Księga Sędziów 9:13

Nowe Przymierze Zaremba

Ale winorośl powiedziała: Czy mam się rozstać z moim moszczem, radością Boga oraz ludzi, by zacząć bujać nad drzewami?

Parallel Translations

Biblia Brzeska (1563)
Tedy im odpowiedziała macica winna: Izali ja opuszczę moszcz mój, który uwesela Boga i ludzi, a pójdę, abym zwierzchność miała nad ine drzewa?

Biblia Gdańska (1632)
Tedy im odpowiedziała macica: Izali opuszczę moszcz mój, który uwesela Boga i ludzie, a pójdę, abym wystawiona była nad drzewy?

Nowa Biblia Gdańska (2012)
Lecz winograd im odpowiedział: Mam zostawić mój moszcz, który rozwesela bogów i ludzi, i pójść, aby wznosić się nad drzewami?

Biblia Tysiąclecia
Tedy im odpowiedziała macica: Izali opuszczę moszcz mój, który uwesela Boga i ludzie, a pójdę, abym wystawiona była nad drzewy?

Uwspółcześniona Biblia Gdańska
Lecz winorośl odpowiedziała im: Czy mam porzucić swój moszcz, który cieszy Boga i ludzi, i pójść, aby być postawiona nad drzewami?

Biblia Warszawska
Lecz winorośl odpowiedziała im: Czy mam zaniechać moszczu mojego, Który rozwesela bogów i ludzi, A mam pójść, aby bujać nad drzewami?

Bible Verse Review
  from Treasury of Scripure Knowledge

cheereth: Numbers 15:5, Numbers 15:7, Numbers 15:10, Psalms 104:15, Proverbs 31:6, Ecclesiastes 10:19

Reciprocal: Luke 22:18 - the fruit

Gill's Notes on the Bible

And the vine said unto them,.... By way of denial and refusal, as the other two:

shall I leave my wine, which cheereth God and man; which being used in the drink offerings was acceptable to God, and of a sweet savour to him, Numbers 15:7 and being drank by than, revives, refreshes, and makes glad, when before sorrowful, drooping, faint, and weary, Psalms 104:15 though some by Elohim, rendered God, understand great personages, as men of quality, magistrates, &c. and by man the common people, and so in Judges 9:9

and go to be promoted over the trees? all speak the same language, being of the same sentiment.

Barnes' Notes on the Bible

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

Judges 9:9

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

Judges 9:14

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

Judges 9:15

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

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

Judges 9:16-20

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

Clarke's Notes on the Bible

Verse Judges 9:13. Which cheereth God and man — I believe אלהים elohim here is to be taken in the same sense proposed on Judges 9:9. Vast libations of wine, as well as much oil, were used in heathenish sacrifices and offerings; and it was their opinion that the gods actually partook of, and were delighted with, both the wine and oil. The pagan mythology furnishes the most exquisite wines to its gods in heaven, and hence the nectar and ambrosia so much talked of and praised by the ancients. It is not reasonable to suppose that Jotham makes any reference here to the sacrifices, oblations, and perfumes offered to the true God. This language the idolatrous Shechemites could scarcely understand. What could the worshippers of Baal-berith know of the worship of the God who gave his law to Moses? And it is not very likely that Jotham himself was well acquainted with the sacred rites of the Mosaic religion, as they had been little preached in his time.