1:1 After Joshua died, the Israelites asked 1 the Lord, “Who should lead the invasion against the Canaanites and launch the attack?” 2 1:2 The Lord said, “The men of Judah should take the lead. 3 Be sure of this! I am handing the land over to them.” 4 1:3 The men of Judah said to their relatives, the men of Simeon, 5 “Invade our allotted land with us and help us attack the Canaanites. 6 Then we 7 will go with you into your allotted land.” So the men of Simeon went with them.
1:4 The men of Judah attacked, 8 and the Lord handed the Canaanites and Perizzites over to them. They killed ten thousand men at Bezek. 1:5 They met 9 Adoni-Bezek at Bezek and fought him. They defeated the Canaanites and Perizzites. 1:6 When Adoni-Bezek ran away, they chased him and captured him. Then they cut off his thumbs and big toes. 1:7 Adoni-Bezek said, “Seventy kings, with thumbs and big toes cut off, used to lick up 10 food scraps 11 under my table. God has repaid me for what I did to them.” 12 They brought him to Jerusalem, 13 where he died. 1:8 The men of Judah attacked Jerusalem and captured it. They put the sword to it and set the city on fire.
1:9 Later the men of Judah went down to attack the Canaanites living in the hill country, the Negev, and the lowlands. 14 1:10 The men of Judah attacked the Canaanites living in Hebron. (Hebron used to be called Kiriath Arba.) They killed Sheshai, Ahiman, and Talmai. 1:11 From there they attacked the people of Debir. 15 (Debir used to be called Kiriath Sepher.) 1:12 Caleb said, “To the man who attacks and captures Kiriath Sepher I will give my daughter Acsah as a wife.” 1:13 When Othniel son of Kenaz, Caleb’s younger brother, 16 captured it, Caleb 17 gave him his daughter Acsah as a wife.
1:14 One time Acsah 18 came and charmed her father 19 so she could ask him for some land. When she got down from her donkey, Caleb said to her, “What would you like?” 1:15 She answered, “Please give me a special present. 20 Since you have given me land in the Negev, now give me springs of water.” So Caleb gave her both the upper and lower springs. 21
1:16 Now the descendants of the Kenite, Moses’ father-in-law, went up with the people of Judah from the City of Date Palm Trees to Arad in the desert of Judah, 22 located in the Negev. 23 They went and lived with the people of Judah. 24
1:17 The men of Judah went with their brothers the men of Simeon 25 and defeated the Canaanites living in Zephath. They wiped out Zephath. 26 So people now call the city Hormah. 27 1:18 The men of Judah captured Gaza, Ashkelon, Ekron, and the territory surrounding each of these cities. 28
1:19 The Lord was with the men of Judah. They conquered 29 the hill country, but they could not 30 conquer the people living in the coastal plain, because they had chariots with iron-rimmed wheels. 31 1:20 Caleb received 32 Hebron, just as Moses had promised. He drove out the three Anakites. 1:21 The men of Benjamin, however, did not conquer the Jebusites living in Jerusalem. 33 The Jebusites live with the people of Benjamin in Jerusalem to this very day. 34
1:22 When the men 35 of Joseph attacked 36 Bethel, 37 the Lord was with them. 1:23 When the men of Joseph spied out Bethel (it used to be called Luz), 1:24 the spies spotted 38 a man leaving the city. They said to him, “If you show us a secret entrance into the city, we will reward you.” 1:25 He showed them a secret entrance into the city, and they put the city to the sword. But they let the man and his extended family leave safely. 1:26 He 39 moved to Hittite country and built a city. He named it Luz, and it has kept that name to this very day.
1:27 The men of Manasseh did not conquer Beth Shan, Taanach, or their surrounding towns. Nor did they conquer the people living in Dor, Ibleam, Megiddo 40 or their surrounding towns. 41 The Canaanites managed 42 to remain in those areas. 43 1:28 Whenever Israel was strong militarily, they forced the Canaanites to do hard labor, but they never totally conquered them.
1:29 The men of Ephraim did not conquer the Canaanites living in Gezer. The Canaanites lived among them in Gezer.
1:30 The men of Zebulun did not conquer the people living in Kitron and Nahalol. 44 The Canaanites lived among them and were forced to do hard labor.
1:31 The men of Asher did not conquer the people living in Acco or Sidon, 45 nor did they conquer Ahlab, Aczib, Helbah, Aphek, or Rehob. 46 1:32 The people of Asher live among the Canaanites residing in the land because they did not conquer them.
1:33 The men of Naphtali did not conquer the people living in Beth Shemesh or Beth Anath. 47 They live among the Canaanites residing in the land. The Canaanites 48 living in Beth Shemesh and Beth Anath were forced to do hard labor for them.
1:34 The Amorites forced the people of Dan to live in the hill country. They did not allow them to live in 49 the coastal plain. 1:35 The Amorites managed 50 to remain in Har Heres, 51 Aijalon, and Shaalbim. Whenever the tribe of Joseph was strong militarily, 52 the Amorites were forced to do hard labor. 1:36 The border of Amorite territory ran from the Scorpion Ascent 53 to Sela and on up. 54
5:1 On that day Deborah and Barak son of Abinoam sang this victory song: 55
5:2 “When the leaders took the lead 56 in Israel,
When the people answered the call to war –
Praise the Lord!
5:3 Hear, O kings!
Pay attention, O rulers!
I will sing to the Lord! 57
I will sing 58 to the Lord God of Israel!
5:4 O Lord, when you departed 59 from Seir,
when you marched from Edom’s plains,
the earth shook, the heavens poured down,
the clouds poured down rain. 60
5:5 The mountains trembled 61 before the Lord, the God of Sinai; 62
before the Lord God of Israel.
5:6 In the days of Shamgar son of Anath,
in the days of Jael caravans 63 disappeared; 64
travelers 65 had to go on winding side roads.
5:7 Warriors 66 were scarce, 67
they were scarce in Israel,
until you 68 arose, Deborah,
until you arose as a motherly protector 69 in Israel.
5:8 God chose new leaders, 70
then fighters appeared in the city gates; 71
but, I swear, not a shield or spear could be found, 72
among forty military units 73 in Israel.
5:9 My heart went out 74 to Israel’s leaders,
to the people who answered the call to war.
Praise the Lord!
5:10 You who ride on light-colored female donkeys,
who sit on saddle blankets, 75
you who walk on the road, pay attention!
5:11 Hear 76 the sound of those who divide the sheep 77 among the watering places;
there they tell of 78 the Lord’s victorious deeds,
the victorious deeds of his warriors 79 in Israel.
Then the Lord’s people went down to the city gates –
5:12 Wake up, wake up, Deborah!
Wake up, wake up, sing a song!
Get up, Barak!
Capture your prisoners of war, 80 son of Abinoam!
5:13 Then the survivors 81 came down 82 to the mighty ones; 83
the Lord’s people came down to me 84 as 85 warriors.
5:14 They came from Ephraim, who uprooted Amalek, 86
they follow 87 after you, Benjamin, with your soldiers.
From Makir leaders came down,
from Zebulun came 88 the ones who march carrying 89 an officer’s staff.
5:15 Issachar’s leaders were with Deborah,
the men of Issachar 90 supported 91 Barak;
into the valley they were sent under Barak’s command. 92
Among the clans of Reuben there was intense 93 heart searching. 94
5:16 Why do you remain among the sheepfolds, 95
listening to the shepherds playing their pipes 96 for their flocks? 97
As for the clans of Reuben – there was intense searching of heart.
5:17 Gilead stayed put 98 beyond the Jordan River.
As for Dan – why did he seek temporary employment in the shipyards? 99
Asher remained 100 on the seacoast,
he stayed 101 by his harbors. 102
5:18 The men of Zebulun were not concerned about their lives; 103
Naphtali charged on to the battlefields. 104
5:19 Kings came, they fought;
the kings of Canaan fought,
at Taanach by the waters of Megiddo, 105
but 106 they took no silver as plunder.
5:20 From the sky 107 the stars 108 fought,
from their paths in the heavens 109 they fought against Sisera.
5:21 The Kishon River carried them off;
the river confronted them 110 – the Kishon River.
Step on the necks of the strong! 111
5:22 The horses’ 112 hooves pounded the ground; 113
the stallions galloped madly. 114
5:23 ‘Call judgment down on 115 Meroz,’ says the Lord’s angelic 116 messenger;
‘Be sure 117 to call judgment down on 118 those who live there,
because they did not come to help in the Lord’s battle, 119
to help in the Lord’s battle against the warriors.’ 120
5:24 The most rewarded 121 of women should be Jael,
the wife of Heber the Kenite!
She should be the most rewarded of women who live in tents.
5:25 He asked for water,
and she gave him milk;
in a bowl fit for a king, 122
she served him curds.
5:26 Her left 123 hand reached for the tent peg,
her right hand for the workmen’s hammer.
She “hammered” 124 Sisera,
she shattered his skull, 125
she smashed his head, 126
she drove the tent peg through his temple. 127
5:27 Between her feet he collapsed,
he fell limp 128 and was lifeless; 129
between her feet he collapsed and fell limp,
in the spot where he collapsed,
there he fell limp – violently murdered! 130
5:28 Through the window she looked;
Sisera’s mother cried out through the lattice:
‘Why is his chariot so slow to return?
Why are the hoofbeats of his chariot-horses 131 delayed?’
5:29 The wisest of her ladies 132 answer;
indeed she even thinks to herself,
5:30 ‘No doubt they are gathering and dividing the plunder 133 –
a girl or two for each man to rape! 134
Sisera is grabbing up colorful cloth, 135
he is grabbing up colorful embroidered cloth, 136
two pieces of colorful embroidered cloth,
for the neck of the plunderer!’ 137
5:31 May all your enemies perish like this, O Lord!
But may those who love you shine
like the rising sun at its brightest!” 138
And the land had rest for forty years.
1 tn The Hebrew verb translated “asked” (שָׁאַל, sha’al) refers here to consulting the
2 tn Heb “Who should first go up for us against the Canaanites to attack them?”
3 tn Heb “Judah should go up.”
4 tn The Hebrew exclamation הִנֵּה (hinneh, traditionally, “Behold”), translated “Be sure of this,” draws attention to the following statement. The verb form in the following statement (a Hebrew perfect, indicating completed action from the standpoint of the speaker) emphasizes the certainty of the event. Though it had not yet taken place, the
5 tn Heb “Judah said to Simeon, his brother.”
6 tn Heb “Come up with me into our allotted land and let us attack the Canaanites.”
7 tn Heb “I.” The Hebrew pronoun is singular, agreeing with the collective singular “Judah” earlier in the verse. English style requires a plural pronoun here, however.
8 tn Heb “Judah went up.”
9 tn Or “found.”
10 tn Elsewhere this verb usually carries the sense of “to gather; to pick up; to glean,” but “lick up” seems best here in light of the peculiar circumstances described by Adoni-Bezek.
11 tn The words “food scraps” are not in the Hebrew text, but are implied.
12 tn Heb “Just as I did, so God has repaid me.” Note that the phrase “to them” has been supplied in the translation to clarify what is meant.
13 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
14 tn Or “foothills”; Heb “the Shephelah.”
15 tn Heb “they went from there against the inhabitants of Debir.” The LXX reads the verb as “they went up,” which suggests that the Hebrew text translated by the LXX read וַיַּעַל (vayya’al) rather than the MT’s וַיֵּלֶךְ (vayyelekh). It is possible that this is the text to be preferred in v. 11. Cf. Josh 15:15.
16 tn “Caleb’s younger brother” may refer to Othniel or to Kenaz (in which case Othniel was Caleb’s nephew; so CEV).
17 tn Heb “he”; the referent (Caleb) has been specified in the translation for clarity.
18 tn Heb “she”; the referent (Acsah) has been specified in the translation for clarity.
19 tn Heb “him.” The pronoun could refer to Othniel, in which case one would translate, “she incited him [Othniel] to ask her father for a field.” This is problematic, however, for Acsah, not Othniel, makes the request in v. 15. The LXX has “he [Othniel] urged her to ask her father for a field.” This appears to be an attempt to reconcile the apparent inconsistency and probably does not reflect the original text. If Caleb is understood as the referent of the pronoun, the problem disappears. For a fuller discussion of the issue, see P. G. Mosca, “Who Seduced Whom? A Note on Joshua 15:18 // Judges 1:14,” CBQ 46 (1984): 18-22. The translation takes Caleb to be the referent, specified as “her father.”
20 tn Elsewhere the Hebrew word בְרָכָה (vÿrakhah) is often translated “blessing,” but here it refers to a gift (as in Gen 33:11; 1 Sam 25:27; 30:26; and 2 Kgs 5:15).
21 tn Some translations regard the expressions “springs of water” (גֻּלֹּת מָיִם, gullot mayim) and “springs” (גֻּלֹּת) as place names here (cf. NRSV).
22 tc Part of the Greek
23 tn Heb “[to] the Desert of Judah in the Negev, Arad.”
24 tn The phrase “of Judah” is supplied here in the translation. Some ancient textual witnesses read, “They went and lived with the Amalekites.” This reading, however, is probably influenced by 1 Sam 15:6 (see also Num 24:20-21).
25 tn Heb “Judah went with Simeon, his brother.”
26 tn Heb “it”; the referent (the city of Zephath) has been specified in the translation for clarity.
27 sn The name Hormah (חָרְמָה, khormah) sounds like the Hebrew verb translated “wipe out” (חָרַם, kharam).
28 tn Heb “The men of Judah captured Gaza and its surrounding territory, Ashkelon and its surrounding territory, and Ekron and its surrounding territory.”
29 tn Or “seized possession of”; or “occupied.”
30 tc Several textual witnesses support the inclusion of this verb.
31 tn Regarding the translation “chariots with iron-rimmed wheels,” see Y. Yadin, The Art of Warfare in Biblical Lands, 255, and the article by R. Drews, “The ‘Chariots of Iron’ of Joshua and Judges,” JSOT 45 (1989): 15-23.
32 tn Heb “they gave to Caleb.”
33 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
34 sn The statement to this very day reflects the perspective of the author, who must have written prior to David’s conquest of the Jebusites (see 2 Sam 5:6-7).
35 tn Heb “house.” This is a metonymy for the warriors from the tribe.
36 tn Heb “went up.”
37 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
38 tn Heb “saw.”
39 tn Heb “the man.”
40 map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.
41 tn Heb “The men of Manasseh did not conquer Beth Shan and its surrounding towns, Taanach and its surrounding towns, the people living in Dor and its surrounding towns, the people living in Ibleam and its surrounding towns, or the people living in Megiddo and its surrounding towns.”
42 tn Or “were determined.”
43 tn Heb “in this land.”
44 tn Heb “the people living in Kitron and the people living in Nahalol.”
45 map For location see Map1 A1; JP3 F3; JP4 F3.
46 tn Heb “The men of Asher did not conquer the people living in Acco, the people living in Sidon, Ahlab, Acco, Helbah, Aphek, or Rehob.”
47 tn Heb “the people living in Beth Shemesh or the people living in Beth Anath.”
48 tn The term “Canaanites” is supplied here both for clarity and for stylistic reasons.
49 tn Heb “come down into.”
50 tn Or “were determined.”
51 tn Or “Mount Heres”; the term הַר (har) means “mount” or “mountain” in Hebrew.
52 tn Heb “Whenever the hand of the tribe of Joseph was heavy.”
53 tn Or “the Ascent of Scorpions” (עַקְרַבִּים [’aqrabbim] means “scorpions” in Hebrew).
54 tn Or “Amorite territory started at the Pass of the Scorpions at Sela and then went on up.”
55 tn The words “this victory song” are supplied in the translation for clarification.
56 tn The meaning of the Hebrew expression בִּפְרֹעַ פְּרָעוֹת (bifroa’ pÿra’ot) is uncertain. Numerous proposals are offered by commentators. (For a survey of opinions, see B. Lindars, Judges 1-5, 223-27.) The next line refers to the people who responded to Barak’s summons to war, so a reference to the leaders who issued the summons would provide a natural poetic parallel. In v. 9 the leaders (חוֹקְקֵי, khoqÿqey) of the people and these same volunteers stand in poetic parallelism, so it is reasonable to assume that the difficult Hebrew term פְּרַעוֹת (pÿra’ot, v. 2a) is synonymous with חוֹקְקֵי (khoqÿqey) of v. 9 (see Lindars, 227).
57 tn Heb “I, to the
58 tn Or “make music.”
59 tn Or “went out.”
60 tn Heb “water.”
61 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]”).
62 tn Heb “this one of Sinai.” The phrase is a divine title, perhaps indicating that the
63 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.
64 tn Or “ceased.”
65 tn Heb “Ones walking on paths.”
66 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.
67 tn Or “ceased.”
68 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).
69 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).
70 tn Or “warriors.” The Hebrew text reads literally, “He chose God/gods new.” Some take “Israel” as the subject of the verb, “gods” as object, and “new” as an adjective modifying “gods.” This yields the translation, “(Israel) chose new gods.” In this case idolatry is the cause of the trouble alluded to in the context. The present translation takes “God” as subject of the verb and “new” as substantival, referring to the new leaders raised up by God (see v. 9a). For a survey of opinions and a defense of the present translation, see B. Lindars, Judges 1-5, 239-40.
71 tn The translation of this difficult line is speculative because the second word, לָחֶם (lakhem), appears only here. The line in the Hebrew text literally reads, “Then [?] gates.” Interpretations and emendations of the Hebrew text abound (see B. Lindars, Judges 1-5, 239-40). The translation assumes a repointing of the form as a Qal participle לֹחֵם (lokhem) from the verbal root לָחַם (lakham, “fight”) and understands a substantival use (“fighter”). “Fighter” is a collective reference to the military leaders or warriors mentioned in the preceding line and in v. 9. (For other occurrences of the Qal of לָחַם, see Pss 35:1; 56:2-3.)
72 tn Heb “A shield, it could not be seen, nor a spear.” The translation assumes that the Hebrew particle אִם (’im) introduces an oath of denial (see GKC 472 §149.e).
73 tn Traditionally “forty thousand,” but this may be an instance where Hebrew term אֶלֶף (’elef) refers to a military unit. This is the view assumed by the translation (“forty military units”).
74 tn The words “went out” are supplied in the translation for clarity.
75 tn The meaning of the Hebrew word מִדִּין (middin, “saddle blankets”) in this context is uncertain.
76 tn The word “Hear” is supplied in the translation for clarification and for stylistic reasons.
77 tn The meaning of the Hebrew word is uncertain. Some translate “those who distribute the water” (HALOT 344 s.v. חצץ pi). For other options see B. Lindars, Judges 1-5, 246-47.
78 tn Or perhaps “repeat.”
79 tn See the note on the term “warriors” in v. 7.
80 tn Heb “take captive your captives.” (The Hebrew text uses a cognate accusative here.)
81 tn This probably refers to those who responded to the call for war. They were “survivors” of the Canaanite oppression (see B. Lindars, Judges 1-5, 250).
82 tn The translation assumes a repointing of the verb as a perfect or imperfect/preterite form of יָרַד (yarad, “to go down”). The form as pointed in the MT appears to be from רָדָה (radah, “to rule”). See GKC 188 §69.g. The same form, translated “came down,” occurs in the next line as well.
83 sn The expression mighty ones probably refers to the leaders of the army.
84 sn The speaker may be Deborah here.
85 tn The translation assumes the preposition ב (bet) prefixed to “warriors” has the force of “in the capacity of.” For this use of the preposition, see GKC 379 §119.i.
86 tn Heb “From Ephraim their root in Amalek” (the words “they came” are supplied in the translation for stylistic reasons). Because of the difficulty of the MT, many prefer to follow one of the ancient versions or emend the text. For various proposals see B. Lindars, Judges 1-5, 252-53. The present translation repoints שָׁרְשָׁם (shorsham, traditionally translated “their root”) as a Piel verb form with enclitic mem (ם). The preposition ב (bet) on עֲמָלֵק (’amaleq) introduces the object (see Job 31:12 for an example of the construction). Ephraim’s territory encompassed the hill country of the Amalekites (Judg 12:15).
87 tn The words “They follow” are supplied in the translation for clarification and for stylistic reasons.
88 tn The word “came” is supplied in the translation for clarification and for stylistic reasons.
89 tn Or possibly “who carry.”
90 tn Heb “Issachar.” The words “the men of” are supplied in the translation for clarification.
91 tn Or “was true to.”
92 tn Heb “at his feet.”
93 tn Heb “great was.”
94 tc The great majority of Hebrew
95 tn The meaning of the Hebrew word מִשְׁפְּתַיִם (mishpÿtayim) is uncertain. Some understand the word to mean “campfires.”
96 tn Or “whistling.”
97 tn Heb “listening to the pipe playing for the flocks.”
98 tn Heb “lived” or “settled down.”
sn Apparently the people of Gilead remained on the other side of the river and did not participate in the battle.
99 tn Heb “Dan, why did he live as a resident alien, ships.” The verb גּוּר (gur) usually refers to taking up residence outside one’s native land. Perhaps the Danites, rather than rallying to Barak, were content to move to the Mediterranean coast and work in the shipyards. For further discussion, see B. Lindars, Judges 1-5, 262.
100 tn Heb “lived.”
101 tn Heb “lived” or “settled down.”
102 tn The meaning of the Hebrew word מִפְרָץ (mifrats) is uncertain, but the parallelism (note “seacoast”) suggests “harbors.”
103 tn Heb “Zebulun was a people which despised its life even unto death.”
104 tn Heb “Naphtali was on the heights of the field.”
105 map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.
106 tn The contrastive conjunction “but” is interpretive.
107 tn Or “from heaven.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
108 tn The MT takes “the stars” with what follows rather than with the first colon of v. 20. But for metrical reasons it seems better to move the atnach and read the colon as indicated in the translation.
109 tn The words “in the heavens” are not in the Hebrew text, but are supplied for clarity and for stylistic reasons.
110 tn Possibly “the ancient river,” but it seems preferable in light of the parallel line (which has a verb) to emend the word (attested only here) to a verb (קָדַם, qadam) with pronominal object suffix.
111 tn This line is traditionally taken as the poet-warrior’s self-exhortation, “March on, my soul, in strength!” The present translation (a) takes the verb (a second feminine singular form) as addressed to Deborah (cf. v. 12), (b) understands נֶפֶשׁ (nefesh) in its well-attested sense of “throat; neck” (cf. Jonah 2:6), (c) takes the final yod (י) on נַפְשִׁי (nafshiy) as an archaic construct indicator (rather than a suffix), and (d) interprets עֹז (’oz, “strength”) as an attributive genitive (literally, “necks of strength,” i.e., “strong necks”). For fuller discussion and various proposals, see B. Lindars, Judges 1-5, 270-71.
112 tc The MT as it stands has a singular noun, but if one moves the prefixed mem (מ) from the beginning of the next word to the end of סוּס (sus), the expected plural form is achieved. Another possibility is to understand an error of scribal haplography here, in which case the letter mem should appear in both places.
113 tn The words “the ground” are not in the Hebrew text, but are supplied in the translation for clarification.
114 tn Heb “galloped, galloped.” The repetition is for emphasis and is more appropriately indicated in English with an adverb.
115 tn Heb “Curse Meroz.”
116 tn The adjective “angelic” is interpretive.
117 tn Heb “Curse, cursing.” The Hebrew construction is emphatic.
118 tn Heb “[to] curse.”
119 tn Heb “to the help of the
120 tn Or “along with the other warriors.”
121 tn Or “blessed.”
122 tn Or “for mighty ones.”
123 tn The adjective “left” is interpretive, based on the context. Note that the next line pictures Jael holding the hammer with her right hand.
124 tn The verb used here is from the same root as the noun “hammer” in the preceding line.
125 tn Or “head.”
126 tn The phrase “his head” (an implied direct object) is supplied in the translation for clarification.
127 tn Heb “she pierced his temple.”
128 tn Heb “he fell.” The same Hebrew expression occurs two more times in this verse.
129 tn Heb “and he lay.
130 tn Or “dead, murdered.”
131 tn Heb “chariots.”
132 tn Or “princesses.”
133 tn Heb “Are they not finding, dividing the plunder?”
134 tn Heb “a womb or two for each man.” The words “to rape” are interpretive. The Hebrew noun translated “girl” means literally “womb” (BDB 933 s.v. I. רַחַם), but in this context may refer by extension to the female genitalia. In this case the obscene language of Sisera’s mother alludes to the sexual brutality which typified the aftermath of battle.
135 tn Heb “the plunder of dyed cloth is for Sisera.”
136 tn Heb “the plunder of embroidered cloth.”
137 tn The translation assumes an emendation of the noun (“plunder”) to a participle, “plunderer.”
138 tn Heb “But may those who love him be like the going forth of the sun in its strength.”