Hakim-hakim 3:1--5:31
Konteks3:1 These were the nations the Lord permitted to remain so he could use them to test Israel – he wanted to test all those who had not experienced battle against the Canaanites. 1 3:2 He left those nations simply because he wanted to teach the subsequent generations of Israelites, who had not experienced the earlier battles, how to conduct holy war. 2 3:3 These were the nations: 3 the five lords of the Philistines, all the Canaanites, the Sidonians, and the Hivites living in Mount Lebanon, from Mount Baal Hermon to Lebo-Hamath. 4 3:4 They were left to test Israel, so the Lord would know if his people would obey the commands he gave their ancestors through Moses. 5
3:5 The Israelites lived among the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites. 3:6 They took the Canaanites’ daughters as wives and gave their daughters to the Canaanites; 6 they worshiped 7 their gods as well.
3:7 The Israelites did evil in the Lord’s sight. 8 They forgot the Lord their God and worshiped the Baals and the Asherahs. 9 3:8 The Lord was furious with Israel 10 and turned them over to 11 King Cushan-Rishathaim 12 of Aram-Naharaim. They were Cushan-Rishathaim’s subjects 13 for eight years. 3:9 When the Israelites cried out for help to the Lord, he 14 raised up a deliverer for the Israelites who rescued 15 them. His name was Othniel son of Kenaz, Caleb’s younger brother. 16 3:10 The Lord’s spirit empowered him 17 and he led Israel. When he went to do battle, the Lord handed over to him King Cushan-Rishathaim of Aram and he overpowered him. 18 3:11 The land had rest for forty years; then Othniel son of Kenaz died.
3:12 The Israelites again did evil in the Lord’s sight. 19 The Lord gave King Eglon of Moab control over Israel 20 because they had done evil in the Lord’s sight. 3:13 Eglon formed alliances with 21 the Ammonites and Amalekites. He came and defeated Israel, and they seized the City of Date Palm Trees. 3:14 The Israelites were subject to 22 King Eglon of Moab for eighteen years.
3:15 When the Israelites cried out for help to the Lord, he 23 raised up a deliverer for them. His name was Ehud son of Gera the Benjaminite, a left-handed man. 24 The Israelites sent him to King Eglon of Moab with their tribute payment. 25 3:16 Ehud made himself a sword – it had two edges and was eighteen inches long. 26 He strapped it under his coat on his right thigh. 3:17 He brought the tribute payment to King Eglon of Moab. (Now Eglon was a very fat man.)
3:18 After Ehud brought the tribute payment, he dismissed the people who had carried it. 27 3:19 But he went back 28 once he reached 29 the carved images 30 at Gilgal. He said to Eglon, 31 “I have a secret message for you, O king.” Eglon 32 said, “Be quiet!” 33 All his attendants left. 3:20 When Ehud approached him, he was sitting in his well-ventilated 34 upper room all by himself. Ehud said, “I have a message from God 35 for you.” When Eglon rose up from his seat, 36 3:21 Ehud reached with his left hand, pulled the sword from his right thigh, and drove it into Eglon’s 37 belly. 3:22 The handle went in after the blade, and the fat closed around the blade, for Ehud 38 did not pull the sword out of his belly. 39 3:23 As Ehud went out into the vestibule, 40 he closed the doors of the upper room behind him and locked them.
3:24 When Ehud had left, Eglon’s 41 servants came and saw the locked doors of the upper room. They said, “He must be relieving himself 42 in the well-ventilated inner room.” 43 3:25 They waited so long they were embarrassed, but he still did not open the doors of the upper room. Finally they took the key and opened the doors. 44 Right before their eyes was their master, sprawled out dead on the floor! 45 3:26 Now Ehud had escaped while they were delaying. When he passed the carved images, he escaped to Seirah.
3:27 When he reached Seirah, 46 he blew a trumpet 47 in the Ephraimite hill country. The Israelites went down with him from the hill country, with Ehud in the lead. 48 3:28 He said to them, “Follow me, for the Lord is about to defeat your enemies, the Moabites!” 49 They followed him, captured the fords of the Jordan River 50 opposite Moab, 51 and did not let anyone cross. 3:29 That day they killed about ten thousand Moabites 52 – all strong, capable warriors; not one escaped. 3:30 Israel humiliated Moab that day, and the land had rest for eighty years.
3:31 After Ehud 53 came 54 Shamgar son of Anath; he killed six hundred Philistines with an oxgoad and, like Ehud, 55 delivered Israel.
4:1 The Israelites again did evil in the Lord’s sight 56 after Ehud’s death. 4:2 The Lord turned them over to 57 King Jabin of Canaan, who ruled in Hazor. 58 The general of his army was Sisera, who lived in Harosheth Haggoyim. 59 4:3 The Israelites cried out for help to the Lord, because Sisera 60 had nine hundred chariots with iron-rimmed wheels, 61 and he cruelly 62 oppressed the Israelites for twenty years.
4:4 Now Deborah, a prophetess, 63 wife of Lappidoth, was 64 leading 65 Israel at that time. 4:5 She would sit 66 under the Date Palm Tree of Deborah between Ramah and Bethel 67 in the Ephraimite hill country. The Israelites would come up to her to have their disputes settled. 68
4:6 She summoned 69 Barak son of Abinoam from Kedesh in Naphtali. She said to him, “Is it not true that the Lord God of Israel is commanding you? Go, march to Mount Tabor! Take with you ten thousand men from Naphtali and Zebulun! 4:7 I will bring Sisera, the general of Jabin’s army, to you at the Kishon River, along with his chariots and huge army. 70 I will hand him over to you.” 4:8 Barak said to her, “If you go with me, I will go. But if you do not go with me, I will not go.” 4:9 She said, “I will indeed go with you. But you will not gain fame 71 on the expedition you are undertaking, 72 for the Lord will turn Sisera over to a woman.” 73 Deborah got up and went with Barak to Kedesh. 4:10 Barak summoned men from Zebulun and Naphtali to Kedesh. Ten thousand men followed him; 74 Deborah went up with him as well. 4:11 Now Heber the Kenite had moved away 75 from the Kenites, the descendants of Hobab, Moses’ father-in-law. He lived 76 near the great tree in Zaanannim near Kedesh.
4:12 When Sisera heard 77 that Barak son of Abinoam had gone up to Mount Tabor, 4:13 he 78 ordered 79 all his chariotry – nine hundred chariots with iron-rimmed wheels – and all the troops he had with him to go from Harosheth-Haggoyim to the River Kishon. 4:14 Deborah said to Barak, “Spring into action, 80 for this is the day the Lord is handing Sisera over to you! 81 Has the Lord not taken the lead?” 82 Barak quickly went down from Mount Tabor with ten thousand men following him. 4:15 The Lord routed 83 Sisera, all his chariotry, and all his army with the edge of the sword. 84 Sisera jumped out of 85 his chariot and ran away on foot. 4:16 Now Barak chased the chariots and the army all the way to Harosheth Haggoyim. Sisera’s whole army died 86 by the edge of the sword; not even one survived! 87
4:17 Now Sisera ran away on foot to the tent of Jael, wife of Heber the Kenite, for King Jabin of Hazor 88 and the family of Heber the Kenite had made a peace treaty. 89 4:18 Jael came out to welcome Sisera. She said to him, “Stop and rest, 90 my lord. Stop and rest with me. Don’t be afraid.” So Sisera 91 stopped to rest in her tent, and she put a blanket over him. 4:19 He said to her, “Give me a little water to drink, because I’m thirsty.” She opened a goatskin container of milk and gave him some milk to drink. Then she covered him up again. 4:20 He said to her, “Stand watch at the entrance to the tent. If anyone comes along and asks you, ‘Is there a man here?’ say ‘No.’” 4:21 Then Jael wife of Heber took a tent peg in one hand and a hammer in the other. 92 She crept up on him, drove the tent peg through his temple into the ground 93 while he was asleep from exhaustion, 94 and he died. 4:22 Now Barak was chasing Sisera. Jael went out to welcome him. She said to him, “Come here and I will show you the man you are searching for.” He went with her into the tent, 95 and there he saw Sisera sprawled out dead 96 with the tent peg in his temple.
4:23 That day God humiliated King Jabin of Canaan before the Israelites. 4:24 Israel’s power continued to overwhelm 97 King Jabin of Canaan until they did away with 98 him. 99
5:1 On that day Deborah and Barak son of Abinoam sang this victory song: 100
5:2 “When the leaders took the lead 101 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! 102
I will sing 103 to the Lord God of Israel!
5:4 O Lord, when you departed 104 from Seir,
when you marched from Edom’s plains,
the earth shook, the heavens poured down,
the clouds poured down rain. 105
5:5 The mountains trembled 106 before the Lord, the God of Sinai; 107
before the Lord God of Israel.
5:6 In the days of Shamgar son of Anath,
in the days of Jael caravans 108 disappeared; 109
travelers 110 had to go on winding side roads.
5:7 Warriors 111 were scarce, 112
they were scarce in Israel,
until you 113 arose, Deborah,
until you arose as a motherly protector 114 in Israel.
5:8 God chose new leaders, 115
then fighters appeared in the city gates; 116
but, I swear, not a shield or spear could be found, 117
among forty military units 118 in Israel.
5:9 My heart went out 119 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, 120
you who walk on the road, pay attention!
5:11 Hear 121 the sound of those who divide the sheep 122 among the watering places;
there they tell of 123 the Lord’s victorious deeds,
the victorious deeds of his warriors 124 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, 125 son of Abinoam!
5:13 Then the survivors 126 came down 127 to the mighty ones; 128
the Lord’s people came down to me 129 as 130 warriors.
5:14 They came from Ephraim, who uprooted Amalek, 131
they follow 132 after you, Benjamin, with your soldiers.
From Makir leaders came down,
from Zebulun came 133 the ones who march carrying 134 an officer’s staff.
5:15 Issachar’s leaders were with Deborah,
the men of Issachar 135 supported 136 Barak;
into the valley they were sent under Barak’s command. 137
Among the clans of Reuben there was intense 138 heart searching. 139
5:16 Why do you remain among the sheepfolds, 140
listening to the shepherds playing their pipes 141 for their flocks? 142
As for the clans of Reuben – there was intense searching of heart.
5:17 Gilead stayed put 143 beyond the Jordan River.
As for Dan – why did he seek temporary employment in the shipyards? 144
Asher remained 145 on the seacoast,
he stayed 146 by his harbors. 147
5:18 The men of Zebulun were not concerned about their lives; 148
Naphtali charged on to the battlefields. 149
5:19 Kings came, they fought;
the kings of Canaan fought,
at Taanach by the waters of Megiddo, 150
but 151 they took no silver as plunder.
5:20 From the sky 152 the stars 153 fought,
from their paths in the heavens 154 they fought against Sisera.
5:21 The Kishon River carried them off;
the river confronted them 155 – the Kishon River.
Step on the necks of the strong! 156
5:22 The horses’ 157 hooves pounded the ground; 158
the stallions galloped madly. 159
5:23 ‘Call judgment down on 160 Meroz,’ says the Lord’s angelic 161 messenger;
‘Be sure 162 to call judgment down on 163 those who live there,
because they did not come to help in the Lord’s battle, 164
to help in the Lord’s battle against the warriors.’ 165
5:24 The most rewarded 166 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, 167
she served him curds.
5:26 Her left 168 hand reached for the tent peg,
her right hand for the workmen’s hammer.
She “hammered” 169 Sisera,
she shattered his skull, 170
she smashed his head, 171
she drove the tent peg through his temple. 172
5:27 Between her feet he collapsed,
he fell limp 173 and was lifeless; 174
between her feet he collapsed and fell limp,
in the spot where he collapsed,
there he fell limp – violently murdered! 175
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 176 delayed?’
5:29 The wisest of her ladies 177 answer;
indeed she even thinks to herself,
5:30 ‘No doubt they are gathering and dividing the plunder 178 –
a girl or two for each man to rape! 179
Sisera is grabbing up colorful cloth, 180
he is grabbing up colorful embroidered cloth, 181
two pieces of colorful embroidered cloth,
for the neck of the plunderer!’ 182
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!” 183
And the land had rest for forty years.
[3:1] 1 tn Heb “did not know the wars of Canaan.”
[3:2] 2 tn The Hebrew syntax of v. 2 is difficult. The Hebrew text reads literally, “only in order that the generations of the Israelites might know, to teach them war – only those who formerly did not know them.”
[3:2] sn The stated purpose for leaving the nations (to teach the subsequent generations…how to conduct holy war) seems to contradict 2:22 and 3:4, which indicate the nations were left to test Israel’s loyalty to the
[3:3] 3 tn The words “These were the nations,” though not present in the Hebrew text, are supplied in the translation for clarity.
[3:3] 4 tn Or “the entrance to Hamath.”
[3:4] 5 tn Heb “to know if they would hear the commands of the
[3:6] 6 tn Heb “to their sons.”
[3:6] 7 tn Or “served”; or “followed” (this term occurs in the following verse as well).
[3:7] 8 tn Heb “in the eyes of the
[3:7] 9 sn The Asherahs were local manifestations of the Canaanite goddess Asherah.
[3:8] 10 tn Or “The
[3:8] 11 tn Heb “sold them into the hands of.”
[3:8] 12 tn Or “Cushan the Doubly Wicked.”
[3:8] 13 tn Or “they served Cushan-Rishathaim.”
[3:9] 16 tn “Caleb’s younger brother” may refer to Othniel or to Kenaz (in which case Othniel is Caleb’s nephew).
[3:10] 17 tn Heb “was on him.”
[3:10] 18 tn Heb “his hand was strong against Cushan-Rishathaim.”
[3:12] 19 tn Heb “in the eyes of the
[3:12] 20 tn Heb “strengthened Eglon…against Israel.”
[3:13] 21 tn Heb “and he gathered to him.”
[3:14] 22 tn Or “the Israelites served Eglon.”
[3:15] 23 tn Heb “the
[3:15] 24 tn The phrase, which refers to Ehud, literally reads “bound/restricted in the right hand,” apparently a Hebrew idiom for a left-handed person. See Judg 20:16, where 700 Benjaminites are described in this way. Perhaps the Benjaminites purposely trained several of their young men to be left-handed warriors by restricting the use of the right hand from an early age so the left hand would become dominant. Left-handed men would have a distinct military advantage, especially when attacking city gates. See B. Halpern, “The Assassination of Eglon: The First Locked-Room Murder Mystery,” BRev 4 (1988): 35.
[3:15] 25 tn Heb “The Israelites sent by his hand an offering to Eglon, king of Moab.”
[3:16] 26 tn The Hebrew term גֹּמֶד (gomed) denotes a unit of linear measure, perhaps a cubit (the distance between the elbow and the tip of the middle finger – approximately 18 inches [45 cm]). Some suggest it is equivalent to the short cubit (the distance between the elbow and the knuckles of the clenched fist – approximately 13 inches [33 cm]) or to the span (the distance between the end of the thumb and the end of the little finger in a spread hand – approximately 9 inches [23 cm]). See BDB 167 s.v.; HALOT 196 s.v.; B. Lindars, Judges 1-5, 142.
[3:18] 27 tn Heb “the tribute payment.”
[3:19] 28 tn Or “returned” (i.e., to Eglon’s palace).
[3:19] 29 tn The words “when he reached” are supplied in the translation for clarification. The Hebrew text simply reads “from.”
[3:19] 31 tn The words “to Eglon” are supplied in the translation for clarification.
[3:19] 32 tn Heb “he”; the referent (Eglon) has been specified in the translation for clarity.
[3:20] 34 tn Or “cool.” This probably refers to a room with latticed windows which allowed the breeze to pass through. See B. Lindars, Judges 1-5, 144.
[3:20] 35 tn Heb “word of [i.e., from] God.”
[3:21] 37 tn Heb “his”; the referent (Eglon) has been specified in the translation for clarity.
[3:22] 38 tn Heb “he”; the referent (Ehud) has been specified in the translation for clarity.
[3:22] 39 tn The Hebrew text has “and he went out to the [?].” The meaning of the Hebrew word פַּרְשְׁדֹנָה (parshÿdonah) which occurs only here in the OT, is uncertain. The noun has the article prefixed and directive suffix. The word may be a technical architectural term, indicating the area into which Ehud moved as he left the king and began his escape. In this case Ehud is the subject of the verb “went out.” The present translation omits the clause, understanding it as an ancient variant of the first clause in v. 23. Some take the noun as “back,” understand “sword” (from the preceding clause) as the subject, and translate “the sword came out his [i.e., Eglon’s] back.” But this rendering is unlikely since the Hebrew word for “sword” (חֶרֶב, kherev) is feminine and the verb form translated “came out” (וַיֵּצֵא, vayyetse’) is masculine. (One expects agreement in gender when the subject is supplied from the preceding clause. See Ezek 33:4, 6.) See B. Lindars, Judges 1-5, 146-48, for discussion of the options.
[3:23] 40 tn Again the precise meaning of the Hebrew word, used only here in the OT, is uncertain. Since it is preceded by the verb “went out” and the next clause refers to Ehud closing doors, the noun is probably an architectural term referring to the room (perhaps a vestibule; see HALOT 604 s.v. מִסְדְּרוֹן) immediately outside the king’s upper chamber. As v. 24 indicates, this vestibule separated the upper room from an outer room where the king's servants were waiting.
[3:24] 42 tn Heb “covering his feet” (i.e., with his outer garments while he relieves himself).
[3:24] 43 tn The Hebrew expression translated “well-ventilated inner room” may refer to the upper room itself or to a bathroom attached to or within it.
[3:25] 44 tn The words “the doors” are supplied.
[3:25] 45 tn Heb “See, their master, fallen to the ground, dead.”
[3:27] 46 tn Heb “When he arrived.”
[3:27] 47 tn That is, “mustered an army.”
[3:27] 48 tn Heb “now he was before them.”
[3:28] 49 tn Heb “for the Lord has given your enemies, Moab, into your hand.” The verb form (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
[3:28] 50 tn The word “River” is not in the Hebrew text, but is supplied for clarity.
[3:28] 51 tn Or “against Moab,” that is, so as to prevent the Moabites from crossing.
[3:29] 52 tn Heb “They struck Moab that day – about ten thousand men.”
[3:31] 53 tn Heb “him”; the referent (Ehud) has been specified in the translation for clarity.
[3:31] 55 tn Heb “also he”; the referent (Ehud) has been specified in the translation for clarity.
[4:1] 56 tn Heb “did evil in the eyes of the
[4:2] 57 tn Heb “the
[4:2] 58 tn Or “King Jabin of Hazor, a Canaanite ruler.”
[4:2] map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.
[4:2] 59 tn Or “Harosheth of the Pagan Nations”; cf. KJV “Harosheth of the Gentiles.”
[4:3] 60 tn Heb “he”; the referent (Sisera) has been specified in the translation for clarity.
[4:3] 61 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.
[4:3] 62 tn Heb “with strength.”
[4:4] 63 tn Heb “ a woman, a prophetess.” In Hebrew idiom the generic “woman” sometimes precedes the more specific designation. See GKC 437-38 §135.b.
[4:4] 64 tn Heb “she was.” The pronoun refers back to the nominative absolute “Deborah.” Hebrew style sometimes employs such resumptive pronouns when lengthy qualifiers separate the subject from the verb.
[4:5] 66 tn That is, “consider legal disputes.”
[4:5] 67 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[4:5] 68 tn Heb “for judgment.”
[4:6] 69 tn Heb “sent and summoned.”
[4:7] 70 tn Heb “horde”; “multitude.”
[4:9] 72 tn Heb “on [account of (?)] the way which you are walking.” Another option is to translate, “due to the way you are going about this.” In this case direct reference is made to Barak’s hesitancy as the reason for his loss of glory.
[4:9] 73 tn Heb “for into the hands of a woman the
[4:10] 74 tn Heb “went up at his feet.”
[4:11] 76 tn Heb “pitched his tent.”
[4:12] 77 tn Heb “and they told Sisera.”
[4:13] 78 tn Heb “Sisera.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[4:14] 81 tn The verb form (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
[4:14] 82 tn Heb “Has the
[4:15] 83 tn Or “caused to panic.”
[4:15] 84 tn The Hebrew text also includes the phrase “before Barak.” This has not been included in the translation for stylistic reasons.
[4:15] 85 tn Heb “got down from.”
[4:17] 88 map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.
[4:17] 89 tn Heb “for there was peace between.”
[4:18] 90 tn Heb “Turn aside” (also a second time later in this verse).
[4:18] 91 tn Heb “he”; the referent (Sisera) has been specified in the translation for clarity.
[4:21] 92 tn Heb “took a tent peg and put a hammer in her hand.”
[4:21] 93 tn Heb “and it went into the ground.”
[4:21] 94 tn Heb “and exhausted.” Another option is to understand this as a reference to the result of the fatal blow. In this case, the phrase could be translated, “and he breathed his last.”
[4:22] 95 tn Heb “he went to her.”
[4:22] 96 tn Heb “fallen, dead.”
[4:24] 97 tn Heb “The hand of the Israelites became more and more severe against.”
[4:24] 99 tn Heb “Jabin king of Canaan.” The proper name and title have been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[5:1] 100 tn The words “this victory song” are supplied in the translation for clarification.
[5:2] 101 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).
[5:3] 102 tn Heb “I, to the
[5:5] 106 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] 107 tn Heb “this one of Sinai.” The phrase is a divine title, perhaps indicating that the
[5:6] 108 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] 110 tn Heb “Ones walking on paths.”
[5:7] 111 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] 113 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] 114 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).
[5:8] 115 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.
[5:8] 116 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.)
[5:8] 117 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).
[5:8] 118 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”).
[5:9] 119 tn The words “went out” are supplied in the translation for clarity.
[5:10] 120 tn The meaning of the Hebrew word מִדִּין (middin, “saddle blankets”) in this context is uncertain.
[5:11] 121 tn The word “Hear” is supplied in the translation for clarification and for stylistic reasons.
[5:11] 122 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.
[5:11] 123 tn Or perhaps “repeat.”
[5:11] 124 tn See the note on the term “warriors” in v. 7.
[5:12] 125 tn Heb “take captive your captives.” (The Hebrew text uses a cognate accusative here.)
[5:13] 126 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).
[5:13] 127 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.
[5:13] 128 sn The expression mighty ones probably refers to the leaders of the army.
[5:13] 129 sn The speaker may be Deborah here.
[5:13] 130 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.
[5:14] 131 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).
[5:14] 132 tn The words “They follow” are supplied in the translation for clarification and for stylistic reasons.
[5:14] 133 tn The word “came” is supplied in the translation for clarification and for stylistic reasons.
[5:14] 134 tn Or possibly “who carry.”
[5:15] 135 tn Heb “Issachar.” The words “the men of” are supplied in the translation for clarification.
[5:15] 136 tn Or “was true to.”
[5:15] 137 tn Heb “at his feet.”
[5:15] 138 tn Heb “great was.”
[5:15] 139 tc The great majority of Hebrew
[5:16] 140 tn The meaning of the Hebrew word מִשְׁפְּתַיִם (mishpÿtayim) is uncertain. Some understand the word to mean “campfires.”
[5:16] 142 tn Heb “listening to the pipe playing for the flocks.”
[5:17] 143 tn Heb “lived” or “settled down.”
[5:17] sn Apparently the people of Gilead remained on the other side of the river and did not participate in the battle.
[5:17] 144 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.
[5:17] 146 tn Heb “lived” or “settled down.”
[5:17] 147 tn The meaning of the Hebrew word מִפְרָץ (mifrats) is uncertain, but the parallelism (note “seacoast”) suggests “harbors.”
[5:18] 148 tn Heb “Zebulun was a people which despised its life even unto death.”
[5:18] 149 tn Heb “Naphtali was on the heights of the field.”
[5:19] 150 map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.
[5:19] 151 tn The contrastive conjunction “but” is interpretive.
[5:20] 152 tn Or “from heaven.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[5:20] 153 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.
[5:20] 154 tn The words “in the heavens” are not in the Hebrew text, but are supplied for clarity and for stylistic reasons.
[5:21] 155 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.
[5:21] 156 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.
[5:22] 157 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.
[5:22] 158 tn The words “the ground” are not in the Hebrew text, but are supplied in the translation for clarification.
[5:22] 159 tn Heb “galloped, galloped.” The repetition is for emphasis and is more appropriately indicated in English with an adverb.
[5:23] 160 tn Heb “Curse Meroz.”
[5:23] 161 tn The adjective “angelic” is interpretive.
[5:23] 162 tn Heb “Curse, cursing.” The Hebrew construction is emphatic.
[5:23] 163 tn Heb “[to] curse.”
[5:23] 164 tn Heb “to the help of the
[5:23] 165 tn Or “along with the other warriors.”
[5:25] 167 tn Or “for mighty ones.”
[5:26] 168 tn The adjective “left” is interpretive, based on the context. Note that the next line pictures Jael holding the hammer with her right hand.
[5:26] 169 tn The verb used here is from the same root as the noun “hammer” in the preceding line.
[5:26] 171 tn The phrase “his head” (an implied direct object) is supplied in the translation for clarification.
[5:26] 172 tn Heb “she pierced his temple.”
[5:27] 173 tn Heb “he fell.” The same Hebrew expression occurs two more times in this verse.
[5:27] 174 tn Heb “and he lay.
[5:27] 175 tn Or “dead, murdered.”
[5:29] 177 tn Or “princesses.”
[5:30] 178 tn Heb “Are they not finding, dividing the plunder?”
[5:30] 179 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.
[5:30] 180 tn Heb “the plunder of dyed cloth is for Sisera.”
[5:30] 181 tn Heb “the plunder of embroidered cloth.”
[5:30] 182 tn The translation assumes an emendation of the noun (“plunder”) to a participle, “plunderer.”
[5:31] 183 tn Heb “But may those who love him be like the going forth of the sun in its strength.”
