Hakim-hakim 5:4-7

5:4 O Lord, when you departed ¹  from Seir,

when you marched from Edom’s plains,

the earth shook, the heavens poured down,

the clouds poured down rain. ² 

5:5 The mountains trembled ³  before the Lord, the God of Sinai; ⁴ 

before the Lord God of Israel.

5:6 In the days of Shamgar son of Anath,

in the days of Jael caravans ⁵  disappeared; ⁶ 

travelers ⁷  had to go on winding side roads.

5:7 Warriors ⁸  were scarce, ⁹ 

they were scarce in Israel,

until you ¹⁰  arose, Deborah,

until you arose as a motherly protector ¹¹  in Israel.

[5:4]  ¹ tn Or “went out.”

[5:4]  ² tn Heb “water.”

[5:5]  ³ tn Or “quaked.” The translation assumes the form נָזֹלּוּ (nazollu) from the root זָלַל (zalal, “to quake”; see HALOT 272 s.v. II זלל). The LXX, the Syriac Peshitta, and the Targum also understood the word this way. (See Isa 63:19 and 64:2 for other occurrences of this form.) Some understand here the verb נָזַל (nazul, “to flow [with torrents of rain water]”).

[5:5]  ⁴ tn Heb “this one of Sinai.” The phrase is a divine title, perhaps indicating that the Lord rules from Sinai.

[5:6]  ⁵ tc The translation assumes the form אֳרְחוֹת (’orÿkhot, “caravans”) rather than אֳרָחוֹת (’orakhot, “roadways”) because it makes a tighter parallel with “travelers” in the next line.

[5:6]  ⁶ tn Or “ceased.”

[5:6]  ⁷ tn Heb “Ones walking on paths.”

[5:7]  ⁸ tn The meaning of the Hebrew noun פְרָזוֹן (fÿrazon) is uncertain. Some understand the meaning as “leaders” or “those living in rural areas.” The singular noun appears to be collective (note the accompanying plural verb). For various options see B. Lindars, Judges 1-5, 237-38.

[5:7]  ⁹ tn Or “ceased.”

[5:7]  ¹⁰ tn The translation assumes that the verb is an archaic second feminine singular form. Though Deborah is named as one of the composers of the song (v. 1), she is also addressed within it (v. 12). Many take the verb as first person singular, “I arose” (cf. NAB, NASB, NIV).

[5:7]  ¹¹ tn Heb “mother.” The translation assumes that the image portrays Deborah as a protector of the people. It is possible that the metaphor points to her prophetic role. Just as a male prophet could be called “father,” so Deborah, a prophetess, is called “mother” (B. Lindars, Judges 1-5, 239).