Judges 5 30

Judges 5:30 kjv

Have they not sped? have they not divided the prey; to every man a damsel or two; to Sisera a prey of divers colors, a prey of divers colors of needlework, of divers colors of needlework on both sides, meet for the necks of them that take the spoil?

Judges 5:30 nkjv

'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?'

Judges 5:30 niv

'Are they not finding and dividing the spoils: a woman or two for each man, colorful garments as plunder for Sisera, colorful garments embroidered, highly embroidered garments for my neck? all this as plunder?'

Judges 5:30 esv

'Have they not found and divided the spoil? ? A womb or two for every man; spoil of dyed materials for Sisera, spoil of dyed materials embroidered, two pieces of dyed work embroidered for the neck as spoil?'

Judges 5:30 nlt

'They must be dividing the captured plunder ?
with a woman or two for every man.
There will be colorful robes for Sisera,
and colorful, embroidered robes for me.
Yes, the plunder will include
colorful robes embroidered on both sides.'

Judges 5 verses

Judges 5 30 Meaning

Judges 5:30 depicts the confident anticipation and material expectations of Sisera's mother and her noblewomen. From their vantage point, they are certain that Sisera, their great military leader, has been victorious and is merely delayed by the immense spoils of war being gathered and distributed. They imagine Sisera's men seizing women, and envision for themselves valuable, luxurious garments as personal adornments from the plunder. This scene sharply contrasts with the reality of Sisera's defeat and death, setting up a profound irony that underscores God's reversal of fortunes.

Judges 5 30 Context

Judges chapter 5 is known as the Song of Deborah, a triumphant hymn celebrating the Lord's victory over Sisera and the Canaanite army, contrasting sharply with the prose account of Judges chapter 4. The song emphasizes God's power working through unlikely human instruments—Deborah and Jael—to humble a mighty foe. The immediate verses (Judges 5:28-29) leading to verse 30 depict Sisera's mother peering out her window, impatiently waiting for her son's return. Her anxious queries are then answered by her wise noblewomen, who propose reasons for the delay, fabricating an elaborate vision of plunder and triumph. Verse 30 is the climax of this imaginative justification, revealing their deep-seated materialistic desires and hubris, utterly oblivious to the tragic fate that has befallen Sisera, creating a powerful sense of dramatic irony for the original audience aware of the preceding events. This narrative also provides insight into the expectations and spoils of warfare in the ancient Near East.

Judges 5 30 Word analysis

• Have they not found? (Hebrew: הֲלֹא יִמְצְאוּ, ha-lo yimtz'u)

  • ha-lo: A rhetorical question expecting a positive answer, conveying certainty. It signifies their absolute conviction that Sisera's forces have indeed acquired the spoils.
  • yimtz'u (from matza): To find, to come upon, to attain. It implies discovery and successful acquisition, highlighting their belief that the victory and subsequent plunder are already secured. The anticipation is so strong, it's presented as an accomplished fact.

• and divided the spoil— (Hebrew: יְחַלְּקוּ שָׁלָל, y'hall'qu shalal)

  • y'hall'qu (from chalaq): To divide, to distribute. This emphasizes the organized division of goods, a clear sign of decisive victory and established control over the conquered.
  • shalal: Spoil, plunder, booty. This refers to the goods taken from the vanquished enemy, which represented wealth, status, and power in ancient warfare. It underscores the material motivations and benefits anticipated from victory.

• A girl or two (Hebrew: רַחַם רַחֲמָתַיִם, rakham rakhamatayim)

  • rakham: A term primarily meaning "womb" or, by extension, "young woman/damsel." The choice of "womb" emphasizes the horrific objectification of captured women, viewed as spoils for reproduction or servitude.
  • rakhamatayim: Dual form, signifying "two wombs" or "two girls." The phrase "a girl or two" for "each man" highlights the scale of expected human plunder, underscoring the dehumanizing aspect of ancient warfare and the specific atrocities expected by Sisera's camp. This speaks to a harsh reality where women were considered part of the material gain, a stark contrast to Israel's Law that mandated protection for captives. This also implies an aggressive, conquering mindset, possibly reflecting contemporary Canaanite cultural norms regarding the subjugation of conquered peoples.

• for every man; (Hebrew: לְאִישׁ רֹאשׁ, l'ish ro'sh)

  • l'ish: For a man.
  • ro'sh: Head, referring to each person or individual. The phrase together means "for each man's head," or "for every man personally." It signifies that the division of spoils, including the women, would be distributed on an individual basis to the victorious soldiers as a reward for their valor.

• Spoil of dyed garments for Sisera, (Hebrew: שְׁלַל צְבָעִים לְסִיסְרָא, sh'lal tzva'im l'Sisera)

  • tzva'im: Refers to dyed or colored garments. These were expensive and highly prized luxury items, often made from exotic materials and vibrant dyes (like Tyrian purple), indicating high status and wealth. The focus on garments rather than just generic "wealth" shows a specific desire for status symbols.
  • l'Sisera: For Sisera. The immediate recipient of the highest quality spoil is presumed to be the victorious general himself, emphasizing his preeminent status and expected enrichment.

• Spoil of embroidered garments, (Hebrew: שְׁלַל רִקְמָה, sh'lal rikmah)

  • rikmah: Embroidered work, brocade, variegated fabric. This denotes finely woven and intricately decorated cloth, highly valued for its artistry and the skill required to produce it. It further signifies the opulence and rarity of the anticipated plunder.

• Colored with dyed embroidery, (Hebrew: צְבָעִים רִקְמָתַיִם, tzva'im rikmatayim)

  • tzva'im: Dyed or colored fabrics, emphasizing the vibrant hues.
  • rikmatayim: Dual form of rikmah, potentially suggesting either two such embroidered pieces or "double embroidered" goods, denoting exceptionally fine and valuable textiles. This is the ultimate symbol of wealth and refined taste for the ancient world.

• For my neck as spoil? (Hebrew: לְצַוְּארֵי שָׁלָל, l'tzavvaray shalal)

  • l'tzavvaray: For my neck (or necks). Sisera's mother's personal aspiration for luxury, reflecting vanity and the use of rich fabrics as adornment.
  • The possessive suffix "-ay" makes it deeply personal. This particular item of spoil is reserved for herself, to adorn her neck, perhaps in the form of a scarf or draped fabric, signifying her elevated status. The repetition of "spoil" at the end emphasizes the pervasive focus on plunder and the material rewards of their perceived victory.

Words-group analysis:

• "Have they not found and divided the spoil—": This opening phrase highlights the confidence and certitude in their assumed victory. It's a statement of assured triumph and imminent wealth distribution, illustrating a complete disconnect from the tragic reality of Sisera's fate. It establishes the theme of dramatic irony that permeates the scene.
• "A girl or two for every man;": This chilling phrase exposes the brutal and dehumanizing nature of warfare from the perspective of the victors. It reveals a societal norm where women were viewed as tangible spoils, to be parceled out and used at will, reflecting the harsh realities and ethical depravity that can accompany military conquest. This contrasts starkly with God's commands for justice and human dignity, making it an implicit polemic against Canaanite practices.
• "Spoil of dyed garments for Sisera, Spoil of embroidered garments, Colored with dyed embroidery, For my neck as spoil?": This entire segment details the specific nature of the expected luxury goods. The triple mention of "spoil" emphasizes the overriding importance of the material gain. The descriptions of "dyed garments," "embroidered garments," and "colored with dyed embroidery" vividly portray the opulence and high value placed on fine textiles. The focus on such elaborate clothing speaks to their status-conscious culture and the deep desire for symbols of wealth and superiority. Sisera's mother's desire to adorn her own neck with this rich fabric is the ultimate personal indulgence envisioned from this imagined victory.

Judges 5 30 Bonus section

The rhetorical question asked by the women in Judges 5:30 not only displays their hopeful ignorance but also reveals the common expectation for warriors of the time. The anticipated spoil included not only inanimate objects like garments but also human beings. This brutal detail concerning "a girl or two for every man" vividly illustrates the inherent cruelty of ancient Near Eastern warfare, where captured women were routinely taken as slaves or concubines. This passage subtly condemns such practices by framing it within the enemy's boasts which ultimately prove hollow. The repeated emphasis on valuable textiles suggests that these items were not just practical garments but powerful cultural markers of status and triumph, coveted even by those removed from the direct battle. This detailed envisioning of luxury also amplifies the stark contrast with Jael's simple tent and tent peg, the instruments of God's victory. The verse's positioning as the culmination of Sisera's mother's anxious waiting effectively builds suspense and tragic irony before the true outcome of the battle is poetically revealed.

Judges 5 30 Commentary

Judges 5:30 encapsulates the chilling irony and dramatic tension of Deborah's song. It reveals the ultimate self-deception and misplaced confidence of those who oppose God. Sisera's mother and her ladies envision a triumphant return laden with rich spoils, focusing particularly on enslaved women and luxurious garments, symbols of power, status, and sensual gratification. Their detailed imaginings of opulence highlight the vanity and materialism that blind them to reality. This detailed anticipation, ironically placed right after Sisera's ignominious death (by a woman's hand, at that), underscores divine reversal. God uses the humble to confound the proud, transforming anticipated glory into unexpected demise, and the hoped-for celebration into eventual lament. The imagined "spoil" never materializes for them, serving as a powerful testament to the futility of boasting against the Lord.

• Practical usage: This verse serves as a sober reminder of the fragility of human plans without God and the dangers of arrogant presumption. It cautions against setting our hearts on perishable wealth and human conquests, which can blind us to impending judgment or ultimate truth.