Judges 9:5

KJV

And he went unto his father's house at Ophrah, and slew his brethren the sons of Jerubbaal, [being] threescore and ten persons, upon one stone: notwithstanding yet Jotham the youngest son of Jerubbaal was left; for he hid himself.

KJV (with Strong's)

And he went {H935} unto his father's {H1} house {H1004} at Ophrah {H6084}, and slew {H2026} his brethren {H251} the sons {H1121} of Jerubbaal {H3378}, being threescore and ten {H7657} persons {H376}, upon one {H259} stone {H68}: notwithstanding yet Jotham {H3147} the youngest {H6996} son {H1121} of Jerubbaal {H3378} was left {H3498}; for he hid {H2244} himself.

Complete Jewish Bible

He went back to his father's house in 'Ofrah and killed his brothers the sons of Yeruba'al, all seventy of them, on a single rock, except for Yotam Yeruba'al's youngest son, who stayed alive because he hid himself.

Berean Standard Bible

He went to his father’s house in Ophrah, and on one stone murdered his seventy brothers, the sons of Jerubbaal. But Jotham, the youngest son of Jerubbaal, survived, because he hid himself.

American Standard Version

And he went unto his father’s house at Ophrah, and slew his brethren the sons of Jerubbaal, being threescore and ten persons, upon one stone: but Jotham the youngest son of Jerubbaal was left; for he hid himself.

Commentary

### SUMMARY
Judges 9:5 vividly recounts the brutal consolidation of power by Abimelech, the son of Gideon (Jerubbaal), through the ruthless massacre of his seventy half-brothers at their ancestral home in Ophrah. This horrific act of fratricide, carried out "upon one stone," was a calculated attempt to eliminate all potential rivals to his self-appointed kingship. However, the verse critically notes the providential escape of Jotham, the youngest son, who hid himself, a detail that sets the stage for a prophetic denunciation and the eventual unraveling of Abimelech's tyrannical reign.

### CONTEXT
* **Literary Context:** This verse serves as the chilling climax of Abimelech's cunning political machinations, detailed in [Judges 9:1-4](/judges/9-1-4 "Judges 9:1-4 - Abimelech's Scheme"). Having swayed the men of Shechem to support his claim over Gideon's legitimate heirs, Abimelech secured funds to hire "worthless and reckless fellows" to execute his murderous plot. This act stands in stark contrast to Gideon's earlier refusal of kingship, as recorded in [Judges 8:23](/judges/8-23 "Judges 8:23 - Gideon's Refusal of Kingship"), where he firmly declared, "The Lord shall rule over you." Abimelech's violent usurpation immediately precedes and provides the necessary backdrop for Jotham's powerful "Parable of the Trees" and his subsequent curse upon Abimelech and the men of Shechem in [Judges 9:7-20](/judges/9-7-20 "Judges 9:7-20 - Jotham's Parable and Curse"). This prophetic denunciation accurately foreshadows the tragic events that unfold later in the chapter, culminating in divine retribution against both parties, as explicitly stated in [Judges 9:56](/judges/9-56 "Judges 9:56 - God Repays Abimelech's Evil").

* **Historical & Cultural Context:** The period of the Judges (approximately 12th-11th centuries BCE) was characterized by a cyclical pattern of apostasy, foreign oppression, repentance, and divine deliverance, often summarized by the poignant phrase, "everyone did what was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - Everyone Did What Was Right in Their Own Eyes")). In this decentralized tribal society, the absence of a central king created power vacuums and opportunities for ambitious individuals like Abimelech to seize control. Ophrah was Gideon's ancestral home, a significant location where he had built an altar to the Lord. The act of slaying his brothers "upon one stone" suggests a public, decisive, or even a ritualistic execution, perhaps at an altar or a prominent landmark, designed to legitimize his claim and send a clear message of his absolute power. The number seventy emphasizes the completeness of the purge, aiming to eliminate all potential dynastic threats from Gideon's numerous progeny.

* **Key Themes:** Abimelech's actions in this verse starkly illustrate several pervasive themes within the book of Judges and the broader Old Testament narrative. Firstly, it highlights the **corrupting nature of unchecked ambition** and the ruthless pursuit of power outside of God's design, leading directly to fratricide and tyranny. Secondly, it underscores the theme of **usurpation and treachery**, as Abimelech betrays his own family and the legacy of his father, Gideon, who had famously rejected kingship. Thirdly, the miraculous survival of Jotham introduces the profound theme of **divine providence and the remnant**. Even in the darkest moments of human depravity and widespread violence, God preserves a witness and an instrument for His purposes. Jotham's subsequent parable and curse become a pivotal element in the narrative, ensuring that divine justice is pronounced and ultimately executed against Abimelech and Shechem, as explicitly affirmed in [Judges 9:56-57](/judges/9-56-57 "Judges 9:56-57 - God Repays Abimelech and Shechem").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Threescore and ten (Hebrew, שִׁבְעִים, _shiv'im'_):** This numeral, meaning "seventy," is significant as it often denotes completeness or a large, representative group in biblical contexts (e.g., the seventy nations in Genesis 10, the seventy elders of Israel). Here, its application underscores the sheer scale and totality of Abimelech's purge. It emphasizes his ruthless intent to eradicate all potential rivals from Gideon's direct lineage, leaving no one to challenge his self-appointed claim to power. The number highlights the comprehensive nature of his violent ambition.
* **Upon one stone (Hebrew, עַל־אֶבֶן אֶחָת, _'al-'even 'echat'_):** This chillingly specific detail, combining "stone" (H68, _'eben'_) and "one" (H259, _'echad'_), suggests a single, designated location for the massacre. It implies a premeditated, organized, and perhaps public or even ritualistic execution rather than a chaotic brawl. The "one stone" could have been an altar (now defiled), a memorial, or simply a prominent rock used for such a purpose. Its singularity highlights the unified, decisive nature of Abimelech's act of consolidation, making it a symbolic monument to his tyranny and the bloodshed upon which his power was founded.
* **Hid himself (Hebrew, וַיִּסָּתֵר, _vayyissater'_):** Derived from the root H2244 (_châbâ'_), meaning "to secrete" or "to hide," this verb implies an intentional act of concealment, suggesting Jotham's quick thinking or, more profoundly, divine intervention. His survival is not merely a lucky accident but a crucial narrative detail that allows for the delivery of Jotham's curse, which serves as a prophetic pronouncement of the judgment that will inevitably fall upon Abimelech and the men of Shechem. This act of hiding preserves the line of witness and justice against the usurper, demonstrating God's sovereign hand even amidst human depravity.

#### Verse Breakdown
* **"And he went unto his father's house at Ophrah":** This opening clause meticulously establishes the setting of the atrocity. Ophrah was not just any location; it was Gideon's ancestral home, the very place where he had built an altar to the Lord and where his family resided. Abimelech's deliberate choice of this sacred and familial site for the massacre is deeply ironic and symbolic, as he defiles the place associated with his father's legacy and the worship of Yahweh, demonstrating his utter disregard for family ties, tradition, and divine authority in his pursuit of power.
* **"and slew his brethren the sons of Jerubbaal, [being] threescore and ten persons, upon one stone":** This is the horrific core of the verse, detailing the act of fratricide. Abimelech, driven by unbridled ambition, brutally murders his seventy half-brothers, the rightful heirs of Gideon. The phrase "upon one stone" underscores the premeditated, systematic, and possibly public nature of the execution, emphasizing the ruthlessness and totality of his purge. This act is a direct assault on the family unit, a stark rejection of the covenant community's values, and a clear sign of the moral decay gripping Israel.
* **"notwithstanding yet Jotham the youngest son of Jerubbaal was left; for he hid himself":** This concluding clause introduces a critical element of divine providence and narrative tension. Despite Abimelech's comprehensive slaughter, the youngest son, Jotham, miraculously escapes. His survival is not incidental; it is crucial for the unfolding narrative, as he becomes the prophetic voice of condemnation against Abimelech and the men of Shechem, ensuring that the evil deed does not go unaddressed and that divine justice will ultimately prevail. His act of hiding underscores the precariousness of his situation and the immediate danger he faced, highlighting the narrow margin by which God's instrument of justice was preserved.

#### Literary Devices
Judges 9:5 is rich in literary devices that amplify its dramatic and theological impact. **Irony** is profoundly evident, as Abimelech, the son of Gideon (Jerubbaal, "Let Baal contend"), who famously refused kingship to affirm God's rule, now violently seizes it, subverting his father's legacy and the very principle of divine sovereignty. The massacre itself is an act of powerful **Symbolism**, with the "one stone" representing the bloody, unstable foundation of Abimelech's reign, built not on divine appointment but on human ambition and murder. This act also serves as crucial **Foreshadowing**, as Jotham's miraculous survival directly leads to his prophetic parable and curse in [Judges 9:7-20](/judges/9-7-20 "Judges 9:7-20 - Jotham's Parable and Curse"), which accurately predicts the mutual destruction of Abimelech and the men of Shechem, thereby setting the stage for the chaotic and tragic events that follow. The narrative further employs striking **Contrast** between the vast number of those slain ("threescore and ten") and the single survivor (Jotham), highlighting the miraculous nature of his escape and his unique role as a prophetic voice against tyranny.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 9:5 stands as a stark biblical warning against the dangers of unbridled human ambition and the pursuit of power outside of God's divine order. It vividly illustrates the corrupting nature of sin, demonstrating how a desire for control can lead to unimaginable cruelty and a complete disregard for human life and familial bonds. Theologically, this event underscores the principle that human attempts to establish authority apart from God's will often result in chaos, violence, and self-destruction. While Abimelech's act appears to be a success in the short term, the narrative of Judges 9 ultimately reveals God's sovereign hand in bringing justice, even if delayed, against those who shed innocent blood and usurp authority through wicked means. It reminds us that true leadership is rooted in humility and service, not in ruthless domination, and that God's justice will ultimately prevail over all forms of human wickedness.

* [Proverbs 16:18](/proverbs/16-18 "Proverbs 16:18 - Pride Goes Before Destruction")
* [Matthew 26:52](/matthew/26-52 "Matthew 26:52 - Those Who Live by the Sword")
* [Romans 12:19](/romans/12-19 "Romans 12:19 - Vengeance Belongs to the Lord")

### REFLECTION AND APPLICATION
Judges 9:5 serves as a chilling mirror reflecting the destructive potential of human ambition when untethered from moral constraint and divine guidance. It compels us to examine the motivations behind our own desires for influence, control, or recognition. Are we seeking to build our own kingdoms, or are we striving to serve God's kingdom? This verse reminds us that true authority and lasting peace do not come from seizing power through violence or manipulation, but from humble submission to God's will and a commitment to justice and righteousness. The tragic outcome of Abimelech's reign, foreshadowed by Jotham's escape and curse, underscores the ultimate futility of building power on a foundation of sin. For believers, this passage is a call to vigilance against the subtle allure of self-serving ambition, encouraging us instead to pursue servant leadership, integrity, and a deep trust in God's perfect timing for justice and vindication.

#### Questions for Reflection
* **How does Abimelech's pursuit of power contrast with biblical models of leadership, particularly that of a true king or judge appointed by God?**
* **In what ways might unchecked ambition manifest in our own lives or communities today, and what are the potential consequences?**
* **What lessons can we draw from Jotham's survival and subsequent prophetic act regarding God's providence and the importance of speaking truth to power, even in dangerous circumstances?**

### FAQ
**Why is Abimelech's act of slaying his brothers so significant in the book of Judges?**

Answer: Abimelech's act in [Judges 9:5](/judges/9-5 "Judges 9:5 - Abimelech Slays His Brothers") is profoundly significant for several reasons. Firstly, it represents a direct and violent rejection of Gideon's legacy, who, despite his flaws, had famously refused to be king over Israel, declaring that "The Lord shall rule over you" ([Judges 8:23](/judges/8-23 "Judges 8:23 - Gideon's Refusal of Kingship")). Abimelech, his son by a concubine, embodies the antithesis of this, seizing power through brutal fratricide. Secondly, it marks a dark turning point in the book of Judges, showcasing the escalating moral decay and chaos in Israel as "everyone did what was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - Everyone Did What Was Right in Their Own Eyes")). Thirdly, it sets the stage for Jotham's powerful parable and curse ([Judges 9:7-20](/judges/9-7-20 "Judges 9:7-20 - Jotham's Parable and Curse")), which prophetically outlines the mutual destruction that will befall Abimelech and the men of Shechem, serving as a vivid example of divine retribution.

**What is the symbolic significance of "upon one stone"?**

Answer: The phrase "upon one stone" in [Judges 9:5](/judges/9-5 "Judges 9:5 - Abimelech Slays His Brothers") carries significant symbolic weight. It suggests that the massacre was not a chaotic, spontaneous event but a deliberate, organized, and possibly public or even ritualistic execution. The "stone" could have been an altar (though defiled by such an act), a significant landmark, or a designated place of execution. Its singularity emphasizes the unified and decisive nature of Abimelech's purge, aiming for total eradication of his rivals. Symbolically, it represents the bloody foundation upon which Abimelech sought to establish his illegitimate kingship, a monument to his tyranny and the violence that characterized his brief and destructive reign. It underscores the premeditated and ruthless nature of his ambition.

### CHRIST-CENTERED FULFILLMENT
Judges 9:5, with its grim depiction of Abimelech's self-serving and murderous pursuit of kingship, stands in stark contrast to the true and ultimate King, Jesus Christ. Abimelech slays his own brethren to ascend to a throne built on blood and human ambition, seeking a kingdom "of this world" ([John 18:36](/john/18-36 "John 18:36 - Jesus' Kingdom Not of This World")). In profound antithesis, Christ, though truly King, willingly humbled himself, taking on the form of a servant and becoming obedient to death, even death on a cross ([Philippians 2:5-8](/philippians/2-5-8 "Philippians 2:5-8 - Christ's Humility and Exaltation")). He did not eliminate His brethren for power but became like them in every respect to save them, sharing in their humanity so that through death He might destroy the one who has the power of death, that is, the devil ([Hebrews 2:14-15](/hebrews/2-14-15 "Hebrews 2:14-15 - Jesus Shares in Humanity to Deliver")). While Jotham's miraculous escape from Abimelech's purge foreshadows the preservation of a righteous remnant, Christ is the ultimate survivor and victor over death and sin, establishing a kingdom not through violence but through self-sacrifice and resurrection. His is the true and eternal kingship, where justice is perfectly rendered ([Revelation 19:11-16](/revelation/19-11-16 "Revelation 19:11-16 - Christ as Victorious King")) and His people are brought into life, not slaughtered for power.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Kings 11:1

¶ And when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the seed royal.

2 Kings 11:2

But Jehosheba, the daughter of king Joram, sister of Ahaziah, took Joash the son of Ahaziah, and stole him from among the king's sons [which were] slain; and they hid him, [even] him and his nurse, in the bedchamber from Athaliah, so that he was not slain.

2 Chronicles 21:4

Now when Jehoram was risen up to the kingdom of his father, he strengthened himself, and slew all his brethren with the sword, and [divers] also of the princes of Israel.

Judges 6:24

Then Gideon built an altar there unto the LORD, and called it Jehovahshalom: unto this day it [is] yet in Ophrah of the Abiezrites.

Judges 9:2

Speak, I pray you, in the ears of all the men of Shechem, Whether [is] better for you, either that all the sons of Jerubbaal, [which are] threescore and ten persons, reign over you, or that one reign over you? remember also that I [am] your bone and your flesh.

Judges 8:30

And Gideon had threescore and ten sons of his body begotten: for he had many wives.

Matthew 2:16

¶ Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men.