Judges 5:10

Authorized King James Version

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Speak, ye that ride on white asses, ye that sit in judgment, and walk by the way.

Original Language Analysis

רֹֽכְבֵי֩ ye that ride H7392
רֹֽכְבֵי֩ ye that ride
Strong's: H7392
Word #: 1 of 10
to ride (on an animal or in a vehicle); causatively, to place upon (for riding or generally), to despatch
אֲתֹנ֨וֹת asses H860
אֲתֹנ֨וֹת asses
Strong's: H860
Word #: 2 of 10
a female donkey (from its docility)
צְחֹר֜וֹת on white H6715
צְחֹר֜וֹת on white
Strong's: H6715
Word #: 3 of 10
white
יֹֽשְׁבֵ֧י ye that sit H3427
יֹֽשְׁבֵ֧י ye that sit
Strong's: H3427
Word #: 4 of 10
properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to dwell, to remain; causatively, to settle, to marry
עַל H5921
עַל
Strong's: H5921
Word #: 5 of 10
above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications
מִדִּ֛ין in judgment H4055
מִדִּ֛ין in judgment
Strong's: H4055
Word #: 6 of 10
properly, extent, i.e., height; also a measure; by implication, a vesture (as measured); also a carpet
וְהֹֽלְכֵ֥י and walk H1980
וְהֹֽלְכֵ֥י and walk
Strong's: H1980
Word #: 7 of 10
to walk (in a great variety of applications, literally and figuratively)
עַל H5921
עַל
Strong's: H5921
Word #: 8 of 10
above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications
דֶּ֖רֶךְ by the way H1870
דֶּ֖רֶךְ by the way
Strong's: H1870
Word #: 9 of 10
a road (as trodden); figuratively, a course of life or mode of action, often adverb
שִֽׂיחוּ׃ Speak H7878
שִֽׂיחוּ׃ Speak
Strong's: H7878
Word #: 10 of 10
to ponder, i.e., (by implication) converse (with oneself, and hence, aloud) or (transitively) utter

Analysis & Commentary

Speak, ye that ride on white asses, ye that sit in judgment, and walk by the way.

This passage relates to the Song of Deborah celebrating divine victory, demonstrating God's sovereign choice and empowerment of deliverers. The judges themselves display varying degrees of faith and character flaws, yet God works through these imperfect human instruments to accomplish His purposes. This illustrates the biblical pattern that God's power is made perfect in human weakness (2 Corinthians 12:9).

Theologically, these early judges establish the pattern of divine deliverance through unlikely means. God chooses the weak, marginalized, and flawed to demonstrate that victory comes from His power, not human strength. This anticipates Paul's teaching that "God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty" (1 Corinthians 1:27).

The military victories recorded here serve spiritual purposes—they deliver Israel from physical oppression but more importantly provide opportunity for spiritual renewal. Each deliverance creates space for Israel to return to covenant faithfulness. However, the repeated cycles show these deliverances provided only temporary relief, pointing to the need for the ultimate Deliverer who would provide permanent victory over sin and spiritual oppression through His death and resurrection.

Historical Context

Historical Setting: The Book of Judges spans approximately 350-400 years (c. 1375-1050 BCE) during the Late Bronze Age collapse and early Iron Age. This period saw the disintegration of major empires (Hittites, Mycenaeans) and weakening of Egyptian control over Canaan, creating a power vacuum filled by emerging peoples including Philistines (Sea Peoples), Aramaeans, and regional kingdoms. The decentralized tribal structure left Israel vulnerable to external oppression and internal chaos.

Cultural Context: This passage relates to the Song of Deborah celebrating divine victory. Canaanite religion dominated the region, centered on Baal (storm/fertility god), Asherah (mother goddess), and Anat (war goddess). Archaeological discoveries at Ugarit (Ras Shamra) have provided extensive information about Canaanite mythology and religious practices. Baal worship involved ritual prostitution, child sacrifice, and fertility rites tied to agricultural seasons. Israel's persistent attraction to these gods demonstrates the strong cultural pressure to conform to surrounding nations' religious practices.

The material culture of this period shows gradual Israelite settlement in the Canaanite hill country, with simpler pottery and architecture than coastal Canaanite cities. Iron technology was beginning to spread, giving military advantage to peoples who mastered it (note the Philistines' iron monopoly, 1 Samuel 13:19-22). The absence of centralized government during the judges period stands in stark contrast to the bureaucratic city-states of Canaan and the imperial administration of Egypt and Mesopotamia. This political structure reflected Israel's theocratic ideal—God as king—yet the repeated cycles of apostasy showed this ideal required more than political structures; it demanded heart transformation.

Questions for Reflection

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