King James Version

What Does Judges 9:49 Mean?

Judges 9:49 in the King James Version says “And all the people likewise cut down every man his bough, and followed Abimelech, and put them to the hold, and set the ...” — study this verse from Judges chapter 9 with commentary, cross-references, and original Hebrew word analysis.

“And all the people likewise cut down every man his bough, and followed Abimelech, and put them to the hold, and set the hold on fire upon them; so that all the men of the tower of Shechem died also, about a thousand men and women.”

Judges 9:49 · KJV

Context

47

And it was told Abimelech, that all the men of the tower of Shechem were gathered together.

48

And Abimelech gat him up to mount Zalmon, he and all the people that were with him; and Abimelech took an axe in his hand, and cut down a bough from the trees, and took it, and laid it on his shoulder, and said unto the people that were with him, What ye have seen me do, make haste, and do as I have done. me do: Heb. I have done

49

And all the people likewise cut down every man his bough, and followed Abimelech, and put them to the hold, and set the hold on fire upon them; so that all the men of the tower of Shechem died also, about a thousand men and women.

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.

Read Judges 9 full chapter

Commentary

KJV Study Commentary
And all the people likewise cut down every man his bough, and followed Abimelech, and put them to the hold, and set the hold on fire upon them; so that all the men of the tower of Shechem died also, about a thousand men and women.

This verse contributes to the narrative of Abimelech's tyrannical reign and judgment. The Book of Judges documents Israel's cyclical pattern of apostasy and deliverance, revealing both human depravity and divine mercy. Each cycle begins with Israel doing evil (usually Baal worship), followed by God's judgment through foreign oppression, Israel's cry for deliverance, God raising up a judge, temporary peace, then renewed apostasy after the judge dies.

Theologically, this pattern demonstrates several crucial truths: (1) Human inability to maintain covenant faithfulness apart from God's transforming grace; (2) God's justice in punishing covenant violation through the curses of Deuteronomy 28; (3) God's mercy in responding to repentant cries with deliverance; (4) The inadequacy of repeated deliverances to produce lasting transformation, pointing to the need for the New Covenant with God's law written on hearts (Jeremiah 31:31-34).

The judges themselves foreshadow Christ—they are divinely appointed deliverers who save Israel from enemies. Yet their imperfections and temporary victories point to the need for the perfect Judge who would provide permanent deliverance. Jesus fulfills the judges' typology, being the ultimate "sent one" who conquers spiritual enemies definitively through His death and resurrection, providing eternal salvation rather than temporary political relief.

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Historical & Cultural Context

Historical Setting: The Book of Judges spans approximately 350-400 years (c. 1375-1050 BCE) during the Late Bronze Age collapse and early Iron Age. This period saw the disintegration of major empires (Hittites, Mycenaeans) and weakening of Egyptian control over Canaan, creating a power vacuum filled by emerging peoples including Philistines (Sea Peoples), Aramaeans, and regional kingdoms. The decentralized tribal structure left Israel vulnerable to external oppression and internal chaos.

Cultural Context: This passage relates to Abimelech's tyrannical reign and judgment. Canaanite religion dominated the region, centered on Baal (storm/fertility god), Asherah (mother goddess), and Anat (war goddess). Archaeological discoveries at Ugarit (Ras Shamra) have provided extensive information about Canaanite mythology and religious practices. Baal worship involved ritual prostitution, child sacrifice, and fertility rites tied to agricultural seasons. Israel's persistent attraction to these gods demonstrates the strong cultural pressure to conform to surrounding nations' religious practices.

The material culture of this period shows gradual Israelite settlement in the Canaanite hill country, with simpler pottery and architecture than coastal Canaanite cities. Iron technology was beginning to spread, giving military advantage to peoples who mastered it (note the Philistines' iron monopoly, 1 Samuel 13:19-22). The absence of centralized government during the judges period stands in stark contrast to the bureaucratic city-states of Canaan and the imperial administration of Egypt and Mesopotamia. This political structure reflected Israel's theocratic ideal—God as king—yet the repeated cycles of apostasy showed this ideal required more than political structures; it demanded heart transformation.

Reflection Questions

  1. How does this passage about Abimelech's tyrannical reign and judgment reveal God's character in dealing with persistent human rebellion and incomplete obedience?
  2. What patterns of spiritual compromise or incomplete obedience in your own life mirror Israel's failures during the judges period?
  3. How does understanding the cyclical nature of sin and deliverance in Judges help you appreciate Christ's perfect and final deliverance from sin's power?

Original Language Analysis

Hebrew · 26 words
וַיִּכְרְת֨וּ1 of 26

“likewise cut down”

H3772

to cut (off, down or asunder); by implication, to destroy or consume; specifically, to covenant (i.e., make an alliance or bargain, originally by cutt

גַם2 of 26
H1571

properly, assemblage; used only adverbially also, even, yea, though; often repeated as correl. both...and

כָּל3 of 26
H3605

properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)

הָעָ֜ם4 of 26

“And all the people”

H5971

a people (as a congregated unit); specifically, a tribe (as those of israel); hence (collectively) troops or attendants; figuratively, a flock

אִ֥ישׁ5 of 26

“every man”

H376

a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)

שׂוֹכֹ֗ה6 of 26

“his bough”

H7754

a branch (as interleaved)

וַיֵּ֨לְכ֜וּ7 of 26
H1980

to walk (in a great variety of applications, literally and figuratively)

אַֽחֲרֵ֤י8 of 26
H310

properly, the hind part; generally used as an adverb or conjunction, after (in various senses)

אֲבִימֶ֙לֶךְ֙9 of 26

“Abimelech”

H40

abimelek, the name of two philistine kings and of two israelites

וַיָּשִׂ֣ימוּ10 of 26

“and put”

H7760

to put (used in a great variety of applications, literal, figurative, inferentially, and elliptically)

עַֽל11 of 26
H5921

above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications

הַצְּרִ֖יחַ12 of 26

“the hold”

H6877

a citadel

וַיַּצִּ֧יתוּ13 of 26

“and set”

H3341

to burn or set on fire; figuratively, to desolate

עֲלֵיהֶ֛ם14 of 26
H5921

above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications

אֶֽת15 of 26
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

הַצְּרִ֖יחַ16 of 26

“the hold”

H6877

a citadel

בָּאֵ֑שׁ17 of 26

“on fire”

H784

fire (literally or figuratively)

וַיָּמֻ֜תוּ18 of 26

“died”

H4191

to die (literally or figuratively); causatively, to kill

גַּ֣ם19 of 26
H1571

properly, assemblage; used only adverbially also, even, yea, though; often repeated as correl. both...and

כָּל20 of 26
H3605

properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)

אִ֥ישׁ21 of 26

“every man”

H376

a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)