Deborah's Song of Victory
Judges 5:1-31
Jud.5.1 - Details
Translation
Original Text
Morphology
- ותשר: VERB,qal,perf,3,f,sg
- דבורה: NOUN,prop,f,sg,abs
- וברק: CONJ+NOUN,m,sg,abs
- בן: NOUN,m,sg,abs
- אבינעם: NOUN,prop,m,sg,abs
- ביום: PREP
- ההוא: DEM,ms,sg
- לאמר: INF,qal,infc
Parallels
- Exodus 15:1 (verbal): Uses the same formula introducing a victory song (“And Moses and the people sang this song…”), echoing Judges 5:1’s opening of the Song of Deborah after deliverance.
- Exodus 15:20-21 (thematic): Miriam, a prophetess, leads the women in a victory song and dance after the defeat of the Egyptians—parallels Deborah’s role as prophetess and leader of a communal victory song.
- Deuteronomy 31:19,22 (structural): Moses’ instruction to write and teach a song as testimony and remembrance parallels the Song of Deborah’s function as a communal, commemorative poetic record of victory.
- 2 Samuel 22:1 (cf. Psalm 18:1) (allusion): David’s song of deliverance begins with a comparable introductory formula (“Now David sang unto the LORD the words of this song…”), reflecting the wider biblical motif of leaders singing songs of salvation.
Alternative generated candidates
- Then Deborah and Barak son of Abinoam sang on that day, saying:
- Then Deborah and Barak son of Abinoam sang on that day, saying:
Jud.5.2 - Details
Translation
Original Text
Morphology
- בפרע: PREP+NOUN,m,sg,abs
- פרעות: NOUN,f,pl,abs
- בישראל: NOUN,m,sg,abs
- בהתנדב: PREP+VERB,hitpael,ptcp,ms,sg
- עם: PREP
- ברכו: VERB,qal,perf,3,m,pl
- יהוה: NOUN,prop,m,sg,abs
Parallels
- Exodus 15:1-2 (thematic): Both are victory-songs in Israel that celebrate divine deliverance and exhort the community to bless/praise Yahweh (a communal response of thanksgiving).
- Judges 4:14 (structural): Immediate narrative parallel: Deborah’s exhortation to Barak to rise and fight (leaders taking the lead) provides the historical context that Deborah’s song celebrates—leadership and a willing people responding.
- Psalm 68:11 (thematic): Like Judges 5:2, this verse emphasizes God’s giving of the word/command and the ensuing popular response; both portray leadership/command followed by a broad communal reaction proclaiming God’s deeds.
- Psalm 149:1 (verbal): Both verses issue an imperative call for Israel to praise/bless the LORD in song and communal celebration, linking liturgical praise with national victory and joyful response.
Alternative generated candidates
- When leaders lead in Israel, when the people willingly offer themselves—bless the LORD.
- Leaders took the lead in Israel; when the people willingly offered themselves, bless the LORD.
Jud.5.3 - Details
Translation
Original Text
Morphology
- שמעו: VERB,qal,impv,2,m,pl
- מלכים: NOUN,m,pl,abs
- האזינו: VERB,hiph,imp,2,m,pl
- רזנים: NOUN,m,pl,abs
- אנכי: PRON,1,sg
- ליהוה: PREP+NOUN,m,sg,def
- אנכי: PRON,1,sg
- אשירה: VERB,qal,impf,1,f,sg
- אזמר: VERB,qal,impf,1,f,sg
- ליהוה: PREP+NOUN,m,sg,def
- אלהי: NOUN,m,sg,cons
- ישראל: NOUN,m,sg,abs
Parallels
- Exodus 15:1 (verbal): Both are triumphant victory songs that open with the personal declaration “I will sing unto the LORD,” linking communal deliverance with praise to Yahweh.
- Psalm 2:10-11 (structural): Like Judges 5:3, these verses directly address kings and rulers (’Now therefore, O ye kings...’), calling the political leaders to heed divine truth—a similar opening audience and rhetorical move.
- Isaiah 1:10 (verbal): Isaiah 1:10 uses the paired imperatives ’Hear... give ear’ addressed to rulers, echoing the same Hebrew verb forms and the summons to leaders found in Judges 5:3.
- Psalm 96:1 (thematic): Both call for singing to the LORD in response to his acts—an exhortation to praise Yahweh publicly that frames cultic/communal proclamation after God’s saving deeds.
Alternative generated candidates
- Hear, O kings; give ear, O rulers: I, I will sing to the LORD; I will sing praise to the LORD, the God of Israel.
- Hear, O kings! Give ear, O rulers! I, even I, will sing to the LORD; I will sing praise to the LORD, the God of Israel.
Jud.5.4 - Details
Translation
Original Text
Morphology
- יהוה: NOUN,prop,m,sg,abs
- בצאתך: PREP+NOUN,f,sg,abs+PRON,2,m,sg
- משעיר: PREP+NOUN,m,sg,abs
- בצעדך: VERB,qal,perf,2,ms
- משדה: PREP
- אדום: NOUN,m,sg,abs
- ארץ: NOUN,f,sg,abs
- רעשה: VERB,qal,perf,3,fs
- גם: ADV
- שמים: NOUN,m,pl,abs
- נטפו: VERB,qal,perf,3,mp
- גם: ADV
- עבים: NOUN,m,pl,abs
- נטפו: VERB,qal,perf,3,mp
- מים: NOUN,m,pl,abs
Parallels
- Psalm 68:7-8 (verbal): Almost verbatim echo of Judg 5:4: Yahweh's march causes the earth to quake and the heavens/clouds to drop water — a direct verbal parallel in a theophanic hymn.
- Deuteronomy 33:2 (allusion): Moses' blessing depicts the LORD coming from Sinai/Seir/Paran — a related motif of Yahweh's procession from Seir/Edom and divine manifestation on Israel's behalf.
- Habakkuk 3:3-10 (thematic): A theophany poem describing God coming from Teman/Paran with storms, mountains trembling and clouds/ruining waters — closely parallels the imagery of a divine march from the south and cosmic disturbance.
- Psalm 18:8-15 (thematic): Theophanic language (earth quakes, smoke, thick clouds, flood-like imagery) depicting God's eruptive, stormy appearance — echoes the cosmic trembling and raining of Judg 5:4.
- Exodus 15:7-8 (thematic): In the Song of the Sea Yahweh's mighty action is accompanied by upheaval of earth and waters and stormy imagery — a related motif of divine martial procession and cosmic disturbance.
Alternative generated candidates
- O LORD, when You came forth from Seir, when You marched from the fields of Edom, the earth trembled; the heavens let fall dew, the clouds let down water.
- LORD, when you went forth from Seir, when you marched from the fields of Edom, the earth trembled, and the heavens poured; the clouds poured down water.
Jud.5.5 - Details
Translation
Original Text
Morphology
- הרים: NOUN,m,pl,cons
- נזלו: VERB,qal,perf,3,m,pl
- מפני: PREP
- יהוה: NOUN,prop,m,sg,abs
- זה: PRON,dem,m,sg
- סיני: NOUN,m,sg,abs
- מפני: PREP
- יהוה: NOUN,prop,m,sg,abs
- אלהי: NOUN,m,sg,cons
- ישראל: NOUN,m,sg,abs
Parallels
- Nahum 1:5 (verbal): Uses nearly identical imagery—mountains quake and hills melt/flow before Yahweh, echoing Judges 5:5's depiction of mountains flowing before the LORD.
- Psalm 68:8 (verbal): Explicitly mentions Sinai moving at the presence of God; closely parallels Judges 5:5's reference to Sinai and the earth/ mountains reacting to theophany.
- Psalm 114:4-6 (thematic): Personifies creation (mountains, hills, Jordan, sea) as fleeing or leaping at God's presence—a common motif of cosmic reaction to Yahweh found in Judges 5:5.
- Exodus 19:18 (structural): Describes the Sinai theophany (smoke, fire, trembling) when Yahweh descended on Mount Sinai—provides the historical/ritual background for Judges' reference to Sinai moving before the LORD.
Alternative generated candidates
- The mountains melted before the LORD—this Sinai melted before the LORD, the God of Israel.
- The mountains flowed before the LORD—this was Sinai before the LORD, the God of Israel.
Jud.5.6 - Details
Translation
Original Text
Morphology
- בימי: PREP+NOUN,m,pl,cons
- שמגר: NOUN,m,sg,abs
- בן: NOUN,m,sg,abs
- ענת: NOUN,f,sg,abs
- בימי: PREP+NOUN,m,pl,cons
- יעל: VERB,qal,impf,juss,3,m,sg
- חדלו: VERB,qal,perf,3,m,pl
- ארחות: NOUN,f,pl,abs
- והלכי: CONJ+VERB,qal,ptcp,m,pl,cs
- נתיבות: NOUN,f,pl,abs
- ילכו: VERB,qal,impf,3,m,pl
- ארחות: NOUN,f,pl,abs
- עקלקלות: ADJ,f,pl,abs
Parallels
- Judges 3:31 (verbal): Mentions Shamgar son of Anath — the same figure named in Judges 5:6; a direct verbal echo linking the Song's reference to the earlier brief notice of Shamgar's deliverance.
- Judges 4:17-22 (allusion): Narrates Jael's killing of Sisera (she drives a tent peg through his temple) — the historical event behind the Song's phrase "in the days of Jael." Judges 5:6 recalls that moment of crisis and deliverance.
- Isaiah 33:8 (verbal): Speaks of deserted highways and the cessation of travelers (highways are deserted, the wayfaring man ceases) — a close verbal and thematic echo of Judges 5:6's "highways ceased; travelers took to winding paths."
- Psalm 107:4-7 (thematic): Describes people wandering in desert wastes, finding no way to a city — thematically parallel to the breakdown of safe travel and the absence of open roads in Judges 5:6, both portraying social disorder and dislocation before divine rescue.
Alternative generated candidates
- In the days of Shamgar son of Anath, in the days of Jael, the highways were deserted; travelers took the winding paths.
- In the days of Shamgar son of Anath, in the days of Jael, the highways were deserted; travelers went by byways, and walked the crooked paths.
Jud.5.7 - Details
Translation
Original Text
Morphology
- חדלו: VERB,qal,perf,3,pl
- פרזון: NOUN,m,pl,abs
- בישראל: NOUN,m,sg,abs
- חדלו: VERB,qal,perf,3,pl
- עד: PREP
- שקמתי: CONJ+VERB,qal,perf,1,_,sg
- דבורה: NOUN,prop,f,sg,abs
- שקמתי: CONJ+VERB,qal,perf,1,_,sg
- אם: CONJ
- בישראל: NOUN,m,sg,abs
Parallels
- Judges 4:4-5 (structural): Narrative counterpart: the prose account identifies Deborah as a prophetess and judge who sat under the palm—provides the historical context for the song’s claim that leaders had ceased until Deborah arose.
- Judges 5:6 (verbal): Immediate parallel within the Song of Deborah describing social collapse (no village life, no travel) that accompanies the absence of leaders—closely connected imagery and theme.
- Judges 21:25 (thematic): ‘In those days there was no king in Israel…’—both verses highlight a breakdown of social and political order caused by lack of authoritative leadership.
- Exodus 18:13-26 (thematic): Moses serving as sole judge until Jethro advises appointing officials—addresses the problem and solution of centralized/judicial leadership, echoing the issues behind the cessation of local leaders in Judges.
- 1 Samuel 7:15-17 (thematic): Samuel’s regular circuit as judge provides a contrast: when a recognized leader arises and judges the people, stability and organized leadership return—parallels the restorative role Deborah claims in Judges 5:7.
Alternative generated candidates
- The leaders ceased in Israel; they ceased until I, Deborah, arose—I arose as a mother in Israel.
- The chiefs ceased in Israel; they ceased until I, Deborah, arose—I arose a mother in Israel.
Jud.5.8 - Details
Translation
Original Text
Morphology
- יבחר: VERB,qal,impf,3,m,sg
- אלהים: NOUN,m,pl,abs
- חדשים: NOUN,m,pl,abs
- אז: ADV
- לחם: NOUN,m,sg,abs
- שערים: NOUN,m,pl,abs
- מגן: NOUN,m,sg,abs
- אם: CONJ
- יראה: VERB,qal,perf,1,_,sg
- ורמח: CONJ+NOUN,m,sg,abs
- בארבעים: NUM,card,pl,m
- אלף: NUM,m,sg
- בישראל: NOUN,m,sg,abs
Parallels
- Judges 4:4–5 (structural): Contextual parallel — the narrative introduction to Deborah as prophetess and judge explains the circumstances and person celebrated in the song (the judicial role and public proclamation under the palm of Deborah).
- Judges 5:7 (verbal): Immediate poetic parallel — the surrounding lines of the Song of Deborah also criticize the failure of Israel’s leaders and gatekeepers, forming a single stanza on communal apathy and leadership lapse.
- Exodus 15:20–21 (thematic): The Song of Miriam after the Red Sea parallels Deborah’s role as a woman prophet and leader who calls/celebrates communal deliverance through a feminine voice of victory and praise.
- Psalm 68:11 (allusion): Shared motif — the psalm’s reference to the Lord giving the word and the women who announce it echoes the theme of prophetic/communal proclamation and has been traditionally connected to Deborah’s song of deliverance.
Alternative generated candidates
- The people chose new gods; then there was war at the gates. Was there a shield or spear among forty thousand in Israel?
- They chose new gods; then was there war at the gates—was a shield or spear seen among forty thousand in Israel?
Jud.5.9 - Details
Translation
Original Text
Morphology
- לבי: NOUN,m,sg,abs,1cs
- לחוקקי: PREP+NOUN,m,pl,cs
- ישראל: NOUN,m,sg,abs
- המתנדבים: VERB,hitp,ptc,3,m,pl,def
- בעם: PREP+NOUN,m,sg,abs
- ברכו: VERB,qal,perf,3,m,pl
- יהוה: NOUN,prop,m,sg,abs
Parallels
- Exodus 35:21 (verbal): Both speak of persons whose hearts moved them and who offered willingly — Exodus 35:21 describes those "whose heart stirred him, and everyone whose spirit was willing" bringing offerings for the sanctuary, echoing the language of willing service.
- 1 Chronicles 12:38-40 (thematic): Lists warriors who came "with a perfect heart" and voluntarily attached themselves to David—paralleling Deborah's praise of Israel's leaders who offered themselves willingly.
- 2 Samuel 23:8-39 (thematic): Catalogue of David's mighty men — exemplifies leaders/warriors who offered themselves for the community and its leader, resonating with the Song's commendation of volunteer leaders.
- Romans 12:1 (thematic): Paul's call to present oneself as a willing, living sacrifice echoes the theme of voluntary, wholehearted service to God and the community found in Judges 5:9.
Alternative generated candidates
- My heart is with the leaders of Israel, with the volunteers among the people— bless the LORD.
- My heart goes out to the governors of Israel, to the willing volunteers among the people—bless the LORD!
Jud.5.10 - Details
Translation
Original Text
Morphology
- רכבי: NOUN,m,pl,abs+prsuff:1s
- אתנות: NOUN,f,pl,abs
- צחרות: ADJ,f,pl,abs
- ישבי: NOUN,m,pl,cons
- על: PREP
- מדין: NOUN,m,sg,abs
- והלכי: CONJ+VERB,qal,ptcp,m,pl,cs
- על: PREP
- דרך: NOUN,f,sg,abs
- שיחו: NOUN,m,sg,abs+suff3,m,sg
Parallels
- Zechariah 9:9 (verbal): Both verses use the image of a ruler or rider coming on an ass/colt; Judges 5:10’s ‘riders on white asses’ echoes the donkey-riding motif later used of a humble victor in Zechariah.
- Matthew 21:5 (allusion): The NT citation of Zechariah’s donkey-ride at Jesus’ triumphal entry echoes the same rider-on-ass imagery found in Judges 5:10, showing continuity of processional/royal-donkey imagery.
- 1 Kings 1:33 (thematic): Solomon is set to ride on a mule/ass in a royal procession to be anointed king; paralleled with Judges 5:10’s reference to those who ride asses—both scenes employ ass-riding in a public/ceremonial context.
- Judges 4:5 (structural): Deborah ‘judged’ Israel and sat under the palm tree (a judicial locus); Judges 5:10’s mention of ‘those who sit in judgment’ echoes the poem’s concern with civic/judicial figures and their roles.
- Exodus 18:13 (thematic): Moses sitting to judge the people exemplifies the social role of elders/judges; Judges 5:10’s reference to ‘those who sit’ similarly invokes the institution of judging and communal leaders along the roads and gates.
Alternative generated candidates
- They who rode on white donkeys, those who sat on fine saddles, and those who walked along the road:
- Riders on white donkeys, seated on rich saddle-cloths, and walking along the highway—bless the LORD.
Jud.5.11 - Details
Translation
Original Text
Morphology
- מקול: PREP
- מחצצים: VERB,piel,ptc,3,m,pl
- בין: PREP
- משאבים: NOUN,m,pl,abs
- שם: ADV
- יתנו: VERB,qal,impf,3,pl
- צדקות: NOUN,f,pl,abs
- יהוה: NOUN,prop,m,sg,abs
- צדקת: NOUN,f,sg,cs
- פרזנו: NOUN,m,sg,abs
- בישראל: NOUN,m,sg,abs
- אז: ADV
- ירדו: VERB,qal,perf,3,m,pl
- לשערים: PREP
- עם: PREP
- יהוה: NOUN,prop,m,sg,abs
Parallels
- Psalm 78:4-7 (verbal): Both passages emphasize recounting the mighty and righteous deeds of the LORD to the next generation — ‘the praiseworthy deeds of the LORD’ (Heb. works of God) and the duty to tell them so that people trust and serve God.
- Exodus 15:1, 21 (structural): Like Judges 5, Exodus 15 is an early Israelite victory song sung after divine deliverance; both celebrate the LORD’s saving acts and include communal praise at the gates/waters.
- 1 Chronicles 16:8-12 (verbal): Chronicles instructs Israel to ‘give thanks, call upon his name, make known his deeds’ — language and purpose closely parallel to ‘there they rehearse the righteous acts of the LORD’ in Judges 5:11.
- Isaiah 12:4-5 (thematic): Isaiah calls for public proclamation and praise of what the LORD has done (‘make known among the peoples his deeds’), echoing the Song’s theme of declaring God’s righteous acts among the people.
Alternative generated candidates
- from the sound of the threshing and the presses, there they recount the righteous deeds of the LORD, the righteous deeds for the people of Israel. Then they went down to the gates—the company of the LORD.
- From the clatter of the archers among the watering places they recount the righteous deeds of the LORD, the righteous deeds of his rulers in Israel; then the people went down to the gates, to the people of the LORD.
Jud.5.12 - Details
Translation
Original Text
Morphology
- עורי: VERB,qal,imp,2,f,sg
- עורי: VERB,qal,imp,2,f,sg
- דבורה: NOUN,prop,f,sg,abs
- עורי: VERB,qal,imp,2,f,sg
- עורי: VERB,qal,imp,2,f,sg
- דברי: NOUN,m,pl,abs+PRON,1,c,sg
- שיר: NOUN,m,sg,abs
- קום: VERB,qal,impv,2,m,sg
- ברק: NOUN,m,sg,abs
- ושבה: VERB,qal,imp,2,m,sg
- שביך: NOUN,m,sg,abs
- בן: NOUN,m,sg,abs
- אבינעם: NOUN,prop,m,sg,abs
Parallels
- Judges 4:14 (verbal): Narrative counterpart: Deborah's imperative to Barak to 'rise' and go into battle—same root imperative and call to action echoed in the song (Judg 5:12).
- Exodus 15:20-21 (thematic): Miriam's leadership of the women in song and dance after victory—parallel motif of female leadership and a victory-song led by a woman.
- Psalm 68:11-12 (Heb. 68:10-11) (allusion): Images of God giving the word and women proclaiming victory and dividing spoil echo the Deborah tradition of a woman prophetess singing of triumph and distribution of captives/spoil.
- 1 Samuel 18:6-7 (thematic): Women sing and celebrate military success ('Saul has slain his thousands...'), reflecting the broader Israelite pattern of communal female song in response to victory, as in Deborah's summons to sing.
Alternative generated candidates
- Awake, awake, Deborah— awake, awake, sing a song! Arise, Barak, and bring back your captive captives, son of Abinoam.
- Arise, arise, Deborah! Arise, arise, sing a song! Rise, Barak, and take back your captives, son of Abinoam.
Jud.5.13 - Details
Translation
Original Text
Morphology
- אז: ADV
- ירד: VERB,qal,impf,3,m,sg
- שריד: NOUN,m,sg,abs
- לאדירים: PREP+NOUN,m,pl,abs
- עם: PREP
- יהוה: NOUN,prop,m,sg,abs
- ירד: VERB,qal,impf,3,m,sg
- לי: PREP+PRON,1,sg
- בגבורים: PREP+NOUN,m,pl,abs
Parallels
- Judges 4:14 (structural): Immediate narrative parallel in the Deborah–Barak cycle: Deborah summons Barak to rise and fight because the LORD will deliver Sisera into the hands of the warriors — same context of God coming to empower fighters and nobles.
- Exodus 15:3 (verbal): Both portray the LORD in military terms — 'The LORD is a man of war' resonates with the image of the LORD 'coming down to the mighty/warriors' who fight on Israel's behalf.
- Psalm 68:17 (thematic): Psalmic picture of God marshaling heavenly/earthly hosts ('The chariots of God are twenty thousand...') parallels the motif of the LORD coming with or to mighty ones to accomplish victory.
- Isaiah 63:1-4 (allusion): Prophetic depiction of the LORD coming in judgment and salvation, treading the winepress and executing vengeance, echoes the theme of God descending to act with/for his warriors and bring deliverance.
Alternative generated candidates
- Then a remnant of nobles marched down with the LORD— yes, the people of the warriors marched down.
- Then a remnant of nobles marched down; the people of the LORD marched down for me, between mighty men.
Jud.5.14 - Details
Translation
Original Text
Morphology
- מני: PREP
- אפרים: NOUN,m,sg,abs
- שרשם: NOUN,m,sg,abs
- בעמלק: PREP
- אחריך: NOUN,m,sg,abs,2,m
- בנימין: NOUN,m,sg,abs
- בעממיך: PREP
- מני: PREP
- מכיר: NOUN,prop,m,sg,abs
- ירדו: VERB,qal,perf,3,m,pl
- מחקקים: NOUN,m,pl,abs
- ומזבולן: NOUN,m,sg,abs
- משכים: VERB,qal,ptc,pl
- בשבט: PREP
- ספר: NOUN,m,sg,abs
Parallels
- Judg.4:10 (verbal): Narrative parallel to the song: Judges 4:10 records Zebulun and Naphtali going down with Barak to battle—same tribal participation celebrated in Deborah’s song (5:14).
- Judg.5:15-16 (structural): Immediate poetic continuation: these verses continue the roll-call of tribes and leaders (Benjamin, Machir, Zebulun), completing the same catalogue of participants and commanders in the battle account.
- 1 Chron.12:33 (thematic): Lists men of Zebulun skilled for battle and instrumental in war—echoes the Song’s portrayal of Zebulun as active martial contributors in Israel’s fight.
- Num.2:2 (thematic): Numbers’ tribal encampment/marching order frames the idea of tribes arrayed and mobilized for war, providing the broader military-tribal context for the roll-call in Judges 5:14.
- 1 Chron.7:14 (allusion): Genealogical notice of Machir (ancestor in Manasseh/Gilead); connects the tribal name Machir in Judges 5:14 to tradition portraying Machir/Manasseh families as settled leaders who furnish warriors.
Alternative generated candidates
- From Ephraim their root was strong; after you came Benjamin among your peoples. From Machir came down the leaders, and from Zebulun those who muster at dawn, with Naphtali's valiant ones.
- From Ephraim their root—those who were foremost after you; Benjamin among your peoples; from Machir came down leaders, and from Zebulun those who bear the marshal's staff.
Jud.5.15 - Details
Translation
Original Text
Morphology
- ושרי: NOUN,m,pl,cons
- ביששכר: PREP+NOUN,m,sg,abs
- עם: PREP
- דברה: NOUN,f,sg,abs
- ויששכר: CONJ+NOUN,m,sg,abs
- כן: ADV
- ברק: NOUN,m,sg,abs
- בעמק: PREP+NOUN,m,sg,abs
- שלח: VERB,qal,perf,3,m,sg
- ברגליו: PREP+NOUN,m,pl,abs+PRON,3,m,sg
- בפלגות: PREP+NOUN,f,pl,abs
- ראובן: NOUN,m,sg,abs
- גדלים: ADJ,m,pl,abs
- חקקי: ADJ,m,pl,abs
- לב: NOUN,m,sg,abs
Parallels
- Judg.4:5 (verbal): Both verses locate Deborah at the palm tree (the 'palm of Deborah'); Judges 5:15 echoes the same setting language used in the narrative introduction.
- Judg.4:6 (thematic): Deborah summons Barak and directs the fight against Sisera; Judges 5:15 celebrates the support Issachar gave Deborah and Barak, reflecting the same episode from the victory song perspective.
- 1 Chron.12:32 (thematic): The men of Issachar 'understood the times' and gave counsel—parallels Judges 5:15’s depiction of Issachar standing with Deborah/Barak as advisers.
- Gen.49:4 (thematic): Jacob’s characterization of Reuben as unstable ('unstable as water') contrasts with Judges 5:15’s note of the 'great plans/heart' among the divisions of Reuben, creating an intertribal character tension or re-evaluation.
Alternative generated candidates
- The princes of Issachar were with Deborah; Issachar was with Barak— sent under his command into the valley. From Reuben there were great deliberations of heart.
- The princes of Issachar were with Deborah; Issachar was with Barak—sent under his command into the valley; great were the counsels of Reuben's heart.
Jud.5.16 - Details
Translation
Original Text
Morphology
- למה: ADV
- ישבת: VERB,qal,perf,2,m,sg
- בין: PREP
- המשפתים: NOUN,m,pl,def
- לשמע: INF,qal,infc
- שרקות: NOUN,f,pl,abs
- עדרים: NOUN,m,pl,abs
- לפלגות: PREP
- ראובן: NOUN,m,sg,abs
- גדולים: ADJ,m,pl,abs
- חקרי: NOUN,m,pl,const
- לב: NOUN,m,sg,abs
Parallels
- Numbers 32:1-15 (thematic): Reuben and Gad request to settle east of the Jordan with their livestock; Moses rebukes them if they refuse to cross and fight with the other tribes—background for Deborah's charge that they 'sat among the sheepfolds.'
- Genesis 49:3-4 (allusion): Jacob's blessing (rebuke) of Reuben as unstable and associated with sleeping/weakness; echoes the poem's condemnation of Reuben's failure to act.
- Judges 5:17 (structural): Immediate parallel within the Song of Deborah: the next verse continues the poem's reproach of other tribes (Dan, Asher, etc.) for not joining the fight, forming a cluster of tribal indictments.
- 1 Chronicles 5:1-2, 10-18 (thematic): Chronicles recounts the trans-Jordanian tribes (Reuben, Gad, half-Manasseh), their settlement with livestock, and later martial activity—providing historical context to the poem's portrayal of these tribes.
Alternative generated candidates
- Why did you sit among the sheepfolds, to hear the piping for the flocks? For the chiefs of Reuben there were deep counsels of heart.
- Why did you sit among the sheepfolds to hear the piping for the flocks? For in the divisions of Reuben there were great searches of heart.
Jud.5.17 - Details
Translation
Original Text
Morphology
- גלעד: NOUN,m,sg,abs
- בעבר: PREP+NOUN,m,sg,abs
- הירדן: NOUN,m,sg,def
- שכן: VERB,qal,impv,2,m,sg
- ודן: CONJ+NOUN,m,sg,abs
- למה: ADV
- יגור: VERB,qal,impf,3,m,sg
- אניות: NOUN,f,pl,abs
- אשר: PRON,rel
- ישב: VERB,qal,impf,3,m,sg
- לחוף: PREP
- ימים: NOUN,m,pl,abs
- ועל: CONJ+PREP
- מפרציו: PREP+NOUN,m,pl,abs+PRON,3,m,sg
- ישכון: VERB,qal,impf,3,m,sg
Parallels
- Judges 4:10 (verbal): Barak musters the tribes of Naphtali and Zebulun for battle—directly parallels v.17’s contrast between those who came and those (like Dan, Asher, Gilead) who did not.
- Judges 5:15–18 (structural): Immediate poetic context: vv.15–16 praise Zebulun and Naphtali for fighting, vv.17–18 list and judge the tribes that stayed home—same speech-unit and rhetorical contrast.
- Judges 18:1–2, 27–29 (thematic): The narrative of the Danites’ migration and settlement in the north provides background for Dan’s unusual territorial/sea associations and helps explain why Dan is criticized for not joining the fight.
- Genesis 49:16, 20 (and 49:20–21 on Asher/Naphtali) (allusion): Jacob’s blessings/tribal sayings assign character and terrain to the tribes (Dan, Asher, Naphtali), thematically linking tribal locations and behaviors invoked in Deborah’s song.
Alternative generated candidates
- Gilead stayed beyond the Jordan; why did Dan dwell with the ships? Asher sat by the seashore and stayed at his harbors.
- Gilead remained beyond the Jordan; and why did Dan stay by the ships? Asher dwelt on the seashore and stayed by his harbors.
Jud.5.18 - Details
Translation
Original Text
Morphology
- זבלון: NOUN,m,sg,abs
- עם: PREP
- חרף: VERB,qal,perf,3,m,pl
- נפשו: NOUN,f,sg,abs+PRON,3,m,sg
- למות: VERB,qal,inf
- ונפתלי: CONJ+NOUN,m,sg,abs
- על: PREP
- מרומי: NOUN,m,pl,cons
- שדה: NOUN,m,sg,abs
Parallels
- Judges 4:14-16 (structural): Narrative parallel: the prose account of the Deborah-Barak episode describes Zebulun and Naphtali going out to fight Sisera—this is the same event celebrated in the song as tribes risking their lives.
- Deuteronomy 33:18-19 (thematic): Moses' blessing of Zebulun and Naphtali celebrates their 'going out' and favor/wealth—themewise connection to the song's praise for their bold action and reward.
- 1 Chronicles 12:33 (thematic): Lists men of Zebulun and Naphtali as brave warriors who joined David, reflecting a persistent tradition of these tribes' martial valor, echoing Judges' commendation of their risking life.
- Isaiah 9:1-2 (allusion): Isaiah singles out the lands of Zebulun and Naphtali as regions that will be honored (see 'Galilee of the nations'), echoing the motif of these northern tribes receiving recognition after hardship as in the song.
Alternative generated candidates
- Zebulun risked their lives even unto death; Naphtali on the heights of the field.
- Zebulun risked their life to the death; Naphtali on the high places of the field.
Jud.5.19 - Details
Translation
Original Text
Morphology
- באו: VERB,qal,perf,3,m,pl
- מלכים: NOUN,m,pl,abs
- נלחמו: VERB,nifal,perf,3,m,pl
- אז: ADV
- נלחמו: VERB,nifal,perf,3,m,pl
- מלכי: NOUN,pl,m,cons
- כנען: NOUN,m,sg,abs
- בתענך: PREP+NOUN,m,sg,abs
- על: PREP
- מי: PRON,interr,sg
- מגדו: NOUN,m,sg,abs
- בצע: NOUN,m,sg,abs
- כסף: NOUN,m,sg,abs
- לא: PART_NEG
- לקחו: VERB,qal,perf,3,m,pl
Parallels
- Judg.4:12-16 (structural): Narrative counterpart to the song: reports the assembly of the Canaanite kings, the clash at Taanach/Megiddo, and the military action that Deborah’s song poetically summarizes.
- Judg.5:20-22 (verbal): Immediate poetic continuation of the same scene: the song describes heavenly/stars fighting on Israel’s behalf and the rout of Sisera’s forces, expanding the image in v.19.
- Joshua 10:12-14 (thematic): Cosmic intervention motif — the sun and moon stand still to secure Israel’s victory; parallels the song’s image of heavenly bodies fighting for Israel.
- 1 Samuel 7:10 (thematic): Divine intervention in battle by natural phenomena (the LORD thundered and routed the Philistines), echoing the theme of God/creation aiding Israel in combat as in Judges 5:19–22.
Alternative generated candidates
- Then kings came— they fought; at Taanach by the waters of Megiddo the kings of Canaan fought. They took no silver as spoil.
- The kings came and fought; then fought the kings of Canaan at Taanach, by the waters of Megiddo—yet they took no silver.
Jud.5.20 - Details
Translation
Original Text
Morphology
- מן: PREP
- שמים: NOUN,m,pl,abs
- נלחמו: VERB,nip,perf,3,m,pl
- הכוכבים: NOUN,m,pl,def
- ממסלותם: PREP+NOUN,f,pl,abs+3,m,pl
- נלחמו: VERB,nip,perf,3,m,pl
- עם: PREP
- סיסרא: NOUN,m,sg,abs
Parallels
- Judg.4.15 (structural): Same episode in prose: the defeat of Sisera. Judges 5 is the poetic retelling of the battle described narratively in Judges 4, providing immediate literary parallel.
- Joshua 10:12-14 (thematic): Cosmic intervention in Israel’s warfare—sun and moon stand or are commanded, portraying heavenly bodies as instruments or witnesses to victory, paralleling the song’s image of stars fighting.
- Joel 2:10 (verbal): Speaks of trembling heavens and stars withdrawing their light in theophanic/judgment language—closely related celestial motif of stars acting in response to divine action in battle.
- 2 Samuel 22:8-16 (verbal): Poetic theophany depicting God hurling lightning, shaking heavens, and using cosmic forces in deliverance (parallel to Psalm 18); echoes Judges 5’s image of heavenly participation in Israel’s victory.
- Rev.6:13 (allusion): Apocalyptic image of stars falling from heaven during divine judgment—New Testament appropriation of OT cosmic-battle imagery that resonates with the stars ‘fighting from their courses’ in Judges 5:20.
Alternative generated candidates
- From the heavens the stars fought; from their courses they fought against Sisera.
- From heaven the stars fought; from their courses they fought against Sisera.
Jud.5.21 - Details
Translation
Original Text
Morphology
- נחל: NOUN,m,sg,abs
- קישון: NOUN,m,sg,abs
- גרפם: NOUN,m,pl,abs
- נחל: NOUN,m,sg,abs
- קדומים: NOUN,m,pl,const
- נחל: NOUN,m,sg,abs
- קישון: NOUN,m,sg,abs
- תדרכי: VERB,qal,impf,2,f,sg
- נפשי: NOUN,f,sg,abs+1cs
- עז: NOUN,m,sg,abs
Parallels
- Judg.4:7-22 (structural): Same episode in the narrative: the battle at the Kishon and the rout of Sisera. Judges 5:21 is the poetic recounting of the historical events described in ch. 4, naming the Kishon as the river that swept them away.
- Exod.15:4-10 (thematic): The Song of the Sea portrays God’s victory as waters drowning chariots and horsemen; parallels the motif of a river (Kishon) overwhelming and destroying the enemy in a victory-song context.
- 2 Sam.22:16-17 (cf. Ps.18:16-17) (verbal): David’s victory-song uses the language of being delivered from or by ‘many waters’ and of God’s action in watery deliverance/overthrow—parallel imagery and diction to Kishon sweeping away foes.
- Ps.77:16-20 (allusion): Psalmist depicts God rebuking the waters and causing the depths to tremble; similar theophanic imagery of divine control over rivers/waters used to defeat or overwhelm enemies, echoing the Kishon motif.
Alternative generated candidates
- The torrent Kishon swept them away—the ancient torrent, the torrent Kishon; O my soul, march on with strength.
- The torrent Kishon swept them away—the ancient torrent, the torrent Kishon. O my soul, march on with strength!
Jud.5.22 - Details
Translation
Original Text
Morphology
- אז: ADV
- הלמו: VERB,piel,perf,3,m,pl
- עקבי: NOUN,m,pl,abs+PRON,3,m,sg
- סוס: NOUN,m,sg,abs
- מדהרות: VERB,piel,part,?,f,pl
- דהרות: NOUN,f,pl,abs
- אביריו: NOUN,m,pl,abs+3,m,sg
Parallels
- Judg.4.15 (structural): Narrative counterpart to the song: the prose account describes the routing of Sisera and his chariots — the poetic 'hoof-stamping, the galloping' echoes the military defeat reported in the narrative.
- Exod.15.1-10 (thematic): Song of victory over a defeated chariot-host; like Judges 5, this triumphal song celebrates God’s overthrow of enemy chariots and cavalry with vivid martial imagery.
- Ps.20.7 (verbal): Explicit reference to 'chariots' and 'horses' contrasts human reliance on cavalry with trust in God; thematically related to Judges 5’s depiction of horse-hoofs in the context of divine deliverance.
- Joel 2.4-5 (thematic): Uses rapid, powerful imagery of advancing forces ('they run like mighty men') that parallels the Song’s emphasis on swift, trampling movement (the 'galloping' of warriors).
Alternative generated candidates
- Then the hoofs of the horses stamped— the galloping, the charging of the steeds.
- Then clattered the hoofs of the horses—the galloping, the galloping of their steeds.
Jud.5.23 - Details
Translation
Original Text
Morphology
- אורו: NOUN,m,sg,abs+3,m,sg
- מרוז: NOUN,m,sg,abs
- אמר: VERB,qal,perf,3,m,sg
- מלאך: NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- ארו: VERB,qal,perf,3,f,pl
- ארור: ADJ,m,sg,abs
- ישביה: NOUN,m,pl,poss:3f
- כי: CONJ
- לא: PART_NEG
- באו: VERB,qal,perf,3,m,pl
- לעזרת: PREP+NOUN,f,sg,cs
- יהוה: NOUN,prop,m,sg,abs
- לעזרת: PREP+NOUN,f,sg,cs
- יהוה: NOUN,prop,m,sg,abs
- בגבורים: PREP+NOUN,m,pl,abs
Parallels
- Judg.5.24 (structural): Immediate poetic contrast in the Song of Deborah: Jael is blessed while Meroz is cursed—same blessing/curse motif and narrative setting, highlighting reward for action vs. condemnation for failing to aid Israel.
- 1 Sam.30.22-25 (thematic): David’s rules for distributing spoil distinguish those who fought from those who stayed with the baggage; parallels the idea that those who do not come to aid in battle forfeit the same honor and face penalty.
- Prov.24.11-12 (thematic): An exhortation to rescue those being led to death and not to stand idly by; thematically parallels the moral culpability and divine judgment attached to failure to help.
- Matt.25.41-46 (thematic): Jesus’ judgment of those who failed to help 'the least of these'—omission leads to condemnation—echoes the Song’s condemnation of Meroz for not coming to the LORD’s aid.
Alternative generated candidates
- Cursed be Meroz, said the angel of the LORD— cursed be its inhabitants, because they did not come to the help of the LORD, to the help of the LORD against the mighty.
- Curse Meroz, said the angel of the LORD; curse its inhabitants, because they came not to the help of the LORD, to the help of the LORD against the mighty.
Jud.5.24 - Details
Translation
Original Text
Morphology
- תברך: VERB,qal,impf,3,f,sg
- מנשים: PREP+NOUN,f,pl,abs
- יעל: VERB,qal,impf,juss,3,m,sg
- אשת: NOUN,f,sg,cns
- חבר: NOUN,m,sg,abs
- הקיני: NOUN,m,sg,def
- מנשים: PREP+NOUN,f,pl,abs
- באהל: PREP+NOUN,m,sg,abs
- תברך: VERB,qal,impf,3,f,sg
Parallels
- Judges 4:17-22 (structural): Narrative account of Jael inviting Sisera into her tent and killing him with a tent peg—the historical event that Deborah’s song (5:24) celebrates.
- Judges 5:26-27 (verbal): Immediate continuation of the Song of Deborah that explicitly describes Jael’s act (‘she put her hand to the tent peg…’) and reinforces the blessing of 5:24.
- Luke 1:28 (verbal): The angel’s greeting to Mary, 'blessed are you among women,' echoes the idiom of elevating a woman above other women found in Judges 5:24.
- Proverbs 31:28 (thematic): Like Judges 5:24, Proverbs 31:28 depicts public praise of an outstanding woman (‘her children arise and call her blessed’), reflecting a cultural motif of commending exceptional female virtue or deed.
Alternative generated candidates
- Blessed above women be Jael, wife of Heber the Kenite; blessed above women in the tent.
- Most blessed of women be Jael, the wife of Heber the Kenite; blessed of women in tents be she.
Jud.5.25 - Details
Translation
Original Text
Morphology
- מים: NOUN,m,pl,abs
- שאל: VERB,qal,perf,3,m,sg
- חלב: NOUN,m,sg,abs
- נתנה: VERB,qal,perf,3,f,sg
- בספל: PREP
- אדירים: NOUN,m,pl,abs
- הקריבה: VERB,hifil,perf,3,f,sg
- חמאה: NOUN,f,sg,abs
Parallels
- Judges 4:19 (quotation): Narrative account of the same episode: Jael gives Sisera water/milk and brings him into her tent. Judges 5:25 is the poetic retelling of this action.
- Judges 4:21 (verbal): Immediate narrative parallel in the prose account—Jael’s giving of milk precedes and contrasts with her killing of Sisera; the song in Judg.5 echoes the same sequence.
- Genesis 18:8 (thematic): Milk/curd appears as part of ancient hospitality; parallels the use of milk in Judges 5:25 as a hospitable (and disarming) provision.
- 1 Samuel 25:18-19 (thematic): A woman brings food and drink to a military leader to influence events (Abigail to David). The passage parallels the motif of a woman providing sustenance to a warrior whose fate is at stake.
Alternative generated candidates
- She asked for water and gave milk in a bowl; she brought curds in a noble dish.
- She asked for water and gave milk; she brought out cream in a lordly bowl.
Jud.5.26 - Details
Translation
Original Text
Morphology
- ידה: NOUN,f,sg,abs+3s
- ליתד: PREP+NOUN,f,sg,abs
- תשלחנה: VERB,qal,impf,3,f,pl
- וימינה: CONJ+NOUN,f,sg,abs+3fs
- להלמות: VERB,qal,inf
- עמלים: NOUN,m,pl,abs
- והלמה: CONJ+VERB,qal,perf,3,f,sg
- סיסרא: NOUN,m,sg,abs
- מחקה: VERB,qal,perf,3,f,sg
- ראשו: NOUN,m,sg,abs+PRON,3,m,sg
- ומחצה: CONJ+VERB,qal,perf,3,f,sg
- וחלפה: CONJ+VERB,qal,perf,3,f,sg
- רקתו: NOUN,f,sg,abs+3ms
Parallels
- Judges 4:21 (verbal): Prose narrative of the same episode—Jael drives a tent peg into Sisera’s temple with a hammer; closely mirrors the poem’s concrete details and verbs.
- Judges 3:21-22 (thematic): Ehud’s covert assassination of Eglon: sudden, intimate killing by a single Israelite with a handheld weapon in an enclosed setting—shared motif of deliverance through a private, violent act.
- Judges 9:53-54 (thematic): Abimelech’s mortal wounding involves a woman’s action and a crushing blow during conflict—parallels the motif of a woman causing the decisive death of a leader.
- Psalm 68:21 (thematic): Poetic image of God wounding the head of his enemies echoes the motif of crushing an enemy’s head found in Judges 5:26.
Alternative generated candidates
- She took a tent peg in her hand and her right hand a hammer for the workmen; she struck Sisera— she crushed his head and split his temple.
- Her hand took a tent peg, and her right hand a hammer; she struck Sisera—she pierced his head, she smashed and pierced through his temple.
Jud.5.27 - Details
Translation
Original Text
Morphology
- בין: PREP
- רגליה: NOUN,f,pl,suff
- כרע: VERB,qal,perf,3,m,sg
- נפל: VERB,qal,perf,3,m,pl
- שכב: VERB,qal,inf
- בין: PREP
- רגליה: NOUN,f,pl,suff
- כרע: VERB,qal,perf,3,m,sg
- נפל: VERB,qal,perf,3,m,pl
- באשר: CONJ
- כרע: VERB,qal,perf,3,m,sg
- שם: ADV
- נפל: VERB,qal,perf,3,m,pl
- שדוד: ADJ,m,sg,abs
Parallels
- Judges 4:21 (verbal): Narrative prose account of Jael and Sisera: Sisera is found lying between Jael’s feet and she drives a tent peg through his temple—same scene the song compresses and repeats.
- Judges 4:22 (verbal): Immediate prose sequel stating Sisera’s death where he lay—parallels the song’s refrain that he sank/fell there and died.
- Judges 5:26 (structural): The preceding line in the Song of Deborah describing Jael giving Sisera milk and curds—provides the poetic context for his reclining ‘between her feet’ and sudden death in v.27.
- 1 Samuel 25:18–19 (thematic): Abigail brings provisions to David and meets him with food to avert bloodshed; parallels the motif of a woman providing sustenance to a warrior whose subsequent fate is decisive.
- Isaiah 37:36 (thematic): The sudden, night-time destruction of an enemy in its camp (the Assyrian host struck down) echoes the theme of divine deliverance resulting in the unexpected death of a foe while in supposed safety.
Alternative generated candidates
- He sank, he fell, he lay between her feet; he sank, he fell— where he sank, there he fell and expired.
- He sank, he fell; he lay between her feet. He sank, he fell—where he sank, there he fell—dead.
Jud.5.28 - Details
Translation
Original Text
Morphology
- בעד: PREP
- החלון: NOUN,m,sg,def
- נשקפה: VERB,niphal,perf,3,f,sg
- ותיבב: VERB,qal,impf,3,f,sg
- אם: CONJ
- סיסרא: NOUN,m,sg,abs
- בעד: PREP
- האשנב: NOUN,m,sg,def
- מדוע: ADV
- בשש: PREP+NUM,card,sg
- רכבו: NOUN,m,sg,abs+PRON,3,m,sg
- לבוא: VERB,qal,inf
- מדוע: ADV
- אחרו: VERB,qal,perf,3,m,pl
- פעמי: NOUN,f,pl,cs
- מרכבותיו: NOUN,f,pl,abs+SUFF,3,m,sg
Parallels
- Judges 4:22 (quotation): Direct narrative parallel: the prose account states that Sisera's mother looked through the lattice/window and wondered why his chariot was delayed — the song repeats and poeticizes that scene.
- Judges 5:27 (structural): Immediate poetic context: the preceding verse describes Jael's action (killing Sisera) and forms a contrast with the image of Sisera's mother peering through the window and lamenting.
- 2 Kings 9:30-33 (verbal): Shared motif of a woman looking out a window/lattice before a fatal outcome: Jezebel gazes from an upper window and is shortly thereafter thrown down, echoing the window-lattice image and the sudden reversal of expectation.
- 2 Samuel 18:19-33 (thematic): Thematic parallel of anxious waiting and the search for news after a battle: messengers, questions about whether it is 'well' with the warrior, and the emotional response to delayed or tragic news.
Alternative generated candidates
- From the window she peered and cried through the lattice, 'Why is his chariot delayed in coming? Why do the hoofbeats of his chariots linger?'
- Through the window she peered and wailed, the mother of Sisera through the lattice: 'Why is his chariot delayed? Why tarry the hoofbeats of his chariots?'
Jud.5.29 - Details
Translation
Original Text
Morphology
- חכמות: NOUN,f,pl,abs
- שרותיה: NOUN,f,pl,abs+3fs
- תענינה: VERB,qal,impf,3,f,pl
- אף: ADV
- היא: PRON,dem,3,f,sg
- תשיב: VERB,qal,imperfect,2,m,sg
- אמריה: NOUN,f,sg,abs+3fs
- לה: PREP+PRON,3,f,sg
Parallels
- Judges 5:28 (structural): Immediate context: the same scene of Sisera’s mother and her attendants — the ‘wisest of her ladies’ speaking and the woman replying to herself; continuation of the dialogue and narrative setting.
- 2 Samuel 14:2-3 (thematic): The ‘wise woman of Tekoa’ is brought forward to speak and counsel the king; parallels the motif of a woman with recognized wisdom acting as spokesperson in a political/military crisis.
- 2 Samuel 20:16-22 (thematic): The ‘wise woman of Abel’ negotiates with Joab and preserves the city by speaking; another instance where a woman’s wisdom and speech resolve a public conflict, echoing the role of the wise attendants in Judges.
- Proverbs 31:26 (verbal): The idealized woman ‘opens her mouth with wisdom’; thematically and verbally parallels the praise and authority attributed to wise women who speak and give counsel in the biblical tradition.
Alternative generated candidates
- Her wise ladies answered her; yes, the women at the tent answered her.
- Her wise ladies make answer, indeed she answers her own words.
Jud.5.30 - Details
Translation
Original Text
Morphology
- הלא: PART
- ימצאו: VERB,qal,impf,3,m,pl
- יחלקו: VERB,qal,impf,3,m,pl
- שלל: NOUN,m,sg,abs
- רחם: NOUN,m,sg,abs
- רחמתים: NOUN,f,pl,abs
- לראש: PREP+NOUN,m,sg,abs
- גבר: NOUN,m,sg,prop
- שלל: NOUN,m,sg,abs
- צבעים: NOUN,m,pl,abs
- לסיסרא: PREP+NOUN,prop,m,sg,abs
- שלל: NOUN,m,sg,abs
- צבעים: NOUN,m,pl,abs
- רקמה: NOUN,f,sg,abs
- צבע: NOUN,m,sg,abs
- רקמתים: NOUN,f,pl,abs
- לצוארי: PREP+NOUN,m,pl,abs
- שלל: NOUN,m,sg,abs
Parallels
- Judg.4:21 (structural): Narrative parallel: the prose account of Jael’s killing of Sisera provides the historical context for the Song’s remark about Sisera’s spoil (the Song recounts the fate and booty of Sisera celebrated by the victors).
- Ps.68:11-12 (thematic): The image of women dividing the spoil after a victorious battle closely echoes the Song’s depiction of colorful spoil/necklaces taken from Sisera and distributed by the victors (Hebrew/Greek numbering may vary: v.12 in many English Bibles).
- 1 Sam.30:18-25 (thematic): Treatment and distribution of booty after battle: David’s recovery and the later decision to divide the spoil among all who share in the campaign parallels the Song’s concern with the spoil taken from the enemy and its distribution/ownership.
- Num.31:26-30 (structural): Formal regulations and narrative about the allotment of spoils taken in war: lists and division of garments, ornaments and other booty parallel the Song’s specific mention of dyed/embroidered garments and neck‑ornaments as spoil.
Alternative generated candidates
- Did they not find and divide the spoil—a rich share for the princes? To Sisera a spoil of dyed cloth, a spoil of embroidered garments of many colors for the necks of the captives.
- Would they not divide the spoil—'a girl or two for every man'?—Or bright garments for Sisera, embroidered garments, colorful robes for the necks of the captives?
Jud.5.31 - Details
Translation
Original Text
Morphology
- כן: ADV
- יאבדו: VERB,qal,impf,3,mp
- כל: DET
- אויביך: NOUN,m,pl,cstr+2ms
- יהוה: NOUN,prop,m,sg,abs
- ואהביו: VERB,qal,ptcp,3,m,pl,suff3ms
- כצאת: PREP+NOUN,f,sg,abs
- השמש: NOUN,f,sg,def
- בגברתו: PREP+NOUN,f,sg,suff3ms
- ותשקט: VERB,qal,wayyiqtol,3,f,sg
- הארץ: NOUN,f,sg,def
- ארבעים: NUM,m,pl
- שנה: NOUN,f,sg,abs
Parallels
- 2 Samuel 23:4 (verbal): Uses almost identical imagery — 'like the light of the morning when the sun rises' — paralleling Judges' phrase 'like the sun when it rises in its might' about the flourishing of the righteous/kingly figure.
- Proverbs 4:18 (thematic): Both compare the prosperity or way of the righteous to dawning light ('the path of the righteous is like the light of dawn'), echoing Judges' simile of God's lovers shining like the rising sun.
- Psalm 37:6 (verbal): Speaks of God's vindication as light/noonday ('He will bring forth your righteousness as the light, and your justice as the noonday'), resonating with Judges' image of vindicated lovers of God shining like the sun.
- Judges 3:11 (structural): Repeats the book's characteristic concluding formula — 'and the land had rest forty years' — mirroring Judges 5:31's closing statement about forty years of peace after deliverance.
Alternative generated candidates
- So perish all your enemies, O LORD; but let those who love you be like the sun when it rises in its might. The land had peace for forty years.
- So perish all your enemies, O LORD; but let those who love you be as the sun when it rises in its might. And the land had peace forty years.
Then Deborah and Barak son of Abinoam sang on that day, saying:
When the leaders in Israel take the field, when the people willingly offer themselves—bless the LORD.
Hear, O kings; give ear, O rulers; I, even I, will sing to the LORD; I will sing praise to the LORD, the God of Israel.
O LORD, when you went forth from Seir, when you marched from the hill country of Edom, the earth trembled and the heavens dropped, yes, the clouds dropped water.
The mountains melted before the LORD—this Sinai before the LORD, the God of Israel.
In the days of Shamgar son of Anath, in the days of Jael, the highways ceased and travelers followed roundabout ways.
The people ceased, ceased in Israel, until I—Deborah—arose; I arose a mother in Israel.
They chose new gods; then was war at the gates. Was there shield or spear seen among the forty thousand in Israel?
My heart goes out to the leaders of Israel, to those who offered themselves willingly among the people—bless the LORD.
Riders on white donkeys, those seated on rich carpets, and those who walk by the way of the vineyards.
At the sound of the archers among the watering places, there they recount the righteousness of the LORD, the righteous deeds of his princes in Israel. Then the people went down to the gates.
Arise, arise, Deborah; arise, arise, sing a song! Arise, Barak, and take captive your captives, son of Abinoam.
Then the remnant of the nobles came down; the people of the LORD came down for me— a remnant of the mighty came down.
From Ephraim their root, after you, Benjamin among your peoples; from Machir came leaders, from Zebulun those who bear the marshal's staff. And the princes of Issachar were with Deborah; Issachar was with Barak—sent to the valley at his command; into the divisions of Reuben there were great deliberations of heart.
Why did you sit among the sheepfolds to hear the piping for the flocks? For the divisions of Reuben there were great deliberations of heart.
Gilead remained beyond the Jordan; and why did Dan stay in ships? Asher sat by the seashore and remained at his inlets.
Zebulun risked his life unto death; Naphtali on the heights of the field.
Kings came and fought; then the kings of Canaan fought at Taanach by Megiddo; they took no silver as spoil.
From the heavens the stars fought, from their courses they fought against Sisera.
The torrent Kishon swept them away, the ancient torrent, the torrent Kishon. My soul, march on with strength!
Then the hoofs of the horses clattered—the galloping of their steeds, the charging of the mighty.
'Curse Meroz,' said the angel of the LORD; 'curse its inhabitants, because they did not come to the help of the LORD, to the help of the LORD against the mighty.'
Most blessed of women be Jael, the wife of Heber the Kenite; most blessed of tent-dwelling women.
She asked for water and gave him milk; in a lordly cup she brought him curds.
She took a tent peg in her hand and with her right hand a hammer. She struck Sisera; she crushed his head, she pierced and split his temple.
He sank, he fell, he lay between her feet; he sank, he fell—there at her feet he sank and fell, dead.
Through the lattice she peered and cried out; the mother of Sisera peered through the window: 'Why are his chariot-steps delayed in coming? Why do the clatter of his chariots not arrive?'
The wise women of her household answer her; indeed she answers within herself.
Will they not find and divide the spoil—'a maiden or two for each man'?—spoils of colored garments for Sisera, spoils of embroidered cloth for the necks of the plunder. So perish all your enemies, O LORD! But let those who love you be like the sun when it rises in its might. And the land had rest forty years.