Judges 5

 

Judges 5:1–31

The Song of Deborah and Barak


Outline of Chapter 5:

 

         vv.     1–3           Introduction/Recipients of Psalm

         vv.     4–5           God’s Power in Israel’s March is Made Manifest at the Battle of Barak and Sisera

         vv.     6–12         Deborah establishes time and place

         vv.    13–18         The tribes which participated in battle and the tribes which did not

The Tribes that Participated

The Tribes that did not Participate

The True Heroes of this Time

         vv.    19–23         The battle between Israel and the Canaanites

         vv.    24–27         Jael kills Sisera

         vv.    28–30         Sisera’s mother anxiously awaits her son

         v.      31a–b         Coda

         v.       31c           The Result of Deborah and Barak’s Victory


Charts, Maps and Short Doctrines:

 

         Introduction         Psalms and Songs Scattered Throughout Scripture

         Introduction         Keil and Delitzsch’s Outline of Judges 5

         Introduction         Matthew Henry’s Outline of Judges 5

         v.       3              God Speaks to Foreign Unbelievers during the Age of Israel

         v.       4              Divine Guidance

         v.       4              A Summary Interpretation of Judges 5:4

         v.       5              The Parallel Passages

         v.       6              Matthew Henry’s List of What Israel’s Oppression Consisted Of

         v.       7              The Poetic Nature of Judges 5:7

         v.       8              Theories as to Why was Israel Unarmed

         v.      10              A Summary of the Doctrine of Sîyach

         v.      11              How is Châtsats Generally Translated?

         v.      12              What it Means When a Person is Told to Wake up or to Rise up

         v.      12              If Sisera’s Army is Destroyed, Who is Led Away Captive?

         v.      12              The Trip from Judges 5:12 to Ephesians 4:8

         v.      12              Who Sings What in Deborah’s Song?

         v.      12              Dr. Kennicott’s Division of Vocals

         v.      13              The Players Named in Judges 5:13

         v.      14              A List of Problems with the First Phrase of Judges 5:14

         V.      14              Various Commentators Explain Judges 5:14a

         v.      14              Douglas MacArthur on Citizen-Soldiers

         v.      14              A Map of Northern Israel

         v.      15              Hebrew Poetry (as Opposed to Prose)

         v.      17              A Summary of the Tribes who Failed

         v.      17              Other Commentators Discuss the Tribes who Did not Help

         v..     19              Israel’s War Against the Canaanites was not Completed in one Battle

         v.      19              A Summary of the Doctrine of Megiddo

         v.      20              The Stars Fight from HeavenVarious Interpretations

         v.      23              Where is Meroz? Various Theories

         v.      24              Why we Know God Blesses Jael

         v.      24              Geisler and Howe’s View of Jael

         v.      25              What Jael Served Sisera

         v.      25              The Circumstances behind Sisera Deserving to be Killed

         v.      27              The Chronology of Sisera’s Death

         v.      31a            God and His Enemies as found in the Psalms

         v.      31b            The Sun as found in Scripture

         v.      31b            Heathen Worship of the Sun as found in Scripture

         v.      31c             Summation of Judges 5 by New Analytical Chronicles

         v.      31c             A Complete Translation of Judges 5


Doctrines Covered

Doctrines Alluded To

The Hebrew Word Sîyach

Megiddo

Days

Angel of the Lord

 

 

 

 



I ntroduction: Judges 5 is a repeat of Judges 4, except from Deborah’s poetic point of view. You will recall that in the last chapter, my educated guess is that Deborah wrote most of it, although it is a tough call whether the final version was a result of exceptional editing on the part of someone like Samuel, or whether she wrote the entire chapter, inserting the standard language at the beginning. You will recall that the transition from the introduction to her experience was pretty much seamless. What we found in the book of Genesis were many generations of men who were examined, some closely, some just by family line. Throughout this book, we found the similar phrasing, And these are the generations of... Whether this was the work of an editor, who pieced this information together at a later date, or whether believers inspired by God the Holy Spirit, wrote these words in order to hold the book together, is a matter of debate (and, of course, there are other opinions).


Similarly, we have a pattern in this book. Israel sins, is placed under outside control; calls out to God, God hears, God sends them a deliverer, the deliverer saves them, the country has rest; and they fall into apostasy again. As we have discussed before, the language is very similar throughout—although not precisely so. We have the two most likely options: either a later editor, e.g., Samuel—pieced all of this together later, and included this language; or, believers, inspired by God the Holy Spirit, wrote these words—even following the pattern of what came before.


This chapter is somewhat of a parenthesis or an interlude to this pattern. However, there are things in this chapter which help to explain God’s view of what happened in the previous chapter. Recall, one of the great debates of the previous chapter is Jael—is she this lying, deceptive bitch who just happened to do God’s will; or is she a woman to be honored throughout history for her deeds?


In this chapter, Deborah and Barak sing, and it is reasonable to suppose that she wrote the song. Barak was fairly good at taking orders and he did have the ability to lead a large group of Israelites (which is no small feat); however, few of them probably realized that it was Deborah who was running the show. The writer of this song is quite clear—in v. 7, we have the use of the first person in reference to Deborah, so Deborah wrote this song.


There are several songs and psalms found within the narrative portions of Scripture listed below:

Psalms and Songs Scattered Throughout Scripture

Scripture

Author

Description

Ex. 15:1–19

Moses

God is victorious over Egypt and drowns the Egyptian army in the sea; the peoples of Canaan become fearful as the Jews draw near to them.

Ex. 15:21

Miriam

Miriam praises God for His destruction of the Egyptian army.

Deut. 32

Moses

God is a great and just God; Israel is unfaithful and God disciplines Israel; God’s compassion for a humbled Israel.

Deut. 33

Moses

Moses blesses the 12 tribes of Israel and then Israel as a whole.

Judges 5

Deborah

The victory of Israel over Canaan is celebrated in this song.

1Sam. 2:1–11

Hannah

Hannah praises God. The occasion is the birth of her son Samuel, when she believed herself to be barren.

2Sam. 22

David

This psalm celebrates God delivering David from his enemies and from Saul. God delivers and God avenges.

2Sam. 23:1–7

David

David’s last song; God’s covenant with Israel and with David.

Luke 1:46–55

Mary

God’s mercy in His provision of a Son through Mary.

Given that all of these psalms and songs express divine viewpoint, I think it would be reasonable to assume that what we find here is not simply a song which Deborah felt like she had to write, but a song which relatesGod’ viewpoint to us as well.


Return to Chapter Outline

Return to Charts, Maps and Short Doctrines


Now, Judges 5 is poetic, making it different all of the rest of the book of the Judges. Because it is poetic, we have to be careful about being too literal, and, at the same time, keep from being too out there. Let me give you a good explanation is to limitations. The analogy of Moses and Joshua and leading the children of Israel into the land and Jesus Christ being able to do what the Law cannot do, is a marvelous analogy. The events of the lives of Moses and Joshua are historical events; however, we have seen in many instances, God’s plan put into motion great historical events which shadowed His salvation which was to come (e.g., Abraham and the sacrificial offering of his son Isaac). However, to take the book of Joshua and start speaking about how the Israelites walking through the Jordan was a kind of baptism foretelling of the water baptism to come—that’s weird. People who celebrate baptism as some great central point of Christian doctrine are confused and often very legalistic, although they don’t realize it (and, many times, not even saved). That an analogy could be drawn? Certainly, I will grant anyone that. That the point of the analogy is the importance of water baptism? No, that misses the point entirely. God did not have Joshua cross over the Jordan so that we would be forever reminded how important water baptism is. He and the people of Israel crossed over dry-shod; they were not immersed. We as believers are all baptized into the body of Christ, and that is a real baptism, not a symbolic baptism, and there is no water involved. If we want to draw some analogies, then what we should compare are things which are important, like being baptized into Christ, rather than things which are divisive, symbolic and non-essential, like water baptism. Although this is not the time nor the place for it, at some time we will need to examine the doctrine of baptisms.


One of the negatives (to some people) about poetry, is that it will require a fully analysis of the original language than simple narrative would. There will be dozens of words which are found in this chapter and this chapter alone. At times, we can find some cognates in order to better determine the meaning; however, there are times we will have to make reasonable guesses (of course, based upon the work of Gesenius and BDB).


Once we have a reasonable translation, then we have to determine just what the heck does Deborah mean by that. Even though this will be tough sledding at times, particularly for those of you who grimace when we get into the Hebrew, let me reassure you that by the time we are done, you will understand almost every detail of this chapter. Furthermore, you will have a full, graphic description of what transpired when Sisera was killed.


There is also the interesting phenomenon of repetition in this chapter. That is, certain phrases will be repeated once or twice; or Deborah will make a slight change here or there, and repeat some words—words found nowhere else but in this chapter of Judges. These various eccentricities of the language here tell us a number of things: the author of the book of Judges did not write this psalm; it is possible that the person who wrote this psalm had a very regionalized language—that is, Deborah spoke in a slightly different fashion than most of the writers of Scripture. Finally, the language of this psalm gives great credence to the idea that this was written by a different author; and it also gives us great insight as to Jewish poetry.


The Bible is a hell of a long book. Sometimes, when reading through in some translation, done by the same handful of men, we don’t really notice a difference in style; however, we have a marked difference in style and vocabulary in this chapter which just jumps out at you in the Hebrew. One of the nice things about the Bible is, we do not find a repetitive style of writing throughout, but there are a variety of styles and approaches, which makes reading Scripture and exegeting it more entertaining. Had one man or a handful of men written the Bible, we would find it to be a very boring book indeed.


One of my own personal weaknesses as a teacher is that I have a tendency toward sarcasm. When I come across poetry like this, I feel somewhat vindicated, however. There are places in this chapter where Deborah will be extremely sarcastic and demeaning toward those tribes who did not participate in the war against the Canaanites. Now, there are a lot of things which are completely missed by the casual reader, and even by the careful exegete in this chapter. Poetry is difficult for anyone. When it comes to verses 15–16, Deborah is being bitingly sarcastic. However, I defy you to find commentary one which catches this and points it out.


Now, what might be important to bear in mind is that this is an epic poem which is not set in any sort of chronological order. Vv. 2–3 are somewhat of an introduction; vv. 4–5 looks back to God’s power as demonstrated on Mount Sinai; and vv. 6–11 give an overview of the entire campaign against Canaan. In this overview, we go from the life that Israel was forced to lead while under the thumb of the Canaanites (they were both disarmed and were subject to restricted movement). Although we do not have a clear proclamation of victory, Deborah, the author, praises those who volunteered to fight and indicates in vv. 10–11 that a great debt is owed those who fought for the freedom of Israel. Then, in vv. 13–18, Deborah speaks of those who participated and those who did not participate in the war against the Canaanites (this would really be subsequent to the battle against Sisera). Then she goes back in time and speaks specifically of the battle against Sisera, the assassination of Sisera, and the pining away of Sisera’s mother for him (vv. 19–30). In other words, there is very little concept of chronology in this epic poem.


Let me add in an outline here from another exegete:

Matthew Henry’s Outline of Judges 5

I. It begins with praise to God (Judges 5:2–3).

II. The substance of this song transmits the memory of this great achievement.

1. Comparing God's appearances for them on this occasion with his appearances to them on Mount Sinai (Judges 5:4–5).

2. Magnifying their deliverance from the consideration of the calamitous condition they had been in (Judges 5:6–8).

3. Calling those to join in praise that shared in the benefits of the success (Judges 5:9–13).

4. Reflecting honour upon those tribes that were forward and active in that war, and disgrace on those that declined the service (Judges 5:14–19, Judges 5:23).

5. Taking notice how God himself fought for them (Judges 5:20–22).

6. Celebrating particularly the honour of Jael, that slew Sisera, on which head the song is very large (Judges 5:24–30).

III.     It concludes with a prayer to God (Judges 5:31). Footnote

It is kind of interesting how outlines can vary so much.

Return to Chapter Outline

Charts, Maps and Short Doctrines

Keil and Delitzsch essentially set up somewhat of an outline, which I will duplicate with an appropriate change of form:

Keil and Delitzsch’s Outline of Judges 5

I.       Introduction: a general summons to praise the Lord for the courage with which the people rose up to right against their foes (vv. 1–2)

II.      Deborah the singer dilates in the first section (vv. 3–12)

         A.      Glorious times when Israel was exalted to be the nation of the Lord (vv. 3–5)

         B.      The disgraceful decline of the nation in the more recent times (vv. 6–8)

         C.     The joyful turn of affairs which followed her appearance (vv. 9–11)

III.     A lively picture of conflict and victory (vv. 12–21)

         A.      A fresh summons to rejoice in their victory (v. 12)

         B.      The mighty gathering of the brave to battle (vv. 13–15a)

         C.     The cowardice of those who stayed away from the battle and the bravery with which the braver warriors risked their lives in the battle (vv. 15b–18)

         D.     The successful result of the conflict (vv. 19–21)

IV.     An account of the glorious issue of the battle and the victory (vv. 22–31)

         A.      A brief notice of the flight and pursuit of the for (vv. 22–24)

         B.      A commemoration of the slaying of Sisera by Jael (vv. 24–27)

         C.     A scornful description of the disappointment of Sisera’s mother, who was counting upon a large arrival of booty Footnote (vv. 28–30).

         D.     This song then closes with the hope, founded upon this victory, that all the enemies of the Lord might perish, and Israel increase in strength (v. 31). Footnote

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Charts, Maps and Short Doctrines


Introduction/Recipients of Psalm


Slavishly literal:

 

Moderately literal:

And so sang Deborah and Barak ben Abinoam in the day the that, to say:

Judges

5:1

So Deborah and Barak ben Abinoam sang, in that day, saying:

So, in that day, Deborah and Barak, the son of Abinoam, sang:


Here is how others have translated this verse:


Ancient texts:

 

Masoretic Text                       And so sang Deborah and Barak ben Abinoam in the day the that, to say:...

Septuagint                              And Debbora and Barac son of Abineem sang in that day, saying,...

 

Significant differences:           None.


Thought-for-thought translations; paraphrases:

 

CEV                                       After the battle was over that day, Deborah and Barak sang this song: ...


Mostly literal renderings (with some occasional paraphrasing):

 

God’s Word                         On that day Deborah and Barak, son of Abinoam, sang this song: ...

HCSB                                     On that day Deborah and Barak son of Abinoam sang: ...


Literal, almost word-for-word, renderings:

 

ESV                                       Then sang Deborah and Barak the son of Abinoam on that day: ...

Young’s Updated LT             And Deborah sings—also Barak son of Abinoam—on that day, saying:.


What is the gist of this verse? Deborah and Barak both sing the following song.


Judges 5:1

Hebrew/Pronunciation

Common English Meanings

Notes/Morphology

BDB and Strong’s Numbers

wa (or va) (ַו) [pronounced wah]

and so, and then, then, and; so, that, yet, therefore

wâw consecutive

No Strong’s # BDB #253

shîyr (רי ̣ש) [pronounced sheer]

to sing

3rd person feminine singular, Qal imperfect

Strong’s #7891 BDB #1010

Debôwrâh (הָרב ׃) [pronounced deb-voh-RAW],

bee; transliterated Deborah

feminine singular noun

Strong’s #1683 BDB #184

we (or ve) (ו) [pronounced weh]

and, even, then; namely; when; since, that; though

simple wâw conjunction

No Strong’s # BDB #251

Bârâq (ק ָרָ) [pronounced baw-RAWK]

lightening, lightening flash; transliterated Barak

masculine singular, proper noun

Strong’s #1301 BDB #140

bên (ן ֵ) [pronounced bane]

son, descendant

masculine singular construct

Strong’s #1121 BDB #119

Ăbîynô׳am (ם-עֹני.בֲא) [pronounced ub-vee-noh-ĢAHM]

my father is a delight; father of pleasantness; transliterated Abinoam

masculine singular, proper noun

Strong’s #42 BDB #4

be (׃) [pronounced beh]

in, into, through; at, by, near, on, upon; with, before, against; by means of; among; within

a preposition of proximity

No Strong’s # BDB #88

yôwm (םי) [pronounced yohm]

day; time; today (with a definite article)

masculine singular noun with the definite article

Strong’s #3117 BDB #398

hûw (אה) [pronounced hoo]

that, this

masculine singular, demonstrative pronoun (with the definite article)

Strong’s #1931 BDB #214

The bêyth preposition, yôwm and hûw (with definite articles) mean in that day, on that day, in [on] the same day.

lâmed (ל) (pronounced le)

to, for, towards, in regards to

directional/relational preposition

No Strong’s # BDB #510

âmar (ר ַמ ָא) [pronounced aw-MAHR]

to say, to speak, to utter; to say [to oneself], to think

Qal infinitive construct

Strong’s #559 BDB #55

 

Translation: So Deborah and Barak ben Abinoam sang, in that day, saying: ... The first verb is the Qal imperfect of shîyr (רי ̣ש) [pronounced sheer], which means to sing. We first encountered this verb when Moses and the sons of Israel sang a victory song to Jehovah in Ex. 15:1. We will find it many times throughout the psalms (e.g., Psalm 7:title 13:6 33:3 21:13), as well as scattered throughout the Old Testament (1Sam. 18:6 1Chron. 16:9 Eccles. 2:8 Isa. 5:1). We’ll cover this in greater detail when we get to Psalm 144 (to be studied while we are in 1Sam. 18).


First thing, in that day does not refer to the day of the battle between Barak and Sisera. Don’t forget that in between that battle and this verse came Judges 4:31, which read: And the hand of the sons of Israel pressed heavier and heavier on Jabin, king of Canaan, until they had destroyed Jabin, the king of Canaan. In other words, the last battle was not between Barak and Sisera, but the war continued between Jabin and Israel, with Israel as the eventual victor. Furthermore, when the war between Jabin and Israel continued, many of the tribes of Israel began to join in. The phrase in that day does not refer to a particular day (although it did occur on a particular day), but at a particular period of time when victory over Jabin and the Canaanites had been achieved. Then a song of celebration was in order. We are not given any time frame over which this took place. It could have been a relatively short period of time, lasting less than a year following the battle between Barak and Sisera.


In the Bible, the word day does not always refer to a 24 hour period of time. In the Gen. 1, there, one day referred to a 24 hour period of time (Gen. 1:5, 7). However, the phrase, The Day of the Lord refers to the 7 years of the tribulation and the millennium, which a total of 1007 years (Isa. 2:12 13:6 Joel 2:1). The day of salvation refers to the period of time during which we are saved, which is instantaneous (2Cor. 6:2). In other words, a day can be longer or shorter than 24 hours, or it can be precisely 24 hours. For more detail, refer back to the Doctrine of Days—from Gen. 1:5. In this particular context, this song was written and sung either after victory had been secured against the Canaanites or when such victory had been assured (which could have been soon after the defeat of Sisera). The participation of the other tribes indicates that this was written after the battle in Judges 4, bu tnot immediately after. The emphasis on the defeat of Sisera in particular indicates that was the turning point in this struggle between Israel and the Canaanites.

 

Keil and Delitzsch: The historical introduction...takes the place of a heading, and does not mean that the song of Deborah and Barak which follows was composed by them jointly; but simply that it was sung by them together, in commemoration of the victory [which they together affected]. The poetess or writer of the song, according to Judges 5:3, 7, 12, was Deborah. Footnote


In a letting loose of those who let loose in Israel;

in a free volunteering of people;

bless Yehowah.

Judges

5:2

When [there is] a cutting loose of those who cut loose [or, when there is vengeance cut loose by military types] in Israel;

when [there is] a free volunteering of the people;

bless Yehowah.

During a time when those who vowed in Israel to avenge, when the people volunteered.

Blessed is Jehovah.


And now I remember why I stopped exegeting the book of Job. It was a royal pain in the neck. Poetry in the Hebrew is much more difficult to work with that prose, and I suspect that in this chapter, you will see a lot of different translations as we attempt to zero in on what has actually been said.


Ancient texts:

 

Latin Vulgate                          O you of Israel, that have willingly offered your lives to danger, bless the Lord.

Masoretic Text                       In a letting loose of those who let loose in Israel; in a free volunteering of people;

Peshitta                                  With requital has Israel been avenged; praise the Lord with a song for avenging Israel.

Septuagint                              A revelation was made in Israel when the people were made willing: Praise ye the Lord.

 

Significant differences:           The Hebrew is rather difficult, and I believe the translators of the LXX gave it their best guess. The Peshitta seems only barely similar here, and the Vulgate only slightly more so.


Thought-for-thought translations; paraphrases:

 

CEV                                       We praise you, LORD! Our soldiers volunteered, ready to follow you.

NAB                                       Of chiefs who took the lead in Israel, of noble deeds by the people who bless the Lord.

NJB                                        That the warriors in Israel unbound their hair, that the people came forward with a will, bless Yahweh!

NWT                                      For letting the hair hang loose in Israel for war, For the people’s volunteering, Bless Jehovah.

REB                                       For the leaders, the leaders in Israel, for the people who answered the call, bless the Lord. [or, in the alternative: ‘For those who had flowing locks in Israel, for the people who answered the call, bless the Lord.’]

NLT                                        “When Israel’s leaders take charge,

and the people gladly follow—

bless the Lord!

TEV                                        Praise the Lord! The Israelites were determined to fight; the people gladly volunteered.


Mostly literal renderings (with some occasional paraphrasing):

 

God’s Word                         Praise the LORD! Men in Israel vowed to fight, and people volunteered for service.

HCSB                                     When the leaders lead in Israel, when the people volunteer, praise the LORD.

JPS (Tanakh)                         When [In many parts of this poem the meaning is uncertain] locks go untrimmed [Apparently an expression of dedication; compare Num. 6:5] in Israel,

When people dedicate themselves—

Bless the Lord!


Literal, almost word-for-word, renderings:

 

The Emphasized Bible           For the leadership of leaders in Israel, For the volunteering of the people, Bless ye Yahweh!

Edersheim                              For the loose flowing of the long hair, For the free dedication of the people, Praise ye Jehovah!

LTHB                                     For the loosing of locks of hair in Israel; for the willing offering of the people, bless Jehovah!

MKJV                                     Praise Jehovah for the avenging of Israel, when the people willingly offered themselves.

NASB                                     That the leaders led in Israel, That the people volunteered, Bless the Lord!

NKJV (alternate reading)       When locks Footnote are loosed in Israel, When the people volunteer themselves, Bless the Lord!

Owen's Translation                That the leaders took the lead in Israel; that offered themselves willingly the people; bless Yahweh.

NRSV                                     “When locks are long in Israel, when the people offer themselves willingly—bless the Lord.” [or, in the alternative: “When locks are long in Israel, you who offer yourselves willingly among the people, bless the Lord.”]

Robinson                                “Praise ye Jehovah; for the free are freed in Israel--the people have willingly offered themselves"

Thieme                                   When the strong showed themselves strong in Israel, when the people volunteered, [you] bless the Lord.

WEB                             Because the leaders took the lead in Israel, because the people offered themselves willingly, be blessed, Yahweh!

Young’s Updated LT             “For freeing freemen in Israel, For a people willingly offering themselves. Bless you Jehovah.


When you see this many translations, then you know that something is up; in this case, we have a number of difficulties with the translation of several words in this verse.


What is the gist of this verse? Because Israel is willing to fight, Jehovah is blessed.


Judges 5:2a

Hebrew/Pronunciation

Common English Meanings

Notes/Morphology

BDB and Strong’s Numbers

be (׃) [pronounced beh]

in, into, through; at, by, near, on, upon; with, before, against; by means of; among; within

a preposition of proximity

No Strong’s # BDB #88qic

pâra׳ (עַרָ) [pronounced paw-RAHĢ]

to let go, to let loose, to let alone

Qal infinitive construct

Strong's #6544 BDB #828

This verb appears to have a plethora of meanings:

1) to let go of, to let loose of in the sense of to remove, to take off, to uncover;

2) to let go of, to unleash [vengeance];

3) to let go of, to take [from oneself] [learning, counsel, doctrine];

4) to let go of, to let loose [of someone]; to let the reins loose; to unbridle; to become lawless, unrestrained.

To be quite frank with you, I am not completely happy with this set of definitions which I have put together; however, I find it to be a superior handling of this verb than I find in Gesenius or in BDB.

perâ׳ôth (תעָר ׃) [pronounced peraw-ĢOATH]

long-haired leaders; warriors [with shaved heads]; military types

masculine plural noun

Strong’s #6546 BDB #828

The difficulty of this word is related to the difficulty of understanding the verb above (from which it is derived). We may be reasonably certain that this refers to military types, leaders, warriors; as pharaoh is derived from the same root verb. The word for pharaoh was probably the original word; but, since the Pharaoh of Egypt let the Israelites go, a verb was possibly constructed in the common vernacular, so that one might say He pharaoh-ed me; i.e., he let me go; or, he pharaoh-ed my hair; i.e., he let go of [cut] my hair. A vow might be taken by soldiers to not cut one’s hair; or to begin with one’s head shaved (as is done in our military); the word to represent these men who were military types would be perâ׳ôwth, which had the connotation of the removing of one’s hair for military service; and at the same time, infer that the rank of such of one was similar to the ranking of pharaoh.

This is, to be sure, all conjecture; however, it is just as reasonable if not more so than anything which I have read in BDB or in Gesenius.

The infinitive construct, when combined with the bêyth preposition, can often take on a temporal meaning and may be rendered when [such and such happens]. It can serve as a temporal marker that denotes an event which occurs simultaneously with the action of the main verb.

be (׃) [pronounced beh]

in, into, through; at, by, near, on, upon; with, before, against; by means of; among; within

a preposition of proximity

No Strong’s # BDB #88qic

Yiserâêl (לֵאָר ׃̣י) [pronounced yis-raw-ALE]

transliterated Israel

masculine proper noun

Strong’s #3478 BDB #975


Translation: When [there is] a cutting loose of those who cut loose [or, when there is vengeance cut loose by military types] in Israel;... The verb here has four primary meanings, which must be determined according to the context: 1) to let go of, to let loose of in the sense of to remove, to take off, to uncover; 2) to let go of, to unleash [vengeance]; 3) to let go of, to take [from oneself] [learning, counsel, doctrine]; 4) to let go of, to let loose [of someone]; to let the reins loose; to unbridle; to become lawless, unrestrained. Given the context, only the second option makes any sense.


Following this word, we have the masculine Footnote plural of its noun cognate, and this word is found only here and in Deut. 32:42. Now, there is another cognate, the word for locks (as in locks of hair), found in Num. 6:5 Ezek. 44:20. One explanation found in BDB, Footnote was that there would be a vow taken by the soldiers, when in war, not to cut their hair. I prefer to think that the men involved were degenerate and one of the exterior signs of degeneracy was their long-hair (1Cor. 11:14). In the book of Judges, we are either dealing with men who have made a vow not to cut their hair until victory has been achieved, or with men who have cut all of their hair off (i.e., they let loose of their locks) as a sign of going to war. In my opinion, it is the latter. So, what I’ve got so far is: In a letting loose of those who let loose in Israel... The NRSV reads: “When locks are long in Israel...” The NJB reads: That the warriors in Israel unbound their hair. It is possible that we are dealing with something akin to the Nazarite vow here as well (a Nazarite was not to cut his hair).


Judges 5:2b

Hebrew/Pronunciation

Common English Meanings

Notes/Morphology

BDB and Strong’s Numbers

be (׃) [pronounced beh]

in, into, through; at, by, near, on, upon; with, before, against; by means of; among; within

a preposition of proximity

No Strong’s # BDB #88qic

nâdab (בַדָנ) [pronounced naw-DAHBv]

(without an object): to volunteer [oneself], to be willing to, to offer oneself freely; (with an object) to willingly offer, to give generously [spontaneously, willingly]; to offer up

Hithpael infinitive construct

Strong’s #5068 BDB #621

The infinitive construct, when combined with the bêyth preposition, can often take on a temporal meaning and may be rendered when [such and such happens]. It can serve as a temporal marker that denotes an event which occurs simultaneously with the action of the main verb.

׳am (ם ַע) [pronounced ģahm]

people; race, tribe; family, relatives; citizens, common people; companions, servants; entire human race; herd [of animals]

masculine singular collective noun with the definite article

Strong’s #5971 BDB #766


Translation: ...when [there is] a free volunteering of the people;... BDB gives several meanings of the verb here; among them to incite, impel, volunteer, to offer free-will offerings. Without a direct object, we could probably render this as freely volunteer. In other words, these men were not drafted; no one had to talk them into volunteering to fight the Canaanites. They appeared of their own volition on behalf of the entire nation Israel. The bêyth preposition and an infinitive construct together may be rendered as a temporal clause; i.e., the bêyth can be reasonably rendered when.


I was raised during a strong anti-war movement (during the Vietnam War) and during the time of the Jesus freaks, where Christianity was presented to some as a hip, counter-culture approach to life; like Jesus, a long-haired hippy who wandered around peacefully in sandals. We find this throughout the history of Christianity; Christianity is made palpable to the hoi polloi by incorporating some popular culture into the doctrine. This is how we got our Christmas and Easter traditions, as a matter of fact.


The Bible presents an entirely different viewpoint. What you cannot find in Scripture is an anti-war stance, or any of this hippie view of peace and love. Here, men are praised for going to war; those who do not volunteer are cursed (Judges 5:23). We find this again and again in the Old Testament. In the New, when Jesus spoke to a Roman centurion, He did not tell the man to “Lay down your weapons, and follow Me.” What Jesus did say was, “I have not found such a great faith in all Israel.” Over and over again, Paul and Peter had run-in’s with the Roman government; not one time do they cite civil disobedience as the Christian approach (except when it came to evangelizing and teaching God’s Word, and there, “we ought to obey God and not man”). Now, you may not like this, but it is divine viewpoint. This is the way God sees things, which is quite different from the way that we see things. I was brought up to admire Gandhi and his non-violent approach to removing the British from India; however, India fell into great lawlessness and bloodshed as a result of Gandhi’s actions. When I was raised, I only got half of the story. So, the point of view that we find in Scripture is 180° out of sync with the way I was brought up. I had to get over it.


Application: Today, as I write this (September 2006), we have the phenomenon of suicide bombers and radical Islamic fanatics. There are many in our culture who want to take the same approach: you reason with these men, and, when reasoning fails, you take some sort of economic sanctions against them, until they are so uncomfortable that they are won over to our western ways. This is pure, unadulterated foolishness! These men are our godless enemies. They seek to kill us in any way possible. They raise their children from the youngest age to aspire to kill us and to destroy freedom and democracy. Their hatred of us and of Jesus Christ is so deeply engrained in their souls that they would kill themselves if they knew that they could take with them dozen or more English speaking men, women or children. If they take out a military target, that is fine; but they are just as comfortable taking out non-military targets—in fact, more so. Non-military targets tend to have a lot less security attached to them. All of the western world is anathema to them. There is no approach that we can take to these kind of fanatics apart from force, that will work. We cannot reason with them; we cannot levy sanctions against them. A few years ago, in the middle of summer, a bee flew into my car with me. I stepped out, closed the door, and determined that, a exceptionally hot car is going to teach this bee not to fly into cars. These were my sanctions against this bee. A few hours later, when I stepped into the car, the bee stung me—immediately. Sanctions did not work against this bee.


Application: The culture and beliefs of Islamic fascists does not mean that we should round up Muslims wherever we can find them, and haul them off to jail, shoot them, or otherwise persecute them. Like Christianity, the Muslim religion is multi-faceted. One cannot lump them altogether as Islamic fascists, because that is just plain wrong. However, setting up battle fronts against them throughout the world is reasonable and intelligent. Our CIA should be doing everything it can to infiltrate mosques here in the United States with right thinking, eastern types, under deep cover—to uncover those within our borders whose mind-set and intentions are the same.


Judges 5:2c

Hebrew/Pronunciation

Common English Meanings

Notes/Morphology

BDB and Strong’s Numbers

bârake (ַרָ) [pronounced baw-RAHKe]

invoke God, praise, celebrate, bless [God]; bless [men], invoke blessings; to bless [as God or man] and therefore cause to prosper or make happy; salute anyone [with a blessing]; curse

2nd person masculine singular, Piel imperative

Strong’s #1288 BDB #138

YHWH (הוהי) [pronunciation is possibly yhoh-WAH]

transliterated variously as Jehovah, Yahweh, Yehowah

proper noun

Strong’s #3068 BDB #217


Translation: ...bless Yehowah. The very last line has the 2nd person masculine singular, Piel imperative of the word to bless; we are ordered to bless Jehovah. This was mentioned in Deut. 8:10, but it bears mentioning again. When the word bless is presented in Scripture and in churches, it is too often this vague religious term of little meaning. That is, if you cannot express what it is that it actually means, then it doesn't mean anything to you. When man blesses God, man recognizes that God has provided him with what he has received. Blessing, in this case, is gratitude and recognition of God's provision which comes out of God's character. When we say a blessing at meal time, ideally, this is what we are doing. When God blesses us, He is providing us with prosperity which overflows from His perfect character. When we bless other men, we are asking for God to give them His blessings—His prosperity and grace.


Now pull this together with what has come before: we are called upon to bless Jehovah because Israelites have volunteered to enter into a military action against the Canaanites.


Application: Don’t get out of control when it comes to understanding God’s relationship to the military. This does not mean that the military is the correct approach to each and every situation. Furthermore, given that we have an all-volunteer army, we can only fight on so many fronts. However, what we have done in the Middle East during this time period is brilliant. We are facing one nation which may develop nuclear capabilities in the near future (Iran); we have terrorist training grounds in a number of different Middle Eastern countries; so we need our troops in the Mideast. We need strong allies in the Mideast.


Application: I know I might seem like I am getting far too political here, and, to some extent, I am. Let’s clarify the situation. The only true solution is spiritual. As a nation, we must do certain things in order to protect ourselves, and these are honorable and Biblically sanctioned. However, our biggest mistake in both Afghanistan and Iraq is not insisting upon their adopting a Bill of Rights similar to our Bill of Rights. We should require them to allow freedom of speech and freedom of religion. The people there need the ability to choose Jesus Christ as their Savior. They should not have to hide their faith; and they should not have to face persecution for believing in Jesus Christ. We should be able to send missionaries over there. Apart from a spiritual revival, all we are doing is standing with the finger in the dyke. The military can provide, at best, a temporary solution; faith in Jesus Christ can provide a permanent solution.


Listen, O kings, give ear, O princes,

I to Yehowah, I will sing;

I will make music [in praise of God] to Yehowah, God of Israel.

Judges

5:3

Listen, O kings [and] give ear, O princes:

I—even I—will sing to [or, with regards to] Yehowah;

I will make a melody to [or, with regards to] [or, I will make music in praise of] Yehowah, the God of Israel:...

Kings, listen to me, and princes, pay attention to me;

I will sing to Jehovah; I will make music to Jehovah, the God of Israel:...


Here is how others have translated this verse:


Ancient texts:

 

Masoretic Text                       Listen, O kings, give ear, O princes,

I to Yehowah, I will sing;

Septuagint                              Hear [this], you kings, and listen [carefully] you rulers: I will sing, it is I who will sing to the Lord, it is I, I will sing a psalm to the Lord the God of Israel.

 

Significant differences:           There is some interpretation and shifting of the order of the words; however, there are no significant differences between the Greek and Hebrew.


Thought-for-thought translations; paraphrases:

 

CEV                                       Listen, kings and rulers, while I sing for the LORD, the God of Israel.

NLT                                        “Listen, you kings!

Pay attention, you mighty rulers!

For I will sing to the Lord.

I will lift up my song to the Lord, the God of Israel.


Mostly literal renderings (with some occasional paraphrasing):

 

God’s Word                         Listen, you kings! Open your ears, you princes! I will sing a song to the LORD. I will make music to the LORD God of Israel.

HCSB                                     Listen, kings! Pay attention, princes! I will sing to the LORD; I will sing praise to the LORD God of Israel.

JPS (Tanakh)                         Hear, O kings! Give ear, O potentates!

I will sing, will sing to the Lord,

Will hymn the Lord, the God of Israel.


Literal, almost word-for-word, renderings:

 

LTHB                                     Listen, O kings; give ear, O princes. I, even I, will sing to Jehovah; I will sing praise to Jehovah the God of Israel.

Young’s Updated LT             Hear, you kings; give ear, you princes, I, to Jehovah, I—I do sing, I sing praise to Jehovah, God of Israel.


What is the gist of this verse? Deborah asks for kings and princes to listen to her as she sings praises to Jehovah, the God of Israel.


Now, in reading this verse apart from the other verses, This verse appears to be what is said prior to the song itself. However, the poetic alliteration of the previous verse indicates that we are already into the song and that this verse is simply a part of it. In fact, we have precedent and subsequent substantiation for this sort of verse found early in a song (see Ex. 15:1 Deut. 32:1 Psalm 27:6b–7a).


Judges 5:3a

Hebrew/Pronunciation

Common English Meanings

Notes/Morphology

BDB and Strong’s Numbers

shâma׳ (ע ַמ ָש) [pronounced shaw-MAHĢ]

listen [intently], hear, listen and obey, [or, and act upon, give heed to, take note of], hearken to, be attentive to, listen and be cognizant of

2nd person masculine plural, Qal imperative

Strong's #8085 BDB #1033

meleke ( ל מ) [pronounced MEH-lek]

king, ruler, prince

masculine plural noun

Strong’s #4428 BDB #572


Translation: Listen, O kings... There were no kings in Israel at this time—Deborah was singing this, as it were, to the heathen nations, in glory to God. Footnote Essentially, she is evangelizing the heathen nations who will hear this psalm.


Judges 5:3b

Hebrew/Pronunciation

Common English Meanings

Notes/Morphology

BDB and Strong’s Numbers

âzan (ןַזָא) [pronounced aw-ZAHN]

to broaden out the ear with the hand in order to hear; give ear and answer; to listen and obey; to listen; to weigh

2nd person masculine plural, Hiphil imperative

Strong’s #238 BDB #24

râzan (ן-זָר) [pronounced raw-ZAHN]

to be weighty, to be judicious, to be commanding; princes, rulers [in the participle]

masculine plural, Qal active participle

Strong's #7336 BDB #931

This word is only found as a participle.


Translation: ...[and] give ear, O princes:... Again, there are no princes in Israel; the intent is that this psalm be sung throughout the surrounding lands, and that heathen from all around hear what God, through Deborah, has to say to them.


Some have suggested that this is addressed to the kings and princes of the Canaanites, but many of them died in this war between Israel and the Canaanites. Furthermore, bear in mind, this is an evangelical song; not a nyah, nyah, we kicked your butts psalm. There are imprecatory songs and psalms, where the writer asks that God deal with those who are evil; but, I don’t recall any psalms where the writer later rubs salt in the wound after the fact.


God uses Israel as a missionary of sorts during the Jewish Age; therefore, we would expect to find certain psalms and songs addressed to the surrounding unbelievers.

God Speaks to Foreign Unbelievers during the Age of Israel

Scripture

Quotation/Explanation

Deut. 32:1–4

Listen, heaven, and I will speak.

Earth, hear the words from my mouth.

Let my teachings come down like raindrops.

Let my words drip like dew, like gentle rain on grass, like showers on green plants.

I will proclaim the name of the LORD. Give our God the greatness he deserves!

He is a rock. What he does is perfect. All his ways are fair.

He is a faithful God, who does no wrong. He is honorable and reliable.

Moses proclaims to all the earth the faithfulness and honor of Jehovah God, the Rock of Israel.

Psalm 2:10–12

Now, you kings, act wisely. Be warned, you rulers of the earth!

Serve the LORD with fear, and rejoice with trembling.

Kiss the Son, or he will become angry and you will die on your way because his anger will burst into flames. Blessed is everyone who takes refuge in him.

David here makes it clear that, even though Jehovah is the God of Israel, He is the God of all mankind.

Psalm 49:1–9

Listen to this, all you people.

Open your ears, all who live in the world-—common people and important ones, rich people and poor ones.

My mouth will speak wise sayings, the insights I have carefully considered.

I will turn my attention to a proverb. I will explain my riddle with the music of a lyre.

Why should I be afraid in times of trouble, when slanderers surround me with evil?

They trust their riches and brag about their abundant wealth.

No one can ever buy back another person or pay God a ransom for his life.

The price to be paid for his soul is too costly. He must always give up in order to live forever and never see the pit.

This is exactly what we would expect to hear directed to the unbeliever; you are unable to pay the necessary ransom for your own soul; the price is too high. The message is, do not trust in your own riches; trust in Jesus Christ.

Psalm 119:46–50

I will speak about your written instructions in the presence of kings and not feel ashamed.

Your commandments, which I love, make me happy.

I lift my hands in prayer because of your commandments, which I love. I will reflect on Your laws.

Remember the word You gave me. Through it You gave me hope.

This is my comfort in my misery: Your promise gave me a new life.

Note how evangelical this is: Your promise gave me a new life. When heathen are addressed, evangelism is the focus.

Psalm 138:4–8

All the kings of the earth will give thanks to you, O LORD, because they have heard the promises you spoke.

They will sing this about the ways of the LORD: "The LORD'S honor is great!"

Even though the LORD is high above, he sees humble people close up, and he recognizes arrogant people from a distance.

Even though I walk into the middle of trouble, you guard my life against the anger of my enemies. You stretch out your hand, and your right hand saves me.

The LORD will do everything for me. O LORD, your mercy endures forever. Do not let go of what your hands have made.

This tells us that, at some point, all the kings of the earth will give thanks to Jehovah God. They can depend upon His promises and they can depend upon His integrity.

A song or a psalm has a better chance of reaching heathen populations than does simple text. Thoughout our own history as a nation, we have had songs which began in one small geographical location and spread throughout the land because the words and music appealed to so many. God the Holy Spirit would speak through His Word to men in other lands by these songs, which proclaimed the power, faithfulness, integrity and mercy of Jehovah, God of Israel.


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Judges 5:3c

Hebrew/Pronunciation

Common English Meanings

Notes/Morphology

BDB and Strong’s Numbers

ânôkîy (י.כֹנָא) [pronounced awn-oh-KEE]

I, me; (sometimes a verb is implied)

1st person singular personal pronoun

Strong’s #595 BDB #59

lâmed (ל) (pronounced le)

to, for, towards, in regards to

directional/relational preposition

No Strong’s # BDB #510

YHWH (הוהי) [pronunciation is possibly yhoh-WAH]

transliterated variously as Jehovah, Yahweh, Yehowah

proper noun

Strong’s #3068 BDB #217

ânôkîy (י.כֹנָא) [pronounced awn-oh-KEE]

I, me; (sometimes a verb is implied)

1st person singular personal pronoun

Strong’s #595 BDB #59

shîyr (רי ̣ש) [pronounced sheer]

to sing

1st person singular, Qal imperfect; with the Voluntative hê

Strong’s #7891 BDB #1010

The hê at the end is called a voluntative hê and the verb itself is known as a cohortative and is often translated with the additional word let, may, might, ought, should.


Translation: ...I—even I—will sing to [or, with regards to] Yehowah,... This portion of v. 3 could read I—even I—will sing to Jehovah; or, I—even I—will sing with regards to Jehovah. If it is the former, we would have expected the preposition unto, which indicates respect or deference. In the latter case, Deborah is asking heathen kings and princes to listen, as she will sing with regards to Jehovah. She is going to tell them about Jehovah. She does not use the term for the Godhead, Elohim; she uses the specific name of each member of the Godhead (although, that there is a Godhead has only been hinted about previously). In any case, the name Jehovah identifies the specific God of Israel; not just God as a concept and not just the idea of a God, but of a God Who is above all other gods, and Who has chosen to work in, through and by the nation Israel.


Judges 5:3d

Hebrew/Pronunciation

Common English Meanings

Notes/Morphology

BDB and Strong’s Numbers

zâmar (ר ַמָז) [pronounced zaw-MAHR]

to sing; to make music in praise of God, to make melody; properly to cut off (i.e., to divide up [a song] into its various parts)

1st person singular, Piel imperfect

Strong’s #2167 & #2168 BDB #274

This verb is a synonym for the previous verb, but it has additional meanings. Edersheim suggests that this involves the accompaniment of a musical instrument.

lâmed (ל) (pronounced le)

to, for, towards, in regards to

directional/relational preposition

No Strong’s # BDB #510

YHWH (הוהי) [pronunciation is possibly yhoh-WAH]

transliterated variously as Jehovah, Yahweh, Yehowah

proper noun

Strong’s #3068 BDB #217

ělôhîym (מי̣הֹלֱא) [pronounced el-o-HEEM]

gods, foreign gods, god; God; rulers, judges; superhuman ones, angels; transliterated Elohim

masculine plural construct

Strong's #430 BDB #43

Yiserâêl (לֵאָר ׃̣י) [pronounced yis-raw-ALE]

transliterated Israel

masculine proper noun

Strong’s #3478 BDB #975


Translation: ...I will make a melody to [or, with regards to] [or, I will make music in praise of] Yehowah, the God of Israel. The phrase God of Israel should not be ignored; the Bible has always presented a very specific God, with a specific identity and specific characteristics. During the Age of Israel, God worked primarily through the nation Israel. This does not mean that there was not evangelization far outside the nation Israel—it is possible that the book of Job found its way to heathen far from Israel. What we know, is God did deal with Israel and the nations which came into contact with Israel. That relationship is so powerful, that huge numbers of Arabs despair over the nation Israel—a nation that is a mere spec in the Arab world—and see the Jews as the cause of many, if not all, their ills. Their unreasonable hatred is a testimony to God and God’s working through Israel.


I believe that the gist of this verse is, Deborah is singing to the kings and princes of the surrounding heathen, and that she is singing to them about Jesus Christ, the God of Israel; and that her song praises Jesus Christ, the God of Israel.


A case could be made, however, for this psalm to be addressed to God, as God is spoken to directly in the next verse. What I think is the case is, this tiny preposition, affixed to the noun Elohim, acts in both ways. To the heathen, Deborah speaks of the God of Israel; and in this psalm, she speaks directly to God.


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God’s Power in Israel’s March is Made Manifest at the Battle of Barak and Sisera

Psalm 68:7–9 Habakkuk 3:3–16


After sitting in one place for 38½ years, Footnote Israel began to march into the Land of Promise through Edom and northward on the eastern side of the Dead Sea. This followed Israel’s initial march out of Egypt to Mount Sinai, and then to the southern border of the Land of Promise. These two marches, and God’s power manifest at that time, are seen as a whole here, and are also reviewed in Psalm 68 and (of all places) Habak. 3.


Yehowah, in a going forth from Seir

in Your marching from a region of Edom,

[the] ground quaked

furthermore, [the] heavens dripped;

yea, clouds dropped water.

Judges

5:4

Yehowah, when You went forth from Seir,

when You marched from the region of Edom,

the ground quaked;

moreover, the heavens dripped;

yea, clouds dropped water.

Jehovah, when You went out from Seir and when You march out of the region of Edom,

the ground quaked and the heavens began to rain;

in fact, the clouds poured down rain.



Here is how others have translated this verse:


Ancient texts:

 

Masoretic Text                       Yehowah, in a going forth from Seir

in Your marching from a region of Edom, [the] ground quaked

furthermore, [the] heavens dripped;

yea, clouds dropped water.

Septuagint                              O Lord, in your going forth on Seir, when you went forth out of the land of Edom, the earth quaked and the heaven dropped dews, and the clouds dropped water.

 

Significant differences:           No significant differences.


Thought-for-thought translations; paraphrases:

 

CEV                                       Our LORD, God of Israel, when you came from Seir, where the Edomites live,...


Mostly literal renderings (with some occasional paraphrasing):

 

God’s Word                         O LORD, when you went out from Seir, when you marched from the country of Edom, the earth quaked, the sky poured, the clouds burst,...

HCSB                                     LORD, when You came from Seir, when You marched from the fields of Edom, the earth trembled, the heavens poured rain, the clouds poured water.


Literal, almost word-for-word, renderings:

 

ESV                                       "LORD, when you went out from Seir, when you marched from the region of Edom, the earth trembled and the heavens dropped, yes, the clouds dropped water.

MKJV                                     Jehovah, when You went out of Seir, when You marched out of the field of Edom, the earth trembled and the heavens dropped, the clouds also dropped water.

Young’s Updated LT             Jehovah, in Your going forth out of Seir, In Your stepping out of the field of Edom, Earth trembled, also the heavens dropped, Also thick clouds dropped water.


What is the gist of this verse? Deborah is setting up an analogous situation—God’s great power revealed as Israel marched from Egypt to the Land of Promise. Here, we begin where Israel began to march again, from Edom.


It is in this verse where we begin to get an idea as to what exactly happened which allowed Israel to win the battle against Sisera and all of his chariots. What Deborah gives us here is verification of God’s power in relation to the elements. She will first establish God’s power, and then later incorporate it into her song.


Judges 5:4a

Hebrew/Pronunciation

Common English Meanings

Notes/Morphology

BDB and Strong’s Numbers

YHWH (הוהי) [pronunciation is possibly yhoh-WAH]

transliterated variously as Jehovah, Yahweh, Yehowah

proper noun

Strong’s #3068 BDB #217

be (׃) [pronounced beh]

in, into, through; at, by, near, on, upon; with, before, against; by means of; among; within

a preposition of proximity

No Strong’s # BDB #88

The infinitive construct, when combined with the bêyth preposition, can often take on a temporal meaning and may be rendered when [such and such happens]. It can serve as a temporal marker that denotes an event which occurs simultaneously with the action of the main verb.

yâtsâ (אָצָי) [pronounced yaw-TZAWH]

to go out, to come out, to come forth; to rise; to flow, to gush up [out]

Qal infinitive construct with the 2nd person masculine singular suffix

Strong's #3318 BDB #422

min (ן ̣מ) [pronounced min]

from, away from, out from, out of from, off, on account of, since, above, than, so that not, above, beyond, more than

preposition of separation

Strong's #4480 BDB #577

Sê׳îyr (רי.ע ̤) [pronounced say-ĢEER]

hairy, shaggy; transliterated Seir

masculine singular, proper noun

Strong’s #8165 BDB #973


Translation: Yehowah, when You went forth from Seir,... Deborah begins with Seir, when the Jews began to develop some forward momentum again.

 

Easton tells us that Seir is the name of a mountainous region occupied by the Edomites, extending along the eastern side of the Arabah from the south-eastern extremity of the Dead Sea to near the Akabah, or the eastern branch of the Red Sea. Footnote Fausset tells us that Seir is probably more of a title or a descriptive name, rather than the proper name for this mountain region. Footnote


Let’s get a little background here. Israel marches from Egypt to the Land of Promise, stopping first at Mount Sinai; later at the southern border of the Land of Promise; apparently remains in the southern desert for 38½ years; and then begins their march again, heading toward Edom this time and traveling northward on the east side of the Dead Sea. In other words, we are actually viewing 2 marches, with one stop. During this time, God manifests Himself in raining upon the desert and by the quaking of the earth. In the Pentateuch narrative, interestingly enough, we see references to the quaking of the earth (at the foot of Mount Sinai), but I do not recall any references to heavy rainstorms. However, bear in mind that we have as many as 2,000,000 Jews in the desert, so something must have occurred in order to provide them with water. Also, interestingly enough, whereas, we might be willing to dismiss the references herein to rainstorms, we find them mentioned again in Psalm 68:9 and Habak. 3:9–10, 15.


Judges 5:4b

Hebrew/Pronunciation

Common English Meanings

Notes/Morphology

BDB and Strong’s Numbers

be (׃) [pronounced beh]

in, into, through; at, by, near, on, upon; with, before, against; by means of; among; within

a preposition of proximity

No Strong’s # BDB #88qic

tsâ׳ad (ד-עָצ) [pronounced tzaw-ĢAHD]

to step, to march; to mount up

Qal infinitive construct with the 2nd person masculine singular suffix

Strong’s #6805 BDB #857

min (ן ̣מ) [pronounced min]

from, away from, out from, out of from, off, on account of, since, above, than, so that not, above, beyond, more than

preposition of separation

Strong's #4480 BDB #577

sâdeh (ה∵דָ) [pronounced saw-DEH]

field, land, country, open field, open country

masculine singular construct

Strong’s #7704 BDB #961

Ědôwm (םד ֱא) [pronounced eh-DOHM]; also Ědôm (םֹד ֱא) [pronounced eh-DOHM

reddish; and is transliterated Edom, Edomites

masculine proper noun

Strong’s #123 BDB #10


Translation: ...when You marched from the region of Edom,... Seir, as mentioned, is associated with Edom (Gen. 36:9) and the Edomites. The Edomites are descended from Esau, Jacob’s twin brother. God had already told Israel not to try to displace the Edomites: Deut. 2:4–6 (these would have been given prior to Deut. 2): “Give the people these instructions: 'You're going to pass through the territory of your relatives, the descendants of Esau, who live in Seir. They'll be afraid of you, but be very careful. Don't start a fight with them, because I'm not giving you any of their land-not even enough to stand on. I've given Esau's descendants the region of Mount Seir as their property. You must pay them in silver for the food you eat and the water you drink.' ”


Judges 5:4c

Hebrew/Pronunciation

Common English Meanings

Notes/Morphology

BDB and Strong’s Numbers

erets (ץ ר א) [pronounced EH-rets]

earth (all or a portion thereof), land, ground, soil

feminine singular noun with the definite article

Strong's #776 BDB #75

râ׳ash (ש-עָר) [pronounced raw-ĢAHSH]

to quake, to tremble, to shake; to be moved [shaken]

3rd person feminine singular, Qal perfect; pausal form

Strong’s #7493 BDB #950


Translation: ...the ground quaked;... One of the negative aspects of breaking the Bible into verses is, we associate the earth quaking and the rain of this verse with Seir in Edom; because, quite obviously, they are all in the same verse. However, we do not have an historical record of this occurring in Edom. This is not to say that it did not occur; but we simply don’t have a record of it. On the other hand, we do have indications of seismic events when Israel was in Sinai and God met Moses on Mount Sinai. Sinai will be mentioned in the next verse.


Judges 5:4d

Hebrew/Pronunciation

Common English Meanings

Notes/Morphology

BDB and Strong’s Numbers

gam (ם ַ) [pronounced gahm]

also, furthermore, in addition to, even, moreover

adverb

Strong’s #1571 BDB #168

shâmayîm (ם̣י ַמ ָש) [pronounced shaw-MAH-yim]

heavens, skies

masculine dual noun

Strong’s #8064 BDB #1029

nâţaph (ף-טָנ) [pronounced naw-TAHF]

to drop, to fall in drops, to drip

3rd person plural, Qal perfect; pausal form

Strong’s #5197 BDB #642


Translation: ...moreover, the heavens dripped;... The psalmist David recognized God’s power in the storms as well, and he seems to have taken from this passage when he wrote: O God, who You went before Your people, when You marched through the wilderness (Selah); Then earth quaked, the heavens also dropped rain at the presence of God. Sinai itself quaked at the presence of God, the God of Israel. You shed abroad a plentiful rain, O God; You confirmed You inheritance when it was parched (Psalm 68:7–9). When we get to Sinai, we will try to pull all of this together.


Judges 5:4e

Hebrew/Pronunciation

Common English Meanings

Notes/Morphology

BDB and Strong’s Numbers

gam (ם ַ) [pronounced gahm]

both...and, furthermore...as well as, also...also, that...so; either...or (but not used disjunctively)

when gam is repeated

Strong’s #1571 BDB #168

Since this is poetry, it is possible that the primary meaning of gam (also, furthermore, in addition to, even, moreover) is what should be understood here.

׳âb (בָע) [pronounced ģawbv]

cloud, dark cloud, cloud-mass, darkness [caused by an overcast sky]; a dark thicket [of woods]

masculine plural noun

Strong’s #5645 BDB #728

Spelled the same as Strong’s #5646 BDB #712, which is an architectural term that possibly means threshold, steps [up to a porch]; landing; pitched roof.

nâţaph (ף-טָנ) [pronounced naw-TAHF]

to drop, to fall in drops, to drip

3rd person plural, Qal perfect

Strong’s #5197 BDB #642

mayim (ם̣יַמ) [pronounced MAH-yim]

water, waters

masculine plural noun; pausal form

Strong's #4325 BDB #565


Translation: ...yea, clouds dropped water. You will note the poetic imagery here, even though it can be all taken literally. We speak first of the land, then of the heavens, and then of what is between them, the clouds. Poetic images does not mean that this is not to be literally understood. If this song had the line, and Barak’s army came like a fierce storm, we would not interpret this passage in the same way; we would realize that storm is being used metaphorically. However, here, we are looking back on literal events which occurred—while Israel was in Sinai, as Israel marched on from Edom, there were earthquakes and there were rainstorms, even in desert areas where rainstorms did not generally occur.


So, what does this mean? Why does Deborah begin talking about literal earthquakes and literal rainstorms? This is because she is going to describe a battle between Barak and Sisera, and she wants to make it clear that Barak’s army was not like a rainstorm, but that there apparently was a sudden and intense rainstorm, the result of God’s power. This happens in the battle between Barak and Sisera, and it is the result of God’s power, much like previous events in Israel’s history.


Whereas the information was not clearly conveyed in the previous chapter, it will be quite clear in this chapter that there was a storm which worked against Sisera. Now, by strict interpretation, this verse does not refer to that storm; we will get that in vv. 20–21. It is the way that Sisera was defeated that brings to mind what God has done in the past. God has often unleashed the forces of nature against His enemies. So, what we have in this verse is not an attack by God against Sisera, but Deborah is establishing God’s awesome power with respect to the use of the elements of nature. This passage in particular is a poetic remembrance of what God had done before when He appeared to Israel as a cloud in the desert, leading them through the desert. This is brought to mind because we have a similar situation occurring at this time.

 

Barnes comments that this passage, Psalm 687–9 and Habak. 3:3–16 are parallel passages which (1) cover the march of Israel into the land of Canaan; and (2) that these three passages serve to explain one another. Footnote Barnes sees the victory of Deborah and Barak as being parallel to God’s guidance to Israel from Seir on up to Jericho and then into the land, rather than the origin of the storms as coming out of the south.


Interestingly enough, God is often associated with storms and earthquakes throughout Scripture. David alludes to this in 2Sam. 22:7–12: In my distress, I called up Jehovah. Yes, I cried to my God and from His temple He heard my voice and my cry for help went out to his ears. Then the earth shook and quaked and the foundations of heaven trembled and they were shaken, because He was angry. Smoke went up out of His nostrils and fire from His mouth devoured. Coals were kindled by it. He bowed the heavens also, and He came down, with thick darkness under His feet. And He rode upon a cherub and flew and He appeared on the wings of the wind. And He made darkness canopies around Him, a mass of waters, thick clouds out from the sky. Psalm 77:17–18: The clouds poured out water, the skies gave forth a sound, Your arrows flashed here and there. The sound of Your thunder was in the whirlwind; the lightning lit up the world. The earth trembled and shook. Isa. 13:13: “Therefore, I will make the heavens tremble and the earth will be shaken from its place at the furry of Jehovah of the armies, in the day of His burning anger.” Jer. 10:10: But Jehovah is the true God. He is the living God and the everlasting King. At His wrath, the earth quakes, and the nations cannot endure His indignation. See also Psalm 18:7 Isa. 2:19, 21 24:18–19 64:3 Jer. 51:29 Nahum 1:5.


Meteorology has become quite an important and dynamic science today. We know about pressure, wind velocity and direction, what seems to draw a weather system this way or that, the location of clouds, the meaning of clouds. We have a variety of radar, we can track storms; and yet, our ability to predict weather and to predict heavy storms is weak. In the year 2005, forecasters were surprised by about twice as many tropical storms and hurricanes in the Atlantic than they expected; so far, this year, it appears as though the opposite will occur. However, in eterminity past, God knew everything there is to know about every storm; and it is all set into motion to concur with His plan for this earth and for our lives.


A topic which one might ponder is, do these storms follow natural, scientific laws or does God choose for them to behave as they behave? First of all, scientific laws is a misnomer, because science does not make these laws and science cannot enforce them; the weather and all things natural function according to God’s laws. However, we cannot look at this within the confines of time. We might see a situation and determine that, “Now would be a good time to bring in a storm” because we are in time and confined to time. God invented time and is not bound by time. God does not view a situation here on earth and say, “Holy crap, I didn’t know this would happen; I had better make a storm to fix it.” God is never surprised; God is never caught off guard. God never saves one of us, and then later, thinks, “I did not know that boy was going to end up being such a weasel; he is out of my Book of Life.” These things in mind, I believe that God, in eternity past, determined weather patterns, determined each and every storm, each and every earthquake; and set up a system of divine laws which they invariable obey, which science is still working to discover. Furthermore, God took into account each and every person’s volition; each and every prayer which we would offer up—as well as the motivation behind each and every prayer—and set up all natural events to coincide perfectly with His plan. From our viewpoint, it may appear as though God suddenly brings on a storm for this or that reason (the case in point is Sisera and his charioteers doing battle with Barak); but God determined the path and direction and function of each and every storm from eternity past.


Application: Since God has planned each and every storm, and God knows every decision that I will ever make; if there is a weather related warning, can I therefore ignore it, because I am a believer in Jesus Christ? Don’t be silly! Some believers will find themselves in precarious situations with respect to weather; as some will be caught in unexpected natural phenomena; and some believers will even lose their lives over natural events (we will all die). If you are in a city under mandatory hurricane evacuation, don’t be an idiot and refuse to go. If there is a severe weather alert, and you have been warned to remain inside, don’t just hop in your car, based on God’s omnipotence and omniscience, so that you can catch the sale at Macy’s. You are in the same world as the unbelievers around you; you are subject to the same things which all unbelievers are subject to. If your city is under a mandatory evacuation, then don’t barricade yourself in your home, deciding that you are staying right there because God will provide. Did you ever think that maybe there is a reason that you, and 200,000 of your neighbors, are being moved for a reason? Did you ever think that you might be rubbing shoulders with the great unwashed out there for a reason? You do not get to simply enjoy day in and day out what you have begun to take for granted. Things change, but God governs this. There are times that you just go with the flow.


I am reminded of a person who is facing a heavy storm; and an evacuation bus goes down her street, offering her a ride. She refuses, saying, “Don’t worry; God will provide.” The rain keeps on going and, at some point, she finds herself sitting on top of their home during heavy flooding, and she is praying and praying to God for deliverance. A crowded boat goes by and they offer her a ride, and she calls out, “Don’t worry, God will take care of me.” The waters continue to rise, even though the storm has subsided; and a rescue helicopter comes to remove any victims that it can find; but she says, “Don’t worry about me; I have prayed to God; He will deliver me.” She dies in the storm, her house overrun with water, and when she meets God she asks Him about why He did not deliver her; and He answers, “I sent you a bus, a boat and a helicopter. I finally decided that you were too dumb to live and brought you home.”


I have run into a number of people who, from the outside, it is obvious to see God’s prodding. I am recalling one prospective tenant from the Katrina hurricane; and God had given her a place to stay; the people who became acquainted with her were going to get her set up in a new home; and had furniture and other things for her; and I was going to accept her as a tenant. It was obvious to me that everything had come together to provide her with pretty much all that she had lost in that storm; and yet, the last time I was in touch with her benefactors, she had overstayed her welcome and was unable to make a decision of what to do (at the time, she could not determine if she wanted to remain in the Houston area or move up to Dallas where her grown son, also an evacuee, was). Now, to me, when all of the doors open as they did, then you walk through those open doors.


Application: What’s the problem? How can God open so many doors; how can He make it so obvious; and yet, some believers cannot make a decision to save their lives? It is a lack of doctrine and a lack of the filling of the Holy Spirit. You know this or that Scripture, which you tout over all others; you have this or that phoney holy attitude; and the result is, you either cannot make a decision or you are unable to make the correct decision. Personally, I can’t tell you what is going to happen in my life tomorrow. I do not know what I will be faced with, or what is going to happen, or what decisions I am going to make; however, I do know that looking back on my life, divine guidance has never been a difficult thing. I’ve never had to pray and pray and pray for days on end in order to make a decision; and I have made some big, life-changing decisions.


I know that I have gone off-topic here, but let me continue in this vein:

Divine Guidance

1.      You need to be filled with the Spirit. This is not a second blessing or some emotional experience, but achieved simply by naming your sins to God.

2.      You need doctrine in your soul; you must know divine viewpoint. This has to be a day-in and day-out thing. If you don’t know what God is like; if you do not have any concept of His plan; then how will you be able to figure out your place in it?

3.      Consider your motivations for your decisions. Many times, you make the choices that you make out of pride, arrogance, stubbornness, or hard-headedness.

4.      As I haven mentioned before, I have known a number of people who seem to ponder over simple decisions and their general arrogance and lack of doctrine seems to stand in the way of their making a relatively simple decision.

5.      

We don’t know everything there is to know in this life; however, God guides us and makes our pathways reasonably easy.


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Back to the narrative at hand:

A Summary Interpretation of Judges 5:4

Scripture

Incident

Yehowah, when You went forth from Seir,

when You marched from the region of Edom,

The language used here can be interpreted temporally, as I have done. We can take this in two separate ways: (1) This happened around the time that Israel marched around Seir; or (2) this happened when or very close to the time that Israel marched around Seir.

the ground quaked;

moreover, the heavens dripped;

yea, clouds dropped water.

The things which occurred were natural events. Israel did have a run-in with the Edomites, who did not want Israel to pass through their territory. It appears as though Israel took a more extended journey (Num. 20:14–21). We are not really given much by way of specifics, but it is possible that God kept the Edomites separate from the Jews by earthquakes and rainstorms.

In general, Deborah is looking back to Jehovah God and the power He used against Israel’s enemies in the past, and she is claiming that this is being repeated before her eyes.

This interpretation may not be as definitive as you would like, but you cannot assume too much.


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Mountains quaked from faces of Yehowah;

this Sinai from faces of Yehowah,

God of Israel.

Judges

5:5

Mountains quaked from before the face of Yehowah;

This Sinai [quaked] from before the face of Yehowah, the God of Israel.

The mountains quaked in the presence of Jehovah;

even this mountain Sinai quaked before the presence of Jehovah, the God of Israel.


Here is how others have translated this verse:


Ancient texts:

 

Masoretic Text                       Mountains quaked from faces of Yehowah;

this Sinai from faces of Yehowah,

Peshitta                                  The mountains melted from before the Lord, even this Sinai from the presence of the Lord, the Holy one of Israel.

Septuagint                              The mountains were shaken before the face of the Lord Eloi, this Sina before the face of the Lord God of Israel.

 

Significant differences:           The LXX adds in another word for God in this verse. The Peshitta has the Holy One instead of God. Apart from those things, there are no significant differences.


Thought-for-thought translations; paraphrases:

 

CEV                                       ...rain poured from the sky, the earth trembled, and mountains shook.


Mostly literal renderings (with some occasional paraphrasing):

 

God’s Word                         ...and the mountains shook in the presence of the LORD God of Sinai, in the presence of the LORD God of Israel.

HCSB                                     The mountains melted before the LORD, even Sinai before the LORD, the God of Israel.


Literal, almost word-for-word, renderings:

 

ESV                                       The mountains quaked before the LORD, even Sinai before the LORD, the God of Israel.

WEB                             The mountains quaked at the presence of Yahweh, even Sinai, at the presence of Yahweh, the God of Israel.

Young’s Updated LT             Hills flowed from the face of Jehovah, This one—Sinai—From the face of Jehovah, God of Israel.


What is the gist of this verse? God even causes earthquakes, including those which occurred on Mount Sinai.


Judges 5:5a

Hebrew/Pronunciation

Common English Meanings

Notes/Morphology

BDB and Strong’s Numbers

har (ר ַה) [pronounced har]

hill; mountain, mount; hill-country

masculine plural noun

Strong’s #2042 (and #2022) BDB #249

nâzal (ל ַזָנ) [pronounced naw-ZAHL

to drip, to distill, to flow, to trickle; to melt; to run [down]; to descend

3rd person plural, Qal perfect

Strong’s #5140 BDB #633

Owen offers the following alternative:

zâlal (לַלָז) [pronounced zaw-LAHL]

to be shaken, to tremble, to quake; to be agitated

3rd person plural, Niphal perfect

Strong’s #2151 BDB #272

This verb appears to be a homonym with to be a glutton, to look to satisfy one’s own appetites, to satiate one’s own lusts.

The Tanakh understands this in the same way, and points to the Aramaic Targum as justification. However, we do not need to obsess on this as, mountains flowing or melting is really not much different from the results of a quake.

min (ן ̣מ) [pronounced min]

from, away from, out from, out of from, off, on account of, since, above, than, so that not, above, beyond, more than

preposition of separation

Strong's #4480 BDB #577

pânîym (םי̣נָ) [pronounced paw-NEEM]

face, faces, countenance; presence

masculine plural construct (plural acts like English singular)

Strong’s #6440 BDB #815

Together, mipânîym mean from before the face of; out from before the face, from the presence of. However, together, they can also be a reference to the cause, whether near or remote, and can therefore be rendered because of, because that.

YHWH (הוהי) [pronunciation is possibly yhoh-WAH]

transliterated variously as Jehovah, Yahweh, Yehowah

proper noun

Strong’s #3068 BDB #217


Translation: Mountains quaked from before the face of Yehowah;... One of the things that you should like about Hebrew poetry is the order in which it is written. The subject of the verse comes first and then the verb, rather than vice versa. This makes Hebrew poetry sound like normal English and Hebrew prose sound somewhat poetic when literally rendered with regards to the word order.

 

There is some disagreement with regards to the first verb. The MT has to drip, to distill, to flow, to trickle. Footnote The word which possibly should be here is the 3rd person plural, Niphal perfect of zâlal (ל ַל ָז) [pronounced zaw-LAHL], which means to shake, to be agitated, to quake. This latter view agrees with the Septuagint. However, you need not obsess on this, as I mention in the Hebrew exegesis. Certainly, there is a relationship; the quaking would result in a mountain which would tumble, flow, and become almost liquid in its behavior. What we might expect to find is both verbs, as they could be used to describe the same phenomena from a different perspective.

 

Gill comments: The sense is, the mountains melted, just as the famous mountain Sinai in a literal sense did, when it trembled and quaked at the presence of God on it; the tokens of it, the fire and smoke, thunders, lightnings, and tempests there seen and heard. Footnote


You will recall the violent quaking and the thunderstorms of Mount Sinai when Israel first stopped there: So it came to pass on the third day, when it was morning, that there were thundering sounds and lightning flashes and a thick cloud upon the mountain and a very loud trumpet sound, so that all the people who were in the camp trembled. And Moses brought the people out of the camp to meet God and they stood at the foot of the mountain. Now Mount Sinai was all in smoke because Jehovah descended upon in it fire; and it smoke ascended like the smoke of a furnace and the whole mountain quaked violently (Ex. 19:16–18). Now when all the people saw the thunder and the flashes of lightning and the sound of the trumpet and the mountain smoking, the people were afraid and trembled, and they stood far off (Ex. 20:18).


Judges 5:5b

Hebrew/Pronunciation

Common English Meanings

Notes/Morphology

BDB and Strong’s Numbers

zeh (הז) [pronounced zeh]

here, this, this one; thus; possibly another

demonstrative adjective

Strong’s #2088, 2090 (& 2063) BDB #260

Çîynai (י-ני.ס) [pronounced see-NAH-ee]

thorny; transliterated Sinai

singular proper noun

Strong’s #5514 BDB #696

min (ן ̣מ) [pronounced min]

from, away from, out from, out of from, off, on account of, since, above, than, so that not, above, beyond, more than

preposition of separation

Strong's #4480 BDB #577

pânîym (םי̣נָ) [pronounced paw-NEEM]

face, faces, countenance; presence

masculine plural construct (plural acts like English singular)

Strong’s #6440 BDB #815

Together, mipânîym mean from before the face of; out from before the face, from the presence of. However, together, they can also be a reference to the cause, whether near or remote, and can therefore be rendered because of, because that.

YHWH (הוהי) [pronunciation is possibly yhoh-WAH]

transliterated variously as Jehovah, Yahweh, Yehowah

proper noun

Strong’s #3068 BDB #217


Translation: This Sinai [quaked] from before the face of Yehowah, the God of Israel. Apparently, there was apparently a terrific earthquake in north-central Israel during the war of Deborah and Barak, as well as a rainstorm which neutralized the chariots of Sisera. Actually, we don’t know about the earthquake, but we have a mention of the Torrent Kishon sweeping them away in Judges 5:21, which suggests a rainstorm. In any case, there are natural phenomenon during this battle which cause Deborah to recall Israel at Mount Sinai, and to cite it as a similar example of God’s power and involvement. So, even though she is historically pointing back to Moses and the people of Israel at Sinai, she is, at the same time, drawing a parallel to what occurred during the war against the Canaanites. She therefore calls it this Sinai. This indicates to me that, while the Jews were on Mount Tabor, and charging down to the Canaanites, that God caused great natural phenomenon which accompanied their charge.


It was well understood by all peoples of that area that there was a special relationship between Israel and Jehovah. It was recognized that Jehovah’s power might be greater than the average heathen god; although the extent of that acknowledgment was usually the difference between salvation and damnation. However, to understand the psychology here, these men of Sisera had control over Israel for two decades, although they did have this understanding of this peculiar relationship between Israel and Jehovah. Now that they are going to war against Israel, the sudden thunder, lightning and quaking of the earth makes these people realize that they are facing more than just an army of foot soldiers. Israel expects the help of God and Sisera and his men fear that such a thing could occur. So when all of the elements appear to conspire against the army of Sisera, they are struck with a terrific fear. Many people are themselves struck with great fear when faced with earthquakes or tremendous storms. Imagine further if you realized that this storm was brought upon by God for the purpose of being against you. This made the storm all the more frightening.


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I’ve mentioned and quoted from the parallel passages; now let’s put them all together:

The Parallel Passages

Scripture

Text

Judges 5:4–5

Yehowah, when You went forth from Seir,

when You marched from the region of Edom,

the ground quaked;

moreover, the heavens dripped;

yea, clouds dropped water.

Mountains quaked from before the face of Yehowah;

This Sinai [quaked] from before the face of Yehowah, the God of Israel.

Deborah looks back to God’s great power being revealed when Israel was marching from Egypt to the Land of Promise. The phrase this Sinai suggests that there was an earthquake at Mount Tabor, and the natural phenomena of Mount Sinai were also experienced at Mount Tabor. In fact, I would think that this Sinai is a poetic reference to Mount Tabor, where God’s presence was clearly made know.

Psalm 68:7–9

O God, when you went out before your people,

when you marched through the wilderness, Selah.

the earth quaked, the heavens poured down rain, before God, the One of Sinai,

before God, the God of Israel.

Rain in abundance, O God, you shed abroad;

you restored your inheritance as it languished.

Psalm 68 looks back at Israel’s history and this particular passage briefly alludes to the wilderness march, where God brought earthquakes and rainstorms.

Habak. 3:3–16

God came from Teman, and the Holy One from Mount Paran.

His splendor covered the heavens, and the earth was full of his praise. Selah.

His brightness was like the light; rays flashed from his hand;

and there he veiled his power.

Before him went pestilence, and plague followed at his heels.

He stood and measured the earth; he looked and shook the nations;

then the eternal mountains were scattered; the everlasting hills sank low.

His were the everlasting ways.

I saw the tents of Cushan in affliction; the curtains of the land of Midian did tremble.

Was your wrath against the rivers, O LORD?

Was your anger against the rivers, or your indignation against the sea,

when you rode on your horses, on your chariot of salvation?

You stripped the sheath from your bow, calling for many arrows.

Selah.

You split the earth with rivers.

The mountains saw you and writhed; the raging waters swept on;

the deep gave forth its voice; it lifted its hands on high.

The sun and moon stood still in their place at the light of your arrows as they sped,

at the flash of your glittering spear.

You marched through the earth in fury; you threshed the nations in anger.

You went out for the salvation of your people, for the salvation of your anointed.

You crushed the head of the house of the wicked, laying him bare from thigh to neck.

Selah.

You pierced with his own arrows the heads of his warriors,

who came like a whirlwind to scatter me, rejoicing as if to devour the poor in secret.

You trampled the sea with your horses, the surging of mighty waters.

I hear, and my body trembles; my lips quiver at the sound;

rottenness enters into my bones; my legs tremble beneath me.

Yet I will quietly wait for the day of trouble to come upon people who invade us.

Habbakkuk probably observed the Babylonian invasion of Judah, and he asks God how can He allow such a ruthless people to overpower His Own nation. The answer is, God has delivered His people in the past (our passage above), and therefore, He will deliver them in the future, causing Habakkuk to conclude: I will rejoice in Jehovah, and I will be joyous with the God of my deliverance (Habak. 3:18).

What we seem to have very little mention of in narrative is that God provided Israel with water during the journey from Egypt to the Land of Promise. This would obviously come in the form of rain (although, during some dry spells, God provided water miraculously, by the rock which represents our Lord).


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Deborah Establishes Time and Place


In days of Shamgar ben Anath; in days of Jael,

ceased highways

and goers of paths went [on] highways crooked.

Judges

5:6

In the days of Shamgar ben Anath [and] in the days of Jael,

the highways ceased and travelers of paths traveled on crooked highways.

During the time of Shamgar ben Anath and Jael, free movement on the highways nearly ceased;

travelers took the back routes instead.


We lose a lot of the alliteration in the English, as well as the repetition of certain words in slightly different forms. It is a very playful use of words. Perhaps some of the looser translations can help to convey this and some might help to convey the meaning of all this:


Ancient texts:

 

Masoretic Text                       In days of Shamgar ben Anath; in days of Jael,

ceased highways

and goers of paths went [on] highways crooked.

Septuagint                              In the days of Samegar son of Anath, in the days of Jael, they deserted the ways, and went in by–ways; they went in crooked paths.

 

Significant differences:           No significant differences.


Thought-for-thought translations; paraphrases:

 

CEV                                       In the time of Shamgar son of Anath, and now again in Jael's time, roads were too dangerous for caravans. Travelers had to take the back roads,...

NAB                                       In the days of Shamgar, son of Anath, in the days of slavery caravans ceased; Those who traveled the roads went by roundabout paths.

NJB                                        ...there were no more caravans; those who went forth on their travels took their way along by-paths.

NLT                                        “In the days of Shamgar son of Anath,

and in the days of Jael,

people avoided the main roads,

and travelers stayed on crooked side paths.

TEV                                        In the days of Shamgar son of Anath, in the days of Jael, caravans no longer went through the land, and travelers used the back roads.


Mostly literal renderings (with some occasional paraphrasing):

 

God’s Word                         In the days of Shamgar, son of Anath, in the days of Jael, roads were deserted. Those who traveled took back roads.

HCSB                                     In the days of Shamgar son of Anath, in the days of Jael, the main ways were deserted, because travelers kept to the side roads.

JPS (Tanakh)                         In the days of Shamgar son of Anath [or, the Beth-anathite],

In the days of Jael, caravans [or, roads] ceased,

And wayfarers went

By roundabout paths.


Literal, almost word-for-word, renderings:

 

MKJV                                     In the days of Shamgar the son of Anath, in the days of Jael, the highways were empty, and the travelers walked through crooked ways.

NRSV                                     “In the days of Shamgar son of Anath,

in the days of Jael, caravans ceased

and travelers kept to the byways.

WEB                             In the days of Shamgar the son of Anath, in the days of Jael, the highways were unoccupied. The travelers walked through byways.

Young’s Updated LT             In the days of Shamgar son of Anath—In the days of Jael—The ways have ceased, And those going in the paths go in crooked ways.


What is the gist of this verse? During the time of Shamgar and Jael, there was no real freedom in Israel; when traveling, Israelites kept to the off-roads, and did not go on the main highways (for fear of the Canaanites).


Judges 5:6a

Hebrew/Pronunciation

Common English Meanings

Notes/Morphology

BDB and Strong’s Numbers

be (׃) [pronounced beh]

in, into, through; at, by, near, on, upon; with, before, against; by means of; among; within

a preposition of proximity

No Strong’s # BDB #88

yâmîym (םי.מָי) [pronounced yaw-MEEM]

days, a set of days; time of life, lifetime; a specific time period, a year

masculine plural noun

Strong’s #3117 BDB #398

The construct phrase is literally in days; and this phrase is properly rendered in the days of, during the time of, at the time of. The concept here refers to a particular time.

Shamgar (ר-מ-ש) [pronounced shahme-GAHR]

sword; transliterated Shamgar

masculine singular, proper noun

Strong’s #8044 BDB #1029

bên (ן ֵ) [pronounced bane]

son, descendant

masculine singular construct

Strong’s #1121 BDB #119

׳Ânâth (תָנָע) [pronounced ģawn-AWTH]

answer, answer [to prayer]; indemnity, fine; transliterated Anath

masculine singular, proper noun

Strong’s #6067 BDB #779


Translation: In the days of Shamgar ben Anath... Shamgar is mentioned twice in Scripture—here, and in Judges 3:31, but all we know is that he struck down 600 Philistines with an ox-goad, thus delivering Israel. We are not told of the precise circumstances.


Judges 5:6b

Hebrew/Pronunciation

Common English Meanings

Notes/Morphology

BDB and Strong’s Numbers

be (׃) [pronounced beh]

in, into, through; at, by, near, on, upon; with, before, against; by means of; among; within

a preposition of proximity

No Strong’s # BDB #88

yâmîym (םי.מָי) [pronounced yaw-MEEM]

days, a set of days; time of life, lifetime; a specific time period, a year

masculine plural noun

Strong’s #3117 BDB #398

The construct phrase is literally in days; and this phrase is properly rendered in the days of, during the time of, at the time of. The concept here refers to a particular time.

Yâ׳êl (ל̤עָי) [pronounced yaw-ĢALE]

transliterated Jael

feminine singular, proper noun

Strong’s #3278 BDB #418


Translation:...[and] in the days of Jael,... Here, it is implied that Shamgar and Jael are contemporaries. Possibly, his old age coincided with her in her youth. This does help to set up a time line for this time period, however. Recall that I mentioned that some judges would be contemporaries and that they would function in different parts of Israel. In Judges 3, we discussed Ehud, and, in the final verse, Shamgar is mentioned. Again here, he is mentioned, and in conjunction with Jael, suggesting that they are contemporaries. Furthermore, Judges 4 take place after Ehud dies (Judges 4:1). All of this suggests that, Ehud delivered Israel from the hand of Moab; he died, and Israel went apostate again. During this time of apostasy, there was a judge, Shamgar, who killed 600 Philistines (he probably lived in northern Judah or in far western Israel); and there was Deborah, a judge who presided simultaneously in north central Israel. Because Shamgar and Deborah are contemporaries, we do not have a separate listing of how long he ruled, the period of rest, and then have this repeated for Deborah. In fact, all we will be told is, [after these things] the land had rest for 40 years (Judges 5:31c).


Judges 5:6c

Hebrew/Pronunciation

Common English Meanings

Notes/Morphology

BDB and Strong’s Numbers

châdal (לַדָח) [pronounced khaw-DAHL]

to cease and desist, to leave off, to cease, to leave, to forsake

3rd person plural, Qal perfect

Strong’s #2308 BDB #292

ôrach (ח-רֹא) [pronounced OH-rahkh]

a [well-trodden] road; way, path; metonyms: traveler; traveling company, caravan; metaphorically: a course [way] of living [or action]; mode, manner, way; a path of life

masculine plural noun

Strong’s #734 BDB #73


Translation: ...the highways ceased... The verb is the Qal perfect of to leave off, to cease, to desist. What ceased was the masculine plural paths, ways, highways. This is elliptical. The highways didn’t cease, per se (i.e., they did not disappear, they were not destroyed), but traveling along the highways did cease almost entirely. When ancient roads fell into disuse, weeds and trees and bushes grew up in them, causing the roads themselves to degenerate into countryside.


Judges 5:6d

Hebrew/Pronunciation

Common English Meanings

Notes/Morphology

BDB and Strong’s Numbers

we (or ve) (ו) [pronounced weh]

and, even, then; namely; when; since, that, so that; though

simple wâw conjunction

No Strong’s # BDB #251

hâlake ( ַל ָה) [pronounced haw-LAHKe]

those walking, those going, those who are departing; walkers, travelers

masculine plural, Qal active participle

Strong’s #1980 (and #3212) BDB #229

nethîybâh (הָבי .תנ) [pronounced netheev-BAW]

path, pathway, footpath, a trodden down path

feminine plural noun

Strong’s #5410 BDB #677

hâlake ( ַל ָה) [pronounced haw-LAHKe]

to go, to come, to depart, to walk; to advance

3rd person masculine plural, Qal imperfect

Strong’s #1980 (and #3212) BDB #229

ôrach (ח-רֹא) [pronounced OH-rahkh]

a [well-trodden] road; way, path; metonyms: traveler; traveling company, caravan; metaphorically: a course [way] of living [or action]; mode, manner, way; a path of life

masculine plural noun

Strong’s #734 BDB #73

׳ăqaleqâl (ל ָקל-קֲע) [pronounced guh-kahle-KAWL]

crooked, winding; torturous

feminine plural, intensive adjective

Strong’s #6128 BDB #785


Translation: ...and travelers of paths traveled on crooked highways. The participle of to go, to come, to depart, to walk is found here, and rendered variously as those going (Young); travelers (KJV, NASB and Owen, who all ignore the noun which follows); frequenters (Rotherham, whose translation does not make sense without the noun that follows). What follows this construct is the feminine plural path, course of life, path of life. So our subject is the travelers of paths.


The verb which follows is the Qal imperfect of to go, to com, to depart, to walk (we just had the participle). This is followed by the feminine plural of ôrach, again, which path, way, highway. These paths or highways are described by the adjective which means crooked, roundabout paths.


What has happened is that free trade has become restricted and travel has either ceased or done along back routes. One of the signs of a dictatorship is the restriction of travel and the restriction of free trade; or, as was probably the case at this time, the roads were unsafe due to enemy garrisons and marauding bands. Footnote We have a similar situation spoken of when Israel will fall under the judgment of God again: The highways are desolate, the traveler has ceased. He has broken the covenant; he has despised the cities. He has not regard for man (Isa. 33:8).

 

Matthew Henry describes the life like this: [There is little or] no trade. For want of soldiers to protect men of business in their business from the incursions of the enemy, and for want of magistrates to restrain and punish thieves and robbers among them (men of broken fortunes and desperate spirits, that, having no employment, took to rob on the highroad), all commerce ceased, and the highways were unoccupied; no caravans of merchants, as formerly...[Furthermore, there was] no traveling. Whereas in times when there was some order and government the travelers might be safe in the open roads, and the robbers were forced to lurk in the by-ways, no, on the contrary, the robbers insulted on the open roads without check, and the honest travelers were obliged to skulk and walk through by-way. Footnote

 

Gill suggests: The public roads were so infested with thieves and robbers, who stopped all they met with, and robbed them of what they had, that travellers and merchants with their carriages were obliged either to quit their employments, and not travel at all; or, if they did, were obliged to go in private roads, and roundabout ways, to keep clear of those rapparees the highways and public roads abounded with. Footnote


Interestingly enough, freedom of movement (or lack of) is alluded to several times in Scripture: Lev. 26:22 2Chron. 15:5 Isa. 33:8 Lam. 1:4, 18 Micah 3:12.


I have rewritten most of the points on this list:

Matthew Henry’s List of What Israel’s Oppression Consisted Of

1.      Israel lacked free trade. There were no Israeli soldiers who protected businessmen and traders from the attacks of bandits and thieves; there were no magistrates to restrain and punish these actions. Even worse,men of broken fortunes and desperate spirits, that, having no employment, took to rob on the highroad. All commerce ceased, and the highways were unoccupied; there were no caravans of merchants.

2.      Israel lacked freedom of movement. Whereas in times when there was some order and government the travelers might be safe in the open roads, and the robbers were forced to lurk in the by-ways, [under Canaanites oppression], the robbers moved unchecked on the open roads and the honest travelers were forced to stay off the beaten path, to avoid thieves and Canaanites.

3.      Israel’s farming was cut way back. The fields must needs be laid waste and unoccupied when the inhabitants of the villages, the country farmers, ceased from their employment, quitted their houses which were continually alarmed and plundered by the banditti, and were obliged to take shelter for themselves and their families in walled and fenced cities. A farmer is going to grow crops in order to feed the country; and his food would be traded for other items. Restrict trade and travel, and there is no reason for the farmer to grow very much.

4.      There was no administration of justice in Israel. There was war in the gates where their courts were kept (Judges 5:8). The continual incursions of the enemy deprived the magistrates of the dignity, and the people of the benefit, of their government.

5.      There was no peace to him that went out nor to him that came in. The gates through which they passed and repassed were infested by the enemy; the places of drawing water were places where thieves would lie in wait.

6.      Israel lacked arms, leadership and the spirit with which to help themselves. There was not a shield nor spear seen among forty thousand (Judges 5:8). Either they were disarmed by their oppressors, or they themselves neglected the art of war; so that, though they had spears and shields, they were not to be seen, but were thrown by and suffered to rust, they having neither skill nor will to use them.

The italicized portions are slightly edited and from Matthew Henry, Commentary on the Whole Bible; from e-Sword, Judges 5:6–11.


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Ceased true leadership in Israel

ceased until which I arose,

Deborah, I arose,

a mother in Israel.

Judges

5:7

True leadership ceased in Israel.

It ceased until I—Deborah—arose,

I arose, a mother in Israel.

True leadership had ceased in Israel;

It ceased until I, Deborah, arose; a mother in Israel.


There are a few significant differences between translations, so I will list them here:


Ancient texts:

 

Masoretic Text                       Ceased true leadership in Israel ceased until which I arose,

Deborah, I arose, a mother in Israel. .

Septuagint                              The mighty men in Israel failed, they failed until Debborn arose, until she arose a mother in Israel.

 

Significant differences:           The meaning of this first noun is discussed below; but there are disagreements when it comes to the interpretation of it. More importantly, the Hebrew is emphatically 1st person; the Greek is a 3rd person approach. The Latin and the Greek agree; the Syriac and the Hebrew agree.


Thought-for-thought translations; paraphrases:

 

CEV                                       ... and villagers couldn't work in their fields. Then Deborah took command, protecting Israel as a mother protects her children.

NLT                                        There were few people left in the villages of Israel—

until Deborah arose as a mother for Israel.

REB                                       Champions there were none, none left in Israel, until you, Deborah, arose, arose as a mother in Israel.


Mostly literal renderings (with some occasional paraphrasing):

 

God’s Word                         Villages in Israel were deserted- deserted until I, Deborah, took a stand- took a stand as a mother of Israel.

HCSB                                     Villages were deserted, they were deserted in Israel, until I, Deborah, I arose, a mother in Israel.

JPS (Tanakh)                         Deliverance ceased,

Ceased in Israel,

Till you [Hebrew: qamti, archaic second-person singular feminine] arose, O Deborah,

Arose, O mother, in Israel!

NIV                                         Village life [or, Warriors] in Israel ceased, ceased until I, Deborah, arose, arose a mother in Israel.


Literal, almost word-for-word, renderings:

 

The Amplified Bible                The villages were unoccupied, and rulers ceased in Israel, until you arose, you Deborah, arose, a mother in Israel.

The Emphasized Bible           There was a failure of rulers In Israel, a failure, Until I arose, a Deborah, arose a mother in Israel:—

NASB                                     “The peasantry ceased, they ceased in Israel, Until I, Deborah, arose, Until I arose, a mother in Israel.

WEB                             The rulers ceased in Israel. They ceased until I, Deborah, arose; Until I arose a mother in Israel.

Young’s Updated LT             Villages ceased in Israel—they ceased, Till that I arose—Deborah, That I arose, a mother in Israel.


What is the gist of this verse? True leadership did not exist in Israel until Deborah arose, as she herself tells us in this verse.


Judges 5:7a

Hebrew/Pronunciation

Common English Meanings

Notes/Morphology

BDB and Strong’s Numbers

châdal (לַדָח) [pronounced khaw-DAHL]

to cease and desist, to leave off, to cease, to leave, to forsake

3rd person plural, Qal perfect

Strong’s #2308 BDB #292

perâzôwn (ןז ָר ׃) [pronounced peraw-ZOHN]

rule, dominion; rural expansion; true leadership

masculine singular noun

Strong’s #6520 BDB #826

This word is translated as follows: peasantry (NASB, Owen), villages (Young), villagers ESV); rulers (Rotherham), mighty men (Septuagint) and village life (NIV).

This word is very similar to the masculine noun perâzîy (י ̣ז ָר  ׃) [pronounced peraw-ZEE], which means villages, hamlets, country area, country dweller. (Strong’s #6521 BDB #826). It is also similar to the word which means country, villages, open region (Strong’s #6519 BDB #826). However, it is also similar to the word pârâz (ז ָר ָ) [pronounced paw-RAWZ], which means either villages or leaders. This word is found only in Habak. 3:14. Strong’s #6518 BDB #826.

be (׃) [pronounced beh]

in, into, through; at, by, near, on, upon; with, before, against; by means of; among; within

a preposition of proximity

No Strong’s # BDB #88

Yiserâêl (לֵאָר ׃̣י) [pronounced yis-raw-ALE]

transliterated Israel

masculine proper noun

Strong’s #3478 BDB #975


Translation: True leadership ceased in Israel. What first ceased is discussed above. This word occurs here and in v. 11. We might could get away with the rendering rural expansion. In examining this in context—Deborah saying, until I arose—makes me think that this word should be rendered true leadership. There was not a leadership; there was no police force, there was no army in place. There was nothing to insure the protection of the individual. We do not have personal freedom without an umbrella of authority. Furthermore, traveling and free trade in Israel were restricted or simply ceased until Deborah arose, a mother in Israel.

 

What the NIV Study Bible suggests is that the inhabitants of villages fled to walled towns for protection. Footnote Clarke gives essentially the same interpretation (The people were obliged to live together in fortified places; or