiful." By the fig, which has sweet fruit, is understood Deborah: which in Hebrew is written Deborah, and is interpreted bee which makes sweet honey, and just as the fig has sweet fruit, so the property of this tree corresponds to the interpretation of the name. By the vine, however, is understood Gedeon, who was of the sons of Joseph, because Joseph is called the son of increase, Genes. XLIX; and the branch of a vine grows notably in one summer. Thus far Lyran. Again more aptly the same Lyra: By the olive, he says, from which oil is expressed; and by the fig, which has sweet fruit; and by the vine, which produces abundant fruit, are understood the other sons of Gideon, who were rich in wealth, sweet in gentleness, and multiplied in offspring. But by the bramble, which is a vile tree, is understood Abimelech, who was born of an ignoble mother, who reigned after the others were slain. More fully and universally: The olive, fig and vine denote men in any way suitable and apt for ruling; and Arias indeed takes the olive for the wise, the fig for the rich, the vine for the gentle and modest; but the bramble (which, although it does not excel so much among trees that it is even a tree or wood, but rather a shrub, merely thin thorns, sharp and pricking, yet immediately seizes the rule offered among the trees), signifies those unfit for rule and tyrants. Again more aptly by the fig you may understand mild, bland, pleasant men; by the vine, fervent, keen and effective in action: for these are apt for ruling, since they imitate the wisdom of God governing all things, which "reacheth from end to end mightily, and ordereth all things sweetly," Wisdom VIII, 1. Rule therefore sweetly, but strongly, and wisely, O kings. The olive denotes merciful men and those rich in goodness, and as it were fattened with charity. For as charity is the queen of virtues, so it is of men. Those therefore who abound in charity rule best. Rebuke, punish, chastise; but show yourself doing this not from hatred, but from love, and you will please those whom you rebuke and chastise. Whence Christ, about to set Peter over the Church: "Simon son of John," he says, "lovest thou me more than these?" and when he answered: "Lord, thou knowest that I love thee," he added: "Feed my sheep," John XXI, 15. He therefore who rules, let him be a fig through sweetness, let him be a vine and wine through strength, let him be an olive and oil through compassion and charity. Note fourthly, that the olive, fig and vine with one voice unanimously answer that it is not fitting for them to abandon their fatness, sweetness and wine, in which three both men delight in feasts and gods in sacrifices, so as to be promoted to kingship: this signifies only that private persons can devote themselves to their own perfection and advantages; but public persons who preside over others are so occupied with public affairs and cares; if indeed, as is proper, they wish to serve things rather than possess them, they scarcely have time for themselves and theirs; whoever loves this, let him abstain from rule. Again, kings and princes ought to pour all their fatness, sweetness and joy into their subjects, and as it were from poverty enrich them, if they truly wish to be good kings and benefactors, that is, generous. Arias gives another reason: "None," he says, "from all the kinds of plants represents the study of avarice more aptly than the fig: whose roots for drawing moisture from everywhere are very frequent, and some are found to extend so far that they reach to wells and fountains and marshes at a great distance, so also are they so keen that they have learned to seek out, enter and obtain places within houses where pitchers, water-jars and other water vessels are placed, and there they are accustomed to remain for a long time." In like manner, avaricious kings thirst after the wealth of others, and stretch themselves into a thousand hands and arms to seize it, they insinuate themselves into public and private houses, they attempt, feel, and attack purses, pouches, treasures, whatever is hidden and stored away. But this reason is impertinent in this place. But that the thorn-bush answers insolently: "Rest under my shadow," is as much as if a tyrant were to say: Under my protection, which is none, or is nothing but prickly, piercing, afflicting and dangerous (for if once it catches fire, that fire spreads throughout, and burns up all things nearby), yield yourselves, and commit yourselves entirely to my rule. For the thorn-bush is thin; hence it scarcely casts a shadow that protects, and it pricks and stings those who hide beneath it: but if otherwise, "let fire come forth from the thorn-bush and burn the cedars of Lebanon." The sense is, as if to say, The tyrant will send destruction upon his own people, even the most noble, if in any matter they oppose him and bring suit against him, through his lictors and soldiers, yet he himself also will be afflicted and perish by it, as histories relate has happened in very many tyrants. In whatever way therefore the matter falls out, nothing useful is to be expected from a tyrant, but the greatest harm. It is therefore just and at hand that the same should befall you also, O Shechemites, inasmuch as you did not choose men fit for rule who declined the empire; but that tyrant Abimelech seeking it, so that the same, I say, in the same manner should be done with you and with your king Abimelech the sacrilegious and parricide, and that discord, strife and war should be stirred up among you, by which you both perish. Thus nearly Arias. Beda has an allegory here in Questions: The trees of the forest, he says, are men; the olive, fig and vine rightly did not wish to rule over them, because they scarcely deserved it: for the olive signifies the grace of the Holy Spirit and the unction of peace; the fig has the image of the sacred law: hence the householder plants a fig in his vineyard, that is, the law; the vine signifies Christ, as Christ himself says, John XV, 1; the thorn-bush denotes the Antichrist, who will lay waste the human race with all harshness and savagery; but fire will come forth from the thorn-bush, that is, iniquity from the Antichrist, and will devour all who trust in him together. Again St. Jerome in chapter II of Haggai, by the trees understands impious men, by the olive, fig and vine, the three persons of the Holy Trinity, but by the thorn-bush the devil. Symbolically St. Methodius, in the treatise On Chastity, in Photius in the Library, page 345, by the fig understands the law of the state of innocence in paradise: for there Adam ate the fig, which destroyed us all; by the vine he understands the law of nature under Noah: for he found the vine and wine; by the olive, the law of Moses and the Prophets, for they were anointed with oil; by the thorn-bush the law of Christ: for this pricks like a thorn-bush, because it is the law of mortification, chastity and the cross (hence Gretser, Bellonius and others of the first rank, in the treatise On the Cross, hold that the thorns with which Christ was crowned were from the thorn-bush), which alone was able to heal the wounds of our concupiscence, and threatens eternal fire to those who do not wish to be healed, because they do not wish to approach the cross. Hence St. Methodius there holds that Elias fleeing Jezabel rested "under the thorn-bush," for which we have "under the juniper," III Kings XIX, 4. Thus he explains this fable symbolically, as if to say, After the fig, that is, the law of nature in paradise, and the vine, that is, the law of nature given to Noah after the flood, and the olive, that is, the law of Moses could not heal the wounds of human nature festering, "God sent fourth the thorn-bush (that is, the cross), and chastity, which should rule over them, and which, with pleasures overcome, was also threatened to them for the remaining time, that unless all obeyed it and came sincerely to it, it would come to pass that all would be consumed by the flames of hell." These things are said ingeniously, but less aptly to this place according to the letter. For the thorn-bush here denotes the tyrant Abimelech, and therefore cannot aptly represent Christ and Christ's cross and chastity, but rather the Antichrist. Yet our Gretser, book I On the Cross, chapter XII, holds that the kingdom of Israel was therefore said to be delivered to the thorn-bush, so that it might be signified that Christ the king of the Jews was to be crowned with a thorn-bush, under which the faithful rest peacefully, and there find rest amid the thorns: "This diadem from the thorn-bush, says Clement of Alexandria, is hostile to those who lie in wait, it prevents them; but to those who dwell together in the Church it is friendly, it surrounds and fortifies them. This crown is the flower of those who believed in him who was glorified; but it bloodies and chastises those who did not believe. For according to the vow of the thorn-bush, fire from the thorn-bush, that is, from Christ crowned, comes forth, which consumes all the cedars of Lebanon, and then especially will consume them when they hear: Go into eternal fire." Gregory of Tours reports these things concerning the thorns of the Lord's crown: "They say that the thorns of the crown appear as if green, which nevertheless if they are seen to have dried up with leaves, yet daily they revive by divine power." Thus far Gretser. Tropologically the Gloss: By the olive, fig, and vine are signified three kinds of men who refuse the dignity of ruling. The first are the devout, seeking to be occupied in prayer and divine service, from whom the care of ruling withdraws them, which causes distraction of mind; and these are signified by the olive. Psalm LI, verse 10: "But I as a fruitful olive tree in the house of God." The second are men studious in Holy Scripture, of which it is said Ecclesiastes chapter XXIV, verse 27: "My spirit is sweet above honey, and my inheritance above honey and the honeycomb." And therefore the studious in it take refuge from the care of ruling, lest they be separated from its sweetness, and these are signified by the fig tree, which answered: "Can I forsake my sweetness," etc. The third are truly humble men, who do not account themselves worthy of promotion to the ruling of others, for which reason they refuse these as much as they can, and these are signified by the vine; which although it cannot sustain itself, but is supported by another, yet from it the best fruit is produced: so the truly humble seeks to be ruled and sustained by another, and produces the best fruit saying: "Can I forsake my wine, which gladdens God and men, and among other trees," etc. For the fruit of humility is very pleasing to God and men: for which reason the blessed Virgin Mary on account of her humility was chosen to conceive the Son of God, as she herself says, Luke I, 48: "He hath regarded the humility of his handmaid," etc. Thus far the Gloss. Again St. Clement, book VIII of the Apostolic Constitutions chapter XIV, applies the fable of the bramble to Bishops, who turn their mind from spiritual to secular matters to be cared for. Hear him: "The trees went to anoint over themselves a king, etc. Thus far the parable, which applies plainly to Bishops: for these are they who, leaving the word of God sweet, vital and illuminating, allow themselves to be transferred to the thorny thickets of lawsuits or secular matters, so that they may reign in their judgments, made from the tree of fig, olive and vine into trees of bramble, that is unfruitful and thorny: or rather it should be said, inserting the bramble into the fig, olive and vine tree: not understanding that when they wish to do both, they plainly desert one of them, which is the principal, just as the holy Apostles taught, when they say in the Acts of the Apostles: It is not reason that we should leave the word of God and serve tables."
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9. THE (olive) ANSWERED: CAN I FORSAKE MY FATNESS, WHEREWITH BOTH GODS AND MEN ARE HONOURED? — For oil is to men food, medicine, light; but to God it was kindled daily in the seven lamps of the candlestick, Exodus XXV. Moreover oil was a libation in the sacrifice of the mincha, or of flour and grain, Leviticus II. Also with oil were anointed the priests, the Pontiffs and the vessels of the tabernacle.
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10. THE FIG. — The fig does not flower, nor does it display itself with any showy luxury of ornaments, but produces very sweet fruit. Whence it represents those who say little, but do much and great things, according to that saying of Pythagoras: "Promise not great things, but do them."
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13. CAN I FORSAKE MY WINE WHICH GLADDENS GOD AND MEN? — Which namely is the best thing, says Valesius to St. Philotheus, chapter XXVII. For God, Genesis chapter I, creating all things saw that they were good, but some the best, such as wine, which gladdens both him and men: for the better a thing is in itself, the more God delights in the sight of it: wine therefore which is the best wonderfully gladdens both God and men. This is more truly so in the wine consecrated in the Eucharist, which Jotham did not know, who perhaps even thought God to be corporeal, and to be truly delighted with wine, as the Gentiles thought the gods fed on nectar and ambrosia. For wine gladdens God; because wine was a libation which was poured out with the victim, that is poured out to God at the horn of the altar. For the sacrifice was as it were a banquet, whereby God feasted with men. Whence in it was flour in place of bread, flesh in place of food; salt for seasoning, wine in place of drink, oil for anointing. Moreover wine, says Valesius, gladdens, because it very quickly passes into the vital spirits, and quite quickly into warm blood; for things which nourish quickly, provide alacrity by that easy refreshment of the spirits, and recall from dissolution and fainting, and thus exhilarate; but strength to endure labors they do not so provide, because they are easily dissipated. Wherefore wine makes man forget sorrows and troubles, so that he lays aside all cares. See the sayings of Ecclesiastes XXXI, to those words: "Wine was created for gladness, and not for drunkenness." For this gladness is produced by the quick, as I said, refreshment of the vital spirits, whose lack because the melancholic suffer from, hence they are sad. Again wine heats, relaxes and opens the heart, and therefore gladdens: for gladness is the relaxation and diffusion of the heart, which heat produces; sadness truly is its contraction and torpor, which cold causes. Wherefore wine has an unspeakable sympathy with the heart. Moreover in this fable of the kingdom of trees there could have been proposed the palm, cedar, laurel, oak, cypress, etc. But Jotham preferred to propose the olive, fig and vine, because these are more in the use of men, and among many nations, as the Syrians, Indians, Italians they are common, and they bear fruits common to all, obvious and most useful.
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14. TO THE BRAMBLE. — "The bramble," says St. Jerome in the commentary on Haggai chapter II, "is a thorny shrub and a small tree woven together with briars and hooked thorns, which holds fast whatever it touches and wounds what it has held, and delights in the blood of the wounded." Isidore, in book XVII; Origen, chapter VII: "The bramble," he says, "is a kind of thorn-bush, which the common people call the bear-thorn, exceedingly rough and thorny." LET FIRE COME FORTH FROM THE BRAMBLE. — For the bramble easily catches fire, says the Abulensian. Not from the agitation, collision and friction of branches, as happens in flint struck against iron; but from straw or similar matter placed beneath it, which easily, when the sun burns hot, or when someone sets fire to it, catches fire and thereby sets the bramble ablaze. This fire signifies discord: for when this blazes up between a tyrant and his subjects, it consumes both in a raging war as if in a conflagration. Thus the Emperor Valens, an Arian, was burned up by the Goths whom he had made Arians: "By the just judgment of God, indeed," says Peter Damian in book II, epistle 3, "he was consumed by the same flame of vengeance whom he himself had struck with the fire of perfidy. Thus indeed, according to the meaning of Scripture: Fire came forth from the bramble, and devoured the cedar of Lebanon." LET FIRE COME FORTH FROM THE BRAMBLE. — For the bramble easily catches fire, says the Abulensian. Not from the agitation, collision and friction of branches, as happens in flint struck against iron; but from straw or similar matter placed beneath it, which easily, when the sun burns hot, or when someone sets fire to it, catches fire and thereby sets the bramble ablaze. This fire signifies discord: for when this blazes up between a tyrant and his subjects, it consumes both in a raging war as if in a conflagration. Thus the Emperor Valens, an Arian, was burned up by the Goths whom he had made Arians: "By the just judgment of God, indeed," says Peter Damian in book II, epistle 3, "he was consumed by the same flame of vengeance whom he himself had struck with the fire of perfidy. Thus indeed, according to the meaning of Scripture: Fire came forth from the bramble, and devoured the cedar of Lebanon." Then Damian, adding an allegory, asserts that Gideon is a type of Christ the Savior: "By his many wives of different nations must be understood those who clung to him through faith; by his seventy sons, peoples of so many languages; by the concubine the Synagogue; by Abimelech, the Antichrist who will be the son of the Synagogue. Whence also in the Apocalypse it is said to those who are about to believe: Who say that they are Jews, and are not, but are the synagogue of Satan. And just as he slew seventy brothers, so he will persecute all nations that do not consent to him." The same Damian then adding a tropological interpretation says: "What by Jotham, which is interpreted as perfected or complete, must we understand except some holy and learned preacher? He ascended into Mount Gerizim and cried out with a loud voice. First he ascended, and afterwards he cried out. He first rises into the mountain, and thus lifts up his voice, because unless the Doctor of virtues first ascends the summit, he cries out in vain." Damian proceeds to unfold the rest, whose words poured forth I shall compress into a few: Then Damian, adding an allegory, asserts that Gideon is a type of Christ the Savior: "By his many wives of different nations must be understood those who clung to him through faith; by his seventy sons, peoples of so many languages; by the concubine the Synagogue; by Abimelech, the Antichrist who will be the son of the Synagogue. Whence also in the Apocalypse it is said to those who are about to believe: Who say that they are Jews, and are not, but are the synagogue of Satan. And just as he slew seventy brothers, so he will persecute all nations that do not consent to him." The same Damian then adding a tropological interpretation says: "What by Jotham, which is interpreted as perfected or complete, must we understand except some holy and learned preacher? He ascended into Mount Gerizim and cried out with a loud voice. First he ascended, and afterwards he cried out. He first rises into the mountain, and thus lifts up his voice, because unless the Doctor of virtues first ascends the summit, he cries out in vain." Damian proceeds to unfold the rest, whose words poured forth I shall compress into a few: "By Gerizim is designated the holy Church, which is the school of all virtues, and fertile with the abundance of heavenly harvests. By the olive tree are signified those who, anointed with the richness of the Holy Spirit, by preaching reconcile peace between men and the Creator. By the fig tree, those who are sufficiently instructed in the learning of the holy law. By the vine, those who do not cease to preach the triumph of the Lord's Passion, and thus through the clusters of their doctrine they inebriate our arid hearts with the wine of blessed blood. When therefore the olive, fig and vine, that is, spiritual men, refuse utterly to preside over wild trees, that is, over earthly and carnal men, the bramble offers itself, and is consumed by them—" mendus, and was about to consume them either by the example of depraved conduct or by the fire of erroneous doctrine. For the buckthorn bristles with frequent thorns, by which indeed any perverse person is signified, who is thus densified by the roughness of sins as by briars." From which finally he concludes: "Therefore, when the woods seek a king, that is, when any depraved persons carnally choose a ruler; the buckthorn comes forward in the midst, namely any reprobate, who both increases the fire of damnation in himself from their depravity, and consumes them by the reciprocal burning of perverse living or teaching."
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20. LET FIRE GO OUT FROM HIM, AND CONSUME THE INHABITANTS OF SHECHEM. — "Fire," namely of wrath, vengeance and fury, goes out from Abimelech, and consumes the Shechemites. This is properly a curse and imprecation, by which Jotham imprecates dire things upon the impious Shechemites, namely just vengeance of God and destruction, and that was efficacious; for they were indeed destroyed. Thus efficacious was the curse of Joshua, chapter VI, verse 26, by which he imprecated dire things upon him who would rebuild Jericho; and of Elisha, by which he cursed the children who mocked him by calling out: "Baldhead, baldhead;" for soon they were torn by bears, IV Kings II, 24. For God avenges the injuries of the impious against the pious, and hears their groaning, prayers and imprecations. LET FIRE GO OUT FROM THE MEN OF SHECHEM, etc., AND DEVOUR ABIMELECH. — Thus it came to pass, as appears in verse 57: for although the woman who killed Abimelech with a tile was not from Shechem, but from Thebez; nevertheless Thebez was within the borders of Shechem, says St. Jerome in the Hebrew Places. Add that the Shechemites were the occasion why Abimelech was killed by a woman. Finally Thebez appears to have been a colony of the Shechemites as much as Millo. LET FIRE GO OUT FROM THE BUCKTHORN. — For the buckthorn easily catches fire, says Abulensis. Not from agitation, collision and friction of branches, as happens in flint struck against iron; but from stubble or similar matter placed beneath it, which easily catching fire from the burning sun, or from something kindling fire, thereby sets the buckthorn ablaze. This fire signifies discord: for this blazing up between the tyrant and subjects, consumes both by burning war as by fire. Thus the Emperor Valens, an Arian, was burned by the Goths whom he had made Arians: "By the just judgment of God indeed," says Peter Damian, lib. II, epist. 3, "he was consumed by the same flame of vengeance, whom he himself had struck with the fire of perfidy. For thus according to the meaning of Scripture: Fire went out from the buckthorn, and devoured the cedar of Lebanon."
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21. AND HE WENT TO BERA. — Hear St. Jerome in the Hebrew Places: The village of Bera is distant from Eleutheropolis eight miles to the north. Eleutheropolis was then a celebrated city in the tribe of Judah not far distant from Jerusalem.
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23. AND THE LORD SENT AN EVIL SPIRIT BETWEEN ABIMELECH AND THE INHABITANTS (in Hebrew בעלי baale, that is, men or lords and princes) OF SICHEM. — "Spirit," namely of hatred and discord, by which they destroyed each other mutually to their ruin. God did this not merely permissively, but also positively, by placing before them an occasion of discord, namely by instilling into the Shechemites a scruple concerning the murders of Abimelech, of which they themselves had been the cause, and because they themselves had made such an impious and fratricidal man their king: from this they began to detest him; and Abimelech, perceiving this, in turn detested them; and this was the source of mutual war, by which each destroyed the other. Thus Abulensis. For although God cannot positively be the cause of sin, for example of hatred and discord, but stands toward it only permissively; nevertheless He can positively do something indifferent for a good end, from which He foreknows that many sins will follow. Therefore God was positively the cause of the scruple already mentioned; but the sin and hatred that followed from it He merely permitted. Secondly, St. Augustine, Question XLIV, Cajetan and Arias understand by this evil spirit the devil: for to him, willing to disturb their peace and stir up war, God not only permitted him to do this, but also positively sent him forth as it were a torturer, to harass and punish those so impious, so that they might remember their crime and parricide, for which they were being punished, and do penance: therefore to disturb the peace of the impious who oppress with united force, for the end already mentioned, is a virtue, not a vice: but in the devil it is a vice, because he does it for an evil end, namely to stir up hatreds, murders and other sins. Thus God sent a spirit of destruction upon the impious Achab to kill him in battle, III Kings, last chapter. Hence the Poets say that Jupiter does this through Alecto and the other Furies; concerning which Virgil sings thus, book VII of the Aeneid: "The mournful Alecto from the seat of the dread sisters and from the darkness of the underworld he stirs up, to whom sad wars, and angers, and treacheries, and harmful crimes are dear to her heart. And soon after: Scatter the peace that has been made, sow the seeds of war; let them desire arms, and seek and seize them together, the youth." The mournful Alecto from the seat of the dread sisters and from the darkness of the underworld — to whom sad wars, and angers, and treacheries and harmful crimes are dear to her heart. And soon after: Scatter the peace that has been made, sow the seeds of war; let them desire arms, and seek and seize them together, the youth. Finally, God justly directed all these things to punish the parricide of Abimelech and the idolatry of the Shechemites. Wisely St. Augustine, book XXII of the City of God, chapter I: "Many things indeed," he says, "are done by the wicked against the will of God; but so great is His wisdom and so great His power, that all things which seem contrary to His will tend toward those outcomes or ends which He Himself foreknew to be good and just." And in the Enchiridion, chapter C: "A good God would not permit evil to be done, unless the Almighty could also make good come from evil." Note this passage for the punishment of the worm of conscience, by which He punished the Shechemites here, and punishes the wicked eternally in hell, which is indeed a great torment to them. For this thought torments them most bitterly: You by your own fault and folly have cast yourself into these punishments, you could most easily have avoided this guilt and these torments. Why were you so mad as to cast yourself into these eternal fires for a small pleasure? O stupidity! O malice! O covetousness, where have you led me! O my irrevocable error: There remains, and shall remain eternally, The punishment of crime and the outrage done to the despised law. Finally, God directed all these things justly to punish the parricide of Abimelech and the idolatry of the Shechemites. St. Augustine wisely, in book XXII of the City of God, chapter 1: "Many things indeed," he says, "are done by the wicked against the will of God; but He is of such great wisdom and such great power that all things which seem contrary to His will tend toward those outcomes or ends which He Himself foreknew to be good and just." And in the Enchiridion, chapter 100: "A good God would not permit evil to be done unless the Almighty could also make good come from evil." Note this passage for the punishment of the worm of conscience, by which He punished the Shechemites here, and punishes the wicked eternally in hell, which is indeed a great torment to them. For this thought torments them most bitterly: You by your own fault and folly cast yourself into these punishments; you could most easily have avoided this fault and these torments. Why were you so mad as to cast yourself into these eternal fires for a slight pleasure? O stupidity! O malice! O greed, where have you led me! O my irrevocable error: The punishment of crime and the contempt of the law remains, and shall remain eternally. It remains and shall remain forever: The penalty of crime and the scorn of the law and its pain. WHO BEGAN TO ABHOR HIM. — Thus also the Septuagint. The Hebrew texts, however, have יבגדו iibgedu, that is, they transgressed, they rebelled; the Chaldean, they lied.
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24. AND THE CRIME OF THE SLAYING OF THE SEVENTY SONS OF JERUBBAAL, ETC., BROUGHT UPON ABIMELECH. — The Hebrew, Septuagint and Chaldean record these things as pertaining to God; for thus they have: And God sent an evil spirit between Abimelech and the inhabitants of Shechem, who rebelled against him, so that the injury of the seventy sons of Jerubbaal might come, and their blood, so that He might bring it upon Abimelech their brother, who had slain them, and upon the lords of Shechem, who had strengthened his hands to slay his brothers. Our Interpreter, however, attributes these things to the Shechemites, not to God, because he saw carefully and deeply that God sent this spirit of discord into the Shechemites through the conscience and remorse of parricide which He had sent into them, whose author they made Abimelech himself, and therefore they abhorred him as a parricide and destroyer of the fatherland, and prepared war against him. For no other probable cause of hatred can be asserted here.
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26. NOW GAAL CAME. — This Gaal was an enemy and rival of Abimelech, who, casting him down as vile and unworthy, sought to become prince of the Shechemites, as is gathered from verse 28.
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27. LAYING WASTE THE VINEYARDS, — by gathering grapes and pressing them in the wine press. These vineyards were those of the princes of Shechem, who had raised Abimelech to be king: perhaps also they were the vineyards of Abimelech himself. Thus Abulensis. THEY ENTERED THE TEMPLE OF THEIR GOD, — namely Baalberith, verse 4.
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28. GAAL THE SON OF OBED CRYING OUT: WHO IS ABIMELECH AND WHAT IS SICHEM, THAT WE SHOULD SERVE HIM? IS HE NOT THE SON OF JEROBAAL, AND HE APPOINTED ZEBUL HIS SERVANT OVER THE MEN OF HEMOR THE FATHER OF SICHEM? WHY THEREFORE SHOULD WE SERVE HIM? Gaal incites the Sichimites to rebel against King Abimelech, whom they had chosen, by four reasons. The first is: "Who is Abimelech?" that is to say, Abimelech is the most vile of the Sichimites, being the son of a concubine, a parricide, a tyrant. Therefore it is unworthy to suffer that he himself should rule over the Sichimites and Israel. The second: "What is Sichem?" that is to say, Sichem is a noble, ancient, powerful and wealthy city, in which there are many wise and distinguished men worthy of rule. Who therefore would bear that infamous Abimelech should rule over them? The third: "Is he not the son of Jerobaal?" that is, of Gideon, who profaned your god Baal and overthrew his altar? that is to say, Gideon overthrew your god Baal, but Abimelech is the son of Gideon. What therefore is to be expected from this son, except examples similar to his father's boldness, so that he may destroy Baal and your gods? The fourth: "And he appointed Zebul his servant as prince over the men of Hemor the father of Sichem." As if to say: Abimelech appointed Zebul, an ignoble and hated servant, as prince and his vicar over the Sichimites: therefore it is unworthy that we should obey him. For who would suffer a vile servant to rule over free and noble heads? 28. GAAL THE SON OF OBED CRYING OUT: WHO IS ABIMELECH AND WHAT IS SICHEM, THAT WE SHOULD SERVE HIM? IS HE NOT THE SON OF JEROBAAL, AND HE APPOINTED ZEBUL HIS SERVANT OVER THE MEN OF HEMOR THE FATHER OF SICHEM? WHY THEREFORE SHOULD WE SERVE HIM? Gaal incites the Sichimites to rebel against King Abimelech, whom they had chosen, by four reasons. The first is: "Who is Abimelech?" that is to say, Abimelech is the most vile of the Sichimites, being the son of a concubine, a parricide, a tyrant. Therefore it is unworthy to suffer that he himself should rule over the Sichimites and Israel. The second: "What is Sichem?" that is to say, Sichem is a noble, ancient, powerful and wealthy city, in which there are many wise and distinguished men worthy of rule. Who therefore would bear that infamous Abimelech should rule over them? The third: "Is he not the son of Jerobaal?" that is, of Gideon, who profaned your god Baal and overthrew his altar? that is to say, Gideon overthrew your god Baal, but Abimelech is the son of Gideon. What therefore is to be expected from this son, except examples similar to his father's boldness, so that he may destroy Baal and your gods? The fourth: "And he appointed Zebul his servant as prince over the men of Hemor the father of Sichem." As if to say: Abimelech appointed Zebul, an ignoble and hated servant, as prince and his vicar over the Sichimites: therefore it is unworthy that we should obey him. For who would suffer a vile servant to rule over free and noble heads? He calls the Sichimites "the men of Hemor the father of Sichem," because they were citizens of the city of Sichem, in which some 500 years before there had reigned that celebrated prince Hemor, the father of Sichem, who gave his name to the city, Genesis XXXIII and XXXIV. Whence the antiquity and dignity of Sichem can be estimated, so that it is not to be borne that Zebul, a vile slave, should rule and govern it. By these reasons Gaal persuaded the Sichimites to continue to rebel against King Abimelech, and to expel him from the kingdom, and he offered himself to them as their leader in his place, whence he adds: OH THAT SOMEONE WOULD GIVE THIS PEOPLE UNDER MY HAND, THAT I MIGHT REMOVE ABIMELECH FROM THE MIDST? — so that I myself might reign in his place. Moreover, the Septuagint call Zebul a Bishop, that is, an overseer and president of Sichem. Thus Cicero calls himself a Bishop, that is, a President of Campania. Finally, the Hebrew from other points which the Masoretes substituted now has it otherwise; namely thus: "Is not the son of Jerobaal and Zebul his prefect? Serve the men of Hemor the father of Sichem; and why should we serve him?" Which words are obscure, and scarcely have an open sense. Wherefore the punctuation and the version of St. Jerome, as it is clearer, so it is also truer, especially because the Septuagint agree with it. Moreover, the Septuagint call Zebul a Bishop, that is, an inspector and prefect of Sichem. Thus also Cicero calls himself a Bishop, that is, a Prefect of Campania. OH THAT SOMEONE WOULD GIVE THIS PEOPLE UNDER MY HAND, THAT I MIGHT REMOVE ABIMELECH FROM THE MIDST? — so that I myself might reign in his place. Moreover, the Septuagint call Zebul a Bishop, that is, an overseer and president of Sichem. Thus Cicero calls himself a Bishop, that is, a President of Campania. Finally, the Hebrew from other points which the Masoretes substituted now has it otherwise; namely thus: "Is not the son of Jerobaal and Zebul his prefect? Serve the men of Hemor the father of Sichem; and why should we serve him?" Which words are obscure, and scarcely have an open sense. Wherefore the punctuation and the version of St. Jerome, as it is clearer, so it is also truer, especially because the Septuagint agree with it.
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31. AND HE BESIEGES THE CITY AGAINST YOU. — "He besieges," that is, he blockades, occupies, oppresses the citizens and the city. For Gaal was in the very city of Sichem inciting the citizens to rebel against Abimelech, and arming and fortifying himself against him in it: in Hebrew it is צרים tsarim, that is, as the Chaldean has it, he straitens; the Septuagint, he besieges; Vatablus, he occupies.
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37. AND AGAIN GAAL SAID: BEHOLD A PEOPLE COMES DOWN FROM THE NAVEL OF THE EARTH. — "From the navel," that is from the summit of the mountains, as was said in the preceding verse. For just as the navel stands out in man, so mountains are prominent on the earth. Thus Abulensis, Arias, Vatablus. Again, just as the navel is as it were the center or middle in man, so that if you fix one foot of a compass in the navel as in a center, and from there move the other foot through the extended hands and feet of a man equally, you would describe a perfect circle around the man: so likewise mountains are as it were in the middle of the earth surrounding and visible on all sides, so that a man standing on a mountain as in a center can look around and survey the earth lying beneath in a circle as it were with his eyes. Thus Jerusalem, Ezech. XXXVIII, 12, is called the navel of the earth, because it was the middle and as it were the center of the earth then inhabited and known. Thus Pliny, lib. III, cap. XII, calls the lake Reatinus the navel of Italy; Livy calls the region of the Aetolians the navel of Greece; Cicero, Act. 6 in Verrem, calls the forest of Enna the navel of Sicily. AND ONE COMPANY CAME BY THE WAY THAT LOOKS TOWARD THE OAK. — The Hebrew adds מעוננים meonenim, that is of soothsayers; the Septuagint, of those who look; Vatablus, of augurs. The Chaldean and Pagninus retain the Hebrew name Meonenim as a proper noun. A certain oak is therefore designated here by the word Meonenim, then known, now unknown.
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42. THE FOLLOWING DAY THEREFORE THE PEOPLE WENT OUT INTO THE FIELD, — not to complete the rest of the vintage, as Josephus and Procopius wish, but to fight against Abimelech. Whence it follows: WHICH WHEN IT WAS TOLD TO ABIMELECH, HE TOOK HIS ARMY AND DIVIDED IT INTO THREE COMPANIES; — namely he took one company for himself, and with it attacked and took the city of Shechem, which was empty because the citizens had gone out into the field; but he ordered the other two to pursue the Shechemites who had gone out of the city, and to slay them all, and in this way he destroyed all the citizens together with the city. Thus Abulensis and Arias.
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45. AND HAVING DESTROYED IT HE SCATTERED SALT IN IT, — not so much that he might dry up the city and make it barren; for salt, because it is fiery, destroys, burns and dries up all seeds, Psalm. CVI, verses 33 and 34; Deuter. XXIX, 22 and 23; Jerem. XVII, 6; Sophon. II, 9. Thus Mount Vesuvius near Naples recently belching forth ashes dried up all the fields round about, but only for a time; for ashes are salty. But this is wont to be done in fields sometimes by enemies, not in a city, inasmuch as a city is not cultivated, nor sown, but inhabited and dwelt in. Abimelech did this therefore to signify his great wrath and indignation against Shechem. Abulensis thinks it was an ancient custom of punishing cities by scattering salt in them, in the crime of lèse-majesté. Abulensis adds that Abimelech justly punished the Shechemites in this way, because they themselves had willingly received him as king, and shortly after inflicted the gravest injuries upon him. For thus a king justly punishes subjects rebelling against him. But Abimelech was not a legitimate king, but a tyrant and usurper of the kingdom; for neither God, nor the other tribes had made him king, but a few Shechemites, who did not have the power and right to make a king of all Israel. 45. AND HAVING DESTROYED IT HE SCATTERED SALT IN IT, — not so much that he might dry up the city and make it barren; for salt, because it is fiery, destroys, burns and dries up all seeds, Psalm. CVI, verses 33 and 34; Deuter. XXIX, 22 and 23; Jerem. XVII, 6; Sophon. II, 9. Thus Mount Vesuvius near Naples recently belching forth ashes dried up all the fields round about, but only for a time; for ashes are salty. But this is wont to be done in fields sometimes by enemies, not in a city, inasmuch as a city is not cultivated, nor sown, but inhabited and dwelt in. Abimelech did this therefore to signify his great wrath and indignation against Shechem. Abulensis thinks it was an ancient custom of punishing cities by scattering salt in them, in the crime of lèse-majesté. Abulensis adds that Abimelech justly punished the Shechemites in this way, because they themselves had willingly received him as king, and shortly after inflicted the gravest injuries upon him. For thus a king justly punishes subjects rebelling against him. But Abimelech was not a legitimate king, but a tyrant and usurper of the kingdom; for neither God, nor the other tribes had made him king, but a few Shechemites, who did not have the power and right to make a king of all Israel.
9:46
46. IN THE TOWER OF THE SHECHEMITES. — Serarius and others plausibly think this tower to be the town of Mello, which had rebelled against King Abimelech along with the Shechemites. It is called a tower, because there was in it a lofty and fortified citadel like a tower. It is called "of the Shechemites," because it was their colony. For the Mellonites, having heard of the destruction of the Shechemites, being ill-consciously aware and fearing the same for themselves, fled to this tower, that they might defend themselves against Abimelech in it. THEIR GOD BERITH. — Shortened, for when complete it was called Baalberith, as is evident from verse 4. THEIR GOD BERITH. — Shortened, for when complete it was called Baalberith, as is evident from verse 4.
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48. HE WENT UP INTO MOUNT SALMON, — near Shechem and Mello, of which Psalm. LXVII, 15.
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50. THEBES. — It was a city in Judæa, "in the borders of Neapolis going toward Scythopolis, as it were at the thirteenth milestone of it, which city Abimelech attacking was struck by a fragment of a millstone and died," says St. Jerome in the Hebrew Places, Eusebius, Adrichomius and others. Wherefore this is a different city from Thebes in Egypt, from which came the soldiers and martyrs of Thebes, whose leader was St. Maurice; there was also another Thebes in Greece, from which were named the Thebans, whose leader was Epaminondas. Moreover this Thebes of Judæa is different from Thesba, from which the prophet Elias was named Thesbites, as against Lyran teach St. Jerome, Eusebius, Adrichomius, Borchardus and others. Moreover Thebes in Hebrew is the same as oval or canine, says Pagninus, and this is fitting here; for there Abimelech, his head, which is of oval shape, being broken, fell into mud and earth and perished.
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53. FRAGMENT OF A MILLSTONE, — a fragment of a millstone stone.
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54. LEST PERHAPS IT BE SAID THAT I WAS SLAIN BY A WOMAN. — Thus Abimelech, who throughout his life had sought the glory of kingship, was justly punished with inglorious death, slain by a woman. Justly he perished struck by a stone, he who had slain seventy brothers upon a stone. Thus Pyrrhus king of the Epirotes miserably perished at Argos by a tile cast down by a woman, as Plutarch testifies. And the terror of the world, the scourge of God, Attila king of the Huns was struck down by a woman with a knife, says Marcellinus. And Hermann, king of the Saxons, attacking a certain fortress in changed dress, was killed by a stone cast down by a woman, as Aventinus testifies, book V. Wherefore that Gentile in Virgil, Æneid X, thus consoles him falling: Yet this, unhappy one, will console your wretched death; you fall by the right hand of great Æneas. Yet this, unhappy one, will console your wretched death; you fall by the right hand of great Æneas. Morally Theodoret, Question XVI: "From these things," he says, "which happened to Abimelech and the Shechemites, we learn that wicked conspiracy brings destruction to those using it, and finally ends in dissension; for indeed those who had killed the sons of Gideon perished by mutual blows." Finally in Abimelech that saying was true: "He entered as a fox, he reigned as a lion, he died as a dog," not by a staff, but struck by a stone by a woman. Morally Theodoret, Question XVI: "From these things," he says, "which happened to Abimelech and the Shechemites, we learn that wicked conspiracy brings destruction to those using it, and finally ends in dissension; for indeed those who had killed the sons of Gideon perished by mutual blows." Finally in Abimelech that saying was true: "He entered as a fox, he reigned as a lion, he died as a dog," not by a staff, but struck by a stone by a woman.
Machine translation from the Latin, not reviewed.
9:1
Rien n'indique que la mère d’Abimélek fût cananéenne, toute l’histoire qui suit est inintelligible si le population de Sichem n'avait été très mélangée d'Israélites, et si de fait ils n'avaient eu la prééminence. Probablement cette famille était puissante à Sichem, il commençait à se former dans Sichem un esprit particulier dévoué aux intérêts de la ville parmi les deux races déjà mêlées. Sichem est, comme on le sait, représentée par la moderne Naplouse, si gracieusement située entre l'Ébal et le Garizim, la ville ancienne devait être cependant plus rapprochée du puits de Jacob dans la direction de l'est. Trop facilement dominée et incapable de se défendre, elle a cédé la domination politique à Samarie; mais beaucoup mieux située au confluent de toutes les grandes voies de Palestine, elle a toujours joué un rôle religieux considérable. C'est là que la Genèse (ch. 34) place la première tentative des Israélites pour se fondre avec les gens du pays par le connubium et la circoncision. Le tombeau de Joseph était tout près (Jos. 24 32), et c'est là que Josué avait réuni le peuple pour lui faire jurer alliance avec Dieu (Jos. 24 1 ss.). Sichem joue son rôle dans le schisme des dix tribus (I Reg. 42 1) et dans celui des Samaritains (Jos. Ant. XIII 255 Niese). Abimélek vient à Sichem, où il ne semble pas avoir eu sa résidence ordinaire, même dans la suite. Il est probable qu'‘Ophra était déjà considérée comme une petite capitale. בית-אבי ne forme qu'un mot; c’est une subdivision de .במושפחה Le G(A, Lag.) n’a pas rendu ,אבי ce qui est assurément plus coulant,
9:2
Il n'est aucunement fait appel à un sentiment national cananéen. Abimélek rappelle plutôt l'avantage décisif qui avait amené l'établissement .ויו ו d'une monarchie, l'unité de pouvoir et fait valoir de plus les liens qui l’attachaient à Sichem. Os et chair pour parenté comme Gen. 29 1+ {mais il n’est pas bien sûr que ce passage soit de J contre Budde), Gen. 2 23 (9) dans un sens un peu différent, οἱ II Sam. 51; 19 12.13. Moore note que dans le mariage de sadiga les enfants appartiennent à la famille de la mère : le fait qu'elle avait continué à résider à Sichem indiquerait aussi qu'Abimélek y a été élevé, du moins dans son enfance. Les שכם ‘ya ne sont pas les simples habitants, mais ceux qui ont droit d'agir au nom des autres, comme 1 Sam. 23 11.19; 1I Sam. 21 12. Le mot בעל est d'ailleurs fréquent dans E dans le sens de propriétaire, époux. Il est clair que ces gens de Sichem savent bien qu'ils sont sous la dépendance de la famille de Gédéon : on Jeur offre seulement le choix du maitre et on leur demande les moyens de le faire prévaloir. #)- On sait que les temples des anciens, mème des Grecs et des Romains, - étaient considérés comme des trésors publics; les amendes: auxquelles condamnaient les Nabatéens devaient être payées aux dieux. Mais quel est ce Baal Berith, nommé encore v. 46 .אל ברית Il semble bien que ברית signifie ici alliance : or le Baal est presque toujours le Baal d’un lieu, et il n'est pas possible de penser ici à Beirout, en phénicien .ברית Nous pensons donc que le nom primitif est El Berith, changé en Baal Berith pour insister sur le caractère idolâtrique de son culte. Le nom de ΕἸ était au contraire suivi d'un mot indiquant un souvenir, Gen. 24 33. El-Berith peut très bien remonter aux Israélites dans l’origine, et c'est probablement le nom qui a été supprimé Gen. 33 20, lorsque après l'accord avec Hamor Jacob a nommé ΕἸ... dieu d'Israël. Avec soixante-dix sicles Abimélek solde des gens « vides et légers », c'est-à-dire sans position sociale pour tuer ses soixante-dix frères. Il ne s’agit pas ici précisément d'une garde du corps, mais de gens sans aveu qu'on emploie au début des révolutions (14 3 ; 1 Sam. 22 2), sauf à les renvoyer ensuite. 6. המצבה ; TM ὩΧῸ dressé. 5( Ici sa famille paternelle בית"אבי et non plus celle de sa mère. Les anciens commentateurs exagéraient en voyant dans ce massacre des fils de . Gédéon sur une seule pierre une sorte de meurtre rituel pour venger Baal; cf. 1 Sam. 44 33 5. Cette façon de procéder marque en tous cas une exécution officielle. Abimélek choisi par ceux de Sichem prétend agir en vertu de son pouvoir souverain ; c'est une manière d’inaugurer un règne fréquente dans le monde oriental; cf. II Reg. 40 11; 11 1-3. Notre expression « sur la même pierre » n'est nullement synonyme de ₪ au même lieu, aussitôt » (contre Bertheau, Hum.).
9:6
בית מלוא encore v. 20 est probablement le nom d’un point fortifié non loin de Sichem, mais non la tour elle-même nommée v. 46 ss. À Jérusalem une certaine partie de la fortification se nommait המזלדא et il semble que c'était sur un point où on avait dû fermer la vallée. Sichem ne pouvait être fortifiée que d'une manière analogue. L'étym. de מלא « remplir > combler », conserve sa probabilité d'après le Targ. מליתא ; le sens: ne devait pas être inconnu des LXX qui ont généralement rendu ἢ ἄχρα pour Jérusalem ; ici le G transcrit Μαλλων (Lag.) en Μααλων (B). Guérin (Samarie, 1, #63 ss.) propose Κλ. ed. Douarah au midi de Naplouse. Le chêne בלצב sans article serait un arbre dressé, ce qui est absurde. Le G semble avoir eu l'article et peut être lu 237, τῆς στάσεως, au lieu de מצב (cf. cependant Is. 29 3 où מעב pourrait avoir le sens de στάσις > poste militaire » que d'ailleurs le G ne lui donne pas); 8. Jér. a tourné la difficulté d'après Sym. en transposant ὙΩ͂Ν, juxla quercum quæ slabal in Sichem, mais il était inutile de mettre 2% pour exprimer cette idée, suffisamment rendue sans ce mot. Il est probable qu'il faut lire 721397 (Moore); cf. Ag. στηλώματος et Targ. NN), la stèle nommée grande pierre en souvenir de la promulgation de la loi par Josué (Jos. 24 26 s.). C'est encore le même arbre nommé Gen. 35 4 (Hum.) et par conséquent un lieu sacré bien propre à l'inauguration de la royauté. Le mot de maseba indiquant en certaines circonstances un objet prohibé devait naturellement disparaître. Dans le Syr. et l'Arabe, il est remplacé par Maspha (cf. Enceintes et pierres sacrées, ‘RB, 1901, p. 216 ss.). 1-21. מט6סוספג/[ De ἴοτηλμ. — Calmet remarque que ces sortes de comparaisons clochent toujours par quelque endroit et qu'il ne faut point presser les détails pour en retrouver l'application aux événements. Il est évident en effet que les Sichémites n’ont point offert la royauté aux fils de Gédéon qui n'ont point eu à la refuser, et qu'Abimélek se l’est fait offrir. Mais il y a plus; à prendre la fable en elle-même, elle semble dirigée contre le pouvoir d'un seul. Les gens utiles ne veulent pas quitter leur ouvrage profitable à la communauté pour mener l'existence oisive d'un prince; si on se met sous sa protection on laisse quelque chose aux épines, si on entre en lutte avec lui, on est détruit. ][ est vrai que l'apologue pourrait aussi s'entendre du choix d'un mauvais prince et c'est dans 6 sens que le prend Iotham, en marquant surtout que le choix doit être correct et légitime, sans léser d’autres droits. Cet emploi est parfaitement plausible, mais il est néanmoins assez détourné du sens propre de 1'800- logue ; il est donc probable que lotham n'a fait que se servir d'une fable déjà connue pour l'appliquer à son but. Il n'y a d’ailleurs aucune raison de douter de la réalité de ce petit fait. — Nous -remarquons cependant dans les notes que les vv. 16%, 18 seraient plus en situation prononcés à ‘Ophra, peu après le massacre des fils de Gédéon. On pourrait supposer qu'ils proviennent d’une autre source que l’auteur de l'apologue et qu'ils auraient été insérés là pour bloquer deux discours de Iotham. Mais en tous cas nous maintenons à l'auteur de l’apologue le v. 19 entier ; la légitimité du choix d’Abimélek exige deux termes : sincérité envers lui, justice envers la maison de Gédéon. 165-18 semblent n'être que le développement anticipé de ce second terme. On peut donc en somme le considérer moins comme un fragment de document que comme un développement rédactionnel qui s’est inspiré du v. 5, ce qui donne à la situation l'apparence d'être à ‘Ophra.
9:7
Abimélek ne paraît pas avoir résidé à Sichem : après son intronisation lotham put pénétrer à son tour dans la ville et s'adresser aux habitants qui n'avaient pas de querelle particulière avec lui. D'ailleurs il prend ses précautions en se plaçant sur un point élevé du mont Garizim. Le texte dit le sommet, ce qui n'est pas possible littéralement, le mont Garizim (dj. et Tér) étant élevé de trois cents mètres au-dessus de Naplouse. Ou bien il faut l’entendre largement ou dans le sens de l'arabe ras, promontoire, comme dans ראש פנה l'extrémité de l'angle (Ps. 118 22). Il y a en effet sur le côté nord-est du Garizim un rocher formant une sorte de promontoire à 9. ;בו TM בי moi. l'entrée de la vallée, où devait être l'ancienne Sichem טס du moins le bois sacré, aujourd'hui Balala encore si verdoyant. — Élohim est caractéristique de E car [otham ne considère pas les gens de Sichem comme de purs païens (Budde).
9:8
L'olivier est encore aujourd'hui la richesse de Naplouse dont la principale industrie est la préparation de l'huile et du savon. Le Qré 1200 est la forme normale de l'impér. avec le ה qui correspond à l'arabe énergique: Dans ce cas le son 6 s’abrège et passe sous la première syllabe. À la pause l'abréviation ne se produit pas : le ketib est un cas analogue en dehors de la pause; de même au v. 12. Ges. Καὶ % 48 i. À noter l'onction royale.
9:9
Sn. Le parf. s'explique parce que l’action devra être accomplie avant que la suivante commence, mais la forme est anormale, expliquée par Qimchi, etc., comme hoph'al, avec suppression de la préformante après ה interrogatif; par Budde comme laissant le choix entre hiph‘il et hoph., plus vraisemblablement par Ges. Καὶ 63 k comme gal, 16 חן ponctué qames chalouph au lieu de games parce qu’il se trouve entre deux syllabes accentuées. Budde avec Moore insistent sur la nécessité de lire un hiph. parce que le qal ne se présente pas avec l'acc., le sens de חדל étant « cesser de faire ;א mais hiph. n'existe pas et le causatif ne donnerait pas facilement ici le sens actif, qui sort plus naturellement de l’idée de cesser, abandonner, que de celle de faire cesser. — Lire 12 au lieu de בי et prendre וכבדן dans un sens impersonnel avec G(B) et Vg. Targ. Syr., plus ou moins explicitement. Le sens de TM : « que Dieu et les hommes honorent en moi » demanderait plutôt בי après 1122). Mais il ne faut pas conclure immédiatement avec Moore et Budde à l'usage d'oindre les bétyles, comme si c'était le seul usage sacré de l'huile | Calmet qui cite cet emploi de l'huile rappelle la coutume d'allumer des lampes, de répandre de l'huile, d'en mêler aux gâteaux offerts à la divinité. Le mot est large à dessein : honorer au lieu d'oindre indique même plutôt les honneurs rendus à des hôtes qu'une onction royale ; de même pour Dieu, il s'agit du culte; cf. 43 17. y12 signifie plutôt dans Is. 7 2 une agitation inutile qu'une activité féconde. C’est l’idée populaire que le monarque se pavane quand les autres font la-bonne besogne.
9:11
La figue est douce et un produit utile parce qu’on peut la conserver; les figuiers sont particulièrement nombreux en Samarie, tandis que la Judée, même aujourd’hui, est plus spécialement le pays de la vigne.
9:13
Le parallélisme est plus étroit avec v. 9 parce que le vin sert aux libations ; il réjouit Ps. 104 15; Prov. 31 6 s.; G(A) a évité l'anthropomorphisme à la manière d'un Targum : τὴν εὐφροσύνην τὴν παρὰ τοῦ θεοῦ τῶν ἀνθρώπων, G(B) a supprimé Dieu. 14 8.) TON probablement Rhamnus palæstina de Boissier qui se trouve partout sur les rochers (Trisrram, The Fauna and Flora of Palestine, p. 264) plutôt que le Zizyphus spina Christi qui exige la chaleur des vallées basses ou du Ghor, ou encore tout autre rhamnus (Tristram en cite douze). Le buisson a peine à croire que la proposition soit cordiale ; il exige que les plus grands arbres en montrent le sérieux en se plaçant sous sa protection; s'ils ne veulent pas venir, — et la négative est inévitable puisque le buisson ne fait que blesser ceux qui l'approchent, — lui-même ira au-devant d'eux pour les détruire (cf 1s. 9 18). Le dilemme n'est pas si vous êtes sincères, si vous êtes de mauvaise foi (contre Moore); mais : si vous êtes sincères, venez; et si vous ne venez pas, ajouté à bon droit par Vg. si autem non vullis, vous en pâtirez.
9:16
L'élection d'un maître indigne ne laisse que le choix entre deux maux. La pensée de Iotham paraît, ici, dirigée non contre la royauté en général, mais contre Abimélek. D'après Budde il faudrait considérer comme ajouté au texte primitif ל16 à 195, parce que la contre-partie exacte de la fable est suffisamment expliquée sans cela, MDN gardant le même sens au ν΄. 16 qu’au v. 15, sincèrement. Mais cela n’est pas possible parce que תכזים avec NON est du style de E (Jos. 24 14 quoique dans l’ordre inverse) et donne nécessairement à la pensée une autre nuance. En passant à l'application morale, la pensée se transforme. Il ne s'agit plus de savoir si la proposition des Sichémites était sérieuse, mais si elle était juste et il n'est pas étonnant que lotham s'étende avec quelque prolixité sur ses malheurs qui font ressortir l’injustice des Sichémites. Il serait d'ailleurs plus naturel que cetle partie du discours 10* à 194 ait été tenue aux gens d'‘Ophra; ou bien elle exige pour ‘Ophra une certaine proximité de Sichem.
9:17
אשר conjonction explicative, emploi qui ne paraît pas être d'une haute antiquité. 7139 comme préposition doit avoir un régime; il faudrait donc lire 97139 Ges. {3 ou le prendre adverbialement, (Gen. 24 16 (E).
9:18
« Aujourd'hui » étonne pour indiquer le massacre, car il a dû se passer un certain temps entre ce fait et le couronnement à Sichem. Cela est clair s’il s’agit d’une première proclamation à ‘Ophra, on conçoit aussi qu'Abimélek parle alors des gens de Sichem, ce qui est peu naturel en s'adressant à eux. Comment lotham peut-il aussi qualifier la mère d’Abimélek de servante sans offenser les Sichémites? et leur faire un reproche d’avoir élu Abimélek parce qu'il est leur frère? Dans l'hypothèse d'un discours à ‘Ophra, il faudrait retrancher les trois derniers mots.
9:19
Reprise de la moralité commencée v. 16, et apodose du tout. G(A et Lag.) ont 60 lire התברכו אתם ו εὐλογηθείητε ὑμεῖς καὶ... > jugez-vous bénis félicitez-vous », qui ajoute à l'ironie et qui a pu être éloigné du TM par scrupule, à cause du terme de bénédiction.
9:20
En opposition ἃ Abimélek, lotham devait mentionner ici les gens de Sichem et de Beth-Millo qui avaient pris part au couronnement ; la moralité dépasse le cadre ροῦγ s'appliquer aux faits, car le feu n’était pas sorti des arbres pour consumer le buisson; maïs il fallait indiquer aussi la ruine d'Abimélek. Ici אין ON s'oppose naturellement à ואם du v. 19, légère nuance par rapport à la construction du v. 15 , qui insiste sur le point en question, la légitimité de leur conduite.
9:21
Ce verset pourrait être placé après v. 5, mais il est ici aussi fort en son lieu. Beër peut très bien être el-Bireh, à trois heures (dix milles) au nord de Jérusalem, représentant ou non Beeroth (Jos. 9 17, etc.) ; une ville appartenant aux Gabaonites était un refuge assuré. Eus. et s. Jér. (On. 238 73 et 106 20) disent Bnpa à huit milles au nord d'Eleuthéropolis : il n'y a pas de ruine de ce nom à cette distance et on ne sait ce qui les a attirés de ce côté. Le seul endroit nommé proprement Beër (Num. 21 16-18) est au pays de Moab (ou. Themed? RB. 1898, p. 425 s.) que rien n'indique ici. L'ancienne version grecque (M, Syr.-hex., À, Lag.) avait lu בארח > dans le chemin », ἐν ὁδῷ, par une simple confusion graphique ; Josèphe (Ant., V 7 2) a probablement voulu améliorer ce texte en mettant « dans les montagnes », refuge ordinaire des fugitifs ; tandis que Α a comme doublet xat ἔφυγεν εἰς ‘Papa, ce dernier par une faute de copiste grec au lieu de Βηρα (Lag.) ou Bang (B); mais comment expliquer דביך de la Pechittä?
9:22
NM est ponctué comme de שור dénom. de שר (Ὁ) chef; on préfère le ponctuer וושר de שרר faire le maître; cf. Is. 32 1. En tous cas le mot est choisi pour éviter même l'apparence d'une royauté légitime. Évidemment la royauté d'Abimélek ne s'étendait pas sur tout Israël mais seulement sur Sichem, sur Thébés, sur ‘Ophra, et peut-être sur quelques autres villes qui l'avaient reconnu, ou qu’il avait assujetties par la force. On peut se demander si la généralisation avec le chiffre des années n’a pas été introduite par le ΒΡ; Moore et Budde qui ne veulent pas reconnaître ses traces dans l'histoire d'Abimélek font diverses conjeclures. 24. להביא ; TM לבוא pour venir.
9:23
Élohim, indice de E. — Un mauvais esprit, = Vg. vertens spiritum pessimum utique inlellexæisse videtur affectum potius animi quam diabolum » (Hum.); cf. 1 Sam. 16 14; 1 Reg. 22 21
9:24
להביא avec LXX pour éviter le changement de sujet entre לבוא > לעוום ; le remède contraire qui consiste à supprimer לשום (Budde, Moore) détruit la force de l'image; le sang est placé sur Abimélék. אחיכם dans certaines éditions pour אחיהם (Hahn-Rosenmüller, Lipsiæ, 1868) est certainement fautif. La Vg., après Josèphe (Ant., V 7 3), a compris à tort que les gens de Sichem, sans doute remués par les remontrances de Jotham, avaient voulu ne faire retomber le crime que sur Abimélek et ses complices. Mais c'est la ville entière qui a été complice et qui sera punie. La pensée morale providentielle est celle de l’histoire de Joseph. C'est comme le premier concept de l’histoire des Juges : la conduite de Dieu sur les événements a un but de justice.
9:25
מארבים au ρὲ οἰ n'est guère expliqué par II Chron. 20 22 si obscur; on peut, à la rigueur, le prendre comme au qal dans le sens de gens embusqués; s'ils sont au sommet des montagnes — où les routes ne passent pas — c'est pour voir de loin et ils ont vite fait de descendre. Cependant on pourrait ici encore entendre ראשי des promontoires des montagnes où les routes tournent, de sorte qu'il est facile de s’y cacher. Les gens de Sichem sont dans une bonne position pour arrêter les caravanes et c’est une manière de s'enrichir! Mais comment cela faisait-il un tort spécial à Abimélek? Faut-il dire avec Budde qu'il faisait lui-mème le commerce ὃ Mais il n'est pas nécessaire que le tort soit fait à la bourse d'Abimélek. C'est son autorité qui est bravée. S'étant rendus indépendants, ils confisquent tout ce qui, dans les circonstances précédentes, passait en sûreté. 973 dans le sens de revendiquer, Gen. 21 25 (E). 26. Lire עלבד ; TM עבד esclave, même changement chaque fois.
9:26
On ne peut nier le lien de ce verset avec ce qui précède : on arrètait ceux qui passaient. )28'8[ vient à passer ; au lieu de le rançonner, on lui accorde confiance ; les principaux de Sichem בעלי שכם comme v. 2, etc. La ponctuation עבד esclave est impossible, d'autant que )18'8[ arrive avec ses frères el avec ses parents. Lire avec Vg. Obed ,לבד nom qui figure encore dans l'A. T. On trouve dans (ἃ. Iw6nX (B) A6:5 (A, Lag.) et 85 (Moore note que גף106 est une erreur de scribe pour 721ÿ). Le nom de Gaal Γααλ dans G (Lag.) est Γαλααδ dans A et B! Dans Josèphe (Ant. V 241 (Niese)) ToxAns, געָל = arab. συ αἱ scarabée; préféré par Mez (Die Bibel des Josephus, p. 13) après Wellhausen (Isr. und. jüd. Geschichte?, p. 44).
9:27
Budde joint fort mal à propos le v. 275 à 422; il est lié étroitement à ce qui suit : on fait la fête après la vendange. הלולים ne se retrouve que Lev. 19 24 à propos des fruits qui, la quatrième année, étaient הלולים UTP; consacrés à lahvé. Le mot signifie probablement la fête joyeuse qui suit la vendange. 1] n’est pas clair qu'il soit dérivé des fêtes de la nouvelle lune, arab. 0147 (Lac. Orient. 11, 13 ss.) ; les cris joyeux sont le fait des vendanges il est donc très probable que הלולים vient de הלל ass. 86/0 > jubiler plutôt que de הלל ass. elélu « briller », ce dernier racine de hilâl nouvelle lune. Le G(A, Lag.) 8 yépous comme s'il avait eu en vue le sens de חול « danser », cf. 21 21; G(B) qui ne comprenait pas le mot qu'il a simplement transcrit a ensuite elofveyxav ,ויביאן comme si les הלולים étaient des manières de prémices. La maison « de leur dieu » au lieu de Baal Berith n'indique pas une autre source que 1-4. Le festin 8 le caractère religieux, cf. les syssities carthaginoiïses (CLERmoNT-Ganneau, Recueil, 111, p. 39) ; il semble bien qu'il a eu lieu dans le temple. Les têtes s'échauffent, on maudit Abimélek.
9:28
On peut voir dans Moore toute une littérature moderne : Wellhausen, Robertson Smith, etc., qui, tablant sur le nom peu probable de [obel pour le père de Ga‘al avec l'élément divin Iah, ont considéré Ga‘al comme 6 .6 ,אבי שכם servez. — Omettre עבדו TM ; עבדו .28 représentant des Israélites révoltés contre la royauté cananéenne d’Abimélek; de là ou plutôt pour en arriver là, des changements, transpositions, etc. Moore suivi par Budde se contente sagement de lire עבדו au lieu de ועבדי mais cette correction est depuis longtemps connue, adoptée par Hum. d'après Targ. Syr. La lecture du texte pour les consonnes est d’ailleurs la mème dans G, sauf que G a un 72 avant ὩΣ, 08 '8[ qui maintenant se pose en pur sichémite, — c’est souvent le fait des nouveaux arrivés — fait cause commune avec ses concitoyens d'un jour et rappelle que 16 fils de leroubba‘al avec son préfet Zeboul ont servi les gens du pays, sans doute dans l'enfance d’Abimélek et non au temps de Jacob (contre Hum.). Si vraiment Zeboul est le préfet d'Abimélek, la ville était donc encore au pouvoir de celui-ci, et cependant dès le v. 25 nous la voyons en révolte ouverte. Budde et Moore répondent que tout l'épisode de Ga‘al forme un document distinct, qui suppose une situation différente. Mais alors on ne comprend pas comment Zeboul laisse la révolte s'opérer sous ses yeux surtout au v. 29 où Ga'‘al envoie défier Abimélek, tandis qu'au v. 30 Zeboul est précisément qualifié prince de la ville. Une excellente harmonisation est fournie par Wellhausen (Compos. Nachträge, p. 353 s., note) : Zeboul est un des principaux Sichémites, jusqu'alors sympathique aux idées de révolte parce qu'il espère profiter de la situation. 1[ a ménagé son jeu et, Ga'al l'appelle par dérision le préfet d'Abimélek, comme les Juifs auraient pu nommer Agrippa 1] domestique des Romains peu avant le siège de Jérusalem. Zeboul qui avait toléré les malédictions contre Abimélek est irrité du langage de Ga‘al. ][ opère pour s'en débarrasser en se servant d’Abimélek, mais ce dernier, comprenant le double jeu du personnage, poursuit sa campagne contre Sichem.
9:29
Dirigé contre Zeboul qui ne fait rien contre Abimélek (Cassel dans Hum.). Si lui avait la direction il les aurait bientôt débarrassés d’Abimélek. Budde se livre à des combinaisons et transpositions, mettant 29b dans la bouche de Zeboul avec v. 32. IL faut simplement lire avec le grec ואמר Ga'al parle toujours aux gens de Sichem : Ce n'est pas entre les deux parties du v. un ordre interverti comme prétend Budde; c’est le style d'un bravache. La ponctuation normale est .רבה 29. TONY; TM SON et il dit. 31. בארומה ; TM בתרמה par ruse )?(. -- מוצאים ; TM צרים assiégeants. 30-41. ἀκ αι, et ZeBouL. -- שר העיר peut signifier le gouverneur de la ville pour le roi 1 Reg. 22 36; II Reg. 23 8; mais ce peut être aussi le chef de l'aristocratie de la ville révoltée. Zeboul qui avait supporté patiemment tout ce qui s'était fait contre Abimélek s’irrite contre Ga‘al qui exploite la révolte à son profit.
9:31
MON pour > ruse » est une forme anormale. Il ע'ת aurait rien d'étonnant à dire que Zeboul a voulu tromper Abimélek lui-même, mais alors il faudrait lire טס מרכזה nn. 11 est plus probable que c'est un nom de lieu, ארוכזה qui paraît v. 41 ; le G (A, Lag. etc. Syr.-hex.) lisait תרוכזה μετὰ δώρων, ce qui est une lecture encore plus voisine de ארוכוה ; les autres verss. ont « en secret » (G(B), Vg., Targ.), טס « par ruse » (Syr.). Le sens de G : « avec des présents » serait d'ailleurs bon en soi, Zeboul veut faire la paix. D%7Y est correctement rendu par les versions dans le sens d'attaquer, assiéger, qui est impossible; on peut lire avec Frankenberg (ap. Budde) מעירים excitant, hiph. de ,עור mais cela supposerait qu'Abimélek ne savait pas que la ville était déjà excitée contre lui, ce qui n’est pas l'hypothèse, même dans un prétendu 1821866, puisque dès le début les gens de Sichem maudissent Abimélek, avant que Ga‘al ait rien dit. Nous préférerions ,מוצאים > faisant sortir כ si ce verbe peut se dire d’une ville; cf. Zach. 142; Abimélek étail très embarrassé pour prendre Sichem de force. Lui annoncer une sortie en masse était le mettre à même de triompher de ses ennemis. L'idée de sortie est la seule qui permette de continuer comme le v. #2, « En conséquence 32 s.) Ces deux versets se suivent très étroitement (contre Budde qui donne 32 et 338 à E, 33b à J). Abimélck prendra ses dispositions la nuit tombée et se cachera, prêt à agir de bon matin. פשטו semble être précisément l’acte — non d'entreprendre un pillage 60108.1, — mais de sortir d'une embuscade (Moore) v. 44 ; 20 37; Job 1 17, conformément à un autre sens de WW, > se dépouiller d’un habit, apparaître ». השכים de ₪. I] peut paraître étonnant qu'Abimélek se découvre avant que la troupe de Ga‘al ne soit sortie; mais Zeboul ne peut contraindre celui-ci en excitant son amourpropre que lorsqu’Abiméleck aura paru. Le bravache surpris et non préparé s’exposera quand même à la défaite. D'ailleurs c'est parce qu'Abimélek s'est montré trop tôt qu'il ne prend pas la ville cette fois.
9:34
C’est exactement ce qui s'exécute et Budde a bien tort de distinguer des documents dans un ordre si naturel. 11 est en particulier inconséquent de donner 342 à E et 34b à J quand on a donné à E 32 et 33b. Les derniers mots ארבעה ראשים sont peut-être une glose. Abimélek qui ne peut être en quatre endroits ne forme alors qu’une embuscade, manœuvre imparfaite qu'il corrigera plus tard. Ga‘al dans sa terreur semble multiplier les colonnes des assaillants, mais il est aussi possible que de l'unique embuscade soient sortis quatre bataillons. \
9:35
Ga‘al se présente à la porte comme pour sortir : au moment où il s'arrête sur le seuil, la troupe d'Abimélek parait.
9:36
Zeboul, auquel Ga'‘al reprochait de ne rien faire, lui réplique maintenant qu'il a peur d'une ombre. Dans la position de Sichem, les ennemis devaient naturellement descendre des montagnes.
9:37
טובור signifie l'ombilic, et étant employé dans le même sens par ΕΖ. 38 12 pour la Judée comme centre de la terre, il ne répugne pas qu’à une époque plus ancienne on ait donné ce nom à un endroit près de Sichem, considéré comme le milieu du pays. Cependant ce peut être simplement un sommet arrondi : « dans l'Iliade et dans l'Odyssée, ὀμφαλός signifie simplement une pointe arrondie, un boursouflement : les boucliers n'ont pas 4. וושב TM 29% ef il habila. qu'un seul ὀμφαλός à leur centre, ἐν δὲ οἱ ὀμφαλοὶ ἦσαν ἐειχόσι κασσιτέροιο » (Iliad., ΧΙ, 34 ap. V. Bérar», Topologie et toponymie antiques, Rev. arch., XXXVII, p. 33). Les LXX semblent avoir lu > du côté de la mer» ,מים ce qui pourrait très bien se soutenir pour marquer l'occident. Calmet cite les classiques pour l’ombilic de l'Italie (Pline 3 12), de la Sicile (Cic. in Verrem 4 48), de la Grèce (Tit. Liv. 35 18). Le milieu entre la mer et le Jourdain serait plutôt à l'occident de Sichem. — Le chêne des devins est inconnu; ce n’est pas une raison pour l'identifier avec le chêne de Moré (Gen. 42 6). — Ga‘al voit venir les ennemis de tous côtés, mais il ne fait allusion qu'à uue colonne distincte. Tout cela s'explique très bien du déploiement de la seule embuscade qui se répand dans plusieurs sens. Il voit des ennemis partout. D'après Mez (loc. laud. p. 18 note) la marche de la prétendue quatrième colonne nous aurait été conservée dans le texte de huit manuscrits grecs: xai ἀρχὴ ἄλλη ἀπὸ τοῦ Goüvou où οἱ ποιμένες, 66 qui suppose הרעים OÙ .וראש אחר מהגבעה אשר Ce ne doit pas être un doublet (contre Moore ed. polychr.), le texte hébreu supposé serait trop différent du texte actuel, mais une tentative d'indiquer la marche de la quatrième colonne après que ce nombre eût été introduit. τς 38 5.) Ga‘al en bon démagogue aime mieux risquer la vie des Sichémites dans un combat qu'il sent inégal, que de s'avouer vaincu et de perdre ainsi son prestige : Zeboul l’accule habilement à cette extrémité dans l’espoir de demeurer le maître.
9:40
Cf. I Sam. 31 1. Abimélek ne peut pas encore forcer la ville.
9:41
וישב est lu 2% par quelques mss. grecs, B : εἰσῆλθεν. Le sens exige « et il retourna », plutôt que « il demeura » et cette leçon doit‘être adoptée par tous ceux qui voient ארוכמזה au v. 31. Abimélek retourne parce que Zeboul ne se soucie pas de lui ouvrir les portes et se contente d'expulser Ga‘al dont les Sichémites connaissent maintenant l'incapacité. Budde 4%. ὉΝΊΠ; TM le pluriel. détruit le sens caché de toutes ces manœuvres, sens très bien compris par Wellhausen, en supposant que 16 v. 41 est l’œuvre du rédac. JE qui l'a écrit pour se débarrasser du personnage de Ga‘al qui ne jouait aucun rôle dans E.__Arouma, auj. el-‘Orme n’est guère qu'à deux heures de Naplouse au sud, ce qui permettait de reprendre les hostilités dès le lendemain. 42-45, NoUvELLE TENTATIVE D'ABIMÉLEK. — 1[ n'avait réussi la veille, en se montrant trop tôt, qu'à repousser les fuyards vers la ville en leur tuant du monde. Ce plan était celui de Zeboul qui voulait seulement se débarrasser de Ga'‘al. Maintenant Abimélek va manœuvrer pour couper ceux qui étaient sortis et pour prendre la ville privée de ses défenseurs. Il n’y a pas là emploi du même stratagème ni siège d'une ville où son autorité aurait été rétablie (contre Moore, Budde).
9:42
Moore rattache ce v. au v. 25 : lorsqu'Abimélek apprend que les gens de Sichem sortent pour faire une razzia, il essaie de les surprendre. 1] attribue à un même auteur (J) toute l’histoire de )28'8[ (v. 26-41). Ce système plus simple que celui de Budde satisfait à toutes les difficultés proposées. En admettant l'unité d'auteur 11 est difficile de comprendre pourquoi il n’est plus question de Zeboul et pourquoi les Sichémites battus la veille, ou bien rentrent en campagne, ou bien sortent sans défiance. On peut d'autre part objecter contre Moore que les expéditions des Sichémites pour faire des razzias νυ. 25 semblent conduites avec beaucoup de prudence et comme des embuscades sur les montagnes. Il faut pour qu'Abimélek réussisse que la sortie s'effectue sans défiance. On peut supposer que les gens de Sichem ont cru Abimélek rentré à ‘Opbhra et qu’ils sont allés sans crainte à la vendange inachevée (Josèpne Ant. V 7 4) d'autant qu’en somme Abimélek n'avait pas même essayé de prendre la ville et avait luimême battu en retraite. Le rôle de Zeboul se termine avec celui 66 )1. Impuissant à rétablir l’autorité d'Abimélek, ne s’en souciant peut-être pas, il rentre dans l'ombre après avoir satisfait sa vengeance. #4) C'est le développement et l'explication des derniers mots du v. pré- P. LacRANG&. — Les Juges. 2 cédent. Lire le sing. הראש el non le pluriel avec quelques mss. grecs (M de Moore), Vg. cum cuneo suo et Josèphe (1. 0.( ף μὲν τρίτη μοῖρα : le pluriel est incompréhensible, 6(Β) l'a atténué en ἀρχηγοί.
9:45
9:46
Budde a très bien vu que le sel semé était le dernier acte de la tragédie relativement à Sichem. Il en conclut qu’un autre auteur commence ici, d'autant que la citadelle de Sichem nommée dans E Beth Millo est ici la Tour de Sichem. Mais s'il s'agissait de la citadelle, c'était donc un lieu plus facile à défendre, comme celle de Thébés, v. 51,et les gens s'y seraient maintenus. Moore a compris, après Hum., qu’il s'agit au contraire d'une ville ouverte, probablement très voisine de Sichem, et que les gens ont cherché un refuge dans un asile religieux plutôt que dans leurs murailles le terme « et ils apprirent » marque bien la distinction de Sichem et de la Tour de Sichem (cf. Loïsv, Rev. hist. litt. rel. 1897 p. 134 ss.). — La צריח (1 Sam. 13 6) est en fait une salle souterraine, comme M. de Vogüé l'a montré dans l'inscription nabatéenñe de Pétra (ΗΒ. 1897 p. 232), mais rien n'induit à penser que le temple était bâti sur quelque tombeau illustre (contre Loisy), car צריחא nabatéen signifie une salle, non un tombeau. Ce lieu n'était pas nécessairement plus saint que le temple, mais il fallait violer le temple pour y pénétrer puisqu'il en faisait partie du moins comme annexe ; peut-être cette foule avec les femmes et les enfants ne pouvait-elle pas rester dans le temple lui-même sans en violer la sainteté, surtout pour une demeure prolongée ; la salle serait celle où le peuple était admis à se rassembler, συνέλευσις G(B). Au lieu de אל ברות quelques mss. grecs supposent בעל ברית comme au 48. קרדמוו ; TM הקרדמוות les haches. 49. שוכָה ; TM שובכה sa branche(?).
9:48
Le Salmon 68% lu Ερμων ou Αερμων par les différents mss. grecs ὄρος Ελμον Coislinianus, Basiliano-Valicanus, Syr.-Hex. marque 16 début de la corruption par haplographie (Moore polych.), et cependant Eusèbe On. 295 73 a Σελμων. 1[ y a un cheik Selmäân à peine moins élevé que le Garizim au sud-sud-ouest de cette montagne. Le Salmon était probablement plus boisé. Lire ,קרדכזו le sing. avec G (A, Lag. etc.), Vg.et le suffixe en plus; le ρίαν. du TM est inexplicable surtout avec 472. — שוכה doit être pris dans le sens de l’aram. ,סוכה branche. C'était une tradition dans cette famille que le chef donnât l’exemple, cf. 7 17; ou cela marque du moins le même style.
9:49
שוכה ponctué dans TM comme s'il y avait un suffixe « sa branche demanderait un subst. .שוך Le plus simple est de voir le même mot שוכה qu'au verset précédent. On ne voit pas qu'Abimélek ait essayé de forcer les gens dans leur refuge, probablement pour ne pas violer le droit d'asile. On mit des fagots contre la salle et on la brûla sur eux. Les termes indiquent ici que la salle fut consumée, il n’est pas question d'asphyxie; cet incendie ne conviendrait pas à une salle creusée dans le roc, mais bien à une salle inférieure; l'ancienne tradition hébraïque rapportée par Raschi n'avait sans doute pas tort en pensant à des voûtes. La construction du temple d'El Berith n'en demeure pas moins très mystérieuse, Les temples sémitiques étaient ordinairement à ciel ouvert sauf la cella et les portiques qui paraissent exclus. S'agirait-il d'un vaste porche placé à l'entrée comme dans le temple de Paphos (monnaie de la communauté des Chypriotes)?
9:50
Thébés ne peut être que Toubas avec le changement intéressant de ἢ en .בו C'est encore un gros bourg sur la route de Naplouse à Beisän, ancienne voie romaine. Eusèbe pouvait donc le signaler avec exactitude (On. 262 44-47) à 13 milles de Naplouse ; nous avons trouvé le 14° mille un peu plus loin (RB. 1895 p. 617).
9:51
…. וכל après tous les hommes et les femmes étonne un peu et ne peut être une explication qu'en supprimant Ἵ, « tous citoyens de la ville mais il vaut mieux entendre comme A, Law. etc., בעלו dans le sens des principaux de la ville comme 9 2. 1} s'agit ici de la ville, 16 fait est classique et bien différent de celui du v. 46.
9:52
Abimélek veut renouveler son procédé du v. 49. Mais ici les gens sont sur le toit et 80 défendent en lançant des projectiles.
9:53
פלח רכב « le morceau de dessus du moulin à bras ». La femme prend l'objet dont elle a l'habitude de se servir. La pièce supérieure chevauche sur l'autre d'où son nom de רכב employé seul Dt. 24 6. — VI" est considéré généralement comme impf. de qal en i, ce qui est très anormal; on ne recourt pas à kiph. qui n'existe pas pour ce verbe et qui n’est pas exigé par le sens.
9:54
Ce premier essai de royauté se termine comme se terminera celui tenté par Saül 1 Sam. 34 4. d’une femme ; son serviteur le transperça donc et il mourut. ל Or lorsque les Israélites virent qu'Abimélek était mort, ils rentrèrent chacun chez soi. % Dieu fit donc retomber sur Abimélek le mal qu'il avait fait à son père, en tuant ses soixante-dix frères; 57 et Dieu fit aussi retomber sur la tête des gens de Sichem toute leur malice, et la malédiction de Iotham, fils de Ieroubbaal, s'accomplit donc sur eux.
9:55
On voit clairement ici qu'en somme la royauté d'Abimélek s'exerçait sur les Israélites et par les Israélites. Mais comme la prédiction de lotham exigeait qu'il souffrit de ses anciens sujets, il faut supposer que Thébés lui avait d'abord appartenu. Cela n'empêche pas de penser que la rébellion ne se soit appuyée surtout sur des éléments cananéens. « Les Sichémites avaient élevé Abimélek au pouvoir parce qu'il était un d'entre eux; ils essayèrent de secouer son joug lorsqu'ils virent qu'il était après tout le fils de son père » (Moore). Non seulement le siège de Thébés fut levé, mais chacun rentra chez soi, l'essai de monarchie avait échoué; c'est la fin de l'épisode commencé 8 23, ישראל win). 56 s.) Élohim est un indice de E, rien dans cette moralité ne rappelle le rédac. deut. On ne voit pas pourquoi Moore qui dit E dans son commentaire donne la teinte de JE dans la traduction anglaise. C’est l'accomplissement de ce qui était annoncé v. 24. On voit combien E était soucieux de mettre en relief la conduite de Dieu dans sa justice. Critique littéraire. L'unité de cette histoire est niée par Budde et par Moore, mais avec des résultats bien différents. Moore sépare seulement de tout le reste (E) l’histoire de Ga ‘al (26-40) qu'il attribue à 1, Budde attribue à J 1-5, l’histoire de Ga ‘al en gros, la prise de Thébés, 50-55; le reste à E, sauf quelques retouches rédactionnelles ; mais il reconnaît que 1-5 et 50-55 devaient se trouver dans E et de façon très semblable. La principale raison de distinguer deux auteurs, c’est qu'on ne comprend pas pourquoi Abimélek assiège deux fois la ville et surtout comment Abimélek semble en être encore le maître par son pré- [εἰ Zeboul dans l'histoire de Ga‘al, tandis qu'au v. 25 la guerre est déjà allumée. Budde veut que dans J la ville ait été prise sur Ga‘al, tandis que dans Eles Sichémites se seraient laissés surprendre pendant la moisson. Mais il est obligé de supposer un mélange inextricable des textes auquel il ne faudrait recourir qu'en désespoir de cause ; c'est ainsi que le ν. 27, la moisson et la fête religieuse sont coupées en deux, le v. 29° placé entre 31 et 32 etc. Le système de Moore est plus séduisañt parce qu'il suppose seulement l'insertion une fois faite d'une autre source sur Abimélek. Mais à voir les choses de très près, l'unité de tout le chapitre est encore le système qui l'explique le mieux. Le rôle de Zeboul est obscur, en toute hypothèse parce que nous ne savons comment il a fini. Wellhausen semble l'avoir bien caractérisé comme un ambitieux qui cherche à maintenir l’indépendance de Sichem dont il est un des principaux citoyens sans la livrer à (δ ἃ] qui serait un autre Abimélek. C'est pour cela qu’il suggère à Abimélek un plan qui doit perdre Ga'‘al sans livrer la ville à Abimélek ; c'est pourquoi il lui conseille de se mettre en embuscade, mais de se déployer au lever du soleil afin de lui permettre d'exposer Ga ‘al à un échec certain. Cependant on fermera les portes à temps et Abimélek devra retourner chez lui sans avoir rien fait. Ga'‘al n'en est pas moins ruiné dans l'opinion et Zeboul peut aisément le chasser de la ville. La leçon n'est pas perdue pour Abimélek : il organise sa troupe en trois tronçons, et pendant que lui se dirige vers la porte comme la veille, les deux autres corps coupent la retraite aux Sichémites ; finalement la ville est prise. Tout cela est bien dans le texte et il faut essayer d'en tirer ce qu’il peut donner sans subtilité avant de le mettre en morceaux pour défaut d'harmonie. Dans ce système, il n’est même pas nécessaire de retrancher les quatre groupes du v. 34 quoiqu'ils semblent avoir été ajoutés par un glossateur à l'instar des trois autres v. 43. L'unité est aussi assurée par le terme de בעלי qui n’est pas si commun pour désigner les principaux d'une ville et qui se trouve dans tous les passages attribués par Budde soit à J, soit à E, 2. 3. 6. 7. 25. 39. 46. 51. L'auteur unique nous paraît être Εἰ, indiqué du moins par Élohim 7. 23. 56. 57, et qui aime à mettre en relief la Providence de Dieu. Elle entraîne l'attribution à E de 8 30-32 qui est l'introduction à notre histoire. Ni Budde, ni Moore, ni Nowack ne veulent voir ici de traces de RP Nous lui attribuons le v. 22, sans quoi il faudrait supposer arbitrairement que le mot Israël qui généralise la royauté est une glose. C’est donc ΒΡ qui a mis la date de trois ans. Nous ne refuserions pas de voir un développement rédactionnel 16b à 19, mais la 0086 pas claire et d’ailleurs cela est sans importance. Critique historique. On s'accorde à reconnaître une haute valeur historique à l'épisode d'Abimélek. Loin de l'avoir négligé, l'école critique est plutôt tombée dans l'excès d'y voir trop de choses, surtout lorsqu'on a fait de Ga ‘al le représentant d'une réaction israélite contre la royauté cananéenne d'Abimélek (W. R. Smith et d’autres dans Moore, p. 257). Abimélek est fils d'une femme de Sichem. Si Josèphe la nomme Drouma (pour Arouma), c'est peut-être qu'il la croyait née à Arouma; en tous cas, elle était du territoire de Sichem. Il n'est pas certain qu'elle ait appartenu à l'une des grandes familles, de ceux que le texte nomme les messieurs de Sichem, maïs en tout cas ses parents n'étaient pas sans influence. Gédéon ne l'avait pas introduite dans son harem; elle restait chez ses parents quoique d'ailleurs leurs relations fussent connues. C’est le mariage que les Arabes nomment sadiga et dont on trouve encore des exemples chez les peuples non civilisés. Abimélek fut sans doute élevé par sa mère au milieu des autres Sichémites. Gédéon qui n'avait pas accepté toutes les formes extérieures de la royauté n'avait pas institué d'héritiers. Il est cependant étrange qu'on ait pu songer à une domination partagée entre soixante-dix personnes. Ce qu'on prévoyait, c'était une dispersion nouvelle des forces groupées par Gédéon, peut-être des compétitions, tandis qu'Abimélek offre aux gens de Sichem de maintenir la confédération naïssante et d'en devenir la tête. Un roi ne peut se passer de soldats : on lève une petite troupe aux frais du trésor du temple; les frères d'Abimélek sont massacrés, sauf Ilotham; Abimélek est proclamé roi à Sichem et, à ce qu'il semble, de Sichem, ce qui n'exclut pas un certain rayon d'influence. Gédéon était à peine un prince, il était loin. Les Sichémites ne tardèrent pas à se convaincre qu'ils s'étaient mis sous le joug. Les idées courantes sur la royauté sont exprimées par l'apologue de Iotham elle est figurée sous des traits assez semblables à ceux de la tyrannie grecque. Les arbres utiles refusent ce métier; c’est un vil buisson, un homme du peuple qui s'empare du pouvoir et les cèdres du Liban euxmêmes seront ses victimes. C’est ainsi que les gens de Sichem ont préposé aux messieurs de Sichem le fils de la servante de Gédéon..…. discorde ne tarda pas à diviser Abimélek et les principaux de Sichem. On profita sans doute de son absence pour se mettre en révolte ouverte. L'ancienne organisation eût laissé sans défense les gens de Sichem contre un chef aussi hardi qu'Abimélek. Les principaux donnèrent leur confiance à un certain Ga‘al, fils d'‘Obed qui passait là avec son clan. C’est ici que se manifeste l'antagonisme entre Cananéens et Israélites. Jusqu'à ce moment, il n'y avait eu qu'une tentative des principaux pour enlever Abimélek par surprise. Maintenant on conteste son droit. )18'8[ exalte l'ancienne supériorité de la race de Hamor sur Abimélek et sur ses gens; il s'offre à prendre Abimélek vivant, il est acclamé. A côté de cet intrigant, figure un personnage énigmatique. Zeboul est prince de la ville et (a ‘al le qualifie de préfet d'Abimélek. Ce peut être une dérision. Jusqu'à ce moment il ne paraît pas avoir rien fait pour maintenir la ville aux mains d'Abimélek et après avoir chassé Ga ‘al il ne la lui livre pas. Peut-être étaitil impuissant, obligé de céder au mouvement révolutionnaire, peutêtre espérait-il travailler pour son compte. Le conseil qu'il donne à Abimélek devait perdre Ga‘al sans avancer beaucoup les affaires du roi. Quoi qu'il en soit, Abimélek demeura le maître, signala son triomphe par de sanglantes exécutions, puis périt misérablement. La royauté périt avec lui. Elle ne pouvait être fondée que sur le principe de l'unité nationale et de l'unité religieuse. A Sichem, demeurée en grande partie cananéenne par la race et peut-être entièrement par la religion, on ne pouvait aboutir qu’à une royauté mal assise : le tyran disparu, les éléments du petit royaume s’isolèrent de nouveau. Audessus de cette tragédie plane l’idée de la Providence qui remplace 6 destin des tragédies grecques. C'est la justice de Dieu qui triomphe, les pervers ont été les uns pour les autres les instruments d'un juste châtiment. Ces hautes vues de l’auteur sont bien au-dessus des sentiments qui animent les acteurs du drame. Dans l’ensemble les gens de Sichem adorent un dieu local qui n'est pas lahvé, et si Abimélek ne les massacre pas dans la grande salle de ce temple, il n'hésite pas à y mettre le feu, plutôt sans doute pour assouvir sa vengeance que pour détruire un temple qui jusqu'alors ne lui a pas porté ombrage. Malheureusement le nom du dieu demeure obscur. Pour Moore (trad. polychr.} El et Baal sont synonymes : El est la divinité qui habite un lieu, Baal la divinité auquel il appartient. Ce dernier point est seul à peu près juste. Tandis que Baal est constamment suivi d'un nom de lieu, El ne l'est jamais que par l'intermédiaire d’une personne. Les deux noms n’ont jamais été employés l’un pour l'autre, il faut donc savoir quel est le nom ancien. Nous pencherions pour Baal si Berith était un nom de lieu. Mais si M. Rouvier a retrouvé ce nom sur une monnaïie de la ville 66 Beyrout, on ne voit pas comment il s'appliquerait à Sichem. On ne peut guère supposer que Sichem fût une colonie de Beyrout. D'ailleurs le nom de El est demeuré chez les Hébreux le nom de Dieu, et il est impossible d'imaginer pourquoi on eûl remplacé le nom de Baal, notoirement mauvais, par celui de El. Au contraire, le El- Berith de Sichem, avec son temple particulier, faisait nécessairement fonction de Baal cananéen, quelles que fussent ses origines. El-Berith est donc le dieu de l’alliance. Quelle alliance ? Une alliance avec le dieu lui-même (Bœrucen, Beiträge, p. 25) est toujours supposée chez les païens et n’a pas besoin d'être énoncée, excepté chez les Israélites où il y eut un contrat spécial. Un contrat entre Sichem et les autres villes cananéennes, quelque chose comme une amphicthyonie n’est pas impossible, mais c'est une supposition gratuite. Nous pensons qu'il s'agit du pacte dont parle la Genèse (ch. 34). La tradition israélite a conservé le souvenir d'une très antique alliance contractée entre les Israélites et les gens de Sichem. Ce souvenir doit avoir une base historique. Le témoin d'une pareille alliance ne pouvait pas être un dieu à nom particulier, mais El avec un prédicat spécial. Les Sichémites et les Israélites pouvaient s'unir, du moins dans le nom, sinon dans le culte. Et c'est là aussi que Cananéens et Israélites ont essayé de fusionner dans une royauté commune. Le temple, symbole et souvenir de cette union, succomba avant la royauté elle-même. CHariTRE 10 1-5. -- Tnoca‘ Er הוג] 4-2. 'גמסווך —. De R°. La judicature sur Israël et la date. —
9:2
Sichem (Heb. Šēḥḥem «Nuca»; Gr. Sychem or Sychima)
… 24:1); it was among the Levitical and refuge cities (ibid. 20:21). In the time of the Judges there was still in the city a temple to Ba'al bèrith (Judg. 8:33; 9:4), from whose treasury Abimelech took the money to hire partisans for his political designs (ibid. 9:2-6); and because of the hostility of the Shechemites, he marched against the city and destroyed it (ibid. 9:23-45). Rebuilt, it probably became the residence of the prefect "of the mountain …
Simeon (Heb. Šim'ôn; Gr. Symzōn)
… fierce and treacherous repression of the Shechemites, who had dishonored their sister Dinah (ibid. 34:1-31): the deed incurred Jacob's reproach (ibid. 49:5 ff.), but for a certain aspect of heroism and religious-patriotic zeal it was also celebrated (Judg. 9:2). On the first journey he made to Egypt during the famine, S. was kept by Joseph as a hostage, since the firstborn Reuben was not guilty of the sale of his brother (Gen. 42:25, 36; …
9:4
Sichem (Heb. Šēḥḥem «Nuca»; Gr. Sychem or Sychima)
… of all 12 tribes (Josh. 8:30) and there the covenant pact was confirmed and renewed (ibid. 24:1); it was among the Levitical and refuge cities (ibid. 20:21). In the time of the Judges there was still in the city a temple to Ba'al bèrith (Judg. 8:33; 9:4), from whose treasury Abimelech took the money to hire partisans for his political designs (ibid. 9:2-6); and because of the hostility of the Shechemites, he marched against the city …
9:6
Sichem (Heb. Šēḥḥem «Nuca»; Gr. Sychem or Sychima)
… On a terrace (millâ), placed between the thicknesses of the first circuit on the northwest, the acropolis was built (bèth millâ; Judg. 9:6,20), which probably included the temple of Ba'al bèrith (ibid. 9:4). A large deposit of bronze weapons, Egyptian scarabs, two cuneiform tablets, figurines and vases attest to the period …
9:7
JOATHAM. - Son of Gideon (Judg. 9:7-21, 57). He was the only one who escaped the massacre by his brother Abimelech (v., no. 2), who, after their father's death, slaughtered all his brothers and had himself proclaimed king by the Shechemites. …
Sichem (Heb. Šēḥḥem «Nuca»; Gr. Sychem or Sychima)
SICHEM (Heb. Šēḥḥem «Nuca»; Gr. Sychem or Sychima). - Ancient city of Palestine in the center of the tribe of Ephraim, between Mounts Ebal and Gerizim (Judg. 9:7) like the "neck" on two strong shoulders.
9:8
… Having gone up Mount Gerizim, J. then addressed to the citizens of Shechem the apologue of the trees that choose a king (Judg. 9:8-15).
9:15
poetic texts (cf. Iudc. 9, 15; Is. 2, 13; 60, 13; Jer. 22, 23; Ez. 17, 3; 27, 5; 31, 3; Zach. 11, 1; Ps. 28, 5; 91, 13, etc.) and in the historical ones (cf. I Reg. 5, 6, 9, 11, 13, etc.) already the …
9:21
2) B. of PALESTINE, probably to be identified with el-Bireh, north of Jerusalem, is called Bě'ěrah, Vulg. Bera (Judg. 9, 21; cf. I Chron. 7, 37) and Bě'ěrath, Vulg. Beroth "wells" (Josh. 9, 17). There Bacchides and Alcimus, generals of Demetrius Soter, encamped shortly before the battle in which …
9:23
appears distinct, to the "evil spirit" (opposed to the "spirit of Yahweh" which abandons Saul when the latter breaks [with him]: 1 Sam. 16:14-16; 18:10-12; 19:9; 26:19; 28:15-16), referred to divine causality by virtue of an absolute theocentrism; the "evil spirit" works as a spirit of discord (Judg. 9:23), is a "lying spirit" that impels one to transgress the divine will (1 Kings 22:19-23). To such spirits many Jews and Christians later attributed the moral corruption of humanity, …
Sichem (Heb. Šēḥḥem «Nuca»; Gr. Sychem or Sychima)
… the city a temple to Ba'al bèrith (Judg. 8:33; 9:4), from whose treasury Abimelech took the money to hire partisans for his political designs (ibid. 9:2-6); and because of the hostility of the Shechemites, he marched against the city and destroyed it (ibid. 9:23-45). Rebuilt, it probably became the residence of the prefect "of the mountain of Ephraim" (1 Kings 4:8). After the schism of the Kingdom, S. was the capital of Jeroboam (ibid. 12:1-9,25), …
9:26
Obed (Hebrew 'Ōbhedh, "Servant")
… Temple (ibid. 26:7). - 5. Military leader in the time of Jehoiada; he cooperated in the conspiracy against Athaliah in favor of the young Joash (2 Chron. 23:1). - 6. Father of Gaal, who led the rebellion of the Shechemites against Abimelech (Heb. 'Ebhedh; Judg. 9:26, 28, 30). Angelo Penna
9:28
… He stirred up his fellow Shechemites, claiming the government of the city for the descendants of Hamor the Hivite (Judg. 9:28; cf. Gen. 34:2).
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.