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Judges Chapter
Five
Judges 5
Outlines
New King James Version (NKJV)
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
Judges 5:1; then
the miserable state and condition Israel was in before these victories
and
therefore had the more reason to be thankful
Judges 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
Judges 5:9; and
those who willingly engaged in the war are praised
and such who were negligent
reproved
and some even cursed
Judges 5:14; but
Jael
Heber's wife
is particularly commended for her exploit in slaying
Sisera
Judges 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
Judges 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
Judges 5:31.
Judges 5:1 Then
Deborah and Barak the son of Abinoam sang on that day
saying:
YLT
1And Deborah singeth -- also
Barak son of Abinoam -- on that day
saying: --
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 Judges 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.
Judges 5:2 2 “When leaders lead in
Israel
When the people
willingly offer themselves
Bless
the Lord!
YLT
2`For freeing freemen in
Israel
For a people willingly offering themselves Bless ye Jehovah.
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
Judges 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.
Judges 5:3 3 “Hear
O kings! Give ear
O princes! I
even I
will sing to the Lord; I will sing praise to the Lord God of Israel.
YLT
3Hear
ye kings; give ear
ye princes
I
to Jehovah
I -- I do sing
I sing praise to Jehovah
God of Israel.
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 Judges 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.
Judges 5:4 4 “Lord
when You went
out from Seir
When
You marched from the field of Edom
The earth trembled and the heavens poured
The clouds also poured
water;
YLT
4Jehovah
in Thy going forth
out of Seir
In Thy stepping out of the field of Edom
Earth trembled
also the
heavens dropped
Also thick clouds dropped water.
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 Deuteronomy 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
Exodus 15:14; and
which dread and terror are expressed in the following figurative phrases:
the earth trembled; and the like figure HomerF1 τρεμε δ' ουρεα μακρα και υλη
Iliad. 13. v. 18
34
44. 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 Judges 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.
Judges 5:5 5 The mountains gushed
before the Lord
This Sinai
before the Lord God of Israel.
YLT
5Hills flowed from the face
of Jehovah
This one -- Sinai -- From the face of Jehovah
God of Israel.
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.
Judges 5:6 6 “In the days of Shamgar
son of Anath
In
the days of Jael
The
highways were deserted
And
the travelers walked along the byways.
YLT
6In the days of Shamgar son
of Anath -- In the days of Jael -- The ways have ceased
And those going in the
paths go [in] crooked ways.
In the days of Shamgar
the son of Anath
.... Of whom
see Judges 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
Judges 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.
Judges 5:7 7 Village life ceased
it ceased
in Israel
Until
I
Deborah
arose
Arose
a mother in Israel.
YLT
7Villages ceased in Israel
-- they ceased
Till that I arose -- Deborah
That I arose
a mother in Israel.
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.
Judges 5:8 8 They chose new gods; Then there was war
in the gates; Not
a shield or spear was seen among forty thousand in Israel.
YLT
8He chooseth new gods
Then
war [is] at the gates! A shield is not seen -- and a spear Among forty thousand
in Israel.
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
Judges 17:1 they
chose other gods than the true God; Baalim and Ashtaroth they are said to
serve
Judges 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 Judges 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
Judges 20:21.
Judges 5:9 9 My heart is with
the rulers of Israel Who
offered themselves willingly with the people. Bless the Lord!
YLT
9My heart [is] to the
lawgivers of Israel
Who are offering themselves willingly among the people
Bless ye Jehovah!
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.
Judges 5:10 10 “Speak
you who ride on
white donkeys
Who
sit in judges’ attire
And
who walk along the road.
YLT
10Riders on white asses --
Sitters on a long robe -- And walkers by the way -- meditate!
Speak
ye that ride on white asses
.... Though in some
countries
as in ours
it is reckoned disgraceful to ride on asses; so Leo
AfricanusF2Descriptio Africae
l. 5. p. 574. 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
Judges 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 colourF3Plutarch.
de Iside. ; but there were some that were white
as there are wild ones now of
that colour. A travellerF4Cartwright's Preacher's Travels
p. 106.
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 IndiansF5Ludolph. Ethiop. Hist. l. 1. c. 10. Vid. Philostorg.
Eccles. Hist. l. 3. c. 11.
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
Joshua 15:61
or
the name of a wayF6Vid. David de Pomis Lexic. fol. 19. 3. 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
Judges 5:6 but now
could travel in the common road without fear
and therefore ought to be
thankful.
Judges 5:11 11 Far from the noise of the
archers
among the watering places
There they shall recount the righteous acts
of the Lord
The righteous acts for
His villagers in Israel; Then
the people of the Lord
shall go down to the gates.
YLT
11By the voice of shouters
Between the places of drawing water
There they give out righteous acts of
Jehovah
Righteous acts of His villages in Israel
Then ruled in the gates have
the people of Jehovah.
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 waterF7So
Cocceius
Noldius
p. 561. No. 1992. :'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
Judges 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
Judges 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.
Judges 5:12 12 “Awake
awake
Deborah! Awake
awake
sing a song! Arise
Barak
and lead
your captives away
O
son of Abinoam!
YLT
12Awake
awake
Deborah;
Awake
awake
utter a song; Rise
Barak
and take captive thy captivity
Son of
Abinoam.
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
Judges 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 Psalm 68:18.
Judges 5:13 13 “Then
the survivors came down
the people against the nobles; The Lord came down for
me against the mighty.
YLT
13Then him who is left of the
honourable ones He caused to rule the people of Jehovah
He caused me to rule
among the mighty.
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.
Judges 5:14 14 From Ephraim were
those whose roots were in Amalek. After you
Benjamin
with your peoples
From Machir rulers came
down
And from
Zebulun those who bear the recruiter’s staff.
YLT
14Out of Ephraim their root
[is] against Amalek. After thee
Benjamin
among thy peoples. Out of Machir
came down lawgivers
And out of Zebulun those drawing with the reed of a
writer.
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
Judges 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
Exodus 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
1 Samuel 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 Judges 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.
Judges 5:15 15 And the princes of
Issachar[a] were
with Deborah; As
Issachar
so was Barak Sent
into the valley under his command;[b] Among the divisions of
Reuben There were
great resolves of heart.
YLT
15And princes in Issachar
[are] with Deborah
Yea
Issachar [is] right with Barak
Into the valley he was
sent on his feet. In the divisions of Reuben
Great [are] the decrees of heart!
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
1 Chronicles 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
NoldiusF8ויששכר כן
ברק "sicut Issachar sic Barach"
Concord.
Ebr. part. p. 305. No. 1214. So Belg. .
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.
Judges 5:16 16 Why did you sit among the
sheepfolds
To
hear the pipings for the flocks? The divisions of Reuben have great searchings
of heart.
YLT
16Why hast thou abode between
the boundaries
To hear lowings of herds? For the divisions of Reuben
Great
[are] the searchings of heart!
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.
Judges 5:17 17 Gilead stayed beyond the
Jordan
And why did Dan
remain on ships?[c] Asher continued at the
seashore
And
stayed by his inlets.
YLT
17Gilead beyond the Jordan
did tabernacle
And Dan -- why doth he sojourn [in] ships? Asher hath abode at
the haven of the seas
And by his creeks doth tabernacle.
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
Deuteronomy 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
Deuteronomy 3:15
and some are said to come out from thence to serve in this expedition
Judges 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"F9על מפרציו
"in portubus"
V. L. "ad sinus suos"
some in Vatablus.
bays and havens where they had much shipping
and which required their
attendance.
Judges 5:18 18 Zebulun is a people
who jeopardized their lives to the point of death
Naphtali also
on the
heights of the battlefield.
YLT
18Zebulun [is] a people who
exposed its soul to death
Naphtali also -- on high places of the field.
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 reproachedF11חרף
"probris affecit"
Pagninus; so the Targum. 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
Joshua 11:5.
Judges 5:19 19 “The kings came and
fought
Then the kings
of Canaan fought In
Taanach
by the waters of Megiddo; They took no spoils of silver.
YLT
19Kings came -- they fought;
Then fought kings of Canaan
In Taanach
by the waters of Megiddo; Gain of
money they took not!
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
Joshua 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 Joshua 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
Isaiah 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.
Judges 5:20 20 They fought from the
heavens; The
stars from their courses fought against Sisera.
YLT
20From the heavens they
fought: The stars from their highways fought with Sisera.
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 Judges 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.
Judges 5:21 21 The torrent of Kishon
swept them away
That
ancient torrent
the torrent of Kishon. O my soul
march on in strength!
YLT
21The brook Kishon swept them
away
The brook most ancient -- the brook Kishon. Thou dost tread down
strength
O my soul!
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. MaundrellF12Journey from Aleppo
&c. p. 57. 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
Judges 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 usF13Egmont and Heyman's Travels
par. 2. p. 2. 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 HillerusF14Onomastic. Sacr. p. 186
405
865. says
Kishon signifies bending in manner of a snare
or net
or meander
and takes it
to be the same with the Pagida of PlinyF15Nat. Hist. l. 5. c. 19.
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.
Judges 5:22 22 Then the horses’ hooves
pounded
The
galloping
galloping of his steeds.
YLT
22Then broken were the
horse-heels
By pransings -- pransings of its mighty ones.
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.
Judges 5:23 23 ‘Curse Meroz
’ said the
angel[d] of the Lord
‘Curse its inhabitants
bitterly
Because
they did not come to the help of the Lord
To the help of the Lord against the
mighty.’
YLT
23Curse Meroz -- said a
messenger of Jehovah
Cursing
curse ye its inhabitants
For they came not to
the help of Jehovah
To the help of Jehovah among the mighty!
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 manF16T. Bab. Moed
Katon
fol. 16. 1.
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
Joshua 11:5 and
supposed to be the same with the waters of Megiddo
and the river Kishon
where
this battle was fought; and JeromF17De loc. Heb. fol. 93. D.
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"F18ארו ארור "maledictie maledicendo"
Pagninus
Montanus. ; 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"F19בגבורים "cum
fortibus"
Pagninus
Tigurine version; so Patrick.
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.
Judges 5:24 24 “Most blessed among women
is Jael
The
wife of Heber the Kenite; Blessed
is she among women in tents.
YLT
24Blessed above women is
Jael
Wife of Heber the Kenite
Above women in the tent she is blessed.
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.
Judges 5:25 25 He asked for water
she
gave milk; She
brought out cream in a lordly bowl.
YLT
25Water he asked -- milk she
gave; In a lordly dish she brought near butter.
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 Jeremiah 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 PlinyF20Nat.
Hist. l. 35. c. 12.
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.
Judges 5:26 26 She stretched her hand to
the tent peg
Her
right hand to the workmen’s hammer; She pounded Sisera
she pierced his head
She split and struck
through his temple.
YLT
26Her hand to the pin she
sendeth forth
And her right hand to the labourers' hammer
And she hammered
Sisera -- she smote his head
Yea
she smote
and it passed through his temple.
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
Judges 4:21.
Judges 5:27 27 At her feet he sank
he
fell
he lay still; At
her feet he sank
he fell; Where
he sank
there he fell dead.
YLT
27Between her feet he bowed
-- He fell
he lay down; Between her feet he bowed
he fell; Where he bowed
there he fell -- destroyed.
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.
Judges 5:28 28 “The mother of Sisera
looked through the window
And
cried out through the lattice
‘Why
is his chariot so long in coming? Why tarries the clatter of his chariots?’
YLT
28Through the window she hath
looked out -- Yea
she crieth out -- the mother of Sisera
Through the lattice:
Wherefore is his chariot delaying to come? Wherefore tarried have the steps of
his chariot?
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?'
Judges 5:29 29 Her wisest ladies answered
her
Yes
she
answered herself
YLT
29The wise ones
her
princesses
answer her
Yea
she returneth her sayings to herself:
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.
Judges 5:30 30 ‘Are they not finding and
dividing the spoil: To
every man a girl or two; For
Sisera
plunder of dyed garments
Plunder of garments embroidered and dyed
Two pieces of dyed
embroidery for the neck of the looter?’
YLT
30Do they not find? -- they
apportion spoil
A female -- two females -- for every head
Spoil of
finger-work for Sisera
Spoil of embroidered finger-work
Finger-work -- a pair
of embroidered things
For the necks of the spoil!
Have they not sped?.... Or "found"F21הלא ימצאו "nonne
invenient"
Pagninus
Montanus
Tigurine version
Vatablus 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 twoF23רחם רחמתים "vulvam vulvas
duas"
Piscator. "
using both unchaste and contemptuous languageF24Vid.
R. Sol. Urbin. Ohel Moed
fol. 59. 1.
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 SidonF25Julian.
Opera
par. 1. crat. 2. p. 94. Vid. Homer. Iliad. 6. ver. 289
290.
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. PlinyF26Nat.
Hist. l. 8. c. 48. 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
Exodus 26:36.
Judges 5:31 31 “Thus let all Your enemies
perish
O Lord! But let those who
love Him be like the sun When
it comes out in full strength.” So
the land had rest for forty years.
YLT
31So do all Thine enemies
perish
O Jehovah
And those loving Him [are] As the going out of the sun in
its might!' and the land resteth forty years.
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 Gill’s
Exposition of the Bible》
New King James
Version (NKJV)