TRV
Translation
King James Version
But there was a strong tower within the city, and thither fled all the men and women, and all they of the city, and shut it to them, and gat them up to the top of the tower.
Complete Jewish Bible
But there was a fortified tower inside the city; and all the men and women took refuge in it, everyone in the city. They shut themselves inside and went up onto the roof of the tower.
Berean Standard Bible
But there was a strong tower inside the city, and all the men, women, and leaders of the city fled there. They locked themselves in and went up to the roof of the tower.
American Standard Version
But there was a strong tower within the city, and thither fled all the men and women, and all they of the city, and shut themselves in, and gat them up to the roof of the tower.
World English Bible Messianic
But there was a strong tower within the city, and there fled all the men and women, and all they of the city, and shut themselves in, and went up to the roof of the tower.
Geneva Bible (1599)
But there was a strong towre within the citie, and thither fledde all the men and women, and all the chiefe of the citie, and shut it to them, and went vp to the toppe of the towre.
Young's Literal Translation
and a strong tower hath been in the midst of the city, and thither flee do all the men and the women, and all the masters of the city, and they shut it behind them, and go up on the roof of the tower.
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Commentary on Judges 9 verses 50–57
50 ¶ Then went Abimelech to Thebez, and encamped against Thebez, and took it.
51 But there was a strong tower within the city, and thither fled all the men and women, and all they of the city, and shut it to them, and gat them up to the top of the tower.
52 And Abimelech came unto the tower, and fought against it, and went hard unto the door of the tower to burn it with fire.
53 And a certain woman cast a piece of a millstone upon Abimelech's head, and all to brake his skull.
54 Then he called hastily unto the young man his armourbearer, and said unto him, Draw thy sword, and slay me, that men say not of me, A woman slew him. And his young man thrust him through, and he died.
55 And when the men of Israel saw that Abimelech was dead, they departed every man unto his place.
56 Thus God rendered the wickedness of Abimelech, which he did unto his father, in slaying his seventy brethren:
57 And all the evil of the men of Shechem did God render upon their heads: and upon them came the curse of Jotham the son of Jerubbaal.
We have seen the ruin of the Shechemites completed by the hand of Abimelech; and now it comes to his turn to be reckoned with who was their leader in villany. Thebez was a small city, probably not far from Shechem, dependent upon it, and in confederacy with it. Now,
I. Abimelech attempted the destruction of this city (Jdg 9:50), drove all the inhabitants of the town into the castle, or citadel, Jdg 9:51. When he had them there he did not doubt but he should do the same execution here that he had lately done at the strong-hold of the temple of Baal-berith, not considering that the tower of an idol-temple lay more exposed to divine vengeance than any other tower. He attempted to set fire to this tower, at least to burn down the door, and so force an entrance, Jdg 9:52. Those who have escaped and succeeded well in one desperate attempt are apt to think the like attempt another time not desperate. This instance was long after quoted to show how dangerous it is to come near the call of a besieged city, Sa2 11:20, etc. But God infatuates those whom he will ruin.
II. In the attempt he was himself destroyed, having his brains knocked out with a piece of a millstone, Jdg 9:57. No doubt this man was a murderer, whom, though he had escaped the dangers of the war with Shechem, yet vengeance suffered not to live, Act 28:4. Evil pursues sinners, and sometimes overtakes them when they are not only secure, but triumphant. Thebez, we may suppose, was a weak inconsiderable place, compared with Shechem. Abimelech, having conquered the greater, makes no doubt of being master of the less without any difficulty, especially when he had taken the city, and had only the tower to deal with; yet he lays his bones by that, and there is all his honour buried. Thus are the mighty things of the world often confounded by the weakest and those things that are most made light of. See here what rebukes those are justly put under many times by the divine providence that are unreasonable in their demands of satisfaction for injuries received. Abimelech had some reason to chastise the Shechemites, and he had done it with a witness; but when he will carry his revenges further, and nothing will serve but that Thebez also must be sacrificed to his rage, he is not only disappointed there, but destroyed; for verily there is a God that judges in the earth. Three circumstances are worthy of observation in the death of Abimelech: - 1. That he was slain with a stone, as he had slain his brethren all upon one stone. 2. That he had his skull broken. Vengeance aimed at that guilty head which had worn the usurped crown. 3. That the stone was cast upon him by a woman, Jdg 9:53. He saw the stone come; it was therefore strange he did not avoid it, but, no doubt, this made it so much the greater mortification to him to see from what hand it came. Sisera died by a woman's hand and knew it not; but Abimelech not only fell by the hand of a woman but knew it, and, when he found himself ready to breathe his last, nothing troubled him so much as this, that it should be said, A woman slew him. See, (1.) His foolish pride, in laying so much to heart this little circumstance of his disgrace. Here was no care taken about his precious soul, no concern what would become of that, no prayer to God for his mercy; but very solicitous he is to patch up his shattered credit, when there is no patching his shattered skull. "O let it never be said that such a mighty man as Abimelech was killed by a woman!" The man was dying, but his pride was alive and strong, and the same vain-glorious humour that had governed him all along appears now at last. Qualis vita, finis ita - As was his life, such was his death. As God punished his cruelty by the manner of his death, so he punished his pride by the instrument of it. (2.) His foolish project to avoid this disgrace; nothing could be more ridiculous; his own servant must run him through, not to rid him the sooner out of his pain, but that men say not, A woman slew him. Could he think that this would conceal what the woman had done, and not rather proclaim it the more? Nay, it added to the infamy of his death, for hereby he became a self-murderer. Better have it said, A woman slew him, than that it should be said, His servant slew him by his own order; yet now both will be said of him to his everlasting reproach. And it is observable that this very thing which Abimelech was in such care to conceal appears to have been more particularly remembered by posterity than most passages of his history; for Joab speaks of it as that which he expected David would reproach him with, for coming so nigh the wall, Sa2 11:21. The ignominy we seek to avoid by sin we do but perpetuate the remembrance of.
III. The issue of all is that Abimelech being slain, 1. Israel's peace was restored, and an end was put to this civil war; for those that followed him departed every man to his place, Jdg 9:55. 2. God's justice was glorified (Jdg 9:56, Jdg 9:57): Thus God punished the wickedness of Abimelech, and of the men of Shechem, and fulfilled Jotham's curse, for it was not a curse causeless. Thus he preserved the honour of his government, and gave warning to all ages to expect blood for blood. The Lord is known by the judgments which he executes, when the wicked is snared in the work of his own hands. Though wickedness may prosper awhile, it will not prosper always.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 50–57. Public domain.
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Basil of CaesareaAD 379
ON HUMILITY
The homicide Abimelech, bastard son of Gideon, killed the seventy legitimate sons, and, thinking he had hit upon a ruse for securing his grasp on the royal power, he destroyed his accomplices in the crime. He, however, was in turn destroyed by them and in the end was slain with a stone cast by a woman’s hand.… In short, countless examples teach us that the profit of human wisdom is illusory, for it is a meager and lowly thing and not a great and preeminent good.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Judges 9:51 vividly portrays the desperate final stand of Thebez's inhabitants during Abimelech's relentless siege. Faced with overwhelming assault, the entire populace—men, women, and all residents—sought their last refuge in the city's formidable "strong tower." They sealed themselves within its walls and ascended to its summit, a desperate act of self-preservation against the advancing tyrant. This pivotal moment not only highlights the extreme peril faced by the city but also dramatically sets the stage for Abimelech's humiliating and divinely orchestrated demise, underscoring the ultimate futility of human-made defenses against God's sovereign justice.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 9:51 employs several powerful literary devices to heighten its dramatic impact and underscore its theological implications. Foreshadowing is prominently featured, as the description of the citizens gathering in the "strong tower" directly sets the stage for Abimelech's attempt to burn it down, which ultimately leads to his fatal injury from a millstone thrown by a woman Judges 9:53. This ignominious end, in turn, precisely fulfills the curse pronounced by Jotham earlier in the chapter, where fire would consume Abimelech and the people of Shechem Judges 9:20. There is also a strong element of irony in the "strong tower" itself; intended as a place of ultimate safety and defense, it paradoxically becomes the site of Abimelech's humiliation and death, demonstrating the limits of human strength and the unexpected, often humbling, ways divine justice can manifest. The verse also uses hyperbole and desperation as literary motifs, vividly portraying the frantic, universal flight of "all the men and women, and all they of the city," emphasizing their profound fear and the dire circumstances they faced, creating a palpable sense of urgency and impending doom for the reader.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 9:51, while describing a physical act of seeking refuge, subtly points to a profound theological truth about the nature of true security. The inhabitants of Thebez placed their ultimate hope in a human-made "strong tower," a structure designed to provide physical protection. Yet, as the subsequent narrative reveals, even the strongest human defenses have inherent limits and can become the very site of one's downfall or a place of desperate, rather than ultimate, safety. This narrative serves as a stark reminder that reliance on earthly constructs, human power, or even one's own strength is ultimately insufficient and fleeting. It implicitly contrasts with the biblical understanding of God as the true and enduring refuge, whose strength and faithfulness are unwavering, unlike any physical fortress. The events surrounding this tower demonstrate God's sovereign hand in bringing justice and retribution, even through the chaotic actions of sinful humanity, ensuring that those who sow violence and treachery will inevitably reap their just reward.
REFLECTION AND APPLICATION
Judges 9:51 offers a poignant reflection on where we, as individuals and communities, tend to place our trust and seek our security. In moments of profound crisis, much like the people of Thebez, our natural inclination is often to flee to what we perceive as our "strong towers"—whether they be financial stability, professional achievements, social status, personal relationships, or even our own self-sufficiency and perceived control. This verse serves as a powerful reminder that while these earthly constructs may offer temporary comfort or protection, they are ultimately limited, fallible, and subject to collapse. The narrative of Abimelech's ignominious end at this very tower underscores the fragility of human power and the futility of relying on anything other than the true, unshakeable refuge found in God. For believers, this passage challenges us to critically examine our hearts: are we truly seeking our ultimate safety, security, and deliverance in the Lord, or are we, like the Thebezites, still running to human-made fortresses that cannot ultimately save? It calls us to a deeper, more profound trust in God's sovereignty and faithfulness, even when circumstances are dire, recognizing that He is the only unfailing refuge and the ultimate dispenser of perfect justice.
Questions for Reflection
FAQ
What was the significance of a "strong tower" in ancient cities like Thebez?
Answer: In ancient Near Eastern cities, a "strong tower" (Hebrew: migdal-oz), or citadel, was a crucial architectural feature designed as the city's ultimate defensive stronghold. When outer city walls were breached during a siege, the strong tower served as the last line of defense, providing a fortified refuge where the entire populace—men, women, and children—could retreat. These towers were typically built with robust, thick walls and often situated on elevated positions, making them extremely difficult to assault. They were intended to be a place where inhabitants could make a final, desperate stand, hoping to withstand the siege, outlast the attackers, or negotiate terms of surrender from a position of relative safety. The tower in Thebez served precisely this purpose for the city's inhabitants during Abimelech's assault, representing their last hope for survival.
How does this verse connect to Abimelech's ultimate fate?
Answer: Judges 9:51 directly sets the stage for Abimelech's dramatic and ignominious death, which occurs immediately in the subsequent verses. After the people of Thebez fled into the strong tower, Abimelech followed, intending to burn it down with the inhabitants inside, just as he had done to the tower of Shechem Judges 9:49. However, as he approached the tower's door to set it ablaze, a woman from the top of the tower dropped a millstone on his head, crushing his skull Judges 9:53. This humiliating death, at the hand of a woman, precisely fulfilled Jotham's earlier curse against Abimelech and the men of Shechem Judges 9:20, demonstrating divine retribution for his brutal actions and tyrannical rule.
Does this verse have any spiritual meaning for believers today?
Answer: Yes, Judges 9:51 carries significant spiritual meaning for believers. While it describes a physical act of seeking refuge in a human-made fortress, it implicitly contrasts this with the ultimate and true refuge found in God. The "strong tower" of Thebez, though seemingly secure, ultimately became the site of desperation and Abimelech's downfall, illustrating the limitations of human strength and reliance on earthly securities. For believers, this narrative serves as a powerful reminder that our ultimate safety, security, and deliverance are not found in wealth, power, human institutions, or personal abilities, but solely in the Lord. As Proverbs 18:10 declares, "The name of the Lord is a strong tower; the righteous run to it and are safe." This verse encourages us to place our trust in God as our ultimate refuge and fortress, especially in times of distress, recognizing that He alone provides enduring, unfailing, and eternal security.
CHRIST-CENTERED FULFILLMENT
While Judges 9:51 depicts a desperate flight into a physical "strong tower" that ultimately proved to be a place of limited and temporary refuge, it subtly prefigures the ultimate and perfect refuge found in Jesus Christ. The Thebezites sought safety in a structure of stone and mortar, which, despite its formidable appearance, could not guarantee their deliverance and became the site of their oppressor's demise, not their salvation. In stark contrast, Christ is the true and eternal "strong tower" to whom all can flee for ultimate safety and salvation. He is the one who, unlike any earthly fortress, has triumphed over sin, death, and the grave, offering a security that transcends all temporal threats and provides eternal life. Just as the people of Thebez sought to "shut [it] to them" for protection, so too do believers find their ultimate security by being "in Christ," hidden in Him from the wrath to come and the power of sin Colossians 3:3. He is our unshakeable rock and fortress, the one who delivers us from all our enemies, both seen and unseen, and from the ultimate enemy, spiritual death Psalm 18:2. The desperation of the Thebezites highlights humanity's inherent need for a deliverer, a need perfectly and eternally met in the person and redemptive work of Jesus, who offers not just temporary physical safety, but eternal life and spiritual refuge for all who believe in Him John 3:16.