Judges 5 11

Judges 5:11 kjv

They that are delivered from the noise of archers in the places of drawing water, there shall they rehearse the righteous acts of the LORD, even the righteous acts toward the inhabitants of his villages in Israel: then shall the people of the LORD go down to the gates.

Judges 5:11 nkjv

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.

Judges 5:11 niv

the voice of the singers at the watering places. They recite the victories of the LORD, the victories of his villagers in Israel. "Then the people of the LORD went down to the city gates.

Judges 5:11 esv

To the sound of musicians at the watering places, there they repeat the righteous triumphs of the LORD, the righteous triumphs of his villagers in Israel. "Then down to the gates marched the people of the LORD.

Judges 5:11 nlt

Listen to the village musicians
gathered at the watering holes.
They recount the righteous victories of the LORD
and the victories of his villagers in Israel.
Then the people of the LORD
marched down to the city gates.

Judges 5 verses

Judges 5 11 Meaning

Judges 5:11 depicts the profound transition from wartime oppression to joyous peacetime celebration. It illustrates the safe return of God's people to vital communal places like watering sources, where they gather to commemorate and loudly proclaim the righteous, saving acts of the Lord. These acts of deliverance were specifically wrought on behalf of His vulnerable rural population in Israel. This communal praise marks the restoration of peace and the renewed freedom of public life, enabling people to move securely to city gates and engage in civic affairs without fear.

Judges 5 11 Context

Judges 5, often referred to as the "Song of Deborah and Barak," is a poetic account celebrating Israel's victory over the Canaanite forces led by Sisera, described in the preceding Judges chapter 4. For twenty years prior, Israel had suffered severe oppression under King Jabin of Hazor, making daily life perilous (Jdg 4:3). Travel was dangerous, roads were deserted, and even basic activities like drawing water were hazardous due to widespread violence and raids (Jdg 5:6-7). This verse immediately follows a lament over the desolate conditions, contrasting the fear and stagnation of the past with the renewed security. It captures the essence of a people emerging from bondage into freedom, where the essential gathering places (watering holes, city gates) become sites of communal life and spiritual worship instead of danger.

Judges 5 11 Word analysis

• מִקּוֹל (Mikkol): "From the sound of" or "amidst the sound of." The preposition "min" can denote separation or source, implying a transformation from one sound to another, or activity within a certain soundscape.
• חֹלְלִים (Cholélim): This is a key debated term.
  • Historically, some (e.g., KJV) have connected it to chalal, "to pierce" or "to wound," leading to "noise of archers" or "robbers" at vulnerable water sources. This would signify rescue from such danger.
  • Modern scholarship, based on philological evidence, more commonly links it to roots meaning "to pipe," "to play a flute," or "to dance" (ḥalal related to wind instruments or celebration). Thus, "to the sound of singers/musicians/pipers." This portrays a scene of post-victory celebration and worship. The context of "recounting righteous deeds" strongly supports the celebratory interpretation.
• מַשְׁאַבִּים (Mash'abim): "Watering places," literally "places of drawing water." From the verb sha'av, "to draw (water)." In ancient Near Eastern societies, these were crucial, communal sites for survival and daily life, often outside fortified settlements, and thus prime targets during times of war. Their safety is a direct sign of peace.
• שָׁם (Sham): "There." This adverb specifies the location where the action takes place—at these previously dangerous, now safe, watering points. It highlights the transformation of the specific places themselves.
• יְעַנּוּ (Ye'annu): "They recount," "they rehearse," "they respond," or "they sing." From anah, "to answer," often used for a responsive liturgical chant or proclamation. It implies a deliberate, vocal, and communal telling of a narrative, possibly in song or antiphonal recitation.
• צִדְקֹת (Tzidkot): "Righteous deeds," "righteous acts," "acts of justice." The plural of tzedek emphasizes multiple manifestations of God's justice, not merely ethical conduct but acts of divine vindication, salvation, and faithfulness to His covenant. These are interventions that restore right order.
• יהוה (Yahweh): The personal, covenant name of God. Used here to specifically identify the God of Israel as the sole agent behind these saving acts, distinct from any Canaanite deities or human strength.
• פִּרְזוֹנוֹ (Pirzono): "His peasantry," "his rural dwellers," "his villagers." From perazon, meaning "unwalled town" or "rural population." This highlights that God's victory benefited the common people living in exposed, open country—those most vulnerable to enemy raids and least able to defend themselves. It underscores God's care for the humble and forgotten.
• בְּיִשְׂרָאֵל (B'Yisra'el): "In Israel." Clearly defines the beneficiary of God's righteous deeds as His chosen people, Israel.
• אָז יָרְדוּ לַשְׁעָרִים (Az Yaredū lash'arim): "Then they went down to the gates."
  • אָז (Az): "Then," "at that time." A temporal marker indicating a consequential action resulting from the preceding events.
  • יָרְדוּ (Yardu): "They went down." Implies descent, possibly from higher defensive ground or temporary refuges, or simply the common movement to public centers.
  • לַשְׁעָרִים (Lash'arim): "To the gates." City gates were more than entrances; they were vital social, commercial, and judicial hubs. Going to the gates signified freedom, peace, security, and the resumption of public life, trade, and legal processes without fear of molestation. It stands in stark contrast to the earlier desolate conditions (Jdg 5:6-7) where public roads and interaction ceased.

Judges 5 11 Bonus section

• The shift from the "highway ceased" and people taking "byways" (Jdg 5:6) to going freely to the "gates" in this verse dramatically illustrates the restoration of order and safety for ordinary people and trade.
• The meticulous attribution of the victory to Yahweh's tzedakot stands in direct polemic against the pervasive influence of Canaanite polytheism and the reliance on human military might. It firmly establishes Yahweh's sovereignty as the only source of justice and deliverance.
• This verse provides a model for the people of God across all ages: communal worship and historical remembrance are integral responses to divine salvation. By rehearsing God's deeds, the community reinforces its covenant identity and prepares for future acts of faith.

Judges 5 11 Commentary

Judges 5:11 powerfully illustrates the spiritual and practical consequences of God's decisive intervention. The transformation from an oppressed nation hiding from the "noise of archers" or simply in desperate straits, to a joyful people "amidst the sound of pipers/singers," publicly recounting God's tzedakot, marks a radical shift. This shift underscores that true deliverance and restoration come from Yahweh alone. The reclaiming of "watering places" and "gates" is deeply symbolic: these were formerly places of danger and restricted access, but now they are zones of communal peace, freedom, and worship. The verse emphasizes that God's righteous acts are for all His people, especially the vulnerable "peasantry," highlighting His care for those often overlooked by human power structures. The act of recounting ensures that the memory of divine liberation is embedded in the community's consciousness, forming the foundation for future generations' faith and identity. It serves as a continuous call to praise and an enduring testimony to God's faithfulness, reminding Israel of their true Deliverer.