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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter contains the triumphal song which was composed and sung upon occasion of that glorious victory which Israel obtained over the forces of Jabin king of Canaan and the happy consequences of that victory. Probably it was usual then to publish poems upon such occasions, as now; but this only is preserved of all the poems of that age of the judges, because dictated by Deborah a prophetess, designed for a psalm of praise then, and a pattern of praise to after-ages, and it gives a great deal of light to the history of these times. I. It begins with praise to God, ver. 2, 3. II. The substance of this song transmits the memory of this great achievement. 1. Comparing God's appearances for them on this occasion with his appearances to them on Mount Sinai, ver. 4, 5. 2. Magnifying their deliverance from the consideration of the calamitous condition they had been in, ver. 6-8. 3. Calling those to join in praise that shared in the benefits of the success, ver. 9-13. 4. Reflecting honour upon those tribes that were forward and active in that war, and disgrace on those that declined the service, ver. 14-19, 23. 5. Taking notice how God himself fought for them, ver. 20-22. 6. Celebrating particularly the honour of Jael, that slew Sisera, on which head the song is very large, ver. 24-30. It concludes with a prayer to God, ver. 31.
Adam Clarke: Commentary on the Bible - 1831
The triumphant song of Deborah and Barak, after the defeat of Sisera, captain of the armies of Jabin, king of Canaan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jdg 5:1, The Song of Deborah and Barak.
Carl Friedrich Keil and Franz Delitzsch

Deborah's Song of Victory - Judges 5
This highly poetical song is so direct and lively an utterance of the mighty force of the enthusiasm awakened by the exaltation of Israel, and its victory over Sisera, that its genuineness if generally admitted now. After a general summons to praise the Lord for the courage with which the people rose up to fight against their foes (Judg 5:2), Deborah the singer dilates in the first section (Judg 5:3-11) upon the significance of the victory, picturing in lively colours (1) the glorious times when Israel was exalted to be the nation of the Lord (Judg 5:3-5); (2) the disgraceful decline of the nation in the more recent times (Judg 5:6-8); and (3) the joyful turn of affairs which followed her appearance (Judg 5:9-11). After a fresh summons to rejoice in their victory (Judg 5:12), there follows in the second section (Judg 5:13-21) a lively picture of the conflict and victory, in which there is a vivid description (a) of the mighty gathering of the brave to battle (Judg 5:13-15); (b) of the cowardice of those who stayed away from the battle, and of the bravery with which the braver warriors risked their lives in the battle (Judg 5:15-18); and (c) of the successful result of the conflict (Judg 5:19-21). To this there is appended in the third section (Judg 5:22-31) an account of the glorious issue of the battle and the victory: first of all, a brief notice of the flight and pursuit of the foe (Judg 5:22-24); secondly, a commemoration of the slaying of Sisera by Jael (Judg 5:24-27); and thirdly, a scornful description of the disappointment of Sisera's mother, who was counting upon a large arrival of booty (Judg 5:28-30). The song then closes with the hope, founded upon this victory, that all the enemies of the Lord might perish, and Israel increase in strength (Judg 5:31). The whole song, therefore, is divided into three leading sections, each of which again is arranged in three somewhat unequal strophes, the first and second sections being introduced by a summons to the praise of God (Judg 5:2, Judg 5:12), whilst the third closes with an expression of hope, drawn from the contents of the whole, with regard to the future prospects of the kingdom of God (Judg 5:31).
John Gill
INTRODUCTION TO JUDGES 5
This chapter contains a song of praise on account of the victories obtained over Jabin, and his kingdom; after an exhortation to praise is given, and kings excited to attend to it, the majestic appearance of God at Seir, on Sinai, is observed, to raise in the mind a divine veneration of him, Judg 5:1; then the miserable state and condition Israel was in before these victories, and therefore had the more reason to be thankful, Judg 5:6; the governors, and judges, and the people that were delivered, together with Deborah and Barak, are stirred up to rehearse the righteous acts of the Lord, and bless his name, Judg 5:9; and those who willingly engaged in the war are praised, and such who were negligent reproved, and some even cursed, Judg 5:14; but Jael, Heber's wife, is particularly commended for her exploit in slaying Sisera, Judg 5:24; and the mother of Sisera, and her ladies, are represented as wondering at his long delay, and as assured of his having got the victory, Judg 5:28; and the song is concluded with a prayer for the destruction, of the enemies of the Lord, and for the happiness and glory of them that love him, Judg 5:31.
5:15:1: Եւ օրհնեա՛ց Դեբովրա, եւ Բարակ որդի Աբինէեմայ յաւուր յայնմիկ՝ եւ ասեն.
1. Այդ օրը Դեբորան եւ Աբինէեմի որդի Բարակը օրհներգեցին ու ասացին.
5 Այն օրը Դեբօրա ու Աբինոամի որդին Բարակ երգեցին ու ըսին.
Եւ օրհնեաց Դեբովրա եւ Բարակ որդի Աբինէեմայ յաւուր յայնմիկ, եւ ասեն:

5:1: Եւ օրհնեա՛ց Դեբովրա, եւ Բարակ որդի Աբինէեմայ յաւուր յայնմիկ՝ եւ ասեն.
1. Այդ օրը Դեբորան եւ Աբինէեմի որդի Բարակը օրհներգեցին ու ասացին.
5 Այն օրը Դեբօրա ու Աբինոամի որդին Բարակ երգեցին ու ըսին.
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5:15:1: В тот день воспела Девора и Варак, сын Авиноамов, сими словами:
5:1 καὶ και and; even ᾖσαν ειμι.1 and; even Βαρακ βαρακ Barak; Varak υἱὸς υιος son Αβινεεμ αβινεεμ in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that λέγοντες λεγω tell; declare
5:1 וַ wa וְ and תָּ֣שַׁר ttˈāšar שׁיר sing דְּבֹורָ֔ה dᵊvôrˈā דְּבֹורָה Deborah וּ û וְ and בָרָ֖ק vārˌāq בָּרָק Barak בֶּן־ ben- בֵּן son אֲבִינֹ֑עַם ʔᵃvînˈōʕam אֲבִינֹעַם Abinoam בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the ה֖וּא hˌû הוּא he לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
5:1. cecineruntque Debbora et Barac filius Abinoem in die illo dicentesIn that day Debbora and Barac, son of Abinoem, sung, and said:
1. Then sang Deborah and Barak the son of Abinoam on that day, saying,
5:1. In that day, Deborah and Barak, the son of Abinoam, sang out, saying:
5:1. Then sang Deborah and Barak the son of Abinoam on that day, saying,
Then sang Deborah and Barak the son of Abinoam on that day, saying:

5:1: В тот день воспела Девора и Варак, сын Авиноамов, сими словами:
5:1
καὶ και and; even
ᾖσαν ειμι.1 and; even
Βαρακ βαρακ Barak; Varak
υἱὸς υιος son
Αβινεεμ αβινεεμ in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
λέγοντες λεγω tell; declare
5:1
וַ wa וְ and
תָּ֣שַׁר ttˈāšar שׁיר sing
דְּבֹורָ֔ה dᵊvôrˈā דְּבֹורָה Deborah
וּ û וְ and
בָרָ֖ק vārˌāq בָּרָק Barak
בֶּן־ ben- בֵּן son
אֲבִינֹ֑עַם ʔᵃvînˈōʕam אֲבִינֹעַם Abinoam
בַּ ba בְּ in
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
ה֖וּא hˌû הוּא he
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
5:1. cecineruntque Debbora et Barac filius Abinoem in die illo dicentes
In that day Debbora and Barac, son of Abinoem, sung, and said:
5:1. In that day, Deborah and Barak, the son of Abinoam, sang out, saying:
5:1. Then sang Deborah and Barak the son of Abinoam on that day, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Победа над Сисарой послужила поводом для Деворы воспеть песнь, которая представляет прекраснейшее произведение еврейской поэзии. По своему построению эта песнь разделяется на три части: 1: часть обнимает ст. 3-11, 2: часть - ст. 13-21, 3: часть - ст. 22-30. Начальный стих песни (2: ст.) составляет эпилог, 12-й - интродукцию и 31-й-заключение. Гесснер (Das Zählen der Wörter in hebräischen Dichtungen 1875) делит песнь Деворы на пять частей, из которых 1-я содержит 80: слов, 2-я также 80: слов, 3-я - 32: слова, 4: я - 32: слова и 5-я - 128: слов.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Song of Deborah and Barak. B. C. 1285.

1 Then sang Deborah and Barak the son of Abinoam on that day, saying, 2 Praise ye the LORD for the avenging of Israel, when the people willingly offered themselves. 3 Hear, O ye kings; give ear, O ye princes; I, even I, will sing unto the LORD; I will sing praise to the LORD God of Israel. 4 LORD, when thou wentest out of Seir, when thou marchedst out of the field of Edom, the earth trembled, and the heavens dropped, the clouds also dropped water. 5 The mountains melted from before the LORD, even that Sinai from before the LORD God of Israel.
The former chapter let us know what great things God had done for Israel; in this we have the thankful returns they made to God, that all ages of the church might learn that work of heaven to praise God.
I. God is praised by a song, which is, 1. A very natural expression of rejoicing. Is any merry? Let him sing; and holy joy is the very soul and root of praise and thanksgiving. God is pleased to reckon himself glorified by our joy in him, and in his wondrous works. His servants' joy is his delight, and their sons are melody to him. 2. A very proper expedient for spreading the knowledge and perpetuating the remembrance of great events. Neighbours would learn this song one of another and children of their parents; and by that means those who had not books, or could not read, yet would be made acquainted with these works of God; and one generation would thus praise God's works to another, and declare his mighty acts, Ps. cxlv. 4, &c.
II. Deborah herself penned this song, as appears by v. 7: Till I Deborah arose. And the first words should be rendered, Then she sang, even Deborah. 1. She used her gifts as a prophetess in composing the song, and the strain throughout is very fine and lofty, the images are lively, the expressions elegant, and an admirable mixture there is in it of sweetness and majesty. No poetry is comparable to the sacred poetry. And, 2. We may supposed she used her power as a princess, in obliging the conquering army of Israel to learn and sing this son. She expects not that they should, by their poems, celebrate her praises and magnify here, but requires that in this poem they should join with her in celebrating God's praises and magnifying him. She had been the first wheel in the action, and now is so in the thanksgiving.
III. It was sung on that day, not the very day that the fight was, but on that occasion, and soon after, as soon as a thanksgiving day could conveniently be appointed. When we have received mercy from God, we ought to be speedy in our returns of praise, while the impressions of the mercy are fresh. It is rent to be paid at the day.
1. She begins with a general Hallelujah: Praise (or bless, for that is the word) you the Lord, v. 2. The design of the song is to give glory to God; this therefore is put first, to explain and direct all that follows, like the first petition of the Lord's prayer, Hallowed be thy name. Two things God is here praised for:-- (1.) The vengeance he took on Israel's enemies, for the avenging of Israel upon their proud and cruel oppressors, recompensing into their bosoms all the injuries they had done to his people. The Lord is known as a righteous God, and the God to whom vengeance belongs by the judgments which he executeth. (2.) The grace he gave to Israel's friends, when the people willingly offered themselves to serve in this war. God is to have the glory of all the good offices that are at any time done us; and the more willingly they are done the more is to be observed of that grace which gives both to will and to do. For these two things she resolves to leave this song upon record, to the honour of the everlasting God (v. 3): I, even I, will sing unto the Lord, Jehovah, that God of incontestable sovereignty and irresistible power, even to the Lord God of Israel, who governs all for the good of the church.
2. She calls to the great ones of the world, that sit at the upper end of its table, to attend to her song, and take notice of the subject of it: Hear, O you kings! give ear, O you princes! (1.) She would have them know that as great and as high as they were there was one above them with whom it is folly to contend, and to whom it was their interest to submit, that horses and chariots are vain things for safety. (2.) She would have them to join with her in praising the God of Israel, and no longer to praise their counterfeit deities, as Belshazzar did. Dan. v. 4, He praised the gods of gold and silver. She bespeaks them as the psalmist (Ps. ii. 10, 11), Be wise now therefore, O you kings! serve the Lord with fear. (3.) She would have them take warning by Sisera's fate, and not dare to offer any injury to the people of God, whose cause, sooner or later, God will plead with jealousy.
Adam Clarke: Commentary on the Bible - 1831
5:1: Then sang Deborah, and Barak - There are many difficulties in this very sublime song; and learned men have toiled much to remove them. That there are several gross mistakes in our version will be instantly acknowledged by all who can critically examine the original. Dr. Kennicott has distributed it into parts, assigned to Deborah and Barak alternately. But his division is by far too artificial. Dr. Hales has also given a version of it which, perhaps, comes nearer to the simplicity of the original; but it also leaves several difficulties behind. As these are the two best versions I have met with, I shall lay them both in parallel columns before the reader, after introducing the general description of this song, given by each of these learned men. These the reader will find at the conclusion of the chapter.
Albert Barnes: Notes on the Bible - 1834
5:1: Deborah, as "a prophetess," both composed and sang this noble ode, which, for poetic spirit and lyric fire, is not surpassed by any of the sacred songs in the Bible. And, as Miriam took up the first verse of the song of Moses Exo 15:21, and sang it as an antiphony, so Barak, with the chorus of men, answered the song of Deborah by singing Jdg 5:2, which is also exactly suited for an antiphon, summing up as it does the subject matter of the whole ode. Compare David's example Sa2 6:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: Sang Deborah: This verse briefly recites the subject of this inspired song, which consists of eight stanzas: The first opens with a devout thanksgiving. The second describes the magnificent scenes at Mount Sinai, etc. The third states the apostasy and consequent punishment of the Israelites. The fourth contrasts their present happy state. The fifth censures the recreant tribes of Reuben, Gad, etc. The sixth records the defeat of the confederate kings of Canaan. The seventh contains a panegyric on Jael. And the eight describes the fond anticipations and disappointment of the mother of Sisera. Exo 15:1, Exo 15:21; Num 21:17; Sa1 2:1; Ch2 20:21, Ch2 20:27; Job 38:7; Psa 18:1 *title Isa 12:1-6, Isa 25:1, Isa 26:1; Luk 1:46, Luk 1:67, Luk 1:68; Rev 15:3, Rev 15:4, Rev 19:1-3
Carl Friedrich Keil and Franz Delitzsch
5:1
The historical introduction ("Then sang Deborah and Barak the son of Abinoam on that day, saying") takes the place of a heading, and does not mean that the song of Deborah and Barak which follows was composed by them jointly, but simply that it was sung by them together, in commemoration of the victory. The poetess or writer of the song, according to Judg 5:3, Judg 5:7, and Judg 5:12, was Deborah. The song itself opens with a summons to praise the Lord for the willing and joyful rising up of His people.
John Gill
5:1 Then sang Deborah and Barak the son of Abinoam,.... Deborah is first mentioned, because she was, as Kimchi says, the root or foundation of the work, the chief person in it, both in the direction of the war, and in the composition of this song; and indeed, as Ben Gersom observes, she alone composed it, see Judg 5:7; and the verb is singular: "then sang Deborah"; and after her, and in her words, sung also Barak; he joined with her, not in making the song, but in singing it; and so likewise the people of Israel joined with her in singing it, as they did with Moses at the Red sea; and this song was sung
on that day; not on the precise day on which the victory was obtained over Sisera and his army, but on occasion of that memorable day, and what followed upon it:
saying; the following divine hymn or song, penned by Deborah, under divine inspiration, as the sublimity of the style, the fine and noble thoughts and sentiments that are in it, the beautiful and elegant phrases in which they are expressed, abundantly show; no Sappho, or any Grecian poetess, nor indeed any poet whatever, uninspired, being equal to the writer of this poem.
John Wesley
5:1 Deborah - The composer of this song.
Robert Jamieson, A. R. Fausset and David Brown
5:1 DEBORAH AND BARAK'S SONG OF THANKSGIVING. (Jdg. 5:1-31)
Then sang Deborah and Barak . . . on that day--This noble triumphal ode was evidently the composition of Deborah herself.
5:25:2: ՚Ի սկսանել զօրավարացն Իսրայէլի, մտադիւրութեամբ ժողովրդեանն օրհնեցէ՛ք զՏէր։
2. «Իսրայէլի զօրավարներին առաջնորդելու համար,
2 «Իսրայէլի զօրավարներուն առաջնորդներուն Ու ժողովուրդին յօժարակամ անձնուէր ըլլալուն համար՝ Տէրը օրհնեցէ՛ք։
[94]Ի սկսանել զօրավարացն Իսրայելի` մտադիւրութեամբ ժողովրդեանն`` օրհնեցէք զՏէր:

5:2: ՚Ի սկսանել զօրավարացն Իսրայէլի, մտադիւրութեամբ ժողովրդեանն օրհնեցէ՛ք զՏէր։
2. «Իսրայէլի զօրավարներին առաջնորդելու համար,
2 «Իսրայէլի զօրավարներուն առաջնորդներուն Ու ժողովուրդին յօժարակամ անձնուէր ըլլալուն համար՝ Տէրը օրհնեցէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
5:25:2: Израиль отмщен, народ показал рвение; прославьте Господа!
5:2 ἀπεκαλύφθη αποκαλυπτω reveal; uncover ἀποκάλυμμα αποκαλυμμα in Ισραηλ ισραηλ.1 Israel ἐν εν in τῷ ο the ἑκουσιασθῆναι εκουσιαζομαι populace; population εὐλογεῖτε ευλογεω commend; acclaim κύριον κυριος lord; master
5:2 בִּ bi בְּ in פְרֹ֤עַ fᵊrˈōₐʕ פרע let loose פְּרָעֹות֙ pᵊrāʕôṯ פֶּרַע loose hair בְּ bᵊ בְּ in יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in הִתְנַדֵּ֖ב hiṯnaddˌēv נדב incite עָ֑ם ʕˈām עַם people בָּרֲכ֖וּ bārᵃḵˌû ברך bless יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
5:2. qui sponte obtulistis de Israhel animas vestras ad periculum benedicite DominoO you of Israel, that have willingly offered your lives to danger, bless the Lord.
2. For that the leaders took the lead in Israel, for that the people offered themselves willingly, bless ye the LORD.
5:2. “All you of Israel who have willingly offered your lives to danger, bless the Lord!
5:2. Praise ye the LORD for the avenging of Israel, when the people willingly offered themselves.
Praise ye the LORD for the avenging of Israel, when the people willingly offered themselves:

5:2: Израиль отмщен, народ показал рвение; прославьте Господа!
5:2
ἀπεκαλύφθη αποκαλυπτω reveal; uncover
ἀποκάλυμμα αποκαλυμμα in
Ισραηλ ισραηλ.1 Israel
ἐν εν in
τῷ ο the
ἑκουσιασθῆναι εκουσιαζομαι populace; population
εὐλογεῖτε ευλογεω commend; acclaim
κύριον κυριος lord; master
5:2
בִּ bi בְּ in
פְרֹ֤עַ fᵊrˈōₐʕ פרע let loose
פְּרָעֹות֙ pᵊrāʕôṯ פֶּרַע loose hair
בְּ bᵊ בְּ in
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
בְּ bᵊ בְּ in
הִתְנַדֵּ֖ב hiṯnaddˌēv נדב incite
עָ֑ם ʕˈām עַם people
בָּרֲכ֖וּ bārᵃḵˌû ברך bless
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
5:2. qui sponte obtulistis de Israhel animas vestras ad periculum benedicite Domino
O you of Israel, that have willingly offered your lives to danger, bless the Lord.
5:2. “All you of Israel who have willingly offered your lives to danger, bless the Lord!
5:2. Praise ye the LORD for the avenging of Israel, when the people willingly offered themselves.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: В начале песни Девора призывает славить Господа за проявление в народе израильском ревности об избавлении отечества от притеснителей.
Adam Clarke: Commentary on the Bible - 1831
5:2: For the avenging of Israel - See the notes, etc., at the end of the chapter, Jdg 5:28 (note).
Albert Barnes: Notes on the Bible - 1834
5:2: Render "For the leading of the leaders in Israel (the princes), for the willingness of the people (to follow them) bless ye the Lord." See Deu 32:42 note, and compare Jdg 5:9 and Jdg 5:13, where the nobles and the people are again contrasted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: for the avenging: Deu 32:43; Sa2 22:47, Sa2 22:48; Psa 18:47, Psa 48:11, Psa 94:1, Psa 97:8, Psa 136:15, Psa 136:19, Psa 136:20; Psa 149:6-9; Rev 16:5, Rev 16:6, Rev 18:20, Rev 19:2
when: Jdg 5:9; Ch2 17:16; Neh 11:2; Psa 110:3; Co1 9:17; Co2 8:12, Co2 9:7; Phi 2:13; Plm 1:14
Carl Friedrich Keil and Franz Delitzsch
5:2
2 That the strong in Israel showed themselves strong,
That the people willingly offered themselves,
Praise ye the Lord!
The meaning of פּרע and פּרעות is a subject of dispute. According to the Septuagint rendering, and that of Theodot., ἐν τῷ ἄρξασθαι ἀρχηγοὺς ἐν Ἰσραήλ, many give it the meaning to begin or to lead, and endeavour to establish this meaning from an Arabic word signifying to find one's self at the head of an affair. But this meaning cannot be established in Hebrew. פּרע has no other meaning than to let loose from something, to let a person loose or free (see at Lev 10:6); and in the only other passage where פּרעות occurs (Deut 32:42), it does not refer to a leader, but to the luxuriant growth of the hair as the sign of great strength. Hence in this passage also פּרעות literally means comati, the hairy ones, i.e., those who possessed strength; and פּרע, to manifest or put forth strength. The persons referred to are the champions in the fight, who went before the nation with strength and bravery. The preposition בּ before פּרע indicates the reason for praising God, or rather the object with which the praise of the Lord was connected. וגו בּפרע, literally "in the showing themselves strong." The meaning is, "for the fact that the strong in Israel put forth strength." התנדּב, to prove one's self willing, here to go into the battle of their own free will, without any outward and authoritative command. This introduction transports us in the most striking manner into the time of the judges, when Israel had no king who could summon the nation to war, but everything depended upon the voluntary rising of the strong and the will of the nation at large. The manifestation of this strength and willingness Deborah praises as a gracious gift of the Lord. After this summons to praise the Lord, the first part of the song opens with an appeal to the kings and princes of the earth to hear what Deborah has to proclaim to the praise of God.
Geneva 1599
5:2 Praise ye the LORD for the avenging of Israel, when the (a) people willingly offered themselves.
(a) That is, the two tribes of Zebulun and Naphtali.
John Gill
5:2 Praise ye the Lord for the avenging of Israel,.... The injuries done to Israel by any of their enemies, and particularly what wrongs had been done them by Jabin, king of Canaan, for twenty years past; though some understand it of the vengeance God took on Israel for their sins; and though praise is not given directly for that, yet inasmuch as, when that was the case, there were some whose spirits were stirred up to engage voluntarily in the deliverance of them from the oppression of their enemies, it was matter of praise:
when the people willingly offered themselves: to go and fight for Israel against their enemies, particularly those of the tribes of Zebulun and Naphtali, Judg 5:18; though not excluding others that joined, who could not have been forced to it, had they not freely offered themselves; and which was owing to the secret influence of divine Providence on their hearts, moving and drawing them to this service; and therefore praise was due to the Lord on this account, who works in the hearts of men both to will and to do, as in things spiritual and religious, so in things natural and civil.
John Wesley
5:2 The Lord - Give him the praise who hath done the work. The people - Chiefly Zebulun and Naphtali. Offered themselves - When neither Deborah nor Barak had any power to compel them.
Robert Jamieson, A. R. Fausset and David Brown
5:2 The meaning is obscurely seen in our version; it has been better rendered thus, "Praise ye Jehovah; for the free are freed in Israel--the people have willingly offered themselves" [ROBINSON].
5:35:3: Լուարո՛ւք թագաւորք՝ եւ ունկնդի՛ր լերուք նախարարք. ե՛ս Տեառն երգեցից, եւ սաղմոս ասացից Աստուծոյ Իսրայէլի։
3. Լսեցէ՛ք, թագաւորնե՛ր,
3 Ո՜վ թագաւորներ, մտի՛կ ըրէք, Ո՜վ նախարարներ, ակա՛նջ դրէք. Ես Տէրոջը պիտի երգեմ, Իսրայէլի Տէր Աստուծոյն սաղմոս պիտի ըսեմ։
Լուարուք, թագաւորք, եւ ունկնդիր լերուք, նախարարք. ես Տեառն երգեցից եւ սաղմոս ասացից [95]Աստուծոյ Իսրայելի:

5:3: Լուարո՛ւք թագաւորք՝ եւ ունկնդի՛ր լերուք նախարարք. ե՛ս Տեառն երգեցից, եւ սաղմոս ասացից Աստուծոյ Իսրայէլի։
3. Լսեցէ՛ք, թագաւորնե՛ր,
3 Ո՜վ թագաւորներ, մտի՛կ ըրէք, Ո՜վ նախարարներ, ակա՛նջ դրէք. Ես Տէրոջը պիտի երգեմ, Իսրայէլի Տէր Աստուծոյն սաղմոս պիտի ըսեմ։
zohrab-1805▾ eastern-1994▾ western am▾
5:35:3: Слушайте, цари, внимайте, вельможи: я Господу, я пою, бряцаю Господу Богу Израилеву.
5:3 ἀκούσατε ακουω hear βασιλεῖς βασιλευς monarch; king καὶ και and; even ἐνωτίσασθε ενωτιζομαι give ear σατράπαι σατραπης I εἰμι ειμι be τῷ ο the κυρίῳ κυριος lord; master ἐγώ εγω I εἰμι ειμι be ᾄσομαι αδω sing ψαλῶ ψαλλω play τῷ ο the κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God Ισραηλ ισραηλ.1 Israel
5:3 שִׁמְע֣וּ šimʕˈû שׁמע hear מְלָכִ֔ים mᵊlāḵˈîm מֶלֶךְ king הַאֲזִ֖ינוּ haʔᵃzˌînû אזן listen רֹֽזְנִ֑ים rˈōzᵊnˈîm רזן be weighty אָֽנֹכִ֗י ʔˈānōḵˈî אָנֹכִי i לַֽ lˈa לְ to יהוָה֙ [yhwˌāh] יְהוָה YHWH אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i אָשִׁ֔ירָה ʔāšˈîrā שׁיר sing אֲזַמֵּ֕ר ʔᵃzammˈēr זמר sing לַֽ lˈa לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
5:3. audite reges percipite auribus principes ego sum ego sum quae Domino canam psallam Domino Deo IsrahelHear, O ye kings, give ear, O ye princes: It is I, it is I, that will sing to the Lord, I will sing to the Lord, the God of Israel.
3. Hear, O ye kings; give ear, O ye princes; I, I, will sing unto the LORD; I will sing praise to the LORD, the God of Israel.
5:3. Listen, O kings! Pay attention, O princes! It is I, it is I, who will sing to the Lord. I will sing a psalm to the Lord, the God of Israel!
5:3. Hear, O ye kings; give ear, O ye princes; I, [even] I, will sing unto the LORD; I will sing [praise] to the LORD God of Israel.
Hear, O ye kings; give ear, O ye princes; I, [even] I, will sing unto the LORD; I will sing [praise] to the LORD God of Israel:

5:3: Слушайте, цари, внимайте, вельможи: я Господу, я пою, бряцаю Господу Богу Израилеву.
5:3
ἀκούσατε ακουω hear
βασιλεῖς βασιλευς monarch; king
καὶ και and; even
ἐνωτίσασθε ενωτιζομαι give ear
σατράπαι σατραπης I
εἰμι ειμι be
τῷ ο the
κυρίῳ κυριος lord; master
ἐγώ εγω I
εἰμι ειμι be
ᾄσομαι αδω sing
ψαλῶ ψαλλω play
τῷ ο the
κυρίῳ κυριος lord; master
τῷ ο the
θεῷ θεος God
Ισραηλ ισραηλ.1 Israel
5:3
שִׁמְע֣וּ šimʕˈû שׁמע hear
מְלָכִ֔ים mᵊlāḵˈîm מֶלֶךְ king
הַאֲזִ֖ינוּ haʔᵃzˌînû אזן listen
רֹֽזְנִ֑ים rˈōzᵊnˈîm רזן be weighty
אָֽנֹכִ֗י ʔˈānōḵˈî אָנֹכִי i
לַֽ lˈa לְ to
יהוָה֙ [yhwˌāh] יְהוָה YHWH
אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i
אָשִׁ֔ירָה ʔāšˈîrā שׁיר sing
אֲזַמֵּ֕ר ʔᵃzammˈēr זמר sing
לַֽ lˈa לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
5:3. audite reges percipite auribus principes ego sum ego sum quae Domino canam psallam Domino Deo Israhel
Hear, O ye kings, give ear, O ye princes: It is I, it is I, that will sing to the Lord, I will sing to the Lord, the God of Israel.
5:3. Listen, O kings! Pay attention, O princes! It is I, it is I, who will sing to the Lord. I will sing a psalm to the Lord, the God of Israel!
5:3. Hear, O ye kings; give ear, O ye princes; I, [even] I, will sing unto the LORD; I will sing [praise] to the LORD God of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Обращаясь к царям и вельможам, под которыми Таргум Ионафана разумеет царей, пришедших с Сисарой на войну, и вельмож Иавина, Девора приглашает их внимать ее победной песне.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: O ye kings: Deu 32:1, Deu 32:3; Psa 2:10-12, Psa 49:1, Psa 49:2, Psa 119:46, Psa 138:4, Psa 138:5
even I: Jdg 5:7; Gen 6:17, Gen 9:9; Exo 31:6; Lev 26:28; Kg1 18:22, Kg1 19:10, Kg1 19:14; Ezr 7:21
Carl Friedrich Keil and Franz Delitzsch
5:3
3 Hear, ye kings; give ear, ye princes!
I, to the Lord will I sing,
Will sing praise to the Lord, the God of Israel.
4 Lord, when Thou wentest out from Seir,
When Thou marchedst out of the fields of Edom,
The earth trembled, and the heavens also dropped;
The clouds also dropped water.
5 The mountains shook before the Lord,
Sinai there before the Lord, the God of Israel.
The "kings and princes" are not the rulers in Israel, for Israel had no kings at that time, but the kings and princes of the heathen nations, as in Ps 2:2. These were to discern the mighty acts of Jehovah in Israel, and learn to fear Jehovah as the almighty God. For the song to be sung applies to Him, the God of Israel. זמּר, ψάλλειν, is the technical expression for singing with an instrumental accompaniment (see at Ex 15:2).
John Gill
5:3 Hear, O ye kings; give ear, O ye princes,.... Not only the neighbouring ones, but all the kings and princes of the earth, far and near, then and in succeeding ages; Deborah desires and wishes that all potentates might hear of the wonderful works of God done for his people, that they might learn to know there is one that is higher than they, to whom all the amazing things done in the world are to be ascribed; and be cautious how they oppressed the people of God, since sooner or later he would avenge them on them. The Targum restrains this to the kings that came with Sisera and the governors with Jabin; but if there were any such, as it is not improbable there were, see Judg 5:19; yet it is most likely that they were slain with them: there are some, as Kimchi observes, who think this respects the people of Israel, who were all the sons of kings; but the first sense is best:
I, even I, will sing unto the Lord, I will sing praise to the Lord God of Israel: which are the words of Deborah particularly, and the repetitions serve to express how cordial, earnest, and vehement she was in her praise and thankfulness to God; thereby setting an example to others, encouraging them to the same practice, and directing persons of every rank and quality to give praise only to Jehovah, the self-existing, everlasting, and unchangeable Being; to him who is the Lord and God of Israel in a peculiar manner, and not to any of the gods of the Gentiles.
John Wesley
5:3 The princes - You especially that live near, and have evil designs against Israel, know this for your caution, and terror too, if you presume to molest them. God of Israel - Who, as you see by this plain instance, is both able and resolved to defend them from all their enemies.
5:45:4: Տէր յելանել քոյ ՚ի Սէիրայ, եւ ՚ի չուել քում յանդաստանացն Եդովմայ, երկիր շարժեցա՛ւ եւ երկինք խռովեցա՛ն, եւ ամպք ցօղեցի՛ն ջուր։
4. Տէ՛ր, երբ դու դուրս եկար Սէիրից,
4 Ո՜վ Տէր, երբ դուն Սէիրէ ելար ու Եդովմի դաշտէն չուեցիր, Երկիրը շարժեցաւ, երկինքը անձրեւ տեղաց, Ամպերն ալ ջուր կաթեցուցին։
Տէր, յելանել քո ի Սէիրայ եւ ի չուել քում յանդաստանացն Եդովմայ` երկիր շարժեցաւ եւ երկինք [96]խռովեցան, եւ ամպք ցօղեցին ջուր:

5:4: Տէր յելանել քոյ ՚ի Սէիրայ, եւ ՚ի չուել քում յանդաստանացն Եդովմայ, երկիր շարժեցա՛ւ եւ երկինք խռովեցա՛ն, եւ ամպք ցօղեցի՛ն ջուր։
4. Տէ՛ր, երբ դու դուրս եկար Սէիրից,
4 Ո՜վ Տէր, երբ դուն Սէիրէ ելար ու Եդովմի դաշտէն չուեցիր, Երկիրը շարժեցաւ, երկինքը անձրեւ տեղաց, Ամպերն ալ ջուր կաթեցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
5:45:4: Когда выходил Ты, Господи, от Сеира, когда шел с поля Едомского, тогда земля тряслась, и небо капало, и облака проливали воду;
5:4 κύριε κυριος lord; master ἐν εν in τῇ ο the ἐξόδῳ εξοδος exodus σου σου of you; your ἐν εν in Σηιρ σηιρ in τῷ ο the ἀπαίρειν απαιρω remove; take away σε σε.1 you ἐξ εκ from; out of ἀγροῦ αγρος field Εδωμ εδωμ earth; land ἐσείσθη σειω shake καὶ και and; even ὁ ο the οὐρανὸς ουρανος sky; heaven ἔσταξεν σταζω and; even αἱ ο the νεφέλαι νεφελη cloud ἔσταξαν σταζω water
5:4 יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in צֵאתְךָ֤ ṣēṯᵊḵˈā יצא go out מִ mi מִן from שֵּׂעִיר֙ śśēʕîr שֵׂעִיר Seir בְּ bᵊ בְּ in צַעְדְּךָ֙ ṣaʕdᵊḵˌā צעד march מִ mi מִן from שְּׂדֵ֣ה śśᵊḏˈē שָׂדֶה open field אֱדֹ֔ום ʔᵉḏˈôm אֱדֹום Edom אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth רָעָ֔שָׁה rāʕˈāšā רעשׁ quake גַּם־ gam- גַּם even שָׁמַ֖יִם šāmˌayim שָׁמַיִם heavens נָטָ֑פוּ nāṭˈāfû נטף drop גַּם־ gam- גַּם even עָבִ֖ים ʕāvˌîm עָב cloud נָ֥טְפוּ nˌāṭᵊfû נטף drop מָֽיִם׃ mˈāyim מַיִם water
5:4. Domine cum exires de Seir et transires per regiones Edom terra mota est caelique ac nubes stillaverunt aquisO Lord, when thou wentest out of Seir, and passedst by the regions of Edom, the earth trembled, and the heavens and clouds dropped water.
4. LORD, when thou wentest forth out of Seir, when thou marchedst out of the field of Edom, the earth trembled, the heavens also dropped, yea, the clouds dropped water.
5:4. O Lord, when you departed from Seir, and you crossed through the regions of Edom, the earth and the heavens were moved, and the clouds rained down water.
5:4. LORD, when thou wentest out of Seir, when thou marchedst out of the field of Edom, the earth trembled, and the heavens dropped, the clouds also dropped water.
LORD, when thou wentest out of Seir, when thou marchedst out of the field of Edom, the earth trembled, and the heavens dropped, the clouds also dropped water:

5:4: Когда выходил Ты, Господи, от Сеира, когда шел с поля Едомского, тогда земля тряслась, и небо капало, и облака проливали воду;
5:4
κύριε κυριος lord; master
ἐν εν in
τῇ ο the
ἐξόδῳ εξοδος exodus
σου σου of you; your
ἐν εν in
Σηιρ σηιρ in
τῷ ο the
ἀπαίρειν απαιρω remove; take away
σε σε.1 you
ἐξ εκ from; out of
ἀγροῦ αγρος field
Εδωμ εδωμ earth; land
ἐσείσθη σειω shake
καὶ και and; even
ο the
οὐρανὸς ουρανος sky; heaven
ἔσταξεν σταζω and; even
αἱ ο the
νεφέλαι νεφελη cloud
ἔσταξαν σταζω water
5:4
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
צֵאתְךָ֤ ṣēṯᵊḵˈā יצא go out
מִ mi מִן from
שֵּׂעִיר֙ śśēʕîr שֵׂעִיר Seir
בְּ bᵊ בְּ in
צַעְדְּךָ֙ ṣaʕdᵊḵˌā צעד march
מִ mi מִן from
שְּׂדֵ֣ה śśᵊḏˈē שָׂדֶה open field
אֱדֹ֔ום ʔᵉḏˈôm אֱדֹום Edom
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
רָעָ֔שָׁה rāʕˈāšā רעשׁ quake
גַּם־ gam- גַּם even
שָׁמַ֖יִם šāmˌayim שָׁמַיִם heavens
נָטָ֑פוּ nāṭˈāfû נטף drop
גַּם־ gam- גַּם even
עָבִ֖ים ʕāvˌîm עָב cloud
נָ֥טְפוּ nˌāṭᵊfû נטף drop
מָֽיִם׃ mˈāyim מַיִם water
5:4. Domine cum exires de Seir et transires per regiones Edom terra mota est caelique ac nubes stillaverunt aquis
O Lord, when thou wentest out of Seir, and passedst by the regions of Edom, the earth trembled, and the heavens and clouds dropped water.
5:4. O Lord, when you departed from Seir, and you crossed through the regions of Edom, the earth and the heavens were moved, and the clouds rained down water.
5:4. LORD, when thou wentest out of Seir, when thou marchedst out of the field of Edom, the earth trembled, and the heavens dropped, the clouds also dropped water.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-8: В начале своей песни Девора вспоминает о величии Господа, верховного Вождя и Защитника народа израильского, явление Которого на Синае сопровождалось дивными знамениями природы (Исх. XIX:18), и, в противоположность с этим величием Бoга израилева, изображает униженное состояние израильского народа во время Самегара, когда израильтяне, за свое уклонение от правого пути и увлечение богами других народов (Втор. XXXII:17), терпели унижение и притеснение от хананеев. Такое униженное состояние народа продолжалось дотоле, пока не восстала Девора, а вместе с нею и другие воеводы Израиля, ревновавшие о славе Господа и свободе народа. Под Иаилью ("серна") в ст. 6: Беттхер и Кесслер разумеют не Иаиль кенеянку, а Самегара, имевшего такое прозвище.
Adam Clarke: Commentary on the Bible - 1831
5:4: When thou wentest out of Seir - Here is an allusion to the giving of the law, and the manifestation of God's power and glory at that time; and as this was the most signal display of his majesty and mercy in behalf of their forefathers, Deborah very properly begins her song with a commemoration of this transaction.
Albert Barnes: Notes on the Bible - 1834
5:4: Compare Psa 68:7-9, and Hab 3:3-16. The three passages relate to the same events, and mutually explain each other. The subject of them is the triumphant march of Israel, with the Lord at their head, to take possession of Canaan, and the overthrow of Sihon, Og, and the Midianites. This march commenced from Kadesh, in the immediate neighborhood of Self, and the victories which followed were an exact parallel to the victory of Deborah and Barak, accompanied as it had been with the storm which made Kishon to overflow his banks.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: Lord: Deu 33:2; Psa 68:7, Psa 68:8; Hab 3:3-6
the earth: Sa2 22:8; Job 9:6; Psa 18:7-15
dropped: Psa 77:17
Carl Friedrich Keil and Franz Delitzsch
5:4
To give the Lord the glory for the victory which had been gained through His omnipotent help over the powerful army of Sisera, and to fill the heathen with fear of Jehovah, and the Israelites with love and confidence towards Him, the singer reverts to the terribly glorious manifestation of Jehovah in the olden time, when Israel was accepted as the nation of God (Ex 19). Just as Moses in his blessing (Deut 33:2) referred the tribes of Israel to this mighty act, as the source of all salvation and blessing for Israel, so the prophetess Deborah makes the praise of this glorious manifestation of God the starting-point of her praise of the great grace, which Jehovah as the faithful covenant God had displayed to His people in her own days. The tacit allusion to Moses' blessing is very unmistakeable. But whereas Moses describes the descent of the Lord upon Sinai (Ex 19), according to its gracious significance in relation to the tribes of Israel, as an objective fact (Jehovah came from Sinai, Deut 33:2), Deborah clothes the remembrance of it in the form of an address to God, to bring out the thought that the help which Israel had just experienced was a renewal of the coming of the Lord to His people. Jehovah's going out of Seir, and marching out of the fields of Edom, is to be interpreted in the same sense as His rising up from Seir (Deut 33:2). As the descent of the Lord upon Sinai is depicted there as a rising of the sun from the east, so the same descent in a black cloud amidst thunder, lightning, fire, and vapour of smoke (Ex 19:16, Ex 19:18), is represented here with direct allusion to these phenomena as a storm rising up from Seir in the east, in which the Lord advanced to meet His people as they came from the west to Sinai. Before the Lord, who came down upon Sinai in the storm and darkness of the cloud, the earth shook and the heaven dropped, or, as it is afterwards more definitely explained, the clouds dropped with water, emptied themselves of their abundance of water as they do in the case of a storm. The mountains shook (נזלוּ, Niphal of זלל, dropping the reduplication of the ל = נזלּוּ, Is 63:19; Is 64:2), even the strong rocky mountain of Sinai, which stood out so distinctly before the eyes of the singer, that she speaks of it as "this Sinai," pointing to it as though it were locally near. David's description of the miraculous guidance of Israel through the desert in Ps 68:8-9, is evidently founded upon this passage, though it by no means follows from this that the passage before us also treats of the journey through the desert, as Clericus supposes, or even of the presence of the Lord in the battle with Sisera, and the victory which it secured. But greatly as Israel had been exalted at Sinai by the Lord its God, it had fallen just as deeply into bondage to its oppressors through its own sins, until Deborah arose to help it (Judg 5:6-8).
John Gill
5:4 Lord, when thou wentest out of Seir, when thou marchedst out of the fields of Edom,.... Here properly begins the song, what goes before being but a preface to it; and it begins with an apostrophe to the Lord, taking notice of some ancient appearances of God for his people, which were always matter of praise and thankfulness; and the rather are they taken notice of here, because of some likeness between them and what God had now wrought; and this passage refers either to the giving of the law on Sinai, as the Targum and Jarchi; see Deut 33:2; or rather, as Aben Ezra, Kimchi, and others, to the Lord's going before Israel, after they had encompassed the land of Edom, and marched from thence towards the land of Canaan, when they fought with Sihon and Og, kings of the Amorites, and conquered them; which struck terror into all the nations round about them, and the prophecies of Moses in his song began to be fulfilled, Ex 15:14; and which dread and terror are expressed in the following figurative phrases:
the earth trembled; and the like figure Homer (a) uses at the approach of Neptune, whom he calls the shaker of the earth, perhaps borrowed from hence; it may design the inhabitants of it, the Amorites, Moabites, Edomites, Philistines, Canaanites, and others:
and the heavens dropped, the clouds also dropped water; which, as it may literally refer to the storm and tempest of rain that might be then as now, see Judg 4:15, so may figuratively express the panic great personages, comparable to the heavens and the clouds in them were thrown into, when their hearts melted like water, or were like clouds dissolved into it.
(a) ' , Iliad. 13. v. 18, 34, 44.
John Wesley
5:4 Edom - Seir and Edom are the same place; and these two expressions note the same thing, even God's marching in the head of his people, from Seir or Edom, towards the land of Canaan: while the Israelites were encompassing mount Seir, there were none of the following effects; but when once they had done that, and got Edom on their backs, then they marched directly forward towards the land of Canaan. The prophetess being to praise God for the present mercies, takes her rise higher, and begins her song with the commemoration of the ancient deliverances afforded by God to his people, the rather because of the great resemblance this had with them, in the miraculous manner of them. The earth trembled - God prepared the way for his people, and struck a dread into their enemies, by earth - quakes as well as by other terrible signs. Dropped water - That is, thou didst send storms and tempests, thunder and lightning, and other tokens of thy displeasure upon thine enemies.
Robert Jamieson, A. R. Fausset and David Brown
5:4 Allusion is here made, in general terms, to God's interposition on behalf of His people.
Seir . . . the field of Edom--represent the mountain range and plain extending along the south from the Dead Sea to the Elanitic Gulf.
thou wentest out--indicates the storm to have proceeded from the south or southeast.
5:55:5: Լերինք շարժեցան յերեսաց Տեառն Ելովայ Սինայի, յերեսաց Տեառն Աստուծոյ Իսրայէլի[2500]։ [2500] Ոմանք. Յերեսաց Տեառն ելելոյ ՚ի Սինայէ։
5. Լեռները շարժուեցին Սինայի Տէր Ելովայի երեսից,
5 Տէրոջը երեսէն լեռները հալեցան, Իսրայէլին Տէր Աստուծոյն երեսէն Սինան ալ հալեցաւ։
Լերինք շարժեցան յերեսաց [97]Տեառն Ելովայ Սինայի,`` յերեսաց Տեառն Աստուծոյ Իսրայելի:

5:5: Լերինք շարժեցան յերեսաց Տեառն Ելովայ Սինայի, յերեսաց Տեառն Աստուծոյ Իսրայէլի[2500]։
[2500] Ոմանք. Յերեսաց Տեառն ելելոյ ՚ի Սինայէ։
5. Լեռները շարժուեցին Սինայի Տէր Ելովայի երեսից,
5 Տէրոջը երեսէն լեռները հալեցան, Իսրայէլին Տէր Աստուծոյն երեսէն Սինան ալ հալեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:55:5: горы таяли от лица Господа, даже этот Синай от лица Господа Бога Израилева.
5:5 ὄρη ορος mountain; mount ἐσαλεύθησαν σαλευω sway; rock ἀπὸ απο from; away προσώπου προσωπον face; ahead of κυρίου κυριος lord; master Ελωι ελωι Eli τοῦτο ουτος this; he Σινα σινα Sina ἀπὸ απο from; away προσώπου προσωπον face; ahead of κυρίου κυριος lord; master θεοῦ θεος God Ισραηλ ισραηλ.1 Israel
5:5 הָרִ֥ים hārˌîm הַר mountain נָזְל֖וּ nozlˌû זלל be lavish מִ mi מִן from פְּנֵ֣י ppᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH זֶ֣ה zˈeh זֶה this סִינַ֔י sînˈay סִינַי Sinai מִ mi מִן from פְּנֵ֕י ppᵊnˈê פָּנֶה face יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
5:5. montes fluxerunt a facie Domini et Sinai a facie Domini Dei IsrahelThe mountains melted before the face of the Lord, and Sinai before the face of the Lord the God of Israel.
5. The mountains flowed down at the presence of the LORD, even yon Sinai at the presence of the LORD, the God of Israel.
5:5. The mountains flowed away before the face of the Lord, and Sinai, before the face of the Lord God of Israel.
5:5. The mountains melted from before the LORD, [even] that Sinai from before the LORD God of Israel.
The mountains melted from before the LORD, [even] that Sinai from before the LORD God of Israel:

5:5: горы таяли от лица Господа, даже этот Синай от лица Господа Бога Израилева.
5:5
ὄρη ορος mountain; mount
ἐσαλεύθησαν σαλευω sway; rock
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
κυρίου κυριος lord; master
Ελωι ελωι Eli
τοῦτο ουτος this; he
Σινα σινα Sina
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
κυρίου κυριος lord; master
θεοῦ θεος God
Ισραηλ ισραηλ.1 Israel
5:5
הָרִ֥ים hārˌîm הַר mountain
נָזְל֖וּ nozlˌû זלל be lavish
מִ mi מִן from
פְּנֵ֣י ppᵊnˈê פָּנֶה face
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
זֶ֣ה zˈeh זֶה this
סִינַ֔י sînˈay סִינַי Sinai
מִ mi מִן from
פְּנֵ֕י ppᵊnˈê פָּנֶה face
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
5:5. montes fluxerunt a facie Domini et Sinai a facie Domini Dei Israhel
The mountains melted before the face of the Lord, and Sinai before the face of the Lord the God of Israel.
5:5. The mountains flowed away before the face of the Lord, and Sinai, before the face of the Lord God of Israel.
5:5. The mountains melted from before the LORD, [even] that Sinai from before the LORD God of Israel.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: mountains: Deu 4:11; Psa 97:5, Psa 114:4; Isa 64:1-3; Nah 1:5; Hab 3:10
melted: Heb. flowed
that Sinai: Exo 19:18, Exo 20:18; Deu 4:11, Deu 4:12, Deu 5:22-25; Heb 12:18
John Gill
5:5 The mountains melted from before the Lord,.... The inhabitants of them, through fear, the Lord going before Israel in a pillar of cloud and fire, and delivering mighty kings and their kingdoms into their hand:
even that Sinai from before the Lord God of Israel; or, "as that Sinai", the note of similitude being wanting; and the sense is, the mountains melted, just as the famous mountain Sinai in a literal sense did, when it trembled and quaked at the presence of God on it; the tokens of it, the fire and smoke, thunders, lightnings, and tempests there seen and heard; and which being observed, would call to mind the benefit Israel then received, which required praise and thankfulness, as well as would serve to express the awe and reverence of God due unto him.
John Wesley
5:5 Melted - Or, flowed, with floods of water powered out of the clouds upon them, and from them flowing down in a mighty stream upon the lower grounds, and carrying down part of the mountains with it. Sinai - She slides into the mention of a more ancient appearance of God for his people in Sinai; it being usual in scripture repetitions of former actions, to put divers together in a narrow compass. The sense is, No wonder that the mountains of the Amorites and Canaanites melted and trembled, when thou didst lead thy people toward them; for even Sinai itself could not bear thy presence, but melted in like manner before thee.
5:65:6: Յաւուրցն Սամեգարայ որդւոյ Անաթայ՝ ցաւուրս Յայելի, պակասեցին թագաւորք եւ գնացին ընդ շաւի՛ղս, գնացին ընդ ճանապարհս կամակորս[2501]։ [2501] Ոմանք. Յաւուրս Սամագարայ... յաւուրս Յայե՛՛։
6. Անաթի որդի Սամեգարի օրերին,
6 Անաթի որդիին Սամեգարի օրերը, Յայէլի օրերը, Մեծ ճամբաները անկոխ էին*Ու ճանապարհորդները խոտորնակ ճամբաներէ կ’երթային։
Յաւուրս Սամեգարայ որդւոյ Անաթայ` յաւուրս Յայելի պակասեցին [98]թագաւորք, եւ [99]գնացին ընդ շաւիղս, գնացին`` ընդ ճանապարհս կամակորս:

5:6: Յաւուրցն Սամեգարայ որդւոյ Անաթայ՝ ցաւուրս Յայելի, պակասեցին թագաւորք եւ գնացին ընդ շաւի՛ղս, գնացին ընդ ճանապարհս կամակորս[2501]։
[2501] Ոմանք. Յաւուրս Սամագարայ... յաւուրս Յայե՛՛։
6. Անաթի որդի Սամեգարի օրերին,
6 Անաթի որդիին Սամեգարի օրերը, Յայէլի օրերը, Մեծ ճամբաները անկոխ էին*Ու ճանապարհորդները խոտորնակ ճամբաներէ կ’երթային։
zohrab-1805▾ eastern-1994▾ western am▾
5:65:6: Во дни Самегара, сына Анафова, во дни Иаили, были пусты дороги, и ходившие прежде путями прямыми ходили тогда окольными дорогами.
5:6 ἐν εν in ἡμέραις ημερα day Σαμεγαρ σαμεγαρ son Αναθ αναθ in ἡμέραις ημερα day Ιαηλ ιαηλ leave off; cease ὁδοὺς οδος way; journey καὶ και and; even ἐπορεύθησαν πορευομαι travel; go ἀτραπούς ατραπος travel; go ὁδοὺς οδος way; journey διεστραμμένας διαστρεφω twist; divert
5:6 בִּ bi בְּ in ימֵ֞י ymˈê יֹום day שַׁמְגַּ֤ר šamgˈar שַׁמְגַּר Shamgar בֶּן־ ben- בֵּן son עֲנָת֙ ʕᵃnˌāṯ עֲנָת Anath בִּ bi בְּ in ימֵ֣י ymˈê יֹום day יָעֵ֔ל yāʕˈēl יָעֵל Jael חָדְל֖וּ ḥāḏᵊlˌû חדל cease אֳרָחֹ֑ות ʔᵒrāḥˈôṯ אֹרַח path וְ wᵊ וְ and הֹלְכֵ֣י hōlᵊḵˈê הלך walk נְתִיבֹ֔ות nᵊṯîvˈôṯ נְתִיבָה path יֵלְכ֕וּ yēlᵊḵˈû הלך walk אֳרָחֹ֖ות ʔᵒrāḥˌôṯ אֹרַח path עֲקַלְקַלֹּֽות׃ ʕᵃqalqallˈôṯ עֲקַלְקָל crooked
5:6. in diebus Samgar filii Anath in diebus Iahel quieverunt semitae et qui ingrediebantur per eas ambulaverunt per calles deviosIn the days of Samgar, the son of Anath, in the days of Jahel, the paths rested: and they that went by them, walked through bye-ways.
6. In the days of Shamgar the son of Anath, in the days of Jael, the highways were unoccupied, and the travellers walked through byways.
5:6. In the days of Shamgar, the son of Anath, in the days of Jael, the paths were quiet. And whoever entered by them, walked along rough byways.
5:6. In the days of Shamgar the son of Anath, in the days of Jael, the highways were unoccupied, and the travellers walked through byways.
In the days of Shamgar the son of Anath, in the days of Jael, the highways were unoccupied, and the travellers walked through byways:

5:6: Во дни Самегара, сына Анафова, во дни Иаили, были пусты дороги, и ходившие прежде путями прямыми ходили тогда окольными дорогами.
5:6
ἐν εν in
ἡμέραις ημερα day
Σαμεγαρ σαμεγαρ son
Αναθ αναθ in
ἡμέραις ημερα day
Ιαηλ ιαηλ leave off; cease
ὁδοὺς οδος way; journey
καὶ και and; even
ἐπορεύθησαν πορευομαι travel; go
ἀτραπούς ατραπος travel; go
ὁδοὺς οδος way; journey
διεστραμμένας διαστρεφω twist; divert
5:6
בִּ bi בְּ in
ימֵ֞י ymˈê יֹום day
שַׁמְגַּ֤ר šamgˈar שַׁמְגַּר Shamgar
בֶּן־ ben- בֵּן son
עֲנָת֙ ʕᵃnˌāṯ עֲנָת Anath
בִּ bi בְּ in
ימֵ֣י ymˈê יֹום day
יָעֵ֔ל yāʕˈēl יָעֵל Jael
חָדְל֖וּ ḥāḏᵊlˌû חדל cease
אֳרָחֹ֑ות ʔᵒrāḥˈôṯ אֹרַח path
וְ wᵊ וְ and
הֹלְכֵ֣י hōlᵊḵˈê הלך walk
נְתִיבֹ֔ות nᵊṯîvˈôṯ נְתִיבָה path
יֵלְכ֕וּ yēlᵊḵˈû הלך walk
אֳרָחֹ֖ות ʔᵒrāḥˌôṯ אֹרַח path
עֲקַלְקַלֹּֽות׃ ʕᵃqalqallˈôṯ עֲקַלְקָל crooked
5:6. in diebus Samgar filii Anath in diebus Iahel quieverunt semitae et qui ingrediebantur per eas ambulaverunt per calles devios
In the days of Samgar, the son of Anath, in the days of Jahel, the paths rested: and they that went by them, walked through bye-ways.
5:6. In the days of Shamgar, the son of Anath, in the days of Jael, the paths were quiet. And whoever entered by them, walked along rough byways.
5:6. In the days of Shamgar the son of Anath, in the days of Jael, the highways were unoccupied, and the travellers walked through byways.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706

3. She looks back upon God's former appearances, and compares this with them, the more to magnify the glorious author of this great salvation. What God is doing should bring to our mind what he has done; for he is the same yesterday, to-day, and for ever (v. 4): Lord, when thou wentest our of Seir. This may be understood either, (1.) Of the appearances of God's power and justice against the enemies of Israel to subdue and conquer them; and so Hab. iii. 3, 4, &c., is parallel to it, where the destruction of the church's enemies is thus described. When God had led his people Israel from the country of Edom he brought down under their feet Sihon and Og, striking them and their armies with such terror and amazement that they seemed apprehensive heaven and earth were coming together. Their hearts melted, as if all the world had been melting round about them. Or it notes the glorious displays of the divine majesty; and the surprising effects of the divine power, enough to make the earth tremble, the heavens drop like snow before the sun, and the mountains to melt. Compare Ps. xviii. 7. God's counsels are so far from being hindered by any creature that, when the time of their accomplishment comes, that which seemed to stand in their way will not only yield before them, but be made to serve them. See Isa. lxiv. 1, 2. Or, (2.) It is meant of the appearances of God's glory and majesty to Israel, when he gave them his law at Mount Sinai. It was then literally true, the earth trembled, and the heavens dropped, &c. Compare Deut. xxxiii. 2; Ps. lxviii. 7, 8. Let all the kings and princes know that this is the God whom Deborah praises, and not such mean and impotent deities as they paid their homage to. The Chaldee paraphrase applies it to the giving of the law, but has a strange descant on those words, the mountains melted. Tabor, Hermon, and Carmel, contended among themselves: one said, Let the divine majesty dwell upon me; the other said, Let it dwell upon me; but God made it to dwell upon Mount Sinai, the meanest and least of all the mountains. I suppose it means the least valuable, because barren and rocky.

6 In the days of Shamgar the son of Anath, in the days of Jael, the highways were unoccupied, and the travellers walked through byways. 7 The inhabitants of the villages ceased, they ceased in Israel, until that I Deborah arose, that I arose a mother in Israel. 8 They chose new gods; then was war in the gates: was there a shield or spear seen among forty thousand in Israel? 9 My heart is toward the governors of Israel, that offered themselves willingly among the people. Bless ye the LORD. 10 Speak, ye that ride on white asses, ye that sit in judgment, and walk by the way. 11 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.
Here, I. Deborah describes the distressed state of Israel under the tyranny of Jabin, that the greatness of their trouble might make their salvation appear the more illustrious and the more gracious (v. 6): From the days of Shamgar, who did some thing towards the deliverance of Israel from the Philistines, to the days of Jael, the present day, in which Jael has so signalized herself, the country has been in a manner desolate. 1. No trade. For want of soldiers to protect men of business in their business from the incursions of the enemy, and for want of magistrates to restrain and punish thieves and robbers among them (men of broken fortunes and desperate spirits, that, having no employment, took to rob on the highroad), all commerce ceased, and the highways were unoccupied; no caravans of merchants, as formerly. 2. No travelling. Whereas in times when there was some order and government the travellers might be safe in the open roads, and the robbers were forced to lurk in the by-ways, no, on the contrary, the robbers insulted on the open roads without check, and the honest travellers were obliged to sculk and walk through by-ways, in continual frights. 3. No tillage. The fields must needs be laid waste and unoccupied when the inhabitants of the villages, the country farmers, ceased from their employment, quitted their houses which were continually alarmed and plundered by the banditti, and were obliged to take shelter for themselves and their families in walled and fenced cities. 4. No administration of justice. There was war in the gates where their courts were kept, v. 8. So that it was not till this salvation was wrought that the people of the Lord durst go down to the gates, v. 11. The continual incursions of the enemy deprived the magistrates of the dignity, and the people of the benefit, of their government. 5. No peace to him that went out nor to him that came in. The gates through which they passed and repassed were infested by the enemy; nay, the places of drawing water were alarmed by the archers--a mighty achievement to terrify the drawers of water. 6. Neither arms nor spirit to help themselves with, not a shield nor spear seen among forty thousand, v. 8. Either they were disarmed by their oppressors, or they themselves neglected the art of war; so that, though they had spears and shields, they were not to be seen, but were thrown by and suffered to rust, they having neither skill nor will to use them.
II. She shows in one word what it was that brought all this misery upon them: They chose new gods, v. 8. It was their idolatry that provoked God to give them up thus into the hands of their enemies. The Lord their God was one Lord, but this would not content them: they must have more, many more, still more. Their God was the Ancient of days, still the same, and therefore they grew weary of him, and must have new gods, which they were as fond of as children of new clothes, names newly invented, heroes newly canonized. Their fathers, when put to their choice, chose the Lord for their God (Josh. xxiv. 21), but they would not abide by that choice, they must have gods of their own choosing.
III. She takes notice of God's great goodness to Israel in raising up such as should redress these grievances. Herself first (v. 7): Till that I Deborah arose, to restrain and punish those who disturbed the public peace, and protect men in their business, and then the face of things was changed for the better quickly; those beasts of prey retired upon the breaking forth of this joyful light, and man went forth again to his work and labour, Ps. civ. 22, 23. Thus she became a mother in Israel, a nursing mother, such was the affection she bore to her people, and such the care and pains she took for the public welfare. Under her there were other governors of Israel (v. 9), who, like her, had done their part as governors to reform the people, and then, like her, offered themselves willingly to serve in the war, not insisting upon the exemption which their dignity and office entitled them to, when the had so fair an opportunity of appearing in their country's cause; and no doubt the example of the governors influenced the people in like manner willingly to offer themselves, v. 2. Of these governors she says, My heart is towards them, that is, "I truly love and honour them; they have won my heart for ever; I shall never forget them." Note, Those are worthy of double honour that recede voluntarily from the demands of their honour to serve God and his church.
Adam Clarke: Commentary on the Bible - 1831
5:6: The highways were unoccupied - The land was full of anarchy and confusion, being everywhere infested with banditti. No public road was safe; and in going from place to place, the people were obliged to use unfrequented paths.
Albert Barnes: Notes on the Bible - 1834
5:6: Words dcscriptive of a state of weakness and fear, so that Israel could not frequent the highways. It is a graphic description of a country occupied by an enemy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: Shamgar: Jdg 3:31
Jael: Jdg 4:17, Jdg 4:18
the highways: Lev 26:22; Ch2 15:5; Isa 33:8; Lam 1:4, Lam 4:18; Mic 3:12
travellers: Heb. walkers of paths
byways: Heb. crooked ways, Psa 125:5
Carl Friedrich Keil and Franz Delitzsch
5:6
6 In the days of Shamgar, the son of Anath,
In the days of Jael, the paths kept holiday,
And the wanderers of the paths went crooked ways.
7 The towns in Israel kept holiday, they kept holiday,
Until that I, Deborah, arose,
That I arose a mother in Israel
8 They chose new gods;
Then was war at the gates:
Was there a shield seen and a spear
Among forty thousand in Israel?
The deep degradation and disgrace into which Israel had sunk before the appearance of Deborah, through its falling away from the Lord into idolatry, forms the dark reverse of that glorification at Sinai. Although, after Ehud, Shamgar had also brought help to the people against their enemies by a victory over the Philistines (Judg 3:31), and although Jael, who proved herself a heroine by slaying the fugitive Sisera, was then alive, things had got to such a pitch with Israel, that no one would venture upon the public high roads. There are no good grounds for the conjecture that Jael was a different person from the Jael mentioned in Judg 4:17., whether a judge who is not further known, as Ewald supposes, or a female judge who stood at the head of the nation in these unhappy times (Bertheau). ארחות חדלוּ, lit., "the paths ceased," sc., to be paths, or to be trodden by men. נתיבות הלכי, "those who went upon paths," or beaten ways, i.e., those who were obliged to undertake journeys for the purpose of friendly intercourse or trade, notwithstanding the burden of foreign rule which pressed upon the land; such persons went by "twisted paths," i.e., by roads and circuitous routes which turned away from the high roads. And the פּרזון, i.e., the cultivated land, with its open towns and villages, and with their inhabitants, was as forsaken and desolate as the public highways. The word perazon has been rendered judge or guidance by modern expositors, after the example of Teller and Gesenius; and in Judg 5:11 decision or guidance. But this meaning, which has been adopted into all the more recent lexicons, has nothing really to support it, and does not even suit our verse, into which it would introduce the strange contradiction, that at the time when Shamgar and Jael were judges, there were no judges in Israel. In addition to the Septuagint version, which renders the word δυνατοὶ in this verse (i.e., according to the Cod. Vat., for the Col. Al. has φράζων), and then in the most unmeaning way adopts the rendering αὔξησον in Judg 5:11, from which we may clearly see that the translators did not know the meaning of the word, it is common to adduce an Arabic word which signifies segregavit, discrevit rem ab aliis, though it is impossible to prove that the Arabic word ever had the meaning to judge or to lead. All the old translators, as well as the Rabbins, have based their rendering of the word upon פּרזי, inhabitant of the flat country (Deut 3:5, and 1Kings 6:18), and פּרזות, the open flat country, as distinguished from the towns surrounded by walls (Ezek 38:11; Zech 2:8), according to which פּרזון, as the place of meeting, would denote both the cultivated land with its unenclosed towns and villages, and also the population that was settled in the open country in unfortified places-a meaning which also lies at the foundation of the word in Hab 3:14. Accordingly, Luther has rendered the word Bauern (peasants). שׁקּמתּי עד for קמתּי אשׁר עד. The contraction of אשׁר into שׁ, with Dagesh following, and generally pointed with Seghol, but here with Patach on account of the ק, which is closely related to the gutturals, belongs to the popular character of the song, and is therefore also found in the Song of Solomon (Judg 1:12; Judg 2:7, Judg 2:17; Judg 4:6). It is also met with here and there in simple prose (Judg 6:17; Judg 7:12; Judg 8:26); but it was only in the literature of the time of the captivity and a still later date, that it found its way more and more from the language of ordinary conversation into that of the Scriptures. Deborah describes herself as "a mother in Israel," on account of her having watched over her people with maternal care, just as Job calls himself a father to the poor who had been supported by him (Job 29:16; cf. Is 22:21).
Geneva 1599
5:6 In the days of Shamgar the son of Anath, in the days of Jael, the highways were (b) unoccupied, and the travellers walked through byways.
(b) For fear of the enemies.
John Gill
5:6 In the days of Shamgar, the son of Anath,.... Of whom see Judg 3:31; who succeeded Ehud as a judge, but lived not long, and did not much; at least wrought not a perfect deliverance of the children of Israel; but during his time till now, quite through the twenty years of Jabin's oppression, things were as they are after described:
in the days of Jael; the wife of Heber the Kenite, spoken of in the preceding chapter, Judg 4:17, who appears to be a woman of masculine spirit, and endeavoured to do what good she could to Israel, though not a judge among them, as Jarchi suggests; and who before this affair of Sisera had signalized herself by some deeds of hers in favour of Israel, and against their enemies; yet far from putting a stop to the outrages committed; for in the times of both these persons:
the highways were unoccupied, and the travellers walked through byways; the public roads were so infested with thieves and robbers, who stopped all they met with, and robbed them of what they had, that travellers and merchants with their carriages were obliged either to quit their employments, and not travel at all; or, if they did, were obliged to go in private roads, and roundabout ways, to keep clear of those rapparees the highways and public roads abounded with.
John Wesley
5:6 Jael - Jael, though an illustrious woman, effected nothing for the deliverance of God's people, 'till God raised me up. By - ways - Because of the Philistines and Canaanites, who, besides the public burdens which they laid upon them, waited for all opportunities to do them mischief secretly; their soldiers watching for travellers in common roads, as is usual with such in times of war; and, because of the robbers even of their own people, who having cast off the fear of God, and there being no king in Israel to punish them, broke forth into acts of injustice and violence, even against their own brethren.
Robert Jamieson, A. R. Fausset and David Brown
5:6 The song proceeds in these verses to describe the sad condition of the country, the oppression of the people, and the origin of all the national distress in the people's apostasy from God. Idolatry was the cause of foreign invasion and internal inability to resist it.
5:75:7: Պակասեցին փարազունք բնակեալք ՚ի մէջ Իսրայէլի՝ պակասեցի՛ն, մինչեւ յարեաւ Դեբովրա, մինչեւ յարեաւ մայր Իսրայէլի[2502]։ [2502] ՚Ի լուս՛՛. ՚ի վերայ՝ փարազունք, նշանակի՝ աւանք։
7. Իսրայէլի մէջ զօրավարներ չմնացին, չմնացին,
7 Իսրայէլի մէջ զօրավարներ չմնացին, Չմնացին, մինչեւ որ ես Դեբօրա ելայ, Մինչեւ որ ելայ Իսրայէլի մէջ մայր ըլլալու։
Պակասեցին [100]փարազունք բնակեալք ի մէջ Իսրայելի, պակասեցին, մինչեւ յարեաւ Դեբովրա, մինչեւ յարեաւ մայր Իսրայելի:

5:7: Պակասեցին փարազունք բնակեալք ՚ի մէջ Իսրայէլի՝ պակասեցի՛ն, մինչեւ յարեաւ Դեբովրա, մինչեւ յարեաւ մայր Իսրայէլի[2502]։
[2502] ՚Ի լուս՛՛. ՚ի վերայ՝ փարազունք, նշանակի՝ աւանք։
7. Իսրայէլի մէջ զօրավարներ չմնացին, չմնացին,
7 Իսրայէլի մէջ զօրավարներ չմնացին, Չմնացին, մինչեւ որ ես Դեբօրա ելայ, Մինչեւ որ ելայ Իսրայէլի մէջ մայր ըլլալու։
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5:75:7: Не стало обитателей в селениях у Израиля, не стало, доколе не восстала я, Девора, доколе не восстала я, мать в Израиле.
5:7 ἐξέλιπον εκλειπω leave off; cease δυνατοὶ δυνατος possible; able ἐν εν in Ισραηλ ισραηλ.1 Israel ἐξέλιπον εκλειπω leave off; cease ἕως εως till; until οὗ ος who; what ἀναστῇ ανιστημι stand up; resurrect Δεββωρα δεββωρα till; until οὗ ος who; what ἀναστῇ ανιστημι stand up; resurrect μήτηρ μητηρ mother ἐν εν in Ισραηλ ισραηλ.1 Israel
5:7 חָדְל֧וּ ḥāḏᵊlˈû חדל cease פְרָזֹ֛ון fᵊrāzˈôn פְּרָזֹון countrymen בְּ bᵊ בְּ in יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel חָדֵ֑לּוּ ḥāḏˈēllû חדל cease עַ֤ד ʕˈaḏ עַד unto שַׁ ša שַׁ [relative] קַּ֨מְתִּי֙ qqˈamtî קום arise דְּבֹורָ֔ה dᵊvôrˈā דְּבֹורָה Deborah שַׁ ša שַׁ [relative] קַּ֥מְתִּי qqˌamtî קום arise אֵ֖ם ʔˌēm אֵם mother בְּ bᵊ בְּ in יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
5:7. cessaverunt fortes in Israhel et quieverunt donec surgeret Debbora surgeret mater in IsrahelThe valiant men ceased, and rested in Israel: until Debbora arose, a mother arose in Israel.
7. The rulers ceased in Israel, they ceased, until that I Deborah arose, that I arose a mother in Israel.
5:7. The strong men ceased, and they rested in Israel, until Deborah rose up, until a mother rose up in Israel.
5:7. [The inhabitants of] the villages ceased, they ceased in Israel, until that I Deborah arose, that I arose a mother in Israel.
The inhabitants of the villages ceased, they ceased in Israel, until that I Deborah arose, that I arose a mother in Israel:

5:7: Не стало обитателей в селениях у Израиля, не стало, доколе не восстала я, Девора, доколе не восстала я, мать в Израиле.
5:7
ἐξέλιπον εκλειπω leave off; cease
δυνατοὶ δυνατος possible; able
ἐν εν in
Ισραηλ ισραηλ.1 Israel
ἐξέλιπον εκλειπω leave off; cease
ἕως εως till; until
οὗ ος who; what
ἀναστῇ ανιστημι stand up; resurrect
Δεββωρα δεββωρα till; until
οὗ ος who; what
ἀναστῇ ανιστημι stand up; resurrect
μήτηρ μητηρ mother
ἐν εν in
Ισραηλ ισραηλ.1 Israel
5:7
חָדְל֧וּ ḥāḏᵊlˈû חדל cease
פְרָזֹ֛ון fᵊrāzˈôn פְּרָזֹון countrymen
בְּ bᵊ בְּ in
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
חָדֵ֑לּוּ ḥāḏˈēllû חדל cease
עַ֤ד ʕˈaḏ עַד unto
שַׁ ša שַׁ [relative]
קַּ֨מְתִּי֙ qqˈamtî קום arise
דְּבֹורָ֔ה dᵊvôrˈā דְּבֹורָה Deborah
שַׁ ša שַׁ [relative]
קַּ֥מְתִּי qqˌamtî קום arise
אֵ֖ם ʔˌēm אֵם mother
בְּ bᵊ בְּ in
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
5:7. cessaverunt fortes in Israhel et quieverunt donec surgeret Debbora surgeret mater in Israhel
The valiant men ceased, and rested in Israel: until Debbora arose, a mother arose in Israel.
5:7. The strong men ceased, and they rested in Israel, until Deborah rose up, until a mother rose up in Israel.
5:7. [The inhabitants of] the villages ceased, they ceased in Israel, until that I Deborah arose, that I arose a mother in Israel.
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Adam Clarke: Commentary on the Bible - 1831
5:7: The villages ceased - The people were obliged to live together in fortified places; or in great numbers, to protect each other against the incursions of bands of spoilers.
Albert Barnes: Notes on the Bible - 1834
5:7: Render the word "villages" (here and in Jdg 5:11) judgment, rule, or judges, rulers. The sense is "The princes (or magistrates) ceased in Israel," i. e. there was no one to do justice in the gate, or defend men from their oppressors.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: the villages: Est 9:19
a mother: Jdg 4:4-6; Sa2 20:19; Isa 49:23; Rom 16:13
Geneva 1599
5:7 [The inhabitants of] the villages ceased, they ceased in Israel, until that I Deborah arose, that I arose a (c) mother in Israel.
(c) Miraculously stirred up by God to pity them and deliver them.
John Gill
5:7 The inhabitants of the villages ceased,.... Not only did those Canaanitish robbers go upon the highway, and robbed all they met with, which made travelling difficult and dangerous; but entered into the villages and unwalled towns, and broke into houses and plundered them; so that the inhabitants of them were obliged to quit their dwellings, and go into the fortified cities for security; by which means the villages were left empty, and in time fell to ruin, and ceased:
they ceased in Israel: for they were the villages which belonged to the Israelites that were plundered, and not those that belonged to any of the Canaanites; and these were the unhappy circumstances Israel were under
until that I Deborah arose, that I arose a mother in Israel; until it pleased God to raise her up, and endow her in a very wonderful and extraordinary manner with gifts qualifying her to be a nursing mother to Israel, to teach and instruct them in the mind and will of God, to administer judgement and justice to them, to protect and defend them, and in all which she discovered a maternal affection for them; and as a good judge and ruler of a people may be called the father of them, so she, being a woman, is with propriety called a mother in Israel, having an affectionate concern for them as her children: now, till she arose, there was no perfect salvation and deliverance wrought for them, since the death of Ehud, even throughout the days of Shamgar and Jael; which is observed to excite praise and thankfulness on the present occasion, which hereby became the more illustrious.
John Wesley
5:7 Ceased - The people forsook all their unfortified towns, not being able to protect them from military insolence. A mother - That is, to be to them as a mother, to instruct, and rule, and protect them, which duties a mother owes to her children.
5:85:8: Ցանկացա՛ն իբրեւ գարեղէն նկանակի աստուածոց օտարաց սնոտւոց. յայնժամ պատերազմեցան քաղաքք իշխանաց. ծածկութեամբ նորոց գեղարդանց, քառասուն հազար այր ՚ի մէջ Իսրայէլի[2503]։ [2503] Ոմանք. Օտարաց սնոտեաց... Իշխանք քաղաքացն... նորոց գեղարդեանց։
8. Գարու հացի նման փափագեցին օտար, սնոտի աստուածների.
8 Նոր աստուածներ ընտրեցին. Այն ատեն իրենց դռներուն մէջ պատերազմ եղաւ, Արդեօք Իսրայէլի քառասուն հազար զօրքին մէջ Վահան կամ նիզակ երեւցա՞ւ։
[101]Ցանկացան իբրեւ գարեղէն նկանակի աստուածոց օտարաց սնոտւոց. յայնժամ պատերազմեցան քաղաքք իշխանաց, ծածկութեամբ նորոց գեղարդանց, քառասուն հազար այր`` ի մէջ Իսրայելի:

5:8: Ցանկացա՛ն իբրեւ գարեղէն նկանակի աստուածոց օտարաց սնոտւոց. յայնժամ պատերազմեցան քաղաքք իշխանաց. ծածկութեամբ նորոց գեղարդանց, քառասուն հազար այր ՚ի մէջ Իսրայէլի[2503]։
[2503] Ոմանք. Օտարաց սնոտեաց... Իշխանք քաղաքացն... նորոց գեղարդեանց։
8. Գարու հացի նման փափագեցին օտար, սնոտի աստուածների.
8 Նոր աստուածներ ընտրեցին. Այն ատեն իրենց դռներուն մէջ պատերազմ եղաւ, Արդեօք Իսրայէլի քառասուն հազար զօրքին մէջ Վահան կամ նիզակ երեւցա՞ւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:85:8: Избрали новых богов, оттого война у ворот. Виден ли был щит и копье у сорока тысяч Израиля?
5:8 ἐξελέξαντο εκλεγω select; choose θεοὺς θεος God καινούς καινος innovative; fresh τότε τοτε at that ἐπολέμησαν πολεμεω battle πόλεις πολις city ἀρχόντων αρχων ruling; ruler θυρεὸς θυρεος shield ἐὰν εαν and if; unless ὀφθῇ οραω view; see καὶ και and; even λόγχη λογχη spear ἐν εν in τεσσαράκοντα τεσσαρακοντα forty χιλιάσιν χιλιας thousand ἐν εν in Ισραηλ ισραηλ.1 Israel
5:8 יִבְחַר֙ yivḥˌar בחר examine אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) חֲדָשִׁ֔ים ḥᵃḏāšˈîm חָדָשׁ new אָ֖ז ʔˌāz אָז then לָחֶ֣ם lāḥˈem לָחֶם [uncertain] שְׁעָרִ֑ים šᵊʕārˈîm שַׁעַר gate מָגֵ֤ן māḡˈēn מָגֵן shield אִם־ ʔim- אִם if יֵֽרָאֶה֙ yˈērāʔeh ראה see וָ wā וְ and רֹ֔מַח rˈōmaḥ רֹמַח lance בְּ bᵊ בְּ in אַרְבָּעִ֥ים ʔarbāʕˌîm אַרְבַּע four אֶ֖לֶף ʔˌelef אֶלֶף thousand בְּ bᵊ בְּ in יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
5:8. nova bella elegit Dominus et portas hostium ipse subvertit clypeus et hasta si apparuerint in quadraginta milibus IsrahelThe Lord chose new wars, and he himself overthrew the gates of the enemies: a shield and spear was not seen among forty thousand of Israel.
8. They chose new gods; then was war in the gates: was there a shield or spear seen among forty thousand in Israel?
5:8. The Lord chose new wars, and he himself overturned the gates of the enemies. A shield with a spear was not seen among the forty thousand of Israel.
5:8. They chose new gods; then [was] war in the gates: was there a shield or spear seen among forty thousand in Israel?
They chose new gods; then [was] war in the gates: was there a shield or spear seen among forty thousand in Israel:

5:8: Избрали новых богов, оттого война у ворот. Виден ли был щит и копье у сорока тысяч Израиля?
5:8
ἐξελέξαντο εκλεγω select; choose
θεοὺς θεος God
καινούς καινος innovative; fresh
τότε τοτε at that
ἐπολέμησαν πολεμεω battle
πόλεις πολις city
ἀρχόντων αρχων ruling; ruler
θυρεὸς θυρεος shield
ἐὰν εαν and if; unless
ὀφθῇ οραω view; see
καὶ και and; even
λόγχη λογχη spear
ἐν εν in
τεσσαράκοντα τεσσαρακοντα forty
χιλιάσιν χιλιας thousand
ἐν εν in
Ισραηλ ισραηλ.1 Israel
5:8
יִבְחַר֙ yivḥˌar בחר examine
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
חֲדָשִׁ֔ים ḥᵃḏāšˈîm חָדָשׁ new
אָ֖ז ʔˌāz אָז then
לָחֶ֣ם lāḥˈem לָחֶם [uncertain]
שְׁעָרִ֑ים šᵊʕārˈîm שַׁעַר gate
מָגֵ֤ן māḡˈēn מָגֵן shield
אִם־ ʔim- אִם if
יֵֽרָאֶה֙ yˈērāʔeh ראה see
וָ וְ and
רֹ֔מַח rˈōmaḥ רֹמַח lance
בְּ bᵊ בְּ in
אַרְבָּעִ֥ים ʔarbāʕˌîm אַרְבַּע four
אֶ֖לֶף ʔˌelef אֶלֶף thousand
בְּ bᵊ בְּ in
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
5:8. nova bella elegit Dominus et portas hostium ipse subvertit clypeus et hasta si apparuerint in quadraginta milibus Israhel
The Lord chose new wars, and he himself overthrew the gates of the enemies: a shield and spear was not seen among forty thousand of Israel.
5:8. The Lord chose new wars, and he himself overturned the gates of the enemies. A shield with a spear was not seen among the forty thousand of Israel.
5:8. They chose new gods; then [was] war in the gates: was there a shield or spear seen among forty thousand in Israel?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:8: They chose new gods - This was the cause of all their calamities; they forsook Jehovah, and served other gods; and then was war in their gates - they were hemmed up in every place, and besieged in all their fortified cities; and they were defenseless, they had no means of resisting their adversaries; for even among forty thousand men, there was neither spear nor shield to be seen. The Vulgate gives a strange and curious turn to this verse: Nova bella elegit Dominus, et portas hostium ipse subvertit; "The Lord chose a new species of war, and himself subverted the gates of the enemy." Now, what was this new species of war? A woman signifies her orders to Barak; he takes 10,000 men, wholly unarmed, and retires to Mount Tabor, where they are immediately besieged by a powerful and well-appointed army. On a sudden Barak and his men rush upon them, terror and dismay are spread through the whole Cannanitish army, and the rout is instantaneous and complete. The Israelites immediately arm themselves with the arms of their enemies, and slay all before them; they run, and are pursued in all directions. Sisera, their general, is no longer safe in his chariot; either his horses fail, or the unevenness of the road obliges him to desert it, and fly away on foot; in the end, the whole army is destroyed, and the leader ingloriously slain. This was a new species of war, and was most evidently the Lord's doings. Whatever may be said of the version of the Vulgate, (and the Syriac and Arabic are something like it), the above are all facts, and show the wondrous working of the Lord.
Albert Barnes: Notes on the Bible - 1834
5:8: The "war in the gates" describes the hostile attacks of the Canaanites, which were the punishment of the idolatry of the Israelites (compare the marginal references), and the reduction of Israel to an unarmed and unresisting state under the Philistine dominion. See Jdg 3:31 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: new gods: Jdg 2:12, Jdg 2:17; Deu 32:16, Deu 32:17
was there: Jdg 4:3; Sa1 13:19-22
Carl Friedrich Keil and Franz Delitzsch
5:8
Judg 5:8 describes the cause of the misery into which Israel had fallen. חדשׁים אלהים is the object to יבחר, and the subject is to be found in the previous term Israel. Israel forsook its God and creator, and chose new gods, i.e., gods not worshipped by its fathers (vid., Deut 32:17). Then there was war (לחם, the construct state of לחם, a verbal noun formed from the Piel, and signifying conflict or war) at the gates; i.e., the enemy pressed up to the very gates of the Israelitish towns, and besieged them, and there was not seen a shield or spear among forty thousand in Israel, i.e., there were no warriors found in Israel who ventured to defend the land against the foe. אם indicates a question with a negative reply assumed, as in 3Kings 1:27, etc. Shield and spear (or lance) are mentioned particularly as arms of offence and defence, to signify arms of all kinds. The words are not to be explained from 1Kings 13:22, as signifying that there were no longer any weapons to be found among the Israelites, because the enemy had taken them away ("not seen" is not equivalent to "not found" in 1Kings 13:22); they simply affirm that there were no longer any weapons to be seen, because not one of the 40,000 men in Israel took a weapon in his hand. The number 40,000 is not the number of the men who offered themselves willingly for battle, according to Judg 5:2 (Bertheau); for apart from the fact that they did not go unarmed into the battle, it is at variance with the statement in Judg 4:6, Judg 4:10, that Barak went into the war and smote the enemy with only 10,000 men. It is a round number, i.e., an approximative statement of the number of the warriors who might have smitten the enemy and delivered Israel from bondage, and was probably chosen with a reference to the 40,000 fighting men of the tribes on the east of the Jordan, who went with Joshua to Canaan and helped their brethren to conquer the land (Josh 4:13). Most of the more recent expositors have given a different rendering of Judg 5:8. Many of them render the first clause according to the Peshito and Vulgate, "God chose something new," taking Elohim as the subject, and chadashim (new) as the object. But to this it has very properly been objected, that, according to the terms of the song, it was not Elohim but Jehovah who effected the deliverance of Israel, and that the Hebrew for new things is not חדשׁים, but חדשׁות (Is 42:9; Is 48:6), or חדשׁה (Is 43:19; Jer 31:22). On these grounds Ewald and Bertheau render Elohim "judges" (they chose new judges), and appeal to Ex 21:6; Ex 22:7-8, where the authorities who administered justice in the name of God are called Elohim. But these passages are not sufficient by themselves to establish the meaning "judges," and still less to establish the rendering "new judges" for Elohim chadashim. Moreover, according to both these explanations, the next clause must be understood as relating to the specially courageous conflict which the Israelites in their enthusiasm carried on with Sisera; whereas the further statement, that among 40,000 warriors who offered themselves willingly for battle there was not a shield or a lance to be seen, is irreconcilably at variance with this. For the explanation suggested, namely, that these warriors did not possess the ordinary weapons for a well-conducted engagement, but had nothing but bows and swords, or instead of weapons of any kind had only the staffs and tools of shepherds and husbandmen, is proved to be untenable by the simple fact that there is nothing at all to indicate any contrast between ordinary and extraordinary weapons, and that such a contrast is altogether foreign to the context. Moreover, the fact appealed to, that אז points to a victorious conflict in Judg 5:13, Judg 5:19, Judg 5:22, as well as in Judg 5:11, is not strong enough to support the view in question, as אז is employed in Judg 5:19 in connection with the battle of the kings of Canaan, which was not a successful one, but terminated in a defeat.
The singer now turns from the contemplation of the deep degradation of Israel to the glorious change which took place as soon as she appeared: -
Geneva 1599
5:8 They chose new gods; then [was] war in the gates: was there a (d) shield or spear seen among forty thousand in Israel?
(d) They had no heart to resist their enemies.
John Gill
5:8 They chose new gods,.... That is, Israel, as most of the Jewish commentators interpret it; for the verb is singular, and Israel agrees well with it: this they did after the death of Joshua; it refers to their first idolatry, begun by Micah, Judg 17:1 they chose other gods than the true God; Baalim and Ashtaroth they are said to serve, Judg 2:11, and besides the gods of the Canaanites and Phoenicians, they sought after and introduced new ones from other places, or the same may be meant; since all besides the true God, the eternal Jehovah, the Ancient of days, and everlasting King, are new gods that lately sprung up: the Arabic and Syriac versions are,"God chose a new king;''so Ben Gersom; to perfect this wonder; for not only Sisera and his army were drawn to the gates of Israel to a proper place to fall in, but the victory was not obtained by Israel by their own force and strength; for they had no weapons of war, not a shield nor a spear, but for a very few men, but it was the Lord that fought for them in a new way; the former sense seems best, and agrees with what follows:
then was war in the gates; when they fell into idolatry, then God suffered the judgment of war to come upon them, even into the gates of their fortified cities, which were the security of them, and where were their courts of judicature, but by war disturbed and made to cease:
was there a shield or spear seen among forty thousand in Israel? though the number of the Israelites were several hundred thousands, yet there were not to be seen among them shields and spears sufficient for 40,000; or not one among 40,000 was armed; which was owing either to their negligence and sloth in not providing themselves with arms, or not taking care of them in a time of peace; so that when war came into their gates, they had nothing to defend themselves with, or annoy their enemies; or to their cowardice, not daring to take up a shield or spear in their own defence; or to the enemy, Jabin king of Canaan, having disarmed them, that they might not be able to make a revolt, from him, and recover their liberties. Ben Gersom refers it to the times of Joshua, when there was no need of a shield and spear among the 40,000 of the children of Reuben, Gad, and Manasseh, that came over Jordan with them, since God fought for them; and the Targum seems to understand it of Sisera's army, that came against Israel with shields, spears, and swords; and makes the number of them to be in all 300,000, which is just the number of foot soldiers Josephus makes his army to consist of; and yet, though so numerous and so well armed, could not stand before Barak with 10,000 men only; See Gill on Judg 4:17, the words rather refer to the cival war of the Benjamites with the Israelites, when 40,000 of the latter were killed, which was before the times of Deborah, Judg 20:21.
John Wesley
5:8 Chose - They did not only submit to idolatry when they were forced to it by tyrants, but they freely chose it. New gods - New to them, and unknown to their fathers, and new in comparison of the true and everlasting God of Israel, being but of yesterday. The gates - That is, in their walled cities, which have gates and bars; gates are often put for cities; then their strong holds fell into the hands of their enemies. Was there a shield - There was not, the meaning is not, that all the Israelites had no arms, but, either they had but few arms among them, being many thousands of them disarmed by the Canaanites and Philistines, or that they generally neglected the use of arms, as being without all hope of recovering their liberty.
5:95:9: Սիրտ իմ ՚ի վերայ կարգելոցն Իսրայէլի. զօրաւորք ժողովրդեանն օրհնեցէ՛ք զՏէր[2504]։ [2504] Ոմանք. Ժողովրդեանդ օրհ՛՛։
9. Իմ սիրտն Իսրայէլի իշխանների կողմն է.
9 Իմ սիրտս Իսրայէլի իշխաններուն վրայ է. Ո՛վ ժողովուրդին անձնուէր եղողներ, Տէրը օրհնեցէ՛ք։
Սիրտ իմ ի վերայ [102]կարգելոցն Իսրայելի. զօրաւորք ժողովրդեանն``, օրհնեցէք զՏէր:

5:9: Սիրտ իմ ՚ի վերայ կարգելոցն Իսրայէլի. զօրաւորք ժողովրդեանն օրհնեցէ՛ք զՏէր[2504]։
[2504] Ոմանք. Ժողովրդեանդ օրհ՛՛։
9. Իմ սիրտն Իսրայէլի իշխանների կողմն է.
9 Իմ սիրտս Իսրայէլի իշխաններուն վրայ է. Ո՛վ ժողովուրդին անձնուէր եղողներ, Տէրը օրհնեցէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
5:95:9: Сердце мое к вам, начальники Израилевы, к ревнителям в народе; прославьте Господа!
5:9 ἡ ο the καρδία καρδια heart μου μου of me; mine εἰς εις into; for τὰ ο the διατεταγμένα διατασσω give orders; ordain τῷ ο the Ισραηλ ισραηλ.1 Israel οἱ ο the ἑκουσιαζόμενοι εκουσιαζομαι in λαῷ λαος populace; population εὐλογεῖτε ευλογεω commend; acclaim κύριον κυριος lord; master
5:9 לִבִּי֙ libbˌî לֵב heart לְ lᵊ לְ to חֹוקְקֵ֣י ḥôqᵊqˈê חקק engrave יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel הַ ha הַ the מִּֽתְנַדְּבִ֖ים mmˈiṯnaddᵊvˌîm נדב incite בָּ bā בְּ in † הַ the עָ֑ם ʕˈām עַם people בָּרֲכ֖וּ bārᵃḵˌû ברך bless יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
5:9. cor meum diligit principes Israhel qui propria voluntate obtulistis vos discrimini benedicite DominoMy heart loveth the princes of Israel: O you, that of your own good will offered yourselves to danger, bless the Lord.
9. My heart is toward the governors of Israel, that offered themselves willingly among the people: bless ye the LORD.
5:9. My heart loves the leaders of Israel. All you who, of your own free will, offered yourselves during a crisis, bless the Lord.
5:9. My heart [is] toward the governors of Israel, that offered themselves willingly among the people. Bless ye the LORD.
My heart [is] toward the governors of Israel, that offered themselves willingly among the people. Bless ye the LORD:

5:9: Сердце мое к вам, начальники Израилевы, к ревнителям в народе; прославьте Господа!
5:9
ο the
καρδία καρδια heart
μου μου of me; mine
εἰς εις into; for
τὰ ο the
διατεταγμένα διατασσω give orders; ordain
τῷ ο the
Ισραηλ ισραηλ.1 Israel
οἱ ο the
ἑκουσιαζόμενοι εκουσιαζομαι in
λαῷ λαος populace; population
εὐλογεῖτε ευλογεω commend; acclaim
κύριον κυριος lord; master
5:9
לִבִּי֙ libbˌî לֵב heart
לְ lᵊ לְ to
חֹוקְקֵ֣י ḥôqᵊqˈê חקק engrave
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הַ ha הַ the
מִּֽתְנַדְּבִ֖ים mmˈiṯnaddᵊvˌîm נדב incite
בָּ בְּ in
הַ the
עָ֑ם ʕˈām עַם people
בָּרֲכ֖וּ bārᵃḵˌû ברך bless
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
5:9. cor meum diligit principes Israhel qui propria voluntate obtulistis vos discrimini benedicite Domino
My heart loveth the princes of Israel: O you, that of your own good will offered yourselves to danger, bless the Lord.
5:9. My heart loves the leaders of Israel. All you who, of your own free will, offered yourselves during a crisis, bless the Lord.
5:9. My heart [is] toward the governors of Israel, that offered themselves willingly among the people. Bless ye the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-11: Обращаясь к вождям народа израильского и к самому народу, Девора призывает их к прославлению Господа за освобождение народа Израильского.
Albert Barnes: Notes on the Bible - 1834
5:9: 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. Deborah's heart was filled with admiration as she thought of their patriotic devotion, and broke out into thanksgiving to Yahweh.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: offered: Jdg 5:2; Ch1 29:9; Co2 8:3, Co2 8:4, Co2 8:12, Co2 8:17, Co2 9:5
Carl Friedrich Keil and Franz Delitzsch
5:9
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 ל לבּי, "My heart is (sc., inclined) towards the leaders of Israel," i.e., feels itself drawn towards them. הוקק for מהוקק (Judg 5:14), the determining one, i.e., the commander or leader in war: as in Deut 33:21. The leaders and willing ones are first of all to praise the Lord for having crowned their willingness with victory.
John Gill
5:9 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.
John Wesley
5:9 My heart is toward - 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. 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 lose not his glory.
Robert Jamieson, A. R. Fausset and David Brown
5:9 expresses gratitude to the respective leaders of the tribes which participated in the contest; but, above all, to God, who inspired both the patriotic disposition and the strength.
5:105:10: Հեծեալք յերիվարս ՚ի մէջօրէի, եւ սպիտակաց. երթեալք յատեանս ատենակալաց։ Տո՛ւք ձայն բարբառոյ,
10. Կէսօրին սպիտակ ձիեր հեծնողնե՛ր,
10 «Ճերմակ էշերու վրայ հեծնողներ, Դատաստանի ատեանը նստողներ Ու ճամբու վրայ պտըտողներ, խօսեցէ՛ք։
[103]Հեծեալք յերիվարս ի մէջօրէի, եւ սպիտակաց, երթեալք յատեանս ատենակալաց:

5:10: Հեծեալք յերիվարս ՚ի մէջօրէի, եւ սպիտակաց. երթեալք յատեանս ատենակալաց։ Տո՛ւք ձայն բարբառոյ,
10. Կէսօրին սպիտակ ձիեր հեծնողնե՛ր,
10 «Ճերմակ էշերու վրայ հեծնողներ, Դատաստանի ատեանը նստողներ Ու ճամբու վրայ պտըտողներ, խօսեցէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
5:105:10: Ездящие на ослицах белых, сидящие на коврах и ходящие по дороге, пойте песнь!
5:10 ἐπιβεβηκότες επιβαινω mount; step on ἐπὶ επι in; on ὄνου ονος donkey θηλείας θηλυς female μεσημβρίας μεσημβρια midday καθήμενοι καθημαι sit; settle ἐπὶ επι in; on κριτηρίου κριτηριον lawsuit καὶ και and; even πορευόμενοι πορευομαι travel; go ἐπὶ επι in; on ὁδοὺς οδος way; journey συνέδρων συνδραω in; on ὁδῷ οδος way; journey
5:10 רֹכְבֵי֩ rōḵᵊvˌê רכב ride אֲתֹנֹ֨ות ʔᵃṯōnˌôṯ אָתֹון she-ass צְחֹרֹ֜ות ṣᵊḥōrˈôṯ צָחֹר yellowish red יֹשְׁבֵ֧י yōšᵊvˈê ישׁב sit עַל־ ʕal- עַל upon מִדִּ֛ין middˈîn מַד cloth וְ wᵊ וְ and הֹלְכֵ֥י hōlᵊḵˌê הלך walk עַל־ ʕal- עַל upon דֶּ֖רֶךְ dˌereḵ דֶּרֶךְ way שִֽׂיחוּ׃ śˈîḥû שׂיח be concerned with
5:10. qui ascenditis super nitentes asinos et sedetis in iudicio et ambulatis in via loquiminiSpeak, you that ride upon fair asses, and you that sit in judgment, and walk in the way.
10. Tell , ye that ride on white asses, ye that sit on rich carpets, and ye that walk by the way.
5:10. You who ride upon donkeys laboring, and you who sit in judgment, and you who walk along the way, speak out.
5:10. Speak, ye that ride on white asses, ye that sit in judgment, and walk by the way.
Speak, ye that ride on white asses, ye that sit in judgment, and walk by the way:

5:10: Ездящие на ослицах белых, сидящие на коврах и ходящие по дороге, пойте песнь!
5:10
ἐπιβεβηκότες επιβαινω mount; step on
ἐπὶ επι in; on
ὄνου ονος donkey
θηλείας θηλυς female
μεσημβρίας μεσημβρια midday
καθήμενοι καθημαι sit; settle
ἐπὶ επι in; on
κριτηρίου κριτηριον lawsuit
καὶ και and; even
πορευόμενοι πορευομαι travel; go
ἐπὶ επι in; on
ὁδοὺς οδος way; journey
συνέδρων συνδραω in; on
ὁδῷ οδος way; journey
5:10
רֹכְבֵי֩ rōḵᵊvˌê רכב ride
אֲתֹנֹ֨ות ʔᵃṯōnˌôṯ אָתֹון she-ass
צְחֹרֹ֜ות ṣᵊḥōrˈôṯ צָחֹר yellowish red
יֹשְׁבֵ֧י yōšᵊvˈê ישׁב sit
עַל־ ʕal- עַל upon
מִדִּ֛ין middˈîn מַד cloth
וְ wᵊ וְ and
הֹלְכֵ֥י hōlᵊḵˌê הלך walk
עַל־ ʕal- עַל upon
דֶּ֖רֶךְ dˌereḵ דֶּרֶךְ way
שִֽׂיחוּ׃ śˈîḥû שׂיח be concerned with
5:10. qui ascenditis super nitentes asinos et sedetis in iudicio et ambulatis in via loquimini
Speak, you that ride upon fair asses, and you that sit in judgment, and walk in the way.
5:10. You who ride upon donkeys laboring, and you who sit in judgment, and you who walk along the way, speak out.
5:10. Speak, ye that ride on white asses, ye that sit in judgment, and walk by the way.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:10: Ye that ride on white asses - Perhaps אתנות צחרות athonoth tsechoroth should be rendered sleek or well-fed asses; rendered asinos nitentes, shining asses, by the Vulgate.
Ye that sit in judgment - ישבי על מדין yoshebey al middin; some have rendered this, ye who dwell in Middin. This was a place in the tribe of Judah, and is mentioned Jos 15:61.
And walk by the way - Persons who go from place to place for the purposes of traffic.
Albert Barnes: Notes on the Bible - 1834
5:10: Ye that ride on white donkeys ... - i. e. nobles or magistrates. Deborah appeals to the classes mentioned in Jdg 5:6-7, to bear witness to the happy change that had followed the overthrow of Jabin.
That sit in judgment - Rather "that sit on saddles, or horse-cloths," a further description of those who ride on asses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: Speak: or, Meditate, Psa 105:2, Psa 145:5, Psa 145:11
ride: Jdg 10:4, Jdg 12:14
ye that sit: Psa 107:32; Isa 28:6; Joe 3:12
Carl Friedrich Keil and Franz Delitzsch
5:10
And all classes of the people, both high and low, have reason to join in the praise. Those who ride upon white, i.e., white-spotted asses, are the upper classes generally, and not merely the leaders (cf. Judg 10:4; Judg 12:14). צהר, lit. dazzling white; but since there are no asses that are perfectly white, and white was a colour that was highly valued both by Hebrews and Arabs, they applied the term white to those that were only spotted with white. Those who sit upon coverings (מדּין from מד, a covering or carpet, with the plural termination ין, which is to be regarded as a poetical Chaldaism) are the rich and prosperous; and those who walk on the way, i.e., travellers on foot, represent the middle and lower classes, who have to go about and attend to their affairs. Considered logically, this triple division of the nation is not a very exact one, as the first two do not form a true antithesis. But the want of exactness does not warrant our fusing together the middle term and the first, and understanding by middin either saddles or saddle-cloths, as Ewald and Bertheau have done; for saddle-cloths are still further from forming an antithesis to asses, so that those who ride upon white asses could be distinguished, as the upper classes and leaders, from those who sit upon saddles, or are "somewhat richer." Moreover, there is no reason for regarding these three classes as referring simply to the long line of warriors hastening from the victory to the triumphal fte. On the contrary, all classes of the people are addressed, as enjoying the fruits of the victory that had been obtained: the upper classes, who ride upon their costly animals; the rich resting at home upon their splendid carpets; and the poor travellers, who can now go quietly along the high-road again without fear of interruption from the foe (Judg 5:6). שׂיחוּ is rendered "sing" by many; but this rendering cannot be sustained from Ps 105:2 and Ps 145:5, and it is not necessary on the verse before us, since the well-established meaning of the word "ponder," reflect, sc., upon the acts of the Lord, is a perfectly suitable one.
Geneva 1599
5:10 Speak, ye that ride on (e) white asses, ye that sit (f) in judgment, and walk by the way.
(e) You governors.
(f) Or by Middin, as in danger of your enemies.
John Gill
5:10 Speak, ye that ride on white asses,.... Though in some countries, as in ours, it is reckoned disgraceful to ride on asses; so Leo Africanus (b) makes mention of a preacher in Africa, who was called the ass rider; because he was continually, sitting on an ass; yet in Judea, where there were no horses, or very few, it was accounted honourable; so it was in the time of our Lord; for his riding on an ass to Jerusalem was not mean and disgraceful, but honourable and glorious: and so it certainly was in those early times of the judges; for we read of the sons of two of them, which were very numerous, that rode on asses' colts, Judg 10:4, and it seems that white asses were the most valuable, and chiefly used by great personages. The ass in the Hebrew language has its name from redness, that being the usual colour of them in those parts; and hence they were hateful to the Egyptians, because that their Typhon was of that colour (c); but there were some that were white, as there are wild ones now of that colour. A traveller (d) in those parts in the beginning of the last century tells us, that on the banks of the Euphrates they beheld every day great droves of wild beasts, as wild asses "all white", &c. The word we translate "white" is "zechorot", and perhaps may describe the same animal the Ethiopians call "zecora", and some "zebra"; said to excel in beauty all four footed creatures in the whole world. It is an animal of the size of a mule, found in the woods beyond Abyssinia, is easily tamed, and is the frequent and chief present of the kings of that country; about its loins is a circle of a black colour, in the form of a girdle, which is followed with more on each side, according to the part of the body, some broader, others narrower, both black and white, or of an ash colour, so neat that they seem to exceed the art of the most eminent painter; its only deformity are its ears, which are long; hence it is called by the Portuguese the wild ass, though wrongly; of what value and esteem it was appears from the large price it has been sold for; one, that was the gift of a king to a Turkish governor, was sold to an Indian for 2,000 pieces of Venetian money, to make a present of to the great Mogor, king of the Indians (e), which was the value of nine hundred pounds. Those that rode on these creatures were the princes and nobles of Israel; though they are generally interpreted by the Jewish commentators of merchants that rode from place to place about business; and these are called upon to speak of the wonderful things God had done for Israel, in freeing them from the bondage of the Canaanites, so that these nobles or merchants might ride about the country without any fear; and to discourse of them to others, and in their meditations give praise to God on account of them:
ye that sit in judgment; which seems to describe judges upon the bench, sitting to hear and try causes, and pass righteous judgment; these are also exhorted to give thanks to the Lord, that they were now restored to their seats of judgment, from which they were driven; or where they could not peaceably exercise their office, which they now might and did: Cocceius renders the word "on measures", as if these were persons that presided over measures, and took care that they were just and right. Though Kimchi and Ben Melech say, that Middin, which we render "in judgment", is either the name of a city in the book of Joshua; see Gill on Josh 15:61, or the name of a way (f) well known, in which they were afraid to go because of the enemy, but now went in it with safety, and therefore had reason to speak well of God, and praise his name; but this is rather intended in the next clause:
and walk by the way; the common people that travelled from place to place on business, who before were obliged to leave the public roads, and go in byways, Judg 5:6 but now could travel in the common road without fear, and therefore ought to be thankful.
(b) Descriptio Africae, l. 5. p. 574. (c) Plutarch. de Iside. (d) Cartwright's Preacher's Travels, p. 106. (e) Ludolph. Ethiop. Hist. l. 1. c. 10. Vid. Philostorg. Eccles. Hist. l. 3. c. 11. (f) Vid. David de Pomis Lexic. fol. 19. 3.
John Wesley
5:10 Speak - Celebrate the praise of our mighty God. That ride on white asses - That is, magistrates and nobles, who used to do so, Judg 10:4, Judg 12:14. That walk - That is, you that can safely travel in those high ways, which before you durst neither ride nor walk in: so great and mean persons are jointly excited to praise God.
Robert Jamieson, A. R. Fausset and David Brown
5:10 Speak--that is, join in this song of praise.
white asses--Those which are purely white are highly prized, and being costly, are possessed only by the wealthy and great.
Ye that sit in judgment--has been rendered, "ye that repose on tapestries."
5:115:11: նուագածուաց, ՚ի մէջ ցնծացելոց. ա՛նդ տացեն արդարութիւն Տեառն. զարդարութիւն զօրացոյց ՚ի մէջ Իսրայէլի. յայնժամ էջ ՚ի քաղաքս ժողովուրդ Տեառն[2505]։ [2505] Ոմանք. Անդ տացեն օրհնութիւնս Տեառն... ՚Ի քաղաքս ժողովրդեանն Տեառն։
11. Ձա՛յն տուէք նուագածուներին ցնծացողների մէջ.
11 Աղեղնաւորներուն* ձայնէն ազատուած՝ Ջուր հանելու տեղերուն մէջ, Հոն Տէրոջը արդարութիւնները Ու Իսրայէլի մէջ անոր զօրավարներուն արդարութիւնները թող պատմեն.«Այն ատեն Տէրոջը ժողովուրդը դռները իջան։
Տուք ձայն բարբառոյ նուագածուաց ի մէջ ցնծացելոց. անդ տացեն արդարութիւն Տեառն. զարդարութիւն զօրացոյց`` ի մէջ Իսրայելի. յայնժամ էջ ի քաղաքս ժողովուրդ Տեառն:

5:11: նուագածուաց, ՚ի մէջ ցնծացելոց. ա՛նդ տացեն արդարութիւն Տեառն. զարդարութիւն զօրացոյց ՚ի մէջ Իսրայէլի. յայնժամ էջ ՚ի քաղաքս ժողովուրդ Տեառն[2505]։
[2505] Ոմանք. Անդ տացեն օրհնութիւնս Տեառն... ՚Ի քաղաքս ժողովրդեանն Տեառն։
11. Ձա՛յն տուէք նուագածուներին ցնծացողների մէջ.
11 Աղեղնաւորներուն* ձայնէն ազատուած՝ Ջուր հանելու տեղերուն մէջ, Հոն Տէրոջը արդարութիւնները Ու Իսրայէլի մէջ անոր զօրավարներուն արդարութիւնները թող պատմեն.«Այն ատեն Տէրոջը ժողովուրդը դռները իջան։
zohrab-1805▾ eastern-1994▾ western am▾
5:115:11: Среди голосов собирающих стада при колодезях, там да воспоют хвалу Господу, хвалу вождям Израиля! Тогда выступил ко вратам народ Господень.
5:11 διηγεῖσθε διηγεομαι narrate; describe ἀπὸ απο from; away φωνῆς φωνη voice; sound ἀνακρουομένων ανακρουω up; each μέσον μεσος in the midst; in the middle ὑδρευομένων υδρευω there δώσουσιν διδωμι give; deposit δικαιοσύνας δικαιοσυνη rightness; right standing κυρίῳ κυριος lord; master δικαιοσύνας δικαιοσυνη rightness; right standing αὔξησον αυξανω grow; increase ἐν εν in Ισραηλ ισραηλ.1 Israel τότε τοτε at that κατέβη καταβαινω step down; descend εἰς εις into; for τὰς ο the πόλεις πολις city λαὸς λαος populace; population κυρίου κυριος lord; master
5:11 מִ mi מִן from קֹּ֣ול qqˈôl קֹול sound מְחַֽצְצִ֗ים mᵊḥˈaṣṣˈîm חצץ divide בֵּ֚ין ˈbên בַּיִן interval מַשְׁאַבִּ֔ים mašʔabbˈîm מַשְׁאָב watering-channel שָׁ֤ם šˈām שָׁם there יְתַנּוּ֙ yᵊṯannˌû תנה recount צִדְקֹ֣ות ṣiḏqˈôṯ צְדָקָה justice יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH צִדְקֹ֥ת ṣiḏqˌōṯ צְדָקָה justice פִּרְזֹנֹ֖ו pirzōnˌô פְּרָזֹון countrymen בְּ bᵊ בְּ in יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel אָ֛ז ʔˈāz אָז then יָרְד֥וּ yārᵊḏˌû ירד descend לַ la לְ to † הַ the שְּׁעָרִ֖ים ššᵊʕārˌîm שַׁעַר gate עַם־ ʕam- עַם people יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
5:11. ubi conlisi sunt currus et hostium est suffocatus exercitus ibi narrentur iustitiae Domini et clementia in fortes Israhel tunc descendit populus Domini ad portas et obtinuit principatumWhere the chariots were dashed together, and the army of the enemies was choked, there let the justices of the Lord be rehearsed, and his clemency towards the brave men of Israel: then the people of the Lord went down to the gates, and obtained the sovereignty.
11. Far from the noise of archers, in the places of drawing water, there shall they rehearse the righteous acts of the LORD, the righteous acts of his rule in Israel. Then the people of the LORD went down to the gates.
5:11. Where the chariots were struck together, and the army of the enemies was choked, in that place, let the justices of the Lord be described, and let his clemency be for the brave of Israel. Then did the people of the Lord descend to the gates, and obtain leadership.
5:11. [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.
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:

5:11: Среди голосов собирающих стада при колодезях, там да воспоют хвалу Господу, хвалу вождям Израиля! Тогда выступил ко вратам народ Господень.
5:11
διηγεῖσθε διηγεομαι narrate; describe
ἀπὸ απο from; away
φωνῆς φωνη voice; sound
ἀνακρουομένων ανακρουω up; each
μέσον μεσος in the midst; in the middle
ὑδρευομένων υδρευω there
δώσουσιν διδωμι give; deposit
δικαιοσύνας δικαιοσυνη rightness; right standing
κυρίῳ κυριος lord; master
δικαιοσύνας δικαιοσυνη rightness; right standing
αὔξησον αυξανω grow; increase
ἐν εν in
Ισραηλ ισραηλ.1 Israel
τότε τοτε at that
κατέβη καταβαινω step down; descend
εἰς εις into; for
τὰς ο the
πόλεις πολις city
λαὸς λαος populace; population
κυρίου κυριος lord; master
5:11
מִ mi מִן from
קֹּ֣ול qqˈôl קֹול sound
מְחַֽצְצִ֗ים mᵊḥˈaṣṣˈîm חצץ divide
בֵּ֚ין ˈbên בַּיִן interval
מַשְׁאַבִּ֔ים mašʔabbˈîm מַשְׁאָב watering-channel
שָׁ֤ם šˈām שָׁם there
יְתַנּוּ֙ yᵊṯannˌû תנה recount
צִדְקֹ֣ות ṣiḏqˈôṯ צְדָקָה justice
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
צִדְקֹ֥ת ṣiḏqˌōṯ צְדָקָה justice
פִּרְזֹנֹ֖ו pirzōnˌô פְּרָזֹון countrymen
בְּ bᵊ בְּ in
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אָ֛ז ʔˈāz אָז then
יָרְד֥וּ yārᵊḏˌû ירד descend
לַ la לְ to
הַ the
שְּׁעָרִ֖ים ššᵊʕārˌîm שַׁעַר gate
עַם־ ʕam- עַם people
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
5:11. ubi conlisi sunt currus et hostium est suffocatus exercitus ibi narrentur iustitiae Domini et clementia in fortes Israhel tunc descendit populus Domini ad portas et obtinuit principatum
Where the chariots were dashed together, and the army of the enemies was choked, there let the justices of the Lord be rehearsed, and his clemency towards the brave men of Israel: then the people of the Lord went down to the gates, and obtained the sovereignty.
5:11. Where the chariots were struck together, and the army of the enemies was choked, in that place, let the justices of the Lord be described, and let his clemency be for the brave of Israel. Then did the people of the Lord descend to the gates, and obtain leadership.
5:11. [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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
5:11: In the places of drawing water - As wells were very scarce in every part of the East, and travelers in such hot countries must have water, robbers and banditti generally took their stations near tanks, pools, and springs, in order that they might suddenly fall upon those who came to drink; and when the country was badly governed, annoyances of this kind were very frequent. The victory gained now by the Israelites put the whole country under their own government, and the land was cleansed from such marauders. Dr. Shaw, in his account of the sea-coast of the Mauritania Caesariensis, page 20, mentions a beautiful rill of water that runs into a basin of Roman workmanship, called shrub we krub, "drink and be off," because of the danger of meeting with assassins in the place. Instead of such danger and insecurity, Deborah intimates that they may sit down at the place of drawing water, and there rehearse the righteous acts of the Lord; the land being now everywhere in peace, order and good government being restored.
Go down to the gates - They may go down to the gates to receive judgment and justice as usual. It is well known that the gate was the place of judgment in the East.
Albert Barnes: Notes on the Bible - 1834
5:11: The sense of the King James Version is that, whereas formerly they could not go in safety to draw water from their wells, but were shot at by the archers of the enemy, now they were delivered from such tumults; and standing round the wells in security rehearsed the righteous acts of the Lord in delivering them, and "the righteous acts of His government in Israel." (See Jdg 5:7).
Then shall the people of the Lord go down to the gates - Israelites, who had hid themselves in caves and deserts, could return in security to the gates of their own cities for justice, or commerce, or to dwell there, now that the Canaanite was subdued.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: the noise: Lam 5:4, Lam 5:9
in the places: Dr. Shaw mentions a beautiful rill of water in Barbary, which runs into a large bason, called shrub we krub, "drink and be off," because of the danger of meeting with robbers and assassins in this place, who fall upon those who come to drink. Gen 26:20-22; Exo 2:17-19; Isa 12:3
righteous acts: Heb. righteousnesses, Sa1 12:7; Psa 145:7; Mic 6:5
villages: Jdg 5:7
go down: Deu 22:24; Job 29:7; Isa 28:6; Jer 7:2
Carl Friedrich Keil and Franz Delitzsch
5:11
The whole nation had good reason to make this reflection, as the warriors, having returned home, were now relating the mighty acts of the Lord among the women who were watering their flocks, and the people had returned to their towns once more. This is in all probability the idea of the obscure verse before us, which has been interpreted in such very different ways. The first clause, which has no verb, and cannot constitute a sentence by itself, must be connected with the following clause, and taken as an anakolouthon, as יתנּוּ שׁם does not form a direct continuation of the clause commencing with מקּול. After the words "from the voice of the archers," we should expect the continuation "there is heard," or "there sounds forth the praise of the acts of the Lord." Instead of that, the construction that was commenced is relinquished at יתנּוּ שׁם, and a different turn is given to the thought. This not only seems to offer the simplest explanation, but the only possible solution of the difficulty. For the explanation that מן is to be taken as signifying "away from," as in Num 15:24, etc., in the sense of "far from the voice of the archers, among the watering women," does not suit the following word שׁם, "there," at all. It would be necessary to attribute to מן the meaning "no more disquieted by," a meaning which the preposition could not possibly have in this clause. מחצצים are not sharers in the booty, for חצץ simply means to cut, to cut in pieces, to divide, and is never applied to the sharing of booty, for which חלּק is the word used (vid., Judg 5:30; Ps 68:13; Is 9:2). מחצּץ is to be regarded, as the Rabbins maintain, as a denom. from חץ, to hold an arrow, signifying therefore the shooter of an arrow. It was probably a natural thing for Deborah, who dwelt in Benjamin, to mention the archers as representatives of warriors generally, since this was the principal weapon employed by the Benjaminites (see 1Chron 8:40; 1Chron 12:2; 2Chron 14:7; 2Chron 17:17). The tarrying of the warriors among the drawers of water, where the flocks and herds were being watered, points to the time of peace, when the warriors were again occupied with their civil and domestic affairs. יתנּוּ is a simple aorist. תּנּה, lit. to repeat, then to relate, or praise. "The righteousness of Jehovah," i.e., the marvellous acts of the Lord in and upon Israel for the accomplishing of His purposes of salvation, in which the righteousness of His work upon earth was manifested (cf. 1Kings 12:7; Mic 6:5). פּרזונו צדקות has been rendered by modern expositors, either "the righteous acts of His guidance or of His decision" (Ewald and Bertheau), or "the righteous acts of His commanders," or "the benefits towards His princes (leaders) in Israel" (Ros. and others). But neither of these can be sustained. We must take פּרזון here in just the same sense as in Judg 5:7; the country covered with open towns and villages, together with their inhabitants, whom Jehovah had delivered from the hostile oppression that had rested upon them, by means of the victory obtained over Sisera. After that victory the people of the Lord went down again to their gates, from the mountains and hiding-places in which they had taken refuge from their foes (Judg 5:6, Judg 5:7), returning again to the plains of the land, and the towns that were now delivered from the foe.
John Gill
5:11 They that are delivered from the noise of archers in the place of drawing water,.... Meaning either the army of the Israelites, delivered from the archers of Sisera's host at the river Kishon; or such persons, as maidens and others, that went out of the cities to fountains and wells of water, to fetch water from thence for their necessities, but were frightened by the noise of archers that shot at them; or shepherds who led their flocks to water them there, but were repulsed or slain by archers that lay in wait in woods or lurking places thereabout; but now the country being cleared of them, they could without fear have recourse to these places of drawing water for their flocks or other uses, which laid them under obligation to do as directed in the next clause. The words are by some rendered,"because of the voice of those that number (sheep and other cattle) at the places of drawing water (g):''which now they could do, being a time of peace; and for which the persons before described ought to be thankful:
there shall they rehearse the righteous acts of the Lord; coming to those places again, it would put them in mind to what hazards and dangers they had been exposed formerly by the enemy, but now were freed from; and this would lead them to discourse of and repeat the righteous dealings of God in taking vengeance on their enemies and delivering them from them:
even the righteous acts towards the inhabitants of his villages in Israel; they being now in no danger of having their houses broke open, and their substance plundered as before, Judg 5:7 then shall the people of the Lord go down to the gates; either of their enemies, pursuing them unto them, as they did, Judg 4:16 or rather to the gates of their own cities, where they had now free egress and regress; and those that were in the fortified cities, who had fled thither from the villages because of the rapine of the enemy, now would go down to the gates, and pass through them, and return to their villages again; or else the meaning is, that the people would now frequent as formerly the courts of judicature held in the gates of their cities, to have justice done them, and be in no fear of being disturbed by the enemy, as before.
(g) So Cocceius, Noldius, p. 561. No. 1992.
John Wesley
5:11 From the noise - From the triumphant noise and shout of archers, rejoicing when they meet with their prey. Of drawing water - At those pits or springs of water, which were precious in those hot countries, to which the people's necessities forced them to resort, and nigh unto which the archers usually lurked, that they may shoot at them, and kill and spoil them. There - When they come to those places with freedom and safety, which before they could not, they shall with thankfulness rehearse this righteous and gracious work of God, in rescuing his people. Of the villages - Whom she mentions, because as their danger was greater, Judg 5:7, so was their deliverance. Gates - Of their cities, which were the chief places to which both city and country resorted for public business and matters of justice, from which they they had been debarred by their oppressors; but now they had free access and passage, either in or out of the gates, as their occasions required; and they who had been driven from their cities, now returned to them in peace and triumph; so the citizens deliverance is celebrated here, as the country - mens is in the foregoing words.
Robert Jamieson, A. R. Fausset and David Brown
5:11 The wells which are at a little distance from towns in the East, are, in unsettled times, places of danger. But in peace they are scenes of pleasant and joyous resort. The poetess anticipates that this song may be sung, and the righteous acts of the Lord rehearsed at these now tranquil "places of drawing water." Deborah now rouses herself to describe, in terms suitable to the occasion, the preparation and the contest, and calls in a flight of poetic enthusiasm on Barak to parade his prisoners in triumphal procession. Then follows a eulogistic enumeration of the tribes which raised the commanded levy, or volunteered their services--the soldiers of Ephraim who dwelt near the mount of the Amalekites, the small quota of Benjamin; "the governors," valiant leaders "out of Machir," the western Manasseh; out of Zebulun.
5:125:12: Զարթի՛ր զարթի՛ր Դեբովրա. զարթո՛ զբիւրաւորս հանդերձ ժողովրդեամբ. զարթի՛ր զարթի՛ր խօսեա՛ց երգովք։ Զօրացեալ յարիցե՛ս Բարակ. գերեսցես զգերութիւն քո՝ որդի Աբինէեմայ։
12. Արթնացի՛ր, արթնացի՛ր, Դեբորա՛,
12 «Արթնցի՛ր, արթնցի՛ր, ո՛վ Դեբօրա, Արթնցի՛ր, արթնցի՛ր ու երգէ՛.Ո՛վ Բարակ, ելի՛ր. Ո՛վ Աբինոամի որդի, քու գերութիւնդ գերի ըրէ՛։
Զարթիր, զարթիր, Դեբովրա, [104]զարթո զբիւրաւորս հանդերձ ժողովրդեամբ.`` զարթիր, զարթիր, խօսեաց երգովք. զօրացեալ յարիցես, Բարակ. գերեսցես զգերութիւն քո, որդի Աբինէեմայ:

5:12: Զարթի՛ր զարթի՛ր Դեբովրա. զարթո՛ զբիւրաւորս հանդերձ ժողովրդեամբ. զարթի՛ր զարթի՛ր խօսեա՛ց երգովք։ Զօրացեալ յարիցե՛ս Բարակ. գերեսցես զգերութիւն քո՝ որդի Աբինէեմայ։
12. Արթնացի՛ր, արթնացի՛ր, Դեբորա՛,
12 «Արթնցի՛ր, արթնցի՛ր, ո՛վ Դեբօրա, Արթնցի՛ր, արթնցի՛ր ու երգէ՛.Ո՛վ Բարակ, ելի՛ր. Ո՛վ Աբինոամի որդի, քու գերութիւնդ գերի ըրէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
5:125:12: Воспряни, воспряни, Девора! воспряни, воспряни! воспой песнь! Восстань, Варак! и веди пленников твоих, сын Авиноамов!
5:12 ἐξεγείρου εξεγειρω raise up; awakened ἐξεγείρου εξεγειρω raise up; awakened Δεββωρα δεββωρα raise up; awakened ἐξεγείρου εξεγειρω raise up; awakened λάλησον λαλεω talk; speak ᾠδήν ωδη song ἀνάστα ανιστημι stand up; resurrect Βαρακ βαρακ Barak; Varak καὶ και and; even αἰχμαλώτισον αιχμαλωτιζω take captive αἰχμαλωσίαν αιχμαλωσια captivity σου σου of you; your υἱὸς υιος son Αβινεεμ αβινεεμ Abineem; Avineem
5:12 עוּרִ֤י ʕûrˈî עור be awake עוּרִי֙ ʕûrˌî עור be awake דְּבֹורָ֔ה dᵊvôrˈā דְּבֹורָה Deborah ע֥וּרִי ʕˌûrî עור be awake ע֖וּרִי ʕˌûrî עור be awake דַּבְּרִי־ dabbᵊrî- דבר speak שִׁ֑יר šˈîr שִׁיר song ק֥וּם qˌûm קום arise בָּרָ֛ק bārˈāq בָּרָק Barak וּֽ ˈû וְ and שֲׁבֵ֥ה šᵃvˌē שׁבה take captive שֶׁבְיְךָ֖ ševyᵊḵˌā שְׁבִי captive בֶּן־ ben- בֵּן son אֲבִינֹֽעַם׃ ʔᵃvînˈōʕam אֲבִינֹעַם Abinoam
5:12. surge surge Debbora surge surge et loquere canticum surge Barac et adprehende captivos tuos fili AbinoemArise, arise, O Debbora, arise, arise, and utter a canticle. Arise, Barac, and take hold of thy captives, O son of Abinoem.
12. Awake, awake, Deborah; awake, awake, utter a song: arise, Barak, and lead thy captivity captive, thou son of Abinoam.
5:12. Rise up, rise up, O Deborah! Rise up, rise up, and speak a canticle! Rise up, Barak, and seize your captives, O son of Abinoam.
5:12. Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead thy captivity captive, thou son of Abinoam.
Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead thy captivity captive, thou son of Abinoam:

5:12: Воспряни, воспряни, Девора! воспряни, воспряни! воспой песнь! Восстань, Варак! и веди пленников твоих, сын Авиноамов!
5:12
ἐξεγείρου εξεγειρω raise up; awakened
ἐξεγείρου εξεγειρω raise up; awakened
Δεββωρα δεββωρα raise up; awakened
ἐξεγείρου εξεγειρω raise up; awakened
λάλησον λαλεω talk; speak
ᾠδήν ωδη song
ἀνάστα ανιστημι stand up; resurrect
Βαρακ βαρακ Barak; Varak
καὶ και and; even
αἰχμαλώτισον αιχμαλωτιζω take captive
αἰχμαλωσίαν αιχμαλωσια captivity
σου σου of you; your
υἱὸς υιος son
Αβινεεμ αβινεεμ Abineem; Avineem
5:12
עוּרִ֤י ʕûrˈî עור be awake
עוּרִי֙ ʕûrˌî עור be awake
דְּבֹורָ֔ה dᵊvôrˈā דְּבֹורָה Deborah
ע֥וּרִי ʕˌûrî עור be awake
ע֖וּרִי ʕˌûrî עור be awake
דַּבְּרִי־ dabbᵊrî- דבר speak
שִׁ֑יר šˈîr שִׁיר song
ק֥וּם qˌûm קום arise
בָּרָ֛ק bārˈāq בָּרָק Barak
וּֽ ˈû וְ and
שֲׁבֵ֥ה šᵃvˌē שׁבה take captive
שֶׁבְיְךָ֖ ševyᵊḵˌā שְׁבִי captive
בֶּן־ ben- בֵּן son
אֲבִינֹֽעַם׃ ʔᵃvînˈōʕam אֲבִינֹעַם Abinoam
5:12. surge surge Debbora surge surge et loquere canticum surge Barac et adprehende captivos tuos fili Abinoem
Arise, arise, O Debbora, arise, arise, and utter a canticle. Arise, Barac, and take hold of thy captives, O son of Abinoem.
5:12. Rise up, rise up, O Deborah! Rise up, rise up, and speak a canticle! Rise up, Barak, and seize your captives, O son of Abinoam.
5:12. Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead thy captivity captive, thou son of Abinoam.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Освобождение народа Израильского от хананейского ига имело своей ближайшей причиной пробуждение национального чувства в пророчице Деворе и вожде Вараке, которые обратились с воззванием к народу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706

IV. She calls upon those who had a particular share in the advantages of this great salvation to offer up particular thanks to God for it, v. 10, 11. Let every man speak as he found of the goodness of God in this happy change of the posture of public affairs. 1. You that ride on white asses, that is, the nobility and gentry. Horses were little used in that county; they had, it is probable, a much better breed of asses than we have; but persons of quality, it seems, were distinguished by the colour of the asses they rode on; the white being more rare were therefore more valued. Notice is taken of Abdon's sons and grandsons riding on ass-colts, as indicating them to be men of distinction, ch. xii. 14. Let such as are by this salvation restored, not only to their liberty as other Israelites, but to their dignity, speak God's praises. 2. Let those that sit in judgment be sensible of it, and thankful for it as a very great mercy, that they may sit safely there, that the sword of justice is not struck out of their hand by the sword of war. 3. Let those that walk by the way, and meet with none there to make them afraid, speak to themselves in pious meditations, and to their fellow-travellers in religious discourses, of the goodness of God in ridding the roads of those banditti that had so long infested them. 4. Let those that draw in peace, and have not their wells taken from them, or stopped up, nor are in danger of being caught by the enemy when they go forth to draw, there, where they find themselves so much more safe and easy than they have been, there let them rehearse the acts of the Lord, not Deborah's acts, nor Barak's, but the Lord's, taking notice of his hand making peace in their borders, and creating a defence upon all the glory. This is the Lord's doing. Observe in these acts of his, (1.) Justice executed on his daring enemies. They are the righteous acts of the Lord. See him pleading a righteous cause, and sitting in the throne judging aright, and give him glory as the Judge of all the earth. (2.) Kindness shown to his trembling people, the inhabitants of the villages, who lay most open to the enemy, had suffered most, and were most in danger, Ezek. xxxviii. 11. It is the glory of God to protect those that are most exposed, and to help the weakest. Let us all take notice of the share we in particular have in the public peace and tranquility, the inhabitants of the villages especially, and give God the praise of it.

12 Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead thy captivity captive, thou son of Abinoam. 13 Then he made him that remaineth have dominion over the nobles among the people: the LORD made me have dominion over the mighty. 14 Out of Ephraim was there a root of them against Amalek; after thee, Benjamin, among thy people; out of Machir came down governors, and out of Zebulun they that handle the pen of the writer. 15 And the princes of Issachar were with Deborah; even Issachar, and also Barak: he was sent on foot into the valley. For the divisions of Reuben there were great thoughts of heart. 16 Why abodest thou among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Reuben there were great searchings of heart. 17 Gilead abode beyond Jordan: and why did Dan remain in ships? Asher continued on the sea shore, and abode in his breaches. 18 Zebulun and Naphtali were a people that jeoparded their lives unto the death in the high places of the field. 19 The kings came and fought, then fought the kings of Canaan in Taanach by the waters of Megiddo; they took no gain of money. 20 They fought from heaven; the stars in their courses fought against Sisera. 21 The river of Kishon swept them away, that ancient river, the river Kishon. O my soul, thou hast trodden down strength. 22 Then were the horsehoofs broken by the means of the pransings, the pransings of their mighty ones. 23 Curse ye Meroz, said the angel of the LORD, curse ye bitterly the inhabitants thereof; because they came not to the help of the LORD, to the help of the LORD against the mighty.
Here, I. Deborah stirs up herself and Barak to celebrate this victory in the most solemn manner, to the glory of God and the honour of Israel, for the encouragement of their friends and the greater confusion of their enemies, v. 12. 1. Deborah, as a prophetess, must do it by a song, to compose and sing which she excites herself: Awake, awake, and again, awake, awake, which intimates the sense she had of the excellency and difficulty of the work; it needed and well deserved the utmost liveliness and vigour of soul in the performance of it; all the powers and faculties of the soul in their closest intensity and application ought to be employed in it. Thus too she expresses the sense she had of her own infirmity, and aptness to flag and remit in her zeal in this work. Note, Praising God is work that we should awake to, and awake ourselves to, Ps. cviii. 2. 2. Barak, as a general, must do it by a triumph: Lead thy captivity captive. Though the army of Sisera was cut off in the field, and no quarter given, yet we may suppose in the prosecution of the victory, when the war was carried into the enemy's country, many not found in arms were seized and made prisoners of war. These she would have led in chains after Barak, when he made his public entry into his own city, to grace his triumphs; not as if it should be any pleasure to him to trample upon his fellow-creatures, but thus he must give glory to God, and serve that great purpose of his government which is to look upon those that are proud and to abase them.
II. She gives good reason for this praise and triumph, v. 13. This glorious victory had made the remnant of Israel, and Deborah in particular, look very great, a circumstance which they owed entirely to God. 1. The Israelites had become few and inconsiderable, and yet to them God gave dominion over nobles. Many of them were cut off by the enemy, many died of grief, and perhaps some had removed their families and effects into foreign parts; yet those few that remained, by divine assistance, with one brave and generous effort, not only shook off the yoke of oppression from their own neck, but got power over their oppressors. As long as any of God's Israel remain (and a remnant God will have in the worst of times) there is hope, be it ever so small a remnant, for God can make him that remains, though it should be but one single person, triumph over the most proud and potent. 2. Deborah was herself of the weaker sex, and the sex that from the fall had been sentenced to subjection, and yet the Lord that is himself higher than the highest authorized her to rule over the mighty men of Israel, who willingly submitted to her direction, and enabled her to triumph over the mighty men of Canaan, who fell before the army she commanded; so wonderfully did he advance the low estate of his handmaid. "The Lord made me, a woman, to have dominion over mighty men." A despised stone is made head of the corner. This is indeed the Lord's doing, and marvellous in our eyes.
III. She makes particular remarks on the several parties concerned in this great action, taking notice who fought against them, who fought for them, and who stood neuter.
1. Who fought against them. The power of the enemy must be taken notice of, that the victory may appear the more glorious. Jabin and Sisera had been mentioned in the history, but here it appears further, (1.) That Amalek was in league with Jabin, and sent him in assistance, or endeavoured to do it. Ephraim is here said to act against Amalek (v. 14), probably intercepting and cutting off some forces of the Amalekites that were upon their march to join Sisera. Amalek had helped Moab to oppress Israel (ch. iii. 13) and now had helped Jabin; they were inveterate enemies to God's people--their hand had always been against the throne of the Lord (Exod. xvii. 16); and therefore they were the more dangerous. (2.) That others of the kings of Canaan, who had somewhat recovered themselves since their defeat by Joshua, joined with Jabin, and strengthened his army with their forces, having the same implacable enmity to Israel that he had, and those kingdoms, when they were in their strength, having been subject to that of Hazor, Josh. xi. 10. These kings came and fought, v. 19. Israel had no king; their enemies had many, whose power and influence, especially acting in confederacy, made them very formidable; and yet Israel, having the Lord for their King, was too hard for them all. It is said of these kings that they took no gain of money, they were not mercenary troops hired into the service of Jabin (such often fail in an extremity), but they were volunteers and hearty in the cause against Israel: they desired not the riches of silver, so the Chaldee, but only the satisfaction of helping to ruin Israel. Acting upon this principle, they were the more formidable, and would be the more cruel.
2. Who fought for them. The several tribes that assisted in this great exploit are here spoken of with honour; for, though God is chiefly to be glorified, instruments must have their due praise, for the encouragement of others: but, after all, it was heaven that turned the scale.
(1.) Ephraim and Benjamin, those tribes among whom Deborah herself lived, bestirred themselves, and did bravely, by her influence upon them; for her palm-tree was in the tribe of Ephraim, and very near to that of Benjamin (v. 14): Out of Ephraim was there a root, and life in the root, against Amalek. There was in Ephraim a mountain called the mount of Amalek, mentioned, ch. xii. 15, which, some think, is here meant, and some read it, there was a root in Amalek, that is, in that mountain, a strong resolution in the minds of that people to make head against the oppressors, which was the root of the matter. Herein Benjamin had set them a good example among his people. "Ephraim moved after thee, Benjamin;" though Benjamin was the junior tribe, and much inferior, especially at this time, to Ephraim, both in number and wealth, yet when they led Ephraim followed in appearing for the common cause. If we be not so bold as to lead, yet we must not be so proud and sullen as not to follow even our inferiors in a good work. Ephraim was a at a distance from the place of action, and therefore could not send forth many of its boughs to the service; but Deborah, who was one of them, knew there was a root of them, that they were hearty well-wishers to the cause. Dr. Lightfoot gives quite another sense of this. Joshua, of Ephraim, had been a root of such victories against Amalek (Exod. xvii.), and Ehud of Benjamin lately against Amalek and Moab.
(2.) The ice being broken by Ephraim and Benjamin, Machir (the half-tribe of Manasseh beyond Jordan) and Zebulun sent in men that were very serviceable to this great design. When an army is to be raised, especially under such disadvantages as Barak now experienced from the long disuse of arms and the dispiritedness of the people, it is of great consequence to be furnished, [1.] With men of courage for officers, and such the family of Machir furnished them with, for thence came down governors. The children of Machir were particularly famous for their valour in Moses' time (Num. xxxii. 39), and it seems it continued in their family, the more because they were seated in the frontiers. [2.] With men of learning and ingenuity for secretaries of war, and with such they were supplied out of Zebulun: thence came men that handle the pen of the writer, clerks that issued out orders, wrote circular letters, drew commissions, mustered their men, and kept their accounts. Thus must every man, according as he has received the gift, minister the same, for the public good (1 Pet. iv. 10); the eyes see, and the ears hear, for the whole body. I know it is generally understood of the forwardness even of the scholars of this tribe, who studied the law and expounded it, to take up arms in this cause, though they were better skilled in books than in the art of war. So Sir Richard Blackmore paraphrases it:--
The scribes of Zebulun and learned men,
To wield the sword, laid down the pen.
(3.) Issachar did good service too; though he saw that rest was good, and therefore bowed his shoulder to bear, which is the character of that tribe (Gen. xlix. 15), yet they disdained to bear the yoke of Jabin's tribute, and now preferred the generous toils of war to a servile rest. Though it should seem there were not many common soldiers enlisted out of that tribe, yet the princes of Issachar were with Deborah and Barak (v. 15), probably, as a great council of war to advise upon emergencies. And, it should seem, these princes of Issachar did in person accompany Barak into the field of battle. Did he go on foot? They footed it with him, not consulting their honour or ease. Did he go into the valley, the place of most danger? They exposed themselves with him, and were still at his right hand to advise him: for the men of Issachar were men that had understanding of the times, 1 Chron. xii. 32.
(4.) Zebulun and Naphtali were the most bold and active of all the tribes, not only out of a particular affection to Barak their countryman, but because, they lying nearest to Jabin, the yoke of oppression lay heavier on their necks than on those of any other tribe. Better die in honour than live in bondage; and therefore, in a pious zeal for God and their country, they jeoparded their lives unto the death in the high places of the field, v. 18. With what heroic bravery did they charge and push on even upon the chariots of iron, despising danger, and setting death itself at defiance in so good a cause!
(5.) The stars from heaven appeared, or acted at least, on Israel's side (v. 20): The stars in their courses, according to the order and direction of him who is the great Lord of their hosts, fought against Sisera, by their malignant influences, or by causing the storms of hail and thunder which contributed so much to the rout of Sisera's army. The Chaldee reads it, from heaven, from the place where the stars go forth, war was waged against Sisera, that is, the power of the God of heaven was engaged against him, making use of the ministration of the angels of heaven. Some way or other, the heavenly bodies (not arrested, as when the sun stood still at Joshua's word, but going on in their courses) fought against Sisera. Those whom God is an enemy to the whole creation is at war with. Perhaps the flashes of lightning by which the stars fought was that which frightened the horses, so as that they pranced till their very hoofs were broken (v. 22), and probably overturned the chariots of iron which they drew or turned them back upon their owners.
(6.) The river of Kishon fought against their enemies. It swept away multitudes of those that hoped to make their escape through it, v. 21. Ordinarily, it was but a shallow river, and, being in their own country, we may suppose they well knew its fords and safest passages, and yet now, probably by the great rain that fell, it was so swollen, and the stream so deep and strong, that those who attempted to pass it were drowned, being feeble and faint, and unable to make their way through it. And then were the horse-hoofs broken by means of the plungings. So it is in the margin, v. 22. The river of Kishon is called that ancient river because described or celebrated by ancient historians or poets, or rather because it was designed of old, in the counsel of God, to serve his purposes against Sisera at this time, and did so, as if it had been made on purpose; thus the water of the old pool God is said to have fashioned long ago for that use to which it was put, Isa. xxii. 11.
(7.) Deborah's own soul fought against them; she speaks of it with a holy exultation (v. 21): O, my soul, thou hast trodden down strength. She did it by exciting others to do it, and assisting them, which she did with all her heart. Also by her prayers; as Moses conquered Amalek by lifting up his hand, so Deborah vanquished Sisera by lifting up her heart. And when the soul is employed in holy exercises, and heart-work is made of them, through the grace of God the strength of our spiritual enemies will be trodden down and will fall before us.
3. In this great engagement she observes who stood neuter, and did not side with Israel as might have been expected. It is strange to find how many, even of those who were called Israelites, basely deserted this glorious cause and declined to appear. No mention is made of Judah nor Simeon among the tribes concerned, because they, lying so very remote from the scene of action, had not an opportunity to appear, and therefore it was not expected from them; but for those that lay near, and yet would not venture, indelible marks of disgrace are here put upon them, as they deserved.
(1.) Reuben basely declined the service, v. 15, 16. Justly had he long ago been deprived of the privileges of the birth-right, and still does his dying father's doom stick by him: unstable as water, he shall not excel. Two things hindered them from engaging:-- [1.] Their divisions. This jarring string she twice strikes upon to their shame: For the divisions of Reuben (or in these divisions) there were great thoughts, impressions, and searchings of heart. Not only for their division from Canaan by the river Jordan, which needed not to have hindered them had they been hearty in the cause, for Gilead abode beyond Jordan, and yet from Machir of Gilead came down governors; but it means either that they were divided among themselves, could not agree who should go or who should lead, each striving to gain the posts of honour and shun those of danger, some unhappy contests in their tribe kept them from uniting together, and with their brethren, for the common good, or that they were divided in their opinion of this war from the rest of the tribes, thought the attempt either not justifiable or not practicable, and therefore blamed those that engaged in it and did themselves decline it. This occasioned great searchings of heart among the rest, especially when the had reason to suspect that, whatever Reuben pretended, his sitting still now proceeded from a cooling of his affections to his brethren and an alienation of mind from them, which occasioned them many sad thoughts. It grieves us to see our mother's children angry with us for doing our duty and looking strange upon us when we most need their friendship and assistance. [2.] Their business in the world: Reuben abode among the sheepfolds, a warmer and safer place than the camp, pretending they could not conveniently leave the sheep they tended; he loved to hear the bleatings of the flocks, or, as some read it, the whistlings of the flocks, the music which the shepherds made with their oaten reeds or pipes, and the pastorals which they sung; these Reuben preferred before the martial drum and trumpet. Thus many are kept from doing their duty by the fear of trouble, the love of ease, and an inordinate affection to their worldly business and advantage. Narrow selfish spirits care not what becomes of the interests of God's church, so they can but get, keep, and save money. All seek their own, Phil. ii. 21.
(2.) Dan and Asher did the same, v. 17. These two lay on the sea-coast, and, [1.] Dan pretended he could not leave his ships but they would be exposed, and therefore I pray thee have me excused. Those of that tribe perhaps pleaded that their sea-trade disfitted them for land-service and diverted them from it; but Zebulun also was a haven for ships, a sea-faring tribe, and yet was forward and active in this expedition. There is no excuse we make to shift off duty but what some or other have broken through and set aside, whose courage and resolution will rise up against us and shame us. [2.] Asher pretended he must stay at home to repair the breaches which the sea had in some places made upon his land, and to fortify his works against the encroachments of it, or he abode in his creeks, or small havens, where his trading vessels lay to attend them. A little thing will serve those for a pretence to stay at home who have no mind to engage in the most necessary services because there are difficulty and danger in them.
Adam Clarke: Commentary on the Bible - 1831
5:12: Lead thy captivity captive - Make those captives who have formerly captivated us.
Albert Barnes: Notes on the Bible - 1834
5:12: Deborah incites Barak to carry off as his prey the captive Canaanites and their sheep and cattle (their "captivity").
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: Deborah: Psa 57:8, Psa 103:1, Psa 103:2, Psa 108:2; Isa 51:9, Isa 51:17, Isa 52:1, Isa 52:2, Isa 60:1; Jer 31:26; Co1 15:34; Eph 5:14
lead: Psa 68:18; Isa 14:2, Isa 33:1, Isa 49:24-26; Eph 4:8; Ti2 2:26
Carl Friedrich Keil and Franz Delitzsch
5:12
Judg 5:12 forms the introduction to the second part, viz., the description of the conflict and the victory. Throwing herself into the great event which she is about to commemorate, Deborah calls upon herself to strike up a song, and upon Barak to lead off his prisoners:
12 Awake, awake, Deborah!
Awake, awake, utter a song!
Rise up, Barak, and lead captive thy captives, O son of Abinoam!
עוּרי has the tone upon the last syllable on the first two occasions, to answer to the rapid summoning burst of the Lord in the opening address (Bertheau). שׁבי שׁבה, to lead away captives, as the fruit of the victory; not merely to lead in triumph. On the form וּשׁבה with Chateph-patach, see Ewald, 90, b. In the next three strophes of this part (Judg 5:13-21) the progress of the conflict is described; and in the first two the part taken in the battle by the different tribes (Judg 5:13-15, and Judg 5:15-18).
Geneva 1599
5:12 Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead (h) thy captivity captive, thou son of Abinoam.
(h) That is, they who kept your people in captivity.
John Gill
5:12 Awake, awake, Deborah, awake, awake, utter a song, &c. Either perceiving some languor and remissness in her spirits, while she was delivering this song, and therefore arouses herself to attend to this service with more ardour and zeal; or rather finding herself more impressed with a sense of the great and good things the Lord had done for Israel, calls upon her soul to exert all its powers in celebrating the praises of the Lord, and therefore repeats the word awake so often as she does:
arise, Barak, and lead thy captivity captive, thou son of Abinoam; for though the whole army of Sisera was destroyed, that not a man was left, Judg 4:16 yet as Barak pursued to Harosheth of the Gentiles, many there and in other places which fell into his hands, that belonged to Jabin, might be taken captive by him; and though the Canaanites were to be slain, yet they might first be led captive in triumph; and besides, there might be some of other nations that were taken by him in this war; see Ps 68:18.
John Wesley
5:12 Awake - Stir up thyself and all that is within thee, to admire and praise the Lord. This work needs and well deserves the utmost liveliness and vigour of soul. Lead captivity captive - How could this be done, when there was none of them left? Judg 4:16. None were left to make head against them. None is often put for few, and those few might be taken after the battle, and carried captive, and led in triumph.
5:135:13: Յայնժամ մեծացաւ զօրութիւն նորա։ Տէր ընկրկեաց ինձ զզօրագոյնսն քան զիս։
13. 14 Եփրեմի արմատից եղողները Ամաղէկի վրայ ելան, Քո յետեւից, Բենիամին, քո ժողովրդի մէջ: Մաքիրից իջան իշխաններ:">[10]Այնժամ մեծացաւ նրա զօրութիւնը, Տէրն ի՛նձ ենթարկեց ինձնից ուժեղներին:[10] 10. Եբրայերէն՝ 13 Այն ժամանակ փախստականներն իջան զօրաւորների մօտ: Տէրն ինձ հետ իջաւ հզօրների դէմ: 14 Եփրեմի արմատից եղողները Ամաղէկի վրայ ելան, Քո յետեւից, Բենիամին, քո ժողովրդի մէջ: Մաքիրից իջան իշխաններ:
13 Այն ատեն փախստականները Ժողովուրդին զօրավարներուն վրայ յարձակեցան. Տէրը ինծի հետ Զօրավարներուն դէմ իջաւ։
[105]Յայնժամ մեծացաւ զօրութիւն նորա. Տէր ընկրկեաց ինձ զզօրագոյնսն քան զիս:

5:13: Յայնժամ մեծացաւ զօրութիւն նորա։ Տէր ընկրկեաց ինձ զզօրագոյնսն քան զիս։
13. [10]Այնժամ մեծացաւ նրա զօրութիւնը, Տէրն ի՛նձ ենթարկեց ինձնից ուժեղներին:
[10] 10. Եբրայերէն՝ 13 Այն ժամանակ փախստականներն իջան զօրաւորների մօտ: Տէրն ինձ հետ իջաւ հզօրների դէմ:
14 Եփրեմի արմատից եղողները Ամաղէկի վրայ ելան, Քո յետեւից, Բենիամին, քո ժողովրդի մէջ: Մաքիրից իջան իշխաններ:
13 Այն ատեն փախստականները Ժողովուրդին զօրավարներուն վրայ յարձակեցան. Տէրը ինծի հետ Զօրավարներուն դէմ իջաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:135:13: Тогда немногим из сильных подчинил Он народ; Господь подчинил мне храбрых.
5:13 τότε τοτε at that κατέβη καταβαινω step down; descend κατάλειμμα καταλειμμα leftover; remnant τοῖς ο the ἰσχυροῖς ισχυρος forceful; severe λαὸς λαος populace; population κυρίου κυριος lord; master κατέβη καταβαινω step down; descend αὐτῷ αυτος he; him ἐν εν in τοῖς ο the κραταιοῖς κραταιος dominant
5:13 אָ֚ז ˈʔāz אָז then יְרַ֣ד yᵊrˈaḏ רדה tread, to rule שָׂרִ֔יד śārˈîḏ שָׂרִיד survivor לְ lᵊ לְ to אַדִּירִ֖ים ʔaddîrˌîm אַדִּיר mighty עָ֑ם ʕˈām עַם people יְהוָ֕ה [yᵊhwˈāh] יְהוָה YHWH יְרַד־ yᵊraḏ- רדה tread, to rule לִ֖י lˌî לְ to בַּ ba בְּ in † הַ the גִּבֹּורִֽים׃ ggibbôrˈîm גִּבֹּור vigorous
5:13. salvatae sunt reliquiae populi Dominus in fortibus dimicavitThe remnants of the people are saved, the Lord hath fought among the valiant ones.
13. Then came down a remnant of the nobles the people; the LORD came down for me against the mighty.
5:13. The remnants of the people were saved. The Lord contended with the strong.
5:13. Then he made him that remaineth have dominion over the nobles among the people: the LORD made me have dominion over the mighty.
Then he made him that remaineth have dominion over the nobles among the people: the LORD made me have dominion over the mighty:

5:13: Тогда немногим из сильных подчинил Он народ; Господь подчинил мне храбрых.
5:13
τότε τοτε at that
κατέβη καταβαινω step down; descend
κατάλειμμα καταλειμμα leftover; remnant
τοῖς ο the
ἰσχυροῖς ισχυρος forceful; severe
λαὸς λαος populace; population
κυρίου κυριος lord; master
κατέβη καταβαινω step down; descend
αὐτῷ αυτος he; him
ἐν εν in
τοῖς ο the
κραταιοῖς κραταιος dominant
5:13
אָ֚ז ˈʔāz אָז then
יְרַ֣ד yᵊrˈaḏ רדה tread, to rule
שָׂרִ֔יד śārˈîḏ שָׂרִיד survivor
לְ lᵊ לְ to
אַדִּירִ֖ים ʔaddîrˌîm אַדִּיר mighty
עָ֑ם ʕˈām עַם people
יְהוָ֕ה [yᵊhwˈāh] יְהוָה YHWH
יְרַד־ yᵊraḏ- רדה tread, to rule
לִ֖י lˌî לְ to
בַּ ba בְּ in
הַ the
גִּבֹּורִֽים׃ ggibbôrˈîm גִּבֹּור vigorous
5:13. salvatae sunt reliquiae populi Dominus in fortibus dimicavit
The remnants of the people are saved, the Lord hath fought among the valiant ones.
5:13. The remnants of the people were saved. The Lord contended with the strong.
5:13. Then he made him that remaineth have dominion over the nobles among the people: the LORD made me have dominion over the mighty.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-18: Девора изображает, как разные колена израильские отнеслись к воззванию восстать на борьбу против хананеев. Тогда как одни колена, как Ефремово, Вениаминово, Манассиино (западная часть его, названная по имени старшего рода колена Махировым, И. Нав. XVII:1-2), Завулоново, Неффалимово и Иссахарово, отнеслись к нему с полным сочувствием, другие, как Рувимово, восточная часть Манассиина (называемая Галаадом), Асирово и Даново, отнеслись к нему без должного сочувствия, и во время народной битвы спокойно предавались своим занятиям.
Adam Clarke: Commentary on the Bible - 1831
5:13: Make him that remaineth - This appears to be spoken of Barak, who is represented as being only a remnant of the people.
Albert Barnes: Notes on the Bible - 1834
5:13: This verse is otherwise rendered: "then a remnant of the nobles came down; the people of the Lord came down for me against the mighty." The following verses mention in detail who this "remnant" were.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:13: he made: Psa 49:14; Isa 41:15, Isa 41:16; Eze 17:24; Dan 7:18-27; Rom 8:37; Rev 2:26, Rev 2:27; Rev 3:9
the Lord: Psa 75:7
Carl Friedrich Keil and Franz Delitzsch
5:13
13 Then came down a remnant of nobles of the nation;
Jehovah came down to me among the heroes.
14 Of Ephraim, whose root in Amalek;
Behind thee Benjamin among thy peoples.
From Machir came down leaders,
And from Zebulun marchers with the staff of the conductor.
15a And princes in Issachar with Deborah,
And Issachar as well as Barak,
Driven into the valley through his feet.
Looking back to the commencement of the battle, the poetess describes the streaming of the brave men of the nation down from the mountains, to fight the enemy with Barak and Deborah in the valley of Jezreel; though the whole nation did not raise as one man against its oppressors, but only a remnant of the noble and brave in the nation, with whom Jehovah went into the battle. In Judg 5:13 the Masoretic pointing of ירד is connected with the rabbinical idea of the word as the fut. apoc. of רדה: "then (now) will the remnant rule over the glorious," i.e., the remnant left in Israel over the stately foe; "Jehovah rules for me (or through me) over the heroes in Sisera's army," which Luther has also adopted. But, as Schnurr. has maintained, this view is decidedly erroneous, inasmuch as it is altogether irreconcilable with the description which follows of the marching of the tribes of Israel into the battle. ירד is to be understood in the same sense as ירדוּ in Judg 5:14, and to be pointed as a perfect ירד.
(Note: The Cod. Al. of the lxx contains the correct rendering, τότε κατέβη κατάλειμμα. In the Targum also ירד is correctly translated נתת, descendit, although the germs of the rabbinical interpretation are contained in the paraphrase of the whole verse: tunc descendit unus ex exercitu Israel et fregit fortitudinem fortium gentium. Ecce non ex fortitudine manus eorum fuit hoc; sed Dominus fregit ante populum suum fortitudinem virorum osorum eorum.)
"There came down," sc., from the mountains of the land into the plain of Jezreel, a remnant of nobles. לאדּירים is used instead of a closer subordination through the construct state, to bring out the idea of שׂריד into greater prominence (see Ewald, 292). עם is in apposition to לאדּירים, and not to be connected with the following word יהוה, as it is by some, in opposition to the accents. The thought is rather this: with the nobles or among the brave Jehovah himself went against the foe. לי is a dat. commodi, equivalent to "for my joy."
John Gill
5:13 Then he made him that remaineth,.... The people of Israel that remained, who had been under the yoke of Jabin king of Canaan, under which many of the Israelites very probably died; but now the few mean and miserable that remained were raised to an high estate, and made to
have dominion over the nobles among the people; that is, over the Canaanitish nobility, that were among the people under Jabin; but he being conquered by the Israelites, his people and even his nobles became subject to them; and this was the Lord's doing, as the following words show:
the Lord made me have dominion over the mighty; that is, Deborah, to whom God gave dominion either over the mighty ones of Israel, being raised up to be their judge; or over the mighty Canaanites, she having a concern in the conquest of them and triumph over them, through her direction, advice, command, and presence, though a woman.
John Wesley
5:13 He made him, &c. - Thus God did not only preserve the poor and despised remnant of his people, from the fury of the oppressor, and from the destruction which Sisera designed, but also gave them the victory, and thereby the dominion over the nobles of Canaan, who were combined against them. Me - Tho' but a weak woman.
5:145:14: Ժողովուրդ Եփրեմայ պատժեա՛ց զնոսա ՚ի հովիտսն. եղբա՛յր քո Բենիամին՝ քոյին ժողովուրդ։ Յինէն ՚ի Մաքի՛ր իջին խուզարկուք. եւ ՚ի Զաբուղոնէ զօրացուցիչք, գաւազանա՛ւ պատմութեան դպրի[2506]։ [2506] Ոմանք. Քոյին ժողովրդովք յինէն ՚ի Մաքիր իջին։
14. Եփրեմի ժողովուրդը նրանց պատժեց հովիտներում. Քո եղբայր Բենիամինը հետեւեց քո ժողովրդին: Իմ մօտից խուզարկուներ իջան Մաքիր, Իսկ Զաբուղոնի երկրից՝ պատմութեան դպրի գաւազան ունեցող զօրացուցիչներ:
14 Եփրեմին արմատէն եղողները Ամաղէկի վրան ելան. Բենիամինը քու ետեւէդ քու ժողովուրդիդ մէջ եկաւ. Մաքիրէն՝ իշխաններ Ու Զաբուղոնէն դպիրի գրիչ բռնողներ իջան։
Ժողովուրդ Եփրեմայ պատժեաց զնոսա ի հովիտսն. եղբայր քո Բենիամին` քոյին ժողովուրդ. յինէն ի Մաքիր իջին խուզարկուք, եւ ի Զաբուղոնէ զօրացուցիչք` գաւազանաւ պատմութեան դպրի:

5:14: Ժողովուրդ Եփրեմայ պատժեա՛ց զնոսա ՚ի հովիտսն. եղբա՛յր քո Բենիամին՝ քոյին ժողովուրդ։ Յինէն ՚ի Մաքի՛ր իջին խուզարկուք. եւ ՚ի Զաբուղոնէ զօրացուցիչք, գաւազանա՛ւ պատմութեան դպրի[2506]։
[2506] Ոմանք. Քոյին ժողովրդովք յինէն ՚ի Մաքիր իջին։
14. Եփրեմի ժողովուրդը նրանց պատժեց հովիտներում. Քո եղբայր Բենիամինը հետեւեց քո ժողովրդին: Իմ մօտից խուզարկուներ իջան Մաքիր, Իսկ Զաբուղոնի երկրից՝ պատմութեան դպրի գաւազան ունեցող զօրացուցիչներ:
14 Եփրեմին արմատէն եղողները Ամաղէկի վրան ելան. Բենիամինը քու ետեւէդ քու ժողովուրդիդ մէջ եկաւ. Մաքիրէն՝ իշխաններ Ու Զաբուղոնէն դպիրի գրիչ բռնողներ իջան։
zohrab-1805▾ eastern-1994▾ western am▾
5:145:14: От Ефрема пришли укоренившиеся в земле Амалика; за тобою Вениамин, среди народа твоего; от Махира шли начальники, и от Завулона владеющие тростью писца.
5:14 ἐξ εκ from; out of ἐμοῦ εμου my Εφραιμ εφραιμ Ephraim; Efrem ἐξερρίζωσεν εκριζοω uproot αὐτοὺς αυτος he; him ἐν εν in τῷ ο the Αμαληκ αμαληκ in back; after σου σου of you; your Βενιαμιν βενιαμιν Beniamin; Veniamin ἐν εν in τοῖς ο the λαοῖς λαος populace; population σου σου of you; your ἐν εν in ἐμοὶ εμοι me Μαχιρ μαχιρ step down; descend ἐξερευνῶντες εξερευναω fully explore καὶ και and; even ἀπὸ απο from; away Ζαβουλων ζαβουλων Zaboulōn; Zavulon ἕλκοντες ελκυω draw; drag ἐν εν in ῥάβδῳ ραβδος rod διηγήσεως διηγησις narration; narrative γραμματέως γραμματευς scholar
5:14 מִנִּ֣י minnˈî מִן from אֶפְרַ֗יִם ʔefrˈayim אֶפְרַיִם Ephraim שָׁרְשָׁם֙ šoršˌām שֹׁרֶשׁ root בַּ ba בְּ in עֲמָלֵ֔ק ʕᵃmālˈēq עֲמָלֵק Amalek אַחֲרֶ֥יךָ ʔaḥᵃrˌeʸḵā אַחַר after בִנְיָמִ֖ין vinyāmˌîn בִּנְיָמִן Benjamin בַּֽ bˈa בְּ in עֲמָמֶ֑יךָ ʕᵃmāmˈeʸḵā עַם people מִנִּ֣י minnˈî מִן from מָכִ֗יר māḵˈîr מָכִיר Makir יָֽרְדוּ֙ yˈārᵊḏû ירד descend מְחֹ֣קְקִ֔ים mᵊḥˈōqᵊqˈîm חקק engrave וּ û וְ and מִ֨ mˌi מִן from זְּבוּלֻ֔ן zzᵊvûlˈun זְבוּלֻן Zebulun מֹשְׁכִ֖ים mōšᵊḵˌîm משׁך draw בְּ bᵊ בְּ in שֵׁ֥בֶט šˌēveṭ שֵׁבֶט rod סֹפֵֽר׃ sōfˈēr סֹפֵר scribe
5:14. ex Ephraim delevit eos in Amalech et post eum ex Beniamin in populos tuos o Amalech de Machir principes descenderunt et de Zabulon qui exercitum ducerent ad bellandumOut of Ephraim he destroyed them into Amalec, and after him out of Benjamin into thy people, O Amalec: Out of Machir there came down princes, and out of Zabulon they that led the army to fight.
14. Out of Ephraim they whose root is in Amalek; after thee, Benjamin, among thy peoples; out of Machir came down governors, and out of Zebulun they that handle the marshal’s staff.
5:14. Out of Ephraim, he destroyed those with Amalek, and after him, out of Benjamin, those of your people, O Amalek. From Machir, there descended leaders, and from Zebulun, those who led the army to war.
5:14. Out of Ephraim [was there] a root of them against Amalek; after thee, Benjamin, among thy people; out of Machir came down governors, and out of Zebulun they that handle the pen of the writer.
Out of Ephraim [was there] a root of them against Amalek; after thee, Benjamin, among thy people; out of Machir came down governors, and out of Zebulun they that handle the pen of the writer:

5:14: От Ефрема пришли укоренившиеся в земле Амалика; за тобою Вениамин, среди народа твоего; от Махира шли начальники, и от Завулона владеющие тростью писца.
5:14
ἐξ εκ from; out of
ἐμοῦ εμου my
Εφραιμ εφραιμ Ephraim; Efrem
ἐξερρίζωσεν εκριζοω uproot
αὐτοὺς αυτος he; him
ἐν εν in
τῷ ο the
Αμαληκ αμαληκ in back; after
σου σου of you; your
Βενιαμιν βενιαμιν Beniamin; Veniamin
ἐν εν in
τοῖς ο the
λαοῖς λαος populace; population
σου σου of you; your
ἐν εν in
ἐμοὶ εμοι me
Μαχιρ μαχιρ step down; descend
ἐξερευνῶντες εξερευναω fully explore
καὶ και and; even
ἀπὸ απο from; away
Ζαβουλων ζαβουλων Zaboulōn; Zavulon
ἕλκοντες ελκυω draw; drag
ἐν εν in
ῥάβδῳ ραβδος rod
διηγήσεως διηγησις narration; narrative
γραμματέως γραμματευς scholar
5:14
מִנִּ֣י minnˈî מִן from
אֶפְרַ֗יִם ʔefrˈayim אֶפְרַיִם Ephraim
שָׁרְשָׁם֙ šoršˌām שֹׁרֶשׁ root
בַּ ba בְּ in
עֲמָלֵ֔ק ʕᵃmālˈēq עֲמָלֵק Amalek
אַחֲרֶ֥יךָ ʔaḥᵃrˌeʸḵā אַחַר after
בִנְיָמִ֖ין vinyāmˌîn בִּנְיָמִן Benjamin
בַּֽ bˈa בְּ in
עֲמָמֶ֑יךָ ʕᵃmāmˈeʸḵā עַם people
מִנִּ֣י minnˈî מִן from
מָכִ֗יר māḵˈîr מָכִיר Makir
יָֽרְדוּ֙ yˈārᵊḏû ירד descend
מְחֹ֣קְקִ֔ים mᵊḥˈōqᵊqˈîm חקק engrave
וּ û וְ and
מִ֨ mˌi מִן from
זְּבוּלֻ֔ן zzᵊvûlˈun זְבוּלֻן Zebulun
מֹשְׁכִ֖ים mōšᵊḵˌîm משׁך draw
בְּ bᵊ בְּ in
שֵׁ֥בֶט šˌēveṭ שֵׁבֶט rod
סֹפֵֽר׃ sōfˈēr סֹפֵר scribe
5:14. ex Ephraim delevit eos in Amalech et post eum ex Beniamin in populos tuos o Amalech de Machir principes descenderunt et de Zabulon qui exercitum ducerent ad bellandum
Out of Ephraim he destroyed them into Amalec, and after him out of Benjamin into thy people, O Amalec: Out of Machir there came down princes, and out of Zabulon they that led the army to fight.
5:14. Out of Ephraim, he destroyed those with Amalek, and after him, out of Benjamin, those of your people, O Amalek. From Machir, there descended leaders, and from Zebulun, those who led the army to war.
5:14. Out of Ephraim [was there] a root of them against Amalek; after thee, Benjamin, among thy people; out of Machir came down governors, and out of Zebulun they that handle the pen of the writer.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:14: Out of Ephraim - a root of them - Deborah probably means that out of Ephraim and Benjamin came eminent warriors. Joshua, who was of the tribe of Ephraim, routed the Amalekites a short time after the Israelites came out of Egypt, Exo 17:10. Ehud, who was of the tribe of Benjamin, slew Eglon, and defeated the Moabites, the friends and allies of the Ammonites and Amalekites. Machir, in the land of Gilead, produced eminent warriors; and Zebulun produced eminent statesmen, and men of literature. Probably Deborah speaks here of the past wars, and not of any thing that was done on this occasion; for we know that no persons from Gilead were present in the war between Jabin and Israel. See Jdg 5:17. Gilead abode beyond Jordan.
Albert Barnes: Notes on the Bible - 1834
5:14: Render "Of Ephraim (Deborah's own tribe) came down those whose root is in Mount Amalek Jdg 12:15; after thee (O Ephraim) came Benjamin among thy people; of Machir (the west-Jordanic milies of Manasseh. See Jos 17:1-6) there came down the chiefs, and of Zebulon they that handle the staff of the officer" the military scribe, whose duty it was, like that of the Roman tribunes, to keep the muster roll, and superintend the recruiting of the army. (See Kg2 25:19.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:14: of Ephraim: Jdg 3:27, Jdg 4:5, Jdg 4:6
Amalek: Jdg 3:13; Exo 17:8-16
after: Jdg 4:10, Jdg 4:14
Machir: Num 32:39, Num 32:40
handle the pen: Heb. draw with the pen
Carl Friedrich Keil and Franz Delitzsch
5:14
"From (מנּי, poetical for מן) Ephraim," sc., there came fighting men; not the whole tribe, but only nobles or brave men, and indeed those whose roots were in Amalek, i.e., those who were rooted or had taken root, i.e., had settled and spread themselves out upon the tribe-territory of Ephraim, which had formerly been inhabited by Amalekites, the mount of the Amalekites, mentioned in Judg 12:15 (for the figure itself, see Is 27:6; Ps 80:10, and Job 5:3). "Behind thee," i.e., behind Ephraim, there followed Benjamin among thy (Ephraim's) people (עממים, a poetical form for עמּים, in the sense of hosts). Benjamin lived farther south than Ephraim, and therefore, when looked at from the stand-point of the plain of Jezreel, behind Ephraim; "but he came upon the scene of battle, either in subordination to the more powerful Ephraimites, or rushing on with the Ephraimitish hosts" (Bertheau). "From Machir," i.e., from western Manasseh, there came down leaders (see at Judg 5:9), sc., with warriors in their train. Machir cannot refer to the Manassite family of Machir, to which Moses gave the northern part of Gilead, and Bashan, for an inheritance (comp. Josh 17:1 with Josh 13:29-31), but it stands poetically for Manasseh generally, as Machir was the only son of Manasseh, from whom all the Manassites were descended (Gen 50:23; Num 26:29., Num 27:1). The reference here, however, is simply to that portion of the tribe of Manasseh which had received its inheritance by the side of Ephraim, in the land to the west of the Jordan. This explanation of the word is required, not only by the fact that Machir is mentioned after Ephraim and Benjamin, and before Zebulun and Issachar, but still more decidedly by the introduction of Gilead beyond Jordan in connection with Reuben, in Judg 5:17, which can only signify Gad and eastern Manasseh. Hence the two names Machir and Gilead, the names of Manasseh's son and grandson, are poetically employed to denote the two halves of the tribe of Manasseh; Machir signifying the western Manassites, and Gilead the eastern. "From Zebulun marchers (משׁך, to approach in long processions, as in Judg 4:6) with the staff of the conductor." ספר, writer or numberer, was the technical name given to the musterer-general, whose duty it was to levy and muster the troops (4Kings 25:19; cf. 2Chron 26:11); here it denotes the military leader generally.
Geneva 1599
5:14 Out of Ephraim (i) [was there] a root of them against Amalek; after thee, Benjamin, among thy people; out of Machir came down governors, and out of Zebulun they that handle the pen of the writer.
(i) Joshua first fought against Amalek, and Saul destroyed him.
John Gill
5:14 Out of Ephraim was there a root of them against Amalek,.... In this and some following verses, Deborah makes mention of the tribes that were siding and assisting in this war, and of those that were not; and begins with Ephraim, where she herself dwelt, Judg 4:5 who was the root, foundation, and source of this expedition, that under a divine influence directed, animated, and encouraged to it; and by whom, and from whence, a detachment was sent against the Amalekites, who upon all occasions were ready to assist the Canaanites, and now were about to do it; and to prevent their junction, a party was sent from Ephraim, and by the Ehpraimites; though the Targum, and the Jewish commentators in general, refer this to a past action, which Deborah here commemorates and celebrates; and understand by "root", Joshua, who was of that tribe, and who discomfited Amalek and his people with the edge of the sword, Ex 17:13.
after thee, Benjamin, among thy people; which the same Targum and the same writers interpret of a future fact, and as spoken of by way of prophecy; and suppose that Saul of the tribe of Benjamin is meant, and the people of Benjamin, the two hundred thousand footmen he took with him, and fought against Amalek, and destroyed them, 1Kings 15:1 but it is rather to be understood of the tribe of Benjamin in general, which at this time went out against Amalek, to prevent their giving any assistance to Jabin king of Canaan, and who were followed in it by a party of the Ephraimites; so that Benjamin has the greatest honour given it, partly as it was first in this affair, and partly as it was general, the whole tribe engaged, whereas only a few in Ephraim, and those stimulated by the example of Benjamin:
out of Machir came down governors; Machir was the only son of Manasseh, and therefore this must respect that tribe, half of which was settled on the other side Jordan, and to which Jarchi and other Jewish writers ascribe this, and suppose it refers to the princes and great men of it, who subdued the Amorites, and took the sixty cities of Argob in the time of Moses; though Kimchi and Ben Gersom understand it of some of them that came from thence to assist in this war; but it is clearly suggested in Judg 5:17 that they abode beyond Jordan, and gave no assistance at all; it therefore must be understood of the half tribe of Manasseh, within Jordan, from whence came great personages, with a number of men no doubt along with them, to lend an helping hand against the Canaanites, or to be employed as assistants under Barak in this expedition:
and out of Zebulun they that handle the pen of the writer; which being a maritime tribe, and employed in trade and navigation, had many clerks famous for their readiness in handling the pen; but these through a zeal for the common cause dropped their pens, and took to the sword, in vindication of the rights and liberties of themselves and their brethren; for which they are justly commended.
John Wesley
5:14 Ephraim - Now she relates the carriage of the several tribes in the expedition; and she begins with Ephraim. A root - Of the Ephraimites. By root she seems to mean a branch, as that word is sometimes used. By which also she may note the fewness of those that came out of Ephraim, yielding but one branch or an handful of men to this service. Amalek - The constant enemy of the Israelites, who were confederate with their last oppressors the Moabites, Judg 3:13, and in all probability took their advantage now against the Israelites in the southern or middle parts of Canaan, while their main force was drawn northward against Jabin and Sisera. Against these therefore Ephraim sent forth a party, and so did Benjamin. Benjamin - Benjamin followed Ephraim's example. The people - Among the people of Benjamin, with whom these few Ephraimites united themselves in this expedition. Machir - That is, out of the tribe of Manasseh, which are elsewhere called by the name of Machir, namely, out of the half tribe which was within Jordan; for of the other she speaks, Judg 5:17. Governors - Either civil governors, princes and great persons, who were as ready to hazard themselves, as the meanest: or military officers, valiant and expert commanders, such as some of Machir's posterity are noted to have been. Writer - That is, even the Scribes, who gave themselves to study and writing, whereby they were exempted from military service, did voluntarily enter into this service.
5:155:15: Եւ զօրավարք Իսաքարու ընդ Դեբովրա՛յ եւ ընդ Բարակայ. եւ ապա՛ Բարակ ՚ի հովիտսն տարածեաց զոտս իւր. ՚ի բաժինս Ռուբինի մեծամեծ ճշդութիւնք սրտի[2507]։ [2507] Ոմանք. Մեծամեծ ճշգրտութիւնդ սրտի։
15. Իսաքարի զօրավարները Դեբորայի եւ Բարակի հետ էին, Եւ Բարակն իր ոտքերը տարածեց հովիտների վրայ: Ռուբէնի տոհմերում Մեծամեծ յուզմունք կար:
15 Եւ Իսաքարին զօրավարները Դեբօրային հետ Ու Իսաքար ալ Բարակին պէս Անոր ետեւէն հովիտը ղրկուեցաւ. Ռուբէնին տոհմերուն* մէջ Մեծ յուզմունք կար.
Եւ զօրավարք Իսաքարու ընդ Դեբովրայ եւ ընդ Բարակայ. եւ ապա Բարակ ի հովիտսն տարածեաց զոտս իւր. ի բաժինս Ռուբենի մեծամեծ ճշդութիւնք սրտի:

5:15: Եւ զօրավարք Իսաքարու ընդ Դեբովրա՛յ եւ ընդ Բարակայ. եւ ապա՛ Բարակ ՚ի հովիտսն տարածեաց զոտս իւր. ՚ի բաժինս Ռուբինի մեծամեծ ճշդութիւնք սրտի[2507]։
[2507] Ոմանք. Մեծամեծ ճշգրտութիւնդ սրտի։
15. Իսաքարի զօրավարները Դեբորայի եւ Բարակի հետ էին, Եւ Բարակն իր ոտքերը տարածեց հովիտների վրայ: Ռուբէնի տոհմերում Մեծամեծ յուզմունք կար:
15 Եւ Իսաքարին զօրավարները Դեբօրային հետ Ու Իսաքար ալ Բարակին պէս Անոր ետեւէն հովիտը ղրկուեցաւ. Ռուբէնին տոհմերուն* մէջ Մեծ յուզմունք կար.
zohrab-1805▾ eastern-1994▾ western am▾
5:155:15: И князья Иссахаровы с Деворою, и Иссахар так же, как Варак, бросился в долину пеший. В племенах Рувимовых большое разногласие.
5:15 καὶ και and; even ἀρχηγοὶ αρχηγος original; originator ἐν εν in Ισσαχαρ ισσαχαρ Issachar; Issakhar μετὰ μετα with; amid Δεββωρας δεββωρα and; even Βαρακ βαρακ Barak; Varak οὕτως ουτως so; this way Βαρακ βαρακ Barak; Varak ἐν εν in κοιλάσιν κοιλας send off / away ἐν εν in ποσὶν πους foot; pace αὐτοῦ αυτος he; him εἰς εις into; for τὰς ο the μερίδας μερις portion Ρουβην ρουβην Reuben μεγάλοι μεγας great; loud ἐξικνούμενοι εξικνεομαι heart
5:15 וְ wᵊ וְ and שָׂרַ֤י śārˈay שַׂר chief בְּ bᵊ בְּ in יִשָּׂשכָר֙ yiśśāŝḵˌār יִשָּׂשׂכָר Issachar עִם־ ʕim- עִם with דְּבֹרָ֔ה dᵊvōrˈā דְּבֹורָה Deborah וְ wᵊ וְ and יִשָּׂשכָר֙ yiśśāŝḵˌār יִשָּׂשׂכָר Issachar כֵּ֣ן kˈēn כֵּן thus בָּרָ֔ק bārˈāq בָּרָק Barak בָּ bā בְּ in † הַ the עֵ֖מֶק ʕˌēmeq עֵמֶק valley שֻׁלַּ֣ח šullˈaḥ שׁלח send בְּ bᵊ בְּ in רַגְלָ֑יו raḡlˈāʸw רֶגֶל foot בִּ bi בְּ in פְלַגֹּ֣ות fᵊlaggˈôṯ פְּלַגָּה division רְאוּבֵ֔ן rᵊʔûvˈēn רְאוּבֵן Reuben גְּדֹלִ֖ים gᵊḏōlˌîm גָּדֹול great חִקְקֵי־ ḥiqqê- חֹק portion לֵֽב׃ lˈēv לֵב heart
5:15. duces Isachar fuere cum Debbora et Barac vestigia sunt secuti qui quasi in praeceps ac baratrum se discrimini dedit diviso contra se Ruben magnanimorum repperta contentio estThe captains of Issachar were with Debbora, and followed the steps of Barac, who exposed himself to danger, as one going headlong, and into a pit. Ruben being divided against himself, there was found a strife of courageous men.
15. And the princes of Issachar were with Deborah; as was Issachar, so was Barak; into the valley they rushed forth at his feet. By the watercourses of Reuben there were great resolves of heart.
5:15. The commanders of Issachar were with Deborah, and they followed the steps of Barak, who endangered himself, like one rushing headlong into a chasm. Reuben was divided against himself. Contention was found among great souls.
5:15. And the princes of Issachar [were] with Deborah; even Issachar, and also Barak: he was sent on foot into the valley. For the divisions of Reuben [there were] great thoughts of heart.
And the princes of Issachar [were] with Deborah; even Issachar, and also Barak: he was sent on foot into the valley. For the divisions of Reuben [there were] great thoughts of heart:

5:15: И князья Иссахаровы с Деворою, и Иссахар так же, как Варак, бросился в долину пеший. В племенах Рувимовых большое разногласие.
5:15
καὶ και and; even
ἀρχηγοὶ αρχηγος original; originator
ἐν εν in
Ισσαχαρ ισσαχαρ Issachar; Issakhar
μετὰ μετα with; amid
Δεββωρας δεββωρα and; even
Βαρακ βαρακ Barak; Varak
οὕτως ουτως so; this way
Βαρακ βαρακ Barak; Varak
ἐν εν in
κοιλάσιν κοιλας send off / away
ἐν εν in
ποσὶν πους foot; pace
αὐτοῦ αυτος he; him
εἰς εις into; for
τὰς ο the
μερίδας μερις portion
Ρουβην ρουβην Reuben
μεγάλοι μεγας great; loud
ἐξικνούμενοι εξικνεομαι heart
5:15
וְ wᵊ וְ and
שָׂרַ֤י śārˈay שַׂר chief
בְּ bᵊ בְּ in
יִשָּׂשכָר֙ yiśśāŝḵˌār יִשָּׂשׂכָר Issachar
עִם־ ʕim- עִם with
דְּבֹרָ֔ה dᵊvōrˈā דְּבֹורָה Deborah
וְ wᵊ וְ and
יִשָּׂשכָר֙ yiśśāŝḵˌār יִשָּׂשׂכָר Issachar
כֵּ֣ן kˈēn כֵּן thus
בָּרָ֔ק bārˈāq בָּרָק Barak
בָּ בְּ in
הַ the
עֵ֖מֶק ʕˌēmeq עֵמֶק valley
שֻׁלַּ֣ח šullˈaḥ שׁלח send
בְּ bᵊ בְּ in
רַגְלָ֑יו raḡlˈāʸw רֶגֶל foot
בִּ bi בְּ in
פְלַגֹּ֣ות fᵊlaggˈôṯ פְּלַגָּה division
רְאוּבֵ֔ן rᵊʔûvˈēn רְאוּבֵן Reuben
גְּדֹלִ֖ים gᵊḏōlˌîm גָּדֹול great
חִקְקֵי־ ḥiqqê- חֹק portion
לֵֽב׃ lˈēv לֵב heart
5:15. duces Isachar fuere cum Debbora et Barac vestigia sunt secuti qui quasi in praeceps ac baratrum se discrimini dedit diviso contra se Ruben magnanimorum repperta contentio est
The captains of Issachar were with Debbora, and followed the steps of Barac, who exposed himself to danger, as one going headlong, and into a pit. Ruben being divided against himself, there was found a strife of courageous men.
5:15. The commanders of Issachar were with Deborah, and they followed the steps of Barak, who endangered himself, like one rushing headlong into a chasm. Reuben was divided against himself. Contention was found among great souls.
5:15. And the princes of Issachar [were] with Deborah; even Issachar, and also Barak: he was sent on foot into the valley. For the divisions of Reuben [there were] great thoughts of heart.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:15: The princes of Issachar - They were at hand and came willingly forth, at the call of Deborah, to this important war. Barak - was sent on foot - I have no doubt that ברגלין, without regarding the points, should be translated with his footmen or infantry. Thus the Alexandrian Septuagint understood it, rendering the clause thus: Οὑτω Βαρακ εξαπεστειλεν πεζους αυτου εις την κοιλαδα, "Barak also sent forth his footmen into the valley." Luther has perfectly hit the meaning, Barak mit seinen fussvoleke, "Barak with his footmen."
For the divisions of Reuben - Either the Reubenites were divided among themselves into factions, which prevented their co-operation with their brethren, or they were divided in their judgment concerning the measures now to be pursued, which prevented them from joining with the other tribes till the business was entirely settled. The thoughts of heart, and searchings of heart, might refer to the doubts and uneasiness felt by the other tribes, when they found the Reubenites did not join them; for they might have conjectured that they were either unconcerned about their liberty, or were meditating a coalition with the Canaanites.
Albert Barnes: Notes on the Bible - 1834
5:15: Even Issachar ... - i. e. "and, as well as Issachar, Barak also with the tribes of Zebulun and Naphtali, rushed down on foot from Mount Tabor into the valley to attack the iron chariots of Sisera."
For the divisions - Better: "among the brooks." Reuben ought to have followed in this catalogue of patriots, but with that abruptness for which this poem is so conspicuous, Deborah adverts to his absence instead.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:15: the princes: Ch1 12:32
Barak: Jdg 4:6, Jdg 4:14
foot: Heb. his feet, Beraglaiv, rather, "with his footmen," so LXX Alex. πεζους αυτου, and Luther, mit feinem Fubvolt. Act 20:13
For the: or, In the divisions, etc. Act 15:39
thoughts: Heb. impressions, Pro 22:13; Co2 11:2
Carl Friedrich Keil and Franz Delitzsch
5:15
שׂרי, "my princes," does not furnish any appropriate meaning, as neither Deborah nor Barak was of the tribe of Issachar, and it is not stated anywhere that the Issacharites gathered round Deborah as their leaders. The reading שׂרי (stat. constr.), adopted by the old versions, must be taken as the correct one, and the introduction of the preposition בּ does not preclude this (compare בגּלבּע הרי, 2Kings 1:21, and Ewald, 289, b.). עם, which is used to denote an outward equality, as in 1Kings 17:42, and is substantially the same as the כּן which follows ("just as"), is construed without כּ in the first clause, as in Ps 48:6. בּעמק: into the valley of Jezreel, the plain of Kishon. בּרגליו שׁלּח, as in Job 18:8, to be sent off, i.e., incessantly impelled, through his feet; here it is applied to an irresistible force of enthusiasm for the battle. The nominative to שׁלּח is Issachar and Barak.
15b At the brooks of Reuben were great resolutions of heart.
16 Why remainest thou between the hurdles,
To hear the piping of the flocks?
At the brooks of Reuben were great projects of heart.
17 Gilead rests on the other side of the Jordan;
And Dan ... why tarries he by ships?
Asher sits on the shore of the sea,
And by his bays he reposes.
18 Zebulun, a people that despises its soul even to death,
And Naphtali upon the heights of the field.
In this strophe Deborah first of all mentions the tribes which took no part in the conflict (Judg 5:15-17), and then returns in Judg 5:18 to the Zebulunites, who staked their life along with Naphtali for the deliverance of Israel from the yoke of the enemy. The enumeration of the tribes who remained at a distance from the conflict commences with Reuben (Judg 5:15 and Judg 5:16). In this tribe there did arise a lively sympathy with the national elevation. They held meetings, passed great resolutions, but it led to no practical result; and at length they preferred to remain quietly at home in their own comfortable pastoral life. The meaning brooks for פּלגּות is well established by Job 20:17, and there is no reason whatever for explaining the word as equivalent to פּלגּות, מפלגּות, divisions (2Chron 35:5, 2Chron 35:12; Ezra 6:18). The territory of Reuben, which was celebrated for its splendid pastures, must have abounded in brooks. The question, Why satest thou, or remainedst thou sitting between the hurdles? i.e., in the comfortable repose of a shepherd's life, is an utterance of amazement; and the irony is very apparent in the next clause, to hear the bleating of the flocks, i.e., the piping of the shepherds, instead of the blast of the war-trumpets.
Geneva 1599
5:15 And the princes of Issachar [were] with Deborah; even (l) Issachar, and also Barak: he was sent on foot into the valley. For the divisions of Reuben [there were] great (m) thoughts of heart.
(l) Even the whole tribe.
(m) They marvelled that they did not cross the Jordan to help them.
John Gill
5:15 And the princes of Issachar were with Deborah,.... On Mount Tabor, whither they came to offer themselves to join in the war against Jabin; or to assist with their counsels, the men of this tribe being understanding of the times, to know what Israel ought to do, 1Chron 12:32.
even Issachar: not the princes only, but the whole tribe also; so the Targum paraphrases it,"the rest of the tribe of Issachar:"
and also Barak, he was sent on foot into the valley; which was at the bottom of Mount Tabor, from whence he was sent down by Deborah, when Sisera's army was come thither; and where he went cheerfully on foot at the head of his 10,000 men, to engage Sisera with his horse and chariots; and which latter were capable of doing great execution in the valley, by running among the foot, and cutting them in pieces with the scythes at the side of them; but Barak, fearless of danger, readily obeyed the command of the judge and prophetess, believing it was of God: or the words may be rendered, as by Noldius (h).
as Issachar, so Barak; he was sent, &c. the one as the other, with equal readiness and cheerfulness, courage and intrepidity, descended the mountain, at the order of Deborah, and took the field in the open plain, to engage with Sisera and his numerous host:
for the division of Reuben there were great thoughts of heart; either for their divisions among themselves in their own councils, some being for going over Jordan to assist their brethren the Israelites against Jabin, and free them from his yoke, pitying their distressed state and condition; and others were for keeping at home, and taking care of their flocks, and not intermeddle in the quarrel; judging it to be most for their worldly peace and profit to observe a neutrality: by reason of which divisions no assistance was given. Or for their divisions and separations from their brethren the Israelites, from whom they were not only separated by the river Jordan, but in their affections to them, and regards for them; keeping at a distance from them, when their help was required: and this conduct of theirs caused many thoughts of heart in Deborah and Barak, in the princes and people of Israel, who could not well understand the reason of it; and which caused much grief and uneasiness of mind, that so powerful a tribe, and who had been assisting to them in the conquest of the land, and lay convenient to help them, yet should be so very indifferent to them.
(h) "sicut Issachar sic Barach", Concord. Ebr. part. p. 305. No. 1214. So Belg.
John Wesley
5:15 With Deborah - Ready to assist her. Issachar - Heb. and Issachar, that is, the tribe or people of Issachar, following the counsel and example of their princes. Barak - That is, they were as hearty and valiant as Barak their general; and as he marched on foot against their enemies horses and chariots, and that into the valley, where the main use of horses and chariots lies; so did they with no less courage and resolution. Divisions - Or, separations, not so much one from another, (for they seem to be all so well agreed in abiding at home with their sheep) as all from their brethren, from whom they were divided no less in their designs and affections, than in their situation by the river Jordan: and they would not join their interests and forces with them in this common cause. Great thoughts - Or, great searchings, great and sad thoughts, and debates, and perplexities of mind among the Israelites, to see themselves deserted by so great and potent a tribe as Reuben was.
Robert Jamieson, A. R. Fausset and David Brown
5:15 Then comes a reproachful notice of the tribes which did not obey the summons to take the field against the common enemy of Israel. By the
divisions--that is, the watercourses which descend from the eastern hills unto the Jordan and Dead Sea.
For the divisions of Reuben there were great thoughts of heart--They felt the patriotic impulse and determined, at first, to join the ranks of their western brethren, but resiled from the purpose, preferring their peaceful shepherd songs to the trumpet sound of war.
5:165:16: Ընդէ՞ր նստիցին ՚ի մէջ Մոսփաթեմա. լսե՛լ զշաչիւնս տագնապողաց, անցանել ՚ի կողմն Ռուբինի։ Մեծամեծ յարուցեալ կան հետազօտութիւնք սրտից։
16. [11] Ինչո՞ւ են նստել Մոսփաթեմի մէջ Եւ լսում են տագնապողների գոչիւնը, Որպէսզի անցնեն Ռուբէնի կողմը: Մեծամեծ յուզմունք է բարձրացել:[11] 11. Եբրայերէն՝ Ինչո՞ւ ես նստել փարախների մէջ, որ լսես հօտերի մայիւնը:
16 Ինչո՞ւ համար փարախներուն մէջ նստար, Որ հօտերուն մայե՞լը* լսես։Ռուբէնին տոհմերուն մէջ մեծ տարակուսանք կար։
Ընդէ՞ր նստիցին ի մէջ Մոսփաթեմայ, լսել զշաչիւնս տագնապողաց, անցանել ի կողմն Ռուբենի: Մեծամեծ յարուցեալ կան հետազօտութիւնք սրտից:

5:16: Ընդէ՞ր նստիցին ՚ի մէջ Մոսփաթեմա. լսե՛լ զշաչիւնս տագնապողաց, անցանել ՚ի կողմն Ռուբինի։ Մեծամեծ յարուցեալ կան հետազօտութիւնք սրտից։
16. [11] Ինչո՞ւ են նստել Մոսփաթեմի մէջ Եւ լսում են տագնապողների գոչիւնը, Որպէսզի անցնեն Ռուբէնի կողմը: Մեծամեծ յուզմունք է բարձրացել:
[11] 11. Եբրայերէն՝ Ինչո՞ւ ես նստել փարախների մէջ, որ լսես հօտերի մայիւնը:
16 Ինչո՞ւ համար փարախներուն մէջ նստար, Որ հօտերուն մայե՞լը* լսես։
Ռուբէնին տոհմերուն մէջ մեծ տարակուսանք կար։
zohrab-1805▾ eastern-1994▾ western am▾
5:165:16: Что сидишь ты между овчарнями, слушая блеяние стад? В племенах Рувимовых большое разногласие.
5:16 εἰς εις into; for τί τις.1 who?; what? ἐκάθισαν καθιζω sit down; seat ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῆς ο the διγομίας διγομια the ἀκοῦσαι ακουω hear συρισμοῦ συρισμος messenger εἰς εις into; for διαιρέσεις διαιρεσις division Ρουβην ρουβην Reuben μεγάλοι μεγας great; loud ἐξετασμοὶ εξετασμος heart
5:16 לָ֣מָּה lˈāmmā לָמָה why יָשַׁ֗בְתָּ yāšˈavtā ישׁב sit בֵּ֚ין ˈbên בַּיִן interval הַֽ hˈa הַ the מִּשְׁפְּתַ֔יִם mmišpᵊṯˈayim מִשְׁפְּתַיִם saddle-bags לִ li לְ to שְׁמֹ֖עַ šᵊmˌōₐʕ שׁמע hear שְׁרִקֹ֣ות šᵊriqˈôṯ שְׁרֵקָה whistling עֲדָרִ֑ים ʕᵃḏārˈîm עֵדֶר flock לִ li לְ to פְלַגֹּ֣ות fᵊlaggˈôṯ פְּלַגָּה division רְאוּבֵ֔ן rᵊʔûvˈēn רְאוּבֵן Reuben גְּדֹולִ֖ים gᵊḏôlˌîm גָּדֹול great חִקְרֵי־ ḥiqrê- חֵקֶר exploration לֵֽב׃ lˈēv לֵב heart
5:16. quare habitas inter duos terminos ut audias sibilos gregum diviso contra se Ruben magnanimorum repperta contentio estWhy dwellest thou between two borders, that thou mayst hear the bleatings of the flocks? Ruben being divided against himself, there was found a strife of courageous men.
16. Why satest thou among the sheepfolds, to hear the pipings for the flocks? At the watercourses of Reuben there were great searchings of heart.
5:16. Why do you live between two borders, so that you hear the bleating of the flocks? Reuben was divided against himself. Contention was found among great souls.
5:16. Why abodest thou among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Reuben [there were] great searchings of heart.
Why abodest thou among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Reuben [there were] great searchings of heart:

5:16: Что сидишь ты между овчарнями, слушая блеяние стад? В племенах Рувимовых большое разногласие.
5:16
εἰς εις into; for
τί τις.1 who?; what?
ἐκάθισαν καθιζω sit down; seat
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῆς ο the
διγομίας διγομια the
ἀκοῦσαι ακουω hear
συρισμοῦ συρισμος messenger
εἰς εις into; for
διαιρέσεις διαιρεσις division
Ρουβην ρουβην Reuben
μεγάλοι μεγας great; loud
ἐξετασμοὶ εξετασμος heart
5:16
לָ֣מָּה lˈāmmā לָמָה why
יָשַׁ֗בְתָּ yāšˈavtā ישׁב sit
בֵּ֚ין ˈbên בַּיִן interval
הַֽ hˈa הַ the
מִּשְׁפְּתַ֔יִם mmišpᵊṯˈayim מִשְׁפְּתַיִם saddle-bags
לִ li לְ to
שְׁמֹ֖עַ šᵊmˌōₐʕ שׁמע hear
שְׁרִקֹ֣ות šᵊriqˈôṯ שְׁרֵקָה whistling
עֲדָרִ֑ים ʕᵃḏārˈîm עֵדֶר flock
לִ li לְ to
פְלַגֹּ֣ות fᵊlaggˈôṯ פְּלַגָּה division
רְאוּבֵ֔ן rᵊʔûvˈēn רְאוּבֵן Reuben
גְּדֹולִ֖ים gᵊḏôlˌîm גָּדֹול great
חִקְרֵי־ ḥiqrê- חֵקֶר exploration
לֵֽב׃ lˈēv לֵב heart
5:16. quare habitas inter duos terminos ut audias sibilos gregum diviso contra se Ruben magnanimorum repperta contentio est
Why dwellest thou between two borders, that thou mayst hear the bleatings of the flocks? Ruben being divided against himself, there was found a strife of courageous men.
5:16. Why do you live between two borders, so that you hear the bleating of the flocks? Reuben was divided against himself. Contention was found among great souls.
5:16. Why abodest thou among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Reuben [there were] great searchings of heart.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
5:16: Great searchings - (thoughts, Jdg 5:15) of heart Deborah means to say that at first the Reubenites made magnanimous resolutions to help their brethren against Jabin. But they stayed at home, and let the opportunity slip.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:16: sheepfolds: Num 32:1-5, Num 32:24; Phi 2:21, Phi 3:19
For: or, In, Jdg 5:15 *marg.
great: Psa 4:4, Psa 77:6; Lam 3:40, Lam 3:41
John Gill
5:16 Why abodest thou among the sheepfolds, to hear the bleatings of the flocks?.... This tribe abounded with flocks and herds, and therefore chose the country on the other side Jordan, as suitable for them; and now, at this critical juncture, they judged it wisest, and their best policy, to abide by them, and the care of them; lest by intermeddling, should Jabin prevail, he might be provoked to fall upon them, and take them from them; wherefore the bleatings of their flocks, and the whistlings of the shepherds that kept them, sounded louder in their ears, and more engrossed their attention, than the groans and cries of Israel under oppression; or than the soundings of the trumpet, the alarm of war, or the loud calls of Deborah and Barak; being under the influence of a carnal worldly spirit, and wanting affection and sympathy towards their brethren, about which Deborah here expostulates with them:
for the divisions of Reuben there were great searchings of heart; this is repeated to show how much the prophetess, the general of the army, the princes and people, were affected with this conduct of the tribe of Reuben; it gave them much pain and uneasiness, occasioned many inquiries, caused much discourse and conversation, and put them upon thinking, and greatly exercised their minds, what should be the meaning of their behaving after this manner. Cocceius takes these words to be spoken ironically, and renders them,"at the rivers of Reuben were great men in searchings of heart;''there were wisdom, prudence, counsel, searching, and discerning of spirits, preferring their flocks to the people of God.
John Wesley
5:16 Why abodest - Why wast thou so unworthy and cowardly, that thou wouldest not engage thyself in so just, so necessary, and so noble a cause, but didst prefer the care of this sheep, and thy own ease and safety, before this generous undertaking? Reuben thought neutrality their wisest course; being very rich in cattle, Num 32:1. They were loath to run the hazard of so great a loss, by taking up arms against so potent an enemy as Jabin: and the bleatings of their sheep were so loud in their ears, that they could not hear the call of Deborah and Barak.
5:175:17: Գադ՝ յայնկոյս Յորդանանու բնակեաց. եւ Դան՝ ընդէ՞ր բնաւ պանդխտիցիս ՚ի նաւս։ Ասեր՝ բնակեաց առ ծովեզերբ ծովուց, եւ ՚ի կի՛րճս նորա բնակեսցէ[2508]։ [2508] Ոմանք. Պանդխտեսցի ՚ի նաւս։
17. Գադը Յորդանան գետի այն կողմում էր բնակւում. Դա՛ն, ինչո՞ւ ես պանդուխտ մնացել նաւերի մէջ: Ասերը ծովի եզերքին է բնակւում Եւ ծովախորշերում է ապրում:
17 Գաղաադ Յորդանանին անդիի կողմը կը բնակէր Ու Դան ինչո՞ւ համար նաւերու մէջ պանդուխտ մնաց։Ասեր ծովուն եզերքը կը նստէր, Ու իր նաւահանգիստներուն քով կը բնակէր։
Գադ յայնկոյս Յորդանանու բնակեաց. եւ Դան, ընդէ՞ր բնաւ պանդխտիցիս ի նաւս``. Ասեր` բնակեաց առ ծովեզերբ ծովուց, եւ ի կիրճս նորա բնակեսցէ:

5:17: Գադ՝ յայնկոյս Յորդանանու բնակեաց. եւ Դան՝ ընդէ՞ր բնաւ պանդխտիցիս ՚ի նաւս։ Ասեր՝ բնակեաց առ ծովեզերբ ծովուց, եւ ՚ի կի՛րճս նորա բնակեսցէ[2508]։
[2508] Ոմանք. Պանդխտեսցի ՚ի նաւս։
17. Գադը Յորդանան գետի այն կողմում էր բնակւում. Դա՛ն, ինչո՞ւ ես պանդուխտ մնացել նաւերի մէջ: Ասերը ծովի եզերքին է բնակւում Եւ ծովախորշերում է ապրում:
17 Գաղաադ Յորդանանին անդիի կողմը կը բնակէր Ու Դան ինչո՞ւ համար նաւերու մէջ պանդուխտ մնաց։
Ասեր ծովուն եզերքը կը նստէր, Ու իր նաւահանգիստներուն քով կը բնակէր։
zohrab-1805▾ eastern-1994▾ western am▾
5:175:17: Галаад живет {спокойно} за Иорданом, и Дану чего бояться с кораблями? Асир сидит на берегу моря и у пристаней своих живет спокойно.
5:17 Γαλααδ γαλααδ in τῷ ο the πέραν περαν on the other side τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis ἐσκήνωσεν σκηνοω pitch a tent; camp καὶ και and; even Δαν δαν into; for τί τις.1 who?; what? παροικεῖ παροικεω reside πλοίοις πλοιον boat Ασηρ ασηρ Asēr; Asir ἐκάθισεν καθιζω sit down; seat παραλίαν παραλιος coastal θαλασσῶν θαλασσα sea καὶ και and; even ἐπὶ επι in; on διεξόδοις διεξοδος crossroad αὐτοῦ αυτος he; him σκηνώσει σκηνοω pitch a tent; camp
5:17 גִּלְעָ֗ד gilʕˈāḏ גִּלְעָד Gilead בְּ bᵊ בְּ in עֵ֤בֶר ʕˈēver עֵבֶר opposite הַ ha הַ the יַּרְדֵּן֙ yyardˌēn יַרְדֵּן Jordan שָׁכֵ֔ן šāḵˈēn שׁכן dwell וְ wᵊ וְ and דָ֕ן ḏˈān דָּן Dan לָ֥מָּה lˌāmmā לָמָה why יָג֖וּר yāḡˌûr גור dwell אֳנִיֹּ֑ות ʔᵒniyyˈôṯ אֳנִיָּה ship אָשֵׁ֗ר ʔāšˈēr אָשֵׁר Asher יָשַׁב֙ yāšˌav ישׁב sit לְ lᵊ לְ to חֹ֣וף ḥˈôf חֹוף shore יַמִּ֔ים yammˈîm יָם sea וְ wᵊ וְ and עַ֥ל ʕˌal עַל upon מִפְרָצָ֖יו mifrāṣˌāʸw מִפְרָץ landing place יִשְׁכֹּֽון׃ yiškˈôn שׁכן dwell
5:17. Galaad trans Iordanem quiescebat et Dan vacabat navibus Aser habitabat in litore maris et in portibus morabaturGalaad rested beyond the Jordan, and Dan applied himself to ships: Aser dwelt on the sea shore, and abode in the havens.
17. Gilead abode beyond Jordan: and Dan, why did he remain in ships? Asher sat still at the haven of the sea, and abode by his creeks.
5:17. Gilead rested beyond the Jordan, and Dan was occupied with ships. Asher was living on the shore of the sea, and dwelling in the ports.
5:17. Gilead abode beyond Jordan: and why did Dan remain in ships? Asher continued on the sea shore, and abode in his breaches.
Gilead abode beyond Jordan: and why did Dan remain in ships? Asher continued on the sea shore, and abode in his breaches:

5:17: Галаад живет {спокойно} за Иорданом, и Дану чего бояться с кораблями? Асир сидит на берегу моря и у пристаней своих живет спокойно.
5:17
Γαλααδ γαλααδ in
τῷ ο the
πέραν περαν on the other side
τοῦ ο the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
ἐσκήνωσεν σκηνοω pitch a tent; camp
καὶ και and; even
Δαν δαν into; for
τί τις.1 who?; what?
παροικεῖ παροικεω reside
πλοίοις πλοιον boat
Ασηρ ασηρ Asēr; Asir
ἐκάθισεν καθιζω sit down; seat
παραλίαν παραλιος coastal
θαλασσῶν θαλασσα sea
καὶ και and; even
ἐπὶ επι in; on
διεξόδοις διεξοδος crossroad
αὐτοῦ αυτος he; him
σκηνώσει σκηνοω pitch a tent; camp
5:17
גִּלְעָ֗ד gilʕˈāḏ גִּלְעָד Gilead
בְּ bᵊ בְּ in
עֵ֤בֶר ʕˈēver עֵבֶר opposite
הַ ha הַ the
יַּרְדֵּן֙ yyardˌēn יַרְדֵּן Jordan
שָׁכֵ֔ן šāḵˈēn שׁכן dwell
וְ wᵊ וְ and
דָ֕ן ḏˈān דָּן Dan
לָ֥מָּה lˌāmmā לָמָה why
יָג֖וּר yāḡˌûr גור dwell
אֳנִיֹּ֑ות ʔᵒniyyˈôṯ אֳנִיָּה ship
אָשֵׁ֗ר ʔāšˈēr אָשֵׁר Asher
יָשַׁב֙ yāšˌav ישׁב sit
לְ lᵊ לְ to
חֹ֣וף ḥˈôf חֹוף shore
יַמִּ֔ים yammˈîm יָם sea
וְ wᵊ וְ and
עַ֥ל ʕˌal עַל upon
מִפְרָצָ֖יו mifrāṣˌāʸw מִפְרָץ landing place
יִשְׁכֹּֽון׃ yiškˈôn שׁכן dwell
5:17. Galaad trans Iordanem quiescebat et Dan vacabat navibus Aser habitabat in litore maris et in portibus morabatur
Galaad rested beyond the Jordan, and Dan applied himself to ships: Aser dwelt on the sea shore, and abode in the havens.
5:17. Gilead rested beyond the Jordan, and Dan was occupied with ships. Asher was living on the shore of the sea, and dwelling in the ports.
5:17. Gilead abode beyond Jordan: and why did Dan remain in ships? Asher continued on the sea shore, and abode in his breaches.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:17: Gilead abode beyond Jordan - That is, the Gadites, who had their lot in those parts, and could not well come to the aid of their brethren at a short summons. But the words of Deborah imply a criminal neglect on the part of the Danites; they were intent upon their traffic, and trusted in their ships. Joppa was one of their sea-ports.
Asher continued on the seashore - The lot of Asher extended along the Mediterranean Sea; and being contiguous to Zebulun and Naphtali, they might have easily succoured their brethren; but they had the pretense that their posts were unguarded, and they abode in their breaches, in order to defend them.
Albert Barnes: Notes on the Bible - 1834
5:17: The land of Gilead, on the east of Jordan, was divided between Gad and the half tribe of Manasseh, who are both comprehended here. Joppa was in the territory of Dan Jos 19:46, and was in later times the sea-port for Jerusalem.
His breaches - Rather havens; i. e. the creeks and bays and river-months by which their coast was broken. Jos 19:29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:17: Gilead: Jos 13:25, Jos 13:31
Asher: Jos 19:24-31
sea shore: or, sea-port
breaches: or, creeks
Carl Friedrich Keil and Franz Delitzsch
5:17
Gilead, Dan, and Asher took no part at all. By Gilead, the tribes of Gad and half Manasseh are intended. The use of the term הגּלעד to denote the whole of the territory of the Israelites on the east of the Jordan probably gave occasion to this, although גלעד (without the article) does not refer to the land even here, but refers primarily to the grandson of Manasseh, as the representative of his family which dwelt in Gilead. (For further remarks, see at Judg 5:14.) Dan also did not let the national movement disturb it in its earthly trade and commerce. גּוּר, to keep one's self in a place, is construed here with the accusative of the place, as in Ps 120:5. The territory of Dan included the port of Joppa (see at Josh 19:46), where the Danites probably carried on a trade with the Phoenicians. Asher also in his land upon the coast did not allow himself to be disturbed from his rest, to join in the common war of its nation. ימּים חוף is used, as in Gen 49:13, for the shore of the Mediterranean Sea. מפרצים, ἁπ. λεγ., literally a rent, and hence applied to a bay, as an incision made in the sea-shore.
Geneva 1599
5:17 (n) Gilead abode beyond Jordan: and why did Dan remain in ships? Asher continued on the sea shore, and abode in his (o) breaches.
(n) She reproves all those who did not come to help their brethren in their time of need.
(o) Either by hearing of the sea, or by mining,
John Gill
5:17 Gilead abode beyond Jordan,.... A country which lay on the other side Jordan, and was given by Moses, half of it to the tribes of Reuben and Gad, and the other half to the half tribe of Manasseh, Deut 3:12 and being here distinguished from Reuben, it seems that not only that tribe, but also the tribe of Gad, and the half tribe of Manasseh, on that side Jordan, came not to the help of Israel; but abode where they were, attending their flocks and herds, and preferring their own private profit to the public good; yet as Gilead was given to Machir, Deut 3:15 and some are said to come out from thence to serve in this expedition, Judg 5:14 some read the words, as Kimchi observes, with an interrogation, "did Gilead abide beyond Jordan?" no, he did not; though his situation was beyond it, as well as Reuben's, yet he did not continue there, but came over to help his brethren; and so this is introduced to upbraid Reuben, and leave him without excuse, since he could as well have left his flocks as Gilead did, and come over to the help of his brethren as well as he:
and why did Dan remain in ships? the Danites inhabiting Joppa, and other places bordering on the Mediterranean sea, attended their navigation and merchandise; and which they chose rather to do, than to appear in the field of battle in the behalf of their brethren; judging this to be a sufficient excuse, though the question put implies the contrary; according to the Targum, they were meditating a flight, and put their goods into ships to flee with them, should Sisera get the day:
Asher continued on the sea shore; on the shore of the Mediterranean sea, attending traffic and business, and did not concern themselves at all in this war:
and abode in his trenches; in his towns and cities, the walls of which had been broken down by the Canaanites, and remained unrepaired, nor were they suffered to repair them; and therefore excused themselves on this account from engaging in the war, being obliged to stay at home to keep and defend their cities; which were in such a ruinous and weak condition, that the enemy might enter at any time: some render it, "in their creeks" (i) bays and havens where they had much shipping, and which required their attendance.
(i) "in portubus", V. L. "ad sinus suos", some in Vatablus.
John Wesley
5:17 Gilead - Sometimes taken strictly for that part of the land beyond Jordan which fell to the half - tribe of Manasseh, and sometimes both for that part of Manasseh's, and for Gad's portion, as Josh 13:24-25, Josh 13:29-31, and so it seems to be understood here; and the land Gilead is here put for the people or inhabitants of it, Gad and Manasseh. Beyond Jordan - In their own portions, and did not come over Jordan to the help of the Lord, and of his people, as they ought to have done. In ships - Dan, whose coast was near the sea, was wholly intent upon his merchandise, and therefore could not join in this land expedition. Sea - shore - Where their lot lay. His breaches - Either in the creeks of the sea, or, in their broken and craggy rocks and caves.
Robert Jamieson, A. R. Fausset and David Brown
5:17 Gilead abode beyond Jordan--that is, Both Gad and the eastern half to Manasseh chose to dwell at ease in their Havoth-jair, or "villages of tents," while Dan and Asher, both maritime tribes, continued with their ships and in their "breaches" ("havens"). The mention of these craven tribes (Judg 5:18) is concluded with a fresh burst of commendation on Zebulun and Naphtali.
5:185:18: Զաբուղոն՝ ժողովուրդ անձնանախա՛տ ՚ի մահ. եւ Նեփթաղիմ ՚ի բարձո՛ւնս ագարակի։
18. Զաբուղոնի ժողովուրդն իրեն դնում է մահուան վտանգի մէջ, Եւ Նեփթաղիմի ժողովուրդն իրեն դնում է վտանգի մէջ դաշտի բարձունքներում:
18 Զաբուղոն ու Նեփթաղիմ այնպիսի ժողովուրդ մըն է, Որ դաշտին բարձր տեղերը զինք մահուան վտանգին մէջ կը դնէ։
Զաբուղոն ժողովուրդ անձնանախատ ի մահ, եւ Նեփթաղիմ` ի բարձունս ագարակի:

5:18: Զաբուղոն՝ ժողովուրդ անձնանախա՛տ ՚ի մահ. եւ Նեփթաղիմ ՚ի բարձո՛ւնս ագարակի։
18. Զաբուղոնի ժողովուրդն իրեն դնում է մահուան վտանգի մէջ, Եւ Նեփթաղիմի ժողովուրդն իրեն դնում է վտանգի մէջ դաշտի բարձունքներում:
18 Զաբուղոն ու Նեփթաղիմ այնպիսի ժողովուրդ մըն է, Որ դաշտին բարձր տեղերը զինք մահուան վտանգին մէջ կը դնէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:185:18: Завулон~--- народ, обрекший душу свою на смерть, и Неффалим~--- на высотах поля.
5:18 Ζαβουλων ζαβουλων Zaboulōn; Zavulon λαὸς λαος populace; population ὠνείδισεν ονειδιζω disparage; reproach ψυχὴν ψυχη soul αὐτοῦ αυτος he; him εἰς εις into; for θάνατον θανατος death καὶ και and; even Νεφθαλι νεφθαλειμ Nephthaleim; Nefthalim ἐπὶ επι in; on ὕψη υψος height; on high ἀγροῦ αγρος field
5:18 זְבֻל֗וּן zᵊvulˈûn זְבוּלֻן Zebulun עַ֣ם ʕˈam עַם people חֵרֵ֥ף ḥērˌēf חרף reproach נַפְשֹׁ֛ו nafšˈô נֶפֶשׁ soul לָ lā לְ to מ֖וּת mˌûṯ מות die וְ wᵊ וְ and נַפְתָּלִ֑י naftālˈî נַפְתָּלִי Naphtali עַ֖ל ʕˌal עַל upon מְרֹומֵ֥י mᵊrômˌê מָרֹום high place שָׂדֶֽה׃ śāḏˈeh שָׂדֶה open field
5:18. Zabulon vero et Nepthalim obtulerunt animas suas morti in regione MeromeBut Zabulon and Nephthali offered their lives to death in the region of Merome.
18. Zebulun was a people that jeoparded their lives unto the death, and Naphtali, upon the high places of the field.
5:18. Yet truly, Zebulun and Naphtali offered their lives to death in the region of Merom.
5:18. Zebulun and Naphtali [were] a people [that] jeoparded their lives unto the death in the high places of the field.
Zebulun and Naphtali [were] a people [that] jeoparded their lives unto the death in the high places of the field:

5:18: Завулон~--- народ, обрекший душу свою на смерть, и Неффалим~--- на высотах поля.
5:18
Ζαβουλων ζαβουλων Zaboulōn; Zavulon
λαὸς λαος populace; population
ὠνείδισεν ονειδιζω disparage; reproach
ψυχὴν ψυχη soul
αὐτοῦ αυτος he; him
εἰς εις into; for
θάνατον θανατος death
καὶ και and; even
Νεφθαλι νεφθαλειμ Nephthaleim; Nefthalim
ἐπὶ επι in; on
ὕψη υψος height; on high
ἀγροῦ αγρος field
5:18
זְבֻל֗וּן zᵊvulˈûn זְבוּלֻן Zebulun
עַ֣ם ʕˈam עַם people
חֵרֵ֥ף ḥērˌēf חרף reproach
נַפְשֹׁ֛ו nafšˈô נֶפֶשׁ soul
לָ לְ to
מ֖וּת mˌûṯ מות die
וְ wᵊ וְ and
נַפְתָּלִ֑י naftālˈî נַפְתָּלִי Naphtali
עַ֖ל ʕˌal עַל upon
מְרֹומֵ֥י mᵊrômˌê מָרֹום high place
שָׂדֶֽה׃ śāḏˈeh שָׂדֶה open field
5:18. Zabulon vero et Nepthalim obtulerunt animas suas morti in regione Merome
But Zabulon and Nephthali offered their lives to death in the region of Merome.
5:18. Yet truly, Zebulun and Naphtali offered their lives to death in the region of Merom.
5:18. Zebulun and Naphtali [were] a people [that] jeoparded their lives unto the death in the high places of the field.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:18: Zebulun and Naphtali - jeoparded their lives - The original is very emphatic, חרף נפשו למות chereph naphsho lamuth, they desolated their lives to death - they were determined to conquer or die, and therefore plunged into the thickest of the battle. The word jeoparded is a silly French term, and comes from the exclamation of a disappointed gamester: Jeu perdu! The game is lost; or J'ai perdue! I have lost.
Albert Barnes: Notes on the Bible - 1834
5:18: In contrast with the selfishness of the tribes just named, Deborah Rev_erts with enthusiasm to the heroic prowess of Zebulun and Naphtali.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:18: Zebulun: Jdg 4:10
jeoparded: Heb. exposed to reproach.
their lives: Est 4:16; Act 20:24; Jo1 3:16; Rev 12:11
in the high: Jdg 4:6, Jdg 4:10, Jdg 4:14
Carl Friedrich Keil and Franz Delitzsch
5:18
Zebulun and Naphtali acted quite differently. Zebulun showed itself as a people that despised its life even to death, i.e., that sacrificed its life for the deliverance of its fatherland. Naphtali did the same in its mountain home. The two tribes had raised 10,000 fighting men at Barak's call (Judg 4:10), who constituted at any rate the kernel of the Israelitish army.
If we run over the tribes enumerated, it seems strange that the tribes of Judah and Simeon are not mentioned either among those who joined in the battle, or among those who stayed away. The only way in which this can be explained is on the supposition that these two tribes were never summoned by Barak, either because they were so involved in conflict with the Philistines, that they were unable to render any assistance to the northern tribes against their Canaanitish oppressors, as we might infer from Judg 3:31, or because of some inward disagreement between these tribes and the rest. But even apart from Judah and Simeon, the want of sympathy on the part of the tribes that are reproved is a sufficient proof that the enthusiasm for the cause of the Lord had greatly diminished in the nation, and that the internal unity of the congregation was considerably loosened.
In the next strophe the battle and the victory are described: -
John Gill
5:18 Zebulun and Naphtali were a people,.... These two tribes were chiefly concerned in this war; out of them were the 10,000 men that followed Barak, who willingly offered themselves, and were the most active and vigorous:
that jeoparded themselves unto the death; exposed them to the utmost danger, fearless of death itself: or reproached (k) their lives; were careless of them, valued them not; they were not dear to them, but were ready to part with them freely, in the cause of liberty in which they were engaged:
in the high places of the field; on the top of Mount Tabor, where they were mustered, and from whence they beheld the vast host of Sisera surrounding them; and yet, with an undaunted bravery and courage, descended the hill to fight with them. The Vulgate Latin version reads, "in the country of Merome"; in the plains and fields of it, near which were the waters of Merom, where Joshua fought Jabin, a former king of Canaan, and supposed by some to be the same with Kishon here, Josh 11:5.
(k) "probris affecit", Pagninus; so the Targum.
John Wesley
5:18 Jeoparded - Heb. despised, comparatively; they chose rather to venture upon a generous and honourable death, than to enjoy a shameful and servile life. High - places - That is, upon that large and eminent plain in the top of mount Tabor, where they put themselves in battle array, and expected the enemy; though when they saw they did not come up to them, they marched down to meet them.
5:195:19: Հասին թագաւորք՝ եւ ճակատեցան. յայնժամ տագնապեցան թագաւորք Քանանացւոց ՚ի Թանաք ՚ի վերայ ջրոց Մակեդդովայ։ Զագահութիւն արծաթոյ ես ո՛չ առի[2509]։ [2509] Ոմանք. Հասին թագաւորք նոցա եւ։ ՚Ի լուս՛՛. Յայնժամ պատերազմեցան թագաւորք Քա՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։
19. Թագաւորներ եկան եւ պատերազմեցին, Այն ժամանակ տագնապեցին քանանացիների թագաւորները Թանաքի մէջ, Մակեդդովի ջրերի վրայ. Ագահութեամբ արծաթ չառայ[12]: [12] 12. Եբրայերէն՝ չառան:
19 Թագաւորները եկան, պատերազմ ըրին. Այն ատեն Քանանացիներու թագաւորները Մակեդդովի ջուրին քով Թանաքի մէջ պատերազմ ըրին. Ստակ չշահեցան։
Հասին թագաւորք եւ ճակատեցան. յայնժամ տագնապեցան թագաւորք Քանանացւոց ի Թանաք ի վերայ ջրոց Մակեդդովայ. զագահութիւն արծաթոյ [106]ես ոչ առի:

5:19: Հասին թագաւորք՝ եւ ճակատեցան. յայնժամ տագնապեցան թագաւորք Քանանացւոց ՚ի Թանաք ՚ի վերայ ջրոց Մակեդդովայ։ Զագահութիւն արծաթոյ ես ո՛չ առի[2509]։
[2509] Ոմանք. Հասին թագաւորք նոցա եւ։ ՚Ի լուս՛՛. Յայնժամ պատերազմեցան թագաւորք Քա՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։
19. Թագաւորներ եկան եւ պատերազմեցին, Այն ժամանակ տագնապեցին քանանացիների թագաւորները Թանաքի մէջ, Մակեդդովի ջրերի վրայ. Ագահութեամբ արծաթ չառայ[12]:
[12] 12. Եբրայերէն՝ չառան:
19 Թագաւորները եկան, պատերազմ ըրին. Այն ատեն Քանանացիներու թագաւորները Մակեդդովի ջուրին քով Թանաքի մէջ պատերազմ ըրին. Ստակ չշահեցան։
zohrab-1805▾ eastern-1994▾ western am▾
5:195:19: Пришли цари, сразились, тогда сразились цари Ханаанские в Фанаахе у вод Мегиддонских, но не получили нимало серебра.
5:19 ἦλθον ερχομαι come; go αὐτῶν αυτος he; him βασιλεῖς βασιλευς monarch; king παρετάξαντο παρατασσω at that ἐπολέμησαν πολεμεω battle βασιλεῖς βασιλευς monarch; king Χανααν χανααν Chanaan; Khanaan ἐν εν in Θανααχ θανααχ in; on ὕδατι υδωρ water Μεγεδδω μεγεδδω present ἀργυρίου αργυριον silver piece; money οὐκ ου not ἔλαβον λαμβανω take; get
5:19 בָּ֤אוּ bˈāʔû בוא come מְלָכִים֙ mᵊlāḵîm מֶלֶךְ king נִלְחָ֔מוּ nilḥˈāmû לחם fight אָ֤ז ʔˈāz אָז then נִלְחֲמוּ֙ nilḥᵃmˌû לחם fight מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king כְנַ֔עַן ḵᵊnˈaʕan כְּנַעַן Canaan בְּ bᵊ בְּ in תַעְנַ֖ךְ ṯaʕnˌaḵ תַּעֲנַךְ Taanach עַל־ ʕal- עַל upon מֵ֣י mˈê מַיִם water מְגִדֹּ֑ו mᵊḡiddˈô מְגִדֹּו Megiddo בֶּ֥צַע bˌeṣaʕ בֶּצַע profit כֶּ֖סֶף kˌesef כֶּסֶף silver לֹ֥א lˌō לֹא not לָקָֽחוּ׃ lāqˈāḥû לקח take
5:19. venerunt reges et pugnaverunt pugnaverunt reges Chanaan in Thanach iuxta aquas Mageddo et tamen nihil tulere praedantesThe kings came and fought, the kings of Chanaan fought in Thanac, by the waters of Mageddo and yet they took no spoils.
19. The kings came and fought; then fought the kings of Canaan; in Taanach by the waters of Meggido: they took no gain of money.
5:19. The kings came and fought; the kings of Canaan fought at Taanach, beside the waters of Megiddo. And yet they took no spoils.
5:19. The kings came [and] fought, then fought the kings of Canaan in Taanach by the waters of Megiddo; they took no gain of money.
The kings came [and] fought, then fought the kings of Canaan in Taanach by the waters of Megiddo; they took no gain of money:

5:19: Пришли цари, сразились, тогда сразились цари Ханаанские в Фанаахе у вод Мегиддонских, но не получили нимало серебра.
5:19
ἦλθον ερχομαι come; go
αὐτῶν αυτος he; him
βασιλεῖς βασιλευς monarch; king
παρετάξαντο παρατασσω at that
ἐπολέμησαν πολεμεω battle
βασιλεῖς βασιλευς monarch; king
Χανααν χανααν Chanaan; Khanaan
ἐν εν in
Θανααχ θανααχ in; on
ὕδατι υδωρ water
Μεγεδδω μεγεδδω present
ἀργυρίου αργυριον silver piece; money
οὐκ ου not
ἔλαβον λαμβανω take; get
5:19
בָּ֤אוּ bˈāʔû בוא come
מְלָכִים֙ mᵊlāḵîm מֶלֶךְ king
נִלְחָ֔מוּ nilḥˈāmû לחם fight
אָ֤ז ʔˈāz אָז then
נִלְחֲמוּ֙ nilḥᵃmˌû לחם fight
מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king
כְנַ֔עַן ḵᵊnˈaʕan כְּנַעַן Canaan
בְּ bᵊ בְּ in
תַעְנַ֖ךְ ṯaʕnˌaḵ תַּעֲנַךְ Taanach
עַל־ ʕal- עַל upon
מֵ֣י mˈê מַיִם water
מְגִדֹּ֑ו mᵊḡiddˈô מְגִדֹּו Megiddo
בֶּ֥צַע bˌeṣaʕ בֶּצַע profit
כֶּ֖סֶף kˌesef כֶּסֶף silver
לֹ֥א lˌō לֹא not
לָקָֽחוּ׃ lāqˈāḥû לקח take
5:19. venerunt reges et pugnaverunt pugnaverunt reges Chanaan in Thanach iuxta aquas Mageddo et tamen nihil tulere praedantes
The kings came and fought, the kings of Chanaan fought in Thanac, by the waters of Mageddo and yet they took no spoils.
5:19. The kings came and fought; the kings of Canaan fought at Taanach, beside the waters of Megiddo. And yet they took no spoils.
5:19. The kings came [and] fought, then fought the kings of Canaan in Taanach by the waters of Megiddo; they took no gain of money.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-21: Девора изображает самую битву израильтян с хананеями. В поэтическом восторге ей кажется, что даже звезды небесные сражались с Сисарой и самый поток Кисон остался не равнодушным к телам убитых воинов, но стремительно уносил их. Города Таанах, Мегиддон, близ которых происходила битва израильтян с Сисарой, находились в долине Эздрелонской, посреди которой протекал Кисон (соврем. Нар-эль Мукатта).
Adam Clarke: Commentary on the Bible - 1831
5:19: The kings came and fought - It is conjectured that Jabin and his confederates had invaded Manasseh, as both Taanach and Megiddo were in that tribe: and that they were discomfited by the tribes of Zebulun and Naphtali at Taanach and Megiddo; while Barak defeated Sisera at Mount Tabor.
They took no gain of money - They expected much booty in the total rout of the Israelites; but they were defeated, and got no prey; or, if applied to the Israelites, They fought for liberty, not for plunder.
Albert Barnes: Notes on the Bible - 1834
5:19: The Canaanite hosts are now described, led to battle by their numerous kings. (Compare Jos 12:21.)
They took no gain of money - i. e. either they got no booty, as they expected, or, they did not fight for plunder, but for life and victory (compare Jdg 4:16 and Jdg 5:30).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:19: kings: Jos 10:22-27, Jos 11:1-15; Psa 48:4-6, Psa 68:12-14, Psa 118:8-12; Rev 17:12-14; Rev 19:19
Taanach: Jdg 1:27; Kg1 4:12
they took: Jdg 5:30; Gen 14:22, Gen 4:16; Psa 44:12
Carl Friedrich Keil and Franz Delitzsch
5:19
19 Kings came, ... they fought;
The kings of Canaan fought At Taanach, at the waters of Megiddo.
A piece of silver they did not take.
20 From heaven they fought,
The stars from their courses fought against Sisera.
21 The brook of Kishon swept them away,
The brook of the olden time, the brook Kishon.
Go on, my soul, in strength!
The advance of the foe is described in few words. Kings came on and fought. They were the kings of Canaan, since Jabin, like his ancestor (Josh 11:1.), had formed an alliance with other kings of northern Canaan, who went to the battle under the command of Sisera. The battle took place at Taanach (see at Josh 12:21), by the water of Megiddo, the present Lejun (see at Josh 12:21), i.e., by the brook Kishon (cf. Judg 4:7). Taanach and Megiddo were not quite five miles apart, and beside and between them there were several brooks which ran into the southern arm of the Kishon, that flowed through the plain to the north of both these towns. The hostile kings went into the battle with the hope of slaying the Israelites and making a rich capture of booty. But their hopes were disappointed. They could not take with them a piece of silver as booty. בּצע, which generally signifies booty or gain, is probably to be taken here in its primary sense of frustum, from בּצע, to cut off or cut in pieces, a "piece of silver," equivalent to a single piece of valuable booty.
Geneva 1599
5:19 The kings came [and] fought, then fought the kings of Canaan in Taanach by the waters of Megiddo; they took no gain of (p) money.
(p) They won nothing, but lost all.
John Gill
5:19 The kings came,.... Who were with Sisera, as the Targum adds; unless Deborah can be thought to refer to the battle, supposed to be fought about the same place, between Joshua and the kings in confederacy with Jabin, Josh 10:1.
then fought the kings of Canaan in Taanach by the waters of Megiddo; the other kings of Canaan, which came into the assistance of Jabin, either in the times of Joshua; or rather which now joined Sisera's army, in those places, which both belonged to Manasseh, but were in the tribe of Issachar, of which See Gill on Josh 17:11 and were at some distance from each other, as appears by the villages and country around, and belonging to each; and such was the largeness of Sisera's army, reinforced by those kings, that according to the Targum it reached from Taanach to Megiddo; the same is observed by the Jewish commentators; the waters of Megiddo are the same with the river Kishon, which ran near the city:
they took no gain of money; that is, either of Jabin king of Canaan, whom they came to serve; but freely engaged with him, and maintained their own troops, which they brought into the field, and had raised at their own expense; but according to Kimchi the sense is, they took no money of the Israelites that fell into their hands, but slew them, would not save their lives, though they offered them money, being like the merciless Medes, Is 13:17 but rather the meaning is, that whereas they came big with expectation of a large booty among the Israelites, they were disappointed, and obliged to flee without any.
John Wesley
5:19 The kings - There were divers petty kings in those parts who were subject to Jabin. Megiddo - Taanah and Megiddo were two eminent cities, not far from mount Tabor, nor from the river Kishon. No gain - They fought without pay, whether from mere hatred of the Israelites, and a desire to be revenged upon them: or from a full hope and confidence of paying themselves abundantly out of Israel's spoils.
Robert Jamieson, A. R. Fausset and David Brown
5:19 describes the scene of battle and the issue. It would seem (Judg 5:19) that Jabin was reinforced by the troops of other Canaanite princes. The battlefield was near Taanach (now Ta'annuk), on a tell or mound in the level plain of Megiddo (now Leijun), on its southwestern extremity, by the left bank of the Kishon.
they took no gain of money--They obtained no plunder.
5:205:20: Յերկնի՛ց ճակատեցան աստեղք՝ յիւրաքանչիւր յօրինուածոց, ետուն պատերազմ ընդ Սիսարայ։
20. Երկնքից պատերազմեցին աստղերն իրենց շրջաններից, Պատերազմեցին Սիսարայի դէմ:
20 Երկնքէն պատերազմ ըրին. Աստղերը իրենց շրջաններէն Սիսարայի դէմ պատերազմ ըրին։
Յերկնից ճակատեցան աստեղք յիւրաքանչիւր յօրինուածոց, ետուն պատերազմ ընդ Սիսարայ:

5:20: Յերկնի՛ց ճակատեցան աստեղք՝ յիւրաքանչիւր յօրինուածոց, ետուն պատերազմ ընդ Սիսարայ։
20. Երկնքից պատերազմեցին աստղերն իրենց շրջաններից, Պատերազմեցին Սիսարայի դէմ:
20 Երկնքէն պատերազմ ըրին. Աստղերը իրենց շրջաններէն Սիսարայի դէմ պատերազմ ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
5:205:20: С неба сражались, звезды с путей своих сражались с Сисарою.
5:20 ἐξ εκ from; out of οὐρανοῦ ουρανος sky; heaven παρετάξαντο παρατασσω the ἀστέρες αστηρ star ἐκ εκ from; out of τρίβων τριβος path αὐτῶν αυτος he; him παρετάξαντο παρατασσω with; amid Σισαρα σισαρα Sisara
5:20 מִן־ min- מִן from שָׁמַ֖יִם šāmˌayim שָׁמַיִם heavens נִלְחָ֑מוּ nilḥˈāmû לחם fight הַ ha הַ the כֹּֽוכָבִים֙ kkˈôḵāvîm כֹּוכָב star מִ mi מִן from מְּסִלֹּותָ֔ם mmᵊsillôṯˈām מְסִלָּה highway נִלְחֲמ֖וּ nilḥᵃmˌû לחם fight עִם־ ʕim- עִם with סִיסְרָֽא׃ sîsᵊrˈā סִיסְרָא Sisera
5:20. de caelo dimicatum est contra eos stellae manentes in ordine et cursu suo adversum Sisaram pugnaveruntThere was war made against them from heaven: the stars, remaining in their order and courses, fought against Sisara.
20. They fought from heaven, the stars in their courses fought against Sisera.
5:20. The conflict against them was from heaven. The stars, remaining in their order and courses, fought against Sisera.
5:20. They fought from heaven; the stars in their courses fought against Sisera.
They fought from heaven; the stars in their courses fought against Sisera:

5:20: С неба сражались, звезды с путей своих сражались с Сисарою.
5:20
ἐξ εκ from; out of
οὐρανοῦ ουρανος sky; heaven
παρετάξαντο παρατασσω the
ἀστέρες αστηρ star
ἐκ εκ from; out of
τρίβων τριβος path
αὐτῶν αυτος he; him
παρετάξαντο παρατασσω with; amid
Σισαρα σισαρα Sisara
5:20
מִן־ min- מִן from
שָׁמַ֖יִם šāmˌayim שָׁמַיִם heavens
נִלְחָ֑מוּ nilḥˈāmû לחם fight
הַ ha הַ the
כֹּֽוכָבִים֙ kkˈôḵāvîm כֹּוכָב star
מִ mi מִן from
מְּסִלֹּותָ֔ם mmᵊsillôṯˈām מְסִלָּה highway
נִלְחֲמ֖וּ nilḥᵃmˌû לחם fight
עִם־ ʕim- עִם with
סִיסְרָֽא׃ sîsᵊrˈā סִיסְרָא Sisera
5:20. de caelo dimicatum est contra eos stellae manentes in ordine et cursu suo adversum Sisaram pugnaverunt
There was war made against them from heaven: the stars, remaining in their order and courses, fought against Sisara.
5:20. The conflict against them was from heaven. The stars, remaining in their order and courses, fought against Sisera.
5:20. They fought from heaven; the stars in their courses fought against Sisera.
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Adam Clarke: Commentary on the Bible - 1831
5:20: They fought from heaven - The angels of God came to the assistance of Israel: and the stars in their orbits fought against Sisera; probably some thunder storm, or great inundation from the river Kishon, took place at that time, which in poetic language was attributed to the stars. So our poet sung relative to the storms which dispersed the Spanish armada in 1588: -
"Both winds and waves at once conspire
To aid old England - frustrate Spain's desire."
Perhaps it means no more than this: the time which was measured and ruled by the heavenly bodies seemed only to exist for the destruction of the Canaanites. There may be also a reference to the sun and moon standing still in the days of Joshua.
Albert Barnes: Notes on the Bible - 1834
5:20: God fought on the side of Israel, and gave them the victory. Josephus relates that, just as the battle began, a violent tempest came on with a great downfall of rain; and a hailstorm, which, driving full in the faces of the Canaanites, so blinded and benumbed them with cold, that they could neither use their bows with effect nor even hold their swords.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:20: fought: Jos 10:11; Sa1 7:10; Psa 77:17, Psa 77:18
the stars: Jdg 4:15
courses: Heb. paths
Carl Friedrich Keil and Franz Delitzsch
5:20
For not only did the Israelites fight against them, but he powers of heaven also. "From heaven" is more minutely defined by "the stars from their courses." These words explain the statement in Judg 4:15, "the Lord discomfited Sisera;" though in our opinion not so clearly as to enable us to define more precisely the natural phenomenon by which God threw the enemy into confusion. In all probability we have to think of a terrible storm, with thunder and lightning and hail, or the sudden bursting of a cloud, which is poetically described as though the stars of heaven had left their courses to fight for the Lord and His kingdom upon earth.
John Gill
5:20 They fought from heaven,.... Either the angels of heaven, afterwards called stars; or the heavens, the elements, fought for Israel, and against Sisera; a violent storm of rain and hail falling at this time, which discomfited Sisera's army; See Gill on Judg 4:15, or this victory was obtained in such a manner as plainly showed it was not of man, but of God from heaven; so the Targum,"from heaven war was made with them;''with the kings before mentioned; God fought against them, and no wonder they were conquered:
the stars in their courses fought against Sisera it seems as if it was in the night that this battle was fought, at least that the pursuit lasted till night, when the stars by their brightness and clear shining favoured the Israelites, and were greatly to the disadvantage of the Canaanites; unless it can be thought, as is by some, that the stars had an influence to cause a tempest of rain, hail, thunder, and lightnings, by which the army of Sisera was discomfited in the daytime, as before observed.
John Wesley
5:20 From heaven - Or, they from heaven, or the heavenly host fought, by thunder, and lightning, and hail - stones, possibly mingled with fire. The stars - Raising these storms by their influences, which they do naturally. Courses - Or, from their paths, or stations. As soldiers fight in their ranks and places assigned them, so did these.
Robert Jamieson, A. R. Fausset and David Brown
5:20 the stars in their courses fought--A fearful tempest burst upon them and threw them into disorder.
5:215:21: Հեղեղատն Կիսոնի մերժեաց զնոսա. հեղեղատն Կադեսիմայ, հեղեղատն Կիսոնի։ Կոխեսցէ զնոսա անձն իմ.
21. Կիսոնի հեղեղատը քշեց նրանց, Կադեսիմի[13] հեղեղատը, Կիսոնի հեղեղատը: Թող ես կոխոտեմ նրանց, Թող իմ ոտքը զօրանայ:[13] 13. Եբրայերէն՝ հին հեղեղատը:
21 Կիսոն հեղեղատը, այն հին հեղեղատը, Կիսոն հեղեղատը զանոնք քշեց տարաւ։Ո՛վ իմ անձս, անոնց զօրութիւնը կոխեցիր։
Հեղեղատն Կիսոնի մերժեաց զնոսա, հեղեղատն [107]Կադեսիմայ, հեղեղատն Կիսոնի. կոխեսցէ [108]զնոսա անձն իմ, ոտք իմ զօրասցի`` զօրութեամբ:

5:21: Հեղեղատն Կիսոնի մերժեաց զնոսա. հեղեղատն Կադեսիմայ, հեղեղատն Կիսոնի։ Կոխեսցէ զնոսա անձն իմ.
21. Կիսոնի հեղեղատը քշեց նրանց, Կադեսիմի[13] հեղեղատը, Կիսոնի հեղեղատը: Թող ես կոխոտեմ նրանց, Թող իմ ոտքը զօրանայ:
[13] 13. Եբրայերէն՝ հին հեղեղատը:
21 Կիսոն հեղեղատը, այն հին հեղեղատը, Կիսոն հեղեղատը զանոնք քշեց տարաւ։
Ո՛վ իմ անձս, անոնց զօրութիւնը կոխեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
5:215:21: Поток Киссон увлек их, поток Кедумим, поток Киссон. Попирай, душа моя, силу!
5:21 χειμάρρους χειμαρρους he; him χειμάρρους χειμαρρους original; ancient χειμάρρους χειμαρρους trample αὐτὸν αυτος he; him ψυχή ψυχη soul μου μου of me; mine δυνατή δυνατος possible; able
5:21 נַ֤חַל nˈaḥal נַחַל wadi קִישֹׁון֙ qîšôn קִישֹׁון Kishon גְּרָפָ֔ם gᵊrāfˈām גרף wash away נַ֥חַל nˌaḥal נַחַל wadi קְדוּמִ֖ים qᵊḏûmˌîm קְדוּמִים [uncertain] נַ֣חַל nˈaḥal נַחַל wadi קִישֹׁ֑ון qîšˈôn קִישֹׁון Kishon תִּדְרְכִ֥י tiḏrᵊḵˌî דרך tread נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul עֹֽז׃ ʕˈōz עֹז power
5:21. torrens Cison traxit cadavera eorum torrens Cadumim torrens Cison conculca anima mea robustosThe torrent of Cison dragged their carcasses, the torrent of Cadumim, the torrent of Cison: tread thou, my soul, upon the strong ones.
21. The river Kishon swept them away, that ancient river, the river Kishon. O my soul, march on with strength.
5:21. The torrent of Kishon dragged away their carcasses, the onrushing torrent, the torrent of Kishon. O my soul, tread upon the stalwart!
5:21. The river of Kishon swept them away, that ancient river, the river Kishon. O my soul, thou hast trodden down strength.
The river of Kishon swept them away, that ancient river, the river Kishon. O my soul, thou hast trodden down strength:

5:21: Поток Киссон увлек их, поток Кедумим, поток Киссон. Попирай, душа моя, силу!
5:21
χειμάρρους χειμαρρους he; him
χειμάρρους χειμαρρους original; ancient
χειμάρρους χειμαρρους trample
αὐτὸν αυτος he; him
ψυχή ψυχη soul
μου μου of me; mine
δυνατή δυνατος possible; able
5:21
נַ֤חַל nˈaḥal נַחַל wadi
קִישֹׁון֙ qîšôn קִישֹׁון Kishon
גְּרָפָ֔ם gᵊrāfˈām גרף wash away
נַ֥חַל nˌaḥal נַחַל wadi
קְדוּמִ֖ים qᵊḏûmˌîm קְדוּמִים [uncertain]
נַ֣חַל nˈaḥal נַחַל wadi
קִישֹׁ֑ון qîšˈôn קִישֹׁון Kishon
תִּדְרְכִ֥י tiḏrᵊḵˌî דרך tread
נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul
עֹֽז׃ ʕˈōz עֹז power
5:21. torrens Cison traxit cadavera eorum torrens Cadumim torrens Cison conculca anima mea robustos
The torrent of Cison dragged their carcasses, the torrent of Cadumim, the torrent of Cison: tread thou, my soul, upon the strong ones.
5:21. The torrent of Kishon dragged away their carcasses, the onrushing torrent, the torrent of Kishon. O my soul, tread upon the stalwart!
5:21. The river of Kishon swept them away, that ancient river, the river Kishon. O my soul, thou hast trodden down strength.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:21: The river of Kishon swept them away - This gives plausibility to the above conjecture, that there was a storm at this time which produced an inundation in the river Kishon, which the routed Canaanites attempting to ford were swept away.
Albert Barnes: Notes on the Bible - 1834
5:21: The word translated ancient occurs only here. The phrase probably means that Kishon was celebrated from ancient times on account of the battles fought on its banks.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:21: Kishon: Jdg 4:7, Jdg 4:13; Kg1 18:40; Psa 83:9, Psa 83:10
O my soul: Gen 49:18; Psa 44:5; Isa 25:10; Mic 7:10
Carl Friedrich Keil and Franz Delitzsch
5:21
The kings of Canaan could do nothing against these powers. They were smitten; the brook Kishon washed them (i.e., their corpses) away. The meaning "to wash away" is well established by the dialects and the context, though the verb itself only occurs here. As the battle was fought between Taanach and Megiddo, i.e., to the south of the brook Kishon, and the smitten foe fled towards the north, many of them met with their death in the waves of the brook, which was flowing over its banks at the time. The brook is called קדוּמים נחל, i.e., the brook of the old world or the olden time (according to the lxx Cod. Vat. χειμάῤῥους ἀρχαίων), as the stream that had been flowing from time immemorial, and not, as the Chaldee interprets it, the stream that had been celebrated from olden time on account of the mighty acts that had been performed there. The meaning suggested by Ewald and others, "brook of attacks, or slaughters," is not well sustained, although קדּם is sometimes used to denote a hostile encounter. The last clause interrupts the description of the slaughter and the victory. Borne away by the might of the acts to be commemorated, Deborah stimulates her soul, i.e., herself, to a vigorous continuation of her song. תּדרכי is jussive, and עז an accusative governed by the verb, in strength, vigorously; for she had still to celebrate the glorious results of the victory. This is done in the third part of the song (Judg 5:22-31), the first strophe of which (Judg 5:22-24) describes in brief drastic traits the flight of the foe, and the treatment of the fugitives by the people of the land.
Geneva 1599
5:21 The river of Kishon (q) swept them away, that ancient river, the river Kishon. O my soul, thou hast trodden down strength.
(q) As a broom does to the filth of the house.
John Gill
5:21 The river of Kishon swept them away,.... To which Sisera's army was drawn, and where it was discomfited; and very probably many of them, in their confusion, endeavoured to make their escape by fording or swimming over the river, by which they were swept away and drowned, the waters of it at this time swelling in a miraculous manner, as Ben Gersom thinks; or were increased by the large showers of rain that fell, as some note from Josephus, though I find it not in him; however it is not improbable it might be the case; for our countryman Mr. Maundrell (l) thus observed when he was at it;"in the condition we saw it, its waters were low and inconsiderable; but passing along the side of the plain, we discovered the track of many lesser torrents falling down into it from the mountains, which must needs make it swell exceedingly upon sudden rains, as doubtless it actually did at the destruction of Sisera's host, Judg 5:21"
that ancient river, the river Kishon; called ancient, either because it was from the beginning of the creation, and not cut by the art of men, as some rivers are; or because it was spoken of by poets and historians in ancient times; or because of famous exploits done here of old; so the Targum,"the river where signs and mighty works were done for Israel of old.''Some take the word Kedumim to be another name of the river, so called from its windings and turnings, and, as it were, meeting itself. So some travellers tell us (m) the river Kedumim, the same with Kishon, is so called, because it meets itself, being by its meanders formed like a sling or noose, as Kishon signifies; it rises at Mount Tabor, and discharges itself into the Mediterranean sea, at the foot of Mount Carmel; so Hillerus (n) says, Kishon signifies bending in manner of a snare, or net, or meander, and takes it to be the same with the Pagida of Pliny (o), which in the Greek tongue signifies the same:
O my soul, thou hast trodden down strength; a strong and mighty army, through her prayers and supplication, advice and direction; or thou hast trodden with strength, that is, the river Kishon, as some Jewish interpreters understand it, who suppose that another miracle was wrought; that as the waters of the river swelled when the Canaanites attempted to escape over it, so it sunk and became fordable for Deborah and the Israelites; a miracle, as they suppose, somewhat similar to that at the Red sea.
(l) Journey from Aleppo, &c. p. 57. (m) Egmont and Heyman's Travels, par. 2. p. 2. (n) Onomastic. Sacr. p. 186, 405, 865. (o) Nat. Hist. l. 5. c. 19.
John Wesley
5:21 River of Kishon - Which, though not great in itself, was now much swelled by the foregoing storm and rain, and therefore drowned those who being pursued by the hand of God, and by the Israelites, were forced into it, and thought to pass over it, as they did before. Ancient river - So called, either, first, in opposition to those rivers which are of a later date, being made by the hand and art of man. Or, secondly, because it was a river anciently famous for remarkable exploits, for which it was celebrated by the ancient poets or writers, though not here mentioned. Trodden down - Thou, O Deborah, though but a weak woman, hast by God's assistance subdued a potent enemy. Such abrupt speeches are frequent in poetical scriptures.
Robert Jamieson, A. R. Fausset and David Brown
5:21 the river of Kishon swept them away--The enemy was defeated near "the waters of Megiddo"--the sources and side streams of the Kishon: they that fled had to cross the deep and marshy bed of the torrent, but the Lord had sent a heavy rain--the waters suddenly rose--the warriors fell into the quicksands, and sinking deep into them, were drowned or washed into the sea [VAN DE VELDE].
5:225:22: ոտք իմ զօրասցի՛ զօրութեամբ։ Յայնժամ կարթակոտորք եղեն գարշապարք երիվարաց Մադդարովթայ. եւ հարթեսցեն գարշապարք իմ զհպարտութիւնս զարհուրանաց նոցա[2510]։ [2510] Ոմանք. Ոտն իմ զօրասցի։
22. Այն ժամանակ կտոր-կտոր եղան Մադդարոթի ձիերի սմբակները: Իմ կրունկները գետնին հաւասարեցրին նրանց ահարկու հպարտութիւնը:
22 Այն ատեն ձիերուն սմբակները Սաստիկ վազելուն համար կտոր կտոր եղան, Զօրավարներուն վազցնելովը։
Յայնժամ կարթակոտորք եղեն գարշապարք [109]երիվարաց Մադդարովթայ, եւ հարթեսցեն գարշապարք իմ զհպարտութիւնս զարհուրանաց նոցա:

5:22: ոտք իմ զօրասցի՛ զօրութեամբ։ Յայնժամ կարթակոտորք եղեն գարշապարք երիվարաց Մադդարովթայ. եւ հարթեսցեն գարշապարք իմ զհպարտութիւնս զարհուրանաց նոցա[2510]։
[2510] Ոմանք. Ոտն իմ զօրասցի։
22. Այն ժամանակ կտոր-կտոր եղան Մադդարոթի ձիերի սմբակները: Իմ կրունկները գետնին հաւասարեցրին նրանց ահարկու հպարտութիւնը:
22 Այն ատեն ձիերուն սմբակները Սաստիկ վազելուն համար կտոր կտոր եղան, Զօրավարներուն վազցնելովը։
zohrab-1805▾ eastern-1994▾ western am▾
5:225:22: Тогда ломались копыта конские от побега, от побега сильных его.
5:22 τότε τοτε at that ἐνεποδίσθησαν εμποδιζω heel ἵππου ιππος horse σπουδῇ σπουδη diligence; haste ἔσπευσαν σπευδω hurry ἰσχυροὶ ισχυρος forceful; severe αὐτοῦ αυτος he; him
5:22 אָ֥ז ʔˌāz אָז then הָלְמ֖וּ hālᵊmˌû הלם strike עִקְּבֵי־ ʕiqqᵊvê- עָקֵב heel ס֑וּס sˈûs סוּס horse מִֽ mˈi מִן from דַּהֲרֹ֖ות ddahᵃrˌôṯ דַּהֲרָה dashing דַּהֲרֹ֥ות dahᵃrˌôṯ דַּהֲרָה dashing אַבִּירָֽיו׃ ʔabbîrˈāʸw אַבִּיר strong
5:22. ungulae equorum ceciderunt fugientibus impetu et per praeceps ruentibus fortissimis hostiumThe hoofs of the horses were broken whilst the stoutest of the enemies fled amain, and fell headlong down.
22. Then did the horsehoofs stamp by reason of the pransings, the pransings of their strong ones.
5:22. The hoofs of the horses were broken, while the strongest of the enemies fled away with fury, and rushed on to ruin.
5:22. Then were the horsehoofs broken by the means of the pransings, the pransings of their mighty ones.
Then were the horsehoofs broken by the means of the pransings, the pransings of their mighty ones:

5:22: Тогда ломались копыта конские от побега, от побега сильных его.
5:22
τότε τοτε at that
ἐνεποδίσθησαν εμποδιζω heel
ἵππου ιππος horse
σπουδῇ σπουδη diligence; haste
ἔσπευσαν σπευδω hurry
ἰσχυροὶ ισχυρος forceful; severe
αὐτοῦ αυτος he; him
5:22
אָ֥ז ʔˌāz אָז then
הָלְמ֖וּ hālᵊmˌû הלם strike
עִקְּבֵי־ ʕiqqᵊvê- עָקֵב heel
ס֑וּס sˈûs סוּס horse
מִֽ mˈi מִן from
דַּהֲרֹ֖ות ddahᵃrˌôṯ דַּהֲרָה dashing
דַּהֲרֹ֥ות dahᵃrˌôṯ דַּהֲרָה dashing
אַבִּירָֽיו׃ ʔabbîrˈāʸw אַבִּיר strong
5:22. ungulae equorum ceciderunt fugientibus impetu et per praeceps ruentibus fortissimis hostium
The hoofs of the horses were broken whilst the stoutest of the enemies fled amain, and fell headlong down.
22. Then did the horsehoofs stamp by reason of the pransings, the pransings of their strong ones.
5:22. The hoofs of the horses were broken, while the strongest of the enemies fled away with fury, and rushed on to ruin.
5:22. Then were the horsehoofs broken by the means of the pransings, the pransings of their mighty ones.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Изображается бегство ханаанских всадников, после поражения их в битве с израильтянами.
Adam Clarke: Commentary on the Bible - 1831
5:22: Then were the horsehoofs broken - In very ancient times horses were not shod; nor are they to the present day in several parts of the East. Sisera had iron chariots when his hosts were routed; the horses that drew these, being strongly urged on by those who drove them, had their hoofs broken by the roughness of the roads; in consequence of which they became lame, and could not carry off their riders. This is marked as one cause of their disaster.
Albert Barnes: Notes on the Bible - 1834
5:22: Probably an allusion to the frantic efforts of the chariot-horses to disengage themselves from the morass (Jdg 4:15 note).
Mighty ones - Applied to bulls Psa 22:12 and horses Jer 8:16; Jer 47:3; Jer 50:11; elsewhere, as probably here, to men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:22: horsehoofs: Anciently, horses were not shod; nor are they at the present day in some parts of the East. The flight was so rapid that the hoofs of their horses were splintered and broken by the roughness of the roads; in consequence of which they became lame, and could not carry off their riders. Psa 20:7, Psa 33:17, Psa 147:10, Psa 147:11; Isa 5:28; Jer 47:4; Mic 4:13
prancings: or, tramplings, or, plungings
mighty ones: Or, as Dr. Waterland renders, "mighty horses," or "strong steeds," as Dr. Kennicott, i. e., their war-horses, which gives great energy to the text, and renders it perfectly intelligible.
Carl Friedrich Keil and Franz Delitzsch
5:22
22 Then did the hoofs of the horses stamp
With the hunting, the hunting of his strong ones.
23 Curse ye Meroz, saith the angel of the Lord;
Curse ye, curse ye the inhabitants thereof!
Because they came not to the help of Jehovah,
To the help of Jehovah among the mighty.
24 Blessed before women be Jael,
The wife of Heber the Kenite,
Blessed before women in the tent!
The war-chariots of the enemy hunted away in the wildest flight (Judg 5:22). The horses stamped the ground with the continuous hunting or galloping away of the warriors. דהרה, the hunting (cf. דּהר, Nahum 3:2). The repetition of the word expresses the continuance or incessant duration of the same thing (see Ewald, 313, a.). אבּירים, strong ones, are not the horses, but the warriors in the war-chariots. The suffix refers to סוּס, which is used collectively. The mighty ones on horses are not, however, merely the Canaanitish princes, such as Sisera, as Ewald maintains, but the warriors generally who hunted away upon their war-chariots.
John Gill
5:22 Then were the horse hoofs broken by means of the pransings,.... Either through the force of the waters of the river, where they pranced and plunged, and could have no standing; or through the swift haste they made to run away, striking the earth so quick, and with such force and vehemence, that their hoofs were broken thereby, especially on stony ground, and so their speed retarded:
the pransings of the mighty ones; either their riders, princes, and great personages, who made them prance, leap, and run with great speed and force; or horses strong and mighty, being such as were selected for this purpose, and trained to war.
John Wesley
5:22 Horses hoofs - Their horses, in which they put most confidence, had their hoofs, which are their support and strength, broken, either by dreadful hail - stones, or rather, by their swift and violent running over the stony grounds, when they fled with all possible speed from God and from Israel. Pransings - Or because of their fierce or swift courses. Mighty ones - Of their strong and valiant riders, who forced their horses to run away as fast as they could.
Robert Jamieson, A. R. Fausset and David Brown
5:22 Then were the horse hoofs broken by the means of the prancings--Anciently, as in many parts of the East still, horses were not shod. The breaking of the hoofs denotes the hot haste and heavy irregular tramp of the routed foe.
5:235:23: Նզովեցէ՛ք զՄարովզ՝ ասէ հրեշտակն Տեառն, անիծանելով անիծեցէք զբնակիչս նորա. զի ո՛չ եկին յօգնականութիւն Տեառն. օգնական Տէր ՚ի մէջ նահատակաց հզօրն[2511]։ [2511] Ոմանք. Անիծէք զբն՛՛։
23. “Նզովեցէ՛ք Մարոզ քաղաքը, - ասում է Տիրոջ հրեշտակը, - Անիծելով անիծեցէ՛ք նրա բնակիչներին, Որովհետեւ Տիրոջն օգնութեան չեկան, Չեկան Տիրոջն օգնութեան հզօր ռազմիկների դէմ”:
23 Տէրոջը հրեշտակը ըսաւ. «Մարովզը նզովեցէ՛ք, Անոր բնակիչները սաստիկ նզովեցէ՛ք, Քանզի Տէրոջը օգնութեան, Զօրաւոր թշնամիներուն դէմ Տէրոջը օգնութեան չեկան»։
Նզովեցէք զՄարովզ, ասէ հրեշտակն Տեառն, անիծանելով անիծէք զբնակիչս նորա, զի ոչ եկին յօգնականութիւն Տեառն, [110]օգնական Տէր ի մէջ նահատակաց հզօրն:

5:23: Նզովեցէ՛ք զՄարովզ՝ ասէ հրեշտակն Տեառն, անիծանելով անիծեցէք զբնակիչս նորա. զի ո՛չ եկին յօգնականութիւն Տեառն. օգնական Տէր ՚ի մէջ նահատակաց հզօրն[2511]։
[2511] Ոմանք. Անիծէք զբն՛՛։
23. “Նզովեցէ՛ք Մարոզ քաղաքը, - ասում է Տիրոջ հրեշտակը, - Անիծելով անիծեցէ՛ք նրա բնակիչներին, Որովհետեւ Տիրոջն օգնութեան չեկան, Չեկան Տիրոջն օգնութեան հզօր ռազմիկների դէմ”:
23 Տէրոջը հրեշտակը ըսաւ. «Մարովզը նզովեցէ՛ք, Անոր բնակիչները սաստիկ նզովեցէ՛ք, Քանզի Տէրոջը օգնութեան, Զօրաւոր թշնամիներուն դէմ Տէրոջը օգնութեան չեկան»։
zohrab-1805▾ eastern-1994▾ western am▾
5:235:23: Прокляните Мероз, говорит Ангел Господень, прокляните, прокляните жителей его за то, что не пришли на помощь Господу, на помощь Господу с храбрыми.
5:23 καταρᾶσθε καταραομαι curse Μηρωζ μηρωζ say; speak ἄγγελος αγγελος messenger κυρίου κυριος lord; master καταρᾶσθε καταραομαι curse ἐπικατάρατος επικαταρατος cursed πᾶς πας all; every ὁ ο the κατοικῶν κατοικεω settle αὐτήν αυτος he; him ὅτι οτι since; that οὐκ ου not ἤλθοσαν ερχομαι come; go εἰς εις into; for βοήθειαν βοηθεια help κυρίου κυριος lord; master εἰς εις into; for βοήθειαν βοηθεια help ἐν εν in δυνατοῖς δυνατος possible; able
5:23 אֹ֣ורוּ ʔˈôrû ארר curse מֵרֹ֗וז mērˈôz מֵרֹוז Meroz אָמַר֙ ʔāmˌar אמר say מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֹ֥רוּ ʔˌōrû ארר curse אָרֹ֖ור ʔārˌôr ארר curse יֹשְׁבֶ֑יהָ yōšᵊvˈeʸhā ישׁב sit כִּ֤י kˈî כִּי that לֹֽא־ lˈō- לֹא not בָ֨אוּ֙ vˈāʔû בוא come לְ lᵊ לְ to עֶזְרַ֣ת ʕezrˈaṯ עֶזְרָה help יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to עֶזְרַ֥ת ʕezrˌaṯ עֶזְרָה help יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בַּ ba בְּ in † הַ the גִּבֹּורִֽים׃ ggibbôrˈîm גִּבֹּור vigorous
5:23. maledicite terrae Meroz dixit angelus Domini maledicite habitatoribus eius quia non venerunt ad auxilium Domini in adiutorium fortissimorum eiusCurse ye the land of Meroz, said the angel of the Lord: curse the inhabitants thereof, because they came not to the help of the Lord, to help his most valiant men.
23. Curse ye Meroz, said the angel of the LORD, curse ye bitterly the inhabitants thereof; because they came not to the help of the LORD, to the help of the LORD against the mighty.
5:23. ‘Cursed be the land of Meroz!’ said the Angel of the Lord. ‘Cursed be its inhabitants! For they did not come to the aid of the Lord, to the assistance of his most valiant men.’
5:23. Curse ye Meroz, said the angel of the LORD, curse ye bitterly the inhabitants thereof; because they came not to the help of the LORD, to the help of the LORD against the mighty.
Curse ye Meroz, said the angel of the LORD, curse ye bitterly the inhabitants thereof; because they came not to the help of the LORD, to the help of the LORD against the mighty:

5:23: Прокляните Мероз, говорит Ангел Господень, прокляните, прокляните жителей его за то, что не пришли на помощь Господу, на помощь Господу с храбрыми.
5:23
καταρᾶσθε καταραομαι curse
Μηρωζ μηρωζ say; speak
ἄγγελος αγγελος messenger
κυρίου κυριος lord; master
καταρᾶσθε καταραομαι curse
ἐπικατάρατος επικαταρατος cursed
πᾶς πας all; every
ο the
κατοικῶν κατοικεω settle
αὐτήν αυτος he; him
ὅτι οτι since; that
οὐκ ου not
ἤλθοσαν ερχομαι come; go
εἰς εις into; for
βοήθειαν βοηθεια help
κυρίου κυριος lord; master
εἰς εις into; for
βοήθειαν βοηθεια help
ἐν εν in
δυνατοῖς δυνατος possible; able
5:23
אֹ֣ורוּ ʔˈôrû ארר curse
מֵרֹ֗וז mērˈôz מֵרֹוז Meroz
אָמַר֙ ʔāmˌar אמר say
מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֹ֥רוּ ʔˌōrû ארר curse
אָרֹ֖ור ʔārˌôr ארר curse
יֹשְׁבֶ֑יהָ yōšᵊvˈeʸhā ישׁב sit
כִּ֤י kˈî כִּי that
לֹֽא־ lˈō- לֹא not
בָ֨אוּ֙ vˈāʔû בוא come
לְ lᵊ לְ to
עֶזְרַ֣ת ʕezrˈaṯ עֶזְרָה help
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
עֶזְרַ֥ת ʕezrˌaṯ עֶזְרָה help
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בַּ ba בְּ in
הַ the
גִּבֹּורִֽים׃ ggibbôrˈîm גִּבֹּור vigorous
5:23. maledicite terrae Meroz dixit angelus Domini maledicite habitatoribus eius quia non venerunt ad auxilium Domini in adiutorium fortissimorum eius
Curse ye the land of Meroz, said the angel of the Lord: curse the inhabitants thereof, because they came not to the help of the Lord, to help his most valiant men.
5:23. ‘Cursed be the land of Meroz!’ said the Angel of the Lord. ‘Cursed be its inhabitants! For they did not come to the aid of the Lord, to the assistance of his most valiant men.’
5:23. Curse ye Meroz, said the angel of the LORD, curse ye bitterly the inhabitants thereof; because they came not to the help of the LORD, to the help of the LORD against the mighty.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-30: Девора именем ангела Господня проклинает жителей неизвестного города Мероза, не желавших принять участие в преследовании хананейских воинов, восхваляет Иаиль кенеянку за убиение Сисары, и художественно изображает надежды и мучительные опасения матери Сисары, ожидающей возвращения своего сына с поля битвы вместе с богатой добычей.
Adam Clarke: Commentary on the Bible - 1831
5:23: Curse ye Meroz - Where Meroz was is not known; some suppose it was the same as Merom, nigh to Dotham. The Syriac and Arabic have Merod; but where this was is equally uncertain. It was certainly some city or district, the inhabitants of which would not assist in this war.
Curse ye bitterly - ארו ארור oru aror, curse with cursing - use the most awful execrations.
Said the angel of the Lord - That is, Barak, who was Jehovah's angel or messenger in this war; the person sent by God to deliver his people.
To the help of the Lord - That is, to the help of the people of the Lord.
Against the mighty - בגבורים baggibborim, "with the heroes;" that is, Barak and his men, together with Zebulun and Naphtali: these were the mighty men, or heroes, with whom the inhabitants of Meroz would not join.
Albert Barnes: Notes on the Bible - 1834
5:23: The inhabitants of Meroz (a village 12 miles from Samaria) hung back, and gave no help in the day of battle, although it was Yahweh who called them. Hence, the curse pronounced by the Angel of the Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:23: Curse ye: Sa1 26:19; Jer 48:10; Co1 16:22
Meroz: This city of Meroz seems to have been, at this time, a place of considerable importance, since something great was expected from it; but probably, after the angel of the Lord had pronounced this curse, it dwindled and like the fig-tree which Christ cursed, withered away; so that we never read of it after this in Scripture.
the angel: Jdg 2:1, Jdg 4:6, Jdg 6:11, Jdg 13:3; Mat 25:41
they came: Jdg 21:9, Jdg 21:10; Neh 3:5
to the help: Sa1 17:47, Sa1 18:17, Sa1 25:28; Rom 15:18; Co1 3:9; Co2 6:1
Carl Friedrich Keil and Franz Delitzsch
5:23
The enemy, or at all events Sisera, might have been destroyed in his flight by the inhabitants of Meroz; but they did not come to the help of the Israelites, and brought down the curse of God upon themselves in consequence. That this is the thought of Judg 5:23 is evident from the context, and more especially from the blessing pronounced upon Jael in Judg 5:24. The situation of Meroz, which is not mentioned again, cannot be determined with certainty Wilson and v. Raumer imagine that it may be Kefr Musr on the south of Tabor, the situation of which at all events is more suitable than Marussus, which was an hour and a half to the north of Beisan, and which Rabbi Schwarz supposed to be Meroz (see V. de Velde, Mem. p. 334). The curse upon the inhabitants of this place is described as a word or command of the angel of the Lord, inasmuch as it was the angel of the Lord who fought for Israel at Megiddo, as the revealer of the invisible God, and smote the Canaanites. Deborah heard from him the words of the curse upon the inhabitants of Meroz, because they did not come to help Jehovah when He was fighting with and for the Israelites. "Among the heroes," or mighty men, i.e., associating with the warriors of Israel.
Geneva 1599
5:23 Curse ye (r) Meroz, said the angel of the LORD, curse ye bitterly the inhabitants thereof; because they came not to the help of the LORD, to the help of the LORD against the mighty.
(r) It was a city near Tabor, where they fought.
John Gill
5:23 Curse ye Meroz, said the angel of the Lord,.... Not Barak, as the Targum and Jarchi, but Deborah herself said this under a spirit of prophecy, not from her own spirit in a revengeful way, but from the Spirit of God; or this was suggested to her by an angel, not a created, but the uncreated one, the Angel of the covenant, by whom she was inspired, and an impulse made by him on her to denounce a curse on Meroz; which some say was a star, Sisera's star; others the name of a mighty man (p), so Jarchi; but rather it is some name of a city or place near where the battle was fought, so Kimchi, Ben Gersom, and Ben Melech: some take Meroz to be the same with Merom, at the waters of which Joshua fought with Jabin, Josh 11:5 and supposed to be the same with the waters of Megiddo, and the river Kishon, where this battle was fought; and Jerom (q), under the word Merom, observes, that there was in his time a village called Merrus, twelve miles from the city Sebaste near Dothaim, and that Meroz here is the name of a place is clear from what follows:
curse ye bitterly the inhabitants thereof; or "curse cursing" (r); repeat it, give them curse upon curse, curse them most vehemently: the reason of which follows:
because they came not to the help of the Lord; that is, of the people of the Lord, whose cause was the Lord's; for though he stood in no need of their help, yet their negligence and neutrality were highly resented by him, and therefore repeated:
to the help of the Lord against the mighty; the mighty Canaanites, and their mighty kings, and mighty hosts; or "with the mighty" (s), Barak and his 10,000: now though others, who did not come into their assistance, are only discommended, being at a distance, yet those are cursed, being very near, and saw the peril their brethren were in, and yet would not lend an helping hand.
(p) T. Bab. Moed Katon, fol. 16. 1. (q) De loc. Heb. fol. 93. D. (r) "maledictie maledicendo", Pagninus, Montanus. (s) "cum fortibus", Pagninus, Tigurine version; so Patrick.
John Wesley
5:23 Meroz - A place then, no doubt, eminent and considerable, tho' now there be no remembrance of it left, which possibly might be the effect of this bitter curse; as God curseth Amalek in this manner, that he would utterly blot out their remembrance. And this place above all others may be thus severely cursed; because it was near the place of the fight, and therefore had the greatest opportunity and obligation to assist their brethren. The angel, &c. - She signifies, that this curse proceeded not from her ill - will towards that place, but from divine inspiration; and that if all the rest of the song should be taken but for the breathings of a pious soul, but liable to mistake, yet this branch of it was immediately directed to her by the Lord, the angel of the covenant. Of the Lord - Of the Lord's people: for God takes what is done for, or against his people, as if it was done to himself. The cause between God and the mighty, the principalities and powers of the kingdom of darkness, will not admit of a neutrality.
Robert Jamieson, A. R. Fausset and David Brown
5:23 Curse ye Meroz--a village on the confines of Issachar and Naphtali, which lay in the course of the fugitives, but the inhabitants declined to aid in their destruction.
5:245:24: Օրհնեա՛լ լիցի ՚ի կանանց Յայել կի՛ն Քաբերայ Կինեցւոյ. օրհնեսցի՛ ՚ի կանանց ՚ի խորանի իւրում[2512]։ [2512] Ոմանք. Օրհնեսցի ՚ի կանայս Յայել։
24. Օրհնեալ լինի կանանց մէջ Յայէլը՝ Կինեցի Քաբերի կինը, Օրհնեալ լինի նա կանանց մէջ իր վրանում:
24 Կենեցի Քաբերին կինը Յայէլ Կիներուն մէջ ամենէն աւելի օրհնեալ ըլլայ. Վրաններու մէջ բնակող կիներէն աւելի օրհնեալ ըլլայ։
Օրհնեալ լիցի ի կանայս Յայել կին Քաբերայ Կինեցւոյ, օրհնեսցի ի կանայս ի խորանի [111]իւրում:

5:24: Օրհնեա՛լ լիցի ՚ի կանանց Յայել կի՛ն Քաբերայ Կինեցւոյ. օրհնեսցի՛ ՚ի կանանց ՚ի խորանի իւրում[2512]։
[2512] Ոմանք. Օրհնեսցի ՚ի կանայս Յայել։
24. Օրհնեալ լինի կանանց մէջ Յայէլը՝ Կինեցի Քաբերի կինը, Օրհնեալ լինի նա կանանց մէջ իր վրանում:
24 Կենեցի Քաբերին կինը Յայէլ Կիներուն մէջ ամենէն աւելի օրհնեալ ըլլայ. Վրաններու մէջ բնակող կիներէն աւելի օրհնեալ ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:245:24: Да будет благословенна между женами Иаиль, жена Хевера Кенеянина, между женами в шатрах да будет благословенна!
5:24 εὐλογηθείη ευλογεω commend; acclaim ἐν εν in γυναιξὶν γυνη woman; wife Ιαηλ ιαηλ woman; wife Χαβερ χαβερ the Κιναίου κιναιος from; away γυναικῶν γυνη woman; wife ἐν εν in σκηναῖς σκηνη tent εὐλογηθείη ευλογεω commend; acclaim
5:24 תְּבֹרַךְ֙ tᵊvōraḵ ברך bless מִ mi מִן from נָּשִׁ֔ים nnāšˈîm אִשָּׁה woman יָעֵ֕ל yāʕˈēl יָעֵל Jael אֵ֖שֶׁת ʔˌēšeṯ אִשָּׁה woman חֶ֣בֶר ḥˈever חֶבֶר Heber הַ ha הַ the קֵּינִ֑י qqênˈî קֵינִי Kenite מִ mi מִן from נָּשִׁ֥ים nnāšˌîm אִשָּׁה woman בָּ bā בְּ in † הַ the אֹ֖הֶל ʔˌōhel אֹהֶל tent תְּבֹרָֽךְ׃ tᵊvōrˈāḵ ברך bless
5:24. benedicta inter mulieres Iahel uxor Aber Cinei benedicatur in tabernaculo suoBlessed among women be Jahel, the wife of Haber the Cinite, and blessed be she in her tent.
24. Blessed above women shall Jael be, the wife of Heber the Kenite, blessed shall she be above women in the tent.
5:24. Blessed among women is Jael, the wife of Heber the Kenite. And blessed is she in her tabernacle.
5:24. Blessed above women shall Jael the wife of Heber the Kenite be, blessed shall she be above women in the tent.
Blessed above women shall Jael the wife of Heber the Kenite be, blessed shall she be above women in the tent:

5:24: Да будет благословенна между женами Иаиль, жена Хевера Кенеянина, между женами в шатрах да будет благословенна!
5:24
εὐλογηθείη ευλογεω commend; acclaim
ἐν εν in
γυναιξὶν γυνη woman; wife
Ιαηλ ιαηλ woman; wife
Χαβερ χαβερ the
Κιναίου κιναιος from; away
γυναικῶν γυνη woman; wife
ἐν εν in
σκηναῖς σκηνη tent
εὐλογηθείη ευλογεω commend; acclaim
5:24
תְּבֹרַךְ֙ tᵊvōraḵ ברך bless
מִ mi מִן from
נָּשִׁ֔ים nnāšˈîm אִשָּׁה woman
יָעֵ֕ל yāʕˈēl יָעֵל Jael
אֵ֖שֶׁת ʔˌēšeṯ אִשָּׁה woman
חֶ֣בֶר ḥˈever חֶבֶר Heber
הַ ha הַ the
קֵּינִ֑י qqênˈî קֵינִי Kenite
מִ mi מִן from
נָּשִׁ֥ים nnāšˌîm אִשָּׁה woman
בָּ בְּ in
הַ the
אֹ֖הֶל ʔˌōhel אֹהֶל tent
תְּבֹרָֽךְ׃ tᵊvōrˈāḵ ברך bless
5:24. benedicta inter mulieres Iahel uxor Aber Cinei benedicatur in tabernaculo suo
Blessed among women be Jahel, the wife of Haber the Cinite, and blessed be she in her tent.
5:24. Blessed among women is Jael, the wife of Heber the Kenite. And blessed is she in her tabernacle.
5:24. Blessed above women shall Jael the wife of Heber the Kenite be, blessed shall she be above women in the tent.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706

(3.) But above all Meroz is condemned, and a curse pronounced upon the inhabitants of it, Because they came not to the help of the Lord, v. 23. Probably this was some city that lay near the scene of action, and therefore the inhabitants had a fair opportunity of showing their obedience to God and their concern for Israel, and of doing a good service to the common cause; but they basely declined it, for fear of Jabin's iron chariots, being willing to sleep in a whole skin. The Lord needed not their help; he made it to appear he could do his work without them; but no thanks to them: for aught they knew the attempt might have miscarried for want of their hand, and therefore they are cursed for not coming to the help of the Lord, when it was in effect proclaimed, Who is on the Lord's side? The cause between God and the mighty (the principalities and powers of the kingdom of darkness) will not admit of neutrality. God looks upon those as against him that are not with him. This curse is pronounced by the angel of the Lord, our Lord Jesus, the captain of the Lord's host (and those whom he curses are cursed indeed), and further than we have warrant and authority from him we may not curse. He that will richly reward all his good soldiers will certainly and severely punish all cowards and deserters. This city of Meroz seems to have been at this time a considerable place, since something great was expected from it; but probably, after the angel of the Lord had pronounced this curse upon it, it dwindled, and, like the fig-tree which Christ cursed, withered away, so that we never read of it after this in scripture.

24 Blessed above women shall Jael the wife of Heber the Kenite be, blessed shall she be above women in the tent. 25 He asked water, and she gave him milk; she brought forth butter in a lordly dish. 26 She put her hand to the nail, and her right hand to the workmen's hammer; and with the hammer she smote Sisera, she smote off his head, when she had pierced and stricken through his temples. 27 At her feet he bowed, he fell, he lay down: at her feet he bowed, he fell: where he bowed, there he fell down dead. 28 The mother of Sisera looked out at a window, and cried through the lattice, Why is his chariot so long in coming? why tarry the wheels of his chariots? 29 Her wise ladies answered her, yea, she returned answer to herself, 30 Have they not sped? have they not divided the prey; to every man a damsel or two; to Sisera a prey of divers colours, a prey of divers colours of needlework, of divers colours of needlework on both sides, meet for the necks of them that take the spoil? 31 So let all thine enemies perish, O LORD: but let them that love him be as the sun when he goeth forth in his might. And the land had rest forty years.
Deborah here concludes this triumphant song,
I. With the praises of Jael, her sister-heroine, whose valiant act had completed and crowned the victory. She had mentioned her before (v. 6) as one that would have served her country if it had been in her power; now she applauds her as one that did serve it admirably well when it was in her power. Her poetry is finest and most florid here in the latter end of the song. How honourably does she speak of Jael (v. 24), who preferred her peace with the God of Israel before her peace with the king of Canaan, and though not a native of Israel (for aught that appears) yet heartily espoused the cause of Israel in this critical conjuncture, jeoparded her life as truly as if she had been in the high places of the field, and bravely fought for those whom she saw God fought for! Blessed shall she be above women in the tent. Note, Those whose lot is cast in the tent, in a very low and narrow sphere of activity, if they serve God in that according to their capacity, shall in no wise lose their reward. Jael in the tent wins as rich a blessing as Barak in the field. Nothing is more confounding, grievous, and shameful, than disappointment, and Deborah here does most elegantly describe two great disappointments, the shame of which was typical of sinners' everlasting shame.
1. Sisera found a fatal enemy where he expected a firm and faithful friend. (1.) Jael showed him the kindness of a friend, and perhaps at that time intended no other than kindness, until God, by an immediate impulse upon her mind (which impulses then were to be regarded, and carried so much of their own evidence with them that they might be relied upon, but cannot now be pretended to), directed her to do otherwise, v. 25. He asked only for fair water to quench his thirst, but she, not only to show her housewifery and good housekeeping, but to express her respect to him, gave him milk and brought forth butter, that is (say some interpreters), milk which had the butter taken from it; we call it butter-milk. No (say others), it was milk that had the butter still in it; we call it cream. Whichsoever it was, it was probably the best her house afforded; and, to set it off, she brought it in a lordly dish, such as she called so, the finest she had, and better than she ordinarily used at her own table. This confirmed Sisera's opinion of her friendship, and made him sleep the faster and the more secure. But, (2.) She proved his mortal enemy, gave him his death's stroke: it is curiously described, v. 26, 27. [1.] How great does Jael look, hammering Sisera, as it is in the margin, mauling that proud man who had been so long the terror of the mighty, and sending him down slain to the pit with his iniquities upon his bones! Ezek. xxxii. 27. She seems to have gone about it with no more terror nor concern than if she had been going to nail one of the boards or bars of her tent, so confident was she of divine aid and protection. We read it she smote off his head, probably with his own sword, which, now that his head was nailed through, she durst take from his side, but not before, for fear of waking him. But because there was no occasion for cutting off his head, nor was it mentioned in the history, many think it should be read, she struck through his head. That head which had been proudly lifted up against God and Israel, and in which had been forged bloody designs for the destruction of God's people, Jael finds a soft place in, and into that with a good will strikes her nail. [2.] How mean does Sisera look, fallen at Jael's feet! v. 27. At the feet of this female executioner he bowed, he fell; all his struggles for life availed not; she followed her blow until he fell down dead. There lies extended the deserted carcase of that proud man, not on the bed of honour, not in the high places of the field, not having any glorious wound to show from a glittering sword, or a bow of steel, but in the corner of a tent, at the feet of a woman, with a disgraceful wound by a sorry nail struck through his head. Thus is shame the fate of proud men. And this is a very lively representation of the ruin of those sinners whose prosperity slays them; it flatters and caresses them with milk and butter in a lordly dish, as if it would make them easy and happy, but it nails their heads and hearts too to the ground in earthly-mindedness, and pierces them through with many sorrows; its flatteries are fatal, and sink them at last into destruction and perdition, 1 Tim. vi. 9, 10.
2. Sisera's mother had the tidings brought her of her son's fall and ruin when she was big with expectation of his glorious and triumphant return, v. 28-30, where we have, (1.) Her fond desire to see her son come back in triumph: Why is his chariot so long in coming? She speaks this, not so much out of a concern for his safety, or any jealousy of his having miscarried (she had no fear of that, so confident was she of his success), but out of a longing for his glory, which with a feminine weakness she was passionately impatient to see, chiding the lingering chariot, and expostulating concerning the delays of it, little thinking that her unhappy son had been, before this, forced to quit that chariot which they were so proud of, and which she thought came so slowly. The chariots of his glory had now become the shame of his house, Isa. xxii. 18. Let us take heed of indulging such desires as these towards any temporal good thing, particularly towards that which cherishes vain-glory, for this was what she here doted on. Eagerness and impatience in our desires do us a great deal of prejudice, and make it intolerable to us to be crossed. But towards the second coming of Jesus Christ, and the glories of that day, we should thus stand affected (Come, Lord Jesus, come quickly), for here we cannot be disappointed. (2.) Her foolish hope and confidence that he would come at last in so much the greater pomp. Her wise ladies answered her, and thought they gave a very good account of the delay; yea, she (in her wisdom, says the Chaldee) tauntingly made answer to herself, "Have they not sped? No doubt they have, and that which delays them is that they are dividing the prey, which is so much that it is a work of time to make a distribution of it." In the spoil they pleased themselves with the thought of, observe, [1.] How impudently, and to the reproach and scandal of their sex, these ladies boast of the multitude of damsels which the soldiers would have the abusing of. [2.] How childishly they pleased themselves with the hope of seeing Sisera himself in a gaudy mantle of divers colours; how charmingly would it look! of divers colours of needle-work, plundered out of the wardrobe of some Israelitish lady; it is repeated again, as that which pleased their fancy above any thing, of divers colours of needle-work on both sides, and therefore very rich; such pieces of embroidery they hoped Sisera would have to present his mother and the ladies with. Thus apt are we to deceive ourselves with great expectations and confident hopes of honour, and pleasure, and wealth in this world, by which we prepare for ourselves the shame and grief of a disappointment. And thus does God often bring ruin on his enemies when they are most elevated.
II. She concludes all with a prayer to God, 1. For the destruction of all his foes: "So, so shamefully, so miserably, let all thy enemies perish, O Lord; let all that hope to triumph in Israel's ruin be thus disappointed and triumphed over. Do to them all as unto Sisera," Ps. lxxxiii. 9. Though our enemies are to be prayed for, God's enemies, as such, are to be prayed against; and, when we see some of God's enemies remarkably humbled and brought down, this is an encouragement to us to pray for the downfall of all the rest. Deborah was a prophetess, and this prayer was a prediction that in due time all God's enemies shall perish, Ps. xcii. 9. None ever hardened his heart against God and prospered. 2. For the exaltation and comfort of all his friends. "But let those that love him, and heartily wish well to his kingdom among men, be as the sun when he goeth forth in his strength; let them shine so bright, appear so glorious in the eye of the world, cast such benign influences, be as much out of the reach of their enemies, who curse the rising sun because it scorches them; let them rejoice as a strong man to run a race, Ps. xix. 5. Let them, as burning and shining lights in their places, dispel the mists of darkness, and shine with more and more lustre and power unto the perfect day." Prov. iv. 18. Such shall be the honour, and such the joy, of all that love God in sincerity, and for ever they shall shine as the sun in the firmament of our Father.
The victory here celebrated with this song was of such happy consequence to Israel that for the best part of one age they enjoyed the peace which it opened the way to: The land had rest forty years, that is, so long it was from this victory to the raising up of Gideon. And well would it have been if, when the churches and the tribes had rest, they had been edified, and had walked in the fear of the Lord.
Adam Clarke: Commentary on the Bible - 1831
5:24: Blessed above women shall Jael - be - She shall be highly celebrated as a most heroic woman; all the Israelitish women shall glory in her. I do not understand these words as expressive of the Divine approbation towards Jael. See the observations at the end of Jdg 4:24 (note). The word bless, both in Hebrew and Greek, often signifies to praise, to speak well of, to celebrate. This is most probably its sense here.
Albert Barnes: Notes on the Bible - 1834
5:24: The blessing here pronounced is in strong contrast with the curse of Meroz. Deborah speaks of Jael's deed by the light of her own age, which did not make manifest the evil of guile and bloodshed; the light in ours does.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:24: Jdg 4:17; Gen 14:19; Pro 31:31; Luk 1:28, Luk 1:42
Carl Friedrich Keil and Franz Delitzsch
5:24
Jael behaved altogether differently, although she was not an Israelite, but a woman of the tribe of the Kenites, which was only allied with Israel (see Judg 4:11, Judg 4:17.). For her heroic deed she was to be blessed before women (מן as in Gen 3:14, literally removed away from women). The "women in the tent" are dwellers in tents, or shepherdesses. This heroic act is poetically commemorated in the strophe which follows in Judg 5:25-27.
John Gill
5:24 Blessed above women shall Jael the wife of Heber the Kenite be,.... Under the same influence that Meroz was cursed, Jael is blessed, the one for not helping Israel in a public way, the other for doing it in a private manner; this blessing is pronounced, either in a way of prayer that it might be, or in a way of prophecy that it should be, and indeed in both:
blessed shall she be above the women in the tent; above all women that dwell in tents: this being a proper description of a woman, whose character it is to abide in her tent, dwell at home, and mind the business of her family; and may have respect to the manly action she performed in her tent, equal, if not superior, to what was done in the field.
John Wesley
5:24 Blessed - Celebrated, and endowed with all sorts of blessings more than they. In the tent - In her tent or habitation, in her house and family, and all her affairs: for she and hers dwelt in tents. The tent is here mentioned as an allusion to the place where the fact was done.
Robert Jamieson, A. R. Fausset and David Brown
5:24 is a most graphic picture of the treatment of Sisera in the tent of Jael.
5:255:25: Ջուր խնդրեաց, եւ ետ կա՛թն դաշխուրանաւ զօրաւորաց. մատո՛յց կոգի[2513]։ [2513] Ոմանք. Եւ մատոյց կաթն. դաշխորանաւ զօրաւորաց ետ կոգի։
25. Սիսարան ջուր խնդրեց, իսկ նա կաթ տուեց, Իշխանների ամանով կարագ մատուցեց:
25 Սիսարա ջուր ուզեց. կաթ տուաւ, Իշխաններուն ամանովը կոգի մատուցանեց։
Ջուր խնդրեաց, եւ ետ կաթն, դաշխուրանաւ զօրաւորաց մատոյց կոգի:

5:25: Ջուր խնդրեաց, եւ ետ կա՛թն դաշխուրանաւ զօրաւորաց. մատո՛յց կոգի[2513]։
[2513] Ոմանք. Եւ մատոյց կաթն. դաշխորանաւ զօրաւորաց ետ կոգի։
25. Սիսարան ջուր խնդրեց, իսկ նա կաթ տուեց, Իշխանների ամանով կարագ մատուցեց:
25 Սիսարա ջուր ուզեց. կաթ տուաւ, Իշխաններուն ամանովը կոգի մատուցանեց։
zohrab-1805▾ eastern-1994▾ western am▾
5:255:25: Воды просил он: молока подала она, в чаше вельможеской принесла молока лучшего.
5:25 ὕδωρ υδωρ water ᾔτησεν αιτεω ask γάλα γαλα milk ἔδωκεν διδωμι give; deposit ἐν εν in λεκάνῃ λεκανη excel; prevail προσήνεγκεν προσφερω offer; bring to βούτυρον βουτυρον butter
5:25 מַ֥יִם mˌayim מַיִם water שָׁאַ֖ל šāʔˌal שׁאל ask חָלָ֣ב ḥālˈāv חָלָב milk נָתָ֑נָה nāṯˈānā נתן give בְּ bᵊ בְּ in סֵ֥פֶל sˌēfel סֵפֶל bowl אַדִּירִ֖ים ʔaddîrˌîm אַדִּיר mighty הִקְרִ֥יבָה hiqrˌîvā קרב approach חֶמְאָֽה׃ ḥemʔˈā חֶמְאָה butter
5:25. aquam petenti lac dedit et in fiala principum obtulit butyrumHe asked her water, and she gave him milk, and offered him butter in a dish fit for princes.
25. He asked water, she gave him milk; she brought him butter in a lordly dish.
5:25. He begged her for water, and she gave him milk, and she offered him butter in a dish fit for princes.
5:25. He asked water, [and] she gave [him] milk; she brought forth butter in a lordly dish.
He asked water, [and] she gave [him] milk; she brought forth butter in a lordly dish:

5:25: Воды просил он: молока подала она, в чаше вельможеской принесла молока лучшего.
5:25
ὕδωρ υδωρ water
ᾔτησεν αιτεω ask
γάλα γαλα milk
ἔδωκεν διδωμι give; deposit
ἐν εν in
λεκάνῃ λεκανη excel; prevail
προσήνεγκεν προσφερω offer; bring to
βούτυρον βουτυρον butter
5:25
מַ֥יִם mˌayim מַיִם water
שָׁאַ֖ל šāʔˌal שׁאל ask
חָלָ֣ב ḥālˈāv חָלָב milk
נָתָ֑נָה nāṯˈānā נתן give
בְּ bᵊ בְּ in
סֵ֥פֶל sˌēfel סֵפֶל bowl
אַדִּירִ֖ים ʔaddîrˌîm אַדִּיר mighty
הִקְרִ֥יבָה hiqrˌîvā קרב approach
חֶמְאָֽה׃ ḥemʔˈā חֶמְאָה butter
5:25. aquam petenti lac dedit et in fiala principum obtulit butyrum
He asked her water, and she gave him milk, and offered him butter in a dish fit for princes.
5:25. He begged her for water, and she gave him milk, and she offered him butter in a dish fit for princes.
5:25. He asked water, [and] she gave [him] milk; she brought forth butter in a lordly dish.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:25: She brought forth butter - As the word חמאה chemah, here translated butter, signifies disturbed, agitated, etc., it is probable that buttermilk is intended. The Arabs form their buttermilk by agitating the milk in a leathery bag, and the buttermilk is highly esteemed because of its refreshing and cooling quality; but there is no reason why we may not suppose that Jael gave him cream: Sisera was not only thirsty, but was also exhausted with fatigue; and nothing could be better calculated to quench his thirst, and restore his exhausted strength, than a bowl of cream. I am surprised that Mr. Harmer should see any difficulty in this. It is evident that Deborah wishes to convey the idea that Jael was more liberal and kind than Sisera had requested. He asked for water, and she brought him cream; and she brought it to him, not in an ordinary pitcher, but in the most superb dish or bowl which she possessed. See at the end of Jdg 4:24 (note).
Albert Barnes: Notes on the Bible - 1834
5:25: Butter - Rather curdled milk, probably a fermented and intoxicating drink. All these marks of respect and friendship would lull Sisera into security.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:25: asked: Jdg 4:19-21
butter: Chemah, may signify buttermilk, which is made by the Arabs by agitating the milk in a leathern bag; and is highly esteemed because of its refreshing and cooling qualities.
Carl Friedrich Keil and Franz Delitzsch
5:25
25 He asked water, she gave him milk;
She handed him cream in the dish of nobles.
26 She stretched out her hand to the plug,
And her right hand to the workmen's hammer,
And hammered Sisera, broke his head,
And dashed in pieces and pierced his temples.
27 Between her feet he bowed, he fell, he lay down:
Between her feet he bowed, he fell:
Where he bowed, there he fell down dead.
Assuming that the fact itself is well known, Deborah does not think it necessary to mention Sisera's name in Judg 5:25. חמאה, which generally signifies thick curdled milk, is used here as synonymous with חלב, in the sense of good superior milk. ספל is only used here and in Judg 6:38, and signifies a bowl or vessel for holding liquids (see Arab., Chald, and Talm.; also Bochart, Hieroz, i. pp. 625ff., ed. Ros.). The dish of nobles is a fine costly bowl, such as they are accustomed to hand to noble guests. The whole verse is simply intended to express the thought, that Jael had given to her guest Sisera a friendly reception, and treated him honourably and hospitably, simply in order to make him feel secure.
Geneva 1599
5:25 He asked water, [and] she gave [him] milk; she brought forth (s) butter in a lordly dish.
(s) Some read churned milk in a great cup.
John Gill
5:25 He asked water, and she gave him milk,.... That is, Sisera asked it of her, as the Targum expresses it, when he turned into her tent:
she brought him fresh butter in a lordly dish; which signifies either the same, the milk with cream on it, for that is meant by butter; or having first taken off the cream, she gave him milk to drink, and then brought the cream in a dish for him to eat, and thereby the more incline him to sleep; and this she brought in a dish fit for any lord or nobleman to eat out of; in such a polite and courteous manner did she use him, so that he could have no suspicion of her having any ill design against him. R. Jonah, as Kimchi notes, interprets this of a dish of the mighty or lordly ones, of the shepherds, the principal of the flock, as they are called in Jer 25:34, out of which they had used to drink their milk, or eat their cream, and such an one was likely enough to be Jael's tent; from this Hebrew word "sepel", here used, seems to come the Latin word "simpucium" or "simpulum", used in things sacred, and which, according to Pliny (t), was an earthen vessel; and so some of the Rabbins, as Kimchi observes, say, this was a new earthen vial; it is very probable it was a broad platter or dish fit for such an use.
(t) Nat. Hist. l. 35. c. 12.
John Wesley
5:25 Butter - Or, cream, that is, the choicest of her milk: so the same thing is repeated in different words. Lordly dish - Which you are not to understand of such a costly dish as the luxury of after ages brought in, which is not agreeable to the simplicity either of this family, or of those ancient times; but of a comely and convenient dish, the best which she had, and such as the better sort of persons then used. Probably Jael at that time intended him no other than kindness, 'till God by an immediate impulse on her mind, directed her to do otherwise.
Robert Jamieson, A. R. Fausset and David Brown
5:25 butter--curdled milk; a favorite beverage in the East.
5:265:26: Զձեռն իւր ձախ ձգեա՛ց ՚ի ցիցն, եւ զաջ իւր ՚ի սպառսպո՛ւռ ջախջախանս անպիտանացուցանե՛լ, եւ վախճանեցո՛յց զՍիսարա. վարսեաց ընդ ծամելիս նորա, եւ անցոյց ցից ընդ գլուխ նորա, եւ սատակեա՛ց։
26. Իր ձախ ձեռքը ցցին մեկնեց, Աջը մուրճին՝ իսպառ ջախջախելու եւ ոչնչացնելու: Սպանեց Սիսարային, Ցիցը մեխեց նրա քունքի մէջ, Խրեց նրա գլխի մէջ եւ սպանեց նրան:
26 Անիկա իր ձեռքը ցիցին Ու իր աջ ձեռքը հիւսնի ուռին երկնցուց Ու Սիսարային զարնելով գլուխը ճեղքեց Ու ցիցը անոր ծամելիքը մխելով խոցեց։
Զձեռն իւր [112]ձախ ձգեաց ի ցիցն, եւ զաջ իւր [113]ի սպառսպուռ ջախջախանս անպիտանացուցանել``, եւ վախճանեցոյց զՍիսարա. վարսեաց ընդ ծամելիս նորա եւ անցոյց ցից ընդ գլուխ [114]նորա եւ սատակեաց:

5:26: Զձեռն իւր ձախ ձգեա՛ց ՚ի ցիցն, եւ զաջ իւր ՚ի սպառսպո՛ւռ ջախջախանս անպիտանացուցանե՛լ, եւ վախճանեցո՛յց զՍիսարա. վարսեաց ընդ ծամելիս նորա, եւ անցոյց ցից ընդ գլուխ նորա, եւ սատակեա՛ց։
26. Իր ձախ ձեռքը ցցին մեկնեց, Աջը մուրճին՝ իսպառ ջախջախելու եւ ոչնչացնելու: Սպանեց Սիսարային, Ցիցը մեխեց նրա քունքի մէջ, Խրեց նրա գլխի մէջ եւ սպանեց նրան:
26 Անիկա իր ձեռքը ցիցին Ու իր աջ ձեռքը հիւսնի ուռին երկնցուց Ու Սիսարային զարնելով գլուխը ճեղքեց Ու ցիցը անոր ծամելիքը մխելով խոցեց։
zohrab-1805▾ eastern-1994▾ western am▾
5:265:26: [Левую] руку свою протянула к колу, а правую свою к молоту работников; ударила Сисару, поразила голову его, разбила и пронзила висок его.
5:26 χεῖρα χειρ hand αὐτῆς αυτος he; him ἀριστερὰν αριστερος left εἰς εις into; for πάσσαλον πασσαλος extend καὶ και and; even δεξιὰν δεξιος right αὐτῆς αυτος he; him εἰς εις into; for σφῦραν σφυρα exhausted; labor καὶ και and; even ἐσφυροκόπησεν σφυροκοπεω head; top αὐτοῦ αυτος he; him καὶ και and; even ἐπάταξεν πατασσω pat; impact διήλωσεν διηλοω he; him
5:26 יָדָהּ֙ yāḏˌāh יָד hand לַ la לְ to † הַ the יָּתֵ֣ד yyāṯˈēḏ יָתֵד peg תִּשְׁלַ֔חְנָה tišlˈaḥnā שׁלח send וִֽ wˈi וְ and ימִינָ֖הּ ymînˌāh יָמִין right-hand side לְ lᵊ לְ to הַלְמ֣וּת halmˈûṯ הַלְמוּת hammer עֲמֵלִ֑ים ʕᵃmēlˈîm עָמֵל labouring וְ wᵊ וְ and הָלְמָ֤ה hālᵊmˈā הלם strike סִֽיסְרָא֙ sˈîsᵊrā סִיסְרָא Sisera מָחֲקָ֣ה māḥᵃqˈā מחק skin רֹאשֹׁ֔ו rōšˈô רֹאשׁ head וּ û וְ and מָחֲצָ֥ה māḥᵃṣˌā מחץ break וְ wᵊ וְ and חָלְפָ֖ה ḥālᵊfˌā חלף cut רַקָּתֹֽו׃ raqqāṯˈô רַקָּה temple
5:26. sinistram manum misit ad clavum et dexteram ad fabrorum malleos percussitque Sisaram quaerens in capite vulneri locum et tempus valide perforansShe put her left hand to the nail, and her right hand to the workman's hammer, and she struck Sisara, seeking in his head a place for the wound, and strongly piercing through his temples.
26. She put her hand to the nail, and her right hand to the workmen’s hammer; and with the hammer she smote Sisera, she smote through his head, yea, she pierced and struck through his temples.
5:26. She put her left hand to the nail, and her right hand to the workman’s mallet. And she struck Sisera, seeking in his head a place for the wound, and strongly piercing his temples.
5:26. She put her hand to the nail, and her right hand to the workmen’s hammer; and with the hammer she smote Sisera, she smote off his head, when she had pierced and stricken through his temples.
She put her hand to the nail, and her right hand to the workmen' s hammer; and with the hammer she smote Sisera, she smote off his head, when she had pierced and stricken through his temples:

5:26: [Левую] руку свою протянула к колу, а правую свою к молоту работников; ударила Сисару, поразила голову его, разбила и пронзила висок его.
5:26
χεῖρα χειρ hand
αὐτῆς αυτος he; him
ἀριστερὰν αριστερος left
εἰς εις into; for
πάσσαλον πασσαλος extend
καὶ και and; even
δεξιὰν δεξιος right
αὐτῆς αυτος he; him
εἰς εις into; for
σφῦραν σφυρα exhausted; labor
καὶ και and; even
ἐσφυροκόπησεν σφυροκοπεω head; top
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
διήλωσεν διηλοω he; him
5:26
יָדָהּ֙ yāḏˌāh יָד hand
לַ la לְ to
הַ the
יָּתֵ֣ד yyāṯˈēḏ יָתֵד peg
תִּשְׁלַ֔חְנָה tišlˈaḥnā שׁלח send
וִֽ wˈi וְ and
ימִינָ֖הּ ymînˌāh יָמִין right-hand side
לְ lᵊ לְ to
הַלְמ֣וּת halmˈûṯ הַלְמוּת hammer
עֲמֵלִ֑ים ʕᵃmēlˈîm עָמֵל labouring
וְ wᵊ וְ and
הָלְמָ֤ה hālᵊmˈā הלם strike
סִֽיסְרָא֙ sˈîsᵊrā סִיסְרָא Sisera
מָחֲקָ֣ה māḥᵃqˈā מחק skin
רֹאשֹׁ֔ו rōšˈô רֹאשׁ head
וּ û וְ and
מָחֲצָ֥ה māḥᵃṣˌā מחץ break
וְ wᵊ וְ and
חָלְפָ֖ה ḥālᵊfˌā חלף cut
רַקָּתֹֽו׃ raqqāṯˈô רַקָּה temple
5:26. sinistram manum misit ad clavum et dexteram ad fabrorum malleos percussitque Sisaram quaerens in capite vulneri locum et tempus valide perforans
She put her left hand to the nail, and her right hand to the workman's hammer, and she struck Sisara, seeking in his head a place for the wound, and strongly piercing through his temples.
5:26. She put her left hand to the nail, and her right hand to the workman’s mallet. And she struck Sisera, seeking in his head a place for the wound, and strongly piercing his temples.
5:26. She put her hand to the nail, and her right hand to the workmen’s hammer; and with the hammer she smote Sisera, she smote off his head, when she had pierced and stricken through his temples.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:26: She smote off his head - The original does not warrant this translation; nor is it supported by fact. She smote his head, and transfixed him through the temples. It was his head that received the death wound, and the place where this wound was inflicted was the temples. The manner in which Jael despatched Sisera seems to have been this:
1. Observing him to be in a profound sleep she took a workman's hammer, probably a joiner's mallet, and with one blow on the head deprived him of all sense.
2. She then took a tent nail and drove it through his temples, and thus pinned him to the earth; which she could not have done had she not previously stunned him with the blow on the head. Thus she first smote his head, and secondly pierced his temples.
Albert Barnes: Notes on the Bible - 1834
5:26: Rather "she smote his head, and she struck and pierced through his temple."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:26: with the: Heb. She hammered
she smote off: Or rather, "she smote his head, then she struck through and pierced his temples:" which is more consonant to the original, and to fact, as it does not appear that she smote off his head. Sa1 17:49-51; Sa2 20:22
Carl Friedrich Keil and Franz Delitzsch
5:26
"Her hand," i.e., the left hand, as is shown by the antithesis, "her right hand," which follows. On the form תּשׁלחנה, the third pers. fem. sing. with נה attached, to distinguish it the more clearly from the second pers., see the remarks on Ex 1:10. עמלים הלמוּת, hammer or mallet of the hard workers, is a large heavy hammer. For the purpose of depicting the boldness and greatness of the deed, the words are crowded together in the second hemistich: הלם, to hammer, or smite with the hammer; מחק, ἁπ. λεγ., to smite in pieces, smite through; מחץ, to smite or dash in pieces; חלף, to pierce or bore through. The heaping up of the words in Judg 5:27 answers the same purpose. They do not "express the delight of a satisfied thirst for revenge," but simply bring out the thought that Sisera, who was for years the terror of Israel, was now struck dead with a single blow. כּרע בּאשׁר, at the place where he bowed, there he fell שׁדוּד, overpowered and destroyed. In conclusion, the singer refers once more in the last strophe (Judg 5:28-30) to the mother of Sisera, as she waited impatiently for the return of her son, and foreboded his death, whilst the prudent princesses who surrounded her sought to cheer her with the prospect of a rich arrival of booty.
John Gill
5:26 She put her hand to the nail,.... Her left hand, as the Septuagint, Arabic, and Vulgate Latin versions express it, and as appears by what follows; she having taken up a pin from her tent, with which it was fastened to the ground, she clapped it to the temples of Sisera:
and her right hand to the workman's hammer; in her right hand she took a hammer, such as carpenters, and such like workmen, make use of, and workman like went about her business she had devised, and was determined upon, being under a divine impulse, and so had no fear or dread upon her:
and with the hammer she smote Sisera; not that with the hammer she struck him on the head, and stunned him, but smote the nail she had put to his temples and drove it into them:
she smote off his head; after she had driven the nail through his temples, she took his sword perhaps and cut off his head, as David cut off Goliath's, after he had slung a stone into his forehead; though as this seems needless, nor is there any hint of it in the history of this affair, the meaning may only be, that she struck the nail through his head, as the Septuagint, or broke his head, as the Targum:
when she had pierced and stricken through his temples; that being the softest and tenderest part of the head, she drove the nail quite through them to the ground, Judg 4:21.
5:275:27: ՚Ի մէջ ոտի՛ց նորա անկաւ ծանրացեալ, եւ նիրհեցո՛յց ՚ի մէջ ծնգաց իւրոց. յորում կորացա՛ւ մինչեւ զգետնեցաւ՝ ա՛նդ անկաւ չուառականն[2514]։ [2514] Ոմանք. Ընդ մէջ ոտից նորա... անդ անկաւ թշուառականն։
27. Նա ծանրացած ընկաւ նրա ոտքերի, Ընկաւ նրա ծնկների միջեւ, Այնտեղ կորացաւ, մինչեւ որ գետին փռուեց, ընկաւ թշուառականը:
27 Անիկա ծռեցաւ, Յայէլին ոտքերուն մէջ ինկաւ փռուեցաւ, Ոտքերուն մէջ ծռեցաւ ինկաւ. Ուր որ ծռեցաւ, հոն մեռած ինկաւ։
Ի մէջ ոտից նորա անկաւ ծանրացեալ, եւ նիրհեցոյց ի մէջ ծնգաց իւրոց, յորում կորացաւ` մինչեւ զգետնեցաւ, անդ անկաւ չուառականն:

5:27: ՚Ի մէջ ոտի՛ց նորա անկաւ ծանրացեալ, եւ նիրհեցո՛յց ՚ի մէջ ծնգաց իւրոց. յորում կորացա՛ւ մինչեւ զգետնեցաւ՝ ա՛նդ անկաւ չուառականն[2514]։
[2514] Ոմանք. Ընդ մէջ ոտից նորա... անդ անկաւ թշուառականն։
27. Նա ծանրացած ընկաւ նրա ոտքերի, Ընկաւ նրա ծնկների միջեւ, Այնտեղ կորացաւ, մինչեւ որ գետին փռուեց, ընկաւ թշուառականը:
27 Անիկա ծռեցաւ, Յայէլին ոտքերուն մէջ ինկաւ փռուեցաւ, Ոտքերուն մէջ ծռեցաւ ինկաւ. Ուր որ ծռեցաւ, հոն մեռած ինկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:275:27: К ногам ее склонился, пал и лежал, к ногам ее склонился, пал; где склонился, там и пал сраженный.
5:27 ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the ποδῶν πους foot; pace αὐτῆς αυτος he; him κατεκυλίσθη κατακυλινδω fall καὶ και and; even ἐκοιμήθη κοιμαω doze; fall asleep ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the ποδῶν πους foot; pace αὐτῆς αυτος he; him κατακλιθεὶς κατακλινω recline; lay down ἔπεσεν πιπτω fall καθὼς καθως just as / like κατεκλίθη κατακλινω recline; lay down ἐκεῖ εκει there ἔπεσεν πιπτω fall ἐξοδευθείς εξοδευω march out; depart this life
5:27 בֵּ֣ין bˈên בַּיִן interval רַגְלֶ֔יהָ raḡlˈeʸhā רֶגֶל foot כָּרַ֥ע kārˌaʕ כרע kneel נָפַ֖ל nāfˌal נפל fall שָׁכָ֑ב šāḵˈāv שׁכב lie down בֵּ֤ין bˈên בַּיִן interval רַגְלֶ֨יהָ֙ raḡlˈeʸhā רֶגֶל foot כָּרַ֣ע kārˈaʕ כרע kneel נָפָ֔ל nāfˈāl נפל fall בַּ ba בְּ in אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] כָּרַ֔ע kārˈaʕ כרע kneel שָׁ֖ם šˌām שָׁם there נָפַ֥ל nāfˌal נפל fall שָׁדֽוּד׃ šāḏˈûḏ שׁדד despoil
5:27. inter pedes eius ruit defecit et mortuus est ante pedes illius volvebatur et iacebat exanimis et miserabilisBetween her feet he fell: he fainted, and he died: he rolled before her feet, and there he lay lifeless and wretched.
27. At her feet he bowed, he fell, he lay: at her feet he bowed, he fell: where he bowed, there he fell down dead.
5:27. Between her feet, he was ruined. He fainted away and passed on. He curled up before her feet, and he lay there lifeless and miserable.
5:27. At her feet he bowed, he fell, he lay down: at her feet he bowed, he fell: where he bowed, there he fell down dead.
At her feet he bowed, he fell, he lay down: at her feet he bowed, he fell: where he bowed, there he fell down dead:

5:27: К ногам ее склонился, пал и лежал, к ногам ее склонился, пал; где склонился, там и пал сраженный.
5:27
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
ποδῶν πους foot; pace
αὐτῆς αυτος he; him
κατεκυλίσθη κατακυλινδω fall
καὶ και and; even
ἐκοιμήθη κοιμαω doze; fall asleep
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
ποδῶν πους foot; pace
αὐτῆς αυτος he; him
κατακλιθεὶς κατακλινω recline; lay down
ἔπεσεν πιπτω fall
καθὼς καθως just as / like
κατεκλίθη κατακλινω recline; lay down
ἐκεῖ εκει there
ἔπεσεν πιπτω fall
ἐξοδευθείς εξοδευω march out; depart this life
5:27
בֵּ֣ין bˈên בַּיִן interval
רַגְלֶ֔יהָ raḡlˈeʸhā רֶגֶל foot
כָּרַ֥ע kārˌaʕ כרע kneel
נָפַ֖ל nāfˌal נפל fall
שָׁכָ֑ב šāḵˈāv שׁכב lie down
בֵּ֤ין bˈên בַּיִן interval
רַגְלֶ֨יהָ֙ raḡlˈeʸhā רֶגֶל foot
כָּרַ֣ע kārˈaʕ כרע kneel
נָפָ֔ל nāfˈāl נפל fall
בַּ ba בְּ in
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
כָּרַ֔ע kārˈaʕ כרע kneel
שָׁ֖ם šˌām שָׁם there
נָפַ֥ל nāfˌal נפל fall
שָׁדֽוּד׃ šāḏˈûḏ שׁדד despoil
5:27. inter pedes eius ruit defecit et mortuus est ante pedes illius volvebatur et iacebat exanimis et miserabilis
Between her feet he fell: he fainted, and he died: he rolled before her feet, and there he lay lifeless and wretched.
5:27. Between her feet, he was ruined. He fainted away and passed on. He curled up before her feet, and he lay there lifeless and miserable.
5:27. At her feet he bowed, he fell, he lay down: at her feet he bowed, he fell: where he bowed, there he fell down dead.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:27: At her feet he bowed - בין רגליה bein ragleyha, "between her feet." After having stunned him she probably sat down, for the greater convenience of driving the nail through his temples.
He bowed - he fell - He probably made some struggles after he received the blow on the head, but could not recover his feet. Aeschylus represents Agamemnon rising, staggering, and finally falling, under the blows of Clytemnestra. - Agam. v. 1384.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:27: At: Heb. Between
where: Psa 52:7; Mat 7:2; Jam 2:13
dead: Heb. destroyed
John Gill
5:27 Perhaps at her first approach to him, and attempt to drive the nail, or at the blow she gave, he rose up, but she had done the business so effectually at the first stroke, that he dropped at once, and laid down his head again:
at her feet he bowed, he fell; when she redoubled her blow:
where he bowed, there he fell down dead; and struggled and stirred no more; thus ingloriously did this general of a vast army die. This action is not otherwise to be justified, but by its being done through an impulse of the Spirit of God upon her, to take away the life of an implacable enemy of God's people; otherwise it might seem to be a breach of hospitality towards her guest she had invited in, and of the peace which subsisted between this general's prince and her husband; and therefore is not to be drawn into an example where there is no appearance of a divine warrant.
5:285:28: Մայրն Սիսարայ հայեցեալ դէտ ա՛կն ունէր ՚ի վանդակապա՛տ պատուհանէն. քանզի տեսանէ՛ր զդարձեալսն ՚ի Սիսարայ. վասն զի յետնեցա՛ն կառք նորա ՚ի գալոյ, ընդէ՞ր յամեցին հետք կառաց նորա։
28. Սիսարայի մայրը նայում էր վանդակաւոր պատուհանից, Տեսնում էր Սիսարայի մօտից եկողներին, Իսկ նրա կառքն ուշանում էր գալու: - Ինչո՞ւ են ուշանում նրա կառքի անուահետքերը:
28 Սիսարային մայրը պատուհանէն նայեցաւ Ու վանդակին ետեւէն աղաղակեց.‘Ինչո՞ւ համար անոր կառքը կ’ուշանայ գալու, Ինչո՞ւ անոր կառքերուն քայլերը ետ կը մնան’։
Մայրն Սիսարայ հայեցեալ դէտ ակն ունէր ի վանդակապատ պատուհանէն, քանզի տեսանէր զդարձեալսն ի Սիսարայ, վասն զի`` յետնեցան կառք նորա ի գալոյ: Ընդէ՞ր յամեցին հետք կառաց նորա:

5:28: Մայրն Սիսարայ հայեցեալ դէտ ա՛կն ունէր ՚ի վանդակապա՛տ պատուհանէն. քանզի տեսանէ՛ր զդարձեալսն ՚ի Սիսարայ. վասն զի յետնեցա՛ն կառք նորա ՚ի գալոյ, ընդէ՞ր յամեցին հետք կառաց նորա։
28. Սիսարայի մայրը նայում էր վանդակաւոր պատուհանից, Տեսնում էր Սիսարայի մօտից եկողներին, Իսկ նրա կառքն ուշանում էր գալու: - Ինչո՞ւ են ուշանում նրա կառքի անուահետքերը:
28 Սիսարային մայրը պատուհանէն նայեցաւ Ու վանդակին ետեւէն աղաղակեց.‘Ինչո՞ւ համար անոր կառքը կ’ուշանայ գալու, Ինչո՞ւ անոր կառքերուն քայլերը ետ կը մնան’։
zohrab-1805▾ eastern-1994▾ western am▾
5:285:28: В окно выглядывает и вопит мать Сисарина сквозь решетку: что долго не идет конница его, что медлят колеса колесниц его?
5:28 διὰ δια through; because of τῆς ο the θυρίδος θυρις window παρέκυψεν παρακυπτω stoop near; lean over μήτηρ μητηρ mother Σισαρα σισαρα outside; outwardly τοῦ ο the τοξικοῦ τοξικος because; that ᾐσχύνθη αισχυνω shame; ashamed ἅρμα αρμα chariot αὐτοῦ αυτος he; him διότι διοτι because; that ἐχρόνισαν χρονιζω delay πόδες πους foot; pace ἁρμάτων αρμα chariot αὐτοῦ αυτος he; him
5:28 בְּעַד֩ bᵊʕˌaḏ בַּעַד distance הַ ha הַ the חַלֹּ֨ון ḥallˌôn חַלֹּון window נִשְׁקְפָ֧ה nišqᵊfˈā שׁקף look וַ wa וְ and תְּיַבֵּ֛ב ttᵊyabbˈēv יבב lament אֵ֥ם ʔˌēm אֵם mother סִֽיסְרָ֖א sˈîsᵊrˌā סִיסְרָא Sisera בְּעַ֣ד bᵊʕˈaḏ בַּעַד distance הָֽ hˈā הַ the אֶשְׁנָ֑ב ʔešnˈāv אֶשְׁנָב window מַדּ֗וּעַ maddˈûₐʕ מַדּוּעַ why בֹּשֵׁ֤שׁ bōšˈēš בושׁ be ashamed רִכְבֹּו֙ riḵbˌô רֶכֶב chariot לָ lā לְ to בֹ֔וא vˈô בוא come מַדּ֣וּעַ maddˈûₐʕ מַדּוּעַ why אֶֽחֱר֔וּ ʔˈeḥᵉrˈû אחר be behind פַּעֲמֵ֖י paʕᵃmˌê פַּעַם foot מַרְכְּבֹותָֽיו׃ markᵊvôṯˈāʸw מֶרְכָּבָה chariot
5:28. per fenestram prospiciens ululabat mater eius et de cenaculo loquebatur cur moratur regredi currus eius quare tardaverunt pedes quadrigarum illiusHis mother looked out at a window, and howled: and she spoke from the dining room: Why is his chariot so long in coming back? Why are the feet of his horses so slow?
28. Through the window she looked forth, and cried, the mother of Sisera through the lattice, Why is his chariot so long in coming? why tarry the wheels of his chariots?
5:28. His mother gazed through a window and wailed. And she spoke from an upper room: ‘Why does his chariot delay in returning? Why are the feet of his team of horses so slow?’
5:28. The mother of Sisera looked out at a window, and cried through the lattice, Why is his chariot [so] long in coming? why tarry the wheels of his chariots?
The mother of Sisera looked out at a window, and cried through the lattice, Why is his chariot [so] long in coming? why tarry the wheels of his chariots:

5:28: В окно выглядывает и вопит мать Сисарина сквозь решетку: что долго не идет конница его, что медлят колеса колесниц его?
5:28
διὰ δια through; because of
τῆς ο the
θυρίδος θυρις window
παρέκυψεν παρακυπτω stoop near; lean over
μήτηρ μητηρ mother
Σισαρα σισαρα outside; outwardly
τοῦ ο the
τοξικοῦ τοξικος because; that
ᾐσχύνθη αισχυνω shame; ashamed
ἅρμα αρμα chariot
αὐτοῦ αυτος he; him
διότι διοτι because; that
ἐχρόνισαν χρονιζω delay
πόδες πους foot; pace
ἁρμάτων αρμα chariot
αὐτοῦ αυτος he; him
5:28
בְּעַד֩ bᵊʕˌaḏ בַּעַד distance
הַ ha הַ the
חַלֹּ֨ון ḥallˌôn חַלֹּון window
נִשְׁקְפָ֧ה nišqᵊfˈā שׁקף look
וַ wa וְ and
תְּיַבֵּ֛ב ttᵊyabbˈēv יבב lament
אֵ֥ם ʔˌēm אֵם mother
סִֽיסְרָ֖א sˈîsᵊrˌā סִיסְרָא Sisera
בְּעַ֣ד bᵊʕˈaḏ בַּעַד distance
הָֽ hˈā הַ the
אֶשְׁנָ֑ב ʔešnˈāv אֶשְׁנָב window
מַדּ֗וּעַ maddˈûₐʕ מַדּוּעַ why
בֹּשֵׁ֤שׁ bōšˈēš בושׁ be ashamed
רִכְבֹּו֙ riḵbˌô רֶכֶב chariot
לָ לְ to
בֹ֔וא vˈô בוא come
מַדּ֣וּעַ maddˈûₐʕ מַדּוּעַ why
אֶֽחֱר֔וּ ʔˈeḥᵉrˈû אחר be behind
פַּעֲמֵ֖י paʕᵃmˌê פַּעַם foot
מַרְכְּבֹותָֽיו׃ markᵊvôṯˈāʸw מֶרְכָּבָה chariot
5:28. per fenestram prospiciens ululabat mater eius et de cenaculo loquebatur cur moratur regredi currus eius quare tardaverunt pedes quadrigarum illius
His mother looked out at a window, and howled: and she spoke from the dining room: Why is his chariot so long in coming back? Why are the feet of his horses so slow?
5:28. His mother gazed through a window and wailed. And she spoke from an upper room: ‘Why does his chariot delay in returning? Why are the feet of his team of horses so slow?’
5:28. The mother of Sisera looked out at a window, and cried through the lattice, Why is his chariot [so] long in coming? why tarry the wheels of his chariots?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:28: Cried through the lattice - This is very natural: in the women's apartments in the East the windows are latticed, to prevent them from sending or receiving letters, etc. The latticing is the effect of the jealousy which universally prevails in those countries.
Why is his chariot so long in coming? - Literally, Why is his chariot ashamed to come? Dr. Lowth has very justly observed, that this is a striking image of maternal solicitude, and of a mind divided between hope and fear.
"The mother of Sisera looked out at a window;
She cried through the lattice,
'Why is his chariot so long in coming?
Why tarry the wheels of his chariot?'
"Immediately, impatient of delay, she prevents the comfort of her companions; elate in mind, and bursting forth into female levity and jactation, impotent to hope for any thing, and drunk with her good fortune,
"Her wise ladies earnestly answered her;
Yea, she immediately returned answer to herself;
'Have they not sped? have they not divided the spoil?'
"We see how consonant to the person speaking is every idea, every word. She dwells not upon the slaughter of the enemies, the number of the captives, the valor and great exploits of the victor, but, burning with the female love of spoils, on those things rather which captivate the light mind of the vainest woman; damsels, gold, garments. Nor does she dwell upon them only; but she repeats, she accumulates, she augments every thing. She seems, as it were, to handle the spoils. dwelling as she does on every particular.
'Have they not sped? have they not divided the prey?
A damsel, yea, two damsels to every man:
To Sisera, a prey of divers colors;
A prey of divers colors of needlework,
Finely coloured of needlework on both sides,
A spoil for adorning the neck.'
To enhance the beauty of this passage, there is, in the poetic conformation of the sentences, an admirable neatness in the diction, great force, splendor, accuracy; in the very redundance of the repetitions the utmost brevity; and, lastly, the most striking disappointment of the woman's hope, tacitly insinuated by that sudden and unexpected apostrophe,
'So let all thine enemies perish, O Jehovah!'
is expressed more fully and strongly by this silence than could have been painted by any colouring of words." See Dr. Lowth, 13th Prelection, Pro 4:18, Pro 4:19.
"We cannot do better," says Dr. Dodd, "than conclude this chapter with the words of Pelicanus: 'Let a Homer, or a Virgil, go and compare his poetry, if he be able, with the song of this woman; and, if there be anyone who excels in eloquence and learning, let him celebrate the praises and learning of this panegyric, more copiously than I am able.'"
For other matters relative to this song I must refer to the two translations which immediately follow; and their authors' notes on them.
Dr. Kennicott says, "This celebrated song of triumph is most deservedly admired; though some parts of it are at present very obscure, and others unintelligible in our English version. Besides particular difficulties, there is a general one that pervades the whole; arising as I humbly apprehend, from its being considered as entirely the song of Deborah. It is certain, though very little attended to, that it is said to have been sung by Deborah and By Barak. It is also certain there are in it parts which Deborah could not sing, as well as parts which Barak could not sing; and therefore it seems necessary, in order to form a better judgment of this song, that some probable distribution should be made of it; whilst those words which seem most likely to have been sung by either party should be assigned to their proper name; either to that of Deborah the prophetess, or to that of Barak the captain.
"For example: Deborah could not call upon Deborah, exhorting herself to awake, etc., as in Jdg 5:12; neither could Barak exhort himself to arise, etc., in the same verse. Again, Barak could not sing, Till I, Deborah, arose a mother in Israel, Jdg 5:7; nor could Deborah sing about a damsel or two for every soldier, Jdg 5:30; though, indeed, as to this last article, the words are probably misunderstood. There are other parts also which seem to require a different rendering. Jdg 5:2, For the avenging of Israel, where the address is probably to those who took the lead in Israel on this great occasion, for the address in the next words is to those among the people who were volunteers; as again, Jdg 5:9. Jdg 5:11, Jdg 5:13-15, have many great difficulties. It seems impossible that (Jdg 5:23) any person should be cursed for not coming to the help of Jehovah; to the help of Jehovah against the mighty. Nor does it seem more probable that Jael should, in a sacred song, be styled blessed above women for the death of Sisera. Jdg 5:26 mentions butter, of which nothing is said in the history in Jdg 4:19; nor does the history say that Jael smote off Sisera's head with a hammer, or indeed that she smote it off at all, as here, Jdg 5:26. Lastly, as to Jdg 5:30, there being no authority for rendering the words a damsel or two damsels, and the words in Hebrew being very much like two other words in this same verse, which make excellent sense here, it seems highly probable that they were originally the same. And at the end of this verse, which contains an excellent compliment paid to the needlework of the daughters of Israel, and which is here put with great art in the mouth of Sisera's Mother, the true sense seems to be, the hopes She had of some very rich prize to adorn Her Own Neck." - Kennicott's Remarks, p. 94.
Dr. Hales observes, "That the design of this beautiful ode, which breathes the characteristic softness and luxuriance of female composition, seems to be twofold, religious and political; first, to thank God for the recent victory and deliverance of Israel from Canaanitish bondage and oppression; and next, to celebrate the zeal and alacrity with which some of the rulers volunteered their services against the common enemy, and to censure the lukewarmness and apathy of others who stayed at home, and thus betrayed the public cause; and, by this contrast and exposure, to heal those fatal divisions among the tribes, so injurious to the commonwealth. The first verse, as a title, briefly recites the design or subject of the poem, which consists of eight stanzas.
"The first opens with a devout thanksgiving, to which she calls the attention of all, friends and foes.
"The second describes, in the sublime imagery of Moses, the magnificent scenes at Mount Sinai, Seir, etc., in the deserts of Arabia, while they were led by the Divine power and presence from Egypt to Canaan.
"The third states their offending afterwards by their apostasies in serving new gods, as foretold by Moses, Deu 32:16, Deu 32:17, and their consequent oppression by their enemies; the insecurity of travelling, and desertion of the villages, during the twenty years that intervened from the death of Shamgar till Jael's exploit, and till Deborah became judge. By this time they were disarmed by the Philistines and Canaanites, and scarcely a sword or a spear was to be seen in Israel. This policy was adopted by the Philistines in Saul's time, Sa1 13:19, and was probably introduced before, when Shamgar, for want of other weapons, had recourse to an ox-goad, which was only left with them for the purpose of agriculture, Sa1 13:21.
"The fourth contrasts their present happy state of security from the incursions and depredations of their foes, especially at the watering places, which were most exposed to attacks; owing to the Divine protection which crowned the victory, the zeal and exertions of 'a remnant of the people,' or a part of the tribes, against the enemy, under her conduct; these were the midland tribes of Ephraim, Manasseh, and Benjamin, including, perhaps, Judah and Simeon, which bordered on Amalek southward, and Issachar, Zebulun, and Naphtali, northward.
"The fifth censures the recreant tribes Reuben and Gad, beyond Jordan eastward; and Dan and Asher, on the Mediterranean Sea westward, who deserted the common cause in consequence of their divisions, and their paltry attachment to their own concerns.
"The sixth records the miraculous defeat of the confederate kings of Canaan, who were swept away by the torrents issuing from the different springs of the river Kishon, swollen by uncommon rains. Meroz was probably a place in the neighborhood.
"The seventh contains a panegyric on Jael, who is here 'blessed above women,' for attempting an exploit above her sex to perform; and a picturesque description of her giving Sisera buttermilk to drink, which is considered as a great treat at present among the Arabs. Then follows a minute and circumstantial description of her mode of slaying him.
"The eighth affords an admirable representation of the impatience of the mother of Sisera at his delay in returning; her sanguine anticipation of his success; in which she dwells, not upon the greatness of his exploits, or the slaughter of his enemies, but upon the circumstances most likely to engage a light female mind, such as captive damsels, and embroidered garments, or the spoils of victory, which she repeats and exemplifies with much grace and elegance.
"The unexpected and abrupt apostrophe which concludes the poem, So perish all thine enemies, O Lord! tacitly insinuates the utter disappointment of their vain hopes of conquest and spoil more fully and forcibly than any express declaration in words; while it marks the author's piety, and sole reliance upon the Divine protection of His people, and the glorious prospect of a future and greater deliverance, perhaps, by the Sun of righteousness." - New Anal. Chron. p. 324.
Albert Barnes: Notes on the Bible - 1834
5:28: The scene is changed to the palace of Sisera.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:28: through: Kg2 1:2; Sol 2:9
Why is: Jdg 4:15; Sol 8:14; Jam 5:7
Carl Friedrich Keil and Franz Delitzsch
5:28
28 Through the window there looks out and cries aloud
The mother of Sisera, through the lattice work,
Why does his chariot delay its coming?
Why tarry the steps of his team?
29 The wise of her princesses reply:
- But she repeats her words to herself -
30 Surely they are finding and sharing booty:
A maiden, two maidens to the head of a man,
Booty of variegated cloths for Sisera:
Booty of variegated cloths, garments worked in divers colours,
A variegated cloth, two garments worked in divers colours for his neck as booty.
Sisera's mother looks out with impatience for the return of her son, and cries aloud out of the window, Why is he never coming?-foreboding the disastrous result of the war. תּיבּב, ἁπ. λεγ., signifies to cry; in Aramaean it is used for הריע and רנּן, to denote a loud joyful cry; here it evidently signifies a loud cry of anxiety. For the repeated question, Why does his chariot delay its coming? is evidently expressive of anxiety and alarm. The form אחרוּ, perf. Piel for אחרוּ, may be attributed to the influence of the aleph, which favours the seghol sound, like יחמוּ in Gen 30:39. The combination of מרכּבותיו פּעמי, "steps of his chariots," cannot be explained, as it is by Bertheau, on the ground that the word פעמי, as a general expression for intermittent movement, might also be applied to the jerking of the wheels in rolling, but simply on the supposition that מרכּבות, as a synonym for רכב, is used for the horses yoked to the chariot in the sense of team, like רכב in 2Kings 8:4; 2Kings 10:18, etc.
John Gill
5:28 The mother of Sisera looked out at a window,.... Which perhaps looked towards the high road, in which she expected Sisera to return in his chariot with his victorious army; and she was looking out for him, not through fear of any ill that had befallen him, or suspicion of misfortunte, but through impatience to see him in triumph return, wreathed with laurels:
and cried through the lattice; which is but another word for a window, which was not of glass, that being of a later invention, but made in lattice form, in a sort of network, full of little holes to let in air and light, and look out at; here she stood and cried with a very loud uneasy tone; the word signifies a sort of a groaning howling noise, discovering impatience and uneasiness; and so the Vulgate Latin and Syriac versions render it, "she howled"; saying in a whining way:
why is his chariot so long in coming? she did not doubt at all of victory, and concluded it would soon be obtained, and there would be very little trouble and difficulty in getting it, and therefore wondered his chariot was not in sight:
why tarry the wheels of his chariots? the nine hundred he took with him, of the return of which she made no doubt, only was uneasy until they appeared, that she might be delighted with the glory of the triumph; the Targum is,"why are the runners hindered, who should bring me a letter of the victories?''
John Wesley
5:28 Looked out - Expecting to see him returning: for she concluded, that he went forth not so much to fight, as to take the spoil.
Robert Jamieson, A. R. Fausset and David Brown
5:28 In these verses a sudden transition is made to the mother of the Canaanite general, and a striking picture is drawn of a mind agitated between hope and fear--impatient of delay, yet anticipating the news of victory and the rewards of rich booty.
the lattice--a lattice window, common to the houses in warm countries for the circulation of air.
5:295:29: Կանայք իմաստունք իշխանաց նորա, ետուն անդէն պատասխանի նմա՝ եւ ասեն. եւ ինքնի՛ն անձամբ անձին առնէր իւր պատասխանի[2515]։ [2515] Այլք. Ետուն անդրէն պատասխանի։ Ոմանք. Պատասխանի եւ ասեն. Ինքն անձամբ։
29. Նրա իշխանների իմաստուն կանայք պատասխան են տալիս նրան ու ասում, Հէնց ինքն էլ իր խօսքերին պատասխան է տալիս ու ասում.
29 Անոր իմաստուն տիկինները անոր պատասխան տուին, Ինք ալ իր խօսքերուն պատասխանը իրեն կու տար.
Կանայք իմաստունք [115]իշխանաց նորա ետուն անդրէն պատասխանի նմա [116]եւ ասեն``. եւ ինքնին անձամբ անձին առնէր իւր պատասխանի:

5:29: Կանայք իմաստունք իշխանաց նորա, ետուն անդէն պատասխանի նմա՝ եւ ասեն. եւ ինքնի՛ն անձամբ անձին առնէր իւր պատասխանի[2515]։
[2515] Այլք. Ետուն անդրէն պատասխանի։ Ոմանք. Պատասխանի եւ ասեն. Ինքն անձամբ։
29. Նրա իշխանների իմաստուն կանայք պատասխան են տալիս նրան ու ասում, Հէնց ինքն էլ իր խօսքերին պատասխան է տալիս ու ասում.
29 Անոր իմաստուն տիկինները անոր պատասխան տուին, Ինք ալ իր խօսքերուն պատասխանը իրեն կու տար.
zohrab-1805▾ eastern-1994▾ western am▾
5:295:29: Умные из ее женщин отвечают ей, и сама она отвечает на слова свои:
5:29 αἱ ο the σοφαὶ σοφος wise ἄρχουσαι αρχω rule; begin αὐτῆς αυτος he; him ἀπεκρίθησαν αποκρινομαι respond πρὸς προς to; toward αὐτήν αυτος he; him καὶ και and; even αὐτὴ αυτος he; him ἀπέστρεψεν αποστρεφω turn away; alienate λόγους λογος word; log αὐτῆς αυτος he; him ἑαυτῇ εαυτου of himself; his own
5:29 חַכְמֹ֥ות ḥaḵmˌôṯ חָכָם wise שָׂרֹותֶ֖יהָ śārôṯˌeʸhā שָׂרָה mistress תַּעֲנֶ֑ינָּה taʕᵃnˈeʸnnā ענה answer אַף־ ʔaf- אַף even הִ֕יא hˈî הִיא she תָּשִׁ֥יב tāšˌîv שׁוב return אֲמָרֶ֖יהָ ʔᵃmārˌeʸhā אֵמֶר word לָֽהּ׃ lˈāh לְ to
5:29. una sapientior ceteris uxoribus eius haec socrui verba responditOne that was wiser than the rest of his wives, returned this answer to her mother in law:
29. Her wise ladies answered her, yea, she returned answer to herself,
5:29. One who was wiser than the rest of his wives responded to her mother-in-law with this:
5:29. Her wise ladies answered her, yea, she returned answer to herself,
Her wise ladies answered her, yea, she returned answer to herself:

5:29: Умные из ее женщин отвечают ей, и сама она отвечает на слова свои:
5:29
αἱ ο the
σοφαὶ σοφος wise
ἄρχουσαι αρχω rule; begin
αὐτῆς αυτος he; him
ἀπεκρίθησαν αποκρινομαι respond
πρὸς προς to; toward
αὐτήν αυτος he; him
καὶ και and; even
αὐτὴ αυτος he; him
ἀπέστρεψεν αποστρεφω turn away; alienate
λόγους λογος word; log
αὐτῆς αυτος he; him
ἑαυτῇ εαυτου of himself; his own
5:29
חַכְמֹ֥ות ḥaḵmˌôṯ חָכָם wise
שָׂרֹותֶ֖יהָ śārôṯˌeʸhā שָׂרָה mistress
תַּעֲנֶ֑ינָּה taʕᵃnˈeʸnnā ענה answer
אַף־ ʔaf- אַף even
הִ֕יא hˈî הִיא she
תָּשִׁ֥יב tāšˌîv שׁוב return
אֲמָרֶ֖יהָ ʔᵃmārˌeʸhā אֵמֶר word
לָֽהּ׃ lˈāh לְ to
5:29. una sapientior ceteris uxoribus eius haec socrui verba respondit
One that was wiser than the rest of his wives, returned this answer to her mother in law:
5:29. One who was wiser than the rest of his wives responded to her mother-in-law with this:
5:29. Her wise ladies answered her, yea, she returned answer to herself,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:29: answer: Heb. her words, Jdg 5:29
Carl Friedrich Keil and Franz Delitzsch
5:29
The princesses in attendance upon Sisera's mother sought to console her with the remark, that Sisera would have to gather together rich booty, and that his return was delayed in consequence. In the expression "the wisest of her princesses" (see Ges. 119, 2), the irony is very obvious, as the reality put all their wise conjectures to shame. תּעננּה, third pers. plur. fem. for תּענינה. The second hemistich of Judg 5:29 contains a clause inserted as a parenthesis. אף־היא is adversative: "but she;" אף is only an emphatic copula; the antithesis lies in the emphatic change of subject indicated by היא. אמריה השׁיב, lit. to bring back her words, i.e., to repeat. להּ is used in a reflective sense, "to herself." The meaning is: But Sisera's mother did not allow herself to be quieted by the words of her wise princesses; on the contrary, she kept repeating the anxious question, Why does Sisera delay his coming? In Judg 5:30 there follows the answer of the wise princesses. They imagine that Sisera has been detained by the large amount of booty which has to be divided. הלא, nonne, is he not, in the sense of lively certainty. They will certainly discover rich booty, and divide it. רחם, uterus, for puella. "A girl (or indeed probably) two girls to the head of the man," i.e., for each man. צבעים, coloured things, cloths or clothes. רקמה, worked stuff, or garments worked in divers colours (see the remarks on Ex 26:36), is attached without the vav cop. to צבעים, and is also dependent upon שׁלל. The closing words, שׁלל לצוּארי, "for the necks," or (as the plural is also frequently used to signify a single neck, e.g., Gen 27:16; Gen 45:14) "for the neck of the booty," do not give any appropriate sense, as שׁלל neither signifies animals taken as booty nor the taker of booty. The idea, however, that שׁלל is used for שׁלל אישׁ, like הלך in 2Kings 12:4 for הלך אישׁ, viator, and חתף in Prov 23:28 for חתף אישׁ, seems inadmissible, since שׁלל ecni has just before been used three times in its literal sense. There is just the same objection to the application of שׁלל to animals taken as booty, not to mention the fact that they would hardly have thought of having valuable clothes upon the necks of animals taken as booty. Consequently the only explanation that remains, is either to alter לצוּארי into לצוּארו or לצוּאריו, or else to change שׁלל into שׁגל, the royal spouse. In the former case, שׁלל would have to be taken as in apposition to רקמתים צבע: a variegated cloth, two worked in divers colours for his (Sisera's) neck as booty, as the lxx have rendered it (τῷ τραχήλῳ αὐτοῦ σκῦλα). Ewald and Bertheau decide in favour of the second alteration, and defend it on the ground that שׁלל might easily find its way into the text as a copyist's error for שׁגל, on account of שׁלל having been already written three times before, and that we cannot dispense with some such word as שׁגל here, since the repetition of שׁלל three times, and the threefold use of ל, evidently show that there were three different kinds of people among whom the booty was to be distributed; and also that it was only a fitting thing that Sisera should set apart one portion of the booty to adorn the neck of his wife, and that the wisest of the noble ladies, when mentioning the booty, should not forget themselves.
Geneva 1599
5:29 Her wise ladies answered her, yea, (t) she returned answer to herself,
(t) That is, she comforted herself.
John Gill
5:29 Her wise ladies answered her,.... Every one in their turn endeavouring to comfort her and make her easy. The Vulgate Latin version is,"one that was wiser than the rest of his wives;''but they seem rather to be her maids of honour, or ladies of her acquaintance, who were come to pay her a visit, and share in the pleasing sight they expected to have of Sisera:
yea, she returned answer to herself; before they could well give theirs, she soon recollected herself what might be, and must be, the occasion of this delay; and this, according to the Targum, she made in her wisdom, what her great wisdom quickly suggested to her was certainly the case, and with which she comforted and quieted herself.
Robert Jamieson, A. R. Fausset and David Brown
5:29 her wise ladies--maids of honor.
5:305:30: Ո՛չ գտանիցեն զնա աւարաբաշխք, առնել սէ՛ր բարեկամաց ՚ի գլուխ արանց. եւ եգէլ զաղիս նորա։ Կապո՛ւտ երանգոցն Սիսարայ կապո՛ւտ երանգոցն գոյնագոյն նկարուց, նարօտ պէսպէս նկարուց. ա՛յն էր պարանոցին նորա կապուտ[2516]։ [2516] Ոմանք. Աւարաբաշխ առնել զսէր... եւ երգել զաղիս նորա։ Կապուտակ երանգոցն Սիսարայի կապուտակ երանգոցն գոյն գոյն նկարոյն... էր պարանոցի նորա ՚ի կապուտ։
30. “ Աւար բաշխողները չեն գտնի նրան, Որ բարիք անեն բարեկամներին՝ ամէն մէկին բաժանելով իր աւարը: Նրա աղիքները ճմլեց Սիսարայի ստացած գոյնզգոյն աւարը, Նկարազարդ, գոյնզգոյն երանգներով աւարը, Գոյնզգոյն, նկարազարդ հիւսուածքներով նարօտը նրա պարանոցի վրայ”:
30 ‘Անշուշտ անոնք աւար գտան, Զանիկա բաժնելու վրայ են. Ամէն կտրիճի համար մէկ կամ երկու աղջիկ, Իսկ Սիսարային համար գոյնզգոյն աւար մը, Գոյնզգոյն նկարագործ աւար մը, Երկու կողմը բանուած ու գոյնզգոյն վզնոցներ աւար առած պիտի ըլլան’։
[117]ոչ գտանիցեն զնա աւարաբաշխք, առնել սէր բարեկամաց ի գլուխ արանց: Եւ եգել զաղիս նորա կապուտ երանգոցն` Սիսարայ, կապուտ երանգոցն գոյնագոյն նկարուց, նարօտ պէսպէս նկարուց. այն էր պարանոցին նորա կապուտ:

5:30: Ո՛չ գտանիցեն զնա աւարաբաշխք, առնել սէ՛ր բարեկամաց ՚ի գլուխ արանց. եւ եգէլ զաղիս նորա։ Կապո՛ւտ երանգոցն Սիսարայ կապո՛ւտ երանգոցն գոյնագոյն նկարուց, նարօտ պէսպէս նկարուց. ա՛յն էր պարանոցին նորա կապուտ[2516]։
[2516] Ոմանք. Աւարաբաշխ առնել զսէր... եւ երգել զաղիս նորա։ Կապուտակ երանգոցն Սիսարայի կապուտակ երանգոցն գոյն գոյն նկարոյն... էր պարանոցի նորա ՚ի կապուտ։
30. “ Աւար բաշխողները չեն գտնի նրան, Որ բարիք անեն բարեկամներին՝ ամէն մէկին բաժանելով իր աւարը: Նրա աղիքները ճմլեց Սիսարայի ստացած գոյնզգոյն աւարը, Նկարազարդ, գոյնզգոյն երանգներով աւարը, Գոյնզգոյն, նկարազարդ հիւսուածքներով նարօտը նրա պարանոցի վրայ”:
30 ‘Անշուշտ անոնք աւար գտան, Զանիկա բաժնելու վրայ են. Ամէն կտրիճի համար մէկ կամ երկու աղջիկ, Իսկ Սիսարային համար գոյնզգոյն աւար մը, Գոյնզգոյն նկարագործ աւար մը, Երկու կողմը բանուած ու գոյնզգոյն վզնոցներ աւար առած պիտի ըլլան’։
zohrab-1805▾ eastern-1994▾ western am▾
5:305:30: верно, они нашли, делят добычу, по девице, по две девицы на каждого воина, в добычу полученная разноцветная {одежда} Сисаре, полученная в добычу разноцветная одежда, вышитая с обеих сторон, снятая с плеч пленника.
5:30 οὐχ ου not εὑρήσουσιν ευρισκω find αὐτὸν αυτος he; him διαμερίζοντα διαμεριζω divide σκῦλα σκυλον spoil οἰκτίρμων οικτιρμων compassionate οἰκτιρήσει οικτειρω have compassion εἰς εις into; for κεφαλὴν κεφαλη head; top ἀνδρός ανηρ man; husband σκῦλα σκυλον spoil βαμμάτων βαμμα the Σισαρα σισαρα spoil βαμμάτων βαμμα he; him τῷ ο the τραχήλῳ τραχηλος neck αὐτοῦ αυτος he; him σκῦλα σκυλον spoil
5:30 הֲ hᵃ הֲ [interrogative] לֹ֨א lˌō לֹא not יִמְצְא֜וּ yimṣᵊʔˈû מצא find יְחַלְּק֣וּ yᵊḥallᵊqˈû חלק divide שָׁלָ֗ל šālˈāl שָׁלָל plunder רַ֤חַם rˈaḥam רֶחֶם womb רַחֲמָתַ֨יִם֙ raḥᵃmāṯˈayim רַחְמָה womb לְ lᵊ לְ to רֹ֣אשׁ rˈōš רֹאשׁ head גֶּ֔בֶר gˈever גֶּבֶר vigorous man שְׁלַ֤ל šᵊlˈal שָׁלָל plunder צְבָעִים֙ ṣᵊvāʕîm צֶבַע stuff לְ lᵊ לְ to סִ֣יסְרָ֔א sˈîsᵊrˈā סִיסְרָא Sisera שְׁלַ֥ל šᵊlˌal שָׁלָל plunder צְבָעִ֖ים ṣᵊvāʕˌîm צֶבַע stuff רִקְמָ֑ה riqmˈā רִקְמָה woven stuff צֶ֥בַע ṣˌevaʕ צֶבַע stuff רִקְמָתַ֖יִם riqmāṯˌayim רִקְמָה woven stuff לְ lᵊ לְ to צַוְּארֵ֥י ṣawwᵊrˌê צַוָּאר neck שָׁלָֽל׃ šālˈāl שָׁלָל plunder
5:30. forsitan nunc dividit spolia et pulcherrima feminarum eligitur ei vestes diversorum colorum Sisarae traduntur in praedam et supellex varia ad ornanda colla congeriturPerhaps he is now dividing the spoils, and the fairest of the women is chosen out for him: garments of divers colours are given to Sisara for his prey, and furniture of different kinds is heaped together to adorn necks.
30. Have they not found, have they not divided the spoil? a damsel, two damsels to every man; to Sisera a spoil of divers colours, a spoil of divers colours of embroidery, of divers colours of embroidery on both sides, on the necks of the spoil?
5:30. ‘Perhaps he is now dividing the spoils, and the most beautiful among the women is being selected for him. Garments of diverse colors are being delivered to Sisera as spoils, and various goods are being collected for the adornment of necks.’
5:30. Have they not sped? have they [not] divided the prey; to every man a damsel [or] two; to Sisera a prey of divers colours, a prey of divers colours of needlework, of divers colours of needlework on both sides, [meet] for the necks of [them that take] the spoil?
Have they not sped? have they [not] divided the prey; to every man a damsel [or] two; to Sisera a prey of divers colours, a prey of divers colours of needlework, of divers colours of needlework on both sides, [meet] for the necks of [them that take] the spoil:

5:30: верно, они нашли, делят добычу, по девице, по две девицы на каждого воина, в добычу полученная разноцветная {одежда} Сисаре, полученная в добычу разноцветная одежда, вышитая с обеих сторон, снятая с плеч пленника.
5:30
οὐχ ου not
εὑρήσουσιν ευρισκω find
αὐτὸν αυτος he; him
διαμερίζοντα διαμεριζω divide
σκῦλα σκυλον spoil
οἰκτίρμων οικτιρμων compassionate
οἰκτιρήσει οικτειρω have compassion
εἰς εις into; for
κεφαλὴν κεφαλη head; top
ἀνδρός ανηρ man; husband
σκῦλα σκυλον spoil
βαμμάτων βαμμα the
Σισαρα σισαρα spoil
βαμμάτων βαμμα he; him
τῷ ο the
τραχήλῳ τραχηλος neck
αὐτοῦ αυτος he; him
σκῦλα σκυλον spoil
5:30
הֲ hᵃ הֲ [interrogative]
לֹ֨א lˌō לֹא not
יִמְצְא֜וּ yimṣᵊʔˈû מצא find
יְחַלְּק֣וּ yᵊḥallᵊqˈû חלק divide
שָׁלָ֗ל šālˈāl שָׁלָל plunder
רַ֤חַם rˈaḥam רֶחֶם womb
רַחֲמָתַ֨יִם֙ raḥᵃmāṯˈayim רַחְמָה womb
לְ lᵊ לְ to
רֹ֣אשׁ rˈōš רֹאשׁ head
גֶּ֔בֶר gˈever גֶּבֶר vigorous man
שְׁלַ֤ל šᵊlˈal שָׁלָל plunder
צְבָעִים֙ ṣᵊvāʕîm צֶבַע stuff
לְ lᵊ לְ to
סִ֣יסְרָ֔א sˈîsᵊrˈā סִיסְרָא Sisera
שְׁלַ֥ל šᵊlˌal שָׁלָל plunder
צְבָעִ֖ים ṣᵊvāʕˌîm צֶבַע stuff
רִקְמָ֑ה riqmˈā רִקְמָה woven stuff
צֶ֥בַע ṣˌevaʕ צֶבַע stuff
רִקְמָתַ֖יִם riqmāṯˌayim רִקְמָה woven stuff
לְ lᵊ לְ to
צַוְּארֵ֥י ṣawwᵊrˌê צַוָּאר neck
שָׁלָֽל׃ šālˈāl שָׁלָל plunder
5:30. forsitan nunc dividit spolia et pulcherrima feminarum eligitur ei vestes diversorum colorum Sisarae traduntur in praedam et supellex varia ad ornanda colla congeritur
Perhaps he is now dividing the spoils, and the fairest of the women is chosen out for him: garments of divers colours are given to Sisara for his prey, and furniture of different kinds is heaped together to adorn necks.
5:30. ‘Perhaps he is now dividing the spoils, and the most beautiful among the women is being selected for him. Garments of diverse colors are being delivered to Sisera as spoils, and various goods are being collected for the adornment of necks.’
5:30. Have they not sped? have they [not] divided the prey; to every man a damsel [or] two; to Sisera a prey of divers colours, a prey of divers colours of needlework, of divers colours of needlework on both sides, [meet] for the necks of [them that take] the spoil?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
5:30: Render the latter part of the verse "a booty of dyed garments for Sisera, a booty of dyed garments and of party-colored cloth, a dyed garment and two party-colored clothes for the necks of the booty," the spoil or booty being either captive damsels, or captive cattle on whose necks these clothes are to be placed (either as ornament or as a burden; compare Jdg 8:21, Jdg 8:26). But possibly "the necks of the booty" may mean the backs or shoulders (of men or beasts) laden with booty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:30: Have they not sped: Exo 15:9; Job 20:5
every man: Heb. the head of a man
of divers: Gen 37:3; Sa2 13:18; Psa 45:14
Geneva 1599
5:30 Have they not sped? have they [not] divided the prey; to every man a damsel [or] two; to Sisera a prey of divers colours, a prey of divers colours of needlework, of divers colours of needlework on both sides, [meet] (u) for the necks of [them that take] the spoil?
(u) Because he was chief of the army.
John Gill
5:30 Have they not sped?.... Or "found" (u) the enemy, Barak and his army, or the spoil of them? no doubt they have:
have they not divided the prey? doubtless they have, which being large, and the captives many, has taken up much of their time to look over, and make an equal and proper division of, and that most certainly is the cause of the delay:
to every man a damsel or two? or "a womb or two (w)", using both unchaste and contemptuous language (x), and pleasing themselves with the virgins of Israel being abused by the common soldiers, which was too frequently the case with the Heathens at gaining a victory:
to Sisera a prey of divers colours, a prey of divers colours of needlework, of divers colours of needlework on both sides; suits of clothes of different colours, such as were the works of the women of Sidon (y), and those curiously interwoven or wrought with a needle, and that on both sides of the silk or material of which they were made; and so such as were of great worth and esteem, and such it was expected, and with confidence and assurance of it, Sisera would bring with him, and make presents of to his mother and her ladies, or which he would have for his own wear and use, or both:
meet for the necks of them that take the spoil? the general of the army, and the chief men to whom the spoil was brought, and then divided suitably to the rank and quality of every soldier. Pliny (z) says, the Phrygians first invented the art of needlework; hence the garments wrought, and those that made them, were called after their name; but it is certain it was known by the ancient Hebrews and Canaanites, see Ex 26:36.
(u) "nonne invenient", Pagninus, Montanus, Tigurine version, Vatablus (w) "vulvam vulvas duas", Piscator. (x) Vid. R. Sol. Urbin. Ohel Moed, fol. 59. 1. (y) Julian. Opera, par. 1. crat. 2. p. 94. Vid. Homer. Iliad. 6. ver. 289, 290. (z) Nat. Hist. l. 8. c. 48.
John Wesley
5:30 Have they not, &e. - That is, it is certain they have got the prey, only they tarry to distribute it, according to every man's quality and merit.
Robert Jamieson, A. R. Fausset and David Brown
5:30 to every man a damsel or two--Young maidens formed always a valued part of Oriental conquerors' war-spoils. But Sisera's mother wished other booty for him; namely, the gold-threaded, richly embroidered, and scarlet-colored cloaks which were held in such high esteem. The ode concludes with a wish in keeping with the pious and patriotic character of the prophetess.
5:315:31: Ա՛յսպէս կորիցեն ամենայն թշնամիք քո Տէր. եւ որք սիրիցենն զնա՝ իբրեւ զելս արեգական ՚ի զօրութեան նորա։
31. Այսպէս թող կորչեն քո բոլոր թշնամիները, Տէ՛ր, Իսկ նրան սիրողները թող լինեն այնպէս, ինչպէս արեւը, որ ծագում է իր զօրութեամբ»:
31 Ո՛վ Տէր, քու բոլոր թշնամիներդ Այսպէս թող կորսուին. Իսկ զանիկա սիրողները Իր զօրութիւնովը ելլող արեւուն պէս ըլլան»։
Այսպէս կորիցեն ամենայն թշնամիք քո, Տէր, եւ որք սիրիցենն զնա` իբրեւ զելս արեգական ի զօրութեան նորա:

5:31: Ա՛յսպէս կորիցեն ամենայն թշնամիք քո Տէր. եւ որք սիրիցենն զնա՝ իբրեւ զելս արեգական ՚ի զօրութեան նորա։
31. Այսպէս թող կորչեն քո բոլոր թշնամիները, Տէ՛ր, Իսկ նրան սիրողները թող լինեն այնպէս, ինչպէս արեւը, որ ծագում է իր զօրութեամբ»:
31 Ո՛վ Տէր, քու բոլոր թշնամիներդ Այսպէս թող կորսուին. Իսկ զանիկա սիրողները Իր զօրութիւնովը ելլող արեւուն պէս ըլլան»։
zohrab-1805▾ eastern-1994▾ western am▾
5:315:31: Так да погибнут все враги Твои, Господи! Любящие же Его {да будут} как солнце, восходящее во всей силе своей!~---
5:31 οὕτως ουτως so; this way ἀπόλοιντο απολλυμι destroy; lose πάντες πας all; every οἱ ο the ἐχθροί εχθρος hostile; enemy σου σου of you; your κύριε κυριος lord; master καὶ και and; even οἱ ο the ἀγαπῶντες αγαπαω love αὐτὸν αυτος he; him ὡς ως.1 as; how ἔξοδος εξοδος exodus ἡλίου ηλιος sun ἐν εν in δυνάμει δυναμις power; ability αὐτοῦ αυτος he; him καὶ και and; even ἡσύχασεν ησυχαζω tranquil; keep quiet ἡ ο the γῆ γη earth; land τεσσαράκοντα τεσσαρακοντα forty ἔτη ετος year
5:31 כֵּ֠ן kˌēn כֵּן thus יֹאבְד֤וּ yōvᵊḏˈû אבד perish כָל־ ḵol- כֹּל whole אֹויְבֶ֨יךָ֙ ʔôyᵊvˈeʸḵā איב be hostile יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and אֹ֣הֲבָ֔יו ʔˈōhᵃvˈāʸw אהב love כְּ kᵊ כְּ as צֵ֥את ṣˌēṯ יצא go out הַ ha הַ the שֶּׁ֖מֶשׁ ššˌemeš שֶׁמֶשׁ sun בִּ bi בְּ in גְבֻרָתֹ֑ו ḡᵊvurāṯˈô גְּבוּרָה strength וַ wa וְ and תִּשְׁקֹ֥ט ttišqˌōṭ שׁקט be at peace הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth אַרְבָּעִ֥ים ʔarbāʕˌîm אַרְבַּע four שָׁנָֽה׃ פ šānˈā . f שָׁנָה year
5:31. sic pereant omnes inimici tui Domine qui autem diligunt te sicut sol in ortu suo splendet ita rutilentSo let all thy enemies perish, O Lord: but let them that love thee shine, as the sun shineth in his rising.
31. So let all thine enemies perish, : but let them that love him be as the sun when he goeth forth in his might. And the land had rest forty years.
5:31. O Lord, so may all your enemies perish! But may those who love you shine with splendor, as the sun shines at its rising.” And the land rested for forty years.
5:31. So let all thine enemies perish, O LORD: but [let] them that love him [be] as the sun when he goeth forth in his might. And the land had rest forty years.
So let all thine enemies perish, O LORD: but [let] them that love him [be] as the sun when he goeth forth in his might:

5:31: Так да погибнут все враги Твои, Господи! Любящие же Его {да будут} как солнце, восходящее во всей силе своей!~---
5:31
οὕτως ουτως so; this way
ἀπόλοιντο απολλυμι destroy; lose
πάντες πας all; every
οἱ ο the
ἐχθροί εχθρος hostile; enemy
σου σου of you; your
κύριε κυριος lord; master
καὶ και and; even
οἱ ο the
ἀγαπῶντες αγαπαω love
αὐτὸν αυτος he; him
ὡς ως.1 as; how
ἔξοδος εξοδος exodus
ἡλίου ηλιος sun
ἐν εν in
δυνάμει δυναμις power; ability
αὐτοῦ αυτος he; him
καὶ και and; even
ἡσύχασεν ησυχαζω tranquil; keep quiet
ο the
γῆ γη earth; land
τεσσαράκοντα τεσσαρακοντα forty
ἔτη ετος year
5:31
כֵּ֠ן kˌēn כֵּן thus
יֹאבְד֤וּ yōvᵊḏˈû אבד perish
כָל־ ḵol- כֹּל whole
אֹויְבֶ֨יךָ֙ ʔôyᵊvˈeʸḵā איב be hostile
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
אֹ֣הֲבָ֔יו ʔˈōhᵃvˈāʸw אהב love
כְּ kᵊ כְּ as
צֵ֥את ṣˌēṯ יצא go out
הַ ha הַ the
שֶּׁ֖מֶשׁ ššˌemeš שֶׁמֶשׁ sun
בִּ bi בְּ in
גְבֻרָתֹ֑ו ḡᵊvurāṯˈô גְּבוּרָה strength
וַ wa וְ and
תִּשְׁקֹ֥ט ttišqˌōṭ שׁקט be at peace
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
אַרְבָּעִ֥ים ʔarbāʕˌîm אַרְבַּע four
שָׁנָֽה׃ פ šānˈā . f שָׁנָה year
5:31. sic pereant omnes inimici tui Domine qui autem diligunt te sicut sol in ortu suo splendet ita rutilent
So let all thy enemies perish, O Lord: but let them that love thee shine, as the sun shineth in his rising.
5:31. O Lord, so may all your enemies perish! But may those who love you shine with splendor, as the sun shines at its rising.” And the land rested for forty years.
5:31. So let all thine enemies perish, O LORD: but [let] them that love him [be] as the sun when he goeth forth in his might. And the land had rest forty years.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: Заключение песни Деворы: всех врагов Господа ожидает погибель, а любящих Его - прославление. После свержения хананейского ига, страна Израильская покоилась сорок лет.
Albert Barnes: Notes on the Bible - 1834
5:31: A most striking conclusion, in which the spiritual truth, which the whole narrative is intended to convey, comes out. The enemies of the Lord will perish like the host of Sisera, and all their hopes will end, like those of Sisera's mother, in bitter disappointment and shame; but all that love our Lord Jesus Christ shall shine forth as the sun in the kingdom of their Father. Compare Mat 13:43; Dan 12:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:31: So let: Psa 48:4, Psa 48:5, Psa 58:10, Psa 58:11, Psa 68:1-3, Psa 83:9-18, Psa 92:9, Psa 97:8; Rev 6:10, Rev 18:20; Rev 19:2, Rev 19:3
them that: Exo 20:6; Deu 6:5; Psa 91:14, Psa 97:10; Rom 8:28; Co1 8:3; Eph 6:24; Jam 1:12, Jam 2:5; Pe1 1:8; Jo1 4:19-21, Jo1 5:2, Jo1 5:3
the sun: Sa2 23:4; Psa 19:4, Psa 19:5, Psa 37:6; Pro 4:18; Dan 12:3; Hos 6:3; Mat 13:43
And the land: The victory here celebrated in this song, was of such happy consequence to Israel, that for the principal part of one age, they enjoyed the peace to which it had been the means of opening the way. The land had rest forty years, that is, so long it was from this victory to the raising up of Gideon. And well would it have been for the Israelites, if while the tribes had rest, they had taken advantage of the cessation from war, and had walked in the fear of the Lord. Jdg 3:11, Jdg 3:30
Carl Friedrich Keil and Franz Delitzsch
5:31
31a So shall all Thine enemies perish, O Jehovah!
But let those who love Him be like the rising of the sun in its strength.
This forms the conclusion of the song. כּן, so, refers to the whole of the song: just in the same manner as Sisera and his warriors. The rising of the sun in its strength is a striking image of the exaltation of Israel to a more and more glorious unfolding of its destiny, which Deborah anticipated as the result of this victory. With the last clause, "And the land had rest forty years" (cf. Judg 3:11, Judg 3:30; Judg 8:28), the account of this event is brought to a close.
Geneva 1599
5:31 So let all thine enemies perish, O LORD: but [let] them that love him [be] as the (x) sun when he goeth forth in his might. And the land had rest forty years.
(x) Shall grow daily more and more in God's favour.
John Gill
5:31 So let all thine enemies perish, O Lord!.... As Sisera and his army did, and be disappointed as his mother and her ladies were; which is not only a wish or prayer that it might be, but a prophecy that so it would be:
but let them that love him; that love the Lord superlatively and sincerely, with all their heart and soul, and from love serve and fear him:
be as the sun when he goeth forth in his might; in the middle of the day, when its heat and light are the greatest, and in the summer solstice, in the month of June, when the sun is in Cancer, as Ben Gersom and Abarbinel observe, and it is hottest: the sense is, let the true friends of God be as bright and as glorious, and increase in light, lustre, and splendour, as that glorious luminary in midday, and be no more liable to be resisted and stopped by their enemies, and as much out of the reach of them as that is:
and the land had rest forty years; these are not the words of Deborah, whose song ends with the last clause, but of the writer of this book; which years, according to most, are to be reckoned from the death of Ehud, including the twenty years' bondage under Jabin, as Ben Gersom and Abarbinel; so that strictly speaking the rest was but twenty years; one would think they should be reckoned from the victory obtained over Jabin king of Canaan.
John Wesley
5:31 So let - That is, so suddenly, so surely, so effectual and irrecoverably. Deborah was a prophetess and this prayer was a prediction, that in due time all God's enemies shall perish. In his might - When he first riseth, and so goeth on in his course, which he doth with great might, even as a strong man that runneth a race, and so as no creature can stop, or hinder him; even so irresistible let thy people be. Such shall be the honour and such the joy of all that love God in sincerity, and they shall shine for ever as the sun in the kingdom of their father.
5:325:32: Եւ դադարեա՛ց երկիրն ամս քառասուն։
32. Եւ երկիրը խաղաղուեց քառասուն տարի:
32 Ու երկիրը քառասուն տարի հանգստացաւ։
Եւ դադարեաց երկիրն ամս քառասուն:

5:32: Եւ դադարեա՛ց երկիրն ամս քառասուն։
32. Եւ երկիրը խաղաղուեց քառասուն տարի:
32 Ու երկիրը քառասուն տարի հանգստացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:32[5:31]: И покоилась земля сорок лет.
5:32. quievitque terra per quadraginta annosAnd the land rested for forty years.
KJV [31] And the land had rest forty years:

[5:31]: И покоилась земля сорок лет.
5:32. quievitque terra per quadraginta annos
And the land rested for forty years.
ru▾ vulgate▾