Old Testament (written)

Artwork by Douglas Kallerson.

Judges 6:1-10
I Am the Lord Your God

At the outbreak of hostilities between Israel and Gaza in October 2023, a Jewish “rabbi” Chaim Richman, was being interviewed and said to the interviewer –

“You guys are worshiping one Jew. That’s a mistake. You should be worshiping every single one of us because we all die for your sins every single day. And that’s exactly what’s going on here. We’re all God’s firstborn, and we’re dying for your sins right now.” Chaim Richman

Rather disgusting, but this is not unlike the attitude of the Jewish people who attacked Paul, and it has permeated their society to this day. They cannot accept that it is they who need forgiveness of sin, not only individually but as a nation.

Until one comes to Christ, whether Jew or Gentile, there is a mental disconnect between one’s state as a sinner and the infinite holiness of God. This is why people grade themselves on a bell curve when asked why they should be allowed to go to heaven. A common answer is, “Well, I’m not as bad as…” or “Well, I’m a good guy.”

Such evaluations make oneself the acceptable standard of goodness, a standard that sets the bar for God’s decision. This is what Chaim Richman has done in relation to Israel.

He has openly avowed that Israel is the standard of God’s holiness, that they alone have met it, and they are, therefore, to be worshiped as a people. All others are to be subject to them, not because of who God is in relation to them, but who they are in relation to God.

Rather, there can be only one standard of holiness: God. The incarnation of Jesus Christ means that Jesus is God come in human form. He, therefore, is the standard – the bar – by which all men will be judged. One will stand in relation to Him and be condemned or saved, and the only way to be saved is by faith that He is the offering for man’s sin.

This is the message of the Bible. We must come to God through Jesus, and when we do so, God’s infinite perfection – His righteousness, holiness, etc., is imputed to us. Without this, we are condemned already. Let us hail God, who has brought us back to Himself through Jesus!

Text Verse: “For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. ¹³ And there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account.” Hebrews 4:12, 13

The word of God, meaning the Bible, is what reveals Jesus to the world today. He is not physically here. He is not popping into people’s heads, dreams, living rooms, or churches. He has left us with His word, and He has given His Spirit to those who accept what His word proclaims.

This is the way it is. And because of that, we have the often-repeated syllogism at the Superior Word to consider –

We cannot rightly know God apart from Jesus Christ.
We cannot know rightly Jesus Christ unless we know the Bible.
Therefore, we cannot rightly know God without knowing the Bible.

Israel will find this out someday. That will be seen in the pictures presented in our passage today. Get ready! It’s all to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. As Numerous as Locusts (verses 1-6)

Then the children of Israel did evil in the sight of the Lord.

vayaasu b’ne Yisrael ha’ra b’ene Yehovah – “And did sons Israel the evil in eyes Yehovah.” It is now the sixth of eight times that the term “the evil” is seen in Judges. It is an offense that is done openly, almost as mocking or challenging the authority of the Lord, testing Him to see what He would do about it.

Chapter 5 recorded the Song of Deborah. To close out the chapter, it noted that the land rested for forty years. With Israel doing such evil openly and brazenly before the Lord, He will now act to discipline them and bring them back to a right relationship…

^{1 (con’t)} So the Lord delivered them into the hand of Midian for seven years,

vayitnem Yehovah b’yad midyan sheva shanim – “And gave them, Yehovah, in hand Midian seven years.” Midian is descended from Abraham by his second wife, Keturah. It says in Genesis 25:6 that he and his brothers born to Keturah were sent eastward, away from Isaac. These descendants encompassed nomadic tribes that were wealthy and which spanned a large area.

Moses’ father-in-law was from Midian. Israel warred against Midian in Numbers 31 after they had allied with Moab in an attempt to seduce them through the treachery of Balaam. Verse 3 will note their alliance with the Amalekites and other people of the east. Judges 8:24 includes them under the Ishmaelites. Thus, Midian was allied with various Arab groups in differing ways.

The name comes from madon, strife, or contention. That is derived from din, to judge. Thus, it means Strife or Place of Judgment.

As for the number seven, it signifies spiritual perfection.

² and the hand of Midian prevailed against Israel.

Rather: va’taaz yad midyan al yisrael – “And prevailed hand Midian over Israel.” It is a new sentence rather than a continuation of the previous one. The Lord delivered Israel into the hands of Midian. From there, Midian began to increase over Israel.

This is unlike the internal warfare of Deborah’s time. Rather, it is an external foe who has come to raid and plunder the land. It is as if their hand comes crushing down upon Israel during these attacks…

^{2 (con’t)} Because of the Midianites, the children of Israel made for themselves the dens, the caves, and the strongholds which are in the mountains.

Rather than a general “because,” it provides a specific explanation to the thought that began the verse: mipne midyan asu lahem b’ne Yisrael ha’minharoth asher b’harim v’eth hamaroth v’eth hamtsadoth – “From faces Midian made to them, sons Israel, the dens which in the mountains, and the caves, and the strongholds.”

Midian began to come against Israel. In response to that, places where the people could run to (from faces Midian) were constructed. Israel is on the defense against attackers.

Two new words are brought into the Bible. The first is seen only in this verse, minharah. It is from nahar which has two distinct meanings: to shine or beam and to flow or stream. It thus signifies a channel or fissure. By implication, it means a cavern or den. John Lange’s commentary provides an explanation of these dens –

“At some rocky, elevated, and dry place, a shaft was sunk obliquely into the earth; and at a depth of about twenty-five fathoms, streets were run off, straight, and from six to eight paces wide, in the sides of which the dwellings were excavated. At various points these streets were extended to double their ordinary width, and the roof was pierced with airholes, more or less numerous according to the extent of the place. These airholes are at present called, rôsen plural rawâsin (windows).”

This would then explain the word minharah. The air and/or light would stream into these dens. Lange continues with the commentary, saying –

“…watchmen were employed, who gave alarm signals when the enemy approached. As soon as these were given, the ploughmen and herds hurried quickly into the earth, and were secure. Commonly, says Wetzstein, these excavations had a second place of exit; and consequently, in a region whose inhabitants are liable to constant attacks from the desert (he speaks of the Hauran), are regarded as strongholds.”

The second place of hiding is “the caves.” That comes from ur, to be bare or exposed. One can think of the place in the earth being exposed, either naturally or by man, leaving a place to hide.

The third place of hiding is the second new word, metsad. It comes from tsud, to hunt. By implication, it signifies a stronghold or fort.

Everything about the verse shows oppression by the enemy and retreat by Israel. They had forsaken the Lord, and He has brought this trouble upon them.

³ So it was, whenever Israel had sown, Midianites would come up; also Amalekites and the people of the East would come up against them.

Rather, it is all singular: v’hayah im zara Yisrael v’alah midyan va’amaleq u-b’ne qedem v’alu alav – “And was if sown Israel, and ascended Midian, and Amalek, and sons East. And ascended against him.”

Saying “if sown” instead of “when sown” gives a sense of intensity in the minds of Israel: “Should we even bother to sow?” But when someone did, the oppressor would be there to plunder the effort.

Amalek was the first of Israel’s enemies after leaving Egypt. The Lord declared war upon them from generation to generation (Exodus 17).

The name is derived from the word am, people, and malaq, which means to nip or wring off the head of a bird with or without severing it from the body. Thus, they are The People Who Wring Off. They are those who are disconnected from the body and strive to disconnect the body.

The b’ne qedem or “sons East” would be the various people groups, including Arab tribes, Ishmaelites, etc. These words are a way of saying that anyone and everyone found Israel a source of plunder and easy pickings. It thus speaks of real desperation.

⁴ Then they would encamp against them and destroy the produce of the earth as far as Gaza,

The narrator inserts the hearer into the narrative by using the second person singular: vayakhanu alehem vayashkhithu eth yevul ha’arets ad boakha azah – “And encamp upon them, and destroy produce the earth until your (2^nd person sg.) coming Gaza.”

The heaviness of the oppression is seen in the words as the plunderers from the east would encamp upon Israel from the east to the west and towards the southwest where Gaza lay, destroying everything Israel had brought forth in the harvest season.

Gaza is a feminine form coming from az, strong. It signifies Strong or Strong Place. So heavy was their oppression that they destroyed it all…

^4 (con’t) and leave no sustenance for Israel, neither sheep nor ox nor donkey.

v’lo yashiru mikhyah b’Yisrael va’seh va’shor va’khamor – “And no remain sustenance in Israel: and sheep, and ox, and donkey.” This will be explained in the next verse. For now, it is as if these raiders came in, set up camp, and waited for the produce to come. When it was ready, they would take it for themselves. But more, because of their presence, there wasn’t even sustenance left for any type of animal…

⁵ For they would come up with their livestock and their tents,

ki hem u-miqnehem yaalu v’aholehem – “For they, and their livestock ascend, and their tents.” The invaders are contrasted to Israel, their livestock are contrasted to Israel’s, and their tents – being easy open-air dwellings – are contrasted to the oppressive dens, caves, and strongholds in which Israel hid. They are words of absolute superiority and dominance. They were…

^{5 (con’t)} coming in as numerous as locusts;

yavou k’de arbeh la’rov – “coming according to abundance locust to the multitude.” These words are given to explain the complete lack Israel faced. This is then expressed again for greater effect…

^{5 (con’t)} both they and their camels were without number;

v’lahem v’ligmalehem ein mispar – “And to them, and to their camels, not number.” Just as the locust that moves around, making it impossible to count them, so was the hoard of invaders alighting upon Israel.

Noting camels is intended to show another level of their absolute subjugation of the land. Camels were not found in abundance in Canaan. They were brought in by the invaders, and they demonstrate both ease of travel and ability to load and carry away plunder.

As for the gamal, or camel, that comes from the verb gamal, to deal fully or adequately with. Thus, it can mean to wean, repay, require, reward, ripen, and so forth. As such, it refers to the treatment, either well or ill, that a person will receive.

As such, the invaders would pick up and encamp from place to place, eating up or loading up everything as they went…

^{5 (con’t)} and they would enter the land to destroy it.

vayavou ba’arets l’shakhatah – “And came in the land to destroy her.” The words of this verse are well reflected later in Joel 1 when referring to the Day of the Lord. It speaks of invaders coming into the land of Israel as locusts, destroying everything in their path. The words are striking and magnificent, being summed up with the words –

“What the chewing locust left, the swarming locust has eaten;
What the swarming locust left, the crawling locust has eaten;
And what the crawling locust left, the consuming locust has eaten.” Joel 1:4

To get a better sense of the level of devastation, take time to read Joel 1. It is probably not unlike what is being described here in Judges. Thus…

⁶ So Israel was greatly impoverished because of the Midianites,

Other than Midianite being singular, the translation is fine. The word dalal is used. It comes from a root meaning to slacken or be feeble. It gives the sense of the people being so thin and gaunt that they could hardly lift their arms. As such…

^6 (con’t) and the children of Israel cried out to the Lord.

It is the anticipated result from the words of verse 1 –

v.1 – “And gave them, Yehovah, in hand Midian seven years.”
v.6 – “And cried out, sons Israel, unto Yehovah.”

The Lord’s hand of discipline, through the subjugation of Israel by Midian, resulted in the necessary response to the corrective measures. Instead of crying out to the gods of the land, doing what was despicable according to the law, and failing to honor the Lord as expected, Israel again cries out to Yehovah…

Years of trouble have come upon us
Misfortune that is of our own making
We rejected God’s provision in Jesus
When it was always there for the taking

We are without sustenance all day
We have nothing but want and lack
We hear everyone of Israel now say:
“If we could only take it all back”

We are impoverished in the Place of Judgment
We have only one path left that we can go
Every other avenue has been spent
The Lord Jesus alone can take away our woe

II. I Am The Lord Your God (verses 7-11)

⁷ And it came to pass, when the children of Israel cried out to the Lord because of the Midianites,

v’hi ki zaaqu b’ne Yisrael el Yehovah al odoth midyan – “And was, when cried out sons Israel unto Yehovah upon turnings Midian.” The word odoth is a plural noun with an almost poetic connotation. It comes from the same as the word ud, or firebrand.

Just as one uses a firebrand to turn the coals to keep them hot and burning, so were the “turnings” of Midian. The things they did stirred up the life of Israel. Hence, one might say events, happenings, or occasions. It was because of their actions, leading to these great woes, that Israel cried out to the Lord. Again, look at the way the Lord arranged this:

v.1 – “And gave them, Yehovah, in hand Midian seven years.”
v.7 – “And cried out, sons Israel, unto Yehovah … upon turnings Midian.”

Notice that it doesn’t say Israel repented of their sins. They simply cried out to the Lord. It can be assumed that at this point, they no longer even knew what the law demanded.

They had turned from Him and gone about their own ways during the forty years of peace after the battle against Sisera. Because of this, the Lord sent trouble upon them. But rather than acknowledging their wrongdoing, they simply cry out to the Lord. Because of these things, it was…

⁸ that the Lord sent a prophet to the children of Israel,

It is amazing how many translations brazenly omit a key word found in this clause. See if you can find it before I get to the explanation: vayishlakh Yehovah ish navi el b’ne Yisrael – “And sent Yehovah man, prophet, unto sons Israel.”

The majority of translations skip the word man, as if it was an irrelevant thing. The word navi, or prophet, is masculine. Therefore, the word may have been considered superfluous by the translators. However, it is the same addition as was stated of Deborah in Judges 4:4, “And Deborah, woman, prophetess, wife (or woman) Lapidoth.”

This is the first time any person is said to be a prophet or prophetess, since then. There is meaning that is being conveyed that will never be understood without a proper translation of the words. And yet, in both the account of Deborah and this one now, the identifiers, woman and man, are simply ignored by most translators.

Equally damaging as leaving out words in the translation are the writings of the Jews, stating that the prophet was Phineas. That may be true, and it is fine to speculate but to state it as a fact when the Bible leaves it out can only lead to unclear analysis of the story. Once something like that is introduced, it is what the mind will focus on rather than the story with its necessary typology.

It was seen that Deborah prefigured the New Testament. What is the progression of the stories so far? Do they form an understandable sequence of events? If so, what would be the logical progression of events concerning Israel during the church age?

The account now being presented is explaining the ongoing redemptive narrative with key words being presented to keep us on the right track. Understanding this, the words of this man, a prophet, are next conveyed to Israel at the end of the seven years of oppression by Midian…

^8 (con’t) who said to them, “Thus says the Lord God of Israel:

vayomer lahem koh amar Yehovah Elohe Yisrael – “and says to them, ‘Thus said Yehovah God Israel.’” The prophet is conveying a proclamation of the Lord previously spoken to Israel. They had been spoken to, and now they are being reminded of what was said to them. The proclamation is…

^8 (con’t) ‘I brought you up from Egypt and brought you out of the house of bondage;

It bears emphasis: anokhi heeleti ethkhem mimitsrayim va’otsi ethkhem mibeth avadim – “I ascended you from Egypt and you from house slaves.” The idea of being ascended from Egypt has been stated repeatedly since early in Exodus. Egypt pictures life under the bondage of sin. The Lord ascended Israel from that, exalting them to life under the law.

However, the law is its own type of bondage to sin. As Paul says, “for by the law is the knowledge of sin.” (Romans 3:20). This is why Paul specifically calls the law bondage several times in Galatians. Despite this, with the proper observance of the allowances given under the law, sin was atoned for.

The law was a necessary step in the process of redemption. It was given to Israel to teach them, and the world at large, a lesson concerning their need for God’s provision found in Jesus, the Messiah (Galatians 3:24).

As for ascending Israel from Egypt and the house of bondage, the prophet continues with the words of the Lord…

⁹ and I delivered you out of the hand of the Egyptians

More literally: va’atsil etkhem miyad mitsrayim – “I plucked you from hand Egypt.” It is as if the Lord literally grabbed Israel and tore them right out of the grasping hand of Egypt. Think of life in sin. One is a slave to sin in a world full of sin. But the Lord, through the work of Christ, literally plucks us out of that. And more…

^9 (con’t) and out of the hand of all who oppressed you,

u-miyad kal lokhatsekhem – “and from hand all your oppressors.” Again, think of the state of people under sin. You are not just bound in sin, but you are tightly in the grasp of the oppressions of sin – drugs, drink, porn, idolatry, etc.

These things grasp us, and they hold fast to us. And yet, through the power of the Lord, one can be completely plucked out of that kind of life. This is what He had done for Israel. And more, the Lord’s words through the prophet continue…

^9 (con’t) and drove them out before you and gave you their land.

va’agaresh otham mipnekhem va’etnah lakhem eth artsam – “And cast out them from your faces and gave to you their land.” It speaks of sanctification. First, the Lord saves people from the penalty of sin, Egypt, providing salvation. Then, He removes from them the power of sin, providing sanctification.

Being given the land of Canaan pictures salvation, while casting out the occupiers pictures the process of sanctification. These things are being reminded to Israel in their actual history. But the things picture other things. The Lord did these things for them…

¹⁰ Also I said to you, “I am the Lord your God;

v’omrah lakhem ani Yehovah elohekhem – “And saying to you, ‘I Yehovah your God.’” The appeal is made based first upon the revelation of Himself as Yehovah, the Lord, as seen in Exodus 3:13-15 –

“Then Moses said to God, ‘Indeed, when I come to the children of Israel and say to them, “The God of your fathers has sent me to you,” and they say to me, “What is His name?” what shall I say to them?’”
¹⁴ And God said to Moses, ‘I AM WHO I AM.’ And He said, ‘Thus you shall say to the children of Israel, “I AM has sent me to you.” ¹⁵ Moreover God said to Moses, ‘Thus you shall say to the children of Israel: “The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you. This is My name forever, and this is My memorial to all generations.”’”

The appeal is next based upon the covenant made at Sinai that the people had agreed to, saying “your God” –

“And God spoke all these words, saying:

² ‘I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage.’” Exodus 20:1, 2

It is Yehovah, Israel’s God, that then said…

^{10 (con’t)} do not fear the gods of the Amorites, in whose land you dwell.”

lo tiru eth elohe ha’emori asher atem yovoshvim b’artsam – “No fear gods the Amorite which you dwelling in their land.” The words “dwelling in their land” are not speaking of the Amorite, which is singular. Rather, it is speaking of the gods of the Amorite who are feared by the Amorite.

The Lord is telling them to not fear those gods, as if they had any power, authority, or ability. They do not. Thus, it is ridiculous that they would be feared by Israel. Of this word yare, or fear, John Lange observes…

“The words put into the mouth of the unknown preacher, reproduce the old penitential discourse. In various but similar forms that discourse ever reappears; for it rests on Mosaic warnings and declarations whose truth all the fortunes of Israel confirm. For the first time, however, the verb יָרֵא, to fear, elsewhere used only with reference to God, is here connected with heathen gods; but only to point out the fact that disobedient Israel has yielded to idol gods the reverence which it owed to the eternal God. When such rebukes are gladly heard by the people, deliverance is near at hand. When they believe themselves to have deserved such admonitions and punishments, they again believe God. In accepting the judge, we secure the deliverer. Such is the historical experience of all ages.” John Lange

Stated more briefly, it never actually says, “Do not fear their gods” prior to this. Rather, that is implied in the multiple instances where Israel was told to fear the Lord, thus implying not serving the gods of Canaan. They were to ignore them, destroy the idols that represent them, etc. Israel ignorantly or willfully snubbed this, even though it was implicit. As for the name, Amorite means Renown.

*^10 (fin) But you have not obeyed My voice.’”

v’lo sh’matem b’qoli – “And no heard in my voice.” The meaning of “hear” is to both listen and to obey. That is no different than the army sergeant saying to the private, “You didn’t listen to what I said.” He couldn’t help but hear, but he didn’t act on what was said to him. Hence, he is on KP duty for the next week.

Israel failed to hear, and they went on an extremely long term of serving other gods, culminating in seven years of absolute leanness, oppression, and deprivation in order to bring them back to the Lord.

That ending will be described as the verses in the next section are entered upon. The hero who will act on behalf of the Lord is named Gideon.

I AM the Lord Your God, the God of Israel
I brought you up from the land of Egypt
You were sold out to sin, a sad story to tell
Of any hope, your chances had been stripped

I delivered you from the hand of Egypt
And from the hand of every oppressor
But from Me, you gladly skipped
Leaving your God for everything lesser

You did not heed My voice; you left Me behind
You did not pay heed to My word
You made the choice, one cold and unkind
When You rejected Jesus Christ your Lord

III. The Ending of a Nightmare

The passage today has been an introductory note into what lies ahead with the calling and leadership of Gideon. This is what the Bible does from time to time. It opens a new thought with a short introduction or maybe a summary of something, and then it expands on it.

In this case, it speaks of the past and continues to the present of the narrative. Israel is said to have done “the evil” in the eyes of Yehovah. To see the progression of what has happened, a review of the earlier passages will help.

First was Othniel, who battled Cushan-Rishathaim. That was a picture of the Gentiles carrying the message of Christ until the House of Israel and the House of Judah would accept that message. That, in itself, was also a type of introduction to what lay ahead. It gave a snapshot of what would occur after the work of Christ, even before the work was detailed.

Next came the story of Ehud giving it to Eglon right where it hurts. As was noted in that sermon –

“:…it is a picture of the complete atonement of transgressions of the law. It represents the full, final, finished, and forever, satisfaction of the law in Christ’s work. The sword went in, the fat covered it over, and he did not draw the sword out of the belly. It is finished.”

It was further noted that this work was fully sufficient to save both Jews and Gentiles. Shamgar was then introduced giving a brief but complementary display of how to appropriate the work of Christ.

After that was Judges 4 and Deborah – the New Testament. The passage referred to the Dispensation of Grace which is represented by the Gentile-led church. As was noted during that sermon –

“That will come to its completion someday at the rapture, another noted mystery of Christ, when it will be too late for the wise of the world. Destruction will come on a global scale and a new dispensation will be ushered in after that time. … God is working through the church to accomplish the redemptive plans set forth during this dispensation. He is revealing His nature, His goodness, His sole path to reconciliation, His wisdom, and so much more through the church.”

Judges 5, the Song of Deborah, was a rejoicing over the events of Judges 4. They were placed into a poetic narrative, gloriously revealing the obvious pleasure the Lord takes in His church. But, as noted, the church will end at the rapture.

What comes after that in the redemptive narrative? Yes, you, in the third row… Why yes, the tribulation period. For an extra bonus, can you tell how long that will be? Yes, very good… Seven years.

That is what is referred to in verse 1 of today’s passage. Israel, who has rejected the Lord, will face seven years of Strife in the Place of Judgment (Midian). It is a time when the world will prevail against Israel.

It is also a time when the whole world, not just Israel, will hide “themselves in the caves and in the rocks of the mountains” (Revelation 6:15). The terminology in Judges anticipates the state of things in Revelation.

Mentioning Amalek means that there will be those who continue to wring people off from what is right. They will strive to disconnect Jews from their true Head, just as Jesus warned –

“For false christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect. ²⁵ See, I have told you beforehand.” Matthew 24:24

Indeed, He told them. Who will listen? As for the bene qedem, or “sons East,” the word qedem means not only east, but beforetime. That which has already been.” It seems logical that this would be referring to those who continue to cling to the law, annulled in the past through Christ’s work, simply because they cannot let go of it. That is carefully detailed in Hebrews.

Destroying the produce as far as Gaza (Strong Place), means that there will be nothing left of value in all of Israel every false hope will be shown for what it is and there will eventually be no place left to turn. That is explained in mentioning that these oppressors will be as numerous as locusts.

The symbolism of the Day of the Lord, as presented in Joel, which refers to the tribulation of the end times, is quite clear. Likewise, mentioning the camel then fits as well. There will be a sufficient treatment of what the nation deserves laid upon Israel.

For example, this is the general thought of what the word means –

“The Lord is merciful and gracious,
Slow to anger, and abounding in mercy.
⁹ He will not always strive with us,
Nor will He keep His anger forever.
¹⁰ He has not dealt with us according to our sins,
Nor punished [gamal] us according to our iniquities.” Psalm 103:8-10

The psalmist essentially says, “He had not cameled us according to our iniquities.” In the case of the tribulation period, a fully sufficient cameling will be meted out.

All of this, however, has an intended purpose, which is for Israel to turn and cry out to the Lord (verse 6). As was noted –

“And gave them, Yehovah, in hand Midian seven years.”
“And cried out, sons Israel, unto Yehovah … upon turnings Midian.”

The turnings of the firebrand in the Place of Judgment (the tribulation) will meet its final goal of bringing Israel out from the law and into the grace of God found in Jesus Christ. It will be during that time that a prophet will speak to them (verse 8).

It does not say “the Prophet,” which would anticipate Jesus. Rather, it is a prophet. The difference between Deborah and this unnamed prophet is clear. Deborah referred to the New Testament. The word diathéké, a covenant or testament, is a feminine noun.

However, this passage refers to “man, prophet.” It is the full word of God: Hebrew – davar, (word, masc.); Greek – logos (word, masc.). Israel had rejected the New Testament, but at some point, they will go to it, compare it with the Old, just as Jesus told them two thousand years ago, and they will finally listen.

In their search, they will realize that it was Jesus who led them out of what Egypt only pictured, the life of sin that they clung to. The law could never save them. Instead, they were brought out of oppression into another type of bondage because they failed to see that it had an end purpose of leading them to Jesus.

As noted, the passage is anticipatory of the battle itself. Gideon will be the judge directed by the Lord to wage it. Whatever typology comes from the rest of what is said about him, the passage today is one of recognizing that Israel will go through the tribulation.

As for the contents, it clears up some amazingly poor theology. It demonstrates that the words of Jesus in Matthew 24 are not referring to the church at all, that the tribulation period will be seven years, and that the church will not be here during those seven years. The attention is focused on Israel and those who failed to come to Jesus during the church age.

These things are evident. While Israel is currently fearing all of the gods of the Amorite, there are faithful people in the world – both Jews and Gentiles – who are fearing the Lord who presented Himself to the world in the Person of Jesus Christ.

It is He who prevailed over the law. It is He who is revealed in the New Testament, and it is He who is concealed in the Old, until the Old is compared with the New. Then everything fits like a glove.

Each step of what we have seen has been used to build a picture of the world in which we now live, and of what is coming upon it, probably in the near future. Think of the arrogance of Chaim Richman who was mentioned at the beginning of the sermon today.

We don’t worship a nation, and we sure don’t worship the people of a nation who have rejected and maligned the name of the Lord for thousands of years. They cannot atone for anyone’s sin, much less their own.

There is only One who can do that. Someday, Israel as a nation will discover this. Until then, fix your eyes on Jesus. Give God all of your hope, faith, adoration, and praise for what He has done in the coming of Christ. We serve the Lord God Almighty when we serve the Lord Jesus. Hallelujah and amen!

Closing Verse: “All flesh is grass,
And all its loveliness is like the flower of the field.
⁷ The grass withers, the flower fades,
Because the breath of the Lord blows upon it;
Surely the people are grass.
⁸ The grass withers, the flower fades,
But the word of our God stands forever.” Isaiah 40:6-8

Next Week: Judges 6:11-16 Jay has a lot of work to do until Gideon is done… (Gideon, Judge of Israel, Part I) (18^th Judges Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who judges His people according to their deeds. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

I Am the Lord Your God

Then the children of Israel
Did evil in the sight of the LORD as we understand
So the LORD delivered them
For seven years into Midian’s hand

And the hand of Midian prevailed against Israel
Because of the Midianites from afar
The children of Israel made for themselves
The dens, the caves, and the strongholds which
———-in the mountains are

So it was, whenever Israel had sown
Midianites would come up again
Also Amalekites and the people of the East
Would come up against them

Then they would encamp against them and destroy
The produce of the earth as far as Gaza; acts so wonky
And leave no sustenance for Israel
Neither sheep nor ox nor donkey

For they would come up with their livestock and their tents
Coming in as numerous as locusts, they just wouldn’t quit
Both they and their camels were without number
And they would enter the land to destroy it

So Israel was greatly impoverished because of the Midianites
———-as we have heard
And the children of Israel cried out to the LORD

And it came to pass, when the children of Israel
Cried out to the LORD because of the Midianites
———-a sad story to tell
That the LORD sent a prophet to the children of Israel
Who said to them, “Thus says the LORD God of Israel:

‘I brought you up from Egypt
And brought you out of the house of bondage too
And I delivered you out of the hand
Of the Egyptians and out of the hand of all who oppressed you

And drove them out before you
And gave you their land, so I did do

Also I said to you, “I am the LORD your God
Do not fear the gods of the Amorites. I gave you that choice
In whose land you dwell
But you have not obeyed My voice

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

 

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Then the children of Israel did evil in the sight of the Lord. So the Lord delivered them into the hand of Midian for seven years, ² and the hand of Midian prevailed against Israel. Because of the Midianites, the children of Israel made for themselves the dens, the caves, and the strongholds which are in the mountains. ³ So it was, whenever Israel had sown, Midianites would come up; also Amalekites and the people of the East would come up against them. ⁴ Then they would encamp against them and destroy the produce of the earth as far as Gaza, and leave no sustenance for Israel, neither sheep nor ox nor donkey. ⁵ For they would come up with their livestock and their tents, coming in as numerous as locusts; both they and their camels were without number; and they would enter the land to destroy it. ⁶ So Israel was greatly impoverished because of the Midianites, and the children of Israel cried out to the Lord.

⁷ And it came to pass, when the children of Israel cried out to the Lord because of the Midianites, ⁸ that the Lord sent a prophet to the children of Israel, who said to them, “Thus says the Lord God of Israel: ‘I brought you up from Egypt and brought you out of the house of bondage; ⁹ and I delivered you out of the hand of the Egyptians and out of the hand of all who oppressed you, and drove them out before you and gave you their land. ¹⁰ Also I said to you, “I am the Lord your God; do not fear the gods of the Amorites, in whose land you dwell.” But you have not obeyed My voice.’”

 

 

 

Artwork by Douglas Kallerson.

Judges 5:24-31
The Song of Deborah, Part IV

A question that I am commonly asked is, “Which translation is the best one to use?” It shows that the person is truly caring about knowing and understanding what is right and good. Unfortunately, there is no sufficient answer to that question.

There are translations that I would never recommend. There are others that are interesting, but not very literal. Some are so literal that they are hard to read without an accompanying explanation. Others are geared toward a particular group, like children’s Bibles, that speak in a particular way, even if they are not especially literal.

When I translate a verse for a sermon or commentary, I give the most literal possible rendering. That is because it has already been given with an understandable translation, the NKJV – unless otherwise noted – for sermons and commentaries.

There are some words in the original languages that are hard to pin down as to their exact meaning. Or they may have several meanings, just like some English words do. In the Song of Deborah and other poetic passages, another layer of translation is necessary to get the sense as well.

In fact, it may be that a less literal rendering, while matching the secondary layer, may be the better choice for translating. For example, in Judges 5:25, it says “She brought out cream in a lordly bowl.” In the Hebrew, there is an alliteration that is sadly missed. Hence, something like, “brought buttermilk,” “came with curd,” or “carried cream” actually gives a sense of the intended alliteration.

The point is that the only way to properly convey the original is to give the original. But that would mean we all would need to be proficient in Hebrew, something totally unnecessary.

Text Verse: “…according to the eternal purpose which He accomplished in Christ Jesus our Lord, ¹² in whom we have boldness and access with confidence through faith in Him.” Ephesians 3:11, 12

Paul speaks of confidence through faith in Christ. We should not be so dogmatic in choosing a particular translation that we forget that we are to have confidence in Christ. In Judges 4, Sisera was seen to represent misplaced confidence or even pride.

Instead of having our priorities out of whack as to where we will place our confidence (I’m talking to translational snobs here), we should be confident in Jesus and the overall message of Scripture. All the rest of what we do is to bolster that, be it in deeper prayer, researching translations, learning the original languages, etc.

Let us not get sidetracked and have our eyes torn away from the main object of our faith, Jesus. Sound doctrine is important. A good translation is too. These can be determined with time and effort, but the basics should be understood so that we don’t get lost in our walk toward glory.

Eyes on Jesus! That is the most basic and important point of all. It is a truth that is clearly presented in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. She Pounded Sisera (verses 24-27)

In the last verse, there was a curse pronounced upon those who failed to attend to the call –

Curse Meroz said messenger Yehovah,
Cursing curse her inhabitants,
For no came to help Yehovah,
To help Yehovah in the mighties.

That curse upon Meroz of Israel is now responded to with a great blessing upon an individual Gentile woman…

²⁴ “Most blessed among women is Jael,
The wife of Heber the Kenite;
Blessed is she among women in tents.

t’borakh minashim yael eshet khever ha’qeni minashim ba’ohel t’borakh

Blessed from women Jael.

The expression “from women” indicates a superlative as in “more than.” If there is a group of women all sitting together, and one is especially gorgeous, someone might say, “From all of them, she is the most beautiful.” This is the sense of the phrase.

In this case, the group is not yet further defined. Thus, at least at this moment, it speaks of all women. Yael is blessed more than, or above, all other women.

This then is set in contrast to the words about Meroz: “Cursing curse her inhabitants.” Where they are cursed with a curse, Jael is blessed above all others. It is an expression not unlike that later spoken to Mary by her relative, Elizabeth –

“Then she spoke out with a loud voice and said, ‘Blessed are you among women, and blessed is the fruit of your womb!’” Luke 1:42

As for Jael, to ensure that the proper Jael is identified, the next words are given…

Wife Heber the Kenite.

These words confirm the imprecation called down upon Meroz. Yael is the wife of Heber the Kenite, a non-Israelite. And yet, she acted, responding to the need of the nation. While Meroz was providing refuge to the enemy, Jael was living out her name.

As noted when she was introduced, the name means Mountain Goat. But in a deeper sense, it conveys the idea of One Who Gets Somewhere Because of a Practical Skill. Jael had a practical skill, hammering tent pegs. In applying that skill, she has gotten somewhere.

She has the adoration of Deborah and indeed all of Israel. To this day, she is remembered in the word of God in the exact opposite manner as Meroz. With that, the fuller definition of how she is blessed is next stated…

From women in the tent, blessed.

The same word begins and ends the three clauses. Also, in the first and second clause, there is a poetic connection between the name Yael and the words “in the tent” (ba’ohel). The words are pleasing to the ear while calling to mind the idea of the greatly blessed nature of the heroine –

Blessed from women Yael
From women ba’ohel, blessed.

This final clause ensures that the “from women” is restricted to a certain category, meaning “in the tent.” That way, it will not later cause a contradiction or confusion when the words to Mary are spoken. Yael is blessed from women in the tent; Mary is blessed among all women, without any qualifiers.

However, the word “tent” is also used to describe the human body, such as in the words of Paul –

“For we know that if our earthly house, this tent, is destroyed, we have a building from God, a house not made with hands, eternal in the heavens.” 2 Corinthians 5:1

Peter uses the same expression in his second epistle. Therefore, it could be argued that Jael is blessed above women who literally dwelt in tents, but she is also blessed above women dwelling in “human tents.”

As noted, the words are set in contrast to the previous verse about Meroz. They were cursed with a curse while Jael is blessed with a blessing. The words form an a/b/a pattern with a pleasingly poetic internal structure: t’borakh minashim yael eshet khever ha’qeni minashim ba’ohel t’borakh –

(a) Blessed from women Jael,
(b) Wife Heber the Kenite,
(a) From women in the tent, blessed.

Next to lavish further praises upon Jael, Deborah takes time to explain what it was that made her the great heroine of the nation…

²⁵ He asked for water, she gave milk;
She brought out cream in a lordly bowl.

mayim shaal khalav nathatnah b’sephel adirim hiqrivah khemah

The words are masculine and feminine, explaining who did what, but as long as the subject is understood, there is no need to say he and she. Such specific identifiers are not used by Deborah. To represent the abruptness of the words, I have left them out.

Water asked; milk gave.

The words take us back to Judges 4 –

“Then he said to her, ‘Please give me a little water to drink, for I am thirsty.’ So she opened a jug of milk, gave him a drink, and covered him. ²⁰ And he said to her, ‘Stand at the door of the tent, and if any man comes and inquires of you, and says, “Is there any man here?” you shall say, “No.”’” Judges 4:19, 20

Sisera was parched. He needed water, and so he asked. But going a step further to accommodate him, she brought him milk. Next, to highlight the superlative nature of the milk and the honorable way it was presented, Deborah says…

In bowl majesties, came curd.

The same word used in verse 5:13 to describe the people, adirim, or majesties, is used to describe the bowl. Some translations paraphrase the word to explain the meaning, saying something like “a bowl fit for nobles” or “a princely bowl.”

Even in the tent of nomads, there would be expensive things that would be brought out for the most special of occasions or for the most honorable of guests. That is the sense here. A new word is introduced, sephel, a bowl.

It comes from an unused root, meaning to depress, and so it is a basin, as if it is deepened out. It will be seen only here and in Judges 6:38, where Gideon will wring out a fleece into a sephel, or bowl. This one is not just any bowl, but one of majesties.

Jael has brought forth the bowl with curd. Curd signifies milk that is in a partially solid or solid state, such as in thick cream or even butter. It, along with honey, is expressly stated to be what Messiah will be nourished on –

“Therefore the Lord Himself will give you a sign: Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel. ¹⁵ Curds and honey He shall eat, that He may know to refuse the evil and choose the good.” Isaiah 7:14, 15

It would be both refreshing and nourishing. But because Sisera was already exhausted from his flight, the curds would help make him sleepy as well. The words help explain the comfort Sisera would have felt leading to confidence that he could trust Jael enough to nap before continuing his flight.

The clauses form an overall a/b pattern with internal thoughts that are short, abrupt, and lead the mind to anticipate what must then follow: mayim shaal khalav nathatnah b’sephel adirim hiqrivah khemah –

(a) Water asked; milk gave,
(b) In bowl majesties, came curd.

With the mental tension produced by the words, the thoughts of the reader are impelled forward, anticipating what is coming…

²⁶ She stretched her hand to the tent peg,
Her right hand to the workmen’s hammer;
She pounded Sisera, she pierced his head,
She split and struck through his temple.

There is as much verbal energy in the words as there was physical energy used by Jael. One can actually sense the action as the words unfold: yadah la’yathed tishlakhnah viminah l’halmuth amelim v’halmah sisra makhaqah rosho u-makhatsah v’khalpha raqato

I have tried to retain the alliteration and action of the words while still maintaining the original sense they convey. Sisera is peacefully napping, having filled himself from a bowl of majesties chock-full of curd. As he lay there, secure and comfortable…

Her hand to the peg stretched.

With her hands, she had brought forth the princely bowl of curd. With them, she stretches out for other implements she is intimately familiar with. First, she uses her (left) hand, reaching for the peg. Next…

And her right to hammer workmen.

The word “hand” is left out, but it is again implied. By doing this, Deborah maintains a desired brevity to highlight each movement –

Her (left) hand to the peg stretched,
And her right (hand) to hammer laborers.

The word translated as “hammer” is found only here, halmuth. It is derived from the verb halam, to hammer, that was seen in verse 5:22 when referring to the hammering of the horses’ hooves. It will again be used in the next clause.

To retain the alliteration and consistency, I have translated it as hammer and hammered. The intent is to maintain Deborah’s special use of alliteration.

Also, another new word is introduced, amel. It comes from the verb amal, to labor or toil. Thus, it means to labor or suffer. As such, it is a laborer. Being plural, it signifies the laborers’ hammer.

With that, the alliteration referred to is seen next…

And hammered Sisera – smashed his head.

With the hammer, she hammered and smashed. It is another word found only here, makhaq. It comes from a primitive root signifying to crush. Because the coming words form an alliteration, smashed gives the necessary meaning and sound.

And more, the Hebrew is onomatopoetic. One can hear the sound reflected in her words, makhaqah rosho – smashed his head. Adam Clarke takes this as one action, whacking him with a hammer, followed by another action, nailing his head to the ground.

There is no need for that. It is probably one action being described in two ways which is highlighted by an alliteration. The needed alliterative pairing to this is next seen…

And smushed; and slid through his temple.

The previous word was makhaq. This is makhats – to dash asunder, crush, etc. Deborah, taking every opportunity to highlight the marvelous handiwork of Jael, says she smashed and she smushed. Sisera’s head was perfectly pulverized as she profusely pounded. And because of her action, the peg is said to khalaph, or pass through, his temple. To maintain a background “s” sound, “slid through” simply and yet sumptuously successfully satisfies.

As in the comments of Chapter 4, the actions of Jael are bafflingly considered as immoral or completely inappropriate by many scholars. They chide her for her work of assassination and say that nothing morally justifies her actions.

That is ridiculously absurd when considering the absolute delight in which Deborah, the Lord’s appointed judge, heaps praise upon her actions through the use of the superlative words.

The brevity, alliteration, and onomatopoetic nature of what she says resounds with implied accolades heaped upon Jael. It is an a/a b/b pattern with beautiful internal structure: yadah la’yathed tishlakhnah viminah l’halmuth amelim v’halmah sisra makhaqah rosho u-makhatsah v’khalpha raqato –

(a) Her hand to the peg stretched,
(a) And her right to hammer laborers,
(b) And hammered Sisera – smashed his head,
(b) And smushed; and slid through his temple.

With all of the violent action attributed to Jael, the heroine of the battle, the reaction to what she had done is next described…

²⁷ At her feet he sank, he fell, he lay still;
At her feet he sank, he fell;
Where he sank, there he fell dead.

Scholars take this as something other than what it says. For example, John Lange says, “The smitten chieftain draws himself together, he seeks to rise, and falls back. Twice more he writhes convulsively, and dies.”

Similarly, John Gill says, “Perhaps at her first approach to him, and attempt to drive the nail, or at the blow she gave, he rose up, but she had done the business so effectually at the first stroke, that he dropped at once, and laid down his head again.”

Consider the facts previously stated, he was fast asleep. Her adeptness with the hammer and peg, would have killed him in a single moment. The rest of this is simply for effect: ben ragleha kara naphal shakav ben ragleha kara naphal ba’asher kara sham naphal shadud

Between her feet curled, fallen, lain.

The three verbs are all in the perfect aspect, accomplished and complete. The words “between her feet” mean that he was right where she was squatting to pound out his brains. Once she hammered the peg through his head, there he lay. The next word, kara, comes from a primitive root signifying to bend the knee.

He was already lying down. He didn’t sink or crouch. Rather, he was either already in a fetal position while sleeping, or the muscles in his knees contracted, pulling in when his brains got blasted. The scene is being described after he was terminated.

The next word, naphal, means to fall. In this case, saying fallen may lead to the wrong impression, such as that he had fallen. Instead, it means he lay there fallen. To ensure that this is understood, Deborah next says shakav, a verb meaning to lie down. In this case, it is stated in the perfect aspect – lain.

With that, and for maximum effect, Deborah repeats much of the first clause…

Between her feet curled, fallen.

It is as if Deborah is rejoicing over the gruesome scene. The enemy and oppressor has been subdued and eliminated. And then, once again she repeats two of the previous words to make sure that we understand the poetic nature of the occurrence.

Sisera never had a chance to struggle. Jael took advantage of the situation and subdued him with a bowl of curd. The cleanup operation was to pound out his brains…

In which curled, there fallen, pulverized.

Right where he was curled up, signified by the locator “in which,” is where his body lay fallen. And more, Deborah uses the word shadad, a word that comes from a root signifying to be burly. Thus, figuratively, it refers to being powerful. In this case, it was a pointedly, poignantly, and perfectly powerful pulverization.

The clauses are complementary and repetitive, giving a marvelous sense of the outcome of Jael’s cunning work. They reveal an a/a/a pattern: ben ragleha kara naphal shakav ben ragleha kara naphal ba’asher kara sham naphal shadud –

(a) Between her feet curled, fallen, lain.
(a) Between her feet curled, fallen.
(a) In which curled, there fallen, pulverized.

With the death of Sisera, the poem turns to the sad words of a mother who will never see her son again…

In whom have you your trust placed
And where is your confidence located
There is one path to God that has been traced
All others are ways that God has hated

Have confidence in what He has decided
In the giving of His Son for reconciliation
All other avenues are to be derided
But in Christ there is hope-filled anticipation

To have misplaced confidence is an unhappy trust
To be filled with pride will only lead to sadness
Trust in Jesus, that is a must
And with it then comes eternal gladness

II. The Sun in His Strength (verses 28-31)

²⁸ “The mother of Sisera looked through the window,
And cried out through the lattice,
‘Why is his chariot so long in coming?
Why tarries the clatter of his chariots?’

bead ha’khalon nishq’phah vatyabev em sisra bead ha’eshnav madua boshesh rikhbo la’vo madua ekheru paame markvothav

Through the window looked and shrilled.

The word translated as looked is from a root signifying to lean out. Hence, by implication, it means to look. One can see a woman (the verb is feminine) leaning out of a window. While doing so, she cries out in a shrill voice.

Then, a word found only here, yavav is used. It comes from a primitive root meaning to bawl. In this case, and because she doesn’t know her son is dead, she is simply shrilling. She is hopefully, but hesitantly affirming her confidence that everything is ok. The next words tell us who this is…

Mother Sisera through the lattice.

Here is yet another new word, eshnav. It refers to a lattice. The lattice is opened and she is leaning out through the open window and lattice, gazing into the distance and asking what any mother whose son has gone off to battle would be asking at this point…

Why delayed his chariot to come?

The word translated as delayed gives the sense of being ashamed. One can think of a battle going on too long. That would be an embarrassment. If the army was defeated, the soldiers that lived would be embarrassed and delay their return. Her anxiety over the delay of his chariot is evident.

Why tarried cadences his chariots?

Another word concerning delay is used, akhar. It means to remain behind. Thus, figuratively to tarry or procrastinate. She is obviously tense about the delay of the sound (paam) of the chariots.

That word, paam, signifies a stroke, beat, or repeating event, as in set times during the year. The cadences of the chariots as drawn by the horses makes such a repetitive sound. She is asking why that sound has tarried.

The words precisely speak of a mother tensely awaiting the return of her son from battle. They form an a/a b/b pattern: bead ha’khalon nishq’phah vatyabev em sisra bead ha’eshnav madua boshesh rikhbo la’vo madua ekheru paame markvothav –

(a) Through the window looked and shrilled.
(a) Mother Sisera through the lattice.
(b) Why delayed his chariot to come?
(b) Why tarried cadences his chariots?

With her tense emotional state, and to give full assurance that all is ok, it next says…

²⁹ Her wisest ladies answered her,
Yes, she answered herself,

The words are difficult but understandable: khakhmoth sarotheha taanenah aph hi tashiv amareha lah

Wise, her princesses, answer.

After her longingly looking out the window and shrilling about the return of Sisera, and in order to comfort her anxiety, the wise princesses give her encouraging words. As she listens, she takes in the words and…

Yea, she returns her sayings to herself.

The words are extremely difficult. It could be she assumes that one of the ladies said something she can cling to, thus returning that lady’s answers to herself. Or she may not have heard anything that encouraged her, and so she comes up with her own comforting words, returning them to herself.

I would guess it is the former. She heard something that she then said, “Yes, that is certainly it.” She then repeats it to herself. That answer to herself comprises her last words, which are coming up in the next verse. The irony is that the counsel of the wisest of her ladies will eventually be proven incorrect.

It is a mournful a/b pattern for anyone who has a heart for a forlorn mother who awaits her son’s return: khakhmoth sarotheha taanenah aph hi tashiv amareha lah –

(a) Wise, her princesses, answer,
(b) Yea, she returns her sayings to herself.

With that, the words of hope to comfort Sisera’s mother are given…

³⁰ ‘Are they not finding and dividing the spoil:
To every man a girl or two;
For Sisera, plunder of dyed garments,
Plunder of garments embroidered and dyed,
Two pieces of dyed embroidery for the neck of the looter?’

There needs to be a lot of mental addition to the words. They are short and direct. My translation may be hopeful as the words are complicated: halo yimtesu y’khalqu shalal rakham rakhamathayim l’rosh gever sh’lal ts’vaim l’sisra sh’lal ts’vaim riqmah tseva riqmathayim l’tsav’ere shalal

Nay! Finding and dividing spoil.

It could be the opening of a statement or a question: “Are not” or “Nay.” I went with a statement, as if she is brushing off her previous fears. “Why are they tarrying? Nay! They are out finding and dividing the spoil! They will come back filled with plunder!”

Damsel. Damsels to every man.

She starts with the female captive but then doubles it. There will be so many dead soldiers that the women will be unprotected and easy prey. Every soldier will come home with a couple of captives.

The word rakham, damsel, literally means compassion or mercy. In this case, however, it extends to what the compassionate spoil implies, a female. From there, the list continues…

Spoil colors to Sisera.

The word is a noun signifying dye or dyed stuff. Thus, to keep it a single noun, colors is sufficient. However, the mind must fill in the rest. To then explain what the colors are, she continues with her hopeful list of booty…

Spoil colors embroidery color.

Here is another new word, riqmah. It signifies variegated stuff and thus colored embroidery. Her son’s army is choosing their newest fashions from the dead army of Israel. Yes! They will all look marvelous upon their victorious return. The colors will also be highlighted in how they are worn or in how much is gathered…

Embroideries to necks, spoil

It is a most obscure set of words, ending with a noun. What it may be signifying is that there will be so much spoil that the men are laden down with the colored embroidery as it is heaped upon their necks.

Or it could mean that the spoil taken, meaning the damsels, would have colorful embroideries adorning their necks. I would go with that. Thus, it would be a return to the original spoil that she contemplated, meaning damsels of the earlier clause.

Either way, Sisera’s mother is content to console herself, being happily hopeful of having a hearty hello for her hero as he returns with so much plunder.

The first clause introduces what is coming. That is then categorized and also expanded upon. It then ends with a return to the original plunder, the women. Thus, a/b/c/c/d is the pattern: halo yimtesu y’khalqu shalal rakham rakhamathayim l’rosh gever sh’lal ts’vaim l’sisra sh’lal ts’vaim riqmah tseva riqmathayim l’tsav’ere shalal –

(a) Nay! Finding and dividing spoil:
(b) Damsel. Damsels to every man.
(c) Spoil colors to Sisera,
(c) Spoil colors embroidery color.
(d) Embroideries to necks, spoil.

With her hopeful ponderings complete, Deborah shows little pity towards the soon-to-be mournful mom. Rather, she exalts in the marvelous victory of the Lord over the enemies of His people…

³¹ “Thus let all Your enemies perish, O Lord!
But let those who love Him be like the sun
When it comes out in full strength.”
So the land had rest for forty years.

ken yovdu kal oyvekha Yehovah v’ohavav k’tseth ha’shemesh bigvuratho vatishqot ha’arets arbaiim shanah

Thus: Perish all Your enemies, Yehovah!

This clause certainly includes everything that has been recorded concerning the enemy: their total defeat to the last man, the ignoble way in which Sisera was crushed, etc.

However, the sudden spontaneity and bursting forth of these words is surely intended to be a mocking conclusion to the prideful thoughts of Sisera’s mother. She fully supported her son’s decision to go into battle and eradicate Israel.

Her anticipation of his glorious return and the plunder she would see heaped upon the army excited her. The thought of helpless damsels brought captive, bereaved of fathers, is turned upside down. Instead, she is bereaved of her mighty son. This is what Deborah’s words most poignantly refer to. As for those not His enemies, they are defined with the next words…

And loving Him: According to coming out the sun in his strength.

The verb is plural. Thus “those loving Him” is understood. If one is not loving Yehovah, he is – by default – an enemy of Him. Therefore, all who love Him are included in these final words of her poem. They are the righteous before God.

The sun in his strength speaks of the midday sun. It is the hottest and brightest time when the sun stands in radiant glory over the earth. Her words are reflective of the words of Matthew 13 –

“Then the righteous will shine forth as the sun in the kingdom of their Father. He who has ears to hear, let him hear!” Matthew 13:43

But the righteousness Jesus refers to must come from somewhere apart from the people themselves. What He is saying is in that day the people of the Lord will be like the Lord. That was given in prophecy by Malachi, just as the final words of the Old Testament were set to close out –

“But to you who fear My name
The Sun [shemesh] of Righteousness shall arise
With healing in His wings;
And you shall go out
And grow fat like stall-fed calves.” Malachi 4:2

Jesus is the Sun of righteousness. His people will shine forth as that sun, bearing His righteousness. Thus, Deborah’s poetic words, like the typology of Chapter 4, anticipate the coming of Christ and His kingdom. For those of the church, it will be realized at the rapture. For Israel, that will be realized after the tribulation during the millennium.

Ultimately, the words anticipate the time when all evil will be swept away and the peaceful rule of the Messiah will last forever after. No person, in any dispensation, is reconciled to God apart from Jesus Christ. This is the message being conveyed.

The Song of Deborah has poetically and beautifully expressed this truth. With that, the final words of the chapter are affixed to this verse…

And rested the land forty years.

It is letter for letter the same as the corresponding words found in Judges 3:11 at the time of Othniel.

Forty is defined by Bullinger as “a period of probation, trial, and chastisement—(not judgment, like the number 9, which stands in connection with the punishment of enemies, but the chastisement of sons, and of a covenant people).”

And more, because “it relates to enlarged dominion, or to renewed or extended rule, then it does so in virtue of its factors 4 and 10.”

Four, “is the number of things that have a beginning, of things that are made, of material things, and matter itself. It is the number of material completeness. Hence it is the world number, and especially the ‘city’ number.”

Ten signifies “Completeness of order, marking the entire round of anything, is, therefore, the ever-present signification of the number ten. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.”

The period of forty years is given to express the wholeness of the victory of Christ over His enemies. Those who are His have both a state and a duration of time that is impossible for us to properly imagine. That day is coming, and the key to participating in it is found in Jesus.

As for the words of this verse, they comprise a contrasting a/a pattern with a closing thought for the narrative: ken yovdu kal oyvekha Yehovah v’ohavav k’tseth ha’shemesh bigvuratho vatishqot ha’arets arbaiim shanah –

(a) Thus: Perish all Your enemies, Yehovah!
(a) And loving Him: According to coming out the sun in his strength.
And rested the land forty years.

The Song of Deborah is a marvel of beauty and intricacy. It has introduced many rare or unique words to Scripture, and it has brought forth an amazing array of literary structures to tantalize us. But beyond that, it has presented the thoughts of Chapter 4 to us in a new way that only more perfectly highlights the workings of God in Christ.

Deborah anticipates the New Testament. Jael anticipates the body of believers who have accepted that word and who are thus granted the righteousness of Christ. For now, that is the church. In the future, it will be those of Israel along with all others who have come to accept that Jesus is God’s Messiah to bring fallen humanity back to Himself.

The final restoration of all men comes only through Jesus. As Jesus is the incarnate Lord fully revealed in the New Testament, it is He who even the saints of old sought out as their distant hope. Whether it was those like Job under government or those under law like David, they knew Him as Yehovah. Now, we have a fuller understanding of what that means. Yehovah has revealed Himself in the Person of Jesus.

Sisera, representing misplaced trust or pride, is a sad picture of most of the world, even innumerable souls within the physical church. Instead of trusting Christ, people turn to the law. If the law could save, there would have been no need for Jesus.

But the Lord united with human flesh, bridging the infinite – and thus impossible – gap between God and man. This was the final and ultimate anticipation of Deborah and those with her, even if they didn’t fully understand it at the time. The battle they faced was a look into the greater battle that was fought and won by the hand of the Lord.

Let us remember this and hold fast to Him. It is the Lord who ultimately has won the battle, even if He is using imperfect warriors like us in the process. May our trust be in Him and remain in Him alone. All hail the name of Jesus, who has done such great things for us.

Closing Verse: “For we are the circumcision, who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh.” Ephesians 3:3

Next Week: John 10:22 A sermon that will fill you with theological exhilaration… (The Feast of Dedication) (Annual Christmas Sermon)

 

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who judges His people according to their deeds. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

The Song of Deborah, Part IV

24 Blessed from women Jael.
Wife Heber the Kenite.
From women in the tent, blessed.

25 Water asked; milk gave,
In bowl majesties, came curd.

26 Her hand to the peg stretched,
And her right to hammer laborers,
And hammered Sisera – smashed his head,
And smushed; and slid through his temple.

27 Between her feet curled, fallen, lain.
Between her feet curled, fallen.
In which curled, there fallen, pulverized.

28 Through the window looked and shrilled.
Mother Sisera through the lattice.
Why delayed his chariot to come?
Why tarried cadences his chariots?

29 Wise, her princesses, answer,
Yea, she returns her sayings to herself.

30 Nay! Finding and dividing spoil:
Damsel. Damsels to every man.
Spoil colors to Sisera,
Spoil colors embroidery color.
Embroideries to necks, spoil.

31Thus: Perish all Your enemies, Yehovah!
And loving Him: According to coming out the sun in his strength.
And rested the land forty years.

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

²⁴ “Most blessed among women is Jael,
The wife of Heber the Kenite;
Blessed is she among women in tents.
²⁵ He asked for water, she gave milk;
She brought out cream in a lordly bowl.
²⁶ She stretched her hand to the tent peg,
Her right hand to the workmen’s hammer;
She pounded Sisera, she pierced his head,
She split and struck through his temple.
²⁷ At her feet he sank, he fell, he lay still;
At her feet he sank, he fell;
Where he sank, there he fell dead.

²⁸ “The mother of Sisera looked through the window,
And cried out through the lattice,
‘Why is his chariot so long in coming?
Why tarries the clatter of his chariots?’
²⁹ Her wisest ladies answered her,
Yes, she answered herself,
³⁰ ‘Are they not finding and dividing the spoil:
To every man a girl or two;
For Sisera, plunder of dyed garments,
Plunder of garments embroidered and dyed,
Two pieces of dyed embroidery for the neck of the looter?’

³¹ “Thus let all Your enemies perish, O Lord!
But let those who love Him be like the sun
When it comes out in full strength.”

So the land had rest for forty years.

 

 

Artwork by Douglas Kallerson.

Judges 5:13-23
(The Song of Deborah, Part III)

Some of the words, clauses, and verses of this section are extremely complicated. In addition, there are knotty words, complex structures, difficult thoughts to be expressed, etc. Despite that, there are also obvious points that stand above the complicated details. One of them is indecision. It is true that people can sometimes be overly decisive and wind up in a pickle from acting too hastily.

Conversely, some have a knack for making the right decision at the right time and following through with it for the best results. They do it consistently and they get ahead in life.

As for the inaction just mentioned, some may think about doing something to the point that what is considered is eventually overcome by other events. Admittedly, that describes me in many ways. However, the Lord has put a wonderful wife and great friends in my path to spur me along before it’s too late for some opportunities.

There are others who will never come to a decision about anything, even with prompting by those who know exactly what to do, how to do it, etc.

Sometimes we don’t act because we just don’t want to get involved. We know that it is right to do so, and yet we stay put and go about life as we see fit. Several types of inaction are seen in our verses today. One can see the frustration in Deborah’s words as she pours out her complaints to the people because of it.

Text Verse: “To everything there is a season,
A time for every purpose under heaven.” Ecclesiastes 3:1

In his list of things that there is a time for, Solomon says that there is a time for war and a time for peace. Here, the people of Israel were called to war. Some responded to the call and some did not. Those who responded are commemorated to this day in the pages of Scripture.

They are the heroes of old who heard and obeyed the call of the Lord. There are those who failed to heed the call and they are remembered in a different way. If my thoughts are right on one of the verses, it is actually laughable how they are remembered. I think you will agree.

I have personally talked to people about Jesus who simply couldn’t decide what to do. Heaven’s doors were opened right before them, but they were so stuck in the world that they wouldn’t commit to entering through them. I hope their indecision is over and they have decided to walk through that open door, but that is ultimately their choice.

But for those of us who know the Lord, we still have choices to make about the calling of the Lord. How will we live it out? Israel was given a calling as the Lord’s people. They were to live out that calling in a manner that was appropriate.

In the case of times of war, they were to trust the Lord, respond to the call, and join with those on their way to the battle. Deborah’s words in these verses will speak of those who lived in a manner worthy of their calling contrasted with those who idled their time away, not acting in accord with the word of the Lord.

Let us think about our lives as believers and learn the lesson of Israel and those within the nation who are remembered according to their deeds. Their deeds were ultimately based on their faith or lack of faith in the Lord. It’s all to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. Great Searchings of Heart (verses 13-18)

The first verse of today’s passage is probably as difficult as any so far in Scripture. This is not only in translation, but in how to translate. For example, depending on how it is pointed, the word translated as “came down” (yarad) is spelled the same as the word for “rule,” (radah) ירד.

The Greek translates it as “came down,” but the Masoretic Text went with the more difficult “rule.” Therefore, two completely different translations will result. The difficulty begins there because of the highly complicated structure of the words.

Therefore, once one decides on which word, descend or rule, is correct, there are still innumerable possibilities of where to divide the words and how to render them.

¹³ “Then the survivors came down, the people against the nobles;
The Lord came down for me against the mighty.

az yerad sarid l’adirim am Yehovah yerad li ba’giborim

It is not sure where to divide the words –

Then ruled (or descended) remnant to majesties people
Yehovah ruled (or descended) to me in the mighties

Or

Then ruled (or descended) remnant to majesties
People Yehovah ruled (or descended) to me in the mighties

From this most basic translation, the intent must be determined and then explained with accompanying words for it to make any meaningful sense. For example, if the word radah, to rule, is decided upon, then it is causative –

Then He caused a remnant to rule against the nobles of the people.
Yehovah caused me to rule among the warriors.

This has given a brief snapshot of the difficulty of the words. We could explore them for an hour without coming to a proper resolution. Therefore, I will use the pointing of the Masoretic Text, just to give you an analysis.

Then rule remnant to majesties people.

This translation is assuming all that we have looked at, and a great deal more. The word remnant is not referring to just a handful of people as it often does. In this case, it is referring to those who entered the battle. Not all of the tribes fought in the battle. Those who did engage were considered a remnant of Israel.

As such they are poetically said to be given rule among the greatest and most majestic of the people. They are the heroes of the song. In parallel to that Deborah next says…

Yehovah rule to me in the mighties.

Because she is Israel’s judge, both accompanying and inspiring the warriors going into battle, Deborah is poetically said to be given rule among the great, the mighties, of the people. To paraphrase how I believe the words should be rendered, the verse says –

At that time, He made the remnant to rule among the most majestic,
Yehovah made me rule among the mightiest.

However, if you want to compare the variations of about fifty translations to see how markedly different some of them are, go to this link: https://biblehub.com/parallel/judges/5-13.htm.

As I translated it, the words form an a/a parallel between those who engaged the battle and Deborah who was a participant in the events: az yerad sarid l’adirim am Yehovah yerad li ba’giborim –

(a) Then rule remnant to majesties people,
(a) Yehovah rule to me in the mighties.

Of the words of this verse, I defer to the comments of the translators of the King James Version in their preface –

“Therefore as S. Augustine saith, that variety of Translations is profitable for the finding out of the sense of the Scriptures: … so diversity of signification and sense in the margin, where the text is no so clear, must needs do good, yea, is necessary, as we are persuaded.”

In other words, in the case of such a difficult verse, it is profitable to read many translations to hopefully get the proper sense of the words. This is profitable. Also, read the margin comments (or footnotes) because the text is not so clear. With that, Deborah continues…

¹⁴ From Ephraim were those whose roots were in Amalek.
After you, Benjamin, with your peoples,
From Machir rulers came down,
And from Zebulun those who bear the recruiter’s staff.

mini ephrayim sharsham ba’amaleq akharekha Binyamin ba’amamekha mini makhir yaredu m’khoqqim u-mizvulun b’shevet sopher

From Ephraim, their root in Amalek

Again, it isn’t certain what is being referred to. What seems likely is that Ephraim settled in the land where Amalek had settled. Although they were settled in many places, a particular designation of one of their dwellings is made in Judges 12:15 –

“And Abdon the son of Hillel the Pirathonite died, and was buried in Pirathon in the land of Ephraim, in the mount of the Amalekites.”

Therefore, warriors came out for the battle from the area where Amalek was. The term “their root” speaks of where they themselves were planted by the Lord.

After you, Benjamin, in your peoples

The words here can mean one of two things. The first is that Benjamin came after Ephraim to join the battle. Hence, it would be “From Ephraim came this group. After you, Ephraim, came Benjamin to join your peoples.”

Or it could be saying that Benjamin has the preeminence. “From Ephraim came this group, but they came after you, O Benjamin, in the number of your people.” Either way, Benjamin assisted in the call to arms and join in the battle against Sisera. Next…

From Machir descended inscribers

The same word used in Judges 5:9 is used here, khaqaq. It signifies to cut in, inscribe, etc. Thus, it is one who makes a decree, as in a lawgiver or a sovereign authority within a group, such as a clan.

Machir was the only son of Manasseh. His descendants settled on both sides of the Jordan, but those on the west side are being referred to. The meaning is that the clan leaders of western Manasseh came down to the battle. The implication is that they led the people of Manasseh under them so that the tribe was well represented. After that, it next says…

And from Zebulun, drawers in rod, counter

Zebulun is likewise represented. The word mashak means to draw or drag. The rod is a symbol of either authority or it represents a tribe. The word saphar means to count. Here it is used to describe what the person does, and so many translations will make it a noun, such as scribe –

“Zadok the son of Ahitub and Abimelech the son of Abiathar were the priests; Shavsha was the scribe [saphar, counter].” 1 Chronicles 18:16

In the case of what Deborah is saying, this is the one who would number the people for battle. It may even extend to a recruiting officer, such as in 2 King 25 –

“He also took out of the city an officer who had charge of the men of war, five men of the king’s close associates who were found in the city, the chief recruiting officer [ha’sopher, the counter] of the army, who mustered the people of the land, and sixty men of the people of the land who were found in the city.” 2 Kings 25:19

Therefore, the verse is poetically referring to those who responded from these four tribes. It forms an a/a b/b pattern: mini ephrayim sharsham ba’amaleq akharekha Binyamin ba’amamekha mini makhir yaredu m’khoqqim u-mizvulun b’shevet sopher –

(a) From Ephraim, their root in Amalek.
(a) After you, Benjamin, in your peoples.
(b) From Machir descended inscribers,
(b) And from Zebulun, drawers in rod, counter.

¹⁵ And the princes of Issachar were with Deborah;
As Issachar, so was Barak
Sent into the valley under his command;
Among the divisions of Reuben
There were great resolves of heart.

v’saray b’yisas’khar im d’vorah v’yisas’khar ken baraq ba’emeq shulakh b’raglav biphlagoth reuven gedolim khiqe lev

And my commanders in Issachar with Deborah.

The word sar is used. It signifies a commander, a prince, a ruler, etc. In Isaiah 9, the Messiah is called sar shalom, or Prince of peace. The commanders of the people of Issachar accompanied Deborah. But more, though not translated this way by any Bible, the word is commonly accepted as first person singular. Thus, “my commanders.”

Keil disagrees and says, “…‘my princes,’ does not furnish any appropriate meaning, as neither Deborah nor Barak was of the tribe of Issachar, and it is not stated anywhere that the Issacharites gathered round Deborah as their leaders. The reading שׂרי (stat. constr.), adopted by the old versions, must be taken as the correct one, and the introduction of the preposition בּ does not preclude this.”

First, how does Keil know where Deborah was from? Just because she judged between Bethel and Ramah in Mount Ephraim, it doesn’t mean she isn’t from Issachar. But even if she wasn’t, saying, “my commanders” could simply be a way of showing pride in Issachar’s commanders in the army she had called to battle through Barak.

Further, repeating her own name in the words doesn’t negate this at all. Rather, it would add to the poetic nature of the words. Render “my commanders” and ignore Keil. As for naming the commanders, the implication is that there were troops under them. Thus, Issachar was well-represented. Further…

And Issachar, so Barak.

The words mean that even as Issachar sent in commanders to lead the battle with troops under them, Barak was also a leader among the people. Next, it notes he led them…

In the valley, sent in his feet.

The words first note that he was “in the valley.” The emeq signifies depth. Therefore, it is a broad depression. That is followed with the same term as Judges 4:10, b’raglav, or “in his feet.” It is as if he is leading and the men are following his steps, being in submission to him. Deborah is reveling in leading the people who then lead their troops into battle. With that, a contrast is seen in the next words…

In divisions Reuben.

Here is a new word to Scripture, pelugah. It will only be seen here, in the next verse, and in 2 Chronicles 35. It comes from palag, to split, or divide. Thus it is a section or division of the tribe. Its other use helps get the sense of the meaning –

“And stand in the holy place according to the divisions [pelugah] of the fathers’ houses of your brethren the lay people, and according to the division of the father’s house of the Levites.” 2 Chronicles 35:5

As a side note, instead of divisions, some translations say streams or watercourses. The reason for this is a similar word, palagah, is found in Job 20:17 where it speaks of streams and rivers. Obviously, rivers divide the land and so this is where the meaning meets up. However, that doesn’t hold up when considering that it would make no sense translating the other use of pelugah in 2 Chronicles as “streams.”

As for Reuben, rather than joining in the battle, something else is noted…

Great resolutions heart.

Here is another new word, kheqeq. It is derived from khoq, a decree or statute. Therefore, this speaks of a decree, enactment, or resolution. Some translations say, “thoughts of the heart,” but that doesn’t seem to be strong enough. It is a thought that has been decided upon or which is being decided upon. Thus, it is a resolve or resolution.

Deborah implies that while the tribes she has named acted and resolved to go to battle, Reuben was trying to resolve the matter but coming to no resolution. Instead, he sat idle, whittling away the time, inwardly muttering out his mental machinations.

This state of Reuben is highlighted by the fact that its leaders are not even mentioned. It simply mentions the divisions of Israel, leaders and people, all just sitting there pondering what to do.

As for the structure, the second clause complements and builds upon the first. The third then explains the first two. The fourth clause introduces the contrast, while the fifth explains it: v’saray b’yisas’khar im d’vorah v’yisas’khar ken baraq ba’emeq shulakh b’raglav biphlagoth reuven gedolim khiqe lev –

(a) And commanders in Issachar with Deborah
(a) And Issachar, so Barak:
(b) In the valley, sent in his feet
(c) In divisions Reuben:
(d) Great resolutions heart

¹⁶ Why did you sit among the sheepfolds,
To hear the pipings for the flocks?
The divisions of Reuben have great searchings of heart.

More difficult words to consider: lamah yashavta ben ha’mishptayim lishmoa s’riqoth adarim liphlagoth reuven gedolim hiqre lev

The translation of the first clause depends on the root of the main noun –

Why sit between the trivets.

It is actually unknown what the word mishpethayim means. Most just go with sheepfolds because of the next clause. It comes from one of two roots, shaphah, to sweep bare, or more likely shaphath, to set (on the fire, like a pot being set for cooking).

If the latter, it is assumed to be something like fireplaces or ash heaps. However, while considering the word and comparing it to the other two uses of the root verb shaphath which do not describe setting a pot (Psalm 22:15 & Isaiah 26:12), I believe this is more precisely referring to a trivet, on which pots are placed.

Thus, it is a firm base. That would match the other two uses of the root verb. The only other use of mishpethayim is in Genesis 49:14 which most people translate as either sheepfolds or burdens. However, if I analyzed the next clause properly, trivet makes sense to me…

Hearing hissings flocks.

The word sheruqah (or sheriqah) is first found here. It is only seen again in Jeremiah 18:16. It is a noun, coming from sharaq to hiss or whistle. Being a plural noun, it signifies hissings. The word adarim signifies flocks, herds, or droves. It is an arrangement or muster of animals, be it sheep, cattle, etc.

As sheep and goats bleat and cattle low, I don’t think this is referring to the animals’ front end, if you catch my drift. It says hissing. Hence, Deborah is picking on them for idling around fireplaces with trivets, listening to the flatulence of their animals.

Mind you, the words are so obscure that they could be referring to pretty much anything. Regardless, the intent can be understood from the next clauses…

To divisions Reuben.

This is the second use of pelugah. Saying divisions again appears to be the intent. The divisions of Reuben, sitting among their flocks seems proper. In Numbers 32, it said –

“Now the children of Reuben and the children of Gad had a very great multitude of livestock; and when they saw the land of Jazer and the land of Gilead, that indeed the region was a place for livestock, ² the children of Gad and the children of Reuben came and spoke to Moses, to Eleazar the priest, and to the leaders of the congregation, saying, ³ “Ataroth, Dibon, Jazer, Nimrah, Heshbon, Elealeh, Shebam, Nebo, and Beon, ⁴ the country which the Lord defeated before the congregation of Israel, is a land for livestock, and your servants have livestock.” Numbers 32:1-4

Reuben associated itself with its livestock. Deborah is picking on them for sitting among the droves of livestock listening to them hiss. While sitting there, they had…

Great searchings heart.

Another new word, kheqer, or searchings, is introduced. It is etymologically connected to kheqeq seen in the previous verse. It signifies a thing to be searched out. Being plural, Reuben is idling away their time thinking about what to do. You can see the parallelism between the verses –

In divisions Reuben:
Great resolutions heart.

To divisions Reuben:
Great searchings heart.

They were trying to come up with a suitable resolution, but each time they did, they searched out another, unable to simply get up and act. Be advised, this verse is so complicated and widely translated, that whatever version you read, the meaning will be dubious. As for its structure, it is an a/a b/c where c explains b: lamah yashavta ben ha’mishptayim lishmoa s’riqoth adarim liphlagoth reuven gedolim hiqre lev –

(a) Why sit between the trivets,
(a) Hearing hissings flocks?
(b) To divisions Reuben:
(c) Great searchings heart.

The difficulty of these words again brings to mind the thoughts of the translators of the KJV –

“…it hath pleased God in his divine providence, here and there to scatter words and sentences of that difficulty and doubtfulness, not in doctrinal points that concern salvation.”

So far, within the Song of Deborah, this is certainly the case. In the next words, she continues to implicitly upbraid the tribes who did not participate in the battle…

¹⁷ Gilead stayed beyond the Jordan,
And why did Dan remain on ships?
Asher continued at the seashore,
And stayed by his inlets.

gilad b’ever ha’yarden shaken v’dan lamah yagur oniyoth asher yashav l’khoph yamim v’al miphratsav yishkon

Gilead in side the Jordan dwelt.

The word b’ever, or in side, can mean either side. It depends on the reference. In this case, it means that Gilead, the son of Machir, the son of Manasseh, whose inheritance was the land of the Gilead east of the Jordan remained in his inheritance and did not assist in the battle.

Manasseh was not unrepresented because Machir was noted in verse 14 as participating. Thus, to clarify the situation, Deborah defers to the name of the son, Gilead who dwelt in the Gilead.

And Dan, why sojourn ships?

Dan is along the Mediterranean Sea. Deborah’s question could mean that Dan continued to ply his trade on ships, ignoring the call to battle, or that Dan fled to his ships in fear. The former seems more likely.

Dan just ignored the matter because it wasn’t in their backyard. The affairs to the north didn’t interest them so they took their ships out as usual, sojourning where their business took them. In this, Deborah is chiding them for caring more about their own business than the needs of the nation. Next…

Asher sat to coast seas.

Based on Asher’s location, this is a disgrace. Asher lay on the northwest coast adjoining Zebulun and Naphtali. They were close enough to easily muster troops and join the battle, but they simply sat on the coast twiddling their thumbs. Deborah then repeats the sentiment as a second slap in the face…

And upon his breakings dwelt.

She uses another word that is found only here in Scripture, miphrats. It comes from parats, to break through. Thus, it is a break in the coastline because of a harbor, river, outcropping of rocks, etc. Her displeasure at the idleness of the tribe is seen in the use of “sat” as in idling away the time and “dwelt” as if he is permanently stuck there doing so.

It is an a/a/a/b pattern: gilad b’ever ha’yarden shaken v’dan lamah yagur oniyoth asher yashav l’khoph yamim v’al miphratsav yishkon –

(a) Gilead in side the Jordan dwelt.
(a) And Dan, why sojourn ships?
(a) Asher sat to coast seas,
(b) And upon his breakings dwelt.

¹⁸ Zebulun is a people who jeopardized their lives to the point of death,
Naphtali also, on the heights of the battlefield.

z’vulun am khereph naphsho lamuth v’naphtali al m’rome sadeh

Zebulun people exposed his soul to death.

The word kharaph comes from a primitive root signifying “to pull off.” Thus, it is as if Zebulun stripped off his frail humanity and literally exposed his soul, that which animates the body, to death. This doesn’t mean that the soul dies. Rather the body dies leaving the soul in an unnatural state because the body it is joined to no longer lives.

The men of the tribe, stated in the singular “people” and “his soul” were united as one in the effort. It didn’t matter if they fought to the last person and the tribe died with them, they would fearlessly engage the enemy. Also…

And Naphtali upon heights field.

The words appear incomplete. But the thought is that Naphtali joined with Zebulun and Barak on Mount Tabor (Judges 4:6). When the time for battle was decreed, Naphtali was there, ready to expose his soul to death as well by descending to the open field of battle below.

The words are given to contrast the failings of those of Reuben, Gilead, Dan, and Asher. By highlighting their failings, the resolve of Zebulun and Naphtali is deemed exceptional in her eyes.

The verse is a complementary a/a pattern where the main substance of the first clause is implied in the second: z’vulun am khereph naphsho lamuth v’naphtali al m’rome sadeh –

(a) Zebulun people exposed his soul to death.
(a) And Naphtali upon heights field.

Who will walk worthy of the calling
By which we are called in Christ Jesus?
Don’t hesitate, shuffle your feet, or be stalling
Instead think on what He has done for us!

How can we not be faithful to respond
When Christ devotedly answered the call of His Father?
May our actions likewise correspond
Let us not treat our calling as an irritating bother

When the Lord instructs us to act
May we pay heed and do as He has said
His way is right and good, that’s a fact
Let us be faithfully obedient to our glorious Head

II. Curse Meroz (verses 19-23)

¹⁹ “The kings came and fought,
Then the kings of Canaan fought
In Taanach, by the waters of Megiddo;
They took no spoils of silver.

bau m’lakhim nilkhamu az nilkhamu malkhe k’naan b’taanakh al me m’gido betsa keseph lo laqkhu

Came kings – fought.

The words are short and direct for effect. In this, she is essentially showing their readiness and military preparedness. They came to strike without any timidity. She then expands on the thought for greater effect…

Then, fought kings Canaan.

In Judges 4:2, it said that Jabin was king of Canaan who reigned in Hazor. It didn’t call him “the king.” Thus, he was one of many kings. Here, it notes kings in the plural. Therefore, the army of Sisera was either joined by confederate kings or with vassal kings who reigned under Jabin. Either way, it was a large contingent that entered into battle…

In Taanach, upon waters Megiddo.

This is the first time that Taanach is mentioned in relation to the battle. In Judges 1:27, it specifically noted that Manasseh failed to drive out the inhabitants of Taanach and its villages. Therefore, the people there would not likely side with Israel.

The meaning of Taanach is uncertain. Some think it is derived from an Egyptian word, while others think it is from an Arabic word. There is no corresponding root word found in Scripture. However, without explanation, Charles Ellicott says it means Sandy Soil.

Megiddo comes from gadad, to penetrate or cut. Hence it signifies Invading or Intruding. The waters of Megiddo are a poetic term for the river Kishon mentioned twice in Judges 4. Despite being readied for battle and in a favorable location…

Plunder silver – no took.

These kings and their army expected a rout and probably to continue on, defeating Israel throughout the land. However, the battle belonged to the Lord. Instead of plundering for silver, they got nothing except dead.

In a direct translation, one can see the straight, abrupt nature of the words, especially the first and last clauses that highlight the scene. It is an a/a b/c pattern: bau m’lakhim nilkhamu az nilkhamu malkhe k’naan b’taanakh al me m’gido betsa keseph lo laqkhu

(a) Came kings – fought.
(a) Then, fought kings Canaan.
(b) In Taanach, upon waters Megiddo.
(c) Plunder silver – no took.

Next, Deborah uses anthropomorphism to excite the minds of those who hear…

²⁰ They fought from the heavens;
The stars from their courses fought against Sisera.

min shamayim nilkhamu ha’kokhavim mimsilotam nilkhamu im sisra

From heavens – fought.

Again, the words are short and abrupt. They anticipate the words of the next clause to be completed. One must strip out the sensationalism from innumerable commentaries. Deborah is using anthropomorphism, nothing more. In this, she introduces a striking contrast to the kings of Canaan from the previous verse.

Came kings – fought.
From heavens – fought.

In both, the explanation is found in the subsequent words…

The stars from their highways fought with Sisera.

Obviously, stars do not fight. This is also not speaking of angels. The battle was fought by men, it was guided by the Lord, and Israel was victorious. Deborah is stating that the battle was so miraculous that it was as if God used the stars of the heavens to assist Israel.

Instead of keeping on their designated highways in the heavens, they departed from there, came down, and wiped out the enemy. The contrast is highlighted between the second clause of both verses –

Then, fought kings Canaan.
The stars from their highways fought with Sisera.

It is an a/a pattern where the second clause explains the first: min shamayim nilkhamu ha’kokhavim mimsilotam nilkhamu im sisra

(a) From heavens – fought.
(a) The stars from their highways fought with Sisera.

Again, Deborah next turns to nature to show that both the heavens and the earth were participants in the battle.

²¹ The torrent of Kishon swept them away,
That ancient torrent, the torrent of Kishon.
O my soul, march on in strength!

nakhal qishon g’rapham nakhal q’dumim nakhal qishon tidr’khi naphshi oz

River Kishon swept them away.

The river, like the stars, is given the attributes of a warrior, as if it helped in the battle. It was Israel, by the guiding hand of the Lord, that defeated the enemy. But because the battle was so profound and the odds so obviously uneven, that it was as if the river actually took part, sweeping away the foe before them.

As for the name, Kishon comes from the verb qush, to lay bait or lure, thus, it means Snarer or Place of Snaring (or Ensnarement).

Another word found only here in Scripture is given, garaph. It signifies to sweep away. It comes from a primitive root meaning to bear off violently. It is as if the river reached out, grabbed the men, and carried them away as plunder.

What was probably the case is that the enemies were chased up to the river where they were slaughtered. Their bodies falling into the river would have then been swept away. Next, Deborah says…

River antiquities, river Kishon.

Again, another unique word is seen. It is a plural noun, qedumim, coming from the same as qedem, or east. But east in Scripture speaks of aforetime, the past, and even eternity itself as in Micah 5:2 when referring to the origins of the Messiah.

Being plural, it signifies ancient times or antiquities. The type of river is a nakhal, or torrent. That comes from the verb nakhal, to inherit. This is normally a river that doesn’t flow all year, but only when the rains come. They then rush, often suddenly, through the land, inheriting it.

This may explain the plural word antiquities. Even though it doesn’t always flow, it was carved out in the ancient past and has flowed innumerable times since creation. The words form their own type of pun – the enemy is the Inheritance of the Snarer.

Following this comes a short, abrupt, and difficult to pin down thought…

March my soul – strength.

Most translations heavily paraphrase what is said, trying to convey some type of meaning, but the short and abrupt nature of the words speaks for itself. As Ellicott says, “These sudden exclamations, which break the flow of the poem, add greatly to its fire and impetuosity.” That is the whole point.

Deborah is a female and did not directly participate in the battle. And yet, despite her gentler frame, she led the army to subdue a superior force. Therefore, she claims strength, expressed in the marching of her soul. This is probably affixed to the verse about the river to show that just as the river was swift and powerful, so is she because of her trust in the Lord.

The words form an a/a/b pattern: nakhal qishon g’rapham nakhal q’dumim nakhal qishon tidr’khi naphshi oz

(a) River Kishon swept them away.
(a) River antiquities, river Kishon.
(b) March my soul – strength.

²² Then the horses’ hooves pounded,
The galloping, galloping of his steeds.

Deborah continues to introduce new and rare words into Scripture: az halemu iqve sus midaharoth daharoth abirav

Then hammers heels horse.

The word halam is now brought in. It signifies to beat, hammer, strike down, etc. Some translations say that this indicates the breaking of the horses heals from being ridden too hard as they gallop. This is not what it means. The word indicates the action, not what happens from the action.

Deborah is describing what it was like during the battle, “At that time, the horses’ hooves hammered.” With that, the source of the action, the hammering, is next described…

From gallopings – gallopings his mighties.

The noun is daharah, coming from dahar to rush or dash. As it is a horse, it indicates prancing or galloping, but it is plural – gallopings. Deborah uses a literary tool known as an anadiplosis, the repetition of a word or words to excite the mind. In this case, it is to convey the ongoing nature of the horse as it runs.

Using the plural noun form further stimulates the mind, bringing the hearer into the account. And more, the word dahar is a form of onomatopoeia – dahar dahar dahar as the horse runs. As such, the words are literally filled with the liveliness of the battle as the horse darts according to the reins of its master.

Lastly, she calls the horses mighties from another new word, abir, coming from the adjective abir which is used to poetically describe God as Mighty.

The words literally exude excitement and mental pictures making an a/a patten with a special repetition for effect: az halemu iqve sus midaharoth daharoth abirav

(a) Then hammers heels horse.
(a) From gallopings – gallopings his mighties.

With that, Deborah conveys her anger at those unwilling to participate…

²³ ‘Curse Meroz,’ said the angel of the Lord,
‘Curse its inhabitants bitterly,
Because they did not come to the help of the Lord,
To the help of the Lord against the mighty.’

Having spoken forth one anadiplosis, Deborah continues with that literary tool: oru meroz amar malakh Yehovah oru aror yosh’veha ki lo bau l’ezrath Yehovah l’ezrath Yehovah ba’giborim

Curse Meroz said messenger Yehovah.

The verb is imperative, “You are to curse Meroz.” This is the only time Meroz is mentioned in Scripture. It is undoubtedly referring to a city. Barnes says it was a village twelve miles from Samaria. The JFB commentary says that it was “on the confines of Issachar and Naphtali, which lay in the course of the fugitives.”

The NAS says the name is connected to the word erez, a cedar. But Abarim ties it to a Semitic verb erez – to withdraw or hide. If so, the m prefix signifies an agent or place of, and thus, Place of Withdrawing. Jones’ Dictionary simplifies that and says Refuge.

In other words, it appears that Meroz was close to the battlefield or on the trek of the flight of some of the warriors, probably providing a chance to hide and recuperate. This is speculation, but it may be that the name Meroz was given because of the events that took place. It also seems likely based on the last two clauses.

Next it says, “said messenger Yehovah.” There is no article before messenger and the verb curse is plural. Thus, it is referring to a human, not an angel. It is Deborah speaking of herself. She was wholly enraged at the conduct of Meroz for its conduct. And so…

Cursing curse her inhabitants.

The words are an imperative followed by an infinitive absolute. In essence, “You are to definitely be cursing her with a curse.” This city failed in its primary obligation of supporting Israel and was to be cursed by the people. This is because…

For no came to help Yehovah.

A city so close to the battle should have participated in it. But the meaning of the name adds its own emphasis. They didn’t just fail by not coming to help in the battle, they were no help at all after the battle. They probably allowed those who fled to retreat right through their area. Their inaction was inexcusable.

Here, as always, the army of Israel and the power of the Lord are united as one. Referring to the same battle, it will often say both the Lord won the battle and that Israel fought the battle. That is the idea here. Meroz was unwilling to help Israel, and thus they were unwilling to help the Lord. For effect, she then repeats the matter…

To help Yehovah in the mighties.

A different word than that of verse 22 is translated as mighties. It speaks of one who is strong or mighty, such as warriors. The implication is that they had proven themselves anything but valiant warriors. Therefore, in her eyes, they were a city of sissies.

The words form a marvelous a/a b/b pattern filled with repetition: oru meroz amar malakh Yehovah oru aror yosh’veha ki lo bau l’ezrath Yehovah l’ezrath Yehovah ba’giborim

(a) Curse Meroz said messenger Yehovah,
(a) Cursing curse her inhabitants,
(b) For no came to help Yehovah,
(b) To help Yehovah in the mighties.

With these words, our verses for today are complete. But let us remember a lesson from these people and their interactions with the Lord. We are called with a calling that is irrevocable. But we are admonished to walk worthy of our calling.

Israel was called and they generally failed to walk worthy of it. At times, some in the nation did while others didn’t. Sometimes a calling was made and a part of the people failed to respond. That happened with Meroz, and they received a curse.

In Judges 20, another calling will be made. In Judges 21, those who failed to respond will be struck with the sword. We are called to holy living. If we fail at that, we may reap the consequences of our actions. The way to keep from such things is to know the Lord through knowing His word.

In living according to what He says, things will go well with our souls, we will walk worthy of our calling, and we will receive rewards when we stand before His judgment seat. Let us, therefore, determine to walk worthy before Him all of our days.

Closing Verse: “Therefore we also pray always for you that our God would count you worthy of this calling, and fulfill all the good pleasure of His goodness and the work of faith with power, ¹² that the name of our Lord Jesus Christ may be glorified in you, and you in Him, according to the grace of our God and the Lord Jesus Christ.” 2 Thessalonians 1:11, 12

Next Week: Judges 5:24-31 Ay chihuahua… wonders galore! The Song of Deborah, Part IV) (16^th Judges Sermon)

The Song of Deborah, Part III

13 Then rule remnant to majesties people,
Yehovah rule to me in the mighties.

14 From Ephraim, their root in Amalek.
After you, Benjamin, in your peoples.
From Machir descended inscribers,
And from Zebulun, drawers in rod, counter.

15 And commanders in Issachar with Deborah
And Issachar, so Barak:
In the valley, sent in his feet.
In divisions Reuben:
Great resolutions heart.

16 Why sit between the trivets,
Hearing hissings flocks?
To divisions Reuben:
Great searchings heart.

17 Gilead in side the Jordan dwelt.
And Dan, why sojourn ships?
Asher sat to coast seas,
And upon his breakings dwelt.

18 Zebulun people exposed his soul to death.
And Naphtali upon heights field.

19 Came kings – fought.
Then, fought kings Canaan.
In Taanach, upon waters Megiddo.
Plunder silver – no took.

20 From heavens – fought.
The stars from their highways fought with Sisera.

21 River Kishon swept them away.
River antiquities, river Kishon.
March my soul – strength.

22 Then hammers heels horse.
From gallopings – gallopings his mighties.

23 Curse Meroz said messenger Yehovah.
Cursing curse her inhabitants.
For no came to help Yehovah.
To help Yehovah in the mighties.

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

¹³ “Then the survivors came down, the people against the nobles;
The Lord came down for me against the mighty.
¹⁴ From Ephraim were those whose roots were in Amalek.
After you, Benjamin, with your peoples,
From Machir rulers came down,
And from Zebulun those who bear the recruiter’s staff.
¹⁵ And the princes of Issachar were with Deborah;
As Issachar, so was Barak
Sent into the valley under his command;
Among the divisions of Reuben
There were great resolves of heart.
¹⁶ Why did you sit among the sheepfolds,
To hear the pipings for the flocks?
The divisions of Reuben have great searchings of heart.
¹⁷ Gilead stayed beyond the Jordan,
And why did Dan remain on ships?
Asher continued at the seashore,
And stayed by his inlets.
¹⁸ Zebulun is a people who jeopardized their lives to the point of death,
Naphtali also, on the heights of the battlefield.

¹⁹ “The kings came and fought,
Then the kings of Canaan fought
In Taanach, by the waters of Megiddo;
They took no spoils of silver.
²⁰ They fought from the heavens;
The stars from their courses fought against Sisera.
²¹ The torrent of Kishon swept them away,
That ancient torrent, the torrent of Kishon.
O my soul, march on in strength!
²² Then the horses’ hooves pounded,
The galloping, galloping of his steeds.
²³ ‘Curse Meroz,’ said the angel of the Lord,
‘Curse its inhabitants bitterly,
Because they did not come to the help of the Lord,
To the help of the Lord against the mighty.’

 

 

 

 

 

Artwork by Douglas Kallerson.

Judges 5:6-12
(The Song of Deborah, Part II)

The verses today reveal various truths about interacting with God. We can submit a proposition to help understand one of them. Suppose there are two people, both of whom are trying to please God. One is a Muslim, and the other is a Christian.

The Muslim has an internal understanding that he should not have sex outside of marriage. He feels this is correct, and he doesn’t want to displease God. He just feels it in his bones that doing so isn’t right, and it is his intent to make God proud of him by not doing this.

The Christian knows from the word that he shouldn’t have sex outside of marriage. Before he came to Christ, he never really thought about it and did what he wanted to in this regard. After coming to Jesus, he heard that what he was doing was wrong and gave up on those ways.

Both are refraining from sex outside of marriage. However, the Muslim is wasting his time, at least from the aspect of meriting favor with God. The deeds of the Christian, on the other hand, are acceptable and pleasing to God. What is the difference between the two?

Text Verse: “Nevertheless, brethren, I have written more boldly to you on some points, as reminding you, because of the grace given to me by God, ¹⁶ that I might be a minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering of the Gentiles might be acceptable, sanctified by the Holy Spirit.” Romans 12:15, 16

The answer to the question is given by Paul in these verses from Romans. The Muslim has not called on the true God through Jesus Christ. Therefore, he is not sanctified, and his deeds, even if well-intentioned, are unholy. He is tainted with sin and remains separated from God, even if he does right things.

Jesus Christ is the offering that makes man acceptable to God. This is true for Jews and Gentiles. Jews remain unholy and separate from God if they have not come to Him through Jesus. All people, regardless of religion, need what Paul describes as “repentance toward God.”

This means “changing the mind toward God.” It isn’t something one does outwardly but inwardly. People who have not called on Jesus believe something about God, even if it means being atheists and denying His existence.

To have repentance toward God means to think properly about God, accepting that He united with humanity in the Person of Jesus Christ to bring us back to Himself through His cross. Once that happens, the Holy Spirit makes the person acceptable to God, and the deeds that he does can then, likewise, be acceptable.

Jesus is the answer to our greatest need. This truth is to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. Until I, Deborah, Arose (verses 6-9)

⁶ “In the days of Shamgar, son of Anath,
In the days of Jael,
The highways were deserted,
And the travelers walked along the byways.

bime Shamgar ben Anath bime yael khadlu orakhoth v’holkhe nethivoth yelkhu orakhoth aqalqaloth

As in the last sermon, each clause will be explained independently:

In days Shamgar, son Anath.

Here, Deborah gives a time reference for the people to remember by noting a hero within the land. Shamgar, son of Anath, was noted as a judge of Israel in Judges 3:31. There it said –

“After him was Shamgar the son of Anath, who killed six hundred men of the Philistines with an ox goad; and he also delivered Israel.”

As noted then, the derivation of his name is uncertain. However, it is likely this is a reversal of the name of Moses’ son Gershom. If so, then it would be from the words sham (there) or shem (name) and (stranger). Hence, There a Stranger or Called a Stranger.

His father’s name, Anath, comes from anah, a word having four distinct meanings: to answer or respond; be occupied with; to afflict, oppress, or humble; or to sing. Thus, it can mean Answer, Business, Affliction, or Singing. Because of the typology, Affliction is the meaning here. Next, it says…

In days Yael.

This again provides a time reference, noting a heroine in the land. This is the same person noted in Judges 4, Jael, the wife of Heber the Kenite, who struck Sisera, commander of the army of Jabin. It is at the time of these two heroic people that…

Ceased ways.

The orakh is a way. It can be literal, as in a path, highway, etc., or it can be figurative, as in the manner (way) of a woman (Genesis 18:11) or in the path of life (Psalm 16:11). It is derived from arakh, to wander or journey. Thus, the meaning in this context is that the main means of travel, such as roads and well-traveled paths, have stopped being used.

Without directly saying it, it is to be understood that it would be too dangerous to take them because of robbers and bushwhackers. Hence, it is a time of lawlessness and fear. Rather than the main roads, it says…

And walked paths, walking ways winding.

There are two new words here. The first is nathiyv. It is a noun signifying a path. For example, it is used in Psalm 119, saying –

“Your word is a lamp to my feet
And a light to my path [nathiyv].” Psalm 119:105

The next is rare, aqalqal. It signifies crooked or bent, coming from the verb aqal, to bend or twist. The only other use is in Psalm 125, where it is given in a figurative sense, where one’s way are crooked –

“As for such as turn aside to their crooked ways [aqalqal],
The Lord shall lead them away
With the workers of iniquity.
Peace be upon Israel!” Psalm 125:5

In this case, it is referring to taking backroads rather than the main highways. Therefore, “winding” gets the point while giving an alliterative effect. Out of fear, the people forgo the main roads and stick to the winding ways that are more difficult but safer.

bime Shamgar ben Anath bime yael khadlu orakhoth v’holkhe nethivoth yelkhu orakhoth aqalqaloth –

It is an a/a b/b pattern where an emphatic contrast exists in the “b” section due to the repetition in the final clause.

(a) In days Shamgar, son Anath,
(a) In days Yael,
(b) Ceased ways,
(b/b) And walked paths, walking ways winding.

The words tell of the state of life during the time of Shamgar and Jael. Adam Clarke pithily sums up the situation –

“The land was full of anarchy and confusion, being everywhere infested with banditti. No public road was safe; and in going from place to place, the people were obliged to use unfrequented paths.” Adam Clarke

This tells us that there is overlap in the judging of Shamgar and Deborah, at least in the state of the land in their times of judging. That continued until the battle was engaged by Barak and ended in the heroic deed of Jael.

Some find the words here impossible to reconcile with the statements that come at the end of Ehud’s time of judging –

“So Moab was subdued that day under the hand of Israel. And the land had rest for eighty years.
³¹ After him was Shamgar the son of Anath, who killed six hundred men of the Philistines with an ox goad; and he also delivered Israel.” Judges 3:30, 31

It is assumed that Ehud judged, there followed eighty years of peace, then Shamgar judged (or he is ignored as not really being a judge) in a time of strife that lasted until the time of Deborah. This fails to account for the fact that the rule of judges necessarily overlapped at times.

It further fails to consider what it means for the land to have rest. It does not mean that there was complete peace and harmony, but that there was no war. Shamgar fought the Philistines, probably at the time of Ehud. After that, war ceased, but the people remained in a state of vexation due to lawlessness.

War again took place at the time of Deborah. The sad description of the state of things between these times of war continues with…

⁷ Village life ceased, it ceased in Israel,
Until I, Deborah, arose,
Arose a mother in Israel.

khadlu p’razon b’yisrael khadlu ad shaqamti d’vorah shaqamti em b’yisrael

Ceased peasantry [or magistracy] in Israel – ceased.

Here, a word is introduced, the meaning of which is rather uncertain, p’razon. It is found only here and in verse 11. It is a masculine singular noun from the same root as p’razah, an open region or a hamlet, often translated as unwalled villages. That ultimately is derived from a root meaning to separate, as in deciding the chieftain of a village.

Therefore, two possible translations are generally decided upon. The first is something like mighty men or rulers. The second is something to do with those in villages. The reason for the variation is based on what it said in the previous verse.

There were first mentioned the brave people, Shamgar and Yael. Next, the state of the paths and ways was noted. Therefore, it is either referring to brave people like Shamgar and Yael or to the state of those living in those villages who became so frightened that they no longer conducted such simple pastoral life.

The next words are simple to translate, but they don’t help with the correct meaning of the word p’razon…

Until I arose – Deborah.

The distressing issue addressed in the first clause is alleviated through the coming of Deborah. However, that issue could still be either of the two possibilities:

* There was no proper local leadership in the land to handle the dire situation until Deborah arose or
* There was no peaceful pastoral life in the land until Deborah arose.

Either way…

I arose mother in Israel.

The meaning of this is to be derived from the first words of Chapter 4 –

“When Ehud was dead, the children of Israel again did evil in the sight of the Lord. ² So the Lord sold them into the hand of Jabin king of Canaan, who reigned in Hazor. The commander of his army was Sisera, who dwelt in Harosheth Hagoyim. ³ And the children of Israel cried out to the Lord; for Jabin had nine hundred chariots of iron, and for twenty years he had harshly oppressed the children of Israel.” Judges 4:1-3

The sons of Israel did evil in the sight of the Lord. The Lord sold them because of this, as if they were no longer sons. But needing to be led by a parent, they cried out to the Lord for relief from their oppressors, and He sent them Deborah to be as mother to them, bringing them back to a state of sonship through her, His appointed judge.

This still does not resolve the actual meaning of p’razon. But either way, the effect is the same. Either proper local leadership of the unwalled villages was restored, or the peaceful state of those within the unwalled villages was restored. The result is what matters. That is seen in reviewing the entire verse…

khadlu p’razon b’yisrael khadlu ad shaqamti d’vorah shaqamti em b’yisrael –

It is an emphatic a/a b/b pattern where the words “ceased” and “until” provide a contrast.

(a/a) Ceased peasantry [or magistracy] in Israel – ceased.
(b) Until I arose – Deborah.
(b) I arose mother in Israel.

The reason for the ceasing is next stated…

⁸ They chose new gods;
Then there was war in the gates;
Not a shield or spear was seen among forty thousand in Israel.

It is singular, speaking of Israel as an individual: yivkhar elohim khadashim az lakhem sh’arim magen im yeraeh va’romakh b’arbaim eleph b’yisrael

He chooses gods, newbies.

Speaking of Israel, the meaning is clear. But it is remarkable how many variations in translation or interpretation there are. A few are –

God shall choose a new thing. (Peshitta)
God chose new leaders. (NET)
The LORD will choose new things. (Lamasa)
The Lord chose new wars. (Douay-Rheims)
They chose new gods. (WEB)
They hath chosen a new thinge. (Coverdale)
When the people chose new gods. (GWT)

Cambridge claims that the words yield no certain meaning. The varied translations and seeming confusion are remedied by a return to Deuteronomy 32 where the same words were used –

“They are sacrificing to the demons, not God.
‘Gods’ [elohim] no they knew.
Newbies [khadashim], from near they came.
No have they dreaded, your fathers.” Deuteronomy 32:17 (CG)

Right in the Song of Moses, it explains exactly what the people would do. From there, it told what the Lord would do in return by spurning them, hiding His face from them, and seeing how things would go for them. As for this time in Israel’s history, the result was…

Then war, gates.

It is a noun found only here in Scripture, lakhem. It is derived from the verb lakham, to fight or do battle. Hence, it means conflict or war. The meaning is that because of their turning from the Lord, war hems them in at their gates. They had already abandoned their villages, but things only progressively got worse.

The gates are where rulers gather to judge the community. With war at the gates, a properly functioning community would break down, and chaos would ensue.

As an interesting side translation, without the vowel pointing, the word translated as war (lakhem – לָחֶ֣ם) is identical to bread (lekhem – לֶ֔חֶם). Further, the word translated as gates (sh’arim – שְׁעָרִ֑ים), without the pointing, is spelled like barley (s’orim – שְעֹרִ֔ים). Hence, some translations say something like, “Then the barley bread.”

That may sound odd at first, but if combined with the translation of the other clauses, it makes sense – “God shall choose a new thing and then bread of barley, and a sword and spear will not be seen among forty thousand of Israel” (Peshitta).

In other words, God turns away from Israel so that there is no bread to eat during the siege and no weapon with which to fight against the attacking enemy. That would then match what it later says in Isaiah concerning the siege of Jerusalem, where there was a lack of battle-ready men and a lack of food –

“But if you say to me, ‘We trust in the Lord our God,’ is it not He whose high places and whose altars Hezekiah has taken away, and said to Judah and Jerusalem, ‘You shall worship before this altar’?’ ⁸ Now therefore, I urge you, give a pledge to my master the king of Assyria, and I will give you two thousand horses—if you are able on your part to put riders on them! ⁹ How then will you repel one captain of the least of my master’s servants, and put your trust in Egypt for chariots and horsemen? ¹⁰ Have I now come up without the Lord against this land to destroy it? The Lord said to me, ‘Go up against this land, and destroy it.’
¹¹ Then Eliakim, Shebna, and Joah said to the Rabshakeh, ‘Please speak to your servants in Aramaic, for we understand it; and do not speak to us in Hebrew in the hearing of the people who are on the wall.’
¹² But the Rabshakeh said, ‘Has my master sent me to your master and to you to speak these words, and not to the men who sit on the wall, who will eat and drink their own waste with you?’” Isaiah 36:7-12

Although the words do match what could be expected of a siege, the rendering of war at the gates rather than that of barley bread is the more likely rendering. This is because the subject of the first clause is Israel, not God, as was determined from the words of Deuteronomy 32. With that, the final clause says…

Shield, if seen, and spear in forty thousand in Israel.

The meaning, though debated, is that there were no truly offensive weapons available within any given city. When warfare is waged against a walled city, the natural implements to use would be shields to protect from arrows and spears directed at the foes.

It doesn’t say there were no swords, and that is just what was used, as is described in Chapter 4 in the battle fought by Barak. Swords are used for close-in fighting. But for a siege, unless the walls are breached, they are of no offensive value.

The number forty thousand, not mentioned in Chapter 4, is derived from the numbers four and ten, or forty and ten. The meaning of each, as defined by E.W. Bullinger, is –

Four is the number of creation. It “is the number of things that have a beginning, of things that are made, of material things, and matter itself. It is the number of material completeness. Hence it is the world number, and especially the ‘city’ number.”

Ten signifies the perfection of Divine order: “Completeness of order, marking the entire round of anything, is, therefore, the ever-present signification of the number ten. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.”

Forty “is the product of 5 and 8, and points to the action of grace (5), leading to and ending in revival and renewal (8). This is certainly the case where forty relates to a period of evident probation. But where it relates to enlarged dominion, or to renewed or extended rule, then it does so in virtue of its factors 4 and 10, and in harmony with their signification.”

yivkhar elohim khadashim az lakhem sh’arim magen im yeraeh va’romakh b’arbaim eleph b’yisrael –

It is an a/b/c pattern where b explains a and c describes the state under b.

(a) He chooses gods, newbies.
(b) Then war, gates.
(c) Shield, if seen, and spear in forty thousand in Israel.

Israel did just what the Song of Moses said they would do. The Lord, in turn, responded just as the Song said would happen. But, at the people crying out and Deborah prophesying, things began to change…

Awake! Awake to righteousness
Come alive through the power of God in Christ
Without Him, your life will remain a mess
This is how the soul is priced

We can be of no value at all because of sin
Or we can become a jewel of infinite worth
Without Jesus, we will be eternally done in
But through calling on Him, we receive the new birth

Come to God through the giving of His Son
Such a glorious, marvelous thing He has done for us
Through Christ, the battle over sin is won
Thank God for our Lord, our Savior – Jesus!

II. Awake! Awake! (verses 9-12)

⁹ My heart is with the rulers of Israel
Who offered themselves willingly with the people.
Bless the Lord!

The words are hard to literally translate because verbs are being used as nouns: libi l’khoqe Yisrael ha’mitnadvim ba’am barakhu Yehovah

My heart to inscribers Israel.

Pretty much every translation renders the verb as a noun, such as princes, lawgivers, governors, etc. But the word is a verb, khaqaq. It means to cut in, inscribe, etc. As such, it indicates to make a decree. Figuratively, one could say something like “prescribers.”

The point is that her heart went out to those who decreed the words of her prophecy to the people to incite them to action. That is exactly the result obtained in the next clause…

The volunteering in the people.

Almost all translations render this as a continuation of the previous clause, making the subject the same in both clauses. The NKJV says –

“My heart is with the rulers of Israel
Who offered themselves willingly with the people.”

This is possible, but the word “who” has to be inserted. The word “to” in the first clause seems to be addressing those described by the verb in each clause. Hence, they are addressing two different categories –

My heart to:
Inscribers Israel.
The volunteering in the people.

As in verse 2, the word nadav, to incite or impel, is used. Upon hearing the decree of the inscribers, these now being described were internally impelled to act. Thus, they are the volunteering among those who heard. Therefore, Deborah goes ballistic once again, as she did in verse 2 –

Bless Yehovah!

At the thought of what has occurred, one can again see her throwing her arms toward heaven and shouting a proclamation of blessing toward the Lord. The reason I would make the first two clauses different categories is because this verse is given as a mirror to the words of verse 2 –

“In freeing freemen in Israel.
In volunteering – people.
Bless Yehovah!”

“My heart to inscribers Israel.
The volunteering in the people.
Bless Yehovah!”

The people were freed, those who were impelled then volunteered, and Deborah sent forth her blessing of Yehovah. The inscribers made their decree, those who were so impelled volunteered, and Deborah again sent forth her blessing of Yehovah. As such, the same structure as verse 2 is again seen, a complementary a/b pattern followed by a note of praise.

libi l’khoqe Yisrael ha’mitnadvim ba’am barakhu Yehovah

My heart to:
(a) Inscribers Israel.
(b) The volunteering in the people.
Bless Yehovah!”

After verse 5:2, her words followed with praise from self – “I will sing praise…” Now, she implores the people to speak out, saying…

¹⁰ “Speak, you who ride on white donkeys,
Who sit in judges’ attire,
And who walk along the road.

The NKJV, following the KJV, ruins the emphatic nature and highly anticipatory mood of the words: rokhve atonoth ts’khoroth yoshve al midin v’holkhe al derekh sikhu

Riders, donkeys tawny.

The word translated as donkey is athon, a female donkey. That comes from the same as ethan, perennial, ever-flowing, or permanent. The sense is that of the ever-patient nature of the animal, being very docile.

The adjective translated as tawny is found only here in Scripture, tsakhor. It comes from tsakhar, a noun found only in Ezekiel 27:18, also meaning tawny. It comes from a root signifying to dazzle. Thus, they are donkeys that possess a bright coat instead of the typically bland colors of a donkey a commoner would ride on.

The only reason why the word white is used is because the Greek was translated that way for the benefit of the Roman and Greek audiences that understood white animals as representing nobility, wealth, power, etc. The words speak of the leaders of the people, whether wealthy, noble, etc. That thought certainly continues with the next clause…

Sitters upon measures.

Of this clause, the Geneva Bible says, “yee that dwel by Middin.” Middin is a city named in Joshua 15:61, but this is not the meaning. First, it says “upon,” not “by.” Secondly, there is no other mention of the name in Scripture.

That, on my part, is a bit of an argument from silence, but Deborah is referring to something the people would understand pertains to wealth or nobility. If Middin was filled with such people, Scripture would certainly have indicated this.

Rather, the word midin is the plural of mad (or med). It signifies a measure or extent, normally of cloth or garment. A garment is made to the measure of a man. In this case, it is a measured cloth. Of this cloth, there are two reasonable possibilities. One is the cloth laid upon a donkey like a saddle. The other would be a measured cloth used by people for sitting on as we use cushions today.

The quality of the measure would indicate the status of the person, from poor to wealthy or maybe even to indicate a profession. Thus, it could go so far as to be a symbol of authority or judgment.

Translating this with the known root, measures, leaves open both possibilities. Either way, the thought runs parallel to that of the previous clause, signifying something that sets these people apart as classy. I would take it to signify someone who sits on a garment in a set location as a sign of wealth. The reason for this is because of the next words…

And walkers upon road.

This is what people commonly do if they don’t have a donkey or if their donkey is used for carrying a large load. Thus, this verse is referring to three classes of people: riders, sitters, and walkers. Regardless of which person is being referred to, the final word of the verse, a word of strong emphasis, is…

Soliloquize!

It is a new verb to Scripture, siakh. It comes from the noun siakh which means to complain or babble to oneself, meditate, etc. To understand more completely, Strong’s notes that it is from a primitive root, meaning to ponder.

Thus, by implication, it means to converse aloud with oneself. As such, and to provide a word that means exactly that, I have translated it as soliloquize. The exclamation point is provided to indicate the emphatic nature of Deborah’s words.

In other words, and to paraphrase the verse, “You who ride on dazzling donkeys, you sitters upon measures, and you walkers along the road, think about what I am telling you and repeat it as a memory tool.” It thus forms an a/a/a pattern accompanied by an emphatic directive: rokhve atonoth ts’khoroth yoshve al midin v’holkhe al derekh sikhu –

(a) Riders, donkeys tawny,
(a) Sitters upon measures,
(a) And walkers upon road –
Soliloquize!

With that, Deborah next states…

¹¹ Far from the noise of the archers, among the watering places,
There they shall recount the righteous acts of the Lord,
The righteous acts for His villagers in Israel;
Then the people of the Lord shall go down to the gates.

Of this verse, the Pulpit Commentary states (and I can attest to their words), “A very difficult verse, and very variously rendered.”

miqol m’khatstsim ben mashabim sham y’tanu tsidqoth Yehovah tsidqoth pirzono b’yisrael az yardu lasharim am Yehovah

From voice dividers between troughs.

The word “from” can, and often does, signify “more than.” To paraphrase it, we would say, “Above the sound.” These people were told to soliloquize. They will do so loudly enough to overcome the distraction around them.

The word khatsats signifies to divide. Some translations say “arrows” because of the similar word khets, meaning an arrow. There is no need to accept this. The next word is found only here in Scripture, mashav. It comes from shaav, to draw water. Thus, being plural, it would signify troughs.

What is going on at the place of troughs where people draw water? Lots of talk and fun chatter. The dividers are those who are cutting into the thoughts and words of the person’s soliloquy. Therefore, the person who was instructed to soliloquize is told to do so above the noisy chatter of the people there to draw water. At this place…

There they celebrate righteousnesses Yehovah.

Here is another new and rare verb, tanah. It is identical to another verb of the same spelling, meaning “to hire.” Both come from a primitive root signifying to attribute honor. One hires that which is good in his eyes.

In the case of this word, it would mean to commemorate, but in a positive sense. To get the proper idea of what is being said, one must go to the only other use –

“And it was a custom in Israel, ⁴⁰ that the daughters of Israel went yearly to celebrate [tanah] the daughter of Jephthah the Gileadite four days in a year.” Judges 11:39, 40

This soliloquized celebrating is concerning the righteous acts of the Lord. This then must be considered both in His judging and selling off Israel as well as His returning to them upon their crying out to Him. With that, Deborah next says…

Righteousnesses His peasantry [or magistracy] in Israel.

Some translations make this out to be an emphatic repeat of the previous verse. Thus, it would be referring to the righteousnesses of the Lord, such as “Even righteousnesses toward His people…” However, that doesn’t appear to be the case.

Instead, it is referring back to verse 7, where the only other use of p’razon is seen in Scripture, “Ceased peasantry [or magistracy] in Israel – ceased.” Until Deborah arose, these people ceased their doings. However, after she arose, verse 9 explained their conduct –

My heart to:
(a) Inscribers Israel.
(b) The volunteering in the people.
Bless Yehovah!”

With the righteousnesses of the Lord brought forth on behalf of the people, the people then performed their own righteousnesses. It is the same thought expressed in Revelation 19, where a similar plural noun construct is used –

“Let us be glad and rejoice and give Him glory, for the marriage of the Lamb has come, and His wife has made herself ready.” ⁸ And to her it was granted to be arrayed in fine linen, clean and bright, for the fine linen is the righteous acts [dikaiōmata, lit: righteousnesses] of the saints.” Revelation 19:7, 8

Apart from the Lord, there can be no acts of righteousness. Only when living in accord with His will, can the deeds of the people be considered as righteous.

Then they shall descend to the gates, people Yehovah.

This returns to the words of verse 8, “Then war, gates.” The gates are where people go in and out of the city. It is the place of making legal decisions. However, most notably, the gates are the place where judgment is rendered.

This doesn’t merely mean legal decisions like transferring deeds and obtaining marriage licenses, but where judgment of the moral nature takes place. It is why this is recorded in Revelation –

“Its gates shall not be shut at all by day (there shall be no night there). ²⁶ And they shall bring the glory and the honor of the nations into it. ²⁷ But there shall by no means enter it anything that defiles, or causes an abomination or a lie, but only those who are written in the Lamb’s Book of Life.” Revelation 21:25-27

The gates are always open because those who can enter have had a not-guilty verdict rendered. As for the people of the Lord in Judges, they can safely come to the city without fear. They have been forgiven of their past through humbling themselves and calling out to Yehovah. The words form a clause concerning the unlimited mercy of the Lord upon those who call out to Him in faith. The verse forms an a/a b/b pattern.

miqol m’khatstsim ben mashabim sham y’tanu tsidqoth Yehovah tsidqoth pirzono b’yisrael az yardu lasharim am Yehovah

(a) From voice dividers between troughs,
(a) There they celebrate righteousnesses Yehovah,
(b) Righteousnesses His peasantry [or magistracy] in Israel,
(b) Then they shall descend to the gates, people Yehovah.

With that, the verse rushes into a beautiful exclamatory note that forms a bridge between this section and the next…

¹² “Awake, awake, Deborah!
Awake, awake, sing a song!
Arise, Barak, and lead your captives away,
O son of Abinoam!

uri uri d’vorah uri uri dabri shir qum baraq u-shaveh shevykha ben avinoam

Awake, awake, Deborah!

This takes the reader back to the second paragraph of the narrative in Chapter 4 –

“Now Deborah, a prophetess, the wife of Lapidoth, was judging Israel at that time. ⁵ And she would sit under the palm tree of Deborah between Ramah and Bethel in the mountains of Ephraim. And the children of Israel came up to her for judgment. ⁶ Then she sent and called for Barak the son of Abinoam from Kedesh in Naphtali, and said to him…” Judges 4:4-6

She is poetically detailing what it was like to receive the revelation from the Lord concerning Israel’s coming deliverance. It is as if the Lord is rousing her, “Awake, awake, Deborah!” With that, He gives her the instruction to prophesy, here called a song…

Awake, awake, speak a song:

Rather than sing a song, she is told to speak. Though spoken, the words are as a song, nonetheless –

“Has not the Lord God of Israel commanded…” Judges 4:6

The words would be music to their ears. They are words of decision coming from the mouth of the Lord God…

Arise, Barak.

This sums up the command of the Lord that was expressed in her next words to Barak –

“Go and deploy troops at Mount Tabor;
take with you ten thousand men of the sons of Naphtali and of the sons of Zebulun;
⁷ and against you I will deploy Sisera,
the commander of Jabin’s army,
with his chariots and his multitude at the River Kishon.” Judges 4:6-7

And lead captive your captivity, son Abinoam.

This tells of the victory that lay ahead. Those who held Israel captive, inclusive of Barak (your captivity), would be led captive. It is reflected in the closing words of her initial statement to him –

“and I will deliver him into your hand?” Judges 4:7

With this bridge between stanzas complete, we note the interesting a/a followed by a word of instruction and then a b/c-d/c pattern:

uri uri d’vorah uri uri dabri shir qum baraq u-shaveh shevykha ben avinoam

(a) Awake, awake, Deborah!
(a) Awake, awake!
Speak a song:
(b/c) Arise, Barak
(d/c) And lead captive your captivity, son Abinoam.

What has been done is that the two c’s are divided by two commands. Instead of saying, “Arise and lead captive your captivity, Barak, son of Abinoam,” she poetically divides them for emphasis. As such, it truly forms a song instead of simple prose.

The words of Deborah will continue in the next sermon. Until then, we can consider the overall typology in relation to what was seen in Chapter 4. Deborah typologically anticipates the New Testament. Israel was under law and unable to please God because the law only forms an impossible wall between the two.

However, with the coming of the New Testament and the grace of God revealed there, man can once again be restored to complete and total fellowship with God. This has been hinted at in several ways in the passage today.

The Lord has brilliantly used real people and real circumstances to show us what He will do in the sending of Jesus. Through Him, we become righteous. Because of this, our deeds can now be considered in the same light. God no longer sees our sin.

Therefore, the things we do, even if they are exactly the same in nature as what others in the world do, are now acceptable. At the same time, the deeds of those not in Christ cannot be reckoned as acceptable. The difference is not in what is done, but in who makes what is done acceptable, meaning Jesus.

The point is that we cannot buy off God with good deeds. Our sin separates us from such a notion. But our good deeds, when done in Christ, can rise to God like acceptable sacrifices. Jesus is what makes all the difference. Don’t try to earn what He gives freely through grace. Accept the gift, and then do what is pleasing to God.

Closing Verse: “I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. ² And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.” Romans 12:1, 2

Next Week: Judges 5:13-23 Everybody will say ooh, ahh! It’s so niftee… (The Song of Deborah, Part III) (15^th Judges Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who judges His people according to their deeds. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

(The Song of Deborah, Part II)

6 In days Shamgar, son Anath,
In days Yael,
Ceased ways,
And walked paths, walking ways winding.

7 Ceased peasantry [or magistracy] in Israel – ceased.
Until I arose – Deborah.
I arose mother in Israel.

8 He chooses gods, newbies.
Then war, gates.
Shield, if seen, and spear in forty thousand in Israel.

9 My heart to:
Inscribers Israel.
The volunteering in the people.
Bless Yehovah!”

10 Riders donkeys white,
Sitters upon measures,
And walkers upon road –
Soliloquize!

11 From voice dividers between troughs,
There they celebrate righteousnesses Yehovah,
Righteousnesses His peasantry [or magistracy] in Israel,
Then they shall descend to the gates, people Yehovah.

12 Awake, awake, Deborah!
Awake, awake!
Speak a song:
Arise, Barak
And lead captive your captivity, son Abinoam.

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

⁶ “In the days of Shamgar, son of Anath,
In the days of Jael,
The highways were deserted,
And the travelers walked along the byways.
⁷ Village life ceased, it ceased in Israel,
Until I, Deborah, arose,
Arose a mother in Israel.
⁸ They chose new gods;
Then there was war in the gates;
Not a shield or spear was seen among forty thousand in Israel.
⁹ My heart is with the rulers of Israel
Who offered themselves willingly with the people.
Bless the Lord!

¹⁰ “Speak, you who ride on white donkeys,
Who sit in judges’ attire,
And who walk along the road.
¹¹ Far from the noise of the archers, among the watering places,
There they shall recount the righteous acts of the Lord,
The righteous acts for His villagers in Israel;
Then the people of the Lord shall go down to the gates.

¹² “Awake, awake, Deborah!
Awake, awake, sing a song!
Arise, Barak, and lead your captives away,
O son of Abinoam!