Exegetical and Hermeneutical Commentary of Judges 5:9
My heart [is] toward the governors of Israel, that offered themselves willingly among the people. Bless ye the LORD.
9. governors ] Apparently the same word as in Jdg 5:14, though the form is slightly different, lit. lawgivers, Isa 10:1; but in a primitive community the lawgivers would be the military leaders ( Jdg 5:14), hence tr. commanders, cf. Deu 33:21, Isa 33:22; Vulgate principes.
That offered themselves willingly ] See on Jdg 5:2. The verse seems to repeat the thought of Jdg 5:2, though the meaning of the latter is doubtful.
Fuente: The Cambridge Bible for Schools and Colleges
9 11. The celebration of Jehovah’s acts. This seems to be the meaning of Jdg 5:11; Jdg 5:9-10 are exceedingly obscure, owing to the condition of the text. After dwelling upon Israel’s sufferings, the poet, so far as we understand him, turns with thankful emotion to those who helped to put an end to them.
Fuente: The Cambridge Bible for Schools and Colleges
My heart … – In this deplorable weakness of Israel how noble was the conduct of the governors who volunteered to lead the people against their oppressors. Deborahs heart was filled with admiration as she thought of their patriotic devotion, and broke out into thanksgiving to Yahweh.
Fuente: Albert Barnes’ Notes on the Bible
I greatly honour and love those, who being the chief of the people in wealth and dignity, did not withdraw themselves from the work, as such usually do; but did expose themselves to the same hazards, and joined with their meaner brethren in this noble but dangerous attempt, and by their examples and countenance engaged others in it.
Bless ye the Lord; who inclined their hearts to this undertaking, and gave them success in it. As she gives instruments their due, so she is careful the sovereign Cause and Lord of all lose not his glory.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. expresses gratitude to therespective leaders of the tribes which participated in the contest;but, above all, to God, who inspired both the patriotic dispositionand the strength.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
My heart is towards the governors of Israel,…. Most of the Jewish commentators interpret this of their wise men and Scribes, who were willing to teach the people the law and the commandments, even in times of trouble, and did not cease from doing it on that account, and therefore Deborah praises them for it; so the Targum; but Kimchi and Ben Melech understand by them the great men of the nation, their nobles and rulers, who enacted good laws and statutes; or at least took care to see that the good laws they had were put in execution; and these had a share in the affections and good wishes of Deborah, and that chiefly for the following reason:
that offered themselves willingly among the people; to go along with them, and march at the head of them, to fight Sisera and his army; thereby setting a good example, and animating the people to battle, and inspiring them with courage and intrepidity; when they saw their chiefs and the heads of them exposing their lives with them in defence of their country, and the rights of it:
bless ye the Lord; for giving them such spirits, to engage so willingly in this service, and for giving them success in it.
Fuente: John Gill’s Exposition of the Entire Bible
9 My heart inclines to the leaders of Israel;
To those who offered themselves willingly in the nation. Praise ye the Lord!
10 Ye that ride upon white asses;
Ye that sit upon covering,
And that walk in the way, reflect!
11 With the voice of the archers among drawers (of water),
There praise ye the righteous acts of the Lord,
The righteous acts of His villages in Israel.
Then the people of the Lord went down to the gates!
We must supply the subst. verb in connection with , “ My heart is (sc., inclined) towards the leaders of Israel,” i.e., feels itself drawn towards them. for (Jdg 5:14), the determining one, i.e., the commander or leader in war: as in Deu 33:21. The leaders and willing ones are first of all to praise the Lord for having crowned their willingness with victory.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Roll Call of Tribes, vs. 9-18
Next the song turns to the praise of the governors of the land for their willingness to join the battle. The white ass was the mount of the upper class, the judges, and they are called to bless the Lord. Willingness is not always present with the Lord’s people, but here those who were leaders of the people set the example. The Lord uses willing workers to accomplish His purposes. These helped to secure the outcome of the battle, (2Co 8:12).
Now the picture comes to the village wells where the people meet to talk of events. The news of the battle will be rehearsed in these places, and the righteousness of the Lord will be praised. He will receive honor and glory for the deliverance of Israel. Those who have been saved from the archers of the Canaanites will show their gratitude to Him by praising Him publicly. This is as it should be with the Lord’s people at all times. It demonstrated a change for the better in Israel. So thrilling was the result that Deborah had to sing. She calls on Barak to sing and celebrate their victory in a parade of his captives. Those who survived the Canaanites’ oppression came to join in the battle, and the Lord gave them dominion over their enemies.
Beginning at verse 14 is found a roll call of the tribes, some of whom came to the battle and others who did not. First there was Ephraim who had shown his strength by rooting himself among the Amalekites, or as some commentators translate the passage, he came down into the valley to the battle. Benjamin was represented, as was Machir, or Manasseh across the Jordan, following their governors. Those of Zebulun mentioned in verse 14 probably refers to the leaders of the tribe. The princes of Issachar led their men on foot into the valley to face the foe, and in support of Barak. Some tribes considered coming, but in the end stayed away. Reuben remained with his sheep, despite searchings of the heart. The Reubenites were like a lot of people today who have intentions but never act on them. Gilead, or Gad, remained across Jordan, Dan stayed in his lot by the sea, and Asher remained in the coves and inlets of his seacoast.
The greatest praise was for Zebulun and Naphtali, the tribes from whom Barak drew his ten thousand men. They risked their lives to join the battle, being in the forefront of the fighting. Other tribes had come because of the bravery of these two. Only two tribes are not mentioned, Judah and Simeon. They were in the far south and probably not subjected to the Canaanite dominion.
Fuente: Garner-Howes Baptist Commentary
(9) My heart is toward the governors of Israel.The fact that even in this extremity Israel had men (literally, law-givers) who were willing to brave any danger to rescue their people fills Deborah with gratitude to them and to God.
Among the people.When the leaders moved, the people moved with them.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. My heart is towards the rulers That is, her heart now turns with feelings of gratitude towards those noble Israelitish heroes and chieftains who volunteered in the battle with Sisera.
Fuente: Whedon’s Commentary on the Old and New Testaments
Deborah Praises Those Who Responded to the Call to Arms ( Jdg 5:9-11 ).
Jdg 5:9
“My heart is towards the governors of Israel,
Who offered themselves willingly among the people.
Bless you Yahweh.”
Deborah expresses her gratitude to those leaders who willingly offered themselves to fight for Yahweh, for whom Yahweh should be praised. Some see this as referring to those who in the times of trouble were willing to act as leaders and guides to the people, for it was a dangerous position to be in. The leaders were always the scapegoats when anything went wrong. But the end of Jdg 5:11 would point to the first interpretation.
Jdg 5:10
“Tell of it,
You who ride on white asses,
You who sit on rich carpets,
And you who walk by the way.”
To ride on an ass was a position of prestige (Jdg 10:4), and a white ass was seen as even more prestigious, the ride of princes. But they rode on asses when riding in peace. Thus those who ride on white asses are those who are important and distinguished, yet live in peace. They know nothing of war. The carpet was used for sitting on, and rich carpets were lush and comfortable. Thus those who sit on rich carpets are those who are wealthy and loll around at ease.
“You who walk by the way.” These are the ordinary people, the wayfarers, who can use the ordinary paths openly, unlike the previous furtiveness of captive Israel (Jdg 5:6). They should be grateful for their freedom.
The idea of all three descriptions is that Deborah is declaring that those who are at ease, far away and untroubled by war, will see what Yahweh will do for Israel, miserable in its captivity, revealing His rule over them, and it will be the talking point among them. All the world is called on to notice what God is doing.
Jdg 5:11
“Far from the noise of archers,
In the place of drawing water,
There will they rehearse the righteous acts of Yahweh.
Even the righteous acts towards those who live in the open places in Israel.
Then the people of Yahweh went down to the gates.”
Those who gather at the wells and springs, well away from war and the twang of the deadly bow (‘archers’ – literally ‘those who divide’ – some refer this to ‘those who divide the strings on stringed instruments’), will speak with awe of what Yahweh has done for Israel. The wells were the places where news was passed on and discussed, where the latest gossip could be gathered as everyone came to draw water. That is why in the Bible people so often go to a well when they want to make contact with the people of the land.
“There will they rehearse the righteous acts of Yahweh, even the righteous acts towards those who live in the open places in Israel.” All will talk of what Yahweh has done as they draw their water and discuss the latest news, all will recognise the rightness of His actions which have resulted once more in the people of Israel being able to live again in the open places. (The word translated ‘those who live in the open places’ is found only here and in Jdg 5:7 and nowhere else).
“Then the people of Yahweh went down to the gates.” The gates are the gates where there is war (Jdg 5:8). Having described how all the world will know of what Yahweh has done, the crunch time has come. Yahweh’s people went down to the gates of war. They were ready to face the enemy.
Fuente: Commentary Series on the Bible by Peter Pett
The summons to praise god for deliverance
Jdg 5:9-11
9My heart (was) with the Orderers of Israel,
Who devoted themselves among the people,Praise God!
10 Ye who ride on beautifully-saddled asses,
Who sit on mats,
And walk through ways,Sing!
11 Instead of the cry of the contending at the cisterns,
They praise there the benefaction of God,
The benefaction of his freedom in Israel,
When the People of God hastened down to the gates.
EXEGETICAL AND DOCTRINAL
Jdg 5:9. Deborah has delineated, first, the glorious majesty of God; then, in contrast therewith, the ruin which overtook Israel because it forsook Him, and chose new gods who cannot help, till she arose, a mother in Israel. With that she returns to the beginning. For what had she done? She had called on the people to turn back, and consecrate themselves to God. When everything lay prostrate, Barak and his faithful followers had taken the vows of God upon themselves. If Deborah had become a strong one (gibbor) in Israel, so had those who followed her inspiring call. If she speaks of herself as Deliverer, it is not without including those to whom she imparted her faithful and courageous heart. Jdg 5:9 resumes Jdg 5:2. The ground of all her praise, is that Israel turned again to God. This had been stated in Jdg 5:2; here, by way of farther transition from Jdg 5:7, she adds the expression my heart: she has infused the new spirit into Israel. She has imparted her heart to the people, as a mother to her children. The heart is the seat of divine inspirations and hopes; it is the organ that praises, desires, and seeks after God. The contents of Deborahs heart flowed over into Israel. If thou wilt go with me, says Barak, then I will go. My heart, she exclaims, was with the orderers of Israel, with those who devoted themselves, so that they devoted themselves, when they devoted themselves as of Israel.23 The explanation of has been thought more difficult than it is. It has already been remarked above, that the duty of a Judge was to execute the mishpat, the law of Israel, according to the ordinances of Moses. Whenever a Judge reintroduced the observance of the law, divine order sprang up anew among the people. Now, and are ever conjoined (cf. Exo 15:25). What nation is there, asks Deu 4:8, that has such chukkim and mishpatim? Hear, O Israel, reiterates Moses, in Deu 5:1, the chukkim and mishpatim which I speak in your ears. Joshua made a covenant with the people (Jos 24:25), and set them chok and mishpat. What the Shophet is for the mishpat, that the Chokek is for the chok. Both words have the same grammatical form; both have the same historical relations. Whoever watched over the chok of Israel, was a chokek. They were the Orderers of Israel; for chok is the order resulting from law. The men who followed Deborah, the leaders of the people, who staked their lives for Israels nationality in God, were not shophetim,for that word was already used in a definitely restricted sense; but to the name chokekim, which the prophetess gives them, they were justly entitled. They were men of law and national order.
Jdg 5:10. Praise God. The Song of Deborah is a hymn of praise to God: praise forms the keynote to all its variations. The refrain of Jdg 5:2 is here repeated, because the thought of Jdg 5:2 has come up in a new form. The arrangement of the poem is delicate and beautiful. Jdg 5:2 called on all to praise God. Thereupon she herself began to sing, Jdg 5:3 : I will praise; her own personality comes to view in her song of God, and again in the saving power through which she became a mother of Israel. From Jdg 5:9 she transfers the work of praise to others. The self-devotion of her heart had communicated itself to the people. Praise God, she resumes; but now they are to sing who have been delivered, and enjoy the fruits of victory. The whole Song is a hymn of freedom. How extreme and miserable was the recent oppression! The country was full of danger, intercourse interrupted, life enslaved. But now everything is free again. Every kind of movement is practicable. The highways are secure Therefore, praise is to employ all who enjoy this return of rest. Whoever now is able to travel, without being hindered, robbed, or put in peril of his life, is to thank God who restored him this privilege. They who can ride, rest, or walk in peace againfor now animals are not stolen, tents are not plundered, foot-travellers are not murdered,are to know and proclaim the preciousness of this new blessing. It is the habit of Biblical writers to comprehend the various movements of persons under the terms walking, standing, and sitting (cf. Psa 1:1). Here, where the freedom of the open country is spoken of, riding is naturally mentioned in the place of standing, which was included in the other expressions. The riders are represented as riding on . To ride on asses, was certainly a well-known custom (cf. Jdg 10:4; Jdg 12:14); but the mention of white, or as it is commonly rendered, white-dappled asses, would not be very suitable. Even though the connection of the word with those roots which signify to glisten, should be finally established, still it will always seem more appropriate to refer it to the beautiful, ornamented coverings that served for saddles. But there seems to be also a philological affinity between tsachar and what the Greeks and Romans called , , sagma,24 and the Germans saumsattel (pack-saddle). Asses, we know, carried burdens: provisions, corn, wine, etc. (Gen 42:25; Gen 45:23; 1Sa 25:18; cf. Bochart, Hieroz. i. 184). They are to this day the important beast of burden in Palestine; and to leave the ass unladen, even on steep mountain paths, is considered injurious (Ritter, xvii. 295). The Targum (Jonathan), in its rendering of Lev 15:9, uses the word ; for , and not , is to be read in its text at that place (a fact overlooked by Sachs, Beitrge zur Sprachf., note 2, 196). The thought suggests itself naturally that restored freedom and security must have been of special value to those who transported important and costly articles. The passage becomes peculiarly significant, if brought in to connection with the safety of traffic and intercourse, consequent upon the enemys destruction.And sit on mats. Since here also the blessings of freedom are the subject of discourse, those only can be meant who were accustomed to sojourn in tents and tent-villages. To spread the covering, and to pitch the tent, are to this day equivalent expressions. To sit on cloths, was the poetic phrase for dwelling in the open country, in hamlets, oases, and on highways, without needing the protection of walls and fortifications. (mats) is undoubtedly a plural of , garment. It is in keeping with the make of ancient, especially of oriental dress, that the various terms for garment, covering, cloth, are more indefinite and interchangeable than in modern times.25 Such, for instance, is the case with , garment (Num 4:6-13); compare also , covering (Deu 22:12). For the establishment of this general signification of , Teller has rendered meritorious service. In a manuscript note in a copy of his Not Critic, now in my possession, he directs attention to as a cognate word. At all events, that also has the double sense of garment and covering, or cloth. The same, as is well known, is the case with and vestis. The word, mats (Latin, matta), in the translation above, is used merely for the sake of assonance; a philological connection between it and the Hebrew word is not discoverable. , foot-travellers, on the proper public roads. They too are no longer driven to seek winding paths. All, whether they ride, sit, or walk, have become free. Therefore, sing praise to God! , to celebrate in song, as the Psalmist uses it (Psa 145:5): Words of thy wonders will I sing ().
Jdg 5:11. The prophetess continues to depict the wonderful change from servitude to freedom While the enemy had the upper hand, there was security only within the gates; up to the threshold of these, the inhabitants were hunted and pursued. A lively conception of such a condition of society, may be obtained from the history of Germany from the 13th to the 16th century, when it often happened that large cities were at war with their neighbors. In Palestine, cities being built on hilltops, water must be procured outside of the gates. It was at a well, at the time of water-drawing (Gen 24:11), that Eliezer met Rebecca, coming out of the city. In time of war, this water-drawing was a dangerous occupation. The crowd was great, and every one wished to be the first to get away. Consequently, there was no lack of contention and vociferation. How all that is changed! Now the maidens draw leisurely and merrily, praising God the while, who has restored quiet and security. The philological explanation agrees perfectly with this exposition, verse 11 does not depend on Jdg 5:10; it introduces a new thought. is to be taken or read as , i.e. as participle of the piel , to strive, quarrel, rixari (cf. Num 26:9; Psa 60:2; etc.), connected with the niphal , often used of persons who strive and contend with each other (Deu 25:11; Exo 2:13; etc.).26 The voice of those who thus contend is wont to attract attention; and a voice is now also heard: , there they sing aloud, there resounds the song of those who praise the mercy of God. ( from , piel, imperfect, 3d person, plural, to sound, to sing; Sanskrit, tna, , German tnen.) The harsh voice of contention is replaced by the sounds of praise. The burden of this praise? The benefits of Godthe benefits which his all-disposing arm has bestowed on Israel, in that, after their self-surrender and return to Him, He has made them free again from the enemy. The consequence of his interposition is , freedom: Israel is free again, and no longer depends on walls for safety. is derived from , just as from . It contains the notion of that which is free, of freedom, as it is expressed by the prophet Zechariah, quite in the spirit of our Song, when he says (chapter Jdg 2:8-9 (4, 5)): Jerusalem shall dwell open (, i.e. without walls); and I, saith the Lord, will be unto her a wall of fire round about. When Israel devotes itself to God, it is at rest; accordingly, after the deeds of the several Judges are related, it is constantly added, and the land had rest. Then enemies are powerless; exposed hamlets are secure; God is their protection. There, at the cisterns, they praise the goodness of God which manifests itself in this newly recovered freedom.
When the people of God hastened down to the gates. Here also the beauty of the internal arrangement of the Song comes prominently to view. Verse 8 says, they chose themselves new gods, ; verse 9interrupted by the praise of God, but resumed in the last line of Jdg 5:11,when they devoted themselves to God, . When the people apostatized, they were pressed up to their very gates, and fled; when, by self-surrender, they became a people of God, they rushed boldly down to the gates and through them. The consequence of the first was flight; that of the second, impetuous attack.27 In the former case, among forty thousand there was not a man capable of making resistance; in the latterand herewith the Song enters on the delineation of the conflict,it was a small band who threw themselves upon the mighty. In Jdg 5:9-11 the prophetess, by praising God for freedom, interrupted the progress of her Songs narrative, just as she does in Jdg 5:3-5 and in Jdg 5:12, to which and the following verses we now pass on.
Footnotes:
[23][In this sentence our author seems to combine two different explanations of , etc., namely: 1. I imparted my spirit to the Orderers of Israel, by virtue of which they became such; and, 2. My heart loves those who proved themselves Orderers, etc. The latter explanation, merely hinted at by Dr. Cassel, is that commonly adopted by expositors. Bachmann remarks that if the first idea had been intended, it would have been more clearly expressed Tr.]
[24]For further philological comparisons, see Benfey, i. 433, and Dieffenbach, Celtica, i. 85.
[25]The same may be said of the use of the articles themselves. The popular custom of spreading out garments, like carpets or cloths, for persons to ride or walk over, is sufficiently familiar from the history of our Lord and the usages of both Greeks and Romans.
[26][It does not appear how a piel can possibly be obtained from a niphal . The form , in the text, can only be derived from , either directly or indirectly. In the latter case if would be a denominative from , an arrow, and would mean archers; so Bertheau, Keil, and many other interpreters, both ancient and modern. Many, perhaps most expositors, however, prefer the direct derivation from , to divide, but with various modifications of the radical idea. For a full discussion of the word and the interpretations it has received, see Bachmann, 1. pp. 351359; it must suffice here to say that he translates it, Beutetheilenden, those who divide the spoil They (he explains) who frequent the places of drawing water are to praise the righteous acts of Jehovah, with the joyful voice of those who divide the spoil, cf. Isa 9:2 (3).Tr.]
[27][Keil and others connect the last clause of Jdg 5:11, not with Jdg 5:9; but with the immediately preceding praise for victory. After this victory, says Keil, the people descended again to its gates, from the mountains and hiding-places whither it had betaken itself for safety from the enemy (Jdg 5:6 f.)entered again into the plains of the land, into the cities now relieved of enemies. Similarly, Bachmann. Dr. Cassels translation of by when is against the usage of the word.Tr.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
This is an interesting part of the song, in calling upon those whom the Lord had inclined to take a more active part in the service of the day. Psa 110:3 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jdg 5:9 My heart [is] toward the governors of Israel, that offered themselves willingly among the people. Bless ye the LORD.
Ver. 9. My heart is toward the governors of Israel. ] Heb., Those in whom was the legislative power, that they should lay by their parliament robes and gird on their swords to fight against the common enemy: that these he goats should go before the flocks, Jer 50:8 this got them a great deal of love and honour.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
is toward. Supply “saith to”, instead of “is”. The next clause gives the words spoken.
Fuente: Companion Bible Notes, Appendices and Graphics
offered: Jdg 5:2, 1Ch 29:9, 2Co 8:3, 2Co 8:4, 2Co 8:12, 2Co 8:17, 2Co 9:5
Reciprocal: Exo 25:2 – willingly Exo 35:5 – whosoever Exo 35:21 – General Exo 35:29 – whose heart Num 7:84 – the princes 2Ch 17:16 – willingly 2Ch 31:8 – blessed Neh 11:2 – willingly Jer 15:1 – my mind Zec 12:5 – the governors
Fuente: The Treasury of Scripture Knowledge
Jdg 5:9. My heart is toward the governors I honour and love those, who, being the chief of the people in wealth and dignity, did not withdraw themselves from the work, as such usually do; but exposed themselves to the same hazards, and joined with their brethren in this noble but dangerous attempt. It seems by this that there were some of the greatest men in the tribes of Naphtali and Zebulun, who, of their own accord, hazarded their lives among the common people in this service. And toward these Deborah expresses singular affection; and with the praises of God intermixes the commendation of those who were his instruments in this deliverance. Bless ye the Lord Who inclined their hearts to this undertaking, and gave them success in it. This she adds like a prophetess of the Lord, who, when she commends the most deserving of men, would not fail to raise their thoughts to God, the original source of all that is excellent and praiseworthy.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
A renewed call to bless God 5:9-11
Jdg 5:9 is very similar to Jdg 5:2. In Jdg 5:10-11, Deborah urged all the Israelites to sing praises to God for His recent victory. Those who rode on white donkeys (Jdg 5:10) were the upper classes, the rulers. Those who sat on (rich) carpets (Jdg 5:10) may refer to the wealthy or perhaps those who stayed at home rather than participating in the fighting. [Note: Cundall and Morris, p. 96, preferred the second view.] Those who traveled the roads (Jdg 5:10) were the middle classes. Deborah called all these groups to sing praises to God for His deliverance. The writer pictured them as gathering at the wells and town gates to talk about and rejoice together in God’s goodness for giving victory to His people.