Judges 5 6

Judges 5:6 kjv

In the days of Shamgar the son of Anath, in the days of Jael, the highways were unoccupied, and the travellers walked through byways.

Judges 5:6 nkjv

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

Judges 5:6 niv

"In the days of Shamgar son of Anath, in the days of Jael, the highways were abandoned; travelers took to winding paths.

Judges 5:6 esv

"In the days of Shamgar, son of Anath, in the days of Jael, the highways were abandoned, and travelers kept to the byways.

Judges 5:6 nlt

"In the days of Shamgar son of Anath,
and in the days of Jael,
people avoided the main roads,
and travelers stayed on winding pathways.

Judges 5 verses

Judges 5 6 Meaning

Judges 5:6 vividly describes a time of intense fear, insecurity, and national distress for Israel. The main roads and trade routes were abandoned, indicating that daily life and economic activity were paralyzed due to the omnipresent threat of enemy attack, likely from Canaanite forces led by Sisera or opportunistic brigands. People were forced to use less frequented, winding byways to avoid danger, signifying a deep disruption to normal existence and a pervasive lack of peace and safety. The specific mention of the times of Shamgar and Jael underscores the widespread and prolonged nature of this national affliction.

Judges 5 6 Context

Judges 5 is known as the Song of Deborah and Barak, a poetic celebration of Israel's victory over the Canaanite forces led by King Jabin of Hazor and his commander Sisera (Judges 4). The song serves as a divine lament and exultation, highlighting God's sovereignty, the participation of various tribes, and the courage of figures like Deborah and Jael. Verse 6 specifically recounts the desperate conditions Israel endured before the victory. For twenty years, Sisera had severely oppressed the Israelites with his chariots of iron (Jdg 4:3). This verse provides a snapshot of the profound fear, insecurity, and societal disruption caused by this long-standing oppression. It paints a bleak picture of a nation unable to move freely, with normal travel and trade severely hindered, thereby underscoring the magnitude of the deliverance that God, through Deborah and Barak, subsequently wrought. This pre-deliverance imagery serves to magnify the celebratory aspects of the song and God's powerful intervention.

Judges 5 6 Word Analysis

• In the days of Shamgar son of Anath (בִּימֵי שַׁמְגַּר בֶּן-עֲנָת, biyme Shamgar ben Anath):
  • Shamgar (שַׁמְגַּר): A judge mentioned in Jdg 3:31, who saved Israel by striking down six hundred Philistines with an oxgoad. His inclusion here signifies that even during or after his period of partial deliverance, widespread oppression continued or immediately followed, indicating a systemic state of insecurity.
  • son of Anath (בֶּן-עֲנָת): "Anath" (עֲנָת, ‘ănāt) is likely connected to the Canaanite goddess Anat, a fierce warrior deity. This may indicate Shamgar's family or regional association with this Canaanite cultural milieu, or perhaps it implies he was of mixed heritage, yet used by God. It also starkly contrasts the Canaanite god’s inability to protect their people versus Yahweh’s true deliverance.
• in the days of Jael (בִּימֵי יָעֵל, biyme Ya'el):
  • Jael (יָעֵל, Ya’el): The Kenite woman, wife of Heber, who bravely killed Sisera (Jdg 4:21). Her specific mention signifies the extremity of the situation, where a woman outside the typical male military leadership had to rise to deliver a critical blow, emphasizing the depths of despair and God's unconventional ways of providing salvation. It also refers to the immediate period just before Sisera's defeat.
  • The repeated phrase "in the days of" ("בִּימֵי", biyme) emphasizes the chronological span and deep impact of the hardship across distinct, yet interconnected, periods of struggle.
• the highways (הַשְּׁבִילִים, ha-shvilim):
  • Literally "the paths," referring to the main, commonly used public roads or tracks connecting towns and villages. These were vital for travel, trade, and communication.
  • Signifies normalcy, accessibility, and community interaction.
• were deserted (שָּׁבָתוּ, shavatu):
  • From the root "שָׁבַת" (shavat), meaning "to cease," "to stop," "to rest," "to lay idle."
  • Indicates a complete cessation of normal traffic and use. It suggests extreme danger made travel impossible, leading to economic disruption and social isolation. This reflects the pervasive fear gripping the land.
• and travelers (וְהֹלְכֵי, veholekhey):
  • From "הָלַךְ" (halakh), "to walk," "to go." Refers to anyone undertaking a journey—merchants, pilgrims, farmers, or messengers.
  • Represents ordinary people carrying out their daily lives or necessary movements.
• kept to the byways (אֳרָחוֹת יֵלֵכוּן, orachot yeilekhun):
  • byways (אֳרָחוֹת, orachot): From "אֹרַח" (orakh), meaning "path," "track," "way," specifically refers to hidden, winding, or obscure footpaths off the main routes. These are difficult, indirect, and potentially dangerous themselves.
  • kept to / would go (יֵלֵכוּן, yeilekhun): Implies a choice forced by circumstances. People were compelled to abandon safety and efficiency for evasiveness, sacrificing ease for the mere possibility of avoiding capture or death.
  • This phrase captures the deep paranoia and insecurity where overt movement was a risk, leading people to hide in indirect and secret ways, highlighting the pervasive sense of lawlessness and oppression that forced them off open and secure routes.

Judges 5 6 Bonus Section

The imagery of deserted roads and secret paths carries a significant spiritual meaning beyond physical danger. It symbolizes a period where Israel had "deserted" God's ways, leading to Him seemingly "deserting" them in their plight. The loss of open roads reflects the absence of "straight paths" in their relationship with Yahweh (Prov 3:6), leading to their distress. This desolation points to the severe consequences of disobedience and apostasy, where the blessings of peace and security (Lev 26:6) were withdrawn. The use of "Anath" in Shamgar's lineage might subtly highlight a polemic against Canaanite idolatry, indicating that reliance on foreign deities would only lead to a lack of divine protection and an increase in vulnerability. True safety and security, as the victory song goes on to show, only came through Yahweh's direct intervention and the renewed faithfulness of His people. The verse is a profound reminder that societal peace and stability are often intrinsically linked to a nation's spiritual condition.

Judges 5 6 Commentary

Judges 5:6 masterfully sets the bleak stage of Israel's long oppression under Sisera, preceding the celebrated victory. By depicting the main highways as "deserted" and travelers forced onto "byways," the verse paints a powerful picture of a nation gripped by fear and paralysis. The economic and social fabric was tearing, as essential activities like trade and safe passage ceased. This speaks volumes about the systemic breakdown of law and order, a direct consequence of Israel's spiritual decline and God's judgment, allowing their enemies to dominate. The mention of Shamgar's era suggests that this distress was deep-seated and not merely a fleeting issue, continuing through or immediately following a previous attempt at deliverance. The explicit naming of Jael’s time underscores the imminent crisis just before Sisera’s defeat, a period where traditional leadership or routes of safety had utterly failed. It emphasizes that Yahweh’s ultimate deliverance was against a backdrop of severe and prolonged suffering, thereby amplifying the glory of His intervention through the unlikely heroes Deborah, Barak, and Jael. The contrast between this chaos and the subsequent victory beautifully highlights God's power to restore order, safety, and prosperity to His repentant people.

• Practical Example: Imagine a bustling marketplace suddenly empty, or local farmers avoiding main roads for fear of bandits, resorting to hidden, dangerous tracks. This captures the severity of life in Judges 5:6.